CANADA 
 
 ^rfsliijtfrian Cjiurrlj ^iilnit. 
 
CANADA 
 
 Presbyterian Church 
 
 PULPIT. 
 
 Second SeriEvM. 
 
 TORONTO : 
 
 JAMES CAMPBELL AND S0?{. 
 
 MDCCCWXUJ, 
 
Jfti't* 
 STMJt 
 
 
PREFACE. 
 
 HE great success which has attended the 
 publication of the First Volume of the 
 Canada Presbyterian Church Pulpit, encourages the 
 publishers to lay before the members of the Church the 
 present volume, the second of the series. It contains, 
 not a collection of pulpit discourses, as was the case with 
 the first series, but a number of treatises, dealing at greater 
 length, and in a more complete manner than any sermon 
 could, with themes of the deepest religious interest. In re- 
 gard to these the leading doctrines and the practice of our 
 Church are stated, illustrated and defended ; yet in such 
 a manner that the themes never fail of earnest personal 
 application. The names of the various writers are a 
 su.'i^cient guarantee for the sound and Scriptural, hence 
 
PREFACE. 
 
 Calvinistic and Presbyterian, nature of the views enun- 
 ciated in the work. It may thus take its place as a hand- 
 book of popular theology, fitted to instruct the members 
 ot the Church, and to build them up in their most holy 
 faith, as well as to set before inquirers, in a simple affec- 
 tionate way, the things which make wise into salvation. 
 With the prayer that it may be blessed by the great Head 
 of the Church for these important ends this Second Series 
 of the Canada Presbyterian Church Pulpit is now sent 
 forth. 
 
 Toronto, January, i<$73. 
 
CONTENTS. 
 
 1. " Spirit or Form ?— the Worsliip of God." By '"'""' 
 
 the Rev. William Mackenzie, Almonte - i 
 
 2. " The Duty and Advantages of Divine Worship." 
 
 By the Rev. William Mackenzie, Almonte 24 
 
 3. •' The Gospel of the Kingdom." By the Rev T 
 
 M. Gibson, M.A., Montreal - - . . 
 
 4- "Standards of our Church." By the Rev. Wm. 
 Cavan, Professor of Exegetics, Knox Col- 
 lege, Toronto 
 
 5. " The Atonement." By the Rev. David Inglis 
 
 ^ LL.D., Toronto _ 
 
 6. " Baptism : its uses, mode, subjects and duties " 
 
 By the Rev. William Gregg, M.A., Professor 
 of Apologetics, Knox College, Toronto - 
 
 7. " The Holy Spirit : the Heavenly Teacher " Bv 
 
 the Rev. J. McTavish, Woodstock - - . 
 
 8. "Peace with God: or the way of a Sinner's 
 
 Justification." By the Rev. John Thompson. 
 Sarnia- ' 
 
 9. '' The Lord's Supper." By the Rev. Alexander 
 
 Topp, D.D., Toronto _ 
 
 10. " The Three Foundations." By the Rev. John 
 
 Campbell, M.A,. Toronto - - . ... 24. 
 
 57 
 
 85 
 
 121 
 
 134 
 
 163 
 
 187 
 
 222 
 
CANADA 
 BY REV. WILLIAM MACKENZIE, 
 
 ALMONTE. 
 "SPIRIT OR FORM?"— THE WORSHIP OF GOD. 
 
 I HAT is true worship ? It is no empty ceremony 
 I no mere observance, laid on us simply as a bur- 
 yj den ; no constrained outward form of respect or 
 homage. True worship is the communion of a 
 livmg heart with the Living God. Nothing can deprive 
 the true worshipper of that blessed fellowship and 
 communion. It is not confined to time and place It 
 matters not where he may be,-in the freedom 
 of his own home or within the bars of a dungeon: 
 follovving the plough, or toiling in the deep mine; walking 
 by the way, or rushing along in the railway train : in the 
 sanctuary or in the market-place ; in the midst of worship- 
 pers hke himself, or amid the frivolity and earthliness 
 gathered together in some scene of worldly splendour or 
 pleasure ; in the quiet closet, when the door is shut about 
 him, or amid the roar and clang of the heaving factory — 
 It matters not : wherever he may be, there is an open way 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 for him into the presence and fellowship of the Living God, 
 his Ahiiighty Friend and Father. 
 
 And who is He whom we thus worship ? " No man 
 hath seen God at any time ; the only-begotten Son who 
 is in the bosom of the Feather, He hath declared Him." 
 And what a blessed light shines upon us from the face of 
 Jesus Christ ; and with what a glorious attraction it in- 
 vests the person of Him whom we worship. If we could 
 imagine the tenderest affection of our most anxious friend, 
 the kindliest sympathy of our most conside.ate friend, 
 ;the loving wisdom and goodness of our best and wisest 
 friend ; and, if we do not merge, but multiply all these by 
 infinity ; and invest our friend with infinite knowledge to 
 watch over us, with infinite forethought to care for us, 
 and with infinite power to provide for, and sustain us ; 
 i/ien we have some glimpse of all we shall find in the Liv- 
 ing God — the God whom we worship. " God was mani- 
 fest in the flesh." We see the light of His glory in the 
 face of Jesus Christ. In all the attractions of the match- 
 less character of the Saviour of men we see what God is. 
 We worship no unknown God. We do not address some 
 general law or first principle, but a living person. We do 
 not commune with eternity, but with " Him who inhabi- 
 teth eternity," and who maketh the contrite heart, also, 
 His dwelling-place. It is not with abstract goodness that 
 we have fellowship, but with " the God and Father of our 
 Lord Jesus Christ," with God in Christ, with Jesus our 
 friend within the veil, with our Father in Heaven. 
 
 The words of the Lord Jesus, as He sat at Jacob's well, 
 were first spoken to meet the enquiry of an anxious soul. 
 The Samaritan woman had just become alive to a sense of 
 God's presence, and was now awake to the consciousness 
 of that searching eye, before which all her heart was open. 
 Expressing her first thought or feeling, she begins to en- 
 quire /loza, and where, she might rightly seek God's face. 
 " Our fathers worshipped in this mountain, but ye say, 
 that in Jerusalem is the place where men ought to wor- 
 
 2 
 
SPIRIT OR FORM? 
 
 ship." In answer to her timid enquiry, our Lord states 
 the ground and manner of all true worship. Not in Geri- 
 zim, nor yet at Jerusalem, exclusively. The old dispen- 
 sation of times and places was ready fo vanish away. A 
 larger and freer economy was coming in. ** The hour 
 Cometh and now is, when the true worshippers shall wor- 
 ship the Father in spirit and in truth ; for the Father 
 seeketh such to worship Him. God is a Spirit, and they 
 that worship Him must worship Him in spirit and in 
 truth." 
 
 There is a necessity then, from the very nature of God, 
 for spiritual worship. " God is a Spirit," and therefore, 
 only with the spirit cpn we commune with Him. Any 
 mere bodily service, any outward ceremony, however beau- 
 tiful and correct, must always remain a mere mockery of 
 worship, where the spirit and heart of the worshipper is 
 not engaged. The eye of God can penetrate through all 
 the outward appearance. He is ** tht Father of Spirits, 
 the God of the spirits of all flesh." )Ie can discern the 
 mnermost thought and inclination of ali who draw near to 
 Him. Before Him there is no disguise ; however perfect 
 and imposing it may appear in the eyes of men, it is worse 
 than vain before Him who searches the heart. 
 
 When the prophet stood among the sons of Jesse, 
 struck with the noble look, and commanding presence of 
 Eliab, his first-born, which seemed to mark him out as a 
 man fit to be a ruler of men, he said, ** Surely the Lord's 
 anointed is before Him." But his too hasty judgment 
 called forth the rebuke : " Look not on his countenance 
 or on the height of his stature, because I have refused 
 him, for the Lord seeth not as man seeth ; for man look- 
 eth on the outward appearance, but the Lord looketh on 
 the heart." 
 
 True worship then must be worship in spirit. " The 
 Lord looketh on the heart J^ The Mosaic ritual served the 
 Church of God during the time of infancy and childhood. 
 All its divinely appointed ceremonies were like the pic- 
 
 3 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 tures wherewith we teach our children, before they come 
 to years. They were but shadows of things to come ; in 
 their very nature transitory, and to give place to that 
 which was more perfect. It is not an advance, it is re- 
 trogression — ^a most humiliating retrogression — a return to 
 these weak and beggarly elements, to devise imposing 
 ceremonies, and to multiply symbolic rites and vestments 
 as aids in the worship of God : to do this no7(.i, under the 
 dispensation of the Spirit. "The hour now is" when that 
 worship is not confined to time or place, not circumscribed 
 within temple walls, not encumbered with outward cere- 
 mony, but when the true worshippers "worship the Father 
 in spirit and in truth." There was a glory in that old ritu- 
 al ; but its divinely appointed pageantry of embroidered 
 vestments, fragrant incense, smoking altar, and solemn 
 music has now been eclipsed by a glory that excelleth. 
 These are all as nothing to the real glory of that spir- 
 itual worship offered up by a believing soul on the altar of 
 a true heart, the communion of a living heart with the Liv- 
 ing God. 
 
 It is a memorable era in the history of a man when he 
 becomes first awake to a sense of God's all-pervading pre- 
 sence, and finds that he can have a closer and more con- 
 stant intercourse with Him than with any other. His 
 heart is filled with reverence and godly fear, and what a 
 reality all his worship becomes. His experience is like 
 David's when he says : "O Lord, Thou hast searched me, 
 and known me. Thou knowest my downsitting and mine 
 uprising. Thou understandest my thoughts afar off." 
 There is nothing hidden from God's eye, not even the in- 
 nermost recess of our own spirit. " Thou art acquainted 
 with all my ways. For there is not a word on my tongue, 
 but, lo, O Lord, Thou knowest it altogether. Thou hast 
 beset me behind and before, and laid thine hand upon 
 me ; Such knowledge is too wonderful for me ; it is high, 
 I cannot attain unto it." By no possible effort can we 
 escape from that presence. " Whether sh^ll I go from 
 
 4 
 
SPIRIT OR FORM ? 
 
 Thy spirit ?" he sks. "Or whither shall I flee from Thy 
 presence?" But nowhere, neither in heaven, nor in hell, 
 nor in the uttermost parts of the sea, can he find a place 
 where God is not. No vail can hide us from that pierc- 
 ing eye, for the thickest darkness is as the light to 
 Him. 
 
 God is our Creator; the " Father of our spirits." When 
 he formed them with all those secret chambers, where our 
 thoughts and feelings are so easily hidden from our near- 
 est and dearest on earth. He retained in his own hand 
 the master-key which opens every door. Where there is 
 anything to conceal, or any taint of insincerity, it is an 
 appalling thought to know that there exists One to whom 
 all hearts are open, and all desires known. One who 
 judges not by inference and deduction, like men, but who 
 sees at once every bias and propensity of the spirit, and 
 who knows every spring of that intricate and complicated 
 mechanism which connects human motive with human 
 action. And yet there is strength and comfort in that 
 very thought, to the man who desires to stand right with 
 God. However conscious he may be of perpetual infir- 
 mities and shortcomings, and none see these more clearly 
 than himself, yet the desire of his soul is towards God ; 
 with a sincere heart he seeks His face and favour. He 
 would con^ al nothing; it is not his interest to seem 
 otner than ne really is. Knowing, therefore, that God 
 looketh on the heart, with the awe of His presence, upon 
 his soul, he comes even as David did, and with a like 
 confidence, sends up the same cry. " Search me, O God, 
 and know my heart ; try me, and know my thoughts ; and 
 see if there be any wicked way in me, and lead me in the 
 way everlasting." 
 
 When Scripture describes natural men as those who 
 " do not like to retain God in their knowledge," it states 
 the instinctive feeling of every sinful and unforgiven man. 
 He has no desire to remember, or to have anything to do 
 with, that God against whom he has sinned, and with 
 
 5, 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 whom he is not yet reconciled. When conscious guilt 
 first burdened his soul, "Adam hid himself from the pre- 
 sence of the Lord God among the trees of the garden." 
 How truly are we the children of Adam, and partakers in 
 his guilty fear ! The thought of God's nearness, that he 
 is compassed about with His spirit, and under the light 
 of His eye, is intolerable to a natural man. He flees 
 from it. Like the stag, dashing into the thicket, or scour- 
 ing across the wilderness, to escape the hunter, so men 
 plunge into the occupations of life, to leave behind, if pos- 
 sible, the pursuing thought of God. " What a mass of 
 secularities will a man pile up sometimes between his soul 
 and God ; and how affecting it is to follow him even for 
 one day in his flight. He flees from his chamber in the 
 morning that the spirit of seriousness may not settle in 
 his heart. He flees from his house without having felt its 
 highest charm, without having thought of the fatherhood 
 of God, and of the home on high. Along the busy street, 
 seen by every passer-by, he is still in flight ; and as soon 
 as he begins the business of the day he is hke one plung- 
 ing into a forest, and we see h'm no more. All the day 
 he is fleeing, on and on, through the cares and calcula- 
 tions, through the profits and losses, through the inter- 
 course and correspondence, and all the management and 
 all the toil of the day, he is fleeing." Even in his worship 
 he flees from God. He observes some form, but it is a 
 help to keep God himself at a distance. He likes form 
 and ceremony, even as he dislikes and shrinks from all 
 spiritual worship. He welcomes any substitute for direct 
 contact with the Living God, anything to come between 
 him and that presence. 
 
 When Scripture speaks of regenerate men as those 
 "who worship God in the spirit," it describes one of 
 their essential and characteristic features. Their worship 
 is no mere form or outward ceremony, but real, spiritual, 
 that of mind and heart. It is true worship : not false, 
 like that of the idolater ; not merely apparent like that of 
 
 6 
 
SPIRIT OR FORM ? 
 
 the formalist ; not insincere, like that of the hypocrite. In 
 bis approach to God a regenerate man is sensible of his 
 presence and nearness, and knows and feels that every 
 thought and imagination of his heart is visible to Him 
 with whom he has to do. Indeed, he carries with him an 
 habitual sense of God's presence ; that He is ever near 
 and acquainted with all his ways. And there is no shrink- 
 ing from that close and constant companionship ; no 
 desire to hide from God, no expedients to forget him. 
 He can take comfort from the sense of the divine omni- 
 science, for with a true heart he desires God's favour. 
 When once a man is made alive unto God, then, to him, 
 there is no reality like God's presence, no influence like 
 the glance of His all-seeing eye, and no all-pervading pow- 
 er in his life like godly fear. 
 
 But we may be alive to God's presence, and yet be un- 
 able to take any pleasure in His fellowship. All inter- 
 course must be constrained until we have confidence to- 
 wards God, until we are at peace with Him. A free, glad 
 worship, can only spring from faith in Jesus Christ: "God 
 was in Christ, reconciling the world unto himself" When 
 once we have received Christ, and mercy and reconcilia- 
 tion in Him, then indeed there is a fulness of joy in the 
 divine fellowship. The blessed God is now " for us," 
 and not " against us :" and it becomes our high privilege 
 to realize His presence with us, and to make Him our re- 
 fuge and dwelling-place. Unforgiven sin prevents all 
 confidence on the part of a man. It comes like a cloud 
 between his soul and God; shutting out the sight of 
 God's glory, and shutting up his own heart against all 
 love. But when sin is forgiven, when the sense of mercy 
 through Christ gladdens his heart, then with an open 
 face, he looks up, saying, " Abba, Father," " the Spirit 
 itself bearing witness with his spirit that he is a child of 
 God." The long night of alienation and estrangement is 
 now past and gone, and he lives a new life in the light of 
 God's smile. Spiritual worship is the very breath of that 
 
 7 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 new life ; that true worship which is just to know, and 
 to love, and to serve, and to glorify God. 
 
 We must carry this spirit with us into all our worship^ 
 public and private. Spirit and truth, the living heart in 
 communion with the Living God, give life and reality 
 in our social gatherings, and make the quiet hour in the 
 closet a season of joy and invigoration. 
 
 The sanctuary of God is held in high esteem by every 
 spiritual worshipper. It was that place to which the heart 
 of David longed and panted to return, when he wandered 
 in the- wilderness, a fugitive from the jealous wrath of 
 King Saul. It was there where Asaph found an antidote 
 for all his distracting doubts with respect to the course of 
 God's providence, and the profit or vanity of serving God, 
 and had his heart quieted by a view of the divine justice, 
 and a sense of the divine presence. There is a power in 
 the social element of our nature which all must acknow- 
 ledge. The very associations of the sanctuary, the 
 accustomed services, the remembrance of past seasons 
 of refreshinjj, the multitude of worshippers, the many 
 voices swelling the divine praise, all exert an influence to 
 beget and sustain fervour of spirit. In all ages the saints 
 of God have loved the habitation of his house, and count- 
 ed the assembling of themselves together there, as one of 
 their chiefest and dearest privileges. 
 
 Visitors to Popish lands have often had to remark the 
 visible show of religious feeling, of apparent devotion, 
 meeting them on every hand. Magnificent churches are 
 found everywhere, forming the most noteworthy objects 
 of art and beauty. No pains or cost is spared on their 
 adornment. Their gates are open from morning to night. 
 Entering at any hour, the visitor is sure to see a number 
 of worshippers, reciting their prayers with the utmost self- 
 forgetfulness and fervour. This show of devotion in pub- 
 lic, contrasts with the reticence of Protestant lands, where 
 such a display is witnessed only at stated seasons. And 
 yet it would be a grave mistake to imagine that the differ- 
 
 8 
 
SPIRIT OR FORM? 
 
 ence speaks for their higher degree of the true devotional 
 feehng, or for their greater love for fellowship with God. 
 In our natural unspirituality we find a difficulty in inter- 
 course with God, who is a Spirit. We would like some 
 tangible help. And so, in their blind, perplexed, groping 
 after Him, men seek this by investing His worship with 
 an outward and earthly pomp and majesty. Hence the 
 complicated and gorgeous ritual of Rome. Hence also 
 that ostentatious devotion in open chapels and churches. 
 That springs from the notion, essentially false and mislead- 
 ing, that worship is more acceptable to God there, than 
 in any other place. The sanctuary is consecrated, it is 
 holy ground, prayer is more eflficacious from that spot, 
 it has a more direct route to heaven ; and the worshipper 
 seeks that place under the power of this persuasion. That 
 show of public devotion is dearly purchased by the almost 
 entire suppression, in those lands, of family and closet 
 worship. The very preference of publicity indicates the 
 absence of the true spirit of worship. The man upon 
 whose spirit there is the awe of the divine presence, and 
 whose heart is thirsting for communion with God, courts 
 retirement, that without distraction he may seek His face. 
 ** When thou prayest, enter into thy closet, and when thou 
 hast shut thy door, pray to thy Father which is in secret." 
 God forbid ! that we should ever be led away with the 
 delusions of an empty ritualism ; with its beggarly impo- 
 sitions of holy times and places, postures and garments, 
 music and ceremony. "The hour now is," when, not in 
 one place, nor in one form more than another, but at any 
 time, in any place, " the true worshippers shall worship 
 the Father in spirit and in truth : for the Father seekeih 
 such to worship Him." 
 
 True spirituality is far oftener hindered than helped by 
 aids of man's device. In the first heroic ages of the 
 Church, the upper chamber, or the desert cave — the city 
 catacombs, or the prison cell — were the oratories where 
 the saints of God met for His worship. Oftentimes, from 
 
 9 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 such sanctuaries, a pure offering rose on high, acceptable 
 to Ood, soul-refreshing to men. In the inner prison at 
 Philippi, with their feet fast in the stocks, and their backs 
 bleeding from the scourge ; " at midnight, Paul and Silas 
 prayed, and sang praises unto God ; and the prisoners 
 heard them." In the persecuting times in Scotland, two 
 men, barely escaping with their lives from the close pur- 
 suit of the dragoons, found a refuge in the rifts of an in- 
 accessible moss-hag. They rested in their concealment 
 until night began to fall. All at once they heard a strain 
 of music, plaintive and sweet, rising on the still air. In- 
 tently listening, they at last made out these words : 
 
 " Though ye have lien among the pots, 
 Like doves ye shall appear, 
 Whose wings with silver, and with gold 
 Whose feathers covered are." 
 
 " These must be fellow-sufferers," the one said to the 
 other, and groping their way through the mire and dark- 
 ness, they were guided by the sound to the spot where 
 two others, fugitives like themselves, had found a refuge. 
 The unlooked for meeting cheered their hearts. The dark- 
 ness was their defence from the rage of man. And there, 
 under the curtain of night, which fell around them like 
 the folds of the tabernacle of God, while they held sweet 
 counsel together, all sense of weariness and fear fled away, 
 and they poured forth their hearts to God in praise and 
 prayer the livelong night. There '.s a reality and glory in 
 such worship, even in such a sanctuary, exceeding far 
 that which depends on the meretricious aids of the long 
 drawn aisles, the dim religious light, or the mercenary 
 praise of the Cathedral choir. 
 
 In times of revival, when many have been newly awak- 
 ened to spiritual life, and when the hearts of God's people 
 have become more sensitive, there is special life and fer- 
 vour in public worship. The social meeting becomes a 
 necessity. With many hearts in one accord, there are 
 
 lO 
 
SPIRIT OR FORM ? 
 
 a multitude of gatherings to seek God's face. The service 
 of praise is then no discordant drawl, nor yet any merely 
 artistic performance, but it swells up full charged with the 
 truest heart melody. A long past scene rises freshly to 
 mind here. It was a summer's Sabbath day. A thunder 
 shower the evening before had cooled the earth, and fresh- 
 ened all the foliage. The leaves, stirred by a light 
 breeze, glanced and quivered in the sunlight. A soft haze 
 clung to the forest, and loaded the air with fragrance. The 
 little church, where we met to celebrate the Lord's Supper, 
 was densely crowded : for the Lord had visited His peo- 
 ple there, and had sent his heritage a "plenteous rain," 
 A great burst of joyous praise rose aloft with the op^'iing 
 hymn. It had much of that character about it which is 
 the result of deep spiritual feeling; the " melody of joy 
 and health." When borne upwards on the wings of such 
 praise, we recognize the unapproachable grandeur and 
 beauty of the human voice as the instrument in this ser- 
 vice. There is nothing more impressive than a multitude 
 of hearts and voices, in one accord, singing the high 
 praises of God. A very touching solemnity pervaded all 
 the services, which, at times, became well nigh overpow- 
 ering, demanding relief in tears ; especially when, at some 
 pause, a hymn broke forth in a full-hearted burst of har- 
 mony. There were many living hearts there, that day, 
 which rose up on the wings of faith and love, and held 
 high communion with the Living God. 
 
 It is well when the sanctuary where we worship is asso- 
 ciated with such scenes as these. Places have their influ- 
 ence over us, us well as persons. The Lord Jesus speaks 
 of " thy closet," as of some familiar and frequented place, 
 to which we instinctively resort for communion with God. 
 When Elijah came to Sarepta, and found the widow's son 
 dead, he snatched the child from the weeping motlier, and 
 carried him " to the loft where he abode, and laid him on 
 his own bed." When there, "he cried unto the Lord: O 
 Lord, my God, let this child's soul come into him again," 
 
 II 
 
CANADA PRESBYTERIAN CHURCH PULPIT 
 
 He seemed to feel as if that " loft," where he had so often 
 prayed before, was his best place for prayer now, when he 
 seeks an unprecedented blessing. 
 
 The best consecration for any sanctuary or closet is the 
 rememl)rance that you have met with God there, and the 
 hope that there, as aforetime, you shall meet with him again, 
 " Happy are you," says one, " if there be a house of prayer 
 or a private dwelling which awaken in you, as you near it, 
 a rush of holy feelings or happy recollections, a sanctuary 
 round which a constant Sabbath shines, and a perpetual 
 air of heaven reposes. And hapj)y arc you if, in your resi- 
 dence, there be a room, however sombre the stranger may 
 think it, which you cannot enter without a secret comfort 
 suffusing your spirit ; a room where, in dreariest moments, 
 you feel that you are not friendless, and in darkest days 
 that you are not hopeless, a room in which memory has 
 built its Peniels and Ebenezers, its memorials of ecstatic 
 hours and answered petitions ; a chamber which you 
 abandon with regret when called to quit the dwelling, as 
 if in leaving it you left the gate of heaven, the closet where 
 you used to shut to the door and pray to your Father in 
 secret, and feel that he was hearing you." 
 
 When we consider the separate acts of worship we can 
 see how, to each one, the " spirit and truth" is essential. 
 Prayer, when taken in the largest sense, includes adora- 
 tion, confession, thanksgiving, and petition or supplica- 
 tion. Strictly, however, prayer consists in the last, that is, 
 petition or supplication; and in this sense more especially 
 though not exclusively, we consider it here. 
 
 Now, according to Scripture, it is not too strong lan- 
 guage to use, when we say that the design of praying to 
 God, is to bijiuence, or move Him to give those things we 
 ask. We are not careful here to follow all the vicious 
 reasoning of men, who deify natural law, and deny the 
 Lawgiver; who, in natural things, first lay down the max- 
 im, and then hold to the faith of a blind mechanical 
 necessity, excluding the Li vino- God from all active or effi- 
 
 13 
 
SPIRIT OR FORM? 
 
 cient control. True, our prayers are not to inform God : 
 we cannot tell Him anytiiing about our case which He 
 does not already know. Nor yet can our prayers alter 
 any one of God's purposes. IJut with God's immutability 
 in all His purposes, we also have this immutable proper- 
 ty of His nature, that He is the hearer and answerer of 
 prayer. While it is true, therefore, that his counsels 
 change not, it is also true, that no small part of his pur- 
 poses were formed in the foreknowledge of those prayers 
 by which He had previously determined to be intluenced, 
 and which were regarded by him as the means by which 
 his purposes were to be carried into effect. And thus our 
 prayers are just as distinct and necessary a link in the 
 chain of cause and effect, as any one of those paraded 
 so exclusively by our men of natural science. There is, 
 after all, no mystery or mysticism about prayer. It is just 
 what it purports to be in the word of God, and its object 
 is just what is there stated : viz., to induce, or to move 
 God, who from eternity determined to be thus moved, to 
 grant what the suppliant asks. 
 
 This opens up the whole field of reason and argument 
 to the mind of the man who draws near to God in prayer ; 
 and with what life and reality it indues this act of worship. 
 A man can enter into the spirit of the words of Job, 
 about " ordering his cause," before God, and " filling his 
 mouth with arguments." It is the privilege of the true 
 worshipper, with a heart-felt sincerity, humility, and ur- 
 gency, to express those considerations, and bring forth 
 those strong reasons, which in the view of a devout 
 mind, may weigh as arguments wherefore he should ob- 
 tain his re quests. With such a spirit, all his petitions will 
 be reasonable. He cannot hope for the fulfilment of an 
 unreasonable prayer. Indeed neither to God nor man 
 should we urge any request which it would not be proper 
 to bestow. Such a request is a reproach to him who offers 
 it, and an insult to Him to whom it is offered. But, just as 
 in presenting a petition to a fellow-mortal we depend for 
 
 13 
 
CANA'.A PRESBYTERIAN CHURCH PULPIT. 
 
 our success on the reasonableness of the request, and the 
 good purposes it may serve, if granted ; so, in prayer to 
 the only wise (iod, we have to rcL,Mrd the propriety ot our 
 rccjuest, and the strong reasons why it should be granted. 
 No right argument can fail of its full force when presented 
 at the throne of heavenly grace. 
 
 But all this imi)lies/<7/<// /// God. A man must have a 
 simple faith in God — fiiith in His existence, faith in Him 
 as the Living God, the hearer of prayer — before he can 
 find it in his heart to pray. ** He that cometh to God 
 must believe that He is." And more. He must believe 
 that God is " a raoarder of them that diligently seek 
 Him." Faith in God — in His existence, and in His truth, 
 that He is a covenant-keeping God, and shall most assur- 
 edly fulfil every word of promise He hath given — that 
 faith is an essential element in true prayer. 
 
 In the prayers recorded in Scripture, how often does 
 this faith stand out palpably, as their most special charac- 
 teristic. The worshipper engages in the exercise with a 
 deep sense of its reality. His cry is directed to no far off 
 or unknown God ; but to One living, present, able to hear, 
 and able to help. As, e. g. King Hezekiah has just re- 
 ceived the boastful, blaspheming letter of the Assyrian, 
 threatening him with the same doom which had over- 
 whelmed all the nations he had conquered. The King 
 takes the letter, goes up to the Temple, and there, first 
 spreading the letter out before the Lord, sends up this cry 
 — "Incline thine ear, O Jehovah, and hear; open thine 
 eyes, O Jehovah, and see; and hear all the words of Sen- 
 nacherib, which he hath sent to reproach the Living God. 
 Now, therefore, O Jehovah, our God, save us irom his 
 hand, that all the kingdoms of the earth may know that 
 Thou art Jehovah, even Thou only." It is all a simple 
 reality. Hezekiah knew, and believed in. Him to whom he 
 prayed. His cry is sent direct to one who could both 
 hear and help him. 
 
 Again. Let us enter into a large room in a dwelling in 
 
 14 
 
SPIRIT OR FORM ? 
 
 the City of Jerusalem. A considerable company is already 
 assembled there. Two men enter, around whom they all 
 eagerly gather, and overwhelm them with congratulations 
 and enc[uiries. Peter and John have just come from the 
 tribunal of the Sanhedrim. There they had been straitly 
 threatened to .speak no more in the name of Jesus. As 
 they reported all that the priests md rulers had said, and 
 described the deadly hostility they had manifested, all 
 would feel they had reached a crisis. The great and 
 mighty, those in worldly power and authority, were all 
 now arrayed against them, a few weak, obscure men, and 
 they must prepare to brave their utmost rage, or be un- 
 faithful to their Lord. As this conviction grew upon their 
 minds, doubtless a shade of deeper gravity fell on each 
 face, but not one heart in all that company quailed. For, 
 when they heard all, they lifted up their voice with one 
 accord, and said — " Lord, Thou art God which hast made 
 heaven, and earth, and the sea, and all that in them is, 
 who by the mouth of Thy servant David, hast said: Why 
 did the heathen rage, and the people imagine vain things ? 
 The kings of the earth stood up, and the rulers were gather- 
 ed together against the Lord, and against His Christ. For, 
 of a truth against Thy holy child Jesus, whom Thou hast 
 anointed, both Herod, and Pontius Pilate, with the Gen- 
 tiles, and people of Israel, were gathered together, for to 
 do whatsoever Thy hand and counsel determined before to 
 be done. And now, Lord, behold their threatenings, and 
 grant unto Thy servants that, with all boldness, they may 
 speak Thy word." 
 
 We hear the cry of faith in such words as these — faith 
 in a Living God ; faith in One who is nearer than the 
 dreaded danger, and who is mightier than the mightiest 
 foe. There is no doubt or darkness witli regard to Him 
 who is the hearer and answerer of prayer. In simple 
 faith they realize His nearness, and flee to Him for refuge, 
 With His presence as a protecting might, nothing can 
 make their hearts quail. 
 
 15 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Combined with faith, there is sincere desire of heart. 
 Our petitions must be the simple ex])ression of our hearts 
 desire. This is opposed to all merely formal or mechani- 
 cal worship, " When ye pray," are the words of the Lord 
 Jesus, ** use not vain repetitions, as the heathen do, for 
 they think they shall be heard for their much speaking. 
 Be not ye, therefore, like unto them." These empty re- 
 petitions, the sitting in the dust, or the prostration of the 
 body, do not, in themselves, touch the essence of real 
 prayer. They cire just as widely astray who convert 
 prayer into penance. It is a monstrous idea to change 
 this priceless privilege, which can only be enjoyed as the 
 free, spontaneous exercise of a believing heart, into a bur- 
 den and punishment, degrading it to a mere mechanical 
 duty, void of all real desire. This is indeed " the sacrifice 
 of fools." It is not the living heart speaking in a living 
 ear — the ear of the Living God. It degenerates into a 
 mere form of words, expressing no real desire, and serving 
 no real end. 
 
 True prayer is an exercise of the heart, the offering up 
 of our desires unto God. He is a Living God, and, there- 
 fore, we must not mock Him with any dead form. We 
 must come to Him with a true heart, presenting to Him 
 its sincere and living desires. Essentially, prayer isaliv- 
 mg heart in communion with the Living God. 
 
 *' Prayer is the burden of a sigh, 
 The falling of a tear, 
 The upward glancing of the eye 
 When none but God is near." 
 
 It is the heart's exercise, when borne up on the wings of 
 desire andt' 'th to the presence-chamber of the Living God, 
 our Father in Heaven. 
 
 There is *' spirit and truth," an intense life and reality 
 in true prayer. Dr. Chalmers used to remark of the 
 prayers of Doddridge, that " they had an intensely busi- 
 ness-like spirit." The author of the 'Still Hour,' says : "The 
 feeling which will become spontaneous with a Christian, 
 
 i6 
 
SPIRIT OR FORM ? 
 
 under the influence of simple faith in God, and true heart's 
 desire, is this — * I come to my devotions this morning on 
 an errand of real life. This is no romance and no farce. 
 I do not come here to go through a form of sound words. 
 I have no hopeless desires to express. I have an object 
 to gain. I have an end to accomplish. This is a busi- 
 ness in which I am about to engage. Even my faltering 
 voice is now heard in Heaven, and it is to put forth a 
 power there, the results of which only God can know, and 
 only eternity can develope. Therefore, O Lord, thy ser- 
 vant findeth it in his heart to pray this prayer unto Thee.' " 
 A sense of God's presence, and the true heart's desire — a 
 distinct aim in our prayer — will transform what is to many 
 a drag and a duty, into the blessed privilege of intercourse 
 and communion with the Highest. 
 
 Prayer naturally rises into Praise. Supplication gives 
 place to Adoration, that is, the praise of the divine perfec- 
 tions; and to Thanksgiving, that is, praise for all that God 
 has done for ourselves and others. 
 
 The heart is our best part. The affections are the no- 
 blest ingredient in our nature. For, " Love is of God ; 
 and every one that loveth is born of God, and knoweth 
 God. He that loveth not knoweth not God, for God is 
 love," How much — for our own elevation and happiness — 
 must depend on placing these affections on the right ob- 
 ject, and thus giving them freedom for their full and right 
 exercise. Now, as one says, " the homestead of a finite 
 spirit — much more the desolate chamber of a sinful heart 
 — does not contain resources enough for its own blessed- 
 ness." For our happiness, our affections must go out of 
 self, to find objects on which they may be set; and for our 
 elevation, they must go tip to something higher, something 
 nobler and holier than we. *' Give Me thine heart," is 
 God's entreaty. Obedience to that word of entreaty is 
 the chief good, the " whole of man," the sum of our 
 perfection and blessedness. 
 
 When the heart has been won over to God, when the 
 c 17 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 alienation and estrangement have been brought to 
 an end ; and when the soul has been opened to the 
 perception of the glory of God in the face of Jesus 
 Christ, then it is tuned to the praise of adoration. 
 " Bless the Lord, O my soul, and all that is within me, 
 bless His holy name. I will extol Thee, my God, O 
 King: and I will bless Thy name for ever and ever. 
 Every day will I bless Thee, and I will praise Thy name 
 for ever and ever." When the great reconciliation has 
 been accomplished, when the soul is filled with wonder 
 and gratitude for the riches of the divine mercy, and when 
 the heart is gladdened with the divine grace, then, it can- 
 not but overflow with the praise of thanksgiving. " Bless 
 the Lord,0 my soul, and forget not all His benefits; who 
 forgiveth all thine iniquities ; who healeth all thy diseases; 
 who redeemeth thy life from destruction; who f.rowneth 
 thee with loving-kindness and tender mercies ; who satis- 
 fieth thy mouth with good things, so that thy youth is re- 
 newed like the eagle's." 
 
 It is recorded of that devoted Christian, Joseph Alleine: 
 ** Love and joy and a heavenly mind were the internal 
 part of his religion, and the large and fervent praises ot 
 God and thanksgiving for His mercies, especially for Christ, 
 and the Spirit, and Heaven, were the external exercises 
 of it. He was not negligent in confessing sin, but praise 
 and thanksgiving were his natural strains ; his longest, 
 most frequent, and hearty services. He was no despiser 
 of a broken heart, tut he had attained the blessing of a 
 healed and joyful heart." And this is the secret of true 
 l^ra'ise, " a /ica/ed audjoy/ti/ /lear^." The heart is out of 
 tune until guilt is removed, and fear dispelled, and mercy 
 obtained. But when we see the love of God in Christ, 
 His unspeakable gift ; when we become awake to the love 
 of the great Redeemer, and can say in appropriating faith, 
 " I live by the faith of the Son of God, who loved me, and 
 gave Himself for me;" and when an answering afiection 
 has been begotten in us, and we " love Him who first 
 
 i8 
 
SPIRIT OR FORM? 
 
 loved US ;" then how irrepressible praise becomes. With 
 what delight the saved soul, the living heart, can now 
 hold this high communion with the Living God; his God 
 and Redeemer. 
 
 Some time ago, while privileged to assist a brother in a 
 time of revival, one morning, while half awake, I heard a 
 voice break out in a snatch of a hymn. These words 
 were sung to a beautiful air : — 
 
 " How sweet the name of Jesus sounds 
 In a believer's ear, 
 It soothes his sorrows, heals his wounds, 
 And drives away his fear." 
 
 A short silence was broken by another fragment in a bol- 
 der and more joyous strain : — 
 
 "Awake, my soul, in joyful lays, 
 And sing the great Redeemer's praise ; 
 He justly claims a song from me. 
 His loving-kindness, O how free. 
 
 I now recognized the voice of a girl in the manse. Again 
 and again I heard the voice, now near, now distant, sing- 
 ing over all the house. Naturally fine, it had that morn- 
 ing a deep, rich, full-hearted melody, a suffusion of glad 
 feeling, which rendered it peculiarly sweet — like the carol 
 of a heart running over with some great joy. The refrain, 
 " His loving-kindness. His loving-kindness, O how free," 
 was given in a tone of indescribable thanksgiving and ex- 
 ultation. Some time after, while sitting in the study, my 
 friend entered with marks of deep emotion on his coun- 
 tenance. To my enquiring look, he answered, speaking 
 of this girl— ♦' She has found Christ." The night before 
 she had grace given her to receive and rest on Christ alone 
 for salvation. Among other things which had much mov- 
 ed his heart, she used words like these : — " Many a sleep- 
 less night I have spent in spiritual darkness and distress; 
 never, until last night, have I known what it was to spend 
 a whole night awake irom pure joy of heart." All was 
 now explained, Here was a soul filled with the first joy 
 
 19 
 
 y' 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 of the great deliverance. One who had just reached that 
 point of which David speaks — " The Lord heard my cry. 
 He brought me up also out of an horrible pit, out of the 
 miry cby, and set my feet upon a rock, and established 
 my goings. And He hath put a new song in my mouth, 
 even p mine unto our God." 
 
 It is not the spell of faultless music that awakes the 
 heart co true devotion. The most harmonious strains may 
 be but discord in the ear of God. There is a " dayspring 
 from on high" which visits the soul. Conscious now that 
 the old death and darkness are past, cheered with the light 
 of the new life, the soul is tuned to truest harmony, and 
 the heart is running over with the melody of joy and 
 health. " The winter is past ; the rain is over and gone; 
 the flowers appear on the earth ; the time of the singing 
 of birds is come ; and the voice of the turtle is heard in 
 our land." Have you ever known that blessed spring- 
 time? Canyou remember the first time when you could 
 rest in the peace of the great reconciliation, and sing in 
 the joy of the great deliverance? Only then can you offer 
 up an acceptable sacrifice of praise; only t/ien, when you 
 have it in your heart to magnify the Lord for His grace 
 to you, and when your soul has learned to rejoice in God, 
 your Saviour. 
 
 In the /lean'ng and reading of God's word, we must carry 
 with us the same spirit — making these means whereby we 
 are brought into communion and fellowship with God. 
 Paul describes the very spirit of a true hearer, in this 
 thanksgiving for the grace Avhich had been bestowed on 
 the Saints at Thessalonica: — "For this cause also thank we 
 God without ceasing, because, when you received the 
 word of God which ye heard of us, ye received it not as 
 the word of men; but, as it is in truth, the word of God, 
 which effectually worketh in you that believe." Immedi- 
 ately before, he had used such words as these : — " For our 
 gospel came not unto you in word only, but also in power, 
 and in the Holy Ghost, and in much assurance." How 
 
 20 
 
SPIRIT OR FORM ? 
 
 plainly that tells of hearts in communion with the Living 
 God, of hearers who could look beyond all merely outward 
 human instrumentalities, and who, in the preaching of the 
 Gospel, could hear the very voice of God, and listen to 
 His own word. 
 
 And so with the reading. How many golden words of 
 David flash on the mind here, showing his intense love for, 
 and his delight in, those Scriptures which he possessed. 
 " O how love I Thy law, it is my meditation all the day. 
 I rejoiced in Thy word as one that hath found a great 
 spoil. The law of the Lord is perfect, converting the soul; 
 the testimony of the Lord is sure, making wise the sim- 
 ple; the statutes of the Lord are right, rejoicing the heart; 
 the commandments of the Lord are pure, enlightening the 
 eyes ; the fear of the Lord is clean, enduring for ever ; 
 the judgments of the Lord are true and righteous alto- 
 gether. More to be desired are they than gold, yea, than 
 much fine gold ; sweeter also than honey and the honey- 
 comb." That inten^jo love for the word of God, and that 
 unspeakable delight in it, sprang from the same source. 
 Through that word, as a means, David held communion 
 with the Highest. And so shall we carry " spirit and 
 truth" with us into the service, when our reading and hear- 
 ing become means for bringing us into contact with J-he 
 living God ; when we hear His voice and listen to .he 
 gracious words which proceed out of His mouth. 
 
 Now, what a wretched thing mere formalism in worship 
 is, and how hateful to the Blessed God ! He notes it 
 thus in high displeasure: — "Son of man, the children of 
 thy people are still talking against thee by the walls and 
 in the doors of the houses, and speak one to another, 
 every one to his brother, saying, * Come, I pray you, and 
 hear what is the word that cometh forth from the Lord/ 
 And they come unto thee as the people cometh, and they 
 sit before thee as my people, and they hear thy words but 
 they will not do them ; for with their mouth they show 
 much love, but their heart goeth after covetousness." 
 
 7\ 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 What a mockery such a spirit makes of all the exercises 
 of worship. You pay to God the compliment of the 
 bended knee in the closet and family, or the uncovered 
 head as you stand with his people in the sanctuary — with 
 your mouth you show respect and love —but your heart, 
 which God can see, goeth after covetousness. Even in 
 the solemn act of worship, you give up your heart to all 
 vain, worldly, and sinful imaginations. Is there not some- 
 thing frightful in such a spirit as this, actually carried with 
 us into the act of God's worship ? How can such wor- 
 ship be anything but an abomination to the most High 
 God, the only holy One ! 
 
 In the true idea of worship, the great fact of God's 
 omniscience dominates over all. This fact carries en- 
 couragement to the heart of every sincere worshipper. He 
 is glad to know that there is One to judge him, who can 
 judge him without a shadow of misconstruction. One 
 who can penetrate to the very secret of his motives, and 
 scrutinize the inmost spring of all his words and deeds. 
 In our approaches to God — more especially as petitioning 
 at a throne of grace — how very often we can, only with 
 great feebleness and imperfection, express the thoughts 
 and desires of the heart. But, He can interpret all our 
 stammering words; He can understand even the inarticu- 
 late desire, and send the wished for answer. " We know 
 not what we should pray for as we ought ; but the Spirit 
 itself maketh intercession for us with groanings which 
 cannot be uttered; and He that searcheth the hearts 
 knoweth what is the mind of the Spirit, because He mak- 
 eth intercession for the Saints according to the will of 
 God." It is also written : " God will fulfil the desire of 
 them that fear them," as well as " hear their cry." 
 
 Now, is there no comfort in the thought that there is 
 no possibility of our true desire and motive being either 
 mistaken or unknown ? To the worshipper with a true 
 heart, the great fact of God's omniscience operates as a 
 rich encouragement. The very thought and sense of it 
 
 22 
 
SPIRIT OR FORM? 
 
 has a re-assuring influence, producing hope and confi- 
 dence. When we seek communion with God, when we 
 present before Him our praise or supplications, it is for 
 our interest that the very truth should be known ; that 
 there should be no room for misjudgment or misconstruc- 
 tion, and no concealment of anytliing within us. And 
 thus it becomes our comfort and our joy — if we are indeed 
 true worshippers — to know that " all things are naked and 
 opened unto the eyes of Him with whom we have to do." 
 
 But it is not so with the man who draws near to God 
 feignedly, and not with his whole heart. There is a ter- 
 rible threatening in the fact of God's omniscience to every 
 one whose heart is not upright and sincere. The very 
 thought of that searching eye must create doubt and mis- 
 giving, if there is anything in the heart to conceal. Un- 
 der its perfect scrutiny, how can we dare to pretend to 
 any feeling which does not really dwell in our heart? 
 How can we dare to express any desire which is not our 
 true heart's-cry, before Him who is searching the heart 
 through and through ? How can we dare to approa ch 
 His presence, attempting to lock up from his knowledge 
 some inner chamber of the soul filled with vile thoughts, 
 and polluted desires ? O the folly of imagining that we 
 can blind the glance of that all-seeing eye, or delude that 
 dread omniscience ! " He that planted the ear, shall He 
 not hear? He that formed the eye, shall He not see? 
 He that chastiseth the heathen, shall he not correct ? 
 He that teacheth man knowledge, shall not He know ?" 
 What evil thought, what hidden desire, what insincerity, 
 what secret pollution, what heart-iniquity of any sort, can 
 be covered up from Him ? How wretched the attempt, 
 how sure of failure, how certain to bring you to shame ! 
 Consider this, as ye draw near to God, and see to it that 
 your worship is the sacrifice of a true heart, and not the 
 sacrifice of fools. 
 
 " God is a Spirit, a7id they that luorship Him must 
 worship Him in spirit and in truth." 
 
 23 
 
CANADA 
 
 \xtBh^kxxun €\^xxn\j |P«:Ipit» 
 
 BY REV. WILLIAM McKENZIE, 
 
 ALMONTE. 
 
 " As for me, and my house we will serve the Lord!' 
 
 THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 F there be a God, He ought surely to be wor- 
 shipped. It is suitable that there should be 
 an outward homage, significant of our inward 
 regard. If God be worstiipped, it is proper 
 that some time should be set apart for that purpose, when 
 all may worship Him harmoniously, and without inter- 
 ruption. One day in seven is certainly not too much, 
 and I do not know that it is too little." The speaker was 
 an American lawyer of eminence. He had been a sceptic 
 in religion ; but in reading the Bible, the perfection of 
 the moral law staggered him in his unbelief in divine 
 revelation. The question arose : Where could Moses get 
 that law — a moral code so infinitely transcending all 
 Greek and Roman wisdom and philosophy ? He could 
 
 24 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 not believe it was the product of any unaided human 
 mind, and felt shut up to the conclusion that it came from 
 heaven. This was the dawn of a saving faith in his heart. 
 The words given above were his significant comments on 
 the fourth commandment. 
 
 God's ordinances are all worthy of Himseif. They are 
 holy. They are benignant to man, not arbitrary exactions 
 of labour or homage. As a special and sacred time for 
 the worship of God, ** the Sabbath was made for man." 
 Received and used as such, the Sabbath comes to man 
 fully fraught with the richest blessing. For 
 
 A stated season of devotion is essential to our spiritual 
 well-being. Let us once admit that we are moral agents, 
 that we must all give an account to God, that we are to 
 be blessed or wretched to all eternity, according to the use 
 we make of our present privileges, — and it appears plain 
 that, in these circumstances, a portion of our time should 
 be set apart for God's service, and the preparation for 
 eternity. If our only rule with respect to religion were 
 that it might be attended to any time, the almost inevita- 
 ble consequence would be, that it would be attended to at no 
 time. The course of this world — its drift — is too strong- 
 ly and fatally against all care for things unseen and 
 eternal to allow of any other result. Time to seek the 
 Lord ! — were that left to the mercy of the world, — would 
 receive no mercy. And it is a standing memorial of the 
 grace of God, our Creator and Redeemer, " who will have 
 all men to be saved, and to come to the knowledge of 
 the truth," that he has, by his own sacred sanction, se- 
 cured to us one day in seven for His worship. We must 
 have such a time if we are to walk with God, and to learn 
 His truth. We must have such a time, if we are not to be 
 helplessly carried away by the influence of things seen 
 and temporal. This stated season of worship is essen- 
 tial to our spiritual well-being. 
 
 The Sabbath also secures time for all to worship God 
 harmoniously. A people wronged of their Sabbaths, and 
 
 25 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 bound down to an endless round of worldly toil, would 
 soon lose all spiritual and exalted conceptions of God, 
 a'd all godly fear and reverence would die out of their 
 hearts. There is much in the social impulse to dispose 
 the mind to worship ; much in the sympathy of numbers 
 to help us in the exercise. Who could estimate the full 
 worth of the Sabbath, not merely in its influence on our 
 social well-being, but, as a day of public worship, in the 
 cultivation of spiritual life. 
 
 When the historian D'Aubignfi visited Britain, he was 
 deeply impressed with the aspect of our Sabbaths, so dif- 
 ferent from all he had been accustomed to on the Conti- 
 nent There, where it has not been engrossed by ordin- 
 ary work or business, the Sabbath is degraded into a 
 holiday, a time for mere secular recreation and pleasure. 
 It has, in large measure, lost its character as the time for 
 public worship. Even with all the shortcomings in Sab- 
 bath observance among us, the day had an aspect of 
 solemnity and sacredness such as he had never seen in 
 any other land, and he thus expresses his thoughts with 
 respect to it : "I do not hesitate to say that this submis- 
 sion of a whole people to the law of God is something 
 very impressive, and is probably the most incontestable 
 source of the many blessings which have been showered 
 on the nation. Order and obedience, morality and pow- 
 er, arc all in Britain connected with the observance of 
 the Sabbath. Amidst the activity which pervades all 
 things, the bustle of the towns, and the energy with 
 which the inhabitants pursue their earthly callings, what 
 would become of them if th y had not a day of rest in 
 which to recruit themselves ; and laying aside things tem- 
 poral, which are seen, to look forward to things eternal, 
 which are unseen. Yes, no doubt, if a remedy is not 
 found out for the evil, immorality and disorder will be 
 brought in by these new roads. The old puritan habits 
 are disappearing. This claims the earnest attention of 
 the friends of religion and their country. We say again, 
 
 26 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP, 
 
 the severity of England as to the Lord's day and other 
 institutions is, in our eyes, an essential feature of the na- 
 tional character, and an imperative condition of the great- 
 ness and prosperity of her people." 
 
 The Sabbath, as a time sacred to worship, .^Vw all an 
 opportunity to learn God's truth. With what divine brne- 
 ficence it is thus adapted to the wants of men. Few men 
 have leisure ; the great mass must always run the round 
 of daily toil. Under its constant pressure what irresisti- 
 ble temptations would beset multitudes to neglect the 
 acquisition of that knowledge which makes a man " wise 
 unto salvation." But this day is the special time for the 
 preaching ot the word of life, and everything connected 
 with it aids the effort. The cessation of business, the 
 break in ordinary daily work, the tranquillity of the day, 
 the welcome unwonted leisure, and the provision of the 
 means of public instruction, not only afford the opportu- 
 nity, but dispose the mind to attend to divine and eter- 
 nal things. All can come, rich and poor, high and low, 
 together, and wait on God's ordinance. How much this 
 harmonious and universal worship must do to soften the 
 asperities begotten by the inequalities of earthly condition. 
 However men may differ with respect to station among 
 themselves, all are on a level as the worshippers of the 
 most High God, and as the hearers of His word. Were 
 it not for the opportunity thus given to learn God's truth, 
 how many myriads of our own countrymen even, would 
 live and die in the darkness of ignorance ; with no hope 
 beyond the grave, and no knowledge of that eternal life 
 offered to us in Christ Jesus. 
 
 The Sabbath is a day for worship, not for mere bodily 
 rest or idleness. However great its benefit as a day of rest 
 from ordinary toil, and however needful as a restorative 
 to our bodily frame, its special glory is the sacred char- 
 acter it bears. It is hardly possible to over-estimate the 
 physical benefit of the weekly Sabbath ; but we should 
 miss the great design wherefore it was "made for man," 
 
 27 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 were we to look no farther. We make a great mistake if 
 we treat ourselves as mere working machines, with no 
 hoi)e or interest beyond this present world, having no im- 
 mortal soul to care for, no hell to flee from, no heaven to 
 win. And think you that the blessed God has made this 
 great mistake in setting apart a day for mere idleness ? 
 that He has cared for all your lower wants, those you have 
 in common with the beasts that perish, and forgotten 
 those which are infinitely more important? A Sabbath 
 of idle rest or slumber may refresh the body, and get the 
 machine into running gear for the work of the coming 
 week ; but it is only a Sabbath sanctified, one of holy rest 
 and worship, which meets the wants of man's nobler na- 
 ture, and which, while it also recruits the body, leaves us 
 wiser, better, and stronger men. 
 
 The Sabbath is a day for worship^ not for secular relax- 
 ation or amusement. It is a foul degradation of the Sab- 
 bath to use It for such a purpose. Its beneficence as God's 
 gift to man is made of none effect, and all its glory laid 
 in the dust, when it becomes a day of mere worldly plea- 
 sure. Once, in tlie iron days of old, a book of Sundny 
 Sports was sent down to Scotland, to be by military apos- 
 tles forced on the observance of our countrymen. But 
 how was it received ? Then, as well as now, there were 
 the timid and the time-serving, ready to yield to worldly 
 power and authority. Then, as well as now, there were 
 the careless and the ungodly, glad to trample upon God's 
 day. But then also Scotland had sons who were sons in- 
 deed ; mighty men of valour, eagle-eyed and lion-hearted ; 
 men who had wisdom to discern duty, faithfulness to fol- 
 low her, and, ii need be, heroism to die. These, una- 
 bashed by the world's sneer, and undismayed by the 
 world's frown, were loyal to the law of their God. Sooner 
 than violate the Sabbath, they went to the wilderness and 
 spent it there. 
 
 '* In solitudes like these 
 Thy persecuted children, Scotia, foiled 
 28 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 A tyrant's and a bloody bigot's laws. 
 There, leaning on his spear, 
 The lyart veteran heard the word of God, 
 By Cameron thundered, or by Kenwick poured 
 In gentle stream," 
 
 Their prayers and praises ascended to heaven from hill- 
 side and glen, from moss and linn, mingling with the 
 murmur of the mountain stream, and with the wild notes 
 of the moorland bird. God saw and heard, and from his 
 glorious throne on high He sent deliverance. With His 
 blessing to them and their contendings we are indebted 
 for our peaceful Sabbaths, and for that external reverence 
 in which they are evin now held. And shall we contemn 
 that goodly heritage, and allow it to be trampled in the 
 mire, at the bidding of men who have never known the 
 charm of a sanctified Sabbath? Shall we tak as our 
 chosen guides and teachers men who exhibit this broad 
 brand of their degradation and debasement, that '* they 
 are lovers of pleasure more than lovers of God ?" 
 
 The Sabbath then is a day /or worship. As the time, 
 secured to us by God's own sanction, to seek His face 
 and learn His truth, " the Sabbath was made for man." 
 It is only in this character that the Sabbath can ever be 
 preserved to men. It is the Lord's day. If it were our 
 day, a day for mere bodily rest and secular amusement, 
 how long wonld it resist the encroachments of covetous- 
 ness ? How long would business men, in their eager race 
 of competition, respect it ? A motion was once made in 
 the House of Commons for raising and embodying the 
 militia ; and, for the purpose of saving time, it was pro- 
 posed to exercise the men on the Sabbath. The resolu- 
 tion was actually about to pass, when an old gentleman 
 on the back benches stood up and delivered this speech : 
 " Mr, Speaker, I have one objection to make to this reso- 
 lution : I believe in an old book called the Bible." He 
 sat down. The members looked at one another, but none 
 had the hardihood to press the matter, and the motion 
 was dropped, 
 
 29 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Remove the divine sanction from the Sabbath as a day 
 for worship, and you destroy its only sure preservative. 
 In some lands which bear the Christian name almost all 
 trace of the Sabbath, as a day of rest even, is now gone. 
 Its integrity as the Lord's day was first tampered with ; 
 then it fell to the level of a mere holiday ; and then, by 
 one encroachment after another, the world laid its grasp 
 upon it ; and now to tens of thousands in these lands it 
 brings no break in the circle of bodily toil, no pause in 
 the weary round of worldly work. Rejecting it as God's 
 beneficent boon to man as an accountable and immortal 
 being, they have lost it even as His gift for their temporal 
 interest and advantage. 
 
 Only as a day of worship can we ever know the full 
 blessing of God's Sabbath. In this aspect it comes in- 
 vested in all its true beneficence as God's gift to man. 
 The Sabbath was made for man as an heir of immortality. 
 It is God's special day of audience ; and he would thus 
 remind us of our native dignity, and how that, even 
 though we are now fallen from our high estate, we may 
 yet become meet for His everlasting fellowship. It grieves 
 the blessed God to see men carnalized, and, with all their 
 immense capabilities, living and dying like the beasts that 
 perish. And so He gives them His Sabbath to speak to 
 them constantly of the long past time of innocence before 
 man sinned, and to beget the longing in their heart for a 
 return into the rest of God. He would not have us help- 
 lessly under this world's sway ; so He puts His curb on 
 covetousness, and on man's inhumanity to man. He 
 breaks in upon the weary circle of worldly work and care 
 and plants there His Sabbath, a type and a prophecy of 
 a great inheritance, lost long since, but which yet may be 
 
 regained. 
 
 " O day most calm, most bright, 
 The fruit of this, the next world's bud. 
 The couch of time ; care's balm and bay ; 
 The week were dark but for thy light ; 
 Thy torch doth show the way." 
 
 30 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 With respect to the ordinances of public worships we find 
 Archbishop Leighton saying : " The very life of rehgion 
 doth much depen'^ on the solemn c' 'Tation of the Sab- 
 bath. Consider but, if we should intermit the keeping of 
 it for one year, to what a height profaneness would rise 
 in those that fear not God, which are yet restrained, 
 though not converted, by the preaching of the word and 
 their outward partaking of public worship : yea, those that 
 are most spiritual would find themselves losers by the 
 intermission." 
 
 This puts the matter in a somewhat modified form. 
 We are warranted to speak even more strongly and posi- 
 tively both of the duty and advantages of public worship — 
 of public prayer and praise, and specially of the preaching 
 of the gospel. For — 
 
 The preaching of the gospel is God's chosen instrumen- 
 tality foi' the salvation of men. As it is written : "After 
 that in the wisdom of God the world by wisdom knew not 
 God, it pleased God by the foolishness of preaching to 
 save them that believe." As the instrument for the ac- 
 complishment of this great work, nothing ever will or ever 
 can supersede the preacher of the gospel. The press can 
 never supplant the pulpit. Public speaking, in its power, 
 is in strict accordance with all the principles of our menta, 
 economy. There is a singular adaptation in the living 
 voice, and in the mobile human countenance, to the work 
 of impressing and instructing the souls of men, the chords 
 of which are made to vibrate to the various modulations 
 of the speaker's voice, and the various manifestations of 
 his own emotion. It is in this manner, even from the 
 first, that divine truth has been made known to men. 
 Instead of being sent separate from all human accompa- 
 niments, the word of God came through the medium of 
 prophets and holy men of God ; and at the last, most 
 touchingly and powerfully of all, by " God manifest in 
 the flesh," who spoke to us on earth in the form and with 
 all the sympathies of a man. The same instrumentality 
 
 31 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 has been used, and in all ages it has been the most effective, 
 for the propagation of Christianity. From the beginning 
 the preaching of the word has approved itself a means 
 divinely adapted to the work of reaching and moving the 
 human heart, and saving the souls of men. 
 
 Doubtless we know that even on the solitary reading of 
 the word, God has frequently granted the very highest bles- 
 sing. Past history teems with instances of such a kind, 
 where the solitary student, like Luther in the convent lib- 
 rary , found lU the written page the seed of eternal life. 
 But we know also that God gives a special and saving in- 
 fluence to the living energy of the human voice. The 
 man who speaks from the heart speaks to the heart. We 
 know that the tones of earnestness and sincerity and 
 feeling carry an emphasis and infection along with them. 
 We know that there is an impression in the power of ex- 
 ample, a charm in fervent piety, an authority in superior 
 learning, a force and urgency in pathetic exhortation, a 
 persuasion in affectionate entreaty, a constraining in- 
 fluence in the yearning anxiety of a man who beseeches 
 you to care for the things which belong to your peace. 
 These all are undoubted influences to assist and sustain 
 the speaker ; and the man who could combine all these 
 in himself, and bring them to bear on the minds of any 
 people in connection with great gospel verities, would, by 
 God's blessing, make the preaching of the word a means 
 of mightiest operation among men now, even as it has 
 been in times past. 
 
 The Christian preacher, however, must come as the mes- 
 senger of God to proclaim His gospel. He can only 
 exert his full power when he keeps to the distinctively evan- 
 gelical elements of Christianity, and their application to 
 the indiv^idual soul. The church is not bound to watch 
 over all the interests of social, literary, and political life. 
 Let us leave something to other men and other profes- 
 sions. The preacher of the gospel can do far more to 
 promote all these interests by indirect rather than by di- 
 
 32 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 rect efforts. "Whenever," says a thoughtful writer, "the 
 ministry sink the cross, wholly or in part, in semi-religious 
 themes, they are rewarded with nothing. They see, as 
 the fruit of their labours, neither the conversion of indi- 
 viduals nor the prosperity of society. That unearthly 
 sermonizing of Baxter and Howe, so abstracted from all 
 the temporal and secular interests of men, so rigorously 
 confined to human guilt and human redemption, — that 
 preaching which, upon the face of it, does not seem even 
 to recognize that man has any relations to this little ball 
 of earth ; which takes him off the planet entirely, and 
 contemplates him simply as a sinner in the presence of 
 God, — that preaching, so destitute of all literary, scienti- 
 fic, economical and political elements and allusions, was, 
 nevertheless, by indirection, one of the most fertile causes 
 of the progress of Britain and America. Subtract it as 
 one of the forces of English history, and the career of the 
 Anglo-Saxon race would be like that of Italy and Spain." 
 
 The temptations are manifold, in these days, to intro- 
 duce themes into the pulpit on which our Lord and His 
 Apostles never preached. And if He, "possessing an 
 infinite intelligence, and capable of comprehending, in 
 His intuition, the whole abyss of truth, physical and mo- 
 ral, natural religion and revealed, all art, all science, all 
 beauty, and all grandeur, — if the Son of God, the omni- 
 scient One, was nevertheless reticent regarding the vast 
 universe of truth which lay outside of the Christian 
 scheme^ and confined Himself to that range of ideas 
 which relate to sin and redemption, — then who are we 
 that we should venture beyond His limits, and counter- 
 act His example ?" Let us dare to be true to our ofliice, 
 let us keep to our own peculiar message, and then the 
 indispensable necessity of the pulpit shall be more clear- 
 ly manifested, and its power far more deeply and widely 
 felt. Nothing can ever supersede or supplant it when 
 so used. 
 
 The duty of waiting on the preaching of the word h clear. 
 D 33 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 It is God's ordinance for the good of men, and no man 
 can afford to neglect or despise it. It is great grace on 
 the part of God to interpose on our behalf, and, when 
 we could not help ourselves, to open up the way for our 
 return to life. But it is a grace added to this when He 
 appoints a ministry of reconciliation, when He sends 
 men to plead with men, to offer, and to urge upon them 
 as His messengers, the terms of peace. In the gospel 
 ministry we have a divinely appointed means to bring 
 about an agreement, a reconciliation, between God and 
 sinful men — a ministry not to recocnile God to mm, but to 
 reconcile meji to God. For that ministry does not exer- 
 cise the function of the priesthood in offering up a pro- 
 pitiatory sacrifice to God on behalf of sinners, like the 
 priests under the old law, or as the priesthood of Rome 
 impiously pretend in their idolatrous mass. This, Jesus 
 Christ, our great high priest, did once for all, when, by the 
 sacrifice of himself, H^ "made reconciliation for the sins 
 of the people." The gospel ministry exercises the func- 
 tion of the ambassador, to declare God's message, to 
 convey His terms of peace, and to plead with men for 
 their acceptance. Thus the Lord sends them forth with 
 the word, " he that heareth you hearetl' me, and he that 
 despiseth you despiseth me." It is a simple folly in any 
 man to make light of an ordinance of his maker. And 
 how should this be received, and used, and valued, when 
 it comes as the gift of God's grace ? 
 
 It has been through the preaching of the word that most 
 men have been 7von oi>er to a higher life. We need not 
 speak of those rare occasions — and why should they be 
 so rare ? — when the souls of a whole multitude have been 
 moved by the voice of one man, as the trees of the forest 
 are bent before the breeze ; and when, as the result of 
 one address, the seed of eternal life has been lodged in a 
 hundred hearts. In the public worship of the sanctuary, 
 on the preaching of the gospel from Sabbath to Sabbath, 
 a divine and effectual blessing is constantly attending. 
 
 34 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 Without any outward show, the word of life has its course 
 in the pubHc assembly, beaming like the Hght into many 
 a darkened heart, and falling like the dew on many a wea- 
 ry soul. It is a wretched thing when men who are the 
 sport of earthly cares, and who have not yet found the 
 resting place for their souls, imagine they have no time to 
 frequent the assembly of God's house. What a pitiable 
 lot where there is a needs be to neglect the merciful provi- 
 sion God has made for our highest good. If the call to 
 worship should be heard by any class of men, if it should 
 come gratefully to the ears of one more than another, 
 that class should be our business men, on the stretch of 
 eager competition, panting in the race for riches, weary 
 and athirst amid all those perishable vanities which seek 
 to possess, but cannot satisfy, their whole heart. Could an 
 enemy desire them to be possessed by a more disastrous 
 delusion than that which makes them imagine a necessity 
 for the neglect of a means ordained by God for their 
 salvation ? 
 
 But even as most men have been won over to a higher 
 life by this instrumentality, so has it done the most to help 
 men on in the divine life. The man who has been taught 
 of God will be the last to undervalue God's ordinance. 
 The Sabbath services in the sanctuary, like weekly step- 
 ping stones, help him over many a difficulty and danger. 
 He will remember how often that stated and seasonable 
 time for worship came laden with spiritual refreshing ; 
 how often, when his mind was indisposed to consider 
 things divine and eternal, when it had become sluggish to 
 these by the benumbing effect of worldly work, that, by an 
 obedience to the Sabbath bell, almost mechanical, he has 
 come into God's sanctuary, and there found one whose 
 office it was to bring the word of life into contact with his 
 mind ; and he will remember how often, before the power 
 and urgency of the living voice, all the strongholds of in- 
 dolence and corruption were by God's blessing thrown 
 down, and he wei orth re-strung for the daily conflict 
 
 35 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 against all evil, braced for renewed progress in the divine 
 life. 
 
 " These are the days/* says Dr. James Hamilton, "when 
 the holiest feelings are created or increased, and when 
 the most sacred joys come home. Like those brilliant 
 dyes which our cold and watery atmosphere refuses to 
 bring out, but which we are compelled to send away to 
 purer skies and a less diluted sun, there are many devout 
 emotions and divine affections which need a Sabbath at- 
 mosphere to give them their empyreal tone and heavenly 
 hue ; and these have been the days when love to the Sa- 
 viour and zeal for God, and goodwill to men, the most be- 
 nevolent feelings and the most unworldly, have glowed to 
 intensest lustre. And like those birds which sing among 
 the branches, but which the roar of battle scares away, 
 many of our sweetest joys take wing and quit the din of 
 the daily battle ; but to the peace and quiet of these Sab- 
 baths the startled happiness returns." Peace and joy and 
 the assurance of hope are seldom more remote from a 
 child of God than a Sabbath day's journey. And when 
 the Comforter comes, and the believer is " in the Spirit 
 on the Lord's day ; " when he realizes in heart the com- 
 munion of saints in the great congregation, and enters 
 with them into the audience chamber of the Most High, 
 he comes out from that high communion with a counte- 
 nance on which the radiance of the glory still lingers. 
 God's ordinance of public worship has, in all ages, ap- 
 proved itself to be a means of mighty operation for " the 
 perfecting of the saints," and '* the edifying of the body 
 of Christ." 
 
 We give an important testimony to the world on behalf of 
 religion by the diligent attendance on the ordinances of 
 God's house. How becoming and profitable it is when 
 " the whole church comes together " on the Lord's day. 
 Any sign of indifference on the part of those who profess 
 to be Christ's ; frequent, or even occasional, needless ab- 
 sences, must act with a fatal effect on those who are care- 
 
 36 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 less and worldly. How they must be encouraged to 
 despise the ordinance of God, to neglect the very instru- 
 mentality which it has pleased Him to appoint for their 
 salvation, when they see any indifference on the part of 
 professing believers. Now, not to speak of individual 
 profit, there is here a special opportunity to benefit others 
 by the influence of example. There are those who are 
 earnest and diligent in this thing, with whom nothing but 
 dire necessity prevails to make their place empty. They 
 seem to enter into the spirit of him of old who said, 
 " Lord, I have loved the habitation of thy house, the place 
 where thine honour dwelleth." These are the men who 
 profit most personally by the means of grace, and who, in 
 a very important way, strengthen the hands of the gospel 
 minister, and build up the church of God. 
 
 In whatever light we consider the matter, the duty and 
 advantage of public worship are manifest. In the preach- 
 ing of the gospel we have a means specially adapted to 
 reach and move the human heart. In the assembly of 
 the sanctuary there is the power of sympathy to awaken 
 and sustain the heart in the various exercises of worship, — 
 prayer, praise, and the hearing of the word. And besides 
 personal profit, there is the power of our example over 
 others, begetting the desire in them to partake of that 
 which we so plainly value and enjoy. Let us honour the 
 ordinance of God in every way competent to us, and then 
 we shall mcreasin^ly experience its power to profit and 
 bless. Let us see to it not only that nothing but plain 
 necessity shall make our place empty ^ but that, even as to 
 the time, we shall be there at the beginning, with quiet 
 waiting hearts, prepared to worship in the beauty of 
 hoUness. 
 
 " Think when the bells do chime 
 'Tis angel's music, therefore come not late : 
 
 God then deals blessings. 
 Let vain or busy thoughts have there no part ; 
 Bring not thy plough, thy plots, thy pleasures thither. 
 Christ purged His temple, so must thou thy heart," 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 True religion, however, is the business of all times and 
 places. A devout and practical sense of the presence ot 
 God ahcays, is of the essence of true religion. With such 
 a spirit a man will '* walk with God," as Enoch did foi 
 three hundred years, before God took him. Now, to main 
 tain this sense of the divine presence is one great purpose 
 and design of all the ordinances of worship. Surround- 
 ed as we are by the objects of bodily sense, immersed in 
 constant intercourse with men, and burdened with a host 
 of worldly cares, how needful is the Sabbath, with all its 
 special occupations and opportunities to seek and serve 
 the Lord, to keep us habitually alive to the sense of His 
 presence. With what difficulty, but for that day, would 
 even the renewed heart maintain a right sense of its rela- 
 tions to God, and dependence upon Him. 
 
 At the height of his fame, Wilberforce was one of the 
 busiest of men. It seemed a marvel how any one man 
 could bear the mental strain demanded by his position as 
 a leader in Parliament, and in so many schemes of philan- 
 thropy; not to speak of his immense correspondence. 
 It was a greater marvel still how he could maintain his 
 high-toned spirituality as a Christian. The main secret 
 was his sanctified Sabbaths. He declared that to him 
 they were " invaluable." " What a blessed day," he says, 
 '* is the Sabbath, which allows a precious interval wherein 
 to pause, to come out from the thickets of worldly con- 
 cerns, and give ourselves up to heavenly and spiritual 
 objects. Observation and my own experience have con- 
 vinced me that there is a special blessing on the right 
 employment of these intervals. O what a blessing is 
 Sunday, interposed between the waves of worldly business, 
 like the divine path of the Israelites through Jordan." 
 The exercises of the Sabbath brought to Wilberforce both 
 mental invigoration and spiritual life. 
 
 But even with all the help of one day in seven devoted 
 specially to the worship of God, how soon the impressions 
 of the Sabbath are effaced by the friction of the week, and 
 
 38 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 how soon we yield to the drift of secularity. There has been 
 thus, at all times, a felt need for carrying on the exercises 
 of social worship through the 7ucck. The advantage of so 
 doing has been widely felt and acknowledged. The ex- 
 ercises of private devotion and family worship do not 
 supersede the use and advantage of the social meeting. 
 There is nothing which speaks more clearly to all men 
 of religion as an every-day concern. " I like," says J, 
 Angell James, " to hear the bell tolling for worship on a 
 week-day ; it seems to say * serve the Lord at all times.' 
 I love to see the people of God come cheerfully, gravely, 
 devoutly, and earnestly ; wending their way through the 
 busy and thoughtless crowd to the house of prayer, saying 
 in effect to the multitude around them, * come with us 
 and we will do thee good.' I love to see the portals of 
 the sanctuary opened of a week evening, which, while the 
 doors of the theatre, the ball-room, and the tavern, are 
 drawing the lovers of pleasure, shall send forth the voice 
 of wisdom, saying, * How long ye simple ones, will ye love 
 simplicity. Wherefore do ye spend money for that which 
 is not bread, and your labour for that which satisfieth not? 
 Hearken diligently unto me, and eat ye that which is 
 good, and let your soul delight itself in fatness.' " 
 
 It is true we have no express command given with 
 respect to the week-day meeting. It is rather the growth 
 of the Christian instinct, the expression of the Christian 
 consciousness ; an instinct most clearly exhibited, and a 
 consciousness most imperatively demanding expression, in 
 times of the greatest spiritual life. In the first days of 
 the gospel, those days of fervent love, and earnest labour, 
 those days of marvellous devotedness and success, we 
 read of the disciples " continuing daily, with o?ie accord, in 
 the temple, and breaking bread from house to house." 
 Or, " daily in the temple and in every house, ceasing not 
 to teach and to preach Jesus Christ." And just as it was 
 then, 80 now, whenever the church is favoured with an 
 approach to Pentecostal times of blessing, the craving of 
 
 39 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the heart of the quickened and revived church demands 
 the old week-day meeting, cither in the sanctuary of God, 
 or from house to house. 
 
 These gatherings are sanctioned by the Lord's promise. 
 " Where two or three are gathered together in my name, 
 there am I in the midst of them." How such words as 
 these hallow the quiet meeting of the disciples of Christ. 
 What expectations they create i f blessing and refreshing 
 when we find it in our heart to come together in his name. 
 How they suggest the week-night meeting for His wor- 
 ship, and for fellowship with one another. The gospel 
 precept, " forsake not the assembling of yourselves to- 
 gether, as the manner of some is," surely applies to these 
 gatherings. What even though we have no express rule 
 for them in the word of God, are they not an added bles- 
 sing, an added means of grace, whereby we may be more 
 fully furnished to serve and glorify our Lord? 
 
 I'o object to the week-day meeting, to doubt its obli- 
 gation, because not expressly commanded, "demon- 
 strates," say one, " a low standard of j^iety ; as if every 
 step beyond the measured way were unwillingly trodden. 
 Such language, fiiirly interpreted, is like saying — I cannot 
 find it in my heart to serve God beyond a given point, 
 that ascertained, all the rest is my own." Who does 
 not feel in a moment that this could never be the utter- 
 ance of a Christian heart, at a time when it was filled 
 with the joy of the Lord, and made glad with his grace ? 
 The week-night meeting becomes thus a most sensitive 
 test of the condition of the church. Where there are 
 many longing after God, or living in his favour, how glad- 
 ly will the hour rescued from the world's week be enjoyed 
 as a time of refreshing communion with God, and with 
 His people. 
 
 The week-night social meeting helps to perpetuate the im- 
 pressions of the Sabbath. How refreshing the weekly 
 respite from ordinary worldly work proves to many. How 
 easy it is to maintain a devotional frame of mind while 
 
 40 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 forming one of the great congregation, while borne aloft 
 on the sv/cll of praise, or joining in the common prayer. 
 And how often, when the fervent words of the preacher 
 have been carried to the heart by the spirit of God, we 
 feel awake and strong, and fit for any conflict. The whole 
 circumstances of the day, and all its peculiar occupations, 
 beget and maintain that frame of mind which we desire 
 habitually to possess. But, as the Sabbath closes, we 
 think with a sigh on the coming day, when, the short res- 
 pite over, the world with all its attendant cares shall again 
 claim our heart and thoughts. We know too well from 
 past experience the power this has to dissipate our im- 
 pressions, and to deaden our hearts to the sense of spiritual 
 and eternal things. Too often we fight a losing battle 
 with importunate cares, and even more importunate fol- 
 lies. A single hour redeemed from their sway, and 
 devoted to social worship, can go far to break the spell, 
 and set the spirit free. How salutary to revive impres- 
 sions, to recall our resolutions, and to feel the power of 
 sympathy in communion with God's people, in the very 
 midst of that current of secularity which strives to sweep 
 us helplessly away. And what can do this more effectu- 
 ally than the revival of the Sabbath feeling as we meet 
 and worship with those with whom we met and worship- 
 ped in the sanctuary ? 
 
 The week-night meeting tends to check the growth of 
 worldly-vihidedness. " Necessarily occupied through the 
 day, and from day to day, in attention to earthly things ; 
 with not only the hands full, but the heart too, of worldly 
 business ; with the mind kept on the full stretch on the 
 subject of profit and loss ; and thus led, almosf without 
 choice or design, to form an over-estimate of the impor- 
 tance of such matters, till the soul of the professor resem- 
 bles his shop, and is mil of the din, and solicitrde, and 
 eagerness of trade, — how healthful, and adrrionitory, to 
 quit for an hour in the evening this busy scene to look at 
 other objects, to engage in other pursuits, and to call up 
 
 41 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Other feelings, and those, all of a holy, heavenly, and 
 eternal nature." The very break in upon engrossing 
 worldly work, the one evening's check to the secular drift, 
 can d? much to preserve the heart from the hardness of 
 mere worldly-mindedness, and abate the absorbing power 
 of things seen and temporal. Of those who are really alive 
 unto God, how few there are who cannot look back on 
 the week-night meeting as c source of real blessing. It 
 was a reminder, recalling t^em to thoughts and purposes 
 they were about to let slip ; a refreshment giving them 
 new heart and strength to serve the Lord, and deny all 
 ungodliness. The world is at war with our highest inter- 
 ests, and it assails the soul both by deceit and violence. 
 The world's aim is to fill the whole heart, and make it 
 blind to unseen and eternal things. But to frequent the 
 house of God, to break in on worldly avocations by oft- 
 repeated visits thither, to come together with His people 
 when they meet in His name, is one sure method of dis- 
 entangling the perplexed spirit. 
 
 The week-night meeting elevates the tone of piety. Re- 
 ligion is not confined to times and places, to the closet 
 and the sanctuary. Religion is a life, to be maintained 
 everywhere, and which must accompany us to the office 
 and the market-place. A Ch'.istian man, alive to his 
 responsibilities, will shew an upright, minute, and gener- 
 ous morality towards his fellow-men. But he will not 
 only be the man of honour to them, he will be the man of 
 devotion and spirituality towards God. Even in the midst 
 of all his worldly work, his heart will point Godward and 
 heavenward. His citizenship is in heaven. This is the 
 true ideal of a godly life, and one which it is in the heart of 
 a Christian man to exemplify. But we cannot rise to the 
 height of this attainment without care and diligence, and 
 the full use of all those means of profit which are afforded 
 to us. The week-night meetiiig is one of these. And 
 just as the week-evening service is the product of the 
 Christian consciousness when most alive, and most fully 
 
 42 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 under the power of eternal things, so can it, in a most 
 eflfective way, beget that thoroughly awakened conscious- 
 ness, and keep it sensitive, and thus retain the soul under 
 the powers of the world to come. 
 
 Once more ; our attendance on the week-night meeting, 
 is a help and cncouragiment to many others. What heart 
 it gives to the minister, to see such a spirit among his peo- 
 ple. To see them esteem his work so highly, and to be 
 so open to the power of spiritual things, as to sacrifice 
 their ease after a day of toil, or to give up the pleasures of 
 ordinary social intercourse, in order to be present at the 
 prayer meeting. This tightens the bond between a minis- 
 ter and his people, and benefits both. 
 
 How many others may be open to the influence of your 
 example. If they see how you value the meeting, by 
 the sacrifice of time which you cannot well spare, and if 
 they can observe its effect upon your own spirit, may they 
 not reason that what you so value and enjoy, may also 
 be good for them ; and thus they may be drawn within 
 reach of those means which may awaken them to a new 
 and higher life. And what may be the force of your ex- 
 ample on your fellow-members in the church? How 
 many business meu, professing Christians, would smile at 
 the idea of declining or deferring a business engagement, 
 for the sake of attending a prayer meeting. But why 
 should this be so ? Might not business be arranged so as 
 not to interfere with the meeting ? Is business to have 
 the first place without dispute all the week through ? 
 Might not something be sacrificed for the sake of higher 
 good ? Were you to act in this spirit, might not your ex- 
 ample speak with a trumpet tongue to some neighbour 
 with whom you are familiar on the exchange ? 
 
 And then what a proof to ungodly men of the power of 
 religion, and of our own earnestness about it, would be 
 given by " the whole church coming together" on a week- 
 night. What an admonition that would be to the care- 
 less multitude, wholly given up to the pursuit of this 
 
 43 
 
CANADA PRESBYTERIAN CHURCH PyLPIT. 
 
 world's profits or pleasures ; to those who gnidge even the 
 Sabbath to the exercises of worship, who say in their hearts 
 "what a weariness it is ; when will it be over, that we may 
 buy and sell, and get gain?" What an impressive voice 
 does a large congregation, assembled on a week-day 
 evening for God's worship, send forth to the neighbour- 
 hood in which it is found, crying aloud — " Seek ye Jirs^ 
 the kingdom of God and his righteousness, and all these 
 things shall be added unto you." 
 
 Let us encourage the habit, and the liking, for all the 
 exercises of social worship, remembering the promise that 
 I/e will meet with us there, He, in whose presence there is 
 fulness of joy. Let us more than ever, "consider one 
 another to provoke unto love and to good works ; not 
 forsaking the assembling of ourselves together, as the 
 manner of some is ; but exhorting one another, and so 
 much the more as ye see the day approaching." 
 
 The Family, how fruitful of topics that word comes. 
 How many sweet associations are identified with the home 
 of our childhood. How many hallowed memories are 
 bound up with the worship of God there ; and how many 
 undying influences have had their birth in the services of 
 that little sanctuary. 
 
 The Family is a divine institution. It was the first, if 
 we except the Sabbath, which was ordained by God for 
 the training and education of men. By the divine consti- 
 tution of our nature we are social beings ; and a very large 
 portion of our earthly happiness dep'^nds on the exercise, 
 the outgoing, of our affections. We aust have objects to 
 care for, and to love. We must have those upon whom 
 we can expend the wealth of our hearts, and from whom 
 we can obtain a return in kind. And thus *' God hath 
 set the solitary in families," and established human socie- 
 ty on the foundation of the mutual helpful affection oi 
 husbands and wives, parents and children, gath ^red in 
 
 44 
 
THE DUTY AND ADVANTAGES OF PUBLIC WORSHIP. 
 
 households, and having a community of interests, common 
 joys and sorrows, common hopes and fears. 
 
 But though the Family has thus been divinely institu- 
 ted as the basis and source of earthly well-being, it does 
 not follow that home and happiness are invariably kindred 
 terms ; nor yet, that because the household is gathered 
 under one roof, therefore it is the abode of unity and love, 
 of purity and peace. There is a broad and terrible dis- 
 tinction indicated in that word of Scripture ; " The curse 
 of the Lord is in the house of the wicked ; but He bles- 
 seth the habitation of the just." Here, as in all other 
 earthly things, sin mars the beneficent design of the Crea- 
 tor, and puts its defacing stamp on that which he made 
 " very good." There are many households on the earth 
 Godless, Christless, prayerless, and unblessed. There are 
 too many where God is neither honoured nor acknow- 
 ledged ; where there is no family altar, where they call 
 not on His name — too many where parents and children 
 alike are strangers to the precious faith, and to the glori- 
 ous hope of the blessed gospel. Yet even in such house- 
 holds, we see the exercise of the natural affections, the 
 love of parents and children. But, in an atmosphere 
 darkened by ungodliness and sin, there is much to injure, 
 and even destroy, these affections. They are not sur- 
 rounded by a kindly air. The unrenewed heart is not a 
 genial soil even for their growth. They flourish there like 
 the flowers of a neglected garden, and the native weeds 
 of selfishness and sin continually strive to rush up and 
 choke them. 
 
 It is only in a thoroughly Christian family that we can see 
 the realization of what a home should be. The eye of a 
 covenant God rests on that household. He spreads His 
 covering wings over it by night and by day. Whatever 
 may be its outward aspect, — be it the home of lordly 
 wealth or lowly poverty, — yet "the habitation of the just is 
 blessed." All its inmates are precious in the sight of the 
 Most High. They live in the light of His favour, they are 
 
 45 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 enriched with His blessing, and His spirit is theii guide 
 and comforter. He is always with them in trouble ; He 
 hears their sighs, and He sees their tears, and He is their 
 stay and their deliverer. No earthly power can shut out 
 the blessed God from a Christian home, nor intercept the 
 light of His face ; and all that the world can give is not 
 equal to that felicity which His gracious presence sheds 
 abroad. "The Lord hath set apart him that is godly for 
 Himself. There be many that say, who will shew us any 
 good ? Lord lift thou up the light of thy countenance 
 upon us. Thou hast put gladness in my heart, more than 
 in the time that their corn and wine increased. I will 
 both lay me down in peace, and sleep ; for thou Lord, only 
 makest me to dwell in safety." 
 
 Fmnily Worship is a duty which results plainly from 
 our relations to God, and to one another. We find our 
 warrant for it not so much in the explicit injunctions of 
 Scripture, as in its connection with God's glory, and our 
 own well-being. We find it in the divine promises to 
 those families who seek God's face, and in the divine 
 denunciations against those who "call not on His name." 
 We find it in the example of families recorded in Scrip- 
 ture with God's approval : " I know Abraham, that he 
 will command his children and his household after him, 
 and they shall keep the way of the Lord." " As for me 
 and my house," was the resolution of Joshua, " we will 
 serve the Lord." 
 
 Is not united worship the only way in which a family^ 
 as such, can glorify and serve God ? Are our households 
 to be utterly Godless, to present an appearance of mere 
 atheism, with no altar, and no sacrifice for God, and no 
 priest to serve Him '* in whom we live, and move, and 
 have our being ?" The inspired prophet cries : *' Pour out 
 thy fury upon the heathen that know thee not, and upon 
 the families that call not on Thy name." A prayerless 
 family is a mark for the arrows of Almighty God. A 
 house silent towards God in praise and prayer is more 
 
 46 
 
THE DUTY AND ADVANTAGES OF PUBLIC WORSHIP. 
 
 like a sepulchre of dead souls, than a habitation of living 
 ones. All the ador'^ments of wealth and taste in a Godless 
 household, are li^e the garnishings of a tomb. 
 
 The duty of family worship commends itself even to 
 the natural conscience. The very heathen rise up to 
 judge and condemn prayerless Christian households. For, 
 in all lands, besides the national gods, we find their pe- 
 nates, their family deities, which they se ,k to propitiate 
 and consult in every matter of household interest and 
 importance. And are those families alone to be silent, 
 to be without household worship, to whom the knowledge 
 of the " one only living and true God," our Father in 
 heaven, has been sent ? 
 
 But family worship is a special means of grace and bless- 
 ing. In all its parts ; — and we can ill afford to lose or 
 neglect even one of them — in the praise for God's mercies, 
 in the devout reading of His word, and in the prayer for 
 His blessing, what a combination of salutary influence is 
 brought to bear on every heart. By this solemn exercise, 
 the family, as such, express their dependence on God, 
 their adoration of his perfections, and their obligations to 
 His grace. It becomes the channel through which their 
 wants are supplied, and the communications of divine 
 grace sent. When maintained, not in mere form, but in 
 spirit and truth, family worship is, and always has been, 
 the stay and support of domestic harmony and domestic 
 holiness. 
 
 // is a means of grace to parents. This ever-recurring 
 exercise in his own family, tends to keep the heart alive 
 to a deep sense of the importance of personal godliness. 
 It forms a constraining motive to Christian consistency, 
 when any one considers, that he thus places himself so 
 conspicuously and constantly before his family as a religi- 
 ous man. And when the exercise is sustained by a con- 
 sistent life, how it tends to exalt a man in the estimation 
 of all under his roof, and invest his character with a new 
 sacredness. The reverence acquired by a parent as the 
 
 47 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 priest of his household, disposes all to submission to his 
 authority, and to give him the obedience of love. In all 
 his family cares and troubles, his heart is strengthened by 
 the remembrance that he has sought for every member 
 the shelter of the Almighty 'swing, committing them to His 
 keeping ; and made them the witnesses, and sharers in, this 
 act of surrender. Above all, he can look for that blessing, 
 which " maketh rich," in answer to his prayers, and hope 
 for the sunshine of God's favour in his home. Adversity 
 throws its darkest shadow over the prayerless homestead ; 
 and even prosperity may enter there only as a golden 
 curse. But " happy is he who hath the God of Jacob 
 for his help, whose hope is in the Lord his God." 
 
 Family worship has a healthful injluetice on all the house- 
 hold. It is a perpetual protest against forgetfulness of 
 God, a standing means of grace, enforcing continually, on 
 every heart, God's claims on their gratitude and love. In 
 the regular reading of the word they are kept constantly 
 under instruction, within the reach of God's voice, and 
 the power of the world to come; kept, as it were, within 
 sight of the throne of God, and the cross of Christ. The 
 very exercise is the expression of solicitude for the welfare 
 of their soul, of the desire for their salvation ; and suggests 
 their own individual need to seek God, and the danger of 
 neglecting the great salvation. How often, in times past, 
 has it been blessed to the conversion of children and do- 
 mestics. A Christian parent may look for the very highest 
 results on the right use of this means of grace. A nobler 
 history is often enacted under many a lowly roof than that 
 which is blazoned in the records of nations. The most 
 splendid earthly event is immeasurably surpassed in far- 
 reaching issues, in real interest and glory, by the new birth 
 of a soul from above ; by a son or a daughter turned unto 
 righteousness at the family hearth, given as a reward to a 
 parents believing labours, and believing prayers. The 
 Christian household is the nursery of the Church of 
 Christ. 
 
 48 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 The exercise may become a special means of blessing to 
 visitors in the household. A few years ago an English gen- 
 tleman visited a friend in America. He was a man of talent 
 and accomplishments, but an infidel. His friend was 
 a Christian. He invited the stranger to make his house his 
 home. On the evening of his arrival, before the usual hour 
 for retiring, knowing his sentiments, his host informed him 
 that the time had come for family worship, and thathe should 
 be happy to have him remain and unite with them, or, if he so 
 desired, he could retire. He readily consented to remain, 
 and took part in the exercise. He left in a few days. Some 
 four years after he returned to the same house ; but how 
 changed. He was now a humble-minded, earnest Chris- 
 tian man. And in the course of that evening's conversa- 
 tion he told how that, on the first evening of his former 
 visit, when he knelt with them in family prayer, it was the 
 first time for many years that he had bowed the knee to his 
 Maker. The act brought back such a crowd of memories, 
 it so vividly reminded him of a father's prayers, and of such 
 scenes in his father's house, that the tide of emotion carried 
 him completely away. He did not hear a word of the 
 prayer then uttered. The occurrence made him think ; 
 and his thoughtfulness resulted in his seeking and finding 
 a quiet rest in Christ Jesus, and in the redemption wrought 
 out by Him. His parents had long gone to their eternal 
 rest, but their long past prayers, not on\y for but with their 
 son, had left an influence behind which could not die. 
 
 The family altar is the source of untold blessing. It hal- 
 lows the domestic hearth, and imparts to all its social inter- 
 course one of the purest and most ennobling ingredients. 
 With a divine and salutary influence it acts on every mem- 
 ber of the household, and may come charged with the high- 
 est blessing even to the stranger within the gate. But a 
 prayerless family is a dreary spectacle. Destitute of the 
 family altar, a house is like a scene in the desert, where no 
 living fountain clothes the arid ground with forms of beau- 
 ty, and no fragrance enriches the air. The simple act of 
 E 49 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 erecting that altar is often the beginning of a moral trans- 
 formation, more marked and desirable, than that brought 
 about in the natural world by the opening of " streams 
 in the desert." There is a quaint illustrative anecdote re- 
 corded of the Rev. John Ryland, of Northampton. 
 
 While on a journey, he was overtaken by a violent storm, 
 and compelled to seek shelter in the first inn he came to. 
 The people of the house treated him with great kindness 
 and hospitality. They would fain have showed him into 
 the parlour, but being very wet and cold, he begged per- 
 mission rather to take a seat by the fire-side with the fami- 
 ly. The good old man was friendly, cheerful and enter- 
 taining; they all supped together^ and residents and 
 guest seemed mutually pleased with each other. 
 
 At length, when the house cleared, and the hour of 
 rest approached, the stranger appeared imeasy, and looked 
 up every time a door opened, as if expecting the appear- 
 ance of something essential to his comfort. His host 
 informed him that his chamber was prepared whenever 
 he chose to retire. 
 
 " But," said he, " you have not had your family to- 
 gether." 
 
 " Had my family together !" said the landlord. " For 
 what purpose ? I do not know what you mean." 
 
 " To read the Scriptures, and to pray with them," re- 
 plied the guest. " Surely you do not retire to rest in the 
 omission of so necessary a duty?" 
 
 The landlord confessed that he had never thought of 
 doing such a thing. 
 
 " Then, Sir," said Mr. Ryland, " I must beg you to 
 order my horse immediately." 
 
 The landlord and family entreated him not to expose 
 himself to the inclemency of the weather at that late hour 
 of the night, observing that the storm was as violen as 
 when he first came in. 
 
 " May be so," he replieu. " But I had rather brave 
 the storm than venture to sleep in a house where there is 
 
 5° 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 no prayer. Who can tell what may befall us before 
 morning? No, Sir, I dare not stay." 
 
 The landlord still remonstrated ; and expressing great 
 regret that he should offend so agreeable a gentleman, at 
 last said he should have no objection to " call his family 
 together." But he should not know what to do with 
 them when they came. 
 
 Mr. Ryland then proposed to conduct family worship, 
 to which all readily consented. The family was immedi- 
 ately assembled, and Mr. Ryland called for a Bible; but 
 no such book could be produced. However, he was him- 
 self enabled to supply the deficiency, as he always carried 
 one with him. He read a portion of Scripture, and then 
 prayed with much fervour and solemnity, acknowledging, 
 in a very special manner, the preserving goodness of God 
 that none present had been struck dead by the storm, and 
 imploring protection through the night. He prayed ear- 
 nestly that the attention of all might be awakened to the 
 things belonging to their everlasting peace, and that the 
 family might never again meet in the morning, or sepa- 
 rate at night, without prayer. 
 
 When he rose from his knees almost every one present 
 was bathed in tears ; and the inquiry was awakened in 
 several hearts, — " Sir, what must I do to be saved ?" 
 Much interesting and profitable conversation ensued. 
 
 The following morning Mr. Ryland again conducted 
 family worship ; and he obtained from the landlord, a pro- 
 mise that, however feebly performed, the exercise should 
 not in future be omitted. This day proved indeed the 
 beginning of days to that family. Most, if not all" of 
 them, became decided and devoted followers of the Lord 
 Jesus Christ ; and were the means of diffusing a know- 
 ledge of the gospel in a neighbourhood which had before 
 been proverbially dark and destitute. 
 
 It is but a hapless family where there is no sense or 
 acknowledgement of dependence upon God, and no de- 
 sire to be under His loving care. That divine protection 
 
 51 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 is its defence and glor}'. When Satan accused Job before 
 God, he said, " Doth Job fear God for nought ? Hast 
 thou not made an hedge about him, and about his house, 
 and about all that he hath on every side?" That invisible 
 fence had been the shield of Job and his family, and had 
 oftentimes driven back his unseen but cruel foe, fretted 
 and foiled. And so, in the midst of a thousand lurking 
 dangers, the Lord surrounds His own with His tender and 
 Almighty care. " As the mountains are round about 
 Jerusalem, so the Lord is round about his people, from 
 henceforth even for ever." Does that household not lack 
 a special felicity which remains outside the shadow of 
 God's Almighty wing? 
 
 Now, what is all the gilded insecurity of a godless home 
 of wealth, with all the accessories of taste and refine- 
 ment, compared with the lot of the humblest home on 
 earth, safe under that shelter ? Our very earthly comforts 
 lose their most peculiar charm, when they are not recog- 
 nised as coming to us from the hand of Him " who giv- 
 eth us life, and breath, and all things. And hence the 
 beauty and significance of another exercise of family re- 
 ligion, in the dovout supplication of God's blessing on all our 
 mercies, and the fervent thanksgiving for them as His 
 gifts. IE very earthly comfort thus becomes a link of con- 
 nection between us and our Maker. Every one is an 
 evidence of his constant care. Surrounded with them on 
 every hand, and having them continued from day to day, 
 inspires the soul with an adoring gratitude. The heart 
 responds to the words of God's servant of old — " Many, 
 O Lord my God, are thy wonderful works which thou 
 hast done, ajid Thy thoughts which are to us-iaard ; they 
 cannot be reckoned up in order unto Thee : if I would 
 declare and speak of them, they are more than can be 
 numbered." It is in such a spirit of grateful praise to 
 God for all his numberless mercies, that we learn " to eat 
 our meat with gladness and singleness of heart." 
 
 It is sad to think that in so many homes, — homes even 
 
 52 
 
THE DUTY AND ADVANTAGES OF DIVINE WORSHIP. 
 
 of luxury and refinement, where there is so much to beget 
 and sustain this glad and grateful feeling, — no connection 
 between God, the giver of all good, and the many mercies 
 enjoyed, is eithei felt or acknowledged. In the time of 
 Dr. Payson, a lawyer in Portland, who ranked among the 
 first in the city for wealth and cultivation, was reluctantly 
 induced, on his wife's entreaty, to invite the minister to 
 his house. He had been accustomed to associate experi- 
 mental religion with meanness, and felt, or affected, great 
 contempt of Mr. Payson. He knew by report something 
 of his practice in visiting, and dreaded to have his house 
 made the scene of a gloomy religious service. He con- 
 se ited to the visit with the positive determination that 
 Mr. Payson should not be allowed to converse on religion, 
 nor ask a blessing upon his food, nor offer up a prayer in 
 his house. 
 
 The evening came. He received his guests courteous- 
 ly. He exerted all his powers of conversation, which 
 were great, to forestall the divine, and prevent the obtru- 
 sion of the topics he dishked. Mr. Payson began to be 
 aware of the design, and for a time it seemed hard to say 
 who would overcome. The trying moment, which was to 
 turn the scale, arrived. The domestic entered with tea. 
 The master of the house became more animated and elo- 
 quent, resolved so to engross the conversation, as to hear 
 no question, and allow no interval for "grace," giving no 
 indication by hand, eye, or lip, that he either expected or 
 desired such a service. Just as the distribution was on 
 the very point of commencing, Mr. Payson interposed the 
 question — " What writer has said * the devil invented the 
 fashion of carrying round tea, to prevent a blessing being 
 asked ?' " Our host felt himself " cornered," but, making 
 a virtue of necessity, he promptly replied : " I don't know 
 what writer it is ; but, if you please, we will foil the devil 
 this time ; will you ask a blessing ?" He brooked the 
 defeat as well as he could, still resolving not to sustain 
 another by allowing the offering of thanks. But here too, 
 
 53 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 by the exercise of admirable tact on the part of his guest, 
 he was disappointed, and led himself to request the ser- 
 vice. He still continued the contest, but Mr. Payson 
 sustained his character as a minister, and gained every 
 point, though all in a way so natural and unconstrained, 
 and with such respectful deference to his host, that the 
 latter could not be displeased, except with himself. 
 
 Mr. Payson not only acknowledged God on the recep- 
 tion of food, but he conducted family worship by reading 
 the Scriptures and prayer, before leaving; and all this tor , at 
 the request of the master of the house; though the request, 
 in every successive instance, was made in violation of a 
 fixed purpose. The chagrin of the defeat, however, even- 
 tually resulted in the greatest joy. His mind, thereafter, 
 was never entirely at ease, until he found peace in believ- 
 ing. Often did he revert, with devout thankfulness to 
 God, to the visit which had occasioned his mortification ; 
 and he came to regard with a loving veneration the ser- 
 vant of God he had once despised. 
 
 Of course, the perfunctory " grace," of a few hastily 
 muttered words, which few can hear or follow, is not that 
 exercise of family religion of which we speak. It is a 
 question whether that ceremony might not profitably be 
 dispensed with. What we speak of is a distinct and 
 hearty acknowledgment of the Divine goodness in the 
 gift of every mercy, and an ascription of thanks for his 
 unwearied bounty. There is a deep significance in such 
 an exercise. It adds a charm to every comfort, and 
 guards against their misuse. It is then a most reasona- 
 ble service, commending itself to all. 
 
 The missionary Consul, Pritchard, tells of a severe, 
 though unintentional, rebuke, administered by a few South 
 Sea Islanders, won from heathenism, to a company of 
 educated Christian gentlemen. He was invited, with 
 Queen Pomare, and several chiefs, to dine on board an 
 English man-of-war. A large table was prepared on the 
 quarter deck. All being seated, the dishes were supplied 
 
 54 
 
THE rUTY AND ADVANTAGES OE DIVINE WORSHIP. 
 
 v'th the choicest fare, but not one of the " natives" at- 
 tempted to eat. The Captain, surprised and distressed, 
 turned to Mr. Pritchard, and said, " I fear we have not 
 provided such food as the natives Hke : I don't see one of 
 them begin to eat" He repHed, "You could not have pro- 
 vided anything they would like better ; the reason why they 
 do not commence eating is simply this, they are accustom- 
 ed alwavs to ask a blessing." Before we could say anything 
 more, the Captain, evidently feeling confused, said — " I 
 beg your pardon, Mr. Pritchard : please say grace." He 
 immediately "said grace," when the natives soon gave 
 proof that they liked the food provided. All seemed to 
 feel the unintentional rebuke, and it was well taken, 
 though 'twas a pity that a company of Christian gentlemen 
 should have been open to such a rebuke, and from such a 
 quarter. 
 
 When shall " holiness to the Lord," be the insignia on 
 every household which bears the Christian name ? Sir 
 Walter Scott, sometimes of an evening, led his guests to an 
 arbour on his lawn, that they might hear the distant music 
 of a sacred tune. It was the family worship of the godly 
 tenants of a cottage, and the swell of the Psalm fell 
 touchingly on the ear of the great minstrel himself There 
 was sentiment, and romance, in the far off cadence of a 
 covenanting melody; but, alas ! why did his own noble hall 
 not resound to God's high praise in more faultless strains ? 
 How godliness adorns a household. The spell of its beau- 
 ty touched the poetic and susceptible heart of Robert 
 Burns ; and, with the home of his youth for the original, he 
 has left behind a picture of domestic piety and happiness 
 which promises to endure as long as the language in which 
 it has been portrayed. 
 
 But when shall we see all our households adorned with 
 the " beauty of holiness ?" The time is not 3'et when 
 there is an altar for God's worship in evi^ry Christian home, 
 and where all its comforts and mercies are held sacred as 
 gifts from God's hand. Our families are not all nurseries of 
 
 55 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the Church of Christ. At many a family hearth lessons, sadly 
 different from the love of God, and tnist in Christ, are in- 
 grained on the hearts which are yet tender. How many 
 households in our land of gospel light, are darkened by 
 ungodliness; how few irradiated and made glad with the 
 sunshine of God's smile. How many silent towards God 
 in praise and prayer ; how few made vocal with the melo- 
 dy of joy and health. 
 
 Is the worship of God not a gxGOX privilege ? It is liberty 
 of access to the Most High ; liberty to pour into the ear of 
 Divine sympathy every sorrow, liberty to consult with Di- 
 vine wisdom in every difficulty, liberty to seek from Divine 
 resources the supply of eveiy want. Is that worship not 
 a high honour ? It is admission into the audience cham- 
 ber of Him who alone is great ; it is intercourse with Him 
 who is the fountain of life and glory. Well may our hearts 
 respond joyfully to the words spoken of old, " Blessed is . 
 the man whom thou choosest, and causest to approach 
 unto Thee, that he may dwell in Thy courts." When wor- 
 ship here becomes the foretaste and earnest of the fellow- 
 ship of eternity ; when, by all its ordinances here, we are 
 being made meet for the endless service of the courts above; 
 then, worship is an exalted privilege. It is then, that, in 
 all its exercises here, we seem to get a glimpse of the place, 
 and time, of which it is written, " And I saw no Temple 
 therein ; for the Lord God Almighty, and the Lamb, are 
 the Temple of it. And the city had no need of the sun, 
 neither of the moon to shine in it ; for the glory of God 
 did lighten it, and the Lamb is the light thereof. And the 
 nations of them which are saved shall walk in the light of 
 it." Blessed is the man who shall find a place within the 
 circle of that glorious Light, and whose heart shall beat- 
 tuned to the everlasting worship of that Temple. 
 
 56 
 
CANADA 
 
 "^xtsh^ttxinn C^urrlj |pulpit 
 
 BY REV. J. M. GIBSON, M. A. 
 
 ERSKINE CHURCH, MONTREAL. 
 THE GOSPEL OF THE KINGDOM. 
 
 HE Gospel of the Kingdom — " is this a proper 
 designation of that which we are accustomed 
 in brief to call "the Gospel?" A moment's 
 consideration will show that the expression, 
 "the Gospel," is elliptical. It simply means the good news, 
 and suggests the question as to what is the substance of the 
 good news. Does it then convey a correct idea of the sub- 
 stance of the Gospel to designate it " The Gospel of the 
 Kingdom ?" So it would seem, if the Scriptures be our guide. 
 To determine the question, we turn naturally to the first 
 use in Scripture of the term Gospel, where, i^ anywhere, we 
 may expect the ellipsis to be supplied ; and we find it first 
 in this sentence of Matthew : "Jesus went about preaching 
 the Gospel of the Kingdom." In the first chapter of 
 Mark in the same way, we are told that " Jesus came into 
 Galilee, preaching the Gospel of the Kingdom of God." 
 The testimony of Luke is in entire agreement with these. 
 
 57 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 His first use of the word Gospel, indeed, is in a quotation 
 from Isaiah, which formed the subject of the first discourse 
 of Jesus which he records ; but we have not to read far 
 before we find what idea Luke had concerning this Gospel, 
 which Jesus claimed that he was anointed to preach, for 
 he presently reports our Lord as S£ ying : " I must preach 
 the Kingdom of God to other cities also : for therefore am 
 I sent." This then is the first impression which is given 
 us of the Gospel of Jesus Christ, that it is essentially and 
 specially a Gospel of a Kingdom, " th*^ Gospel of the 
 Kingdom." And all attentive readers of the Evangelists 
 above quoted know that this impression is kept up 
 throughout their several Gospels. It may be said, in 
 general, that these three Gospels, from beginning to end, 
 are about a kingdom which Matthew generally calls "the 
 Kingdom of Heaven," and which Mark and Luke uni- 
 formly call " the Kingdom of God." In the Gospel accord- 
 ing to John, a similar prominence is given to the Kingdom 
 in the conversation with Nicodemus at the beginning, and 
 with Pilate at the end, which is enough cf itself, apart from 
 what we gather from the other Evangelists, to make it evi- 
 dent that the Life, which seems to be the leading idea 
 throughout, is Life in the Kingdom, the good news of which 
 the Lord Jesus had come to proclaim. 
 
 The same impression, concerning the essence and sub- 
 stance of the Gospel, is kept up in the book of the Acts of 
 the Apostles. In the opening sentence, we are told that, 
 during the forty days which elapsed between His resurrec- 
 tion and ascension, Jesus continued " speaking to hi .s- 
 ciples of the things pertaining to the Kingdom of God." It 
 is the Gospel of the Kingdom which the Apostle Peter 
 preaches to the assembled multitudes on the day of Pente- 
 cost, in that great sermon of which this is a summary: Jesus, 
 of Nazareth, whom ye crucified, whom God raised from the 
 dead, is now seated on the Throne of David, and these 
 wonders of the Spirit, which you see, are manifestations of 
 His royal power. And so with the subsequent testimony 
 
 58 
 
THE GOSPEL OF THE KINGDOM. 
 
 of all the Apostles, of which we find the most summary 
 statement in the answer of the Twelve, when questioned 
 before the Sanhedrim : " The God of our fathers raised 
 up Jesus whom ye slew and hanged on a tree : Him hath 
 God exalted with His right hand to be a Prince and a 
 Saviour, to give repentance to Israel and forgiveness of 
 sins." And at the very close of the book we are told that 
 the Apostle Paul continued in his own hired house at 
 Rome, " preaching the Kingdom of God to all that came 
 in unto him." 
 
 In the Epistles, while the elliptical phrase, " the Gos- 
 pel," has, from long and familiar use, taken the place 
 of the fuller designation which was needed for the 
 sake of clearness at the beginning of the announcement of 
 the glad tidings, yet there is quite enough in the general 
 scope of these letters, as well as in the specific terms of 
 very many special passages in them, to make it evident 
 that the Gospel of which they treat is the Gospel of the 
 Kingdom still. As for the Apocalypse, it is a Revelation 
 from the Throne, as is set forth in the introduction in the 
 first chapter ; and it is a Revelation of the Throne ; for 
 this is the centre of all the visions : " Behold a Throne 
 was set in Heaven, and One sat on the Throne." Thus 
 do we find the impression produced in the opening of the 
 New Testament kept up consistently to the very close, so 
 that it is abundantly evident that the Gospel of the Lord 
 Jesus Ghrist is the Gospel of a Kingdom, the Gospel of 
 the Kingdom of God. 
 
 Is this fact suflftciently recognized in cur day ? Do we 
 Christians of the present day give that prominence to the 
 Kingdom, in our thoughts and words, which is given lo it 
 in our original documents ? Is the Gospel of Jesus 
 Christ habitually viewed as " the Gospel of the King- 
 dom?" Would not " the Gospel of the priesthood " be a 
 more appropriate designation, according to the relative 
 importance attached to the different truths, which go to 
 makeup "evangelical sentiments?" It is matter of re- 
 
 59 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 joiciug, indeed, that the great truths of the Kingdom are 
 firmly held and taught by all who hold evangelical senti- 
 ments ; but is it not to be regretted that they are so 
 generally separated from that in which they find their 
 unity ? The great doctrines of Regeneration and Sancti- 
 fication, for example, are clearly and fully taught in our 
 Evangelical Theology ; but it is not at all usual to bring 
 them out in their relations to that kingdom, which is the 
 sum and substance of the Gospel. Some injurious results 
 of this will afterwards be noticed. It is enough now to 
 call attention to the fact, that the Kingdom of God as such 
 does not bulk so largely in modern theology, as it does in 
 the theology of the New Testament. 
 
 One reason of this no doubt, perhaps the main reason, 
 is to be found in the history of controversy. The Royalty 
 of Christ has not been subjected to the same fires of con- 
 troversy as His prophetical and priestly offices. Not that 
 this department of Theology has been free from the as- 
 saults of heresy ; but the questions, which have been raised 
 concerning it, have been less fundamental in their nature, 
 and by consequence less formidable. In connection with 
 the prophetical office of Christ, the question of Inspira- 
 tion has been a battle ground on which was felt to depend 
 the fate of everything- In connection with the priesMy 
 office, the subject of the Atonement, which is believed and 
 justly believed to be the foundation on which rests the 
 entire edifice of Christianity, has been a matter of life and 
 death controversy. When compared with these, how 
 trivial have been the questions which have been agitated 
 in direct connection with the kingly office of Christ : 
 questions of church government, questions of the relations 
 of Church and State, questions about the Millennium, 
 each important enough in its place, but none of them to 
 be compared in fundamental importance with the great 
 subjects of Inspiration and Atonement. What has been the 
 consequence ? In the first place, the advantages which 
 result from severe controversy have been wanting. It is 
 
 60 
 
THE GOSPEL OF THE KINGDOM. 
 
 acknowledged by all that havo given attention to the his- 
 tory of doctrines, that controversy has been the most 
 effectual means of bringing special doctrines into promi- 
 nence, of clearing them from confusions of thought, and 
 defining them with precision ; and we believe accordingly 
 that, because there has been so little controversy directly 
 affecting the kingly office of Christ, the truth concerning 
 it is much less prominent, much less clearly apprehended, 
 much less definitely grasped than the truth concerning the 
 prophetical or priestly offices. In the second place, the 
 kind of controversy to which we are accustomed, in con- 
 nection with the kingly office of Christ, has led to the 
 disparagement of the true importance of the subject. For 
 not 01 ily does controversy effect much in the way of bring- 
 ing out the real importance of great doctrines, but also in 
 the way of giving fictitious importance to altogether minor 
 matters. A most notable instance of this is tae extraor- 
 dinary importance attached by thousands of otherwise 
 enlightened Christians in the present day to the quantity 
 of water used in baptism, and the manner of its application 
 to the person, just as if the very essence of the religion of 
 Jesus consisted in the most scrupulous adherence to mat- 
 ters of form, just as if it were the spirit that killed, and the 
 letter that gave life. Now it would seem that the altoge- 
 ther disproportionate attention, which has been given to 
 minor matters connected with the subject of the Kingdom, 
 has had a tendency in the minds of many to elevate these 
 minor matters into the first rank, so that they are looked 
 upon as occupying almost the entire field ; and, as a matter 
 of strictest consequence, the vast proportions of the great 
 subject are narrowed to the measure of these minor mat- 
 ters. How many are there, for example, on the one hand, 
 whose thinking on the subject of the Kingdom of Christ 
 is almost confined within the limits of the narrow question, 
 whether Christ will come before or after the Millennium, 
 so that if they were to take up a book on the Kingdom, 
 (the New Testament always excepted, of course,) they 
 
 6i 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 would fully expect it to be all about the Millennium ! How 
 many are there on the other hand, who would look for 
 little, if anything else, in such a book than questions of 
 church government — such a treatment of the subject as is 
 to be found, for example, in Whately's " Kingdom of 
 Christ," a book admirable indeed in its way and so far as it 
 goes, but covering only the smallest fraction of the space 
 which the title might entitle us to expect. Thus it is that, 
 in our thoughts concerning the Kingdom, we have been 
 diverted from its main matters to mere side issues, and 
 we have been in danger of measuring the importance of 
 the whole subject by .hat of the small parts of it, which 
 have been most debated about in our times. 
 
 We believe then, that it is a want of the times to have 
 attention called more earnestly and fully to the main sub- 
 ject, to the great things of the Kingdom of our Lord and 
 Saviour Jesus Christ. Is there not an evidence of this 
 want in the manner in which some time ago " Ecce 
 Homo " was received ? The evil of this book, so far as 
 there is evil in it, lies in its negative qualities, lies in what 
 it does not contain, rather than in what it does contain. 
 But, surely, its marvellous success cannot be accounted for 
 by the absence of any thing. The secret of it must be 
 sought for in its positive qualities. And that not only in 
 the style. - We admit the superlative excellence of the 
 style as one reason of the extent to which it has been read ; 
 but have there not been hundreds of books on similar 
 subjects, the style of which was equally excellent, that have 
 never found their way beyond the customary range of 
 theological readers ? Is not the secret of its success to 
 be found in great mea^are in the prominence which is 
 given throughout to the Kingdom of Christ, and to the fact 
 that such essential matters as faith and holiness are dealt 
 with in strict and close relation to the Kingdom ? The glar- 
 ing defects of the author's treatment of the subject are suffi- 
 ciently obvious to those who are careful to ascertain " the 
 whole counsel of God." The kingdom which is there 
 
 62 
 
THE GOSPEL OF THE KINGDOM. 
 
 presented is a kingdom without a foundation, for the 
 priesthood of Christ is not acknowledged, and *\\e Atone- 
 ment is left entirely out of view. And not only so, but the 
 very idea of a kingdom is truncated by the amputation 
 of its right arm, for we look in vain for the executive poioery 
 which is the most conspicuous feature of the Kingdom, as 
 presented in that Gospel which is " the Power of God unto 
 Salvation." Power in fact there cannot be, when the Cross, 
 which is the source of power, is left out of sight, and the 
 Holy Spirit, who is its Dispenser, is refmed av/ay nto a 
 lifeless abstract principle ; and thus the kingdom which 
 we find in " Ecce Homo," when closely looked into, turns 
 out to be no kingdom at all, but only a school or a society. 
 And yet, notwithstanding these fundamental deficiencies, 
 the prominence given in this book to the Kingdom of 
 Christ, apart altogether from little questions of church 
 government or the interpretation of prophecy, has come 
 to many as a revelation of something which has been in 
 the New Testament all the while, but which they have 
 failed to notice. What then might be anticipated, if similar 
 ability to that which has succeeded in awakening so much 
 interest by a very partial exhibition of the truth concern- 
 ing the Kingdom, were employed in setting forth the full 
 Gospel of the Kingdom, as founded in the death, and 
 centred in the endless life of " Messiah the Prince," " King 
 of Kings, and Lord of Lords;" to whom '■'' dXi. power is given 
 in heaven and in earth," — power to pardon, power to rege- 
 nerate, power to sanctify, power to save, power to bless, 
 power to " gather together in one the children of God that 
 were scattered abroad." 
 
 Perhaps enough has been said to indicate the import- 
 ance of viewing the Gospel of Jesus Christ in the way in 
 which it is specially presented in the New Testament, the 
 importance of receiving the Gospel as essentially the Gos- 
 pel 01 the Kingdom. It remains now to call attention to 
 some important truths which are involved in this funda- 
 mental conception. 
 
 63 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 I. The first of these is the true and proper reality of the 
 Kingdom. There is a vague impression widely prevalent, 
 that the Kingdom of Jesus Christ is only a figurative king- 
 dom, that the word " kingdom," as applied to it, is used 
 only by way of illustration, the reality (if reality there be) 
 being supposed to lie in some very abstract idea, such as 
 economy or dispensation, or scheme, or plan. We do not 
 suppose the existence of any formal belief or disbelief in 
 the matter, but only refer to the prevalence of a certain 
 way of thinking, which tends to do away with the true and 
 proper reality of the Kingdom of Christ, by reducing the 
 language concerning it to the language of metaphor. Per- 
 haps the way of thinking referred to cannot be better 
 illustrated than by a reference to one of our standard works 
 on theology. In Hill's lecture » on Divinity, two short 
 paragraphs covering less than jl single page, (p. 640, in 
 Carter's edition, beginning of chapter on '* covenant of 
 grace") are all that are devoted to the consideration of the 
 Kingdom as such. In the one of these, the subject is in- 
 troduced thus : " The dispensation of the Gospel is often 
 represented in Scripture under the notion of a kingdom." 
 The other begins on this wise : " This (viz. the represen- 
 tation of the dispensation of the Gospel as a kingdom,) is 
 a picture which is presented not only in the bold figures 
 of the ancient prophets, but also in the more temperate 
 language of the writers of the New T2stament." Now, it 
 is not the mere finding of such shadowy views of the 
 Kingdom of Christ, in a standard work on theology, that 
 is the significant point. It is that so many of us are able 
 to read such statements without realizing how shadowy, 
 how nominal^ how ** negative " they are. We are not so 
 careless in regard to other great facts of the Gospel. Sup- 
 pose the statement had been that *' the death of Christ is 
 often represented under the notion of an Atonement," 
 would we not all be up in arms at once, and indignantly 
 ask : Why hesitate for a moment to say that the death 
 of Christ is an Atonement, is the Atonement ? Or sup- 
 
 6j 
 
THE GOSPEL OF THE KINGDOM. 
 
 pose the statement had been : " the relation of God 
 to His people is often represented under the notion of 
 Fatherhood," would we not eagerly turn from the cold 
 words of a nominal theology, to the blessed fact as re- 
 vealed in the truth of God, without any halting or hesitancy 
 of language, that God is our Father, that the Divine Fa- 
 therhood is the deep and true reality, of which human 
 fatherhood is but a shadow ? There are many illustrations 
 used in Scripture to show us what the Kingdom is like, 
 but the Kingdom itself is ever treated as a great reality. 
 It is not something which may be compared to, or con- 
 sidered as, but which really is, a Kingdom ; and it is our 
 duty jealously to guard against any thing which looks in 
 the direction of reducing the great fact of the Gospel to a 
 mere illustration. We do not say, indeed, that the views 
 referred to deny all reality to the Kingdom of Christ. It 
 would be a great mistake to suppose that figures and 
 metaphors were necessarily destitute of reality. Take the 
 beautiful metaphor : " The Lord is my Shepherd." Wiiat 
 tender and blessed realities are contained here. But the 
 reality of figures depends upon the realities on which they 
 are based. If they have no solid foundation of substan- 
 tive existence, they are reduced to a mere play of fancy. 
 Given a true and proper reality as the substance of the Gos- 
 pel, then such figures as the beautiful one above referred to 
 iDCcome truly significant ; but if the very substance of the 
 Gospel itself be treated as a figure, then must all the pro- 
 fusion of illustration which is based upon it, lose all its 
 reality too. Can it be that any one to whom the truth of 
 God is dear, will be disposed to regard with indifference 
 a way of thinking or of teaching, which suggests that the 
 Gospel of Jesus Christ is the Gospel of a figure, or the 
 Gospel of a notion, or anything else than the good news 
 of a great and glorious and blessed Reality ? 
 
 To the want of grasping the proper reality of the King- 
 dom of Jesus Christ, may be traced some of the prevailing 
 errors of our times. What is High-Churchism for exam- 
 
 F 65 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 pie, but the attempt of those who have failed to grasp the 
 genuine reality of the Kingdom in the sphere of Faith, 
 to find a counterfeit reality for it in the realm of Sense? 
 The High-Churchman is right in his fundamental position : 
 There is one Kingdom of the Lord Jesus Christ, and those 
 who would be saved must, of necessity, belong to the one 
 true Kingdom. It is vain to try to dislodge him from this 
 position, for it is the truth. His error is not that he makes 
 too much of the Kingdom. This cannot be, if the Gospel 
 be, as it is, the Gospel of the Kingdom. His error is, that 
 he mistakes the Kingdom altogether, fails to apprehend 
 that it is a spiritual Kingdom, which a man must be born 
 again in order to see — a reality, therefore, not to sense but 
 to faith. It is, that, after all the Master has said, he 
 persists in seeking a Kingdom which " cometh with obser- 
 vation," concerning which you can say : " Lo here ! or lo 
 there !" — especially '* Lo here !" for as soon as the belief 
 is entertained that the essential reality of the Kingdom of 
 Christ is to be found in a visible organization, immediately 
 the complacent re;sult is apt to be reached: " The King- 
 dom of the Lord, the Kingdom of the Lord are We !" 
 Those who are quite consistent, however, cannot always 
 stop at "Lo here." They are forced to go the length of **Lo 
 there." And herein we see the reason why such men as 
 John Henry Newman, and those who, like-minded, have 
 followed in his steps, have been unable to find a resting- 
 place, short of that vast ecclesiastical system which ap- 
 proaches most nearly to the vulgar conception of a real 
 kingdom, that great world-kingdom, which has (or has 
 had, for it loses fast in these days) its monarch, its court, 
 its ministers of state, its territory, its armies, its revenues, 
 its worldly policy, prerogatives, and powers. 
 
 Again, look at Millennarianism. It will, of course, be 
 understood that by Millennarianism is not meant, belief 
 in a coming Millennium, which shall be marked in a 
 peculiar manner by the triumphs of our King, for 
 this we find in the sure word of prophecy ; bul we 
 
 66 
 
THE GOSPEL OF THE KINGDOM. 
 
 designate by this term, the views of those who find 
 in the Millennium the Kingdom of Christ, the real 
 Kingdom as distinguished from a kind of nominal non- 
 descript economy or dispensation at present subsisting 
 to which the name Kingdom may, in a certain com- 
 plimentary sense, be applied. Well, what is Millenna- 
 rianism, but the refuge of those who, having not only, like 
 the churchman, failed to grasp the genuine reality of the 
 Kingdom, in the sphere of faith, but having also failed to 
 find it in any of the visible organizations of the day, are 
 driven to postpone the realization of it till some time in 
 the future? Now, what is it that is expected to give reality 
 to the Kingdom in the Millennium, by those who deny its 
 reality now? The answer to this question leads us at once 
 into the realm of sense, into the midst of things seen and 
 temporal. The distinctive reality which is expected in the 
 future is a sense-reality, while the faith-reality of the pre- 
 sent is lost sight of or denied. The hope of things seen 
 and temporal takes the place of the faith of things unseen 
 and eternal. And yet those who hold such views often 
 claim to be specially spiritually minded ! It is the old trou- 
 ble of the tyranny of sense over faith, the confusion of the 
 Real and the Seen, the nominalism of Locke, which logi- 
 cally leads to the scepticism of Hume, and practically 
 issues in that materialism, which is so influential in some 
 of the main currents of "modern thought." 
 
 What is wanted, in the present day, in view of these 
 different tendencies and others like them, is a full and 
 faithful proclamation of the Gospel of the Kingdom, a 
 Kingdom which is such to faith and not to sight, a King- 
 dom of Heaven and not of earth, of God and not of men, 
 a Kingdom which is "opened to all believers," not exhi- 
 bited to all gazers, a Kingdom which is "not meat and 
 drink, but righteousness and peace, and joy in the Holy 
 Ghost." The great reformation of the sixteenth century 
 turned upon faith in the Priesthood of Christ. Does not 
 the prevalence of such errors as these call for a second 
 
 67 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 reformation, which shall turn upon faith in the Kingdom 
 of Christ? 
 
 II. Another important truth involved in the fundamen- 
 tal conception of the Gospel, as the Gospel of the Kingdom 
 is this : The Kingdom is one. It is not the unity of the 
 Kingdom within itself that is here referred to. This is so 
 obvious that it need not be dwelt upon. It is not that all 
 who belong to the Kingdom are one ; it is that there is 
 only one Kingdom ; that is, only one Kingdom of God 
 with which we have anything to do. And this one 
 Kingdom is the mediatorial Kingdom of our Lord Jesus 
 Christ. 
 
 I. We sometimes speak of the Kingdom of the Father 
 as distinct from the Kingdom of the Son ; but the dis- 
 tinction, though of logical utility and convenience, is not 
 a practical distinction. With the Kingdom of the Father 
 as distinguished from the Kingdom of Christ we have, we 
 can have, nothing whatever to do. The Kingdom of the 
 Father can become a reality to us only in the Kingdom 
 of the Son. *' No man cometh to the Father, but by 
 Me." An attempt has been made by some of those who 
 postpone the Kingdom of Christ to the Millennium to use 
 this distinction practically. They tell us that we are now 
 under the Kingdom of the Father, while the Kingdom of 
 Christ, as the Mediator, shall not commence till tiie begin- 
 ning of the thousand years. The inconsistency of this 
 position with the teaching of Scripture has been well 
 shown by Brown and others ; but, apart from this, how 
 strange it is that such a position as this should not at 
 once be recognized as of the very essence of Deism, in- 
 volving as it does the belief that God can be known and 
 obeyed apart from the mediatorial work of the Lord Jesus 
 Christ ! 
 
 2. A similar mistake is often made in regard to the 
 Kingdom of God in Israel, which occupies almost, if not 
 altogether, as prominent a place in the Old Testament, as 
 the Kingdom of Heaven occupies in the New. There is 
 
 68 
 
THE GOSPEL OF THE KINGDOM. 
 
 an idea that it was God, as distinguished from Christ, who 
 was the King of Israel under the Old Testament. Thus 
 a radical distinction is made between *' the Theocracy " 
 of the Old Testament and the Kingdom of God in the 
 New. 
 
 Here the question may be raised in passing : Why use 
 the term "Theocracy" at all? If the expression "King- 
 dom of God " had not been a New Testament one, the 
 probability is that we should have called the Old Testa- 
 ment Kingdom the Kingdom of God, and the New 
 Testament Kingdom the Kingdom of Christ or of 
 Heaven. But it so happens that the New Testament 
 Kingdom is, almost uniformly, called **the Kingdom of 
 God ;" and, accordingly, it looks as if it were for the ex- 
 press purpose of hindering the identification of the one 
 Kingdom with the other, that when we speak of the old 
 one, the English " Kingdom of God " is veiled and 
 hidden away under the Greek equivalent "Theocracy." 
 But why should we try to put asunder what God hath 
 joined together? It was desirable that Matthew, writing 
 as he did for his countrymen especially, should use a dis- 
 tinctive name, and, accordingly, we find the name "King- 
 dom of Heaven " prevailing in his Gospel ; but even he 
 sometimes uses the common name also, and the distinc- 
 tive name is used nowhere else throughout the New 
 Testament. 
 
 The essential distmction which is sometmies made, and 
 so often taken for granted, between the Theocracy of the 
 Old Testament and the Kingdom of God in the New is 
 founded upon two fallacies. The first of these is that the 
 revelation of the Old Testament is a revelation of the 
 Father as a present God and King, with prophetical pas- 
 sages interspersed throughout, pointing forward to the 
 coming Son of God as the future Lord and King. This 
 we say is a fallacy. It must be so if what the Apostle 
 John says is true : " No man hath seen God at any time: 
 the only begotten Son, who is in the bosom of the Father, 
 
 69 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 He hath declared Him." It is contrary to the whole 
 tenour of Scripture to suppose that there can be a revela- 
 tion of God to man otherwise than through His Son. 
 ** In the beginning was the Word," He was not '* made 
 flesh " indeed, nor did He dwell among us as a man until 
 the fulness of the times, but from the beginning He was 
 with the sons of men as Jehovah God, bringing God 
 near to men, bringing men near to God, in His own 
 glorious Person, and by that glorious Work of His, which 
 was to be wrought out in the fulness of the times. It is 
 fully recognized by all who accept the Gospel in its ful- 
 ness, that it was only through " the One Mediator be- 
 tween God and men " that men were saved from sin and 
 wrath under the old covenant. It is never doubted that 
 the Son of God was the Divine Priest of the old covenant, 
 the human priesthood of the line of Aaron being only a 
 faint and passing shadow of His own coming as a human 
 priest. Why then should we fail to grasp in the same 
 manner the Gospel truth that the Son of God was the 
 Divine King of the old covenant, who had His dwelling 
 above the mercy-seat and between the Cherubim, the 
 human dynasty of the line of David being only a faint 
 and passing shadow of His own coming as a human 
 king? Surely such general considerations are quite 
 sufficient, without referring to the numerous passages that 
 might be appealed to separately. It may be well, how- 
 ever, to point out one as a specimen. In the sixth chapter 
 of Isaiah, we have an account of that splendid vision which 
 the prophet saw in the temple in the year that king 
 Uzziah died, the vision of a Throne and One sitting upon 
 it. So overcome was the prophet by the glory of the 
 vision that he exclaimed, "Woe is me, for I am undone 
 ... for mine eyes have seen the King, Jehovah of Hosts." 
 Now if we turn to John xii. 41, comparing the whole 
 passage there with the whole passage here, we find it 
 expressly asserted that it was the glory of Christ that 
 Isaiah saw. It is true indeed that the full doctrine of the 
 
 70 
 
THE GOSPEL OF THE KINGDOM. 
 
 Son as distinct from the Father was not then clearly 
 apprehended ; but it is not doctrine we are now dealing 
 with, but fact ; and the knowledge or ignorance of the 
 people cannot be held to alter the fact. It was a fact, 
 whether they knew it or not, whether they understood it 
 or not, that the Lord Christ was the prophet, priest and 
 king of Israel then, as He is the prophet, priest and king 
 of His people now. 
 
 The other fallacy referred to is that the Theocracy of 
 the Old Testament was a tei.:poral kingdom merely, 
 while the Kingdom of God in the New Testament is a 
 spiritual kingdom. We here touch an error which reaches 
 further than the matter immediately in hand. It is not 
 uncommon to find the old covenant distinguished from the 
 new in this, that the promises of the former were mainly 
 temporal, while those of the latter are mainly spiritual. 
 And, in accordance with this distinction, the promise of 
 the Seed is spoken of as if it meant a numerous progeny of 
 natural descendants — a promise, even such as it is, which 
 has been fulfilled to a remarkably limited extent to Abra- 
 ham, as compared with the remote ancestor of the Chinese, 
 for example \ and the promise of the Land as if it meant 
 the gift of so many hundred thousand acres, more or less, 
 and miserably little at the most as compared with the 
 hundreds of thousands, not of acres, but of square miles, 
 which fell to the lot of the great kingdoms of the world 
 without any promise at all ! Truly there is much yet to 
 be learned in regard to the significance of the Apostle's 
 words : " The letter killeth, but the spirit giveth life," by 
 those who literally kill the old covenant by shutting their 
 eyes to the fact that the promise of the Seed derives all 
 its value from the spiritual element in it, which never had 
 reality for any but the spiritual seed, and which has and 
 ever shall have reality for all the spiritual seed, whether 
 coming from Abraham by natural descent or not ; and 
 that the promise of the Land derives all its value 
 from the spiritual element in it — the assurance, viz., that 
 
 71 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 these blessed acres should be sacredly set apart as a 
 sanctuary for the spiritual worship of the Lord God of 
 Heaven, when the vast miles of the world kingdoms 
 should be wholly given to the idolatry and sensuality of 
 earth, — as a nursery for the development during centuries 
 of infancy and childhood of that Kingdom of God which 
 in the fulness of the times should be set up in the Field 
 of the World. 
 
 These illustrations of the wider application of the 
 fallacy have prepared the way for dealing with it in its 
 special application to the Kingdom. And here it is 
 very strange that we should so often wonder at the Jews 
 for their carnal notions concerning the Kingdom of God, 
 when we attach precisely the same carnal notions to that 
 very Kingdom which was all they had to give them any 
 idea of it, and to some of those very passages from which 
 they derived their impressions concerning the nature of 
 the coming Kingdom. Is it not strange that so many of 
 us should first be amazed at " the slowness of heart " of 
 the Jews, and then exhibit the same slowness of heart our- 
 selves — that we should first blame them for interpreting 
 the promises of the Kingdom in a carnal sense, and then 
 cling with the utmost tenacity to the carnal sense when 
 interpreting them ourselves, and that too after all the 
 advantage we have had from the experience of eighteen 
 centuries of a purely spiritual Kingdom? Out of many 
 illustrations which might be employed, let us take one, 
 and draw it out as fully as our limits will allow. One 
 of the main prophecies of the Kingdom is to be found 
 in Gen. xlix. lo : " The Sceptre shall not depart from 
 Judah, nor a Law-giver from between his feet, till 
 Shiloh come." Now, how constantly do we find this 
 blessed assurance interpreted as if it were a shred of 
 political news, a piece of political prognostication ? "The 
 Sceptre" is interpreted as an earthly sceptre, the "Law- 
 giver " suggests no other or higher conception than the 
 head of an earthly government, and the gist of the whole 
 
 72 
 
THE GOSPEL OF THE KINGDOM. 
 
 promise is made to be, that a certain earthly State, of very 
 small account among the great kingdoms of the world, 
 shall continue to exist till the coming of a certain person, 
 and then shall pass away. It might be suggested by the 
 way, that on this principle of interpretation we should 
 rather call it a threatening than a promise. If the coming 
 of the promised Shiloh was to be the signal for the pass- 
 ing away of the very Kingdom which was the subject of 
 the prophecy, then Judah and all true lovers of God's 
 Kingdom might well pray that Shiloh should be very long 
 in coming. But let this pass, and look at the subsequent 
 difficulties m which the political interpretation involves 
 us. We ve first a long period during which there was 
 no political kingdom at all. Then shortly after the setting 
 up of the political kingdom, we have it rent in twain. 
 Later on we find first the one part of it, and then the 
 other utterly subverted. Then we have hundreds of years, 
 during the greater part of which it cannot be said with 
 any honesty that there was a political kingdom at all. 
 And when Shiloh did come, there was no political kingdom 
 in Judah to pass away. These difficulties have been felt 
 to be of such magnitude, that endless ingenuity has been 
 expended in the att .npt o evade or surmount them. 
 Some have tried to twist h. tory to make it agree with the 
 passage, and others have .-ied to twist the passage to 
 make it agree with the history, and neither of the methods 
 has been found satisfactory. Whereas all becomes simple, 
 natural, beautiful and most true when interpreted, not 
 according to the letter which killeth, but according to the 
 spirit, when it is freed from those carnal Jewish notions 
 v/hich have obscured it, when it is lifted out of the region 
 of politics into the region of Truth, where our Lord's 
 conversation with Pilate, as recorded by John, might well 
 lead us to look for the Kingdom of the Prophetic Word. 
 Then we find a beautiful consistency both with the history 
 of Truth, and with the truth of History — with the former 
 as regards the inner Keality, with the latter as regards the 
 outer Form of the Kingdom. 
 
 73 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 First in regard to the inner Reality. Did not the King- 
 dom of the Truth, the Kingdom, in its essential, spiritual 
 reality, continue in Judah all the while ? Was n'^t the 
 Kingdom of God among the Chosen People before either 
 Saul or David was anointed, while as yet Jehovah was 
 their only King ? Was not the Kingdom of God in Judah 
 still when her sons and daughters sat "by Babel's 
 streams," and hung their harps upon the willows, and 
 wept as they remembered Zion ? There, in their remem- 
 brance of Zion, have we the evidence that, though the 
 form of the Kingdom had passed away for a time, the great 
 reality remained in the weeping heart of Judah still. 
 Truth to tell, the Kingdom had much more nearly passed 
 away, while yet the political "sceptre" and "law-giver" 
 remained both in Judah and in Israel, in those dark days 
 of infidelity and idolatry, when poor Elijah thought God's 
 Kingdom, the true Theocracy, was reduced to one soli- 
 tary individual, till he was assured by Him who "seeth 
 not as man seeth " that He still had left remaining seven 
 thousand loyal men. And was there not in Judah, through 
 all her captivities and all her sufferings from foreign 
 oppressors, a true Kingdom of God, a very little one 
 indeed at times, and specially in the times which immedi- 
 ately pieceded the Advent of Shiloh ; but small as it was, 
 was it not there all the while ? And when we seek for 
 the fulfilment of the old promise as to the continuance of 
 the Kingdom on till the coming in human form of the 
 King, we are to seek it, not where so many interpreters 
 of prophecy have sought it, in the political adminis- 
 istration of that infidel and villain, belonging to Idumea 
 and not to Judah, who happened to sway a little sceptre, 
 and give out his little laws under the great sceptre and 
 mighty law of the foreign tyrant, but in the lowly loyal 
 lives of the Simeons and Annas of the time, who had the 
 Sceptre and the Law in their hearts, and who were waiting 
 for the fulfilment of the Kingdom in the coming of Shiloh. 
 1\iQ fulfilment of the Kingdom, — for there is no evidence 
 
 74 
 
THE GOSPEL OF THE KINGDOM. 
 
 that these faithful ones imagined that the coming of 
 Shiloh was to be the subversion of that Kingdom which 
 as true Israelites they dearly loved, but every evidence 
 that they regarded it as the firm establishment of Judah's 
 throne, and the beginning of a triumphal progress which 
 should not cease till every knee should bow before the 
 Sceptre, and every tongue confess that Judah's King was 
 Lord. So much for the fulfilment of the promise in 
 regard to its inner reality. 
 
 And now a moment's glance at the consistency of the 
 prophecy with history, so far as Form is concerned. Here 
 we must bear in mind what Principal Fairbairn has so 
 clearly shown in his work on Prophecy, that the great 
 object of prophecy was to support the faith of God's peo- 
 ple — a support which would be especially needed in times 
 of darkness. Now if the outward earthly form, in which 
 the Kingdom was for a time embodied, had been predes- 
 tined to be abiding, had nothing been anticipated in the 
 process of history which would look like the passing away 
 of the Kingdom, there would have been no need of such a 
 special promise as that in Genesis xlix. lo. On the other 
 hand, the very fact that there is such a promise would 
 lead us a priori to anticipate that there would be times, 
 probably long times, when it would seem that the sceptre 
 had departed from Judah — times during which it would 
 seem necessary for those who were waiting for the salvation 
 of God to have some assurance to rest upon that, though 
 the form had passed away, the reality was v/ith them still. 
 Thus we find that, when once we get rid of these carnal 
 Jewish ideas of the Kingdom, we discover not only an 
 agreement between the prophecy and the true spiritual 
 history of the Kingdom, but also a correspondence be- 
 tween the expectations it suggests concerning the outward 
 and formal history of the Kingdom, and the actual facts 
 of the case as seen in the external history of the political 
 kingdom of Israel. We have drawn out this illustration 
 at great length, but the importance of the subject seemed 
 
 75 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 to warrant it, for its own sake as well as for the use to 
 which it is now put, as an illustration of the second fallacy 
 on which the radical separation of the Theocracy from 
 the Kingdom of Christ is based, viz., that the Kingdom 
 of God in the Old Testament was essentially a temporal 
 kingdom. 
 
 If then the Old Testament Theocracy or Kingdom of 
 God was essentially, and in reality, though not in form, of 
 the same nature as the Kingdom of God in the New Testa- 
 ment, and if then as now, the Lord Christ was its King, 
 it follows that it is the same Kingdom throughout. It is 
 true indeed that the Gospel of the Kingdom was preached 
 by Christ and His Apostles as something new. But it is 
 evident that the newness of the Kingdom had reference 
 not to the inner reality, but to the outward form. The 
 change which Christ inaugurated, when He came in human 
 form, was not a change of kingdoms, but only of adminis- 
 tration. It was the inauguration of a new and much more 
 glorious era in the history of the Kingdom of Jehovah. 
 What care is there taken both by the Evangelists in their 
 Gospels and by the Apostles in their discourses, as re- 
 corded in the book of the Acts, to call attention to the fact 
 that Jesus of Nazareth had come to occupy " the Throne 
 of David." And besides these express declarations, how 
 often does the substantial identity of the old and new 
 Kingdoms come out incidentally, as for example in these 
 words of Jesus to the Jewish priests and elders : " The 
 Kingdom of God shall be taken from you^ and given to a 
 nation bringing forth the fruits thereof," and in the ho- 
 sannas of the multitudes on the occasion of the King's 
 entry into Jerusalem : "Blessed be the Kingdom of our 
 father Davir\ that cometh in the name of the Lord. 
 Hosanna in the highest." The case as regards the King- 
 dt. 's of the same nature as that in regard to the gift of 
 the Spirit. As a matter of fact the Spirit had been with 
 the people of God from the beginning ; and the newness 
 of the gift consisted not in the giving of another and dif- 
 
 76 
 
THE GOSPEL OF THE KINGDOM. 
 
 ferent Spirit, but in ca new and much fuller dispensation of 
 the same Spirit. And in the same way the Kingdom of 
 God had been in the worid from the beginning ; and the 
 newness of the Kingdom which Christ preached consisted 
 not in the setting up of another and different Kingdom, 
 but in the establishment and fulfilment (ttX^pojo-is) of the 
 old Kingdom in a new and much more widely extended 
 form and administration. It is of great importance, in re- 
 gard of the unity and harmony of God's dealing with 
 men in all ages, to recognize the Gospel of the Kingdom 
 as the Gospel throughout, thf ~"me Gospel which was 
 " before preached unto Abrah n," the same Gospel which 
 was announced to our first parents, when the triumph of 
 the Kingdom of God over the Kingdom of Satan, through 
 the suffering of the King himself, was first dimly shadow- 
 ed forth in these wonderful words of prophecy and pro- 
 mise : " I will put enmity between thee and the woman, 
 and between thy seed and her seed. It shall bruise thy 
 head, and thou shalt bruise His heel." 
 
 3. There is a third distinction often made, which is 
 convenient enough, and even necessary sometimes as a 
 logical distinction, but which when so pressed as to con- 
 vey the idea of two distinct kingdoms is quite unchris- 
 tian and untrue : we refer to the distinction between the 
 Kingdom of Nature and Providence on the one hand, and 
 the Kingdom of Grace on the other. How many are 
 there that suppose they can worship God as the God of 
 Nature apart from Jesus Christ, forgetting that they can- 
 not worship God at all, or know God at all, except as 
 He is revealed in Jesus Christ. It is true that those 
 who have no faith in Jesus Christ are, notwithstanding 
 their unbeHef, under the government of God ; but they 
 have no standing in any kingdom of His. The only 
 standing they have is in the Kingdom of Darkness ; a.id 
 when apart from the Mediator they seek to draw near to 
 God in any manner of address, they are only groping in 
 the darkness for some one they do not know ; it is not 
 
 77 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the God of Truth they are addressing, for out of Christ 
 He is unknown, and unknowable — it is some god of their 
 own imagining, some heathen or philosophic Pan, some 
 " unknown God" whom they " ignorantly worship." And 
 in so far as believers in Christ themselves, in their way of 
 thinking, separate the God of Nature and of Providence 
 from the Lord Jesus Christ, in so far are they worshipjiing 
 the God of the Deist or the Pantheist, in so far are they 
 for the time bowing in the temple of Rimmon. Here is 
 where many lose much of the glory of the Gospel of the 
 Kingdom, by failing to take with them their faith in the 
 Lord Jesus Christ through all the wonders of Nature and 
 all the windings of Providence. Nature and Providence 
 are not a kingdom but a chaos, until they find their unity 
 and harmony in Him who is the only mediator between 
 God and man, the only reconciler of heaven and earth, 
 the only saviour from the world's evil. It is true indeed 
 that not a little of the order and beauty of nature and 
 history may be found and has been found apart from faith 
 in Jesus Christ, but then there has always remained dis- 
 cord enough to spoil all the harmony, ugliness enough to 
 mar all the beauty. " That which is crooked cannot be 
 made straight ; and that which is wanting cannot be num- 
 bered." And though a controUing mind is found every- 
 where, a beating heart is found nowhere. All is cold and 
 therefore dead ; 
 
 " And all the phantom, Nature, stands 
 With all the music in her tone 
 A hollow echo of my own, 
 
 A hollow form with empty hands." 
 
 From this " hollorv form with empty hands" we turn in 
 faith to Him in whom all fulness dwells ; we turn with 
 longing to know something better and kindlier than 
 dead abstractions, rigid laws, frigid order, feelingless 
 motion, the relentless, ceaseless march of destruction 
 and decay with chaos or nonentity for its starting point, 
 
 78 
 
THE GOSPEL OF THE KINGDOM. 
 
 and death and darkness for its goal. And we find a 
 
 Kingdom, a Kingdom of Truth founded in Love, the 
 
 Kingdom of Him, who " hath made everything beautiful 
 
 in his time," who makes " all things work together for 
 
 good." 
 
 *' Christ hath sent us down the angels ; 
 And the whole earth and the skies 
 Are ilUimed by altar-candles, 
 Lit for blessed mysteries : 
 And a Priest's Hand through creation 
 Waveth calm and consecration, 
 
 And Pan is dead." 
 
 And why should we Christians give the old heathen-god 
 a resurrection ? Why should we take the glorious realm of 
 Nature from the Living Christ, and give it to the dead 
 l^an ? Now that a foundation, for the resolution of the 
 great mystery of evil, has been laid in the priestly sacrifice 
 of Christ, and upon that foundation a true Kingdom of 
 God has been reared, vested in the person of our risen 
 Lord, why should we limit its range so as to make of the 
 Kingdom a mere province? Why should we be so 
 wanting in loyal allegiance to Him, who is King of Na- 
 tions and of Nature, as well as King of Saints, as to rele- 
 gate any part of His vast dominion to the God of 
 the Deist or the Pantheist? Let us not hesitate to 
 accept Him as " God over all blcGsed for ever ;" and 
 whether our thoughts take eagle's wings and roam 
 throughout that mighty temple of space where the won- 
 drous works of creation declare His power, or travel 
 backwards through that mystic temple of time, where the 
 wondrous works of Providence declare His wisdom, or 
 mount upwards to that inner shrine, where our great High 
 Priest has entered to prepare a new and glorious temple, 
 in which the wondrous work of redeeming love shall be 
 for ever sung, let us pay our homage to the One Lord 
 Jesus Christ, on whose head are many crowns, and in 
 whom all things in heaven and in earth are gathered 
 into one. 
 
 79 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 4. There is still another distinction of logical value, 
 which needs some care in the handling, lest being pressed 
 too lar it should become practically injurious : the dis- 
 tinction, namely, between the Kingdom of Grace and the 
 Kingdom of Glory. We believe, indeed, that the essential 
 unity of these is very seldom lost sight of by Christians of 
 any intelligence. It is, almost uniformly, acknowledged 
 that the future Kingdom of Glory will be but the continua- 
 tion, the perfection, the consummation of the present 
 Kingdom of Grace. But though this truth is one which 
 does not need to be insisted on foi' the sake of believers, 
 it is of the greatest importance that it should be clearly 
 set before unbelievers. There are scarcely any unbe- 
 lievers who do not fancy that they wish to go to T ^aven 
 when they die. What a miserable delusion, a delusion 
 based upon the falsehood that the Kingdom of Glory 
 will be essentially different from the Kingdom of Grace. 
 Do they really imagine that, after they have deliberately 
 preferred the Kingdom of Satan here, they will prefer the 
 other there ? The Kingdom of God is open to them now. 
 They could enter any day they chose. But they will not. 
 And why will they not ? Because they do not wish to do it. 
 They do not care for God. They do not care for His 
 Kingdom. Do they imagine that, after they have lived 
 a few more years in ungodliness, they will suddenly be- 
 come godly — that, after they have kept up their aversion 
 to the Kingdom of God all their lifetime, increasing as it 
 must do all the while, they will suddenly when they die 
 turn round and have a strong desire to enter it ? On the 
 contrary, as they are, every year and every day, becoming 
 more and more unfit for it, so are they, every year and 
 every day, becoming more unwilling to enter it. If a man 
 has really a desire for the Kingdom of God, he will en- 
 ter it now ; if he has no such desire, let him not ima- 
 gine that it will suddenly spring up in the moment of 
 death. A faithful proclamation of the Gospel of the King- 
 dom is very much needed in our time to correct the pre- 
 
 80 
 
THE GOSPEL OF THE KINGDOM. 
 
 vailing notion that men live on here till they die, and then, 
 after death, are admitted into the Kingdom of God, or 
 sent to the domain of Satan, according as their lives have 
 been. This is the creed of the great majority of worldly 
 people, in many cases their whole creed. We cannot, in- 
 deed, say that it is absolutely false, but there is a false 
 impression at the bottom of it. There is a dangerous fal- 
 lacy lurking in the words : " After death are admitted or 
 are sent." These expressions indicate the belief that, on 
 the part of the persons referred to (whatever their views 
 be as to what they deserve), the admitting of them to the 
 one place, or the sending of them to the other, is solely 
 the doing of God, and is done after death. Now, this 
 dangerous error will disappear before the truth that the 
 Kingdom of God and the Kingdom of Satan are both 
 here on earth, and, accordingly, that the true state of the 
 case is not that, after men have lived and died, God allows 
 them to enter His Kingdom, or thrusts them down to 
 Satan's Kingdom ; but this : that they have already, of 
 their own accord, entered the one or the other, and after 
 death, each one goes ** to his own place " — those who have 
 belonged to the Kingdom of God on earth, to the King- 
 dom of God in heaven; those who have belonged to the 
 Kingdom of Darkness in time, to the Kingdom of Dark- 
 ness in eternity. Ah, if we would think of it, there is a 
 flood of light thrown upon what is felt to be a very dark 
 subject in such glimpses of truth as these : " that he might 
 go to his own place •" "these shall go away (not be sent 
 away, but go away) into everlasting punishment." That 
 none whom we can reach may ever go that dreadful jour- 
 ney, let us faithfully set before them the one Kingdom of 
 Light, as a present Kingdom, over whose open door is 
 written this Gospel : " Now is the accepted time ; now is 
 the day of salvation." 
 
 Our present limits will not allow us to enter on other 
 important truths involved in the fundamental conception 
 of the Gospel as the Gospel of the Kingdom. We shall 
 G 8i 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 only add a word in conclusion, bearing on the great prac- 
 tical importance of the whole subject. It cannot be 
 doubted that the great want of the age, as it is of all ages, 
 is Faith, more faith ; faith not so much in the past as in 
 the present ; faith in the Lamb of God, indeed, but in the 
 Lamb of God " in the midst of the Throne ;" faith in the 
 Lord Jesus Christ as He is, in the omnipresent love and 
 power, and glory of His exaltation ; faith in that one 
 Kingdom of God in Christ, which is Heaven's Gospel to 
 us now and here. There is much to be expected, indeed, 
 from Hope, the hope of the glories of the Kingdom com- 
 ing, for there is a sense in which the Kingdom is combt^ 
 all the time, and will be coming till the consummation of 
 all things, when the Lord's Prayer shall be finally and for 
 ever turned into praise. But the value and power of this 
 hope itself is dependent upon faith in the Kingdom as a 
 present reality, for apart from the faith of the present, the 
 hope of the future is a delusion. If Faith fails to see the 
 Kingdom now and here, Hope has no place to stand from 
 which to see the Kingdom coming. For the Kingdom 
 coming will be essmtially the same as that which is among 
 us now — a Kingdom not of outward pomp and show, but 
 of glories such as faith alone can see — a Kingdom still of 
 " righteousness and peace, and joy in the Holy Ghost" 
 as its essence, whatever visible glories may gather around 
 it in the latter days ; differing from the present mainly in 
 this, that there »»ill be more righteousness, more peace, 
 and more joy, till the perfection of them all is reached, — 
 in this, that whereas the will of God is done but partially 
 in the Kingdom as it is, in the Kingdom coming it shall 
 be done " on earth as it is in Heaven." 
 
 The first thing wanted, then, is more faith, faith in the 
 Gospel as a Gospel not of the past or the future merely, 
 but as a Gospel of the present ; faith to grasp those un- 
 seen realities which are the deepest and truest of all, which 
 shall be lound abiding and substantial, when the things of 
 sense around us, which seemed the substance, have like 
 
 82 
 
THE GOSPEL OF THE KINGDOM. 
 
 shadows passed away. Let there but be among profess- 
 ing Christians a genuine faith in the Kingdom of Christ, 
 and what a change there would be in the signs of the 
 times ; what altered estimates : what new experiences ! 
 Then would it no longer be thought of less account to be 
 an ambassador of Christ than an ambassador of England, 
 or even of Japan ; then would there be no longer need 
 to beg for men to fill i)ositions of self-denying honour in 
 the Kingdom of Heaven, while the courts of earth are 
 thronged with office-seekers day by day continually ; then 
 would it no longer be thought unreasonable that a citizen 
 of God's Kingdom should be expected to contribute for 
 the maintenance of its terrible struggle against sin and 
 darkness, on a scale not altogether contemptible when 
 comj)ared with the amount he gives ungrudgingly for the 
 support of his earthly government in time of war, or even 
 in times of peace ; then should we no longer have reason 
 to be afraid or ashamed to allow a comparison to be made 
 in financial resources between the Kingdom of Heaven 
 and such a poor crippled earthly kingdom as is now the 
 Republic of France, or blush to be asked the simple ques- 
 tion whether the fliith of those who believe in France and 
 Thiers to-day be not something better than the faith of 
 most of those who profess to believe in Heaven and God ; 
 then might we expect to see, among believers in Christ, a 
 spirit of loyalty and devotion, and patriotism, as much 
 purer and nobler, and more heroic than any that has ever 
 been celebrated in the world's song or story, as the King- 
 dom of Heaven is greater and more glorious than any 
 kingdom here below. All this might be, if only Christ- 
 ians of the present day had faith steadily to look through 
 the door that has been opened in Heaven, and keep be- 
 fore their eyes, and in their hearts, the Throne, and Him 
 who sits on it. 
 
 That He is " a Priest upon bis Throne " we must never, 
 never, forget. In advocating for the Kingdom a place of 
 greater prominence than is usuaUy accorded to it in 
 
 83 
 
CANADA PRESBYTERT'iN CHURCH PULPIT. 
 
 modern theology, far be it from us to make anything less 
 of the priesthood. Whatever prominence is given to the 
 Kingdom of Christ, as it is presented in the Scriptures, 
 must, of necessity, be given equally to His priestly work, 
 for it is the foundation, and the only foundation, on which 
 the Kingdom rests ; and the more you make of the build- 
 ing, the more, of course, you make of the foundation on 
 which it stands. If the priestly and kingly offices were 
 to be judged of in importance apart the one from the 
 other, the precedence must be given to the priestly office, 
 for the simple reason that a foundation without a build- 
 ing is something, whereas a building without a foundation 
 is worse than nothing. But if they arj to be viewed in in- 
 dissoluble union, as the word of God, and the reality of 
 things alike demand, then it by no means endangers the 
 fundamental importance of the Cross, to give all due pro- 
 minence to the Crown of our Lord Jesus Christ. Our 
 faith must ultimately rest upon a Christ who suffered and 
 died, but proximately it rests on a Christ who lives and 
 reigns. Surely it cannot be wrong, when asked concern- 
 ing the object of our faith, to say — "It is Christ that 
 died : Vea, rather that is risen again, who is at the Right 
 Hand of God^ Yes, what is wanted first and most, in 
 these our days, is faith in the Lord Jesus Christ as a pre- 
 sent, living, reigning Lord and Saviour, in whom now 
 centre all light, all love and all power — the light of the 
 Word, the love of the Cross, the power of the Spirit ; all 
 blended in the present glory of our King ; all gathered 
 into one *' pure river of water of Life, clear as crystal, pro- 
 ceeding out of the Throne of God, and of tlie Lamb." 
 
 84 
 
CANADA 
 
 BY F EV. WILLIAM CAVEN, 
 
 PROFESSOR OF EXEGETICS, KNOX COLLEGE, TORONTO. 
 STANDARDS OF OUR CHURCH. 
 
 OCUMENTS of the nature of Confessions of 
 Faith are found in the Church from a very early 
 period in its history. It has been supposed 
 by many that, when the Apostle Paul exhorts 
 Timothy to " hold fast the form of sound ii<nrds which he 
 had heard of him," there is reference to some brief State- 
 ment of the main points of Christian doctrine, drawn up 
 by the Apostle himself, or by him in conjunction with the 
 other Apostles. The " good profession," which Timothy 
 had " professed before many witnesses," has been, some- 
 times, understood as referring to the same thing. Such a 
 reference, in either case, may be very doubtful ; at the 
 same time, there are several passages in the Scriptures 
 which may be pointed to as condensed Summaries of 
 what God has been pleased to reveal to men ; and which 
 are, in some sense, the prototypes of the Creeds, Con- 
 fessions of Faith, Symbols of various kinds, which have 
 been subsequently produced in the Church. 
 
 The best known, and one of the oldest, if not the very 
 
 85 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 oldest of the Symbols which have come down to us, is 
 the Apostles' Creed, so called. The story of each of the 
 Apostles contributing his part to this composition, and of 
 the whole being stamped with direct apostolical authority, 
 is, no doubt, a fiction ; and was not heard of in the Church 
 till near the end of the fourth century. In subjoining to 
 their catechisms the Creed, with the Lord's Prayer and 
 the Ten Commandments, the Westminster divines say : — 
 " It is here annexed, not as though it were composed by 
 the Apostles, or ought to be esteemed canonical Scnpture, 
 as the Ten Commandments and the Lord's Prayer, but 
 because it is a brief sum of the Christian Faith, agree- ble 
 to the Word of God, and anciently received in the 
 churches of Christ." This language is well chosen ; and, 
 while refusing to regard the Creed as inspired, we need 
 not hesitate to accept its doctrine, so far as it goes, as 
 *' agreeable to the Word of God." Luther says of it : — 
 " This Confession of Faith we did not make nor invent, 
 nor did the Fathers before us ; but, as a bee collects honey 
 frc n the beautiful and fragrant flowers of all sorts, so is 
 this symbol briefly and accurately put together, out of the 
 books of the prophets and apostles, for children and 
 simple-hearted Christians." 
 
 Then we have, from the fourth century, the Nicene 
 Creed ; in which the doctrine of the Trinity is carefully 
 defined, in oppositioji to Arianism, and other errors 
 touching this ^uidamental truth. In the following cen- 
 tury, the Council of Chalcedon issued a Creed, setting 
 forth, with much precision, the Church's doctrine as to 
 the person of Christ ; in opposition to those who, on the 
 one hand, deny that our Lord possessed two natures, and 
 those who, on the other hand, ascribe to Him a double 
 personahty. 
 
 The Athanasian Creed is another well-known ancient 
 Symbol, though, like the Apostles' Creed, its designation 
 is spurious, and its composition later than the time of the 
 celebrated Father whose name it bears. 
 
 86 
 
STANDARDS OF OUR CHURCH. 
 
 The Reformation gave birth to a great deal of symbolic 
 literature. Those who left the Church of Rome found it 
 necessary to set forth clear and unambiguous statements 
 of their belief, that all men might know what they held, 
 and that they might deliver their testimony against the 
 corruptions of the Body from which they had separated. 
 They did not reject the old Creeds, though they con- 
 demned Rome ; but they required to give a much fuller 
 statement than the ancient Church had done, of all that 
 relates to man's condition by nature, and to the way of 
 salvation through Jesus Christ. Then, too, the unhappy 
 divisions of the Reformation led to the multiplication of 
 doctrinal formularies, or Confessions of Faitli ; each party 
 finding it necessary to define its position, not only as 
 towards Rome, but also as towards the other Protestant 
 churches. The following are among the best known, and 
 most important, of the Confessions of modern Protestant- 
 ism : — The Augsburg Confession, the Heidelberg Cate- 
 chism, the Articles of the Church of England, and the 
 Westminster Confession. 
 
 We wish to point out some of the principal advantages 
 which the Church derives from its symbolical books ; and 
 to urge the importance of having a due regard to the 
 excellent subordinate Standards, which it is our own 
 privilege, as a branch of the Presbyterian Church, to 
 possess. But, inasmuch as objections, some of them 
 apparently formidable, are urged against this whole class 
 of Writings — against promoting any merely human Instru- 
 ments to the place which Confessions of Faith have held, 
 whether in the early Church, or among the churches of 
 the Reformation — it will be necessary to consider these 
 objections with a little care. The intelligence and Chris- 
 tian worth of those adducing some of these objections, 
 renders it imperative that we should not overlook them. 
 
 I. It is objected to doctrinal Formularies that they 
 repress free ijiquiry in religion, and thus hinder the groivth 
 of theological science. Here, it is said, you have the Church 
 
 87 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 bound down to the past, and all unfettered theological 
 inquiry forbidden, and even stigmatised. This is com- 
 plained of as an intolerable bondage, and, on the part of 
 Protestants, quite inconsistent with their fundamental 
 principle, of the right of private judgment. We are re- 
 minded that, in all the other departments of science, 
 knowledge is progressive, — errors are being continually 
 purged, and important additions made to truth. So has 
 it been in Astronomy, in Chemistry, and in Geology. 
 What would have been the consequence had progress in 
 these sciences been barred by an immovable creed ? If 
 we are at liberty to differ from our fathers when they hold 
 that the sun revolves around the earth, and that the 
 universe was created in six literal days, why bind us to 
 accept their Theology, — to consider the doctrine of the 
 Trinity, or of Justification by Faith, as firm and settled ? 
 It is further said that the churches, by their Confessions, 
 are not only preventing progress in scientific theology, but 
 are repressing and extinguishing noble aspirations after a 
 deeper acquaintance with religion, and are producing a 
 great deal of insincerity in the case of those who cannot 
 afford to break with the Church, whilst thoroughly dis- 
 satisfied with her Fo^-mularies. 
 
 In the objection to Creeds, now rehearsed, there is an 
 impoi tant, a fundamental misconception as to the nature 
 of theological Science and inquiry. It is forgotten that 
 all the facts of the theologian are found m the Bible. The 
 Church, in drawing up her Creeds, has to use only the 
 materials furnished her in that Word which " cannot be 
 broken," and from which we may not " take away," and 
 to which we may not " add." The Church has not to 
 go out into the wide field of nature and extend her obser- 
 vations from age to age, collecting facts from which 
 deductions may be made ; nor does the Church wait 
 upon the progress of the mental sciences, in order to in- 
 corporate in her Confessions the results of an advancing 
 metaphysics, or to adjust her Definitions in accordance 
 
 88 
 
STANDARDS OF OUR CHURCH. 
 
 With such results. Hence, if she faithfully studies all that 
 the Scriptures say concerning any doctrine, — the doctrine 
 of the Trinity, of the Divinity of ourLord, of the Divinity 
 and Personality of the Spirit, of the Fall, of the Atone- 
 ment, of Regeneration, of Faith, of Justification, — if she 
 carefully brings together and analyzes all scripture state- 
 ments in regard to such matters, and expresses herself in 
 accordance therewith, her Definitions can never need funda- 
 mental revision. She cannot seriously err, in the great 
 doctrines, unless unfaithful in the examination of Scrip- 
 ture. 
 
 Let it be shown from Scripture, that any doctrine in 
 our Confessions is wrong, and the necessity of revision 
 will have been established. All our Creeds, and all our 
 teachings are amenable to Scripture. " If they speak not 
 according to this word, it i? because there is no light in 
 them." It is, therefore, a perfectly reasonable thing that 
 the Church should be asked to shew that, in constructing 
 her Confessions, she has rightly understood the Word of 
 God, and iieither gone beyond nor fallen short of its 
 statements. The Church may not claim infallibility in 
 the interpretacion of Scripture, and meet with her ana- 
 thema every one who questions her exegesis. Nay, apart 
 from any challenge given, it may be right and proper that 
 the Church's Formularies should, at times, be carefully 
 revised, so as to have them not only in harmony with 
 Scripture, but to secure that their presentation of the 
 truth shall be well suited to the peculiar necessities of the 
 period. It was a wise thing, unquestionably, for the 
 churches of the Reformation to draw up new Symbols ; for 
 the ancient ones, while unobjectionable so far as they 
 went, were in^^dequate in the new condition of the Church : 
 they did not handle sufficiently certain questions of the 
 utmost moment, which were in dispute between the Re- 
 formation and the Church of Rome. The Reformed 
 Chuich of France, it is well known, decided to revise its 
 Standards at regular intervals of four years. This, it 
 
 89 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 seems to us, is much more than is necessary, and not 
 unattended with danger ; but the whole Reformation 
 would agree with the French Church in holding, that 
 there may, in providence, be a call for revision of the 
 Church's Standards ; and that, in subjecting them to re- 
 newed examination, there is not necessarily evinced any 
 desire to depart from the " faith once delivered to the 
 saints." 
 
 But what we now concede, and should even, on proper 
 occasion, be disposed to plead for, would by no means 
 satisfy those whose objection to Church Standards we 
 are now considering. They wish to have nothing settled, 
 but everything thrown loose, in deference to the spirit of 
 free inquiry which characterises the age. They chafe 
 under every restraint on the licence of their speculation. 
 The truth is, that this objection to Creeds has its roots 
 very generally in scepticism, or in the denial of inspira- 
 tion ; and no one who reverently accepts the Scriptures 
 as the oracles of God, can come to an understanding with 
 those who urge it. They wish to treat religion simply as 
 a philosophy — as an ordinary department of human 
 speculation ; and their views can never harmonise with 
 those of the man who bows to the infallible authority of 
 the Bible. It were uncharitable, indeed, to affirm that 
 every one on whose lips the objection is found, is a dis- 
 believer ; for many take it up thoughtlessly ; but we 
 cannot draw back from the opinion expressed, that the 
 objection under consideration is taken in the interest of 
 scepticism, or the gravest error. 
 
 Most necessary it is that Christian liberty — ^the liberty 
 with which Christ has made His people free, should be 
 vindicated. The Presbyterian Church, it is believed, will 
 be the very last to compromise this liberty, and to place 
 any yoke of her own on the neck of Christ's freedmen. 
 She will be sadly forgetful of her own history, if she acts 
 otherwise. The right, also, of private judgment must be 
 held sacred, even should men in the exercise of it depart 
 
 90 
 
STANDARDS OF OUR CHURCH. 
 
 greatly from the truth. Civil pains and penalties must 
 not be resorted to to secure soundness in the faith. 
 Every man, who respects the good order of society, must 
 be at liberty to think and speak as he pleases respecting 
 the highest matters — responsible only to God. AH this 
 is very evident, and is not in dispute among us ; but 
 all this has no connection with the demand for freedom^ 
 made by the opponents of Creeds and Confessions. We 
 can satisfy them only by saying that we have no definite 
 beliefs, and that we hardly wish to have any ; and that 
 the liberty to indulge speculation in religion is of more im- 
 portance than the attainment of that knowledge of the 
 Father and of the Son which the Saviour has declared to 
 be " life eternal." 
 
 2. It is objected, again, to Confessions of Faith that 
 they produce and perpetuate divisions in the Church of Christ, 
 and promote sectarianism. Each party, it is said, will for- 
 mulate Scripture doctrines in its own way — will have its 
 own Creed, which its adherents must subscribe or approve 
 of; and thus (Comprehension and union among the dis- 
 ciples of Christ are rendered impossible. 
 
 Now, it is surely unnecessary to admit that the divi- 
 sions of the Church of Christ are a great and serious evil ; 
 and this, even though He who from evil adduces good, 
 has been pleased to overrule them to the production of 
 many benefits. It is especially to be lamented, that the 
 children of the Reformation, after delivering their vigorous 
 scriptural protest against Rome, should find themselves 
 separated from one another. Anything which might help 
 towards a union of the churches, on a scriptural basis, 
 should be hailed with much thankfulness by the true dis- 
 ciples of Christ ; and not a Httle guilt rests on those who 
 advocate measures that tend to perpetuate disunion. But 
 we utterly fail to see how the putting away of our Confes- 
 sions, should, in any way, contribute to such a union as is 
 alone to be sought. It is not the Confessions, but the 
 diversities in doctrine and in polity, which find expres- 
 
 91 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 sion in the Confessions, that keep denominations of Chris- 
 tians apart. Sweep away subordinate Standards entirely, 
 and these bodies are as widely asunder as before. If, 
 indeed, the Church of Christ needs r o test of faith in 
 order to membership, or in order to entrance upon office, 
 but should receive into her fellowship, irrespective of 
 belief, all who seek connection with her, we can then see 
 how abjuring Standards might facilitate comprehension. 
 But not many of those who urge the objection we are 
 now considering, will argue for fellowship on any such 
 principle. 
 
 We readily grant that it is very possible for churches to 
 make their terms of communion, whether we refer to com- 
 munion in ordinarymembership or ministerial communion, 
 too complex. The Articles of a church may relate to and 
 define too many points; and, where this is the case, the 
 charge of putting obstacles in the way of union really lies. 
 But the error here is not in having Standards or Confes- 
 sions, but in descaidhig to too great vmiutcness in these; 
 and defining, in the name of the Church, points on which 
 the Scriptures do not clearly pronounce, and which should 
 be left to the judgment of individual Christians. 
 
 3. The objection to Confessions of Faith which is most 
 frequently met with, and which is, perhaps, the most 
 effective againt them is, that they are derogatory to Scrip- 
 ture. This objection is brought, not by men who are, 
 more or less, Oi a sceptical spirit, and who wish to cast 
 away the great and precious truths in which is the life of 
 the Church, but most frequently by evangelical Christians 
 — by person' who have no wish to enjoy a latitude in 
 doctrine, which the most approved Symbols of the Refor- 
 mation would not grant to them. 
 
 The Word of God, they say, is the only Standard of the 
 Christian Church — the only Confession of Faith ; and to 
 associate with it, in this office, any uninspired production, 
 is to do it great dishonour. To adopt other standards — 
 standards purely human, how excellent, soever, in doc- 
 
 92 
 
STANDARDS OF OUR CHURCH. 
 
 trine and composition — is to accuse the Scriptures of 
 being insufficient as a rule and guide for the Church. 
 
 We, of course, are careful to reply, that the Formularies 
 which obtain sanction among us, are regarded only as 
 Subordinate Standards, and are so designated ; and that 
 nothing can be further from our intention than to claim 
 for these documents an equality, in any sense, with the 
 Word of God ; even as the Westminster Confession itself 
 says : — " The Snnreme Judge, by which all controversies 
 of religion are to be determined, and all decrees of coun- 
 cils, opinions of ancient writers, doctrines of men, and 
 private spirits are to be examined, and in whose sentence 
 we are to rest, can be no other but the Holy Spirit speak- 
 ing in the Scripture." But this disclaimer is not held 
 sufficient ; and we are told that, whatever our intention 
 may be, the adoption of such writings is really a reflection 
 upon the Scriptures, as implying either that they are 
 wanting in fulness, or in clearness and order in state- 
 ment. 
 
 Let us examine this objection, then, in the two parts 
 of it. (i) The adoption of such standards is held to 
 imply that the Scriptures are ?tot complete. Our answer is, 
 that Confessions of Faith are not, in any respect, designed 
 to be supplementary to the Bible. It was never imagined 
 by the churches compiling or accepting such Formularies, 
 that they were at liberty to speak when Scripture was 
 silent, to be explicit where Scripture was reserved, to add 
 a single jot or tittle to that Law which is perfect. " The 
 whole counsel of God, concerning all things necessary for 
 His own glory, man's salvation, faith, and life, is either 
 expressly set down in Scripture, or by good and neces- 
 sary consequence may be deduced from Scripture ; unto 
 which nothing at any time is to be added, whether by 
 new revelation of the Spirit or by tradition of men." 
 Thus the Westminster Confession: the following language 
 from the Sixth Article of the Church of England is not 
 less explicit : — *' Holy Scripture containeth all things 
 
 93 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 necessary to salvation ; so that whatsoever is not read 
 tliercin,nor maybe proved thereby, is not to be recjuired of 
 any man that it should be believed as an article of the 
 faith, or be requisite or necessary to salvation." All the 
 principal Symbols of the Church either contain similar 
 declarations, or were drawn up by men who would have 
 entirely concurred in the language quoted. These sub- 
 ordinate standards simply aim at a condensed expression 
 of the sense of many passages of Scripture. They are 
 self-convicted if ever they go beyond the inspired Record. 
 The reader of the Westminster Confession knows that the 
 inspired authority for every principal statement or pro- 
 position is given at the foot of the page. Certain passages 
 adduced may not be sufficient for the purpose for wlilch 
 they are quoted ; that is an entirely different matter ; but 
 noticing can be clearer than that the compilers did not, 
 in any thing, feel themselves at liberty to go a hairbreadth 
 beyond the written Word. Whether it were necessary, or 
 could sen>e any good purpose to have such books, seeing 
 that the Scriptures are acknowledged to be, in all things, 
 the supreme authority, is a question which we shall im- 
 mediately endeavour to answer ; but it is unfair to repre- 
 sent the mere existence of such Subordinate Standards as 
 insinuating that the Scriptures are not complete — not 
 sufficient in fulness. 
 
 (2) It is averred, again, in the objection under review, 
 that if the existence of Confessions of Faith does not im- 
 pugn the sufficiency of Scripture, it implies that the Scrip- 
 tures are defective in clearness and am?igcmc>it. For, if 
 not, it is argued, why the need for the.>e Compilations ? 
 Why not rest satisfied \ ith the inspired statements in the 
 form and order in which they occur in the Bible ? Is it 
 possible for the Scholastic Theologian to improve upon 
 the Apostles and Prophets ? 
 
 The full answer to this objection will be found in the 
 statement which we are about to make, of the purposes 
 served by Creeds and Confessions ; but we would, at pre- 
 
 94 
 
STANDARDS OF OUR CHURCH. 
 
 sent, observe, that no person regards it as in disparage- 
 ment of the clearness of Scripture, when spoken or written 
 expositions of its meaning are attempted, or in disparage- 
 ment of its method arid order ^ when, in treatises of system- 
 atic theology, an attempt is made to present, in logical 
 sequence and relation, the doctrines of the inspired 
 volume. Why, then, should doctrinal Formularies be 
 held to reflect upon the one or the other ? Certain very 
 important practical ends, it is believed, may be subserved 
 by such Formularies, and, in framing and using them, we 
 are merely applying Scripture itself, according to our 
 understanding of it, in a certain way ; even as in oral or 
 written discourse, founded on Scripture, we do but apply 
 Scripture. If ihe Formulary is unscriptural, or, if the Ser- 
 mon or religious Treatise is unscriptural, that is another 
 matter ; but the mere fact of arranging and moulding the 
 statements of Scripture, as is done in the Confessions, 
 cannot, we think, be held as in itself dishonouring to the 
 Scriptures. 
 
 The Bible does not profess to be a treatise in systemat- 
 ical or logical form. It was given at " sundry times and 
 in divers manners" by men who " spake as they were 
 moved by the Holy Ghost ;" and the popular mould in 
 which it is cast has been chosen, in divine wisdom, to 
 give a value to the •' lively oracles" which is far above all 
 completeness in scientific arrangement. Who does not 
 feel the meaning and the value of the Form which God 
 has given to His Word ? Who does not perceive that the 
 Scriptures would have come to large classes of men under 
 great disadvantage, had they been given as a systematic 
 treatise ? But, whilst recognising, with devout gratitude, 
 the wisdom and goodness of God, in impressing upon 
 His Word the characteristics which its exhibits, the 
 Church does nothing amiss — nothing in forgetfulness of 
 the form of Scripture — when, for certain important ends, 
 such as the more ready convincing of gainsayers, or the 
 manifestation of hei testimony to the truth, she draws up 
 
 95 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 and sanctions compends of Scripture doctrine, as in our 
 Confessions of Faith and other doctrinal Symbols. 
 
 Never has the Church of Christ been more actuated 
 by reverence for Scripture, never less disposed to substi- 
 tute anything for it, than at the periods in which our great 
 historical Symbols were drawn up. The members of the 
 Council of Nice, or of the Westminster Assembly, or the 
 framers of the Augsburg Confession, were not men who 
 set little store by Scripture, or would have tolerated any 
 attempt to supersede it, in any of its proper uses, by 
 merely human compositions. Is it not also true that the 
 times in which the Church has kept fast by her Subordi- 
 nate Standards, are the very times in which the Scriptures 
 have been loved and valued ; and that, on the other 
 hand, disesteem of her Confessions, or carelessness about 
 them, has been found to mark the periods in which the 
 Word of God was little prized ? How was it, in Scotland 
 and England, during the greater part of last century? 
 How has it been on the Continent of Europe ? There 
 is more than accident in this coincidence ; and we may 
 confidently appeal to history to shew that the estimation 
 in which the Church has held her Symbolical Books, is not 
 something to be substracted from the reverence and affec- 
 tion due to the Word of God. 
 
 We now proceed to point out some of the chief uses of 
 Confessions of Faith, and other Doctrinal Formularies, 
 with special reference to our own Confession, and the 
 Catechisms associated with it. 
 
 I. The subordinate standards of the CVurch are an 
 i7nporta7it aid in protecting it against error. We say 
 important aid; for no one will claim that they are the 
 only protection against heresy, or even the first in rank, 
 which the Church of Christ enjoys. Surely, in regard to 
 this matter, no means is entitled to take precedence of 
 the faithful preaching of the Word. This is the main 
 instrumentality which God has ordained, at once for the 
 diffusion of the truth, and for the counteraction of perni- 
 
 96 
 
STANDARDS OF OUR CHURCH. 
 
 cious error ; and slioiild // fail, it were useless to expect that 
 the best Confession should either preserve the vital itv of 
 the Church, or be of much service against false doctrine. 
 Again, a place of no little honour should be assigned to 
 the Literature in defence of the truth, which has emanated 
 from the Church in many lands, and in many ages. It 
 is quite impossible to assign to each of these instrumental- 
 ities, and to others which might be enumerated, their 
 respective shares in the honour of repelling the assaults of 
 error, and maintaining in its integrity the faith once deliver- 
 ed to the saints ; but we claim that some share in this hon- 
 our is certainly due to the Confessions and Symbols which 
 the Church has, from time to time, adopted. The state- 
 ment now advanced should not be controverted by any 
 intelligent student of the Church's history. Moreover, the 
 instinctive aversion with which errorists regard Confes- 
 sions of Faith, testifies that they feel them to be an im- 
 pediment in their way. It will frequently happen that the 
 first indication of unsoundness in doctrine — the first token 
 of proclivity towards error- -is the hostility manifested 
 towards those Symbols whicl? express the beliefs held by 
 the Church of Christ in all ages. 
 
 We may easily see how doctrinal Formularies, clear and 
 concise in their language, should serve the purpose now 
 referred to. In brief and emphatic terms, little capable 
 of being misinterpreted, they enunciate what God has 
 taught his Church regarding the meaning of His Holy 
 Word. Their very presence in the Church — the very 
 knowledge, on the part of the Church's members, that 
 such formal solemn declarations of the Church's Faith 
 exist, has its influence in regulating belief, and restraining 
 heretical tendencies:. 
 
 But more especially are these Formularies serviceable 
 in preventing teachers in the Church from propogating any- 
 thing contrary to the truth For the office-bearers of the 
 Church are supposed, at their induction, to have given 
 their solemn assent to its Standards. Unless, therefore, 
 H 97 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 their conscience be greatly seared, they will not remain 
 in office, and teach what is contrary to their vows at ordi- 
 nation. Cases will be remembered by any one who has 
 knowledge of those branches of the Church in which 
 confessions have been operative, where teachers who had 
 embraced unsound opinions voluntarily abdicated their 
 position. But, should the errorist not do this, should 
 conscience allow him to disregard altogether, or to give a 
 non-natural meaning to the Symbols he has subscribed, it 
 becomes much easier to bring home the charge of error, 
 and procure his expulsion, than in other circumstances. 
 No dishonour is done to Scripture in making this state- 
 ment. For while Scripture, in all its great doctrines, is 
 abundantly clear, yet the field of Scripture is very large ; 
 and there are statements, in places of it, which the ingenious 
 errorist will have little difficulty in perverting ; thus his 
 detection and conviction will be much more difficult, 
 where he has not subjected himself to a test of compara- 
 tively easy application. Suppose, e. g., the case of a teacher 
 in the Church charged with denying the divinity of our Lord. 
 If you try his doctrine simply by appeal to the Scriptures, 
 he will, probably, keep his judges at bay for a long time, 
 while he wanders over the whole Bible, and gives and 
 defends his interpretation of the passages — ijany of +hem 
 capable of being much perverted — which he is sure to 
 adduce in his favour. It will be difficult to bring his case 
 to an issue. The church Authorities may, indeed, decide 
 that his interpretations of Scripture are illegitimate; or 
 may even enunciate, before he enters on his defence, what 
 the Scriptures rea//y teach respecting this momentous 
 doctrine. But this is simply to have an tmwritten Con- 
 fession of Faith — an exposition of Scripture understood 
 to be sanctioned as the true one, — and is, surely, less 
 satisfactory than to have some short and clear Symbol 
 which has been deliberately assented to by all. The very 
 excellencies of the Scriptures, their very perfection for the 
 great ends for which they were given, render them, we 
 
 98 
 
STANDARDS OF OUR CHURCH. 
 
 may with reverence say, less suitable for immediate appli- 
 cation t the purpose we are speaking of. 
 
 No ceacher in a Church possessing a Confession, has 
 any ground for complaining of injustice done him, if his 
 doctrine is brought to the test of a Formulary which he 
 has himself subscribed; and it implies want of candour 
 or of intelligence to raise an outcry when parties are thus 
 dealt with, as if their rights and liberties were overridden 
 by ecclesiastical tyranny. 
 
 We have not space to enlarge more upon this use of 
 the Confession, We have been careful not to exaggerate 
 its value in respect to the end spoken of. We have not 
 assigned to Creeds the highest place among the means by 
 which God, in His providence, preserves His truth from 
 corruption ; and certainly no word has been used which 
 puts Confessions, or anything else which falls under the cate- 
 gory of means^ in the place of the enlightening, life-giving, 
 and purifying presence of the Spirit of God. " Except 
 the Lord keep the city, the watchman waketh but in 
 vain." 
 
 2. Confessions of Faith are declarations of the Churches 
 principles, fitted to be useful to several classes of persons, 
 but especially to those who are seeking the Fellowship of the 
 Church. The duty of the Church, in making known her 
 Pnnciples, as well as her Aims, is chiefly discharged, no 
 c jubt, by the public preaching of the Word. Even as in 
 regard to the previous point, this agency must be placed 
 first. It cannot be said by any to whom our public reli- 
 gious assemblies are open, that they have no opportunity 
 of learning what we believe concerning the things of God. 
 And, in the declaration of our principles and exhibition 
 of our testimony, preaching is aided, in these latter days, by 
 a varied and abundant religious literature. But yet there 
 is room, may we not say tiecessity, for something more. 
 Many will wish to see some Authoritative Statement, in 
 moderate compass, as to what the Church really holds. 
 We cannot doubt that, when Creeds began to be sanc- 
 
 99 
 
CANADA PRESBYTilRIAM CHURCH PULPIT. 
 
 tioned, the Cliurcli, amongst other ends to be served by 
 them, contemi)lated the one of which we now speak. 
 And these ancient Creeds, so far as they went, were 
 adapted to fulfil the purpose mentioned. Who, after 
 reading the Nicene Creed, could have any doubts as to 
 what the Church held concerning the Trinity ? Or who 
 could examine the Creed of Chalcedon, and not know 
 what the Church believed concerning the Person of her 
 Lord ? Here were the utterances not of an individual 
 member of the Church, howsoever eminent, but the well- 
 considered, formal, solem.n testimony of the Church in its 
 collective capacity. What farther was needed, to attest 
 in the most authentic manner, the doctrines and princi- 
 ples on which it rested ? 
 
 The Church might, indeed, have said to all who im- 
 pugned her doctrines, or made inquiry regarding them, 
 " Here is a book which we hold to be inspired of God. 
 We believe all that is therein contained. Read it and 
 you will have sufficient knowledge of our doctrines. This 
 is our rule of faith : this is our rule of life." But suppose 
 the assailant or the inquirer to have replied : " We have 
 not leisure to examine this extensive volume, to ascertain 
 its teacliings throughout, and to see whether one part of 
 it is always consistent with another. Besides, we wish to 
 know how you interpret the book, and what you regard as 
 its scope and drift touching the high questions with which 
 it deals." When thus addressed, would it not be of 
 obvious advantage to be prepared to furnish such a state- 
 ment of the Church's faith as the Symbols we have 
 referred to contain. 
 
 The churches are not now, it is true, surrounded, as in 
 ancient times, with a population in great part ignorant of 
 the very primary truths of religion ; and it might seem as 
 if, with respect to the matter referred to. Confessions could 
 noiv, at least, be dispensed with. No person in Christen- 
 dom, who has any intelligence at all, is ignorant that the 
 Church of Christ holds the doctrines set forth in the 
 
 ICO 
 
STANDARDS OF OUR CHURCH. 
 
 Apostles* Creed. Let us, however, call to mind the 
 circumstances in which the Church finds herself in these 
 later times. The visible Church is now sadly dismem- 
 bered ; for not only has the East been separated from the 
 West, but Protestantism, in great strength, has seceded 
 from the corrupt Church of Rome ; and the children of 
 the Reformation, also, have not been able to dwell to- 
 gether, but are separated and distinguished by diversities 
 in doctrine, which we cannot always call unimportant. 
 It seems, then, as if in view of this the present state of 
 Christendom, the necessity of churches having their Con- 
 fessions, were very apparent. Earnest-minded men, who 
 seek intelligently to determine their church connexion, 
 will often desire to know what this or that religious De- 
 nomination holds, and wherein it differs from other Bodies 
 which are, perhaps, on the same territory. Now, the 
 churches should be prepared to meet this case, and to put 
 it in the power of every one to examine their position and 
 claims. Those living around us have a right to say to tis, 
 e. g., '* You call yourselves the Presbyterian Church ; you 
 claim, we doubt not, to be, in doctrine, discipline, and 
 worship, according to the New Testament model. We 
 wish to see some authoritative account of what you do 
 hold x-especting the Faith, Constitution, and Functions of 
 the Church of'Christ." 
 
 We, as Presbyterians, are always glad to be thus ad- 
 dressed, and have satisfaction in referring all who inquire 
 concerning us, to the Westminster Confession and Cate- 
 chisms. Is it not well, we ask, even for this purpose, 
 that we have our Subordinate Standards ? Would it im- 
 prove our position should the views of some prevail, and 
 these and similar Documents be cancelled altogether ? 
 
 3. Confessions of Faith, by helping to supply the mem- 
 bers of the Church with grounds of confidence in their 
 mutual orthodoxy, become bonds of union and fellowship 
 a??iong them. In seeking connection with any branch of 
 the Church of Christ, one will desire to know what is be- 
 
 101 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 lieved by those with whom he is to stand in so close and 
 sacred relations. Should he discover that they differ 
 widely from him in their understanding of the most im- 
 portant doctrines, he can hardly expect to have his edifi- 
 cation and comfort promoted, or even, with advantage, 
 to render his personal testimony to the truth, by joining 
 their fellowship. He will be held, we cannot say unjustly, 
 in measure responsible for the soundness in the faith of 
 his fellow ciiurch members. The principles of the Society 
 he unites with, and is incorporated into, will be held to 
 be endorsed by him, and its responsibilities assumed by 
 him, in conjunction with his fellow-members. This is the 
 common judgment of mankind, and it is of no little im- 
 portance that it should be respected. Many branches of 
 the Church have greatly suffered, and many excellent 
 Christian men have had their testimony to the truths of 
 the Gospel much compromised, by the union in church 
 membership of those who held little in common regarding 
 the most important doctrines of Scripture. 
 
 But even were one not held, in any measure, respon- 
 sible for the belief of his Church, must not the comfort 
 and joy of fellowship be greatly impaired where there 
 exists a want of confidence in the doctrinal soundness of 
 those called Christian brethren, or where it is not possible 
 to attain \o satisfaction on this point ? Many persons, 
 we dare say, will reply to us, that Doctrine has little to do 
 with Fellowship, and that all that is required to mutual 
 confidence and edification is the possession of Christian 
 character and pious feeling on the part of those who are 
 brought together. But is it well, we may ask, thus to 
 separate between Christian character and soundness in 
 the Faith? Is the former likely to escape decay, where 
 the latter is seriously impaired ? 
 
 Do we, then, expect every member of the Church to 
 subscribe its Formularies, in order to give assurance to 
 his brethren respecting his belief? Is it not too much to 
 demand of all applicants for church membership, that 
 
 102 
 
STANDARDS OF OUR CHURCH. 
 
 they shall accept every statement in such a Document, 
 e. g., as the Westminster Confession of Faith ? Wc will 
 readily admit, that there are persons to whom we should 
 not be justified in refusing church membership, although 
 they could not set their hand to the whole doctrine of 
 our excellent Confession. They may not have been able 
 to examine it with sufficient care to give an altogether 
 intelligent assent to it; or there may be subordinate views 
 and matters embraced in the Confession, respecting which 
 some degree of doubt remains with them ; yet they are 
 so evidently the Lord's children, and so cordial in their 
 appreciation of evangelical truth, that we should greatly 
 exceed our authority in declining to admit them into our 
 Communion. What is now said is no novelty among us, 
 but is generally admitted and acted upon in the Presby- 
 terian churches ; and a distinction is made between the 
 terms on which office-bearers of the Church are inducted, 
 and those on which ordifiary members are received. Nor 
 is there any hardship in requiring of those to be set apart 
 to teach and rule, a fuller declaration of their belief than 
 is necessary in the case of unofficial members — of those 
 asking nothing more than to be recognized as the disciples 
 of Christ. 
 
 But, in allowing this distinction, the Church does not 
 abate her testimony nor impair the value of her Standards 
 as a bond of Union among her members. Persons may 
 be received into communion who have not yet seen their 
 way to the full acceptance of everything contained in 
 these Standards, but if the Church is faithful in their ad- 
 mission to fellowship, they hold nothing in contravention 
 of the main principles therein exhibited ; and should pri- 
 vate members of the Church teach and propagate viewj 
 inconsistent with the Church's testimony, it is right and 
 necessary that they should be held to account, though 
 they should not have subscribed the Formularies. But 
 the truth is, that if the Church's teaching remains sound — 
 if the Pulpit is not uncertain in its utterances — there is, in 
 
 103 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 ordinary circumstances, little danger of serious error mak- 
 ing much progress among the people. It is surely a 
 matter of great consequence, that those joining a com- 
 munion should have the best guarantees for the character 
 of the teaching everywhere heard within it. 
 
 The possibility, of course, always exists of a church so 
 falling from the doctrine of her Standards, that these shall 
 become practically obsolete, though never formally set 
 aside. Her standards may be Calvinistic, yet her pulpit 
 frequently Armenian ; her standards distinctly Protestant, 
 her teachings not seldom Romish. And if so, what is 
 the value of Confessions or Articles, as a bond of Union ? 
 How do they serve to regulate Church fellowship ? We 
 reply, that we have been careful not to put Formularies of 
 doctrine in a place which cannot belong to them, nor to 
 attribute to them a power which they cannot exercise. 
 They are not a substitute for the Spirit's presence in the 
 Church, nor for the faithful preaching of the Gospel, nor 
 for faithfulness in the administration of discipline, nor for 
 honesty on the part of ministers and people. But where 
 a church is, on the whole, vital, — where she is disposed in 
 love and fidelity to make her Standards operative, they 
 will prove of real service in securing the unity and har- 
 mony of the Church, and inspiring her several parts and 
 members with mutual confidence. 
 
 Were we to compare churches which have Confessions 
 and respect them, with churches which either have no 
 Confessions or have allowed their Confessions to become 
 a dead letter, we should be struck with the great difference 
 between them as to their consciousness of unity — of a 
 common life and Common Responsibility for the condition 
 and action of the Church. In some churches, all that 
 many a pious man seeks is that he shall be allowed to 
 hold the truth ; if a minister, to preach it, and to regulate 
 his personal conduct in accordance therewith. He hardly 
 thinks of any kind of united action on the part of his 
 Church, in the interest of the truth, as of possible realiza- 
 
 104 
 
STANDARDS OF OUR CHURCH. 
 
 tion. He never dreams of responsibility attaching to 
 himself, for the attitude in which his Church is found, and 
 the influence she puts forth. If the great majority of his 
 Church's ministers are evangeUcal and faithful, he is glad; 
 if the contrary, he mourns in private, but hardly feels as 
 if called to do anything more. Now, where this state of 
 things exists, there is serious defect and weakness ; the 
 Church is an object of compassion to her friends, and of 
 scorn and derision to her enemies. How different it 
 would be with her did a complete organization, and a 
 persuasive sense and feeling of unity, allow her to put 
 forth her strength, in one direction, for good. 
 
 There are again, other Churches — may we not, without 
 offence, name our own, the Presbyterian — in hich the 
 Body is far more intimately one. Every member of the 
 church is taught to cherish the feeling that he is a part 
 of it, and to realize the responsibility therein involved. 
 Along with all his brethren in communion, he is account- 
 able for the doctrine heard throughout his church, for the 
 administration of discipline, for the action of church 
 courts, for the general procedure of the Body. He, per- 
 sonally, is implicated. He must discharge his duty, in this 
 regard, and keep his conscience clear. He must strive to 
 make his influence, be it great or small, tell upon his Church, 
 to the increase of her strength for good and towards 
 the removal of evil. The general condition of the Church 
 can no more be matter of indifference to him, than the 
 general condition of the body to the eye and the ear, the 
 hand and the foot. If this feeling of responsibility is 
 regulated by intelligence, and accompanied by love of 
 the brethren, it is an clement of great strength and value 
 to the Church. How much the Presbyterian Church has 
 been indebted to her sense of a common life! How 
 nobly, at many periods of her history, has she moved as 
 a unit under its influence ! And how nobly, too, in times 
 of declension, have faithful Minorities within her pale 
 striven to rectify her doctrine or her policy, and to bring 
 
 105 
 
CANADA PRESDYTERIAN CHURCH PULPIT. 
 
 her back to fidelity and truth ! It would be too much to 
 ascribe all this to her having a common Creed ; but we 
 are very confident that the place which she has given to 
 her Standards, is one of the conditions under which this 
 feeling of a common responsibility, and power of a com- 
 mon life, have been developed. You will not, unless we 
 are greatly mistaken, find these in equal degree in 
 churches which have no Confession, or in which, from 
 whatever cause, Confessions have become a nullity. While 
 the history of Nonconformity in England is, in many 
 respects, extremely honourable, it cannot compare with 
 that of Scotch Presbyterianism, in the matter of develop- 
 ing a healthy Common Life. The Church of England, we 
 fear, illustrates what has been said regarding religious 
 bodies whose standards have ceased to be operative. 
 
 4. The subordinate standards of a church may be valua- 
 ble guides in the work of religious Instruction. No end served 
 by such Compositions, can be of greater importance tlian 
 this. We shall, therefore, dwell upon it with rather greater 
 fulness than has been observed upon any of the previous 
 topics. 
 
 The ancient Creeds, the Apostles', Niccne, Chalcedon, 
 Athinasian, were comparatively short, and relate chiefly 
 to God. They set forth the Church's belief concerning the 
 doctrine of the Trinity, the divinity of the Son and of the 
 Spirit, and the relations of the Persons in the God-head to 
 each other. The Apostles' Creed, though the briefest, 
 is, perhaps, the most comprehensive of them all. These 
 venerable Symbols do not exhibit, with any detail, the 
 teachings of the Scriptures concerning tnan, — his original 
 holy condition, his state as fallen and under the curse, 
 his state as regenerate. Nor do they furnish any adequate 
 statement of the work of the Son, and the work of the 
 Holy Ghost in redemption. They are narrow in their 
 range, as compared with any one of the Confessions or For- 
 mulas originated by the Reformation.' It hence arises — 
 not to speak of their brevity — that they had not the value 
 
 106 
 
STANDARDS OF OUR CHURCH. 
 
 for purposes of instruction, which belongs to our modern 
 Symbolical writings. Yet, brief as they are, and partial 
 in topic, these ancient Creeds indicate many points which 
 must have prominence in any course of religious instruc- 
 tion. But when we refer to the principal Confessions ot 
 the Protestant churches, whether the great Lutheran Sym- 
 bol, or the Confessions of the Calvinistic side of the Refor- 
 mation, how admirable they are for their comprehensive- 
 ness, as for their arrangements of topics ; and how well 
 fitted to become Directories in instniction. Let us speak 
 more especially, in this connexion, of our own standards, 
 and thus give to our remarks a more practical tarn. In 
 the Westminster Confession of Faith we have a most ex- 
 cellent System of Theology. Hardly any topic is wanting 
 which would enter into a course of instruction, whether 
 for the old or the young, whether for the ordinary learner, 
 or for the scientific student. Compare with it the most ela- 
 borate of our great works on Systematic Theology, and you 
 will find the substance of them all in this admirable Com. 
 pend. Look over the " contents" of our Confession, be- 
 ginning with the chapter — " Of the Holy Scriptures," and 
 ending with the chapter — " Of the Last Judgment," and 
 tell us what is absent, on which a parent would wish to 
 instruct his children, a minister his people, or even a 
 theological professor his students. And as the work is 
 comprehensive, so its arrangement is good, and its defi- 
 nitions and statements remarkable for clearness and 
 point. All this might, indeed, be expected, when we 
 remember that for four years and a half so many of the 
 most eminent divines of Great Britain, in a period singu- 
 larly favoured with pious and eminent divines, were assid- 
 uously engaged in the compilation of our Standards. It 
 results fiom our Confession possessing in so high degree 
 the qualities mentioned, that it must be of great use, as a 
 guide to those who conduct courses of religious instruc- 
 tion. All the main topics are here given ; the territory to 
 be occupied, carefully mapped out ; and there should T3e 
 
 107 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 little diftu ulty on the part of the intelligent instructor, who 
 follows the Confession, in expanding and illustrating, as 
 far as may be re([uisite to make his teaching practically 
 eflfective. We are not here speaking of a thing which has 
 never been attempted; and suggesting a use of the Con- 
 fession not contemi)lated by its compilers, nor thought of 
 by the generations of our fathers, who have had this book 
 in their possession. Many a course of instruction, given 
 from tht! j)ulpit, has kept the Confession steadily in view ; 
 — not to its detriment in [)oint of originality and force, 
 and greatly to its advantage, in respect to fulness and 
 method ; — securing also a proper relative prominence in 
 the treatment of the several truths and principles of Reve- 
 lation. We, by no means, say that the exposition of the 
 Confession of Faith, should be, for us Presbyterians, the 
 true idea of preaching ; but we cannot refrain from stating 
 our opinion, that when such an aid in the ordering of in- 
 struction is quitedisregarded, Preaching,in many instances, 
 will suffer loss. The tone of the book, we may also say, 
 is admirable ; and very refreshing it is to turn away from 
 many treatises which have been reproduced in sensational 
 pulpit discourses, to the calm, reverent, conscientious, and 
 withal thoroughly evangelical statements of divine truth, 
 which the Confession lays before us. 
 
 But it is not for the pulpit alone that the Confession 
 has value as a Guide or Directory, in ordering courses of 
 instruction. It might obviously be referred to with much 
 advantage, in teaching classes of young persons ; and at a 
 time when so much attention is wisely bestowed by minis- 
 ters and others upon this department of work, it is well 
 that the Confession should be drawn upon, as far as it may 
 furnish assistance. 
 
 When, however, the question of the Standards, in their 
 relation to instruction, is before us, the Catechistns at once 
 come into prominence. For the very purpose of serving 
 as '* Directories" in the instructing of " those who are of 
 weaker capacity," and of " such as have made some pro- 
 
 io8 
 
STANDARDS OF OUR CHURCH. 
 
 ficiencyin the knowledge ofthc grounds of religion," were 
 the Catechisms agreed upon. 
 
 The doctrine of the Catechism, it is superfluous to siy, 
 is the same as that ofthc Confession ; and while several 
 topics treated of in the Confession are omitted in the Cat- 
 echisms, the arrangement is substantially the same. 
 
 With respect to the Shorter Catechism, it is spoken of 
 by all who are not opi)osed to the doctrine of our subor- 
 dinate Standards, with nearly untiualified praise. This 
 praise is unrjuestionaljly merited ; but it behoves us to 
 see that words of compliment become not a substitute for 
 diligence in the use of the Catechism. Few of the members 
 of our church, who are heads of families, would think it 
 right, we hope, to disuse the catechism in the instruction 
 of their households. It would be hard, indeed, to find 
 any Manual for catechising which could advantageously 
 replace it. We mention the following features of the 
 Shorter Catechism as admirably qualifying it to serve the 
 purpose for which it was compiled : — i. Jts compnhensive- 
 fiess. The Shorter Catechism comprises everything re- 
 garding the facts and principles of the Christian Faith, 
 which we need to teach the younger members of our fam- 
 ilies. We have stated that some matters found in the 
 Confession are left out of the Catechisms ; and it will be ad- 
 mitted that while these matters are properly enough em- 
 braced in the Confession, they are, with e(|ual propriety, 
 omitted in the Catechisms. The Confession of Faith has 
 chapters on " Christian Liberty, and Liberty of Con- 
 science," on " Marriage and Divorce," on the " Civil 
 Magistrate," on " Synods and Councils /' now it is evi- 
 dently not necessary that the Catechisms should contain 
 anything equivalent to these chapters. But the most rapid 
 analysis of the Shorter Catechism will shew what a variety 
 of topics is found in it, and how completely the ground 
 necessary to be occupied, is surveyed and taken posses- 
 sion of. After the two introductory questions, touching 
 the ** Chief End of man," and the " Rule given to direct 
 
 109 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 US, how we may glorify and enjoy Him," the Catechism 
 proceeds: — "What do the Scriptures principaUy teach?" 
 The answer indicates the method of the book : " The 
 Scriptures principally teach what man is to belinie concern- 
 ing God, and 7ahat duty God requires of man." This is 
 the simple two-fold division of its contents. Under the 
 first general head we have such topics as these ; — The 
 Trinity ; the decrees of God ; creation and Providence ; 
 man's original condition ; man's condition as fallen ; God's 
 purpose of mercy ; the Redeemer — divine and human — 
 prophet, priest and king ; the work of the Spirit in the 
 application of redemption ; the benefits of redemption, 
 whether in this life — ^justification, adoption, sanctification, 
 — or in the life to come — perfect blessedness in the fiall en- 
 joyment of God to all eternity. Under the second head 
 we have a careful analysis and exposition of the Ten Com- 
 mandments, as a summary of the Moral Law. Then the 
 duties of Faith and Repentance are explained. Finally, 
 the ordinary Means of Grace are treated of, — the hearing 
 of the Word, the Sacraments, and Prayer, 
 
 No one is likely to complain of the omission of topics 
 on which our youth should be catechised. On the con- 
 trary, some are offended (we speak of those who agree 
 with the Doctrine of the catechism) with the introduction 
 of certain points, which they think should be presented 
 only to a maturer class of persons than those for whose 
 benefit the Shorter Catechism was specially prepared. 
 Thus, objection has been taken to the Catechism for con- 
 taining anything respecting the decrees of God. Some have 
 used even strong terms in condemnation of the impropri- 
 ety of bringing so high a subject before the minds of chil- 
 dren. But we might ask whether there is any statement 
 in the Caiechism regarding the decrees of God which 
 cannot safely fall into the hands of those who are suppos- 
 ed to read the Scriptures ? 
 
 What does the Catechism say ? " The decrees of God 
 are his eternal purpose, according to the counsel of His 
 
 no 
 
STANDARDS OF OUR CHURCH. 
 
 will, whereby, for his own glory, he hath fore-ordained 
 whatsoever comes to pass ;" and again, " God having, 
 out of His mere good pleasure, from all eternity elected 
 some to everlasting life, did enter into a covenant of 
 grace to deliver them out of an estate of sin and misery, 
 and bring them into an estate of salvation by a Redeem- 
 er." Now we may well ask, whether, if it be improper to 
 bring such words before children, it be not required, that 
 in reading the Scriptures, children should keep their Bi- 
 bles closed at such passages as the following : " According 
 as He hath chosen us in Him, before the foundation of 
 the world, that we should be holy, and without blame be- 
 fore Him, in love : having predestinated us unto the 
 adoption of children by Jesus Christ to Himself, accord- 
 ing to the good pleasure of His will." 
 
 The Catechism enters into no speculations of human 
 philosophy regarding this high theme : it aims merely at 
 stating, in the plainest words, the teaching of the Bible ; 
 and if it has erred in introducing this matter, its mode of 
 presenting the whole subject of the Covenant of Grace — of 
 the work of redemption — would need to be greatly d!fifer- 
 ent. The truth is, that there is little difference between 
 the Child and the Man, in regard to ability to comprehend 
 what the Catechism says, or what the Bible says, about 
 the Decrees of God and Predestination. Besides the faith 
 of the Church should never transcend, on this or any 
 other matter, the plain teachings of Scripture ; and if, in 
 our statements regarding the divine fore-ordination. Scrip- 
 ture be closely adhered to, we can see no good reason 
 why the Catechism should observe an entire silence on a 
 subject to which the Scriptures so often and so plainly 
 make reference. 
 
 But in making these remarks, we find ourselves defend- 
 ing the Catechism, against the charge of being too compre- 
 hensive — not the reverse. We may suppose it, therefore, 
 on all hands, admitted, that the Catechism embraces 
 everything which should be found in such a Manual. 
 
 TII 
 
CANADA PRF.S15YTERIAN CHURCH PULPIT. 
 
 2, The catechism presents a good and orderly Arrange- 
 ment of its topics. The proof of this has been already ex- 
 hibited, and need not be repeated in the present con- 
 nexion. There are, as might l3e expected, different views 
 as to the best order of presenting systematically, the doc- 
 trines of the Christian Religion. The discussion of this 
 difficult question would, however, be altogether out of 
 place in an Essay of the present character. Suffice it to 
 say, that, while some very eminent men have preferred 
 another starting-point, and manner of development, the 
 order adopted by the Catechisms and the Confession of 
 Faith, is the one most generally followed by writers on 
 Systematic Theology. To those who have studied some 
 of the more lengthened works on this science, it seems 
 very admirable that, in a book of a few pages, it should 
 have been possible to condense so much matter, whilst 
 giving to it a form and symmi^^ry not surpassed by the 
 largest and most approved treatises. 
 
 Now it is hardly necessary to dwell upon the importance 
 of good arrangement in a manual of this kind. All that 
 might be said in favour of an orderly manner of handling 
 any complex and important subject, would be relevant 
 here. A proper ordering of topics carries the mind along 
 naturally and pleasurably, is a great aid to the memory, 
 and secures that one point shall throw light upon another. 
 Those who may at any time have given instruction 
 according to catechisms inferior to the Shorter in arrange- 
 ment, will understand and appreciate the excellence here 
 claimed for it. But in pleading for the use of the Shorter 
 Catechism by parents and other instructors of the young 
 among ourselves, it is superfluous to compare it with any 
 other catechism : for the choice will lie, practically, be- 
 tween it and no7ie. But when the merits of the Catechism 
 are under discussion at all, it deserves to be said, tliat no 
 catechism of any church, as far as we know, excels it in 
 exact and beautiful order. 
 
 3. The shorter catechism is characterised by Depth. We 
 
 112 
 
STANDARDS OF OUR CHURCH. 
 
 are quite a\vare that many regard this feature of it as a 
 serious disadvantage, rather than a point of merit. Ref- 
 erence has already been made to the charge brought 
 against it of introducing topics which had better be 
 omitted: very generally, the same parties who blame it 
 on this ground, would censure it as being also too pro- 
 found for the young; as well as too hard and technical in 
 its language. In offering a word of vindication, we as- 
 sume that the Shorter Catechism is not of necessity the 
 very first catechism used in the instruction of children. 
 There are several excellent little catechisms of a more 
 primary kind, which may well go before it. But, granting 
 this, it is still urged that the Shorter Catechism is deep and 
 technical enough for the professed theologian, and alto- 
 gether too difficult for the young, — certainly not suited to 
 those who are of " weaker capacity." This < ' jection to 
 the catechism is a very plausible one, and is iiought to 
 have force by many who are not ill-disposed towards our 
 Standards. We are convinced, however, that the Cate- 
 chism has erred on the safer side. It is far better that 
 our children should have upon their memory definitions 
 and statements a little in advance of them when first 
 learned, than that in after years they should find that 
 their catechism, laboriously committed, is too primary — 
 too juvenile, to be ot much value as a permanent posses- 
 sion. These precious seeds deposited in the soil, while 
 yet the season appears too early for growth, will in due 
 time spring up, and yield abundant increase. It is a 
 mistake to suppose that all the instruction communicated 
 to children, all the definitions they commit to memory, all 
 the views and principles given them, should be exactly on 
 a level with their mental development ; and should con- 
 tain no element, which may unfold and fructify as they 
 grow towards maturity. No intelligent Presbyterian is 
 ashamed to recall the words of his Catechism when he 
 reaches manhood. If pious, as well as intelligent, he will 
 say to you, that these words grow upon him in truth and 
 I ^13 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 depth, the more he reflects upon them. Yea, many an 
 aj;ed believer among us revo'ves in his mind with a de- 
 light second only to that witli which the words of Inspi- 
 ration are remembered, definitions and answers treasured 
 up in early youth. 
 
 ^Ve are persuaded that the Depth and Thoroughness 
 of riie catechism are among its excellencies; and as to 
 any terms or expressions which are technical or compact, 
 these can, in almost every case, be rendered intelligible, 
 even to pretty young persons, by the competent instruc- 
 tor. It is hard, indeed, to see how the truths of the Bible 
 can be taught at all, wthout employing terms which some 
 would stigmatize as technical ; and, certainly, on this 
 ground, the Scriptures, themselves, have often been found 
 fault with. 
 
 4. We observe, still again, that the Shorter Catechism, 
 in common with the other parts of our church's standards, 
 is profoicndly evangelical. It is clear and decisive in its 
 teachings on the doctrines of grace, and all that relates to 
 the way of the sinner's acceptance with God. How en- 
 tirely in accord with Scripture in regard to the work of 
 the Son, and the work of the Spirit ! How true to the 
 deepest and most genuine experience ! There is not a 
 frigid expression respecting Christ and his Work to be 
 found in the Catechism ; and there is not a word savour- 
 ing either of Legalism or of Antinomianism. Where so 
 much is quite to the purpose, it may be difficult to select ; 
 but we would quote the following questions, with their 
 answers, as preeminently illustrating the statements now 
 made. " Did God leave all mankind to perish in the es- 
 tate of sin and misery ? God having out of his mere 
 good pleasure, from all eternity, elected some to everlast- 
 ing life, did enter into a covenant of Grace, to deliver 
 them out ot the estate of sin and misery, and to bring 
 them into an estate of salvation, by a Redeemer." Here 
 salvation is represented to be wholly of grace ; it origin- 
 ates in the sovereign, benevolent will of God. The whole 
 
 114 
 
STANDARDS OF OUR CHURCH. 
 
 plan and work of God ; and an exhibition of his infi- 
 nite love and mercy. 
 
 Again : " How doth Christ execute the office of a 
 Priesi ? Christ executes the office of a Priest in his once 
 offering up himself a sacrifice to satisfy divine justice, and 
 reconcile us to God ; and in making continual interces- 
 sion for us." No concession here to any of the theories 
 which vacate the atonement of Christ ; and ascribe to 
 repentance, or to good works, or to the mere assumption 
 of humanity by the Saviour, what is due to his sacrificial 
 death. The death of Christ is a sacrifice — the expiation 
 of guilt; and the great object in presenting this sacrifice 
 is to harmonize justice and mercy, in God's acceptance of 
 the sinner. Thus God is seen to be "just, and the justi- 
 fier of him who believeth in Jesus." 
 
 We must net omit to quote the answer to the question, 
 " What is effectual calling ? " " Effectual calling is the 
 work of God's Spirit, whereby convincing us of our sin 
 and misery, enlightening our minds in the knowledge of 
 Christ, and renewing our wills, he doth persuade and 
 enable us to embrace Jesus Christ, freely offered to us in 
 the gospel." Are not all the steps by which God brings 
 us to himself set down here ? set down as only men could 
 do who had acquaintance at once with the word of God 
 and with the operation of God's Spirit upon the human 
 heart. The Spirit is here honoured, even ts the Son 
 when his work is spoken of; and as the Saviour had no 
 assistance in procuring the blessings of salvation, so it is 
 the Spirit's undivided work and prerogative to put us in 
 possession of them. The Spirit " enables and disposes." 
 He makes us willing in the day of God's power : he works 
 in us both to will and to do. There is nothing here in 
 contradiction of what the Scriptures teach as to our duty 
 to believe in Christ, and the activity of the human sonl 
 in believing ; while He who anticipates us in this matter, 
 and originates in us all that is good, receives the honour. 
 
 Not to multiply references to the Catechism, we may 
 
 115 
 
CANADA PRES15YTERIAN CHURCH PULPIT, 
 
 simply point to the account given of Justification, and 
 also of Faith and Repentance. And while salvation is thus 
 seen to be entirely of grace, there is not only no approach 
 to Antinomianism, but there is the clearest exhibition of 
 the Law of God, as the Rule of obedience to the believer 
 and to all men. 
 
 Having spoken thus at length of the Shorter Catechism, 
 we shall not enlarge upon the merits or the abuses of the 
 Larger. Its high and varied excellencies are admitted by 
 all who have made it a careful study ; and whenever any 
 Presbyterian is heard speaking lightly of the Larger Cat- 
 echism, you are probably correct in judging that he has 
 but an imperfect acquaintance with it. 
 
 This catechism will be found very useful for several pur- 
 poses, and especially as a Guide or Help in conducting 
 advanced classes of young persons. In many bible-classes 
 the Scriptures and the Larger Catechism are the text- 
 books, and are found amply sufficient. It is extraordi- 
 nary how much matter is packed into some of its Answers. 
 Then all is pervaded by a remarkable wisdom, making it 
 extremely valuable not only in teaching the young, but 
 also for reference, by Christian persons of all ages, in 
 cases where direction is sought for the life or the con- 
 science. A single citation will suffice for illustration here. 
 Could anything be wiser, more faithful and more tender, 
 than the answers to these two questions : " What is re- 
 quired of them that receive the sacrament of the Lord's 
 Supper, in the time of the administration of it ? " and 
 " What is the duty of Christians after they have received 
 the Lord's Supper?" We do not give the answers, which 
 are considerably long ; but only beg of those who allow 
 themselves to speak of the Larger Catechism as obsolete 
 and useless, to ponder these and many other Answers in 
 this book, and then say whether their judgment upon the 
 Catechism does not need to be revised. 
 
 We know how, in past ages, the Catechisms were es- 
 teemed and used by ministers and parents in the Presby- 
 
 ii6 
 
STANDARDS OF OUR CHURCH. 
 
 terian Church ; nor were the Nonconformists of England 
 and New England behind Presbyterians, for a long time, 
 in their appreciation of the Catechisms, and their assidu- 
 ity in the use of them. Our Congregational brethren 
 have now very generally, we suppose, allowed the West- 
 minster Catechisms, as also their own Modifications of the 
 Westminster Confession, to fall into disuse among them. 
 With respect to ourselves, we have not perhaps sufficient 
 data to compare, quite justly, the present with the past. 
 There may occasionally be fears that the comparison 
 would not be favourable to our own time. But in any 
 case, let parents, and all others charged with the solemn 
 and responsible duly of giving religious instruction to the 
 young, " suffer the word of exhortation ;" let them prose- 
 cute their high work with still more prayerful diligence ; 
 and let them not neglect to employ, or dream of throwing 
 aside, a help so vaku'.ble as the Shorter Catechism. We 
 greatly fear that where Presbyterians have discontinued 
 the use of the Shorter Catechism, this is to be attributed 
 either to aversion to its doctrine, or to a spirit of careless- 
 ness about the work in which the catechism was meant 
 to give assistance. Let us tremble at the thought of 
 being found unfaithful in a matter so important as the 
 religious training of our children — a matter on which the 
 prosperity, nay the very existence, of the Church of Christ 
 among us may be said to depend. 
 
 And now, in bringing this Essay to a close, we wish to 
 add a word respecting the obligation which rests upon 
 our own and the other Branches of the Church of Christ, 
 to regard with due appreciation those Statements and De- 
 finitions of the great scriptural truths which have come 
 down to us, some of them from an early period in the 
 Church's history. We shall, certainly, err if we throw 
 these definitions, in a body, contemptuously aside. They 
 are, no doubt, human ; we never claim for them an equal- 
 ity with the Holy Scriptures. But they are, generally, 
 the fruit of much study, consultation and prayer in the 
 
 117 
 
CANADA PRESBVTERIAN CHURCH PULPIT. 
 
 Church. And while we keep away from the impious 
 Romish doctrine of the Church's Infallibility, we shall 
 not deny, surely, that the Spirit of God, in accordance 
 with the Saviour's promise, has been the Teacher of 
 his people ; and that, moreover, in the providence of God 
 certain great truths of Scripture have been brought — now 
 one, now another — with peculiar clearness before the 
 mind of his Church, so that she has been able to express 
 and formulate these for coming ages. Is it not well then 
 that we should conserve the inheritance which has come 
 down to us ? Is it wise, is it modest, is it quite consist- 
 ent with due recognition of the Spirit's presence in the 
 Church, unceremoniously to reject all that she offers as 
 of the fruit of her toil, in woiking out the meaning and 
 harmony of the great Christian doctrines, as declared in 
 the holy Word. 
 
 Our age is restless, no doubt, and given to change, and 
 one token of this characteristic is the eagerness which 
 many si "• to have the Church set free from the restraint 
 of Confessions and of Doctrinal Formularies altogether. 
 It is of little use, we know, to meet the tendencies of the 
 period in which our lot is cast, with language of general 
 censure and denunciation. We must try to understand 
 our age, to sympathize with it under its difficulties, and 
 to lead it gently onwards, if possible, to greater security 
 and peace. It would be quite a mistake, therefore, to 
 treat any temperate suggestions for improving our Formula- 
 ries in minor matters, or for giving them special adaptation 
 to the exigencies of our own age, ns betraying an unwil- 
 lingness to submit to the truth of God, or a desire to alter 
 essentially the Faith of the Church. It is not necessarily 
 a sacrilegious thing to speak of renising our Subordinate 
 Standard's ; and we must never speak or act in regard to 
 them as if the epithet subordinate were not correctly used 
 to designate them. But if men wish to have them cast 
 aside, that each one may be free to believe and to teach 
 whatever lie pleases, or to have them fundamentally 
 
 tt8 
 
STANDARDS OF OUR CHURCH. 
 
 revised in the interests of Modern Unbelief, it is obvious 
 that such demands and such a spirit must be resisted at 
 all hazards. The ])ractical difticulties in the way of fre- 
 quent periodic revision, even in a right spirit, are very 
 great, if not insuperable ; and we could by no means re- 
 gard it as a wise thing to follow the example of the Re- 
 formed French Church, in its early history, in reviewing 
 our Confession every four years. Providence will, no 
 doubt, open the way for Revision when it becomes really 
 a matter of importance to the Church that it should take 
 place. 
 
 Truly, the Presbyterian Church has got many Legacies 
 of great value, and amongst these we are entitled to num- 
 ber her Subordinate Standards. It were easy to shew 
 that her standards have rendered important service to her 
 in many periods and crises of her history. We, as Pres- 
 byterians, shall show ourselves little thankful if we forget 
 all this. But the great security against all attempts to 
 displace the Standards — the principal means of allaying 
 the desire for a doctrinal freedom which the Standards 
 will not allow — is to cherish an earnest love of those 
 great scriptural truths, the full and uncompromising exhi- 
 bition of which is their most prominent characteristic 
 Let us *' buy the truth and sell it not." Let us " hold 
 fast the faithful word even as we have been taught." " Let 
 the word of God dwell in us richly in all wisdom and spi- 
 ritual understanding"; and then shall we know how to re^* 
 serve for the Book " given by inspiration of God," a place 
 which no merely human composition may share with it ; 
 whilst retaining, in due respect and honour. Symbols so 
 truly scriptural in doctrine and tone as the Westminster 
 Confession and Catechisms. It would be a serious evil 
 if the Presbyterian Church should fail in catholicity of 
 spirit and practice ; for it really seems as if, in the pre- 
 sent time, it were largely entrusted to her to represent, 
 in her Doctrinal Basis and in her practice and sympathies, 
 the Unity of the Church of Christ ; but it would be an 
 
 119 
 
CANADA PRKSBYTKRIAN CHURCH PUI.PIT, 
 
 evil of still more npp, Uing magnitude should we ever 
 waver in our attachment to the Doctrines of Grace, and 
 in our love of those great Evangelical Principles which 
 cur Church has been so much honoured to uphold and 
 propagate. May we and all the churches of the Saints 
 " grow in grace and in the knowledge of our Lord and 
 Saviour Jesus Christ" 
 
 — ^/ 
 
 I20 
 
.-•■ ■'• 
 
 CANADA 
 
 IJrcsbijtttian Cljitrrlj pulpit 
 
 BY REV. DAVID INGLIS, LL.D., 
 
 PROFESSOR OF SYSTEMATIC THEOLOGY, KNOX COLLEGE, TORONTO. 
 
 THE atonement: 
 
 TTI^ NECESSITY, ITS REALITY, AND ITS NATURE. 
 
 OME years ago, during the war between the Nor- 
 thern and Southern States, the use of bank notes 
 was largely superseded in Canada by silver coins 
 of the United States. These coins were generally 
 put up in paper parcels, purporting to amount to a certain 
 A'alue, which was marked upon them ; these were frequently 
 sealed up, and they passed in payment from one person to 
 another without the tedious process of counting out their 
 contents to see that they contained the sum for which they 
 passed current. There was here obviously room for error or 
 fraud. The parcels so passed might be taken for a certain 
 sum when they contained a less; or, indeed, they might not 
 contain a single genuine coin. So in regard to theological 
 words, the words may be retained and may pass current, 
 wheie the essential principles of the doctrine have been 
 tampered with or altogether repudiated. Sermons on 
 the Atonement are not unfrequently preached and pub- 
 
 121 
 
CANADA PRFSRVIKRIAN CHITRCII PUI.PIT. 
 
 lished, which contain no definite doctrinal statements, or 
 which maintain views wholly subversive of the great tniths 
 of (lod's word. It is of vital importance. to preserve the 
 doctrine of vicarious atonement, as against those words of 
 indefinite signification in the fair sound of which the truth 
 of God is subverted, those forms of speech which seem 
 designed only to conceal thought, and those resemblan- 
 ces to the form of sound words, in which actual antago- 
 nism to this great doctrine are expressed. We may quote 
 the words of Dr. John Owen, as adapted to the exi- 
 gencies of theological literature in the picsent day : " But 
 whatever the ends of men are, or their interest in defam- 
 ing the wisdom, sovereignty and grace of God, the 
 Lord's ends in permitting them are holy and good, and 
 we are assured that he would not have suffered these 
 dangerous errors to invade His church, and His glorious 
 truth to be so contumeliously treated, but to their further 
 illustration and conquest." 
 
 We do not purpose anything like a systematic treatise 
 on the great doctrine of the Atonement, but rather we 
 aim at a brief statement of the teachings of God's Word, 
 which, without being, properly speaking, controversial, 
 may yet be effective as meeting some of the current spec- 
 ulations which have led to serious perversions of the 
 truth. We desire, as far as possible, to deal with the 
 scriptural statements of the doctrine, leaving the refuta- 
 tion of errors to come in the way of inferences from the 
 truths so presented. 
 
 At the very outset we are met with the question as to 
 
 THE NECESSITY OF THE ATONEMENT. 
 
 Salvation is often represented as a thing which God has 
 but to will, and it is done. God, it is said, has only in 
 the way of Sovereign right, or of divine charity, to give 
 up His own claims — to resolve that he will not he angry 
 with His children, and who shall hinder or gainsay it. This 
 view overlooks the fact that both scripture and reason 
 
 122 
 
THE ATONEMENT. 
 
 unite in giving us views of the ever blessed God, as the 
 Universal Sovereign, whose adniinistralion is regulated 
 by eternal rectitude, and the love of holiness, justice and 
 tnith. Every representation of tl>e love or mercy of Ood 
 which in any way involves the idea that God is indifferent 
 to sin, is dishonouring to Him. He is infinitely righte- 
 ous. *' Righteousness and judgment are the h.abitation 
 of His Throne." Man, as a sinner, cannot stand before 
 God, and the holy One cannot receive man as a sinner, 
 without a full satisfaction. The words of Paul in his 
 Epistle to the Galatians not only assert the necessity of 
 an atonement, but they do so in language which implies 
 that no other method, even in the plenitude of divine 
 power, could have been adopted by which God could 
 justify the sinner. "If there had been a law given which 
 could have given life, verily righteousness should have 
 been by the iaw ; but the Script, e hath concluded all 
 under sin, that the promise by faith of Jesus Christ might 
 be given to them that believe." — Gal. iii, 21, 22. 
 
 The necessity of the atonement is sometimes received 
 as a necessity merely of policy or government, and the 
 atonement itself as simply designed to meet certain exi- 
 gencies in God's moral government, lest the authority 
 of His law should be disparaged or weakened, thus 
 resolving it into a mere expedient to prevent the evih, of 
 absolute forgiveness. This view overlooks the fact that 
 God's righteous government and immutable law with its 
 sanctions and penalties are based on the divine perfec 
 tions, and those vviio adopt it look exclusively to the 
 moral impression which it is fitted to make on the minds 
 of God's intelligent creatures. The true end of the divine 
 government is to promote the glory of God — to manifest 
 the attributes which adorn and exalt his character. The 
 law of God is not the dictate of policy, it is the necessary 
 emanation from the divine perfections ; its immutability 
 rests on His essential and unchangeable perfections, as 
 holy, and just, and good ; hence in the divine government 
 
 123 
 
CANADA PRESKVTERIAN CHURCH PULPIT. 
 
 punishment is not a mere expedient to prevent the pro- 
 gress of rebellion, it is the just expression of God's hatred 
 of iniquity. On this ground we maintain that God cannot 
 receive the sinner into His favour without full satisfaction 
 of His justice. The holiness, righteousness and truth of 
 God can suffer no eclipse to meet any emergency. God 
 must be God whatever may befall His creatures. 
 
 In saying that God cannot forgive sin without a full 
 satisfaction of His justice, we do not impeach the divine 
 power. The power of God is co-equal with his will, and 
 His will is determined by the perfections of His nature. 
 To say that there are things which God cannot do, is 
 just to assert that they are inconsistent with the perfec- 
 tions of His being, as when it is said that *' He cannot lie." 
 Thus the necessity of atonement rests ultimately on the fact 
 that God's attributes of justice, righteousness and holiness, 
 being infinitely perfect, can admit of no abatement. 
 
 If the principles of God's government, springing neces- 
 sarily from the perfections of His nature and His relations 
 to His creatures, are thus fixed and inmiutable, is the 
 sinner therefore shut up to despair? Is there no hope 
 for the guilty? Blessed be God that man's ruin has 
 brought to light the riches of God's mercy and the resour- 
 ces: of His wisdom, which have overruled man's sin to a 
 higher display of the divine glory. This brings us to the 
 great fact that God "hath made Him to be sin for us, who 
 knew no sin, that we might be made the righteousness of 
 God in Him." — (2 Cor., v, 21.) Here we have the glorious 
 truth that God has provided a surety, and we propose 
 briefly to consider, in some of its most important aspects, 
 
 THE REALITY OF THE ATONEMENT. 
 
 The plan of redemption was not an expedient to meet 
 an unforeseen emergency. Man's rebellion had been an- 
 ticipated in the counsels of eternity, and the plan of 
 redemption had been pre-arranged. The mission of 
 Christ was the out-flowing of God's love to the Avorld. — 
 
 124 
 
THE ATONEMENT. 
 
 (John iii, i6.) It was by the will of God he came. — 
 (Heb. X, 9.) It was by the determinate counsel of God 
 that he was delivered to death.— (Acts ii, 23.) There is 
 a st-ong foundation for the repose of faith in the fact that 
 it is God who willed and determined the work of Christ. 
 Believing this we cannot but rejoice,— all fear of imper- 
 fection or failure being removed : 
 
 " His purpose and His plan he keeps, 
 Treads all my reasonings down; 
 He takes me out of nature's deeps, 
 He hides me in his own," 
 
 In the eternal covenant of redemption, Christ was 
 designated and anointed to be the surety of His people. 
 — (John vi, 39.) And it is in this light that He is ever 
 presented to us in the word of God ; it is in this light 
 that we are called to view His incarnation, and His whole 
 work of humiliation. 
 
 By the fact of His incarnation, He holds the relation of 
 a common nature to those whose surety He is, and at the 
 same time he is very God, equal with the Father. It gives 
 us assurance of powers equal to the mighty work of sav- 
 ing sinners, to know that it is God Himself who hath stood 
 forth to save us. The truth of Christ's divinity is as 
 essential to the doctrine of the atonement as the truth of 
 His humanity. A mere man could not act the part of 
 surety, he has no power to offer his own life, but Jesus, 
 as the God-man could say, " I have power to lay down 
 my life, and I have power to take it again." — (John x, 18.) 
 The sufferings of Christ were of such measure and inten- 
 sity as mere humanity could not have sustained. The 
 divine nature of Christ did not suffer, and could not — 
 only in His manhood could there be suffering, — but the 
 incarnation of the Son of God gave to His humanity an 
 unmeasured power of endurance which enabled Him to 
 bear, what must be borne, the infinitude of God's wrath 
 against sin. In Him the strength of godhead was so 
 allied with our humanity that, when the infinite wrath for 
 
 125 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 a world's guilt was laid upon Him, it was met by infinite 
 power of endurance. Further, His godhead gives His 
 sufferings unlimited value. The sufferings of a mere man 
 could liave no atoning value ; but it comes home with 
 irresistible power to our minds, that the divine dignity of 
 Christ gives infinite value to His obedience and death. 
 We can sot no bounds to the worth of Christ's atonement 
 because of the dignity of His person as God. It was be- 
 cause Christ was God as well as man that He put away 
 sin by the sacrifice of Himself. — (Heb. ix, 26.) 
 
 The 1 jality of the atonement is a fundamental doctrine, 
 taught in various ways and in innumerable passages of 
 God's Word. It was ordained, as we have seen, in the 
 eternal counsels of the God of all grace ; and God has been 
 from the beginning foreshadowing it, It was implied in 
 the first promise to fallen man. (Gen. iii. 15.) It was ac- 
 knowledged in the accepted offering of Abel. (Gen. iv. 4.) 
 It was elaborately interwoven in every part of the Jewish 
 economy, and the typical sacrifices specially foreshadowed 
 it. All the prophets proclaimed it. The New Testament 
 testifies to it in every page. The sacrament of the Lord's 
 Supper is an enduring commemoration of it — the cup is 
 the New Testament in Christ's blood shed for the remis- 
 sion of sins. 
 
 In speaking of the reality of the atonement, the fact 
 must not be overlooked that the whole life of Jesus Christ 
 on earth was a sin-bearing life. His was a sinless life, yet 
 it had for its aim and scope at every step to fulfil the 
 divine law by a course of active obedience, and to satisfy 
 divine justice by vicarious sufferings. Nor must these two 
 things be separated, as though up to a certain point in His 
 life he rendered obedience to the law actively, and then 
 leaving active obedience behind, entered upon His work 
 of passive obedience. The two together are the very 
 warp and woof of His whole life, and are inseparable. As 
 he approached the cross the cloud of wrath gathered black- 
 ness. He suffered from the liands of men instigated by 
 
 126 
 
THE ATONEMENT. 
 
 Satcon. (Luke xxii. 53.) But He suffered also from God 
 — " it pleased the Lord to bruise Him." This oversha- 
 dowed all the rest. In the garden of Gethsemane, for a 
 moment, it seemed as though He recoiled from the bitter 
 cup, when He cried, " If it be possible let this cup pass 
 from me." But He had come, according to the eternal 
 counsels, to manifest the glory of the Father, to accom- 
 plish His will, and to effect the salvation of His people, 
 and, therefore, the words were immediately added. 
 " Nevertheless, not as I will, but as Thou wilt." (Matt. 
 xxvi, 39.) How shall we speak of the hiding of His 
 Father's face from Him when upon the cross ? His soul 
 was left desolate, and that utterance of intensest agony 
 that ever issued from human lips, was drawn forth — " My 
 God, my God ! why hast thou forsaken me?" The light 
 of that countenance, in which He had from everlasting 
 rejoiced, was hid from Him, because He, the sinless and 
 Holy One, stood in the room of sinners. When all was 
 fulfilled. He, " through the eternal Spirit, offered Himself 
 without spot to God." He cried, with a loud voice, " It 
 IS FINISHED," and gave up His life. " And, behold, the 
 veil of the temple was rent in twain from the top to the 
 bottom." This was a significant announcement of the 
 perfection of the work of Christ. It declared, in language 
 symbolical, but most emphatic, that Heaven, as represented 
 by the sanctuary, is open to all who come in the name of 
 Jesus. As soon as He died the veil was rent. Its im- 
 mediateness intimates God's delight in the completion of 
 the work. The veil was rent, not partially but thoroughly; 
 not from the bottom upwards, as though it might have 
 been done by the hand of man, but " from the top to 
 the bottom," by the hand of God himself. 
 
 The resurrection of Christ was a further attestation of 
 God's acceptance of the sacrifice. On Jesus, our sin- 
 bearer, our sins were laid, and laden with them He went 
 to the cross. Unless the sins which He bore had been 
 put away, the grave would have held Him, as its rightful 
 
 127 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 prey. But Christ is risen from the dead, the victim is the 
 victor, and in viewing Christ as risen, exalted, glorified 
 and enthroned, we have the assurance of the full accept- 
 ance of the sacrifice that has been offered — " He hath put 
 away sin by the sacrifice of Himself" 
 
 Upon the great historical facts of the incarnation, the 
 life of holy obedience, the death upon the cross, the resur- 
 rection, and the ascension of the Lord Jesus, rests oui 
 assurance of the reality of the atonement. The sublime 
 ideas of the incarnation and death of the Son of God 
 could only have originated in the mind of Him who is 
 " wonderful in counsel ;" and the great facts of Christ's 
 life can only be explained by the doctrine, explicitly 
 stated by the Word of God, that " He, through the eter- 
 nal Spirit, offered Himself to God." He has conquered 
 death by dying, and is now on the throne " our Advocate 
 with the Father, Jesus Christ the righteous." Great, 
 indeed, is this mystery of godliness, but it is as glorious as 
 it is great. Well may we glory in the cross — our peace 
 comes through the blood of the cross; our holiness from 
 its power; our hope from the death there accomplished; 
 our glory from its shame; our heaven from its agony. 
 
 Having thus briefly directed attention to the necessity 
 and reality of the atonem'jnt, let us enter upon our 
 remaining inquiry as to 
 
 THE NATURE OF THE ATONEMENT. 
 
 The truth, in reference to the nature of the atonement, 
 is generally expressed by the word vicarious. This term 
 is used to gather up the import of those Scriptural expres- 
 sions which represent Christ as our substitute. He " was 
 made a curse for us." (Gal. iii. 13.) He was "made 
 to be sin for us." (2 Cor. v. 21.) He " was once 
 offered to bear the sins of many." (Heb. ix. 28.) He 
 " hath borne our griefs and carried our sorrows. He was 
 wounded for our transgressions. He was bruised for our 
 inifiuities." (Isaiah liii. 4, 5.) It is obvious that in these 
 
 128 
 
THE ATONEMENT. 
 
 and many similar passages, Jesus Christ is represented not 
 merely as suffering on our behalf, as a teacher, a friend, a 
 helper, or an example. In this view of Christ's relation 
 to the sinner, the effect of His obedience unto death is 
 represented as wholly moral; it ia, we are told, such an 
 exhibition of love, of benevolence, of obedience, and of 
 self-sacrifice, that it tends to subdue the enmity of the human 
 heart to God, draws men to Him, gives them the example of 
 a self-sacrificing submission, and stimulates them to a self- 
 denying life. But all this excludes every idea of anything 
 like an atonement. This theory sets aside the demands of 
 justice, and overlooks the inviolable sanctity which attaches 
 to the divine laws. It no less signally fails to meet the wants 
 of an awakened conscience, and to lay a foundation for the 
 repose of faith and the assurance of hope. The expres- 
 sions "atonement," "vicarious sacrifice," and even "sub- 
 stitution" may be retained, but the things that these terms 
 represent are set aside and subverted. 
 
 Others represent the sacrifice of Christ as vicarious in 
 the sense that He identified Himself with our fallen state, 
 and by His sufferings unto death, gave an impressive ex- 
 hibition of the righteousness of God and of the evil of sin, 
 and thus He has opened up a channel through which 
 blessing may flow to all, on their repentance and faith. 
 According to this view, Christ neither suffered the penalty 
 of the law, nor made any satisfaction to the divine justice. 
 His death was designed to be merely an exhibition of 
 God's displeasure against sin, to convince the universe 
 that He will not allow it to go unpunished. The Scrip- 
 tures afford no warrant for this theory, and we fail to con- 
 ceive how a mere exhibition can accomplish the design 
 here ascribed to it. Only on the ground of a definite and 
 adequate satisfaction can God's justice be maintained in 
 the forgiveness and acceptance of the sinner. The 
 atonement was a forensic transaction. Christ took the 
 sinner's place, and made a full legal satisfaction for sin. 
 This is often misrepresented, as though it involved the 
 J 129 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 ideas that Christ became a sinner for sinners, and that 
 enduring the penalty of the law, included the suffering of 
 remorse and despair. We need not waste time in repu- 
 diating all such ideas. The truth on the subject may be 
 briefly stated thus : — ^Jesus Christ is presented to us as 
 the propitiatory substitute for sinners. Voluntarily, and 
 in accordance with the Divine appointment, He made 
 satisfaction for sin, not only by rendering a perfect 
 obedience to the law, but also by submitting to sufferings 
 so awful that no finite mind can adequately conceive 
 them. As the surety and substitute of His people He 
 answered for them to the offended Lawgiver. Their sins 
 were sinlessly but truly laid upon him. The death ot 
 Christ is the real infliction of the threatened curse upon 
 the surety. When we consider that the man who suffered 
 is the Son of the Highest, the Eternal and well-beloved 
 Son of God, thinking it no robbery to be equal with God, 
 who, though not naturally a servant nor under the law, 
 yet took on Him the form of a servant, was made undei 
 the law, and became obedient unto death even the death 
 of the cross, it becomes a self-evident truth, carrying con- 
 viction to the mind of every man in his senses, that this 
 atonement possesses all the preciousness of the Infinite, 
 all the virtue of the Omnipotent. In Him dwelleth all 
 the fulness of the Godhead bodily, and therefore all He 
 did and suffered for us possesses the infinite value of His 
 Divine nature, and His death under the judgment of God 
 as our substitute, renders a fuller satisfaction to the insulted 
 majesty of God, than if the whole race of transgressors 
 had perished eternally. 
 
 I'hese views of the nature of the atonement are con- 
 firmed, when we consider this doctrine in its relation to 
 Christ's priestly office. The priestly office itself is the 
 foundation of the other Mediatorial offices. It is His 
 office as a prophet to reveal the glory of His priesthood. 
 The sceptre which He wields as a King He won as a 
 Priest. His priestly office has God for its object. Every 
 
 130 
 
THE ATONEMENT. 
 
 High priest taken from among men is ordained for men, 
 in things pertaining to God (Heb. v. i.) As a prophet, 
 He reveals to us the will of God for our salvation. As a 
 King He subdues us to Himself, rules over and defends 
 us. But as a Priest, He offers the sacrifice to God for us. 
 Our Lord appeared as a Priest, ordained of God to put 
 away sin by the sacrifice of Himself (Heb. ix. 26). In 
 this capacity He hath made peace by the blood of His 
 cross, and by that blood hath obtained eternal redemp- 
 tion for us. (Col. i. 20; Heb. ix. 12.) The death of 
 Christ was not a mere passive endurance on His part. 
 He " laid down His life ;" " He gave Himself;" and this 
 implies not merely that His death was voluntary, but also 
 that there was the positive forthputting of priestly agency 
 and power. "He offered Himself;" and this gives won- 
 drous glory to the cross, and wondrous preciousness to 
 these last words, " It is finished." The death of Christ 
 then is not a mere example and martyrdom ; nor will the 
 notions of self-denial or self-sacrifice, or that of moral 
 influence, or that of mere governmental display accord 
 with the Scriptural doctrine of Clirist's priesthood in its 
 relation to His death. As a priestly act, it is an expia- 
 tion, a satisfaction, a vicarious offering of Himself for His 
 people. 
 
 This view of atonement is further the foundation of all 
 right views of Christ's intercession. Our Lord's interces- 
 sion is not the exercise of an influence upon a reluctant 
 mind. It is the presentation of a righteous plea to the 
 effect that, in obedience to His Father's will. He has 
 borne the sin of His people. His atonement being de- 
 finite, perfect, finished and accepted. His intercession is 
 the presentation of it as an efficacious all-prevailing plea. 
 On this ground God, acting as a Judge, receives the sin- 
 ner, and accepts him as righteous. 
 
 This view alone meets the requirements of an awakened 
 conscience. Our consciences recognise the character of 
 God as Judge, and the enlightened conscience longs for 
 
 131 
 
CANADA PRESBYTERIAN CHL RCH PULPIT. 
 
 the remission of sins, for the removal of guilt. The atone- 
 ment of Christ in all its glorious reality and infinite value 
 can alone give security and peace. God is just when He 
 justifies the ungodly ; nay more, God's justice is never so 
 strikingly illustrated as when, for Christ's sake, He justi- 
 fies the sinner. 
 
 There is a peculiar delight to the believer in contem- 
 plating the Divine perfections as they are unfolded in the 
 atonement. The rigliteousness, truth and love of God 
 are seen in their perfect harmony. None of the Divine 
 perfections suffer an eclipse to meet an emergency. Not 
 only is the honour of God vindicated, all His attributes 
 are magnified and displayed in brighter glory than ever. 
 Redemption is the outflowing of God's love to ruined 
 man. The doctrine of the atonement is sometimes so 
 stated as to obscure this — as though Christ had purchased 
 God's love. Oh ! that men would learn that Christ is the 
 expression of the love of God, that it was because God so 
 loved us that Christ died to make an expiation for sin, 
 which has opened up a way through which the love of 
 God might reach us, and confer upon us the richest bless- 
 ings. Equally injurious is it to speak of the love of God 
 in such a way as to represent Him as indifferent to sin. 
 God is infinitely and unchangeably righteous. In the 
 atonement of Christ, righteousness has had its course, 
 the broken law has been fulfilled, and its full curse has 
 fallen on the sinner's substitute. The atonement is the 
 witness of the righteousness of God, and that in such a 
 way as to exalt His love. Where besides have we such a 
 manifestation of God's just abhorence of sin ? The sac- 
 rifice of Christ meets all the claims of God, and enables 
 Him, without a stain upon His perfections, to receive 
 sinners who believe in Jesus, and place them beside Hira 
 on the Throne. Not only is the character of God untar- 
 nished in doing so, but, so far as we can judge. His per- 
 fections could not in any other way have been so glori- 
 ously displayed. Thus a rich revenue of glory accrues 
 
 132 
 
THE ATONEMENT. 
 
 to God, while salvation-free, full, present salvation is 
 proclaimed to the sinner. The only true rest and satis- 
 Faction for the soul is in Christ and His work J Peljeve 
 in the Lord Jesus Christ, and thou shalt be saved. The 
 only warrant and support of faith is the Word of God 
 It is not simply the doctrine of the atonement that we 
 arewarranteS to present; it is Christ Hjms^^, a hvi"^ 
 Saviour, able to save to the uttermost al who come o 
 God by Him. Faith is not our Saviour, but Christ is, in 
 whom our faith rests. 
 
 133 
 
CANADA 
 
 '^ri:sfa,iTti:rtaii Cljxtrtlj |pul}jit 
 
 BY REV. WILLIAM GREGG, M.A., 
 
 PROFESSOR OF APOLOGETICS IN KNOX COLLEGE, TORONTO, 
 
 baptism; its uses, mode, subjects, and duties. 
 
 MONG the ounvard iuid divinely-instituted means 
 of grace, there are some which have two pecu- 
 liarities. First, they are visible signs, repre- 
 bcnting to the eye certain facts and doctrines, which are 
 taught in the Word ; and, Secondly^ they are covenant 
 seals, exhibiting God's promises to His people, and their 
 allegiance to Him. To this class of ordinances the name 
 Sacraments is given. This word is not found in the Scrip- 
 tures, but is used as a convenient term for designating those 
 outward means of grace, which possess the peculiarities of 
 being visible signs and covenant seals. There were two 
 sacraments in Old Testament times — Circumcision, the 
 visible sign of regeneration, and the seal of God's covenant 
 revealed to Abraham ; and the Passover, the visible sign 
 of salvation by atoning blood, and spiritual nourishment 
 through faith in Christ, and also a seal of God's covenant 
 with Israel. These sacraments of the Old Testament 
 
 134 
 
BAPTISM. 
 
 have been superseded in the Christian dispensation by 
 baptism, which is the circumcision of Christ ; and by the 
 T,ord's Supper, which is the New Testament Passover. On 
 the special consideration of the Sacrament of IJaptism, we 
 we now prepare to enter, hoping to present such views of 
 it as may, by God's blessing, prove helpful to enquirers 
 on this subject. There are four ([uestions which may be 
 asked respecting this sacrament, viz., I., What are the 
 USES of baptism ? II., What is the proper mode of 
 administering it? III., Who may be baptized, or, who 
 are the i)roper subjects of baptism ? and IV,, What are 
 the DUTIES to which it binds? To these four questions 
 we propose to give such answers as the Scriptures war- 
 rant. 
 
 I. WHAT ARE THE JSES OF BAPTISM? 
 
 Respecting the uses of baptism, extreme views are 
 entertained. On the one hand, some seem to speak of it 
 as little more than a mere form, in connection with which 
 a Christian name is given to an infant or an aduK. This 
 is a view utterly inconsistent with the solemn manner in 
 which it was enjoined by the risen Saviour, and with the 
 general teaching of the Scriptures respecting it. On the 
 other hand, there are not a few who regard baptism as 
 indispensable to salvation, and as securing the blessings 
 of regeneration, adoption, and justification. This view 
 finds no warrant in the Word of God. The Ethiopian 
 eunuch was saved before he was baptized ; for he was 
 previously a believer, and, taerefore saved (Acts viii. 37 
 and 38, and xvi. 31). Simon the sorcerer was baptized, 
 yet still remained " in the gall of bitterness and in the 
 bond of iniquity" (Acts ix. 13, 21, and 23), as i.s, alas! 
 still the case with multitudes who have been l3f ptized, but 
 whose lives prove them to be still unregene.ated. The 
 truth lies between the two extremes which have been 
 mentioned. Baptism is more than a mere form, and 
 although it does not regenerate the soul, it is a means of 
 
 135 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 grace, fitted to serve imijortant ends, and which the Holy 
 Spirit employs for the special benefit of those whom He 
 regenerates and sanctifies. Some of the uses of baptism 
 we now proceed to state — assuming for the present what 
 will be afterwards shewn, that baptism is properly admini- 
 stered by pouring or sprinkling water in the name of the 
 Father, and of the Son, and of the Holy Ghost ; and that 
 it is to be administered, not only to adults, who profess 
 their faith, but also to mcir infant offspring. 
 
 Baptism is, in the first place, a standing monumental 
 evidence of the truth of Christianity, and, particularly, of 
 the death and resurrection of Christ — the two great facts, 
 on which our faith and hope depend. We observe 
 baptism as an ordinance which Christ formally appointed 
 for all nations, aftei He rose from the dead. On the 
 same ground it has been observed by Christians in every 
 age, so far back as the days of the Apostles, who also 
 thus observed it. Of this there is the strongest historical 
 evidence in the writings of Jews, Christians, and heathens, 
 and also in ancient and later works of art. There is 
 evidence, also, that the Apostles and early Christians 
 suffered persecution, and many of them death, because of 
 their testifying by the observance of baptism, and other- 
 wise, their belief in Christ's death and resurrection ; and 
 as they had the best opportunities of knowing the facts, 
 and had no worldly interests to serve by testifying to 
 them ; and as we know from the continued observance of 
 baptism in later times what their testimony was, so in 
 this ordinance we have a strong confirmation of the other- 
 wise well-attested facts that Christ both died for our sins, 
 and rose again for our justification. 
 
 Baptism is also a standing testimony to the doctrine that, 
 in the tmity of the Godhead there are three distinct persons, 
 the Father, the Son, and the Holy Ghost; in other words, 
 it teaches the doctrine of the Trinity. This doctrine was 
 exhibited in connection with our Lord's baptism by John, 
 when the Father's voice was heard, the incarnate Son 
 
 136 
 
BAPTISM. 
 
 recognized, and the Holy Ghost seen descending like a 
 dove. In like manner, every time an infant or an adult 
 is baptized according to the Divine formula, Christians 
 are reminded that, wliile the Lord our God is one Lord, 
 there is a distinct personality of the Father, who hath 
 loved us with an everlasting love, and given His Son to 
 save us ; and of the Son, who undertook the work of our 
 redemption, and who, although He was in the form of God, 
 and thought it not robbery to be equal with God, assumed 
 our nature, and died in our room on the accursed tree ; 
 and of the Holy Spirit, who graciously enlightens, quickens, 
 and sanctifies God's people, and seals them to the day of 
 redemption. 
 
 Baptism is, moreover, a perpetual testimony to the medi- 
 atorial sm>ercigfiity of Christ, and particularly to His head- 
 ship ovct the Church. It was in virtue of His mediatorial 
 sovereignty that our Lord instituted this ordinance." All 
 power (said He) is given unto Me in heaven, and in earth, 
 go ye, therefore, and teach all nations, baptizing them in 
 the name of the Father, and of the Son, and of the Holy 
 Ghost, teaching them to observe all things whatsoever I 
 have commanded you." (Matt, xxvii. i8 and 19.) He 
 thus claimed in connection with the institution of baptism, 
 the possession of all power as Mediator, and the sovereign 
 prerogative of giving laws to the Church. The Church, 
 therefore, in the observance of this sacrament, recognizes 
 the mediatorial power and authority of Christ, and acknow- 
 ledges its own obligation to submit to Him as King upon 
 His holy hill. 
 
 But, besides being a standing testimony to the truth of 
 Christianity, to the doctrine of the Trinity, and to the 
 headship of Christ, baptism, as a sacrament, serves pecu- 
 liar sacramental ends. Thus it is a visible sign of the needed 
 cleansing ivhich is effected by the Holy Spirit, and by the blood 
 of Christ. We come into the world "children ot disobedi- 
 ence" and "children of wrath." (Kph. ii. 2 and 3.) We are 
 by nature at once polluted and guilty, and therefore need to 
 
 137 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 be cleansed from oui moral impurity, and to be delivered 
 from the punishment to which sin exposes. God's people 
 are cleansed from the pollution of sin by the Holy 
 Spirit, and from the guilt of sin by the application of the 
 atoning blood of Christ. All these things are represented 
 in the sacrament of baptism. When water is sprinkled or 
 poured on infants or adults, we are reminded that they 
 need to be cleansed, and that they are cleansed by the 
 agency of the Holy Spirit in regeneration, and by the 
 sprinkling on, or application to them of the blood of 
 Christ. These views of the use of baptism as a visible 
 sign of cleansing by the Spirit and by the blood of Christ, 
 are justified by such texts as the following : — " I indeed 
 baptize you with water, but He" " shall baptize you with 
 the Holy Ghost and with fire" (Matt. iii. ii.) "By one 
 Spirit we are all baptized into one body" (i Cor xii. ii.) 
 " According to His mercy He saves us by the washing of 
 regeneration, and renewing of the Holy Ghost, which He 
 shed on us abundantly through Jesus Christ our Saviour." 
 (Titus iii. 5 and 6.) " For if the blood of bulls and of 
 goats, and the ashes of an heifer sprinkling the unclean 
 (this was one of the * divers washings' or * baptisms' 
 spoken of in the previous context), sanctifieth to the puri- 
 fying of the flesh ; how much more shall the blood of 
 Christ, who through the eternal Spirit, offered Himself 
 without spot to Cod, purge your consciences from dead 
 works to serve the living God." (Heb. ix. 13 and 14.) 
 
 Baptism as a Sacrament of the New Testament is not 
 only a visible sign, but also a Covenant Seal. It is a cove- 
 nant seal both on God's part, and on ours. On God's 
 part it is a visible pledge, conf ^ning the promises He has 
 made to His people and their offspring. As the bow in 
 the cloud was a pledge of God's covenant promises to 
 Noah and his posterity (Gen. ix. 12-17) \ ^^'^ ^s circum- 
 cision was a token of God's covenant with Abraham and 
 his seed (Gen. xvii. 9-1 1), so baptism, having been divinely 
 instituted, and being " the circumcision of Christ " (Col. ii, 
 
 ^38 
 
BAPTISM. 
 
 ii), is a visible pledge or seal, by which God confirms the 
 promises He has made to His people, and their children. 
 On our part, baptism is a pledge, a seal by which we bind 
 ourselves, or are bound, to the service of God. He who 
 was circumcised, whether in infancy or adult years, was 
 made "debtor to do the whole law" (Gal. iv. 3). In like 
 manner, all who are baptised in the name of the Father, 
 Son and Holy Ghost, are, in and by the Sacrament, bound 
 to the service of the Triune Jehovah. 
 
 Baptism is, moreover, an introductory recognition and 
 baage of membership in the visible Church, and of separation 
 from the world. The visible Church consists of all who 
 profess tlie true faith, together with their children, and all 
 these, whe.her inwardly regenerated or not, present the 
 outward aspect of a distinct and peculiar people, and pos- 
 sess important privileges. They are an organized society 
 under a particular constitution and laws, and instituted 
 for particular ends. Now baptism is a form of identifica- 
 tion with this society. It does not constitute membership, 
 but is a recognition of it. When the Israelites were bap- 
 tised into Moses, in the cloud and in the sea (1 Cor. x. 2), 
 they were not by this baptism made members of that 
 Church which Moses led out of Egypt into the wilderness. 
 It was, however, a formal separation of them from the 
 heathen, a recognition of them as members of the visible 
 Church, and a formal introduction of them into that new 
 dispensation which Moses inaugurated. So is it now. 
 Professing Christians and their children are members of 
 the visible Church, and baptism marks them as separate 
 from the non-professing families of the world, and out- 
 wardly identifies them with those who name the name of 
 Christ. 
 
 It is very evident, from the uses of baptism which have 
 been mentioned, that it is well fitted to be a. means of grace. 
 It is naturally and morally fitted to impress the heart and 
 mind, to confirm, to instruct, to edify, to bind together the 
 members of the Church of Christ, and to secure and per- 
 
 139 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 petuate the allegiance of all to their recognized Head. 
 Reminding us of original sin, it teaches a lesson of humility. 
 Pointing to the Spirit and blood of Christ, it teaches a 
 lesson of gratitude. Administered to infants as well as 
 adults, it exhibits the condescension of God, and the ten- 
 derness of Him who said, " Suffer little children to come 
 unto me, and forbid them not, for of such is the Kingdom 
 of God." When baptized children arrive at years of in- 
 telligence, the knowledge of their having been recognized 
 as members of the visible Church is fitted to induce them 
 deliberately to cast in their lot with the privileged society, 
 with which they have been identified, and to walk worthy 
 of the holy name into which they have been baptized. 
 Nor should we hesitate to believe thai God will honour 
 His own ordinance, by making it the means of communi- 
 cating grace, sooner or later, to as many as, in His sove- 
 reign mercy and love, He is pleased to call into the fellow- 
 ship of His Son. 
 
 II. WHAT IS THE PROPER MODE OF BAPTISM? 
 
 With respect to the mode of baptism the question arises 
 — Ought water to be applied to the person in the way of 
 pouring, affusion, or sprinkling it on him ? Or, ought the 
 person to be applied to the water in the way of immersing 
 or dipping him in it ? Those who are usually called Bap- 
 tists, hold that dipping or immersion is necessary ; while 
 the general body of Christians, who claim to be Baptists 
 in the Scriptural sense of the term, hold that the proper 
 mode of baptism is by sprinkling, pouring or effusion. 
 The importance of this question has been, perhaps, greatly 
 overrated, and yet the subject is by no means unimportant. 
 If pouring or sprinkling water on the person is the mode 
 which the Scriptures sanction, and which more fitly re- 
 presents the pouring out upon us of the Spirit, and the 
 sprinkling of the blood of Christ, it is surely better to ad- 
 here to this mode, than to adopt one which the Scriptures 
 do not warrant, and which seems to represent the dead 
 
 140 
 
BAPTISM. 
 
 polluted soul as active and the Spirit passive in the act of 
 regeneration. 
 
 Thisquf^ion cannot be settled by a reference to the 
 use by heathen writers of the word translated " baptize." 
 These writers employ the word to denote diiferent modes 
 of using water and other liquids ; if their use, therefore, 
 be the law, the question maL.it remain unsettled. But even 
 if it could be shown that heathen, or uninspired, writers 
 commonly use the word " baptize " m the sense of immer- 
 sion, or commonly in the sense of sprinkling, it might still be 
 questioned whether, as in case of other words, the sacred 
 writers do not use it in a different sense. The usual mean- 
 ing of the word translated '* supper," is a complete meal, 
 but the sacred writers employ it to indicate the partaking 
 of only a small portion of bread and wine. In like man- 
 ner, they may use the word ** baptize " in a sense different 
 from that which prevails in heathen writings. The ques- 
 tion must be settled by a direct appeal to the word of God, 
 and to the light which the circumstances, and usages, 
 therein recorded, throw upon it. To the Scriptures, then, 
 let us appeal. 
 
 Some light is thrown upon this question by going so far 
 back as to tlie days of the flood. Peter informs us (i Pet. 
 iii. 20 and 21) that Noah and his family were " saved by 
 water," and adds — "The like figure whereunto, even bap- 
 tism doth also now save us (not the putting away of the 
 filth of the flesh, but the answer of a good conscience to- 
 ward God) by th c resurrection of Jesus Christ." There is 
 thus a baptism which now saves. This is not water bap- 
 tism> but baptism by the spirit and blood of Christ, and 
 this was prefigured by the manner in which Noah and his 
 family were saved by water. How were they saved? 
 They were saved hynot being immersed, and thus a baptism, 
 'which, excludes the idea of i7?imersion, viVi^ a fitting emblem 
 of the same thing which is signified and sealed in Christian 
 baptism. This fact furnishes, at least, a strong presump- 
 tion that Christian baptism does not require immersion. 
 
 141 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Further ilght is thrown upon the Scriptural mode of 
 baptism by a reference to the miraculous baptism of the 
 Israelites, of which Paul speaks as a baptism unto Moses. 
 He says (i Cor. x. 2.) that all the fathers " were baptized 
 unto Moses in the cloud and in the sea." This certainly 
 was not a baptism by immersion. The Egyptians alone 
 were immersed. *' Pharaoh's chariots, and his host, hath 
 he cast into the sea ; his chosen captains also are drowned 
 in the Red Sea. The depths have covered them ) they 
 sank into the bottom as a stone." (Ex. xiv. 4 and 5). 
 " But the children of Israel walked upon dry land in the 
 midst of the sea." (Ex. xiv. 29.) Water was poured out 
 upon them from the clouds above, as it is said (Psalm 
 xvii. 16 and 17). "The waters saw thee, O God, the 
 waters saw thee ; they were afraid ; the depths also were 
 troubled. The clouds poured out water" — language em- 
 ployed with reference to the passage through the Red Sea 
 in the days of Moses, as is evident from the following 
 verses (19 and 20.) " Thy way is in the sea, and Thy path 
 in the great waters, and Thy footsteps are not known. 
 Thou leddest Thy people like a flock, by the hand of Moses 
 and Aaron." Here is one clear case of baptism, not by 
 immersion but by pouring. 
 
 The Scriptural mode of baptism becomes still more evi- 
 dent by a reference to the ordinary baptisms of the Mosaic 
 dispensation. Under that dispensation there were, as we 
 read (Heb. ix. 10), divers " washings," or as the Greek 
 word may be literally translated, and is translated (Heb. 
 vi. 2), " Baptisms." Of these " divers baptisms " exam- 
 ples are given. Thus we read (Heb. ix. 13) of " the 
 ashes of an heifer sprinkling the unclean." This was not 
 the sprinkling merely of ashes, but of water in which the 
 ashes were thrown (Num. xix. 17 & 18). Other exam- 
 ples of these *' divers baptisms " are thus described (Heb. 
 ix. 19 & 21) : "When Moses had spoken every precept to 
 all the people, according to the law, he took the blood of 
 calves and of goats, with water, and scarlet wood, and 
 
 142 
 
BAPTISM. 
 
 hyssop, and sprinkled both the book and all the people." 
 " Moreover he sprinkled likewise with blood both the ta- 
 bernacle and all the vessels of the ministry." Thus these 
 " divers baptisms " were not immersions but sprinklings. 
 Indeed they could not well be otherwise than by sprink- 
 ling or afifusion. There was not sufficient water in the 
 tabernacle in which to immerse " all the people," and 
 " all the vessels of the ministry." Beside the immersion 
 of a single hand or a single cup, in a laver, or vessel con- 
 taining water or blood, if that hand or cup were ceremo- 
 nially unclean, would defile the laver or vessel, the water 
 or blood, so as to render the whole unfit for use until a 
 new ceremonial purification was effected. Thus the Le- 
 vitical baptisms were decidedly not by immersion, but by 
 sprinkling or affusion. 
 
 The accounts given of the ceremonial baptisms practised 
 by the Pharisees serve to show what was the prevalent 
 mode of baptism in ancient times. We read (Lukexi. 37 & 
 38) that a certain Pharisee besought our Lord to dine 
 with him, and that he went in and sat down to meat ; 
 " And (it is added) when the Pharisee saw it, he marvel- 
 led that he had not first washed (literally, was not first 
 baptized) before dinner." Was the Pharisee astonished 
 because our Lord was not completely immersed before 
 dinner ? Did common usages or ceremonial laws require 
 this ? Assuredly not. The explanation is that the Pha- 
 risees, who laid great stress on ceremonial purifications, 
 imagined that it was necessary to pour water on their 
 hands, to cleanse them from ceremonial defilement, before 
 eating. It is accordingly said : '* The Pharisees, and all 
 the Jews, except they wash their hands oft, eat not, hold- 
 ing the tradition of the elders. And when they come 
 from the market, except they wash (literally, except they 
 be baptized) they eat not." It is thus evident that even 
 the Pharisees, who were inclined to overdo everything oi 
 an outward ceremonial kind, did not baptize by the im- 
 mersion of the whole person, but rather by the sprinkling 
 
 143 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 or washing of the hands. With regard to the Pharisees 
 it is further said (Matt. vii. 4) : " And many other things 
 there be which they have received to hold, as the wash- 
 ing (Uterally, the baptism) of cups and pots, brazen vessels 
 and of tables." Thus baptism was evidently intended 
 for the purpose of ceremonial purification, and there is no 
 reason to suppose that in this case there was a departure 
 from the usual mode adopted in cleansing the vessels ot 
 the sanctuary. On the contrary, so far at least as the ta- 
 bles were concerned, they were assuredly not immersed. 
 Tables are not dipped in water to be cleansed either from 
 literal or ceremonial defilement. They are cleansed by 
 the application of water to them, not of them to water. 
 
 In the mode adopted by John the Baptist we have ad- 
 ditional information on this subject. How did he bap- 
 tize ? There is no reason to suppose that he departed 
 from the usual mode adopted by the priests according to 
 the ceremonial law. He belonged to the priestly order. 
 His father was a priest, and his mother was of the daugh- 
 ters of Aaron, and as the priests were wont to baptize by 
 the sprinkling of water or blood ; so, when no hint to the 
 contrary is given, it is reasonable to suppose that he 
 adopted the mode common with the priests. It is more- 
 over incredible that with his own hands he immersed the 
 vast multitudes whom he baptized. Here it is worthy of 
 notice that it is never said, or even hinted, that he touched 
 with his hands one single person in the act of baptizing, 
 nor that any one else touched them as his substitute in 
 performing this ceremony. It may be added that it is ex- 
 ceedingly improbable that the many thousands whom 
 John baptized came to him provided with the changes 
 of raiment which would be necessary if they were im- 
 mersed. It is far more likely that, as Moses sprinkled all 
 the people, John baptized in a similar manner. 
 
 This view of John's mode of baptizing is coUiirmed by 
 the fact that he uses the same word to denote his own 
 use of water and Christ's bestowal of the Spirit. " I in- 
 
 144 
 
BAPTISM. 
 
 deed baptize you with water ; but He that cometh after me 
 is mightier than I, whose shoes I am not worthy to bear ; 
 he shall baptize you with the Holy Ghost and with fire." — 
 (Matt. iii. ii.)How did Christ baptize with the Spirit? 
 We read that on the day of Pentecost tongues, as of fire, 
 came and sat upon the disciples, and that they were all 
 filled with the Holy Ghost, and spake with other tongues 
 as the Spirit gave them utterance, r.nd that this was in ac- 
 cordance with the ancient prophecy — " On my servants 
 and on my handmaidens will I pour out in these days of 
 my Spirit." — CActs, ii. 1,4, t6 & 17.) It thus appears 
 that baptizing with the Spirit is the same as pouring out 
 the Spirit, and hence it may bt inferred that John's bap- 
 tism was after a similar mode. This is conclusively set- 
 tled by Peter's subsequent reference to the day of Pente- 
 cost (Acts, xi. 15 & 16) : " As I began to speak the Holy 
 Ghost/c// on them as on us at the beginning." (Here 
 there is no hint of anything like immersion into the Spirit.) 
 " Then remembered I the word of the Lord, how that he 
 said, John indeed baptized with water ; but ye shall be 
 baptized with the Holy Ghost." As the Holy Spirit fell 
 on the Gentile heaiers of Peter's discourse, so the water 
 fell on those whom John baptized. In neither case was 
 there anything like immersion. 
 
 Nor is it any valid objection to the view now pre- 
 sented of John's baptism, that when Christ was baptized 
 by him it is said (Matt. iii. 16) that he went up " out of 
 the water." Our Lord might have gone "out of" (or 
 '* from," as the word may be translated) the water with- 
 out having been immersed in it. He may have gone 
 merely to the edge of the water, and there water may 
 have been poured on him, in a manner which would cor- 
 respond with the manner in which the Spirit then descended 
 on him. Neither is it a valid objection to this view of 
 John's mode of baptizing, that it is recorded (John, iii. 
 23) that he " was baptizing in ^non, near to Salim, be- 
 cause there was much water tl ere." The words translated 
 K 145 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 " much water " literally mean " many waters," and point 
 to the numerous streamlets found in ^non. These were 
 well suited for baptisms according to the ancient law, 
 which required the use of '* running water." — (Num. xix. 
 17 & 18.) John preferred the streams of JEnon, not be- 
 cause they were needed for immersion, but because they 
 furnished 'Sunning water," Or he may have preferred 
 them as being serviceable for the ordinary ablutions 
 and other uses of the multitudes who came to his baptism. 
 When we come to consider what is said of Christian 
 baptism we find nothing to intimate a departure from the 
 usual mode of sprinkling or pouring. On the contrary, 
 whether we consider the designs of this ordinance, or the re- 
 corded instances of its observance we find reasons for believ- 
 ing that the ancient and usual mode was continued. Chris- 
 tian baptism, as we have already seen, was designed, among 
 other things, to be a visible emblem or representation of 
 regeneration by the Spirit, and cleansing by the blood of 
 Christ. Now the communication of the Spirit's grace and 
 the application of Christ's blood are commonly described 
 in Scripture, with respect to modes, by terms which signify 
 not immersion, but pouring or sprinkling. It is never said 
 that we are immersed into the Spirit, or into the blood of 
 Christ, but we frequently read such language as the follow- 
 ing — " I w'-^pour my Spirit on thy seed, and My bless- 
 ing upon thine offspring (Is. xliv. 3) " Then will / 
 sprinkle clcati water upon you, and ye shall be clean " 
 " A new heart also will I give you, and a new Spirit with I 
 put within you" (Ezek. xxxvi. 25 & 26.) " I WxWpour upon 
 the house of David, and upon the inhabitants of Jerusalem, 
 the Spirit of grace and of supplication." (Zech. xii. 10.) 
 " So shall He (that is the Messiah) sprinkle many nations." 
 (Is. Hi. 15.) " Ye are come unto Mount Zion " " and to 
 Jesus the mediator of the New Covenant, and to the blood of 
 sprinkling, that speaketh better things than that of Abel." 
 With such language before us it is quite evident that, not 
 immersion, but pouring, or sprinkling, is the fitting mode 
 
 146 
 
BAPTISM. 
 
 of using the water, which represents cleansing by the 
 Spirit and the blood of Christ. 
 
 It is true that, with respect to baptism by the Spirit, 
 it is said (Rom vi. 4.) that " we are buried with Him by 
 baptism into death " ; and that it is also written — *' Buried 
 with Him in baptism wherein also ye are risen with Him 
 through the faith of the operation of God " (Col. ii. 1 2) ; 
 and that these passages seem, at first sight, to favour the 
 idea that baptism is equivalent to immersion — that as 
 burial and resurrection are a going down into the earth 
 and coming out of it, so baptism is a going down into the 
 water and coming out of it, the person being completely 
 covered according to the one figure by earth, and according 
 to the other by water. These passages, however, when 
 carefully examined, give no warrant to baptism by immer- 
 sion. The baptism spoken of is not water ba])tism, but 
 that higher baptism of which it is elsewhere (i Cor xii. 13) 
 said — " By one Spirit we are all baptized into one body." 
 This baptism effects union with Christ, and the effects of 
 it are that we are dead to sin and alive to God : we are 
 freed from sin, and live with Christ. (Rom. vi. 5 — 11, Col. 
 ii. II — 13.) In other words, in consequence of the. baptism 
 of the Spirit uniting us to Christ we are crucified, buried, 
 and quickened together with Christ. The word " baptism" 
 describes the efficient cause and the words " burial " and 
 " resurrection " describe the effects, and, unless a cause 
 and its effects must resemble each other in respect to 
 mode, it cannot be concluded that there is any resem- 
 blance between the mode of baptism and the mode of a 
 burial and resurrection. There was no resemblance between 
 cause and effect in the mode of the breathing of the four 
 winds upon the slain, and their rising up and standing on 
 their feet, an exceeding great army (Ezek xxxvi.9 & 10) and 
 so there is no necessary resemblance between cause and 
 effect in the mode of baptism by the Spirit and the mode 
 of a burial and resurrection consequent thereon. Even if 
 the baptism and burial were not cause and effect, but alike 
 
 147 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 emblems of the same thing, it does not follow that they 
 must resemble each other. The growing of seed sown in 
 a field, and the spreading of leaven in meal arc both em- 
 blems of the same thing — the Kingdom of Heaven (Matt, 
 adii. 24 &: ^t,) but do not resemble each other in respect to 
 mode. 1 iiere may be many shadows of the same sub- 
 stance very different from each other, according to the dif- 
 ferent directions from which they are cast and the diffe- 
 rent planes on which they are projected, so although 
 baptism and burial might be emblems of the same thing, 
 they do not, therefore, resemble each other. 
 
 In the recorded instances of Christian baptism in /apos- 
 tolic times, we find nothing to shew that, in any case, the 
 baptized were immersed. There is not a single instance 
 in which it is said that the baptized or the persons baptiz- 
 ing went mider the water so as to be completely covered 
 by it. There is no instance in which it is said that the 
 person baptizing even touched the baptized in the act of 
 baptizing, much less laid hands upon them and dipped them. 
 If there be any instance which seems to favour the idea 
 of immersion it is the baptism of the Ethiopian eunuch 
 by Philip. We read (Acts viii. 38 & 39), that '* they went 
 down both into the water, both Philip and the eunuch ; 
 and he baptized him," and that they " came up out of the 
 water," But, in this account there is really nothing 
 to favour the idea of immersion, except it be found in 
 the words "went down into," and "came up out of ;" 
 which, if they prove immersion, prove that both Philip and 
 the eunuch went down wholly under the water, and that 
 while both were wholly covered by the water the one bap- 
 tized the other. This supposition is too absurd to be 
 believed. Evidently the words do not mean immersion, 
 and this view is confirmed by the fact that the word trans- 
 lated " into" is frequently translated " to ;" and that the 
 word translated " out of" may be translated " from," and 
 is very rarely translated " out of." The plain meaning 
 of the narrative is, that Philip and the eunuch went to the 
 
 148 
 
BAPTISM. 
 
 margin of the water, where the latter was baptized in the 
 usual manner, and not by immersion. 
 
 In the other instances recorded no hint is given favour- 
 able to immersion. On the contrary, the narratives favour 
 the mode of sprinkling or aftusion. Three thousand per- 
 sons were baptized by the Apostles on the day of Pente- 
 cost (Acts ii. 41). Those baptized were, for the most 
 part, strangers, and it is not likely that they all came provi- 
 ded with the changes of raiment necessary in case of im- 
 mersion. It is moreover incredible that so great a mul- 
 titude could have been immersed by the Apostles within 
 a few hours, without a miracle, of which no hint is giv' 1. 
 There is no account of their having been led forth to any 
 pool, or stream, or river : they were apparently baptized 
 on the spot. This could easily be done, if the Apostles 
 imitated the example of Moses and the priests, who 
 dipped not, but sprinkled "all the people." — (Heb. ix. 19). 
 
 In the accounts given of the baptism of Paul, of the 
 Philippian gaoler, and of Lydia, there is no hint given 
 favourable to immersion. After his conversion Paul was 
 conducted to the house of Judas. There he was visited 
 by Ananias, who put his hands on him that he might re- 
 ceive his sight. Afterwards, as we read (Acts ix. 18) he 
 " arose and (literally standing up) was baptized." There 
 is no account of Ananias putting his hands on him, or of 
 his leading him to a river, cistern or pool, for immersion. 
 As to the Philippian gaoler, it is very unlikely that all the 
 conveniences were at hand for the immersion of himself 
 and of his household. As to Lydia, there is no hint given 
 that Paul and Silas put their hands on her and the mem- 
 bers of her household, and immersed them in river, pool 
 or cistern. We are left to infer that they baptized them 
 in the usual manner of sprinkling or pouring water upon 
 them. In short, we know not of a single case in the in- 
 spired record in which it can be shown that any person 
 was baptized by immersion. Every instance recorded is 
 in favour of sprinkling, pouring or afiusion. 
 
 149 
 
CANADA PRESnVTERIAN CHURCH PULPIT. 
 
 On the whole, we are fully satisfied, as the result of ap- 
 pealing to God's word, that baptism is properly adminis- . 
 tered by pouring or sprinkling water on the person bap- 
 tized, in the name of the Father, of the Son, and of the 
 Holy (ihost. Nor do we hesitate in adopting this con- 
 clusion, because, after the days of the Apostles, immersion 
 was practised. This mode was indeed practised in these 
 times, but it was not held to be i.ecessary. It was the 
 result of a tendency, which has prevailed in all ages, to 
 overdo or pervert everything of an outward or ceremo- 
 nial character. This tendency led some of the early 
 Christians to immerse the subjects of baptism in a 
 manner which, especially in the baptism of adult men 
 and women, is revolting to our sense of decency and 
 decorum. We lay no stress, therefore, on the early intro- 
 duction of baptism by immersion into the Church after 
 the times of the Apostles. We prefer to abide by the 
 mode which we conscientiously believe is taught in the 
 Holy Scriptures. 
 
 III. — WHO MAY BE BAPTIZED? 
 
 There is no question respecting the propriety of bap- 
 tizing adult persons, who make a credible profession of 
 faith in Christ (Acts viii. 36 & 37). It has, however been 
 questioned whether the children of professing Christians 
 may be baptized. Those who insist on immersion as the 
 only proper mode of baptism deny the propriety of bap- 
 tizing infants. On the other hand, the Churches gene- 
 rally maintain that the baptism of infants is warranted by 
 the word of God. This is a question which is really of 
 vast importance. It concerns the '* little ones" whom 
 the Saviour so tenderly loves. It concerns the recogni- 
 tion of their covenant rights and privileges. Its decision 
 determines whether they belong to, or are excluded from, 
 the visible Church, whether they occupy a position similar 
 to that of the children of God's peculiar people in ancient 
 times, or to that of the children of the uncircumcised hea- 
 
 150 
 
BAPTISM. 
 
 then. We are satisfied that the Scriptures warrant the 
 baptism of infants. Apparent objections, we frankly ad- 
 mit, but these disappear when fairly examined. On the 
 other hand, the arguments in favour of infant bap-tism, we 
 deem to be conclusive. 
 
 It may be as well to advert, in the first place, to the 
 main objections which have been urged against in- 
 fant baptism. The disposal of these will prepare the way 
 for the positive arguments in its favour. It has been said 
 that no w/iere in Scripture it is expressly enjoined. To this 
 objection we reply, that it is not a sufiicient objection to 
 a doctrine or practice, that it is not, in so many words, 
 enjoined in Scripture. It is enough, if it can be deduced 
 by fair reasoning from express statements. Who doubts 
 the propriety of admitting women to the Lord's table, 
 although there is no express warrant for this in the word 
 of God? Why should we then doubt the propriety of in- 
 fant baptism if it can be justified in the same way as 
 female communion can be justified ? But to this objec- 
 tion we further reply, that the terms of our Lord's commis- 
 sion include infants as well as adults. The commission 
 does not exclude infant children any more than it excludes 
 aged grand-parents. If the Apostles had been com- 
 manded to teach all nations, circumcising them in the 
 name of the Father, and of the Son, and of the Holy 
 Ghost, no one would imagine that infants were to be ex- 
 cluded. Why should they be excluded, when we find 
 the word ** baptizing" instead of "circumcising?" Is 
 there anything to prevent the baptism of those who might 
 be circumcised if the command had been to "teach and 
 circumcise ?" 
 
 It has further been objected that there is no recorded 
 instance of infants being baptized by the Apostles or disciples 
 of Christ. To this we reply that the absence of recorded 
 examples does not prove a practice unscriptural. There 
 is no recorded instance of adult baptism, in the way now 
 common with those who exclude infants from the ordi- 
 
 151 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 nance. We read of no one, born when his parents were 
 baptized believers, Uving unbaptized to mature years, in a 
 Christian family, and then baptized on profession of faith ; 
 and yet no one denies the propriety of baptizing such 
 persons. But to this objection we further reply, that of 
 the ten recorded instances of Christian baptism, two were 
 those of single individuals, Pari and the Ethiopian eunuch, 
 who had no children to be baptized ; one was the baptism, 
 on the day of Pentecost, of three thousands, whose families 
 were, doubtless, many of them, in distant parts, and that of 
 the remaining cases the majority were household baptisms ; 
 and that it is very improbable thas there was not a single 
 child in any one of the four or five baptized households. If 
 it had been recorded in the Books of Samuel that Judaism 
 had been extended to some heathen nations jand if only ten 
 instances of circumcision had been mentioned, it would not 
 be surprising if no particular mention were made of the 
 circumcision of infants, as distinct from their parents ; 
 and if it were stated that, of the ten instances, five house- 
 holds were circumcised, there would be little ground for 
 affirming that, in point of fact, the children of the pro- 
 selytes were not circumcised. There is equally little rea- 
 son for affirming that, in point of fact, children were not 
 baptized by the Apostles and disciples of Christ. 
 
 It is further said that as infants are incapable of exercis- 
 ing faith, they are excluded from baptism by the declaration 
 of our Lord : '* He that believeth and is baptized shall be 
 saved, but he that believeth not, shall be damned." 
 (Mark xvi. i6). It is argued that this text proves that 
 faith is an indispensable pre-requisite to bapti iti the 
 casi of all. The argument, however, is quice incon- 
 clusive. Had God said to Moses, with respect to the 
 heathen : " He that believeth and is circumcised shall 
 be saved, but he that believeth not shall be damned," who 
 would have imagined that the infant children of believing 
 proselytes were not to be circumcised ? But this was in 
 substance what God did say to Moses. Moses was, un- 
 
 152 
 
BAPTISM. 
 
 questionably, taught that any heathens who believed and 
 were circumcised would be saved, and moreover, that 
 their children ought to be circumcised. The truth is, our 
 Lord's words do not refer to infants. For, if it be othci - 
 wise, they prove that infants cannot be saved. If, in all 
 cases, faith must precede baptism, then, according to the 
 same mode of reasoning, both faith and baptism must pre- 
 cede salvation ; and hence, as a child cannot believe and 
 cannot be baptized, it cannot be saved. This monstrous 
 conclusion all must repudiate. Blessed be God, there 
 are millions who have died in infancy, who without believ- 
 ing have been saved, and who are now in glory. 
 
 It has still further been said, that it is absurd to suppose 
 that an unconscious infant can be brought wider covenant 
 engagements^ which it can neither understand nor assent 
 to. To this objection we reply that it is not a matter of 
 argument, but a matter of fact, that God has placed in- 
 fants under covenant engagements. All the children of 
 men have been placed under covenant engagements, by 
 the covenant made with Adam, and are held liable to the 
 penalty attached to its violation. Abraham's children 
 and posterity were placed under responsibiUties by the 
 covenant made with the Father of the faithful. Israel's 
 '* little ofies" also were held liable to the engagements of 
 the covenant, of which Moses thus speaks, (Deut. xxix. 9 
 — 12): "Keep therefore the words of this covenant 
 and do them, that ye may prosper in all that ye do. Ye 
 stand this day, all of you, before the Lord your God ; 
 your captains of your tribes, your elders, and your officers, 
 with all the men of Israel, your little ones, your wives, 
 and thy stranger that is within thy camp, from the hewer 
 of thy wood, unto the drawer of thy water ; that thou 
 shouldest enter into covenant with the Lord thy God, and 
 unto His oath, which the Lord thy God maketh unto thee 
 this day." It may be added that, in the ordinary course 
 of human afiairs, accordmg to the arrangements of God's 
 Providence, the little ones in families, in communities, in 
 
 ^53 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 nations, are held legally responsible for covenant engage- 
 ments made by parents, legislators, and rulers. Thus, as 
 a matter of fact, the unconsciousness of infants does not 
 exempt them from covenant responsibilities, as it does not 
 exclude them from covenant blessings. 
 
 Having thus disposed of the chief leading objections, 
 which, if left unanswered, might have prevented the posi- 
 tive arguments from having their due weight, we now pro- 
 ceed to plead for the rights and privileges of the " little 
 ones,'' who cannot plead for themselves. Here we take 
 our stand on the terms of our Lord's commission, (Matt. 
 xxviii. 19) : "Go ye therefore, and teach all nations, bap- 
 tizing them in the name of the ji^'ather, and of the Son, and 
 of the Holy Ghost." In this commission there is ample 
 warrant for the baptism of infants as well as adults — of 
 children as well as of heads of families. The terms 
 of the commission do not require that all who 
 were to be baptized, must first be instructed ; as has 
 been inferred from the fact that teaching and bap- 
 tizing are both mentioned in a particular order. This 
 may be made plain by an illustration. Let it be sup- 
 posed that, with reference to some island of naked sava- 
 ges, the command were given: " Goand teach all these sava- 
 ges, <:/(?//«>/^i>'///^//nvith comfortable raiment;" how would the 
 command be interpreted ? Who would imagine that, be- 
 cause the infants could not be instructed, they must not 
 be clothed. In the absence of any express limitations, 
 the officers, receiving the commission, would certainly 
 feel themselves bound to clothe the children who could 
 not learn ; as well as their parents who did learn. In 
 like manner we interpret our Lord's commission, and, 
 having no contrary directions, we baptize infants who can- 
 not know Christ, as well as their parents, who know and 
 believe in Him. It devolves on those who refuse the bap- 
 tism of infants, to prove that there are special reasons for 
 excluding all children from the commission, which in its 
 general terms includes them. This they cannot do. 
 
 »54 
 
BAPTISM. 
 
 We do not deny that, apart from the terms of our Lord's 
 commission, there are reasons, found in Scripture, for 
 restricting baptism to professing Christians and their 
 children ; but we deny that there are grounds for exclud- 
 ing their children, and maintain that, in the absence of 
 restrictions to this efiect, the commission warrants their 
 baptism. This view is fully confn ».ied by various consid- 
 erations which can only be briefly referred to at present. 
 Tlius, we know that the baptism of infants was no neic 
 thing i?i the Church of God. All the Israelites, including 
 men, women and children, were baptized unto Moses, in 
 the cloud and in the sea, (i Cor. x. 2). It was not mere- 
 ly on the adult men and women that the water was poured 
 down, but also on the little ones, — on as many as God 
 brought out of Egypt. There is reason also, to believe 
 that when heathen families were admitted to <-he Jewish 
 Church, all the members, young and old, w--re baptized. 
 If a Jew, coming into contact with a Gentile, needed to 
 undergo a baptism of purification, before being re-admit- 
 ted with the congregation, we cannot imagine that any 
 members of a Gentile family would be permitted to mingle 
 with the Jews without undergoing a similar baptismal pu- 
 rification. As infant baptism was thus no new thing in 
 God's Church, and as there is ample room in our Lord's 
 commission for the baptism of infants, it is reasonable to 
 conclude that infants may be baptized, and that the Apos- 
 tles so understood the commission. 
 
 It is further confirmatory of this view that, as baptism 
 and circumcision are corresponding sacraments, both being 
 sacraments of initiation, and, virtually, emblematic of the 
 same thing, and as ififants were circumcised, so children 
 may be baptized. Baptism is spoken of (Col. ii. 11) as 
 " the circumcision of Christ." Both sacraments represent 
 the putting off the corruptions of the flesh, and the neces- 
 sity of regeneration. It is accordingly said (Col. ii. 1 1 
 and 12), " Ye are circumcised with the circumcision made 
 without hands, in putting ofif the body of the sins of the 
 
 . ^55 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 flesh, by the circumcision of Christ, buried with Him in 
 baptisn . wherein also ye are risen with Him through the 
 faith of the operation of God, who hath raised Him from 
 the dead." Such being the similarity between the two 
 sacraments, as visible signs, it is most likely that children 
 were to be baptized, as they had been circumcised. This 
 is the sense in which the Apostles would most naturally 
 interpret the commission. They were Jews. Their 
 habits of thinking were formed according to the doctrines 
 and practices of the Jewish economy. They were familiar 
 with the circumcision and baptism of children, and would 
 naturally interpret the commission as authorizing the ad- 
 ministration of Christian baptism to the little ones. 
 
 It is further to be borne in mind that baptism, like 
 circumcision, was designed to be a covena7it seal. It was 
 designed to be a seal and pledge of certain rights and 
 privileges which God had promised to bestow, and to 
 bind the recipients of it in allegiance to God. Now the 
 promises of the ancient covenant had reference not merely 
 to adult believers, but also to their infant offspring. " The 
 promise is unto you and to your children, and to all that 
 are afar off, even as many as the Lord our God will call." 
 And we find (Deut. xxix. 10-12); that the "little ones" 
 were bound by the covenant made with their fathers. 
 Thus the children had covenant rights, and were placed 
 under covenant responsibilities. Circumcision was the 
 pledge and seal of the covenant, and, as children were 
 interested in the covenant, they were circumcised. The 
 ancient promises still belong to the children of God's 
 people (Acts ii. 39), and they are still under covenant 
 responsibilitie:. It is, therefore, right and proper that 
 their rights and responsibilities should be sealed by bap- 
 tism, which is " the circumcision of Christ." 
 
 It is, moreover, to be remembered that children have 
 ever been recognized as within the pale of the visible Church. 
 So it was in the days of Abraham. So it was in the days 
 of Moses. So it was in the days of our Lord's public mini- 
 
 156 
 
BAPTISM. 
 
 try. He took the little children in His arms and blessed 
 them, and said that of such was the kingdcm of heaven. 
 The Good Shepherd recognized the lambs as belonging 
 to His sheep-fold. Nor is there any reason to suppose 
 that, after His resurrection, they were excluded. The 
 Apostles give no hint of their exclusion. Had they ex- 
 cluded the little ones from the visible Church, we can 
 easily conceive what an outcry would have been raised 
 against them by their Jewish assailants. We car imagine 
 the Jewish enemies of the Gospel appealing to he hearts 
 of the Jews, and saying, " Here are men who profess to 
 teach a system better than that we have received from 
 Moses — a religion in which there is more of love and 
 kindness — and yet they exclude our children from the 
 Church in which they have been hitherto regarded as 
 members." But we never read of such accusations, and 
 the absence of them proves that the Apostles retained 
 children in the Church — the lambs in the fold. This is 
 clearly established by what Paul says (i Cor. vii. 14.) 
 " The unbelieving husband is sanctified by the wife ; and 
 the unbelieving wife is sanctified by the husband ; else 
 were your children unclean ; but now are they holy." 
 This does not, of course, mean that the children of even 
 one believing parent were, in the highest sense, holy ; but 
 certainly implies that they possess a distinct character as 
 being separate from those who are outside the visible 
 Church. Now, it has been already shewn that baptism 
 was intended to be a formal recognition of membership 
 in the Church, and a badge of separation from the world ; 
 and as we have now seen that the infant children of be- 
 lievers are within the sphere of the visible Church, so it 
 follows that they are entitled to receive in baptism the 
 visible badge of membership and of separation from the 
 world. 
 
 Such are some of the arguments by which we plead for 
 the right of infants to Christian baptism. We believe that 
 our Lora conferred on them this right in the terms of His 
 
 157 
 
CANADA PRESBYTKRIAN CHURCH PULPIT. 
 
 commission to the Apostles. This commissi( n gives to 
 the infant children of believers, as well as to believers 
 themselves, the right to be baptized in the name of the 
 Father, and of the Son, and of the Holy Ghost. A 
 similar right they enjoyed under the older and inferior 
 economy, and no good reason can be shewn why they 
 should now be stripped of it. On the contrary, the chil- 
 dren of believers are as much interested in the covenant 
 now, and as much identified with the visible Church as in 
 the ancient times ; it is, therefore, wrong to withhold 
 from them the seal of the covenant and the badge of 
 membership. If all the infants of ancient Israel were bap- 
 tized " unto Moses," much more ought the infants of those 
 who are " Israelites indeed" to be baptized " unto Christ." 
 Our arguments need no confirmation from the teaching 
 and practices of post-apostolic limes. It is, however, 
 well to know that during the earlier centuries the pro- 
 priety of infant baptism was almost universally admitted. 
 Even TertuUian, who advised that the baptism of infants, 
 and of unmarried persons should be deferred, did lot 
 deny that the baptism of either was lawful. Pelag ais, 
 also, who was chargeable with enough of errors on o':hei 
 matters, thus indignantly repels the charge of denying 
 infant baptism. " Men slander me, as if I denied the 
 sacrament of baptism to infants. I never heard of any, 
 not even the most impious heretic, who denied baptism 
 to infants." It is v/ell, also, to kr»ow that during the long 
 centuries which elapsed from the days of Augustine to the 
 time of the Reformation, infant baptism was practised, 
 not only in those churches which apostatized from the 
 true faith, but by such witnesses for the truth as the faith- 
 ful Waldenses, and that the Reformers also generally 
 adhered to the practice, which is still retained by the great 
 majority of evangelical Christians. 
 
 IV — What are the duties to which Baptism binds ? 
 
 As baptism is a recognition of the membership of chil- 
 
 158 
 
BAPTISM. 
 
 dren in the visible Church, so the Church is bound to take 
 measures, for their protection, instruction and discipline. It 
 is not enough that the Church formally acknowledges the 
 little ones as born to the rights of citizenship, it should 
 train them to the duties of citizens. The States and King- 
 doms of the world neglect not the interests of the children 
 born within their realms. They protect their rights, and 
 train them to loyalty. The Church is surely equally bound 
 to care for the interests of the children born within its 
 pale, and to whom, as infant members of the common- 
 wealth of Israel, it administers the badge of citizenship. 
 We cannot now specify or illustrate all the duties which 
 the Church owes to its baptized children, but may men- 
 tion some of them. Thus the Church is bound to take 
 measures for educating its infant members. A j ealous 
 care and oversight should be exercised even in regard to 
 their secular training. But, above all, their instruction in 
 religious matters snould be provided for. Ministers 
 should, in their preaching, give to children, as we'l as to 
 adults, a portion of spiritual food in due season. They 
 should provide milk for babes, as well as meat for full 
 grown men. Sabbath-schools should be established, en- 
 couraged, and superintended by authorized office-bearers 
 of the Church. Parents and heads of families ought to 
 be instructed in their duties to the young, and held re- 
 sponsible for their proper training and discipline. The 
 baptized children of the Church should also have a special 
 place in its prayers, and be trained to the service of praise. 
 They should, moreover, be encouraged to make a public 
 avowal, in due time, of their faith in Christ, and allegiance 
 to Him in the Sacrament of the Supper. In short, the 
 Church is bound to employ every means within its power 
 to bring its children into the actual possession, and fullest 
 enjoyment, of all the spiritual blessings of the Covenant 
 of Grace. 
 
 Parents and heads of families are specially bound to care 
 for the ifiterests of their baptized children. Having been 
 
 159 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 permitted to bring them to Christ in the exercise of faith, 
 and formally to consecrate them to God in the ordi- 
 nance of baptism, they should feel specially anxious to 
 bring them up in the nurture and admonition of the Lord. 
 Under the ancient economy, parents were very particular- 
 ly enjoined to instruct their children in religious duties, 
 (Deut. vi. 4-7): " Hear O Israel, the Lord our God is one 
 Lord ; and thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul, and with all thy might ; these 
 words which I command thee this day, shall be in thine 
 heart; and thou shalt teach them diligently unto thy 
 children, and shalt talk of them when thou sittest in thine 
 house, and when thou walkest by the way, and when thou 
 liest down, and when thou risest up." Christian parents 
 are still bound, in like manner (Eph. vi. 4), to instruct 
 their children in the doctrines of the Christian faith, and 
 the principles of Christian duty. They should endeavour 
 to make them acquainted with the character and perfec- 
 tions of the Triune Jehovah, in whose name they have been 
 baptized ; to convince them of their need of cleansing, by 
 the Spirit and blood of Christ, as represented in baptism ; 
 to explain to them the promises and privileges of the 
 covenant, whose seal has been put upon them ; and to 
 urge them to the discharge of those duties to which they 
 are bound by baptism, and which devolve on them as re- 
 cognized members of the visible Church. They should 
 stir them up to exhibit the gratitude they owe for the 
 high honour put on them and the privileges bestowed 
 on them. Parents ought, moreover, to pray with, and for, 
 their children in their homes ; regularly to engage with 
 them in family worship ; to train them to regular attend- 
 ance upon the public ordinances and means of grace ; 
 and to co-operate with the office-bearers of the Church in 
 leading them to an early, intelligent, deliberate, and pub- 
 lic profession of their faith in Christ ; and to realize full 
 communion in the Church, and in all the benefits and 
 blessings of the everlasting covenant. 
 
 160 
 
BAPTISM. 
 
 Nor must we omit a reference to the duties to which the 
 baptized an themselves bound by their baptism. If baptism 
 seals to them important rights and privileges, it not less 
 binds them to all Christian duties. God has been pleased 
 to put upon them the mark of his interest in them, the 
 seal of his covenant, and the badge of their separation 
 from the world. To them, as the children of believing 
 parents special rights and promises appertain. They have 
 been solemnly dedicated by their parents, to the service 
 of God. They are specially bound, therefore, to remem- 
 ber their Creator in the days of their youth ; to serve the 
 God of their fathers with a perfect heart, and with a wil- 
 ling mind. They should beware of breaking the bands, 
 or casting away the cords, which, for their best interests, 
 have been drawn around them. By devoting themselves 
 to the service of God, they should do honour and shew 
 gratitude to their parents, to whom, under God, they are 
 indebted for their special position and privileges. Recog- 
 nized as members of the visible Church they shoiild en- 
 deavour to adorn its doctrines, and to advance its inter- 
 ests. When they attain to riper years they should never 
 forget their privileges and responsibiUties. For, as it is 
 well said in the larger Catechism (Q., 167), "The need- 
 ful, but much neglected duty of improving our baptism, is 
 to be performed by us all our life long, especially in the 
 time of temptation, and when we are present at the ad- 
 ministration of it to others ; by serious and thankful con- 
 sideration of the nature of it, and of the ends for which 
 Christ instituted it, the privileges and benefits conferred and 
 sealed thereby, and our solemn vow, made therein ; by being 
 humbled for our sinful defilement, our falling short of, and 
 walking contrary to, the grace of baptism, and our en- 
 gagements ; by growing up to assurance of pardon of sin, 
 and of all other blessings sealed to us in that Sacrament ; 
 by drawing strength from the death and resurrection oi 
 Christ, into whom we are baptized, for the mortification 
 of sin, and quickening of grace ; and by endeavouring to 
 L 161 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 live by faith, to have our conversation in holiness and 
 righteousness, as those who have given up their names to 
 Christ, and to walk in brotherly love, as being baptized 
 by the same Spirit into one body." 
 
 162 
 
CANADA 
 
 xtBh^ttxlmx Cljiml^ ^xtlpit 
 
 BY REV. J. McTAVISH, 
 
 WOODSTOCK. 
 THE HOLY SPIRIT — THE HEAVENLY TEACHER. 
 
 AST and varied as is the natural creation, and 
 wonderful the revelation of God given therein, 
 it affords but a very imperfect view of His 
 character. Neither creation out of nothing- 
 ness, nor worlds piled on worlds, and these filled to 
 the uttermost with creations of His wisdom and pov/er 
 could, as from His hand, afford even a suitable sphere 
 for a thorough manifestation of His glory. Creation 
 out of nothingness, and the preservation of the sinless, 
 did not indicate, and could not prove, that He was able 
 to redeem the guilty, or create anew polluted beings. 
 Men who can make a new thing find it utterly impossible 
 to repair an old, shattered, worm-eaten or rust-eaten 
 instrument ; and in a sinless state there was no means of 
 shewing that God could justify an ungodly, or sanctify a 
 polluted race, and raise children of wrath, a seed of evil 
 
 163 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 doers, children and slaves of Satan, to the dispositions 
 and dignity of sons of God. The entrance of sin, and 
 the ruin which it wrought among His works, furnished the 
 needed opportunity for giving a full display of His won- 
 drous perfections, and now, through the redemption that 
 is in Christ Jesus, we see attributes, the existence of 
 which was previously quite unknown ; and these, and 
 those formerly revealed, all set forth in the clearest light, 
 so that we are taught to regard this as the last, the best, 
 the brightest revelation of His glory. 
 
 The plan of the work of redemi)tion is eternal as the 
 God who devised it. The foundation of it was laid on 
 Calvary by the Lord Jesus in His own blood ; and the 
 erection of the building is now carried on by the Holy 
 Ghost. It is to this latter part of God's work that atten- 
 tion is now to be directed. As He, having formed each 
 living species on the earth, uses it to perpetuate its own 
 existence : so, having brought the first transgressor of 
 our race into covenant with Himself and created it 
 anew, He carries on His work of power to the last through 
 men, and ordinarily through living men, though it is said 
 of one (and might be of many), *'he being dead yet 
 speaketh." The tongues of these are His great instru- 
 ments, and therefore their glory. This work cannot be 
 carried on apart from the word of God, it is the only in- 
 corruptible seed, and produces the only fruit which liveth 
 and abideth forever ; not that the word can, by itself, 
 produce any good in a corrupt nature, such it only killeth, 
 maketh worse than before ; but it is no more to blame for 
 this than the sun is for hastening the decay of the dead, 
 or withering where there is lack of moisture, and we 
 should cherish an ever-present consciousness, both that 
 the word is needed, and that the Holy Ghost alone can 
 produce the effects which God seeks ; and that, in His 
 hands, the word becomes spirit and life, the power of 
 God unto salvation. The fact that God uses instruments 
 should make us value these, even mere human qualities 
 
 164 
 
THE HOLY SPIRIT. 
 
 are God's good gifts, and yet we must beware of being 
 influenced in our estimate of men more by smartness, a 
 good presence, or address or voice or elocution, than by 
 knowledge of the truth and communion with God. The 
 former of these are like the colouring of our richer fruits, 
 which attracts our attention, and invites us to use them, I: at 
 is of itself of no substantial value ; and we should always 
 lay to heart, that the best of men can never supply to us the 
 place of the Holy Spirt ; indeed God's using the Church 
 to perpetuate itself only manifests the more clearly the 
 necessity for the Divine agency to secure the result. The 
 treasure is put into earthen vessels that the excellency of 
 the power may be, that is, may be seen to be, of God and 
 not of us, 2 Cor. iv. 7, that He may have all the glory. 
 
 The work of the Spirit cannot be proi)erly appreciated 
 unless we consider 
 
 I. The condition to which sin reduced the whole race 
 of man. 
 
 We are described, by one who knows us all, as dead in 
 trespasses and sins. When earthly things die they always 
 undergo a process of corruption, but as a long period 
 elapses before that appears in some species of plants, and 
 it is soon ended in regard to animals, death does not so 
 forcibly suggest to us the idea of decay as of powerless- 
 ness or uselessness. This is the idea expressed in the 
 proverb, "A living dog is better than a dead lion." The 
 spiritually dead are essentially useless, God is not in any 
 of their thoughts. How to advance His kingdom in their 
 souls or in those of others, or to shew forth His glory and 
 honour, ijcver exercises their minds or gives employment 
 to their powers. They have no capacity for spiritual 
 duty, no desire or relish for spiritual enjoyment, no created 
 power can make any permanent or saving impression on 
 them, or turn them to any good account, they are like 
 rotten wood which cannot hold a nail, and which the 
 eftort to fasten securely only destroys ; sin has so insinua- 
 ted itself into, and intei woven itself with, the fibres of our 
 
 165 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 nature, permeated them so thoroughly, as to change its 
 entire character ; as if a heari warm with love to God and 
 man and jealous of their honour, had become cold as ice, 
 and hard and insensible as stone. We find changes 
 analogous to this in the world of matter. The quarnes 
 of earth contain vestiges of animals, into the forms of 
 which the stony matter which surrounds them has filtered 
 so effectually, and so arranged itself there, that, while the 
 original structure is clearly seen, the whole substance has 
 gone, stone has taken its place. Thus, but far worse, is 
 man's nature altered, his heart is not only cold and in- 
 sensible, but it is vile ; a noisome stench rises from it 
 which destroys life on every hand, with a power far ex- . 
 ceeding that once a'ltributed to the Upas tree, when it 
 was alleged no bird could cross the valley in which it 
 grew ; or the Dead Sea, when it was asserted that no 
 creature could live near it, and no bird could fly over it ; 
 the old life is gone, but he has got instead a thoroughly 
 evil, a thoroughly wicked life, the carnal mind is enmity 
 against God, and all in whom it reigns "are foolish, dis 
 obedient, deceived, serving divers lusts and pleasures, 
 living in malice and envy ,hateful and hating one another," 
 filled with envy of God,and of every being who appears to 
 have any quality or property which they themselves do 
 not possess, or only in an inferior degree, yea, even for 
 those qualities which they desire not. These are like 
 Cain, who hated his brother simply because his own 
 works were evil, and his brother's righteous. 
 
 II. The need of special Divine agency appears when 
 we consider the work to be done. 
 
 It is necessary, in order to our being fitted for the 
 glorious destiny which God proposes to us, that sensibility 
 be awakened v^^here none exists, that knowledge take the 
 place, not of simple ignorance, but of grossly wrong 
 opinions, the creations of a benighted intellect, that 
 reason take the room of madiiess, and that where there 
 was no strength, and poor lost ones were led captive by 
 
 i66 
 
THE HOLY SPIRIT. 
 
 the Devil at his will, and plunged not only without oppo- 
 sition but with a kind of satisfaction into every form of sin, 
 strength be given "with might" "in the inner man," yea, 
 " with all might according to God's glorious power," and 
 these miserable creatures be made able and willing to 
 trample on all the power of the enemy, that the disease, 
 the noisome deadly effluvia, the vile taste which rioted in 
 corruption be destroyed, and health and sweetness be 
 restored, and that a sweet savour of Christ be shed 
 abroad, and love to God and men be placed within, in 
 more than iis former fulness and power, so that it shall 
 for! , forever, the one grand constraining influence of their 
 exiotence. It is recorded of Melancthon, that when he 
 first loved the Lord he realised the truth very vividly, 
 and desired to show it to others, but was so ignorant 
 of the corruption of human nature, and of the Spirit's 
 work, that he thought he would have simply to de- 
 clare the word, in order to secure men's acceptance of 
 Jesus. He began to preach, but met with so little 
 success that he soon learned, as many have done since, 
 that human skill and eloquence cannot break hard hearts, 
 burn up corruption. '^r kindle a fire of love to God in the 
 soul, and was led dly to say he found old Adam was 
 too Btrong for you. gj Melancthon. When brought to 
 this state of mind mexi are ready, when anything good 
 is done by them, to say, "What hath God wrought?" 
 " Not unto uft, O Lord, not unto us, but to Thy name 
 give glory, for Thy mercy and for Thy truth's sake." 
 
 III. The language in which the change is spoken of in 
 the Word of God shews that it lies beyond created power. 
 
 The believer is said to be born again, born from above, 
 born of the Spirit, coming down out of heaven from God, 
 " therefore if any man be in Christ, he is a new creature," 
 (or a new creation, Kntris), " old ♦:hings are to him passed 
 away, all things are become new." The change is as 
 great and real as if God and creation were all changed ; 
 he has reached the Mount Zion, the city which hath 
 
 167 
 
 f 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 foundations, his citizenship is in heaven, his thoughts and 
 wishes and conversation are no longer of earthly but of 
 heavenly things ; his tastes are spiritual, his delight is 
 communion with God, his soul pants for Him, and he 
 waits for the coming of the Lord Jesus, as the event which 
 is to crown all his wishes, and usher him into the posses- 
 sion of all that he can desire. Such are some of the 
 expressions in which this wondrous changers presented 
 to us. 
 
 IV. This work is expressly assigned to God in such 
 passages as, -'The Lord Thy God will circumcise thy heart, 
 and the heart of thy seed, to love the Lord thy God with 
 all thy heart and with all thy soul,that thou mayest live." 
 — Deut. XXX. 6. " I will sprinkle clean water on you, and 
 ye shall be clean ; from all your filthiness, and from all 
 your vileness will I cleanse you. A new heart also will I 
 give you, and a new spirit will I put within yju, and I will 
 take away the stony heart out of your flesh,and I will give 
 you an heart of flesh," — Ezek. xxxvi.25,26." Unless a man 
 is born of water and of the Spirit, he cannot see the king- 
 dom of God." — John iii. 3. "God who commanded the 
 I'ght to shine out of darkness, hath shined in our hearts, 
 to give the light of the knowledge of the glory of God in 
 thefaceof Jesus Christ."2. Cor. iv.6. "Create in me a clean 
 heart,0 God. "--Psalm li. 10. "Thypeople shall be willing in 
 the day of thy power." — Psalm ex. 3. "The Spirit of 
 the Lord is upon me, because He hath anointed me to 
 preach the Gospel to the poor ; He hath sent me to 
 heal the broken-hearted, to preach deliverance to the 
 captives, and recovermg of sight to the blind, to set at 
 liberty them that are bruised." — Luke iv. 18. "The 
 water that I will give him shall be in him a well of water, 
 springing up into everlasting life." — John iv. 14. "I will 
 pray the Father, and He shall give you another Comforter, 
 the Spirit of Truth." — John xiv. 16, 17. "When he, the 
 Spirit of Truth, is come, he will guide you into all truth." 
 — John xvi. 13. This Spirit is not an influence or an 
 
 168 
 
THE HOLY SPIRIT. 
 
 idea, nor power or disposition, but a living person, the 
 third person of the Godhead, who, in the arrangement 
 of the Divine purpose, comes as the servant of Jesus 
 Christ, taking thus, the lowest place in the work of re- 
 demption. Yet He is God, He is called God. Acts v. 4. 
 Divine power is ascribed to Him. Job xxvi. 13. Divine 
 worship is paid to Him in the Apostolic benedicticns,and 
 in nothing is His divinity and personality more clearly 
 shewn than in the fact that the only sin that cannot be 
 forgiven at all to men is, when they maliciously speak 
 evil against the Holy Ghost, attributing His work to the 
 Devil. Mark iii. 29. 
 
 Many seem to think that, because conversion is said to 
 be the work of God, it is, therefore, not our duty, in fact 
 it is presumption, for anyone to move the least towards 
 giving himself to God, till he feels that God is drawing 
 him to Himself. We ought to effect all this change for 
 ourselves, to make for ourselves new hearts, Ezek. xviii. 
 31 ; Deut. X. 16. We have no right to continue Dolluted, 
 and plead our inability to be otherwise as an apology for 
 our guilt and vileness. We should convert ourselves ; all 
 admit our duty to repent — well, it is equally our duty to 
 convert. 
 
 In Acts iii.i9,we find the two things enjoined,thoughour 
 version does notbring them out,that we should repent of sin, 
 and should convert, or,as we may put it, turn to God. We 
 should convert ourselves to God from idols to serve the 
 living and true God, and to wait for the coming of His Son 
 from heaven, even Jesus that is delivering us from the 
 wrath that is to come, i Thess. i y, 10. It is the same 
 word and die same part of it that :s translated "turn'' in 
 this passage, and it is rightly so translated, which in Acts 
 iii., 19, is translated, "be converted," But alas ! we have 
 no more power to turn properly to God, than the scattered 
 leaves of autumn, when in the grasp of the tempest, to 
 return to the connection from which they were severed, or 
 to stay their course, and are as unwilling to do so as 
 
 169 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the escaped felon to return to the prison in which he had 
 been confined, or the fugitive slave to his toils, and the 
 lash. This,which we ought to do for ourselves, but cannot, 
 God does for His chosen, or rather He makes them able 
 andwillingto do itfov themselves. He,blessed beHis name, 
 opens the eyes of poor blind sinners to understand their 
 lost condition, the character of God, His law, and His 
 dealings with men, and how dreadfully, madly infatuated 
 they have been in keeping away from Him; and draws them 
 to himself with cords of love, and the bands of a man. I 
 know a man into whose hands a copy of "Alleine's 
 Alarm " fell, and who, by reading it, was led to Jesus. 
 He had never seen a Bible, there were none in his native 
 parish, unless on6 or two in the minister's house; he began 
 to speak about the Bible, he dreamed about it,he looked, 
 as he followed the cows on the moor, if he could find one. 
 He was thought insane; his father, with whom he tilled his 
 patch of ground, would at times rest on his spade, and weep 
 as he looked on his boy ; and he, in return,while fearing 
 that he might be treated as a neighbour's boy had been 
 not long before, and who had died under the means used 
 to cure him of the same malady, as it was reckoned, wept 
 over his father's blindness and lost condition. The minis- 
 ter said he was a maniac, and the youth longed for an op- 
 portunity of conversing with him. At length this occurred, 
 through his being allowed to carry to the manse some 
 yarn which his mother had spun. As he entered the kitchen 
 the domestics fled ; after a time a door was cautiously 
 opened, and as he behaved respectfully, confidence was 
 restored. He asked for the minister, and, not without diffi- 
 culty, got admittance ; keeping near the door he said : 
 " Yoi' said I was mad, and you were right, for so I was, 
 but you never told myself so, or said that of me till I was 
 getting better. I am not mad now, but you are to go on 
 misleading souls, never telling them of their lost condition, 
 or 01 the way of salvation." The minister lifted his staff, 
 and the boy fled. Having heard that copies of the Bible 
 
 170 
 
THE HOLY SPIRIT. 
 
 were to be had on a smj.ll island thirty miles off, he tra- 
 versed the space and crossed the ferry, only to find that 
 each cost five shillings sterling, and he was poor, he had 
 not one. His father taking compassion on him in his dis- 
 tress, allowed him to take some palm oil, out of a quantity 
 which he had helped to save from the grasp of ocean, 
 and get money to buy what he so much longed for. This 
 involved another journey, also on foot, of sixty miles, for 
 one-half of which he had to carry a burden on his back ; 
 but it was cheerfully undertaken, as well as another to the 
 island, where the books ' . e to be obtained, and at length, 
 after travelling one h ndred and eighty miles, cros- 
 sing a ferry tour times, and paying his money, he got home 
 with his treasure, as he counts it still, after a long lapse 
 of years, during the last score of which he has proclaimed 
 from the pulpit its blessed truths. Multitudes possessed of 
 vastly superior external advantages were perishing 
 on every hand, ignorant of its contents and neglectful of its 
 claims. And how can we account for this ignorance and 
 neglect ? The only intelligible answer is, because the natu- 
 ral man knoweth not the things ot the spirit ot God, they 
 are foolishness to him, for they can be known only spiritu- 
 ally. The God ot this world blinded their minds, lest the 
 light of the knowledge of the glory of God should shine un- 
 to them, to give them the knowledge of the glory of God, in 
 the face of Jesus Christ. While he accepted the bible, and 
 yielded to its instructions, not through any external evi- 
 dence, he knew nothing of such, or ot its historic or 
 literary value, (he knew nothing of Joseph Alleine, he had 
 seen only a few quotations from it in the writings of this, 
 to him, unknown man, and had its main scope opened 
 before him in these ;) but he accepted it as his guide, 
 because God, in his sovereign electing Ic ^e, con- 
 fers on some as a favour that they are born again, have 
 their understandings enlightened by the power of the Holy 
 Ghost, have nev^ desires, aims and hopes excited in them, 
 and having heard and learned of the Father, they come to 
 
 171 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Jesus, and thenceforth under His tuition and according to 
 His promise, are being guided into all truth. This work 
 is accompHshed when God speaks to the people under 
 Christ. Psalm xviii. 47. In a day of His power. Psalm 
 ex. 3. When the Spirit is poured out from on high, then 
 the wilderness becomes a fruilful field. 
 
 V. Diverse as are the forms with which God has clothed 
 the creatures among which we have our existence, nui 1 er- 
 ous as are the objects of His everlasting love in Christ 
 Jesus, equally so seem to be the modes of the Spirit's 
 operation in leading souls to the Saviour. If we look 
 into our Bibles, we shall find that Peter's first prayer, 
 when the Lord's character began to be understood, 
 was " depart from me, for I am a sinful man, O Lord." 
 Luke, V. 8. Paul trembling and astonished said, **Lord, 
 what will thou have me to do?" Acts, ix. 6 The 
 jailor ot Philippi was about to commit suicide. Nor 
 were such cases peculiar to Bible lands or times. To-day, 
 as of old, He can say, " I am found of them that sought 
 me not." Rom. x. 20. Some of those who desire not the 
 knowledge of His ways, and wish Him to depart from them, 
 yet find themselves suddenly, as if shaken by a terrible 
 earthquake, or in the grasp of the hurricane, when, through 
 the revelation of God, their fancied goodness is turned to 
 corruption, and their own clothes abhor them, or their pro- 
 fanity or profligacy is shown in its true colours. I know 
 one who in early days was a shepherd on the mountains, 
 and who, when he noticed a God-fearing woman passing 
 near his father's house on Sabbath morning, on her way to 
 attend a small prayer-meeting, was wont to call out his 
 dogs, that he might annoy her by swearing at them. " I 
 had" (to use hi? own words) "a Bible, a neighbouring shep- 
 herd had a copy of * Dyer's Famous Titles of Christ,' he 
 proposed to exchange books. I cared as much for the one 
 as for the other, and co isented. I looked then into my 
 book to see what kind of bargain I got, and the result 
 was, that for a whole year I did no work. I would go out 
 
 172 
 
THE HOLY SPIRIT. 
 
 of my father's house in the morning after breakfast, into a 
 strip of wood which fringed the sea, spend the day there, 
 and return at night ; and many a time have I seen my 
 poor mother looking into the water, as she walked along 
 the shore, fearing that I had made away with myself" When 
 the woman he used to annoy heard that he had received 
 ♦' e Gospel, which he has long adorned and still preaches, 
 she exclaimed, " Surely, the latter day glory is near at 
 hand." Another, who was for some time previous under 
 the instruction of a Christian lady, dates his first deep con- 
 viction to his having dreamed that he was in hell. For 
 months after this event he felt, as he told me, nearly use- 
 less, and often seriously contemplated giving up his situa- 
 tion, because he shrunk from taking wages, when he felt 
 hardly able to do the work assigned to him. To these 
 men, " old things had passed away," out it was long be- 
 fore they could say, " all things are become new." 
 
 It must not, however, be supposed that these are speci- 
 mens of God's ordinary working ; evil has been done by 
 the idea that conversion, if of any, is of inferior value, 
 unless preceded by a terrible awakening, and a long period 
 of darkness and sorrow. Neither the word of God, nor 
 Christian experience countenances this impression. It is 
 true that " they that be whole, need not a physician, but 
 they that are sick," and that no one can rest on Jesus, as 
 the Saviour of the lost, until he is so convinced of his sin 
 and misery, as to feel that the word lost expresses his own 
 condition, but it does not follow that the awakening must 
 be very violent, or the agony, if begun, be very prolonged, 
 ere the Saviour is accepted. The very opposite is taught in 
 the narrative of the conversion of the woman of Samaria, 
 of the thief on the Cross, and of the multitudes that be- 
 lieved, through the early preaching of the Apostles. The 
 convictions of some of these were evidently sharp, "they 
 were pricked to the heart," but they speedily closed with 
 the ofiers of mercy. In the case of Lydia, they were 
 neither violent, nor of long duration. God, it is said, 
 
 173 
 
CANADA PRESBYTERIAN CHURCH PULIMT. 
 
 opened her heart, and before many minutes passed, she 
 pressed on the preacher and his companions her hospita- 
 lity, on the plea that she was a believer, and had been 
 accepted as such. Indeed, save in the case of Paul, who was 
 probably three days in that condition, we have not in the 
 Scripture one instance recorded of a law work of onehour's 
 duration. It is highly probable that some converts then, 
 as in our own days, went through a protracted and terrible 
 struggle, ere they submitted themselves to the righteous- 
 ness of God. But seeing that we have no account of such 
 cases, and that so many of a different kind are presented 
 to us in the pages of God's word, it is surely unjjecoming 
 to insist that such an experience is at all necessary. We 
 may feel (as one expressed it,) sin alive wit) i us. We 
 must be sensible of the burden of our guilt, and the pre- 
 sence of pollution, so as that we will mourn " every 
 one for his own iniquities," and feel thoroughly humbled 
 before God. Yet, let it not be forgotten, that what we 
 need is not horrors of conviction, but Christ. I have known 
 some who seemed in the deepest distress, who made, to 
 all appearance, shipwreck of faith, and I have learned 
 to regard those to be as safe, whom God wakens, as Caesar 
 Malan says God wakened him, as a mother does a sleep- 
 ing child, with a kiss, as those who are roused by being 
 shaken over the mouth of perdition. The gieat question 
 for us is not, what was our experience before we came to 
 Jesus, but have we come to Him ? have we rested on Him 
 for our own salvation ? And do we evidence that ; have 
 we been born of God, created anew in Christ Jesus, 
 unto good works, have to us old things passed away, and 
 all things become new? Is our estimate of God and devils, 
 of holiness and sin, of heaven and earth and hell, as dif- 
 ferent from what it once was, as if we felt that these had 
 changed their natures ? "I found it so," (as a friend ex- 
 pressed it.) "on that day" (the first day on which he looked 
 forth a new creature), "everything seemed changed, the sun 
 to shine brighter, the earth to be greener, the birds to sin^ 
 
 174 
 
THE HOLY SPIRIT. 
 
 sweeter, everything seemed new." And with this expres- 
 sion Christian experience invariably coincides, though the 
 impressions of the converted ones are not always equally 
 distinct. 
 
 VI. The power of the Spirit is almighty. When He 
 pleases to deal with a soul, for the purpose of bringing it 
 to Jesus, He cannot be effectually resisted. This is not 
 inconsistent with the fact, that some have resisted Him to 
 the end, and that it may be said of some yet : " Ye stiff- 
 necked, uncircumcised in heart and ears, ye always resist 
 the Holy Ghost, as your fathers did, so do ye." Acts, vii. 
 51. The truth is, every one resists him until he is made 
 a new creature. Some trees are essentially barren, you 
 may dig about them, and dung them, but they continue 
 fruitless. Some stones have a certain combination ot 
 hardness and porosity, se that the surface crumbles be- 
 neath the stroke of the hammer, and no deep or lasting 
 impression can be easily made; nearly all indications of 
 the blows given such soon disappear under the influence 
 of rain and atmospheric changes. And the Spirit declares 
 that the natural heart is in a somewhat analogous condi- 
 tion, no deep, permanent, saving impression can be made 
 on it ; mere outward impressions are easily made, and as 
 easily lost. Men tremble when they hear oi righteousness, 
 temperance, and judgment to come ; or are almost per- 
 suaded to be Christians; or may, under a temporary 
 impulse cry, " Hosanna, to the Son ot David," seem wil- 
 ling for a season to forsake their people, and their gods, 
 and to submit to worldly loss in doing so, who have never 
 counted the cost of following Jesus, and who, when they 
 awake to this, go back, not perhaps without regrets and 
 tears, yet, thoroughly, to their people and their gods ; or, 
 as it is elsewhere expressed, " return like the dog to his 
 own vomit again, or the sow that was washed to her wal- 
 lowing in the mire." What these need is not external treat- 
 ment. Poultices and plasters and lotions are of no value 
 in dealing with them. The constitution is like that of an 
 
 175 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 old broken-down drunkard, thoroughly ruined, and there 
 is no remedy for them unless God in his mercy create 
 them anew. It is deeply to be deplored that a large por- 
 tion of the wise and rich, and noble of the world are 
 among the fruitless. This is to be regretted, not only 
 on their own account, but also because that others are 
 thereby led to conclude that the claims of the Gospel 
 must be wrong, and to silence all reasoning on the 
 subject, as was done of old, by asking if any of the 
 rulers or of the Pharisees believed on Him. But we 
 know the value of this argument. We know that 
 these reject Jesus, because their minds are blinded 
 and their understandings dc-rkencd, t.irough the hard- 
 ness of their hearts. Those who are saved could as 
 easily, and would, as readily and effectually, have resisted 
 all commands and warnings and entreaties, had not the 
 creative power of the Spirit been exercised on them; by this 
 they were made willing. Psalm ex. 3. And He could have 
 converted those who perish, as well as the saved, if He 
 chose to do so, and He has proved this by taking a multi- 
 tude that no man can number, out of every kindred and 
 tongue, and people, and nation, people of all classes, of 
 every degree of intellectual development and culture, of 
 moral turpitude and refinement. Some of the most thorough 
 idiots, of the most degraded savages, as well as some of 
 the grandest specimens of humanity, have been brought to 
 the feet of Jesus, amid scenes of the most widely diherent 
 description. Some in the midst of heathenism, as the 
 poor man, who when asked as he lay dying on the road, 
 under the Indian sun, ** Brother, what is the ground of 
 your hope?" replied : "The blood of Jesus Christ, His 
 Son,cleanseth us from all sin." Some,as Colonel Gardiner, 
 in the midst of lewdness, or John Newton, in the midst of 
 profanity and trafficking in slaves, others Hke the thief on 
 the Cross, amid mockery and blasphemy, or Paul when 
 exceedingly mad against His name and cause. And all 
 whom He thus deals with, He so unites to the Saviour (not 
 
 176 
 
THE HOLY SPIRIT. 
 
 by fear of wrath or hopes of gain, although their fears and 
 hopes are both appealed to, but by love), that it is thence- 
 forth the earnest ambition of each, not to live to himself, 
 but to Him who died for him, and who rose again. And 
 if the weak and foolish and insignificant predominate in 
 the Kingdom of God, that occurs solely because He hath 
 chosen the foolish things of the world to confound the 
 wise. Yea, and the things that are not to bring to nought 
 the things that are, that no flesh should glory in His pre- 
 sence. The questions, why, when He could convert all, 
 create all anew in Christ, He passes any by? why He deals 
 in any way with persons,whom after all He allows to perish? 
 and why He takes some rather than others, one of a city 
 and two ot a family, and brings these to Zion ? do not fall 
 within the scope of this paper. Those who wish to study 
 them,'will find them discussed in the Epistle to the Romans, 
 ix, X, and xi chapters. Whether we understand these ques- 
 tions or not, and though we cannot harmonize all the 
 doctrines of the Word of God, it is manifest that we should 
 proclaim, as was done by our Lord himself, that unless 
 a man is born again he cannot see the Kingdom of God, 
 and that fears, and tears and agonies, cries for mercy, a sense 
 of relief, the persuasion of being in a saved condition, 
 good resolutions, works, gifts, sufferings, even giving the 
 body to be burned, constitute no claim for the forgiveness 
 of sins, or acceptance with God. They are not even 
 necessary or sufficient evidences of union to Jesus. 
 Nothing avails us unless we are begotten again to a lively 
 hope, by the resurrection of Jesus Christ, born of incor- 
 ruptible seed, v/hich liveth and abideth for ever; and that 
 the Spirit of God is able to transform children of the 
 wcked one into children of God, so that the deepest dyed 
 sinner, the very chief of sinners, may stand without spot 
 or wrinkle before the throne. 
 
 VIJ. It is not an unusual thing for believers to be 
 ignorant of the time of their own conversion. Some turn 
 to God so early that the season is forgotten, some are 
 M . 177 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 brought along such a plain path, the process of awaken- 
 ing and enlightenment is so gentle and gradual, that they 
 do not observe when they pass the line which bounds 
 the realm of darkness and enter the Kingdom of God's 
 dear Son, while some have crossed amid such tumults, 
 clouds and darkness, and have realized so little of God's 
 presence, and been so tossed with doubts and fears, that 
 they are long unable to know their calling and election of 
 God j wherefore we are called on to give diligence to 
 make our calling and election sure. And it occasionally 
 happens, that children of God have, long after their union 
 to Jesus, been so much quickened and so filled with joy 
 and peace, that they are ready to conclude that they were 
 not converted before. We ought to know our union to 
 Jesus to have an abiding assurance of our interest in Him, 
 but ignorance of this only mars the comfort which the 
 relation is fitted and designed to give — it does not pr<;- 
 vent or destroy the relation itself. 
 
 In regeneration, the Spirit gives not merely new views, 
 but new desires and aims, and rouses to new efforts. Sin 
 is now not only shunned, but hated ; the duties of holi- 
 ness are not only practised, but loved; and the fellowshiiD 
 of God and His people is desired, not merely because 
 there is no salvation except in this society, but because 
 it is delightful in itself. 
 
 Those who have undergone this change thirst for God, 
 the light of His countenance is their joy, and the hiding 
 of His face the greatest tribulation that can befall them. 
 When und^r it they feel the sorrows of death compassing 
 them about, and the pains of hell taking hold of them. 
 Yet, even in such circumstances, they have the witness 
 in themselves that they are the children of God. Their 
 very sorrows and their craving after Him are glorious 
 evidences of their regeneration, though they may not be 
 able to see that. "Know ye not," saith the Apostle, "how 
 that Jesus Christ is in you, except ye be reprobates ?" 
 2 Cor. xiii. e. And, nevertheless, some of God's dear 
 
 178 
 
THF HOLY SPIRIT. 
 
 children may, while they read these lines, be walking in 
 darkness and having no light, unable, from one cause or 
 another, to read their title clear to the inheritance that is 
 incorruptible, undefiled, and that fadeth not away ; to 
 each of these God graciously says, " Let him trust in the 
 Lord, and stay himself upon his God." 
 
 VIII. In carrying out His work, the Spirit guides to 
 an ever-growing dependence upon God, and for this end 
 he often dries up the frames and feelings, in which they 
 formerly delighted as precious evidences of their union to 
 Jesus, and of which they were probably making too much. 
 He comes to comfort ; but, as a preliminary step, it is 
 necessary that we should be thoroughly emptied of self, 
 and one step towards that is the withering and drying 
 up of these breasts of consolation, to which we were 
 tempted to look, rather than to Jesus. The process of 
 weaning us from these is painful, but He acts in kindness 
 and tender mercy, that we may be thrown without any 
 qualification on the Lord Jesus, and come to feel and 
 grow like men. Foolish virgins, when they find these 
 going fast, or gone (for they, too, have their pleasant 
 frames and feelings), sometimes lament that they have 
 not a deeper experience of their lost condition, more 
 sorrow for sin and a more thorough repentance, as a 
 preparation for coming to Jesus, instead of coming just as 
 they are, and thus lose the opportunity given them, amid 
 useless regrets that the Lord Jesus does not look on them 
 as He looked on Peter The wise, while, it may be, 
 saying, "Oh, that it were with us as in the times 
 that are past," are taught by the Spirit to look to Jesus in 
 their necessities. They know that, had not Peter's eye 
 been directed to Jesus, he could not have noticed the 
 look that the Saviour gave him, or have profited by it ; 
 that Jesus looks now, looks always, on the erring as He 
 looked on Peter, and that what ruins souls is that they 
 are not looking unto Him; that looking unto Jesus is their 
 duty in all circumstances and at all times, and that it is 
 
 179 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 only when they are doing so, that He is a power in them, 
 that they can sorrow for their sins because commined 
 against God, or tnat the Spirit can be felt in them as a 
 well of water, springing up to everlasting life ; and that 
 inability to perform properly any of the various duties 
 to which God calls them, though often pleaded as a 
 justification of short-comings and neglects, if not of 
 designed offences, can no more excuse them for such, 
 than their wasting substance on riotous living would 
 relieve them from all obligation to pay their debts to 
 their fellow-men. These are taught by God not to wait 
 for any preparation, or sense of power, or assurance of 
 pardon and acceptance, before applying to Him when 
 darkness gathers round them, and a sense of desertion, 
 the hiding of His face, or other trouble comes upon them. 
 These, instead of saying, "What profit is there in serving 
 the Lord?" are led to gather round, as the disciples did 
 on the Sea of Galilee, when they said, "Master, carest 
 Thou not that we perish ?" A sense of need, combined, 
 perhaps, with thoughts of duty, and with real love, con- 
 strains these, in the moments when everything seems 
 against them, to attempt to rest on Him as they did at 
 first, and whosoever does so is sure to succeed. Some 
 object to our urging anyone to try to rest on Jesus, seem- 
 ingly in ignorance that He Himself said both to His 
 disciples, and to the multitude, " Strive to enter in at the 
 strait gate," and that the Apostle Paul says to believers, 
 "Let us labour therefore to enter into His .est, lest any- 
 one fail thiough the same unbelief,"as ruined the Israelites. 
 IX. Again, the Spirit deepens the believers' sense of de- 
 pendence, by giving them clearer views of both their 
 guilt and their corruption. It is perhaps invariably a 
 sense of guilt which presses on sinners at the first, and it 
 comes over some like a horror of great darkness, beiore a 
 sense of their corruption disturbs them in the least de- 
 gree. Yet this does not long continue the Christian's 
 chief burden. No one could ever have a right concep- 
 
 i8o 
 
THE HOLY SPIRIT. 
 
 tion of either, unless God were revealed to him in Christ. 
 He is the true light which lighteth every man that cometh 
 into the world, and it is only in His light that we can see 
 light, and as this light brightens and we get a truer con- 
 ception of both, corruption becomes a more terrible 
 burden than even guilt, and the believer is then ready to 
 say, like Job, " I have heard of Thee by the hearing of 
 the ear, but now mine eye seeth Thee, wherefore I repent 
 and abhor myself in dust and ashes /' and with Paul : 
 " Oh wretched man that I am, who shall deliver me from 
 the body of this death." It is a great mistake to suppose 
 that Christians think much of themselves, and despise 
 others. They see themselves to be so guilty, that nothing 
 less than the blood of the Son of God can take away their 
 sins, and so polluted that the Holy Ghost alone can 
 destroy their corruptions and folly, and this estimate 
 increases rapidly as they advance in their Christian 
 course. They confess their iniquity and their sin is ever 
 before them; they feel that wash themselves as they may, 
 they are vile, and unable to do one clean or right thing ; 
 they greatly need a comforter ; and but for the presence 
 and power of the Holy Ghost, they would sink into 
 despair. 
 
 X. The Spirit comforts those who are cast down. 
 He awakened within them at the first a hope of 
 salvation, and when doubts and fears gather round, 
 He does not abandon them ; He is ever near ; He will not 
 allow them to be overwhelmed, but in due season, after 
 they have suffered tor a while, makes them perfect, stab- 
 lishes, strengthens, settles them, i Peter, v. lo j dispels 
 all their anxieties, and cheers and comforts them. Doubts 
 and fears are not parts oi true religion, not fruits of 
 the Spirit, not evidences of godliness ; they are effects 
 of sin, and we are liable to them while we remain on 
 earth. It is part of the Spirit's work to destroy these, 
 and it should be ours to rise above them to the full as- 
 surance of hope. 
 
 i8t 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 The hope of salvation is so necessary for the children of 
 God, that it is called their helmet. No one can go through 
 the fight without it, for we are saved by hope. This 
 hope may be of various degrees of strength even in the 
 same person ; sometimes it rises to the full assurance of 
 salvation, and then our mountain stands strong ; but 
 soon God may hide His face, and then the sorrows of 
 death compass us about. But in whatever degree it ex- 
 ists, it rouses to effort. A minister in England once 
 pressing on his hearers the duty of asking for the Holy 
 Spirit, with a view to their salvation, spoke somewhat as 
 follows : '* God says * if ye then being evil know how to 
 give good gifts unto your children, how much more shall 
 your heavenly Father give the Holy Spirit/ He does not 
 say,to His children, but * to them that ask Him.' And now 
 if anyone, even the most wicked person present, will try, 
 God will fulfill His promise." One said to himself, "I am 
 the most wicked man in this meeting, if it is true for me 
 I will try." And he soon, and for forty years afterward, 
 was as well known for godliness as he had been for pro- 
 fligacy and profanity. This hope never makes ashamed, 
 because God sheds abroad a sense of love on their hearts 
 by the Holy Spirit sent down from heaven. He puts on 
 them the breastplate of faith, and love to Him. This is 
 like a breastplate of iron, lined and padded with the 
 smoothest, softest lining which God can furnish, so that 
 the enemies' weapons can never harm the frame which is 
 cased in it. Faith, once drawn forth, rests on a basis 
 of love, so that it is impossible for unbelief to regain its 
 old place and power. The believer's love to God is ori- 
 ginated by God's love to him, wherefore they say, " We 
 love Him because He first loved us ;" and we find Paul 
 saying, " Who shall make us to cease from loving Christ, 
 shall tribulation, or persecution, or peril, or nakedness, or 
 the sword," " Nay in all these things we are more than 
 conquerors through Him who loved us: for I am persuaded 
 that neither life nor death, nor angels, nor principalities, 
 
 182 
 
THE HOLY SPIRIT. 
 
 nor powers, shall be able to separate us from the love of 
 God which is in Christ Jesus our Lord" — Rom. 
 viii- 35-39- Again, He comforts them by washing 
 them with water through the Word. He prayed that 
 they might be sanctified through the truth, the Word is 
 truth, and for this end He makes them study and under- 
 stand it, and He brings to their remembrance in times 
 of need, and applies passages which they have read 
 or heard, and which they may have long forgotten, 
 or which had not previously attracted their attention, but 
 which suit their particular cases. Moreover, He 
 reveals to them their wants, and directs their prayers, 
 assisting them specially, not in those prayers in 
 which they have most freedom and liberty of ex- 
 pression, and which are regarded as shewing a gift of 
 prayer, but in those poor, broken, inarticulate petitions 
 which find vent in groanings which cannot be uttered. 
 He strengthens them with might by His Spirit in the inner 
 man, so that kept by the power of God, through faith, 
 they can never be moved, never separated from the rock 
 on which they are built, and in which they are rooted and 
 grounded, but go forward from strength to strength, till 
 everyone appears before God in Zion, He gives them 
 assurance of God's love, peace of conscience, joy in the 
 Holy Ghost, increase of grace, and perseverance therein 
 unto the end, making the joy of the Lord their strength, 
 and witnessing with their spirits that they are the children 
 of God, by shewing them in the description of His child- 
 ren which He presents in His Word, those dispositions 
 which they now find growing up in themselves, and by 
 that sense of communion with Him which He at times af- 
 fords them. The gift of the Spirit is intended to supply 
 to His people the bknk caused by the absence of their 
 Lord. And as they had fellowship with Him when He 
 was on earth, and they shall have this when He returns ; 
 and as their very nature and their condition demands 
 that they should have one to whom they can unburden 
 
 '83 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 themselves in times of difficulty and sorrow, and who 
 can thoroughly appreciate their joys, there is no rea- 
 son to doubt that we may have, aye, and that some actual- 
 ly have, an abiding sense of His indwelling. The disci- 
 ples, when the Lord was with them, were wont to return 
 to Him to j^A?^^ themselves in His company, and make His 
 car the repository of all their trials and triumphs ; but 
 till His intercession within the vail is finished, till His peo- 
 ple are all saved and sanctified, He sends His Spirit to 
 supply His place on earth; and much though we may long 
 for the Lord's appearing, it is better for the Church mean- 
 time to have the Spirit than to have Jesus. The 
 moment that He returns, all the work which the 
 Spirit now carries on shall be at an end, and he 
 that is filthy shall be filthy still, and he that is holy 
 shall be holy still ; and we shouM set ourselves to ask 
 that we may be sensibly filled wiih the Spirit. If we feel 
 this we shall fear no evil, though the mountains shake or 
 be cast into the midst of the sea, though the thunders 
 roll around us, or wars rise against us on every side, for our 
 God shall be to us as a little sanctuary in which we shall 
 be safe. 
 
 Finally, the promise of the Spirit is the great incen- 
 tive to work. The world speaks of it as of a hindrance, 
 as it God said it is the Spirit's duty to work, and there- 
 fore you must not do anything, or at all events, till 
 you feel assured that He is working in you. While 
 God is really saying to the ungodly, Work ! it is your duty 
 to do so, whether you are able or not ; if not able you 
 ought to be, and if you do not glorify Me by a holy obe- 
 dience, you must perish forever. And to all who feel a wish 
 to work for God, He says : Work, for it is the Spirit that in- 
 clines you to do so, and He will not mock you by with- 
 holding the necessary power, or in His own words : '* It 
 is God that worketh in you, both to will and to do oi 
 His good pleasure." God knows how hard the work to 
 which he calls us is, and p.jjpcars,to souls in darkness, and 
 
 184 
 
THE HOLY SPIRIT. 
 
 how ready such are to despond in face of the moun- 
 tains that stand before them. I dc not know, indeed, if 
 everyone experiences this feeling, or anyone, at all times. 
 Moses does not seem to have felt it, when he offered him- 
 self as a leader of Israel ; or Isaiah, when he offered for 
 the prophetic office. But Moses felt it forty years after- 
 wards, and Isaiah, when he saw the glory of Christ, 
 and for encouragement, God declares that all diffi- 
 culties shall vanish before them, as when He says : 
 ** If ye have faith as a grain of mustard seed, ye shall say 
 to this mountain, remove hence to yonder place, and it 
 shall remove, and nothing shall be impossible unto you," 
 and again "Who art thou, O great mountain? before 
 Zerubbabel thou shalt be made a plain, and this neither 
 by might nor by power, but by my Spirit, saith the Lord." 
 The prospect of success stirs up in common affairs, and 
 what an encouragement to a poor soul, in a time of weak- 
 ness, to be assured that, though he is but a worm, — yes, 
 when he is a worm, and one of whom much evil may be 
 said — yea, as one of the dead of Israel, yet he shall beat 
 the mountains and make them as chaff; that he shall ride 
 on the high places of Jacob, his father, and soar over the 
 precipices as on the wmgs of eagles. 
 
 Blessed be God ! instructed by Him, we cannot be 
 left ignorant of the devices, and strengthened by Him we 
 can resist all the wiles of the devil. The strength of the 
 lion, and the poison of the serpent, are alike as nothing 
 in our way. We can break the teeth of the one, trample 
 on the head of the other, and come unharmed out of the 
 struggle. When the Spirit of the Lord came on Samson, 
 every obstacle gave way before him, the roaring lion, the 
 armed hosts, the cords, the withes were powerless ; and 
 when the Spirit returned the temple of the Philistines per- 
 ished in his grasp, and the promise is, that he that is weak 
 shall be as David, capable of bearding and crushing alike 
 the bear, the lion and the uncircumcised. And not only 
 so, but the house of David shall be as God, as the Angel 
 
 185 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Jehovah, that is, as Christ. And shpU wc rest without being 
 filled with the Spirit, with all the fulness of God ? He is 
 promised to them that ask. If He does not fill us now, 
 the whole blame is our own, and if He dwells in us. we are 
 now made the habitations of God, through the Spirit, even 
 now Sons of God, possessors of the highest dignity to 
 which creatures can possibly be advanced ; and our God 
 shall supply all our wants, out of His riches in glory in 
 Christ Jesus. 
 
 i86 
 
CANADA 
 
 frcsbnttrhtn (fij.itrclj f ulpii 
 
 BY REV. JOHN THOMPSON, 
 
 SARNIA. 
 
 PEACE WITH god; OR, THE WAY OF A SINNER'S 
 JUSTIFICATION. 
 
 I TAT which renders salvation necessary is our 
 '-uilt and depravity. Guilt is liability to punish- 
 ,.^^.„— r, ment, as transgressors of God's law. Depravity 
 is a tendency in us to forsake God and continue in sin. 
 
 To man considered as a sinner, i.e., both guilty and 
 depraved, the Gospel brings a remedy, and its benefits 
 are— (i) A change upon man's relation to God and His 
 /«7^— guilt being removed— sins forgiven, and the sinner 
 brought into a state of acceptance and favour. (2) A 
 change upon his moral character, wrought m him by the 
 Holy Spirit, whereby his tendency to sin is subdued, and 
 a new heart given. In other words, his justification—^. 
 relative change— securing his title to heaven ; and his 
 sanctification—3. real change— through which his meetness 
 for it is attained. These constitute the two great bles- 
 sings of the Covenant of Grace which God bestows, the 
 two eracious changes which He effects in us. 
 
 187 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Being guilty, we need the sentence of condemnation 
 repealed, and forgiveness for all our sins bestowed. And 
 pardon for our offences is a subject of definite promise. 
 God says, " I will cast all their sins behind my back." It 
 is the assurance of this that enables us to praise Him as 
 the God of our salvation. 
 
 Our state is also one of defilement. A spiritual lep- 
 rosy has come upon us. \Ve have tlie stains of sin as 
 well as the guilt. Is there any provision for this ? any 
 means by which we can be made personally holy, and 
 meet for the fellowship of the saints^ This is also a 
 matter of definite promise. God is debtor to His own 
 Word to create clean hearts within us — to wash us from 
 our iniquities — to sanctify the soul through th^ indwelling 
 of the Holy Spirit. 
 
 " Tliere is a ibunlain filled with V)lood, 
 Drawn from Immanuers veins; 
 And sinners, plunged beneath that flood, 
 Lose all their guilty stains. 
 
 "Dear, dying Lamb, Thy precious blood 
 Shall never lose its power, 
 Till all the ransom'd Church of God 
 Be saved to sin no more." 
 
 THE JUSTIFICATION OF SINNERS. 
 
 "Justification is an act of God's free grace, wherein He 
 pardoneth all our sins, and accepteth us as righteous in 
 His sight, only for the righteousness of Christ imputed to 
 us, and received by faith alone " 
 
 This subject bears direcdyupon man's relation to God, 
 and his well-being for ever. How shall a sinner come 
 into the presence of the Holy One ? *' Wherewith shall 
 I come before the Lord, and bow myself before the High 
 God?" "How can a man be just with his Maker?" 
 These questions are paramount, and, until solved, they 
 arise only to alarm us. Until answered, we can have no 
 
 i88 
 
PEACE WITH GOD. 
 
 peace, and no soul-satisfying assurance in (lod our Father. 
 But the same Clospcl which affirms our guilt conies hear- 
 ing the olive-branch of peace, shewing that (loci can be 
 just, and yet the justifier of the ungodly who believe in 
 Jesus. 
 
 This truth is central in the scheme of grace. It is the 
 fountain-head of o\xx peace. " Being justified by faith, we 
 have peace with God." It is the orii^^in and essence of 
 salvation. '* Being justified by His blood, we shall be 
 saved from wrath through Him." In the purpose of God 
 it is linked to owx final ^lory. " Whom He justifies, them 
 He also glorifies." Peace, and salvation, and glory is the 
 unfailing portion of every one who is justified in the name 
 ot 'he Lord Jesus, and by the Spirit of our God." 
 
 Luther f;alled justification by taith, " The only solid rock,^^ 
 " T/ie o^-ticle of a sia?uiing or a fa/ling Church" On this 
 doctrine tne Church lives and tiourishes in her strength 
 and beauty, and when it is perverted or obscured her 
 piety declines and her virtues languish. 
 
 But it has the same vital interest to the believer that it 
 has to the Church generally. The article of a standing or 
 a falling hope, of a growing or declining spirituality. Scrip- 
 tural views on this subject will keep us right on almost 
 every other, while all errorists are wrong as to the ground 
 of a sinner's acceptance before God, and the process 
 through 7vhick we become personally interested in Christ's 
 righteousness. 
 
 Justification by grace, through faith in Christ, was the 
 distinguishing doctrine of the Reformation, and the faith- 
 ful preaching of it by the Reformers was the secret of their 
 wonderful influence. Their characteristic work was the 
 exposition of this truth in the light of Scripture. They 
 removed the mass of rubbish that Popery had built around 
 it, that men's faith might rest on Christ our righteousness, 
 whose work in our room is the only ground of our justifi- 
 cation. 
 
 The way of peace with God is the grand discovery of 
 
 189 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 revelation. A truth not merely contained in the Bible, 
 but one for the sake of which the Bible was given. Is 
 there any way to obtain pardon ? and, if so, what way ? 
 One of the main designs of the Word of God is to furnish 
 an answer to these questions, proving the sinner's justifi- 
 cation by grace through faith, and its consequent privileges 
 and blessings. 
 
 As a fundamental article, it requires frequent exposition. 
 Milner, in his Church History^ says : — *' This article can 
 rever be handled or inculcated enough. If this doctrine 
 fall and perish, the knowled[;e of every truth in religion 
 will fall with it. On the contrary, if this doctrine flourish, 
 all good things will also flourish, viz., true religion, the 
 true worship of God, the glory of God, and the right 
 knowledge of everything which it becomes a Christian to 
 know." 
 
 This doctrine is fitted to meet and remedy the two 
 great errors of the present time, viz., (i) A tendency 
 towards rationalism, whose final resting-place is a dreary 
 scepticism. (2) An opposite tendency towards ritualism, 
 whose proper home is Popery. Rationalism and ritualism, 
 while opposed to each other, agree in this, that both have 
 forsaken the fountain of living water, and are hewing out 
 to themselves broken cisterns that can hold no water. 
 They have rejected the righteousness which is of God by 
 faith, and are seeking to work out a righteousness of their 
 own. To correct all such errors, and bring men back to 
 the faith of the Gospel, nothing will prove so effective as 
 scriptural views regarding a sinner's justification through 
 faith alone. 
 
 This is the Gospel message, which must be brought to 
 bear upon the minds and hearts of each succeeding gene- 
 ration ; and to every one who has been made to feel that 
 he has sins to be forgiven, it will be as good news from 
 a far country — the glad tidings of great joy. We are all 
 under sin. There is none righteous ; no, not one. Every 
 raouth is stopped, and the whole world has become guilty 
 
 190 
 
PEACE WITH GOD. 
 
 before God. Farther, it is impossible for man, by any 
 means of his own, to justify himself. " By the deeds of 
 the law shall no flesh living be justified." It is this pro- 
 claimed helplessness on our part that shuts us up to the 
 faith, to rest all our hopes, and ground our trust on the 
 Lord Jesus Christ. We are driven from every false refuge, 
 and brought to accept the only remedy of God's provid- 
 ing, " That being justified freely by grace through the 
 redemption that is in Christ Jesus, we may have abiding 
 peace with God. 
 
 I, — JUSTIFICATION — THE NATURE OF THE BLESSING. 
 
 It is important to know what justification really is, and 
 what it embraces. It may be considered in two aspects, 
 (i) As an act on the part of God, complete and final, 
 forgiving the sins, and accepting the sinner. And as a 
 result of this, (2) A privilege on the part of man. 
 
 Justification is God's act. " It is God that justifieth." 
 In Scripture, wherever the justification of a sinner is 
 spoken of, it describes a change effected, not upon man's 
 mora/ character, biit only upon his relation to God ami His 
 law. It changes his legal standing alone by a simple act 
 of acquittal. It does not make the subject of it person- 
 ally holy by infusing righteousness, as Papists affirm, but 
 reckon'^, accounts, pronounces righteous on other grounds. 
 
 1. Justification is by faith alone. " A man is justified 
 by faith without the deeds of the law." 
 
 2. Justification is of free grace. " Being justified freely 
 by his grace through the redemption that is in Christ." 
 
 3. Justification is on the ground of Christ's righteousness. 
 What he did is set to our account. " He wrought out a 
 righteousness which is unto all, and upon all them that 
 
 believe.'' 
 
 These stateraents are not self-contradictory, but are 
 essential parts f the one gi-and truth. If the question 
 have respect to the origin of justification,— it is of 
 God's grace, undeserved on our part. If it respect the 
 
 191 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 ground oi our justification, — it is on the ground of Christ's 
 righteousness imputed to us. If it regard the medium of 
 our participation, — justification is then said to be by 
 faith. 
 
 When the righteous or innocent are justified, it signifies 
 simply declaring them to be what they are. God Him- 
 self is said to be justified, but this cannot produce any 
 change on Him. It is only a vindication of His charac- 
 ter against all false accusations, and declaring Him to be 
 what He always was, " righteous in all His ways, and holy 
 in all His works." 
 
 But when Scripture uses the term in reference to the 
 guilty, the meaning must be very different. It cannot 
 signify, declaring them innocent. That would be a lie. 
 But the guilty are reckoned, or treated as if innocent or 
 righteous, on some other ground than personal righteous- 
 ness, — on some other obedience rendered than their own 
 which they get the benefit of This is its meaning in all 
 the declarations and promises of the Gospel. 
 
 Romanists confound justification with sanctification. 
 And they arc inseparably connected, not only in the pur- 
 pose of God, but also as a matter of enjoyment, and per- 
 sonal experience. All whom God justifies. He will also 
 sanctify, and bring to glory. The one is never found 
 without the other. In all who have been forgiven, a work 
 of grace has begun. And all who are being sanctified, 
 have been already justified. Yet, as Gospel blessings, they 
 are distinct — differing in their origin, nature, and results. 
 
 Justification is God's act, pardoning the sins, and ac- 
 cepting the sinner. 
 
 Sanctification is the Holy Spirit's work, making him a 
 new creature. 
 
 Justification removes the guilt of sin, and saves from 
 condemnation. 
 
 Sanctification removes the pollution and love of sin. 
 
 Justification changes our judicial relation to God and 
 His law. 
 
 192 
 
PEACE WITH GOD. 
 
 Sanctificatioh produces a change upon our moral char- 
 acter. 
 
 Justification is a sentence pronounced by God, com- 
 plete and final at once, admitting of no degrees of progres- 
 sion. 
 
 Sanctification is gradually progressive through life. 
 
 Justification gives us a title to heaven. 
 
 Sanctification gives us a meetness for heaven. 
 
 Justification brings us into the privilege of God's chil- 
 dren. 
 
 Sanctification gives us the disposition and character of 
 children. 
 
 Justification is an act performed without us, never re- 
 peated or repealed. 
 
 Sanctification is a change wrought within us, by the 
 Holy Spirit in His application of grace to the heart. 
 
 The former is a forensic sentence that produces not a 
 real, but a relative change — a change not upon his nature, 
 but only on his legal standing. 
 
 The latter is an inward renewing, by which we die daily 
 unto sin, and live unto righteousness. 
 
 A man has certain grave charges brought against him. 
 He may be guilty, or he may not. But it is evident, when 
 the Judge passes sentence of acquittal, that this produces 
 no change upon his moral character, but only in relation 
 to the law under which he was arraigned. 
 
 So, when God justifies a sinner, it is quite distinct from 
 his being made holy. It does not declare that the man is 
 righteous, nor does it make him this. It is simply the sen- 
 tence of the great Sovereign and Judge passed at once, 
 by which He 5rees him from condemnation, and declares 
 He will treat him as an innocent person, and not as a 
 sinner. 
 
 That justification means to pronounce a judicial sentence, 
 and not to make personally holy, is evident from its being 
 contrasted with condemnation. *' He that condemneth 
 the just, and justifieth the ungodly, are an abomination 
 
 N 193 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 to the Lord." To justify the ungodly, must mean only to 
 pronounce them just, not to viake them holy, or it would 
 not be an abomination. Again, " It is God that justifi- 
 eth, who is he that condemneth?" As condemning 
 means pronouncing sentence, and not infusing wicked- 
 ness into the heart, so justification is the sentence of 
 acquittal, and approval, and not the infusion of holy prin- 
 ciples. 
 
 Paul anticipates an objection that may be brought 
 against this doctrine. Seeing it is by grace and not of 
 works, shall we not continue in sin, that grace may 
 abound ? But on the supposition that justification means 
 an infusion of righteousness, this question could not even 
 have been imagined. 
 
 To be justified then, is not to be made righteous, but 
 simply to be accounted righteous — a change jf relation^ 
 and not oi personal character. The one bless: ng is not a 
 part of the other, though inseparably connected. 
 
 In the act of justification, two blessings are bestowed. 
 The sinner is acquitted from every charge brought against 
 him, and regarded as having fulfilled the law. i. e. (i). 
 The forgiveness of all sin, and (2) The acceptance of the 
 sinnei\ 
 
 I. Pardon of sin. 
 
 It is sad, but characteristic of a guilty world, for a felon 
 to have sentence of death passed upon him. The moral 
 instinct of man declaring he must not live. Society, for 
 its own safety, sternly demanding his death. But let us 
 rise from the human, into the sphere of the divine adminis- 
 tration. Through sin we have broken God's law, and have 
 come under its curse. The Great Judge of all has passed 
 sentence upon us. We are in the prison-house of our ini- 
 quity, with nothing before us but a fearful looking for of 
 judgment and fiery indignation. Man is charged with 
 apostacy and sin against God. The charge is well proven, 
 for " there is not a just man upon the earth that doeth 
 
 194 
 
PEACE WITH GOD. 
 
 good and sinneth not." " Death has passed upon all men, 
 for all have sinned." " Knowing the terrors of the Lord 
 we persuade men." From such a curse and fearful doom 
 the Eternal Son of God came to save us, and He is ever 
 calling, " Turn ye, turn ye, for why will ye die ?" Calling 
 upon them who sit in darkness, to come and walk in the 
 light of the Lord. There is a message from the king to 
 bring out the prisoner, and strike his fetters off. Not a 
 reprieve, but a full pardon. Not a commutation of sen- 
 tence, but a cancelling of it. Not on the ground of merit, 
 but through the forgiveness of sin. At the very moment 
 that God justifies, He takes account of every transgres- 
 sion. He proclaims the fact of our guilt, but declares He 
 will cast our sins into the depths of the sea, and remem- 
 ber them no more. Neither our sins, nor yet the law of 
 God is ignored in the sinner's justification. God's law is 
 magnified, and our sins, instead of being passed by, leav- 
 ing it possible for them to meet us again, have all been 
 atoned for, and punished in the person of our Great Sub- 
 stitute. 
 
 This is the Gospel of God's grace. The glad tidings 
 of great joy. Liberty to the captive jDroclairoed, amid 
 acclamations of praise from the hosts of heaven. Un- 
 concern on our part is madness. Reader, will you remain 
 under that curse, while listening to the gracious words of 
 One who came to save us from it, and who Himself bore 
 it amid sorrow and suffering, even unto death. Do not 
 despise both the law that condemns, and the Gospel that 
 makes known the way of pardon and peace. 
 
 Pardon places us in the very same relation to the law 
 as if we had not sinned, absolving us from all guilt, not 
 on personal grounds, but because of what Christ has done 
 for us. It is not the pardon of sotne sins, while others 
 remain, but emancipation from the penal claims of the 
 law, henceforth to walk in a robe of righteousness that is 
 entire, " without spot or wrinkle." It is full forgiveness 
 of all sin. He does not reduce our account, and say, 
 
 195 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 " Write fourscore instead of a hundred ;" but blots out 
 the whole of the handwriting against us. 
 
 How very partial, and laden with conditions, is our for- 
 giveness of a brother's offence. "Well, I will forgive 
 him, but I do not wish to have anything more to do with 
 him." But our blessed Lord never forgives with a grudge, 
 nor says, " He will forgive, but does not want to see us 
 any more." The same Saviour who forgives, ever guides, 
 and keeps, and loves us. 
 
 When a sinner believes on Christ, he receives an interest 
 in that atonement which was made for all his sins. The 
 moment he believes, not a part but all are fully and for 
 ever forgiven. " I will be merciful to their unrighteous- 
 ness, and their sins and iniquities will I remember no 
 more." It is an act that is final, and complete, and glo- 
 rious. The justified are introduced into a state that is at 
 once safe, and triumphant, and everlasting. The law that 
 once condemned him now demands his release. " Loose 
 him and let him go." The justice of God declares "There 
 is now no condemnation," 
 
 God does not deal with us as a creditor, letting us off 
 now, but producing our account at some other time with 
 the interest of sin upon it — a fearful accumulation ! He 
 will not come against us with the demand " Pay that 
 thou owest," Thou shalt not come out till thou hast paid 
 the uttermost farthing. He does not cancel one account 
 and retain another, but frankly forgives all. This full 
 pardon brings the sinner into the broad light of heavenly 
 love, and puts the challenge in the face of every accuser, 
 " It is God that justifieth, who is he that condemneth ?" 
 
 2. The sinner's acceptance before God. 
 
 Our sins are not only forgiven, and freedom from pun- 
 ishment granted. We are brought into a state of accept- 
 ance and spiritual communion with God, to live before Him 
 as his children, holding the title to eternal life — a right 
 
 196 
 
PEACE WITH GOD. 
 
 to an inheritance and a home in that better country, ever 
 bright and blooming with the beams of an eternal 
 summer. 
 
 A prisoner is charged with some crime, but nothing 
 can be proven, and he is discharged ; or he is found 
 guilty, but through some mitigating circumstances he is 
 pardoned ; or one condemned to death has that sentence 
 commuted. But in none of these instances does the su- 
 preme power which grants pardon or commutation ever 
 adopt the prisoner or provide for him. It only releases 
 him. The prodigal may waste his substance in riotous 
 living still, with none to pity him. 
 
 But when the Great Lawgiver sets us free, He treats us 
 far more liberally and lovingly ! He does not give us a 
 cold discharge, but becomes our Father, to lavish upon 
 us the richest gifts of his home. " Son, thou art ever with 
 me, and all that I have is thine." Blessed privilege ! 
 boundless riches ! unfading gloiy ! transcendent honour ! 
 And this honour have all the saints ! " Received into 
 the number, and have a right to all the privileges of the 
 sons of God ! " — power given to become the sons of God. 
 
 Angels are the sons of God, the sons of the morning, 
 who sang the birth-day hymn over the world's creation. 
 Men are the children of God, because He daily loadeth 
 them with His benefits. But this adoption of sons points 
 to a different relationship, and one every way closer and 
 dearer. It is not the restoration of a lost inheritance, but 
 advancement to honours unknown before. Through the 
 Son's assumption of our nature, " He who sanctifies, and 
 they who are sanctified, are all of one." He belonged to 
 the Royal Household of God. We, too, belong to it now. 
 God is His Father, He is ours also, and the Sjn is not 
 ashamed to call us brethren. " I go to your Father, and my 
 Father, to your God, and my God." 
 
 Christ, and they that are Christ's, stand in this endear- 
 ing relation to the Father, and the family home. And 
 what blessings spring from this union of Father and chil 
 
 197 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 dren ! How suggestive of that protection and provision 
 which we daily need ! No condemnation, or liability to 
 punishment ! Their sins entirely blotted out, and them- 
 selves received finally and unchangeably into the enjoy- 
 ment of God's favour. They are adopted as children into 
 His family. " And the only object to which all God's 
 views concerning them, and all His dealings towards them 
 are directed, is to promote their welfare, by making them 
 more meet for the full enjoyment of His presence in 
 heaven. He has virtually laid aside, as far as they are 
 concerned, the character of a judge, and assumed that of 
 a father."* 
 
 (i) This adoption implies a participation of the Divine 
 nature, and a conformity to the Divine image. As the 
 son often inherits the likeneSls and disposition of his 
 father, so we, beholding as in a glass the glory of the 
 Lord, are changed into the same image ; and because we 
 are sons, God has sent forth the Spirit of His Son into 
 our hearts, whereby we call him, Abba, Father. 
 
 (2) Again, sonship secures the enjoyment of the Divine 
 favour, and makes us the objects of His love. He never 
 loses sight of us by day or by night — never ceases to care 
 for us, or provide for us. ** He supplieth all our wants 
 according to His riches in grace." In all His dealings 
 towards us, He proves Himself to be our Father, though 
 Abraham be ignorant of us, and Israel acknowledge us 
 not. 
 
 (3) As sons become the inheritors of their father, and 
 enjoy the honours of the family, so when we are accepted 
 as the children of God, all that the Father has becomes 
 ours. Sonship implies heirship. " If sons, then heirs, 
 heirs of God, and joint-heirs with Jesus Christ. Thou art 
 no more a servant, but a son, and if a son, then an heir 
 through Christ." Though this is the day of their minority, 
 the chiioren of God have been begotten to a living hope 
 
 * Cunningham's Hist. Theol., Vol. II. 
 198 
 
PEACE WITH GOU. 
 
 of an inheritance provided for them by the Father — an 
 inheritance incorruptible, undefiled, and that fadeth not 
 away. 
 
 There is a rich provision for the heirs of God ! Who 
 can tell its blessedness, when eye hath not seen, nor ear 
 heard, nor hath it entered into the heart of man to con- 
 ceive the things which God hath prepared for them that 
 love Him ! Gratitude finds its fittest expression in the 
 words of the Apostle John : " Behold what manner of love 
 the Father hath bestowed on us, that we should be called 
 the Sons of God. . . . Beloved, now are we the Sons 
 of God; and it doth not yet appear what we shall be: but 
 we know that when he shall appear, we shall be like Him, 
 for we shall see Him as He is." 
 
 True, the curse was heavy, when, / the disobedience 
 of one, many were made sinners. What a dark train of 
 miseries it has dragged after it ! Many a guilty heart has 
 spent itself here, and gone to endless woe. And still the 
 picture has its bright side, bathed in heavenly beauty — an 
 aspect refulgent in the light of a Saviour^s love. " Where 
 sin abounded, grace did much mere abound." Many 
 who were far off, have been brought nearer than ever. 
 Having fallen. He has exalted them higher than ever. 
 Having forfeited Eden, He has brought them into 
 a wealthier place. Redemption through the blood of 
 Christ does not bring us back to an earthly paradise, 
 however blessed, but places us on the summit of glory, 
 and makes us kings and priests to God. The Son of God 
 coming in our nature, has thrown around us the endear- 
 ments of His love, and united us to Himself in the bonds of 
 an everlasting brotherhood, and we share sonship with the 
 Son of God, and have with Him one inheritance — the 
 same reward — the same home in glory with Him who is 
 His Father and ours. 
 
 To be restored to Paradise, to enjoy its blessedness 
 as Adam did beiore he lell, would be a wonderful deliver- 
 ance. But those who are saved by grace, are brought 
 
 199 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 into a union closer and more endearing, with more of 
 heaven in it, and a Father's love, and a child's trust. 
 Saved by grace, we become the members of a nobler 
 family, and wear the badges of a higher rank, and are the 
 objects, even now, of a deeper interest to th'^ angels in 
 glory. The Captain of our Salvation does not bring us 
 back to Eden to till the ground and to keep it, but to 
 share with Himself an eternal weight of glory, and to 
 reign for ever. Not saved from wrath only, but brought 
 to live in His own presence — so distinguished that, in the 
 ages to come. He will show the exceeding riches of His 
 grace in His kindness to us by Jesus Christ. God's 
 adopted children ! What an exaltation ! Called to share 
 His glory and honour ! This is surely a high calling. 
 Standing nearest the Throne, the redeemed occupy the 
 place of honour in heaven. 
 
 Dear reader, seek your honour from Him. The rank 
 to which He raises you is permanent. The royal titles are 
 expressive of real conditions. The crown is unfading — 
 the kingdom is everlasting. 
 
 Forgiveness of sin does not exhaust the blessing of 
 justification: there is on the part of God the acceptance of 
 the sinner. A sovereign does not feed a criminal, or 
 clothe him. Far less will he adopt him as a member of 
 his family, and confer the rights and honours of his own 
 home. But this is what God does. When the rebel is 
 forgiven, he becomes not only a subject, but a son. God 
 confers upon him all the blessings of that heavenly 
 home. 
 
 Pardon strikes off the chains of a galling servitude. 
 Acceptance brings us into the liberty of God's children. 
 Pardon delivers us from the power of the devil. Ac- 
 ceptance brings us into the central home of a Father's 
 love. 
 
 Pardon saves from the curse of the law. Acceptance 
 secures all the rewards and honours of obedience. Par- 
 don strips off the rags and disgrace of the prodigal. 
 
 200 
 
PEACE WITH GOD. 
 
 Acceptance puts a ring on his hand, and shoes on his 
 feet. 
 
 Pardon saves from positive punishment. 
 
 Acceptance confers eternal life. 
 
 Pardon shuts the mouth of hell. 
 
 Acceptance opens the door of heaven. 
 
 It is a wonderful provision by which a sinner can be 
 forgiven by a Holy God. But it is a fuller display of the 
 riches of His grace that a sinner can be justified — forgiven 
 and raised to honours more abundant than Adam had 
 when he lived amid the loveliness of the yet unblighted 
 paradise. 
 
 What a blessed completeness there is for a sinner, in 
 the Gospel of God's grace! To His ancient people He 
 said, " When I see the blood, I will pass by." But how 
 much more shall the blood of Christ, who through the 
 Eternal Spirit offered Himself without spot to God, purge 
 your consciences from dead works to serve the living 
 God. 
 
 Some have held that men were justified from eternity ; 
 confounding God's purposes in the eternal councils with 
 the execution and actual accomplishment of them. Justifi- 
 cation pre-supposes faith in us, and is not passed till that 
 faith is wrought in us by the Holy Spirit. But, when 
 accepted of God, we shall not come into condemnation 
 again, " Whom He justifies, them He also glorifies." 
 Others have gone to an opposite extreme, and say we are 
 not justified till the final sentence at the last day. And 
 no doubt, that will be a grand vindication of our justifica- 
 tion before an assembled world — a full declaration of it 
 by the Judge from the Great White Throne, when the 
 righteousness of His people shall be brought out as the 
 noon-day. But Scripture rests our justification on our act 
 of faith. The very moment we believe and trust in Christ 
 our passover, we are accepted of God, and the forgiveness 
 of all past sins, carries with it the pledge for the pardon 
 of dX\ future sins also. 
 
 201 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 II. — THE GROUND OF A SINNER's JUSTIFICATION — 
 
 Christ's righteousness. 
 
 The Moral Law, which demanded perfect obedience as 
 the condition of life, is not lowered in its claims, nor is it 
 modified in "ny way to suit us in our changed circumstances. 
 This would be making provision for continuance in sin on 
 the part of those whose sanctification Christ came to secure. 
 God's law, being the exponent of His own character, 
 could no more suffer change, than He could change His 
 own nature, and become less just and holy than He is. 
 The law's sanction is, " The soul that sinneth shall die." 
 " The wages of sin is death." This is the eternal law of 
 the Divine procedure, from which there can be no appeal. 
 We have sinned, and come under this curse. We stand 
 charged with sin before the bar of a Holy God. We have 
 incurred the penalty annexed to transgression, and be- 
 cause of the very perfection of God's government, that 
 penalty admits of no mitigation. Where there is trans- 
 gression, there must be penalty. Where sin is, its wages 
 must be given. None dare come to God and plead his 
 own merits. " Deal with me as my life has deserved. I 
 trust to the rectitude of my own conduct." Even if he 
 could begin now and keep the whole law, yet, " What 
 about the old score ?" as Bunyan asks. The many sins 
 of his past life! How are they to be atoned for, and on 
 what ground forgiven ? 
 
 When God justifies the ungodly he must have some 
 way of vindicating the law which has been broken. And 
 it is a vital point to determine, what that ground is, to 
 luhich God looks when He forgives, and on account of which 
 He receives us as His children. What is our plea as sinners 
 needing forgiveness ? What is it God has respect to, and 
 from a consideration of which he blots out all iniquity ? 
 
 The word of God is very definite and full in its answers. 
 For Christ's sake alone — redemption through His blood — 
 
 202 
 
PEACE WITH GOD. 
 
 peace with God through our Lord Jesus Christ — only 
 for the righteousness of Christ imputed to us — what He 
 did and suffered in our room. In ordei to escape the 
 curse of sin, and attain to citizenship with all the saints, 
 we must win Christ and be found in Him, not having our 
 own righteousness which is of the law, but that which is 
 through the faith of Christ, the righteousness which is of 
 God by faith. 
 
 To change the sinner's state from that of a criminal to 
 a son, to bring him from a condition of guilt to one of 
 legal righteousness, requires something more than a mere 
 manifestation of Divine Mercy. What is done is not to 
 reward the transgressor of the law at the expense of jus- 
 tice, but to justify the ungodly, and at the same time to 
 magnify the law, and bring them into a holy city of refuge 
 in such a way that not mercy alone, but even justice may 
 stand on the side of the sinner, and throw out the chal- 
 lenge as a conqueror unfurls his flag of victory on the 
 breeze. '* Who shall lay any thing to the charge of God's 
 elect? It is God that justifieth." 
 
 It is here where we learn our need of a Saviour, and 
 the value and conipleteness of Christ's work who was, in 
 the saving purpose of God, made our passovev, and sacri- 
 ficed for us. The Lamb slain from the foundation of the 
 world. The great oblation that gave all other sacrifices 
 their meaning and value. 
 
 Christ came under the law in the very same sense as 
 those were under it whom He came to redeem. Had Adam 
 kept the law he would have obtained eternal life on the 
 ground of personal obedience. Salvation had then been 
 by works. But he sinned and came under the curse. And 
 when it is affirmed that Christ was made under the law it 
 means that He lived under the very same conditions — 
 that He voluntarily placed Himself under the same moral 
 constitution as Adam was placed under, and in the same 
 sense subject to the law. Being ordained of God to be- 
 come the legal substitute of His people, He came under the 
 
 203 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 law in its covenam form. By taking upon Himself to de- 
 liver them, He had to endure the consequences of their 
 sins, and bear the curse in His own body on the tree. 
 Eternal life was to be merited through obedience — man 
 fails — Jesus obeys the law — fulfils all righteousness, and 
 on this ground we are accepted. He was under the law's 
 curse to save us from condemnation, and under it as a 
 rule of life that He might re-establish our right to Heaven. 
 The sentence of the law is exhausted with respect to 
 believers, for it has been executed upon their legal substi- 
 tute who bore its curse to save them from hell ; who ful- 
 filled its requirements that they might win heaven. This 
 is His righteousness which He wrought out. 
 
 We speak of Christ's obedience as active and passive^ 
 though both complete the work the Father gave Him to 
 do, and make up His " one righteousness. " His active 
 obedience is His fulfilment of the law as a rule of life. His 
 passive obedience consists in His sufferings and death, 
 when bearing the penalty of sin. These form the separate 
 grounds oi pardon and acceptance. Our sins are forgiven 
 because Christ atoned for them. We are accepted into 
 God's favour because He fulfilled the law that prescribes 
 perfect obedience. 
 
 Imputation. 
 
 But what was the cause of Christ's sufferings ? Why 
 did bitter anguish tear His spotless soul, and death come 
 upon Him who was the Holy One ? It was the imputation 
 of our sins to Him, and His becoming responsible for them. 
 Our sins were, in the Divine reckoning, laid to Christ's 
 account, and though personally holy He was treated as a 
 sinner because He stood in the room of His people, and 
 as made sin for them — He who knew no sin. 
 
 The justice of God is unchanged, the curse of the law 
 remains. Sins are forgiven only on the ground of having 
 been atoned for, — of punishment having been endured 
 for them. Must the guilty be punished individually ? Has 
 
 204 
 
PEACE WITH GOD. 
 
 each one to redeem his own soul ? Alas the curse 
 involves death eternal ! Atonement is not in us ! 
 
 But the Saviour takes our place, and saves us from the 
 curse by bearing it Himself. He stood in the room of His 
 people, and met all the demands of the law against them. 
 When their lives were forfeited. He gave His life instead. 
 He bore the sins of many, and made intercession for the 
 transgressors. He was wounded for our transgressions, 
 and bruised for our iniquities, the chastisement of our 
 peace was upon Him. The Lord laid on Him the iniquity 
 of us all, and He took away our sins by the sacrifice of 
 Himself. It is to this propitiation through sacrifice God 
 looks when He pardons the sinner. 
 
 But Christ did not only meet all past claims. He satis- 
 fied all future demands also. His work was coextensive 
 with our wants. His righteousness consists in his full ooe- 
 dience to the law, as well as His bearing the penally of sin, 
 and this obedience is the ground of our acceptance. We 
 are pardoned because Christ atoned for our sins, and we 
 are accepted because He obeyed, and we reap the rewards 
 of His obedience. 
 
 As our sins were imputed to Him, and became the 
 ground of His suflferings and death, so His righteousness 
 — satisfaction and obedience — is imputed to us and forms 
 the ground of our justification. He, though personally 
 holy, was treated as a sinner, because He stood in the 
 place of sinners, and took their liabilities. And we, 
 though personally guilty, are treated as righteous, because 
 His righteousness is imputed to us — reckoned to us — set 
 to our account. The laying of our sins to His account 
 did not make Christ a sinner, but only caujed Him to be 
 treated as such, being imputed in a legal sense. So 
 Christ's righteousness does not become literally ours, or 
 make us personally holy. There is no such transfer, or 
 infusion of moral character ; character is personal, and 
 cannot be transferred from one to another, but Christ's 
 obedience and satisfaction are set to our account, reckoned 
 
 205 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 to US in a legal sense, and we get the full benefit, as if we 
 had done what Christ did — atoned for sin, and fulfilled all 
 righteousness. A surety may pay our debts, or perform 
 a meritorious service. The u.cts are wholly his, the merit 
 all his, but as it was done by our surety, and on our 
 account, we get the full benefit of it. Jesus Christ obeyed 
 the law, He alone is the Righteous One. The acts of obe- 
 dience are all His own, and can never become ours. But 
 since He was our legal substitute it is held as ours. Those 
 who believe in Him are, on account of what He has done, 
 reckoned and treated as righteous. '* He who knew no 
 sin is made sin for us, that we might be made the right- 
 eousness of God in Him ; according as it is written, let 
 him that glorieth glory in the Lord." 
 
 We must ever keep in view the ground of our justifica- 
 tion — that to which God looks when He pardons and 
 accepts us, viz., the righteousness of Christ — His full obe- 
 dience to all the law's requirements as demanding death 
 because of transgression, and obedience as the condition of 
 eternal life. This is our only plea, our only sure rock 
 and shelter, the great and effectual door that is opened for 
 our entering in. 
 
 We cannot prove our innocence. The plea of acquittal 
 cannot be made out on the ground of our personal claims. 
 But there is a plea, in virtue of which justice demands 
 that the condemned shall be treated as righteous, and 
 thus, on the ground of Christ's full satisfaction, it becomes 
 not merely a merciful, but even a righteous thing, to justify 
 the ungodly, when by faith they rest on the merits of the 
 Lord Jesus Christ. We are justified freely by His grace 
 through the redemption that is in Christ. By His stripes 
 we are healed. The blood of Jesus Christ, God's Son, 
 cleanseth from all sin. These are truths that become 
 powerful for our comfort and sanctification, as well as for- 
 giveness ; truths that inspire, and are breathed forth in 
 our daily prayers, preached in our sermons, dwell in our 
 memories, fill our creeds and confessions, permeate the 
 
 206 
 
PEACE WITH GOD. 
 
 Christian life, and live forever in the testimony of all God's 
 
 saints — the blessed truths that make His word a Gospel 
 
 to us. 
 
 In Thee my heart, O Jesus ! finds repose ; 
 Thou bringest rest to all that weary are. 
 Until that Day-spring from on high arose, 
 I wandered through a night without a star j 
 My feet had gone astray 
 Upon a lonely way ; 
 Each guide I followed failed me in my need ; 
 Each staff I leaned on proved a broken reed. 
 
 Thou art the great completion of my soul, 
 The blest fulfilment of its deepest need ; 
 When, self-surrendered to Thy mild control, 
 It enters liberty indeed ; 
 Thy love, a genial law, 
 Its every aim doth draw 
 Within its holy range, and sweetly ire 
 Its longings towards the beautiful and pure. 
 
 Oh i may that light divine 
 
 On me still clearer shine — 
 A power, an inspiration from above, 
 Lifting me higher to Thy perfect love ! 
 
 O how near the Son of God has come to us ! How 
 closely He has identified himself with our fortunes ! " In 
 all our afflictions He was afflicted." As prisoners of hope 
 we come to Christ our righteousness, in whom we are 
 accepted — in whom we are complete. He is our great 
 representative, in whom we may fully and forever confide. 
 Jesus, the spotless Lamb of God, on whom our sins were 
 laid. He has borne them all away. 
 
 Amid life's temptations and trials— when perplexed 
 with daily entanglements — when desponding and faint- 
 hearted, what solid comfort and assurance it should give 
 us to know that our help is laid on One who is rnighty, and 
 whose heart can embrace all human sympathies, as His 
 experience has taught Him to know all our trouble. Our 
 
 207 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 faith resting in the Great Redeemer, we may feel that we 
 have committed our souls to One, who, while God over 
 all, blessed for e^ jr, is also the Great High Priest of our 
 profession, who is touched with the feeling of our infir- 
 mities, whose heart throbs with emotion when He sees 
 the needy multitudes, and is moved to tears when He sees 
 the tears of others. He has an eye to pity, and a heart to 
 feel, and a hand to help, as well as power to save and sus- 
 tain us. 
 
 O for a realizing view of a Saviour crucified for us ! It 
 is not till we thus see Him, and put our fingers into the 
 prints of His hands, and thrust them into His side, that 
 we will fully confess Him. " Jesus, my Lord and my God." 
 The believer's realization of the sure foundation on which 
 he rests, is alone the unfailing source of his peace. Not 
 the obedience of a mere man, but the merits of a Divine 
 Mediator. The finished work of Him who is Jehovah's 
 fellow. The child of God has confidence, and is not 
 ashamed, because clothed with robes on which there is no 
 spot — the righteousness of the man, Christ Jesus, who is 
 God over all, blessed for ever. Had the command re- 
 mained : " Do this a?td live,*' instead of " Belia'e and live,' 
 then the door of Heaven had been closed against us. 
 Rely on yourself, and you can have no true peace, and no 
 hope of salvation, except what at last can only make you 
 ashamed. You can neither merit God's favour, nor quiet 
 your own consciences. 
 
 " No hope can on the law be built 
 Of justifying grace, 
 The law that shows the sinner's guilt, 
 Condemns him to his face." 
 
 But why seek to trust in your own righteousness, when 
 another righteousness has been brought in — when every- 
 thing has been done for your forgiveness and acceptance. 
 God's law has been satisfied — a personal obedience has 
 been rendered to it — a justifying righteousness has been 
 
 208 
 
PEACE WITH GOD. 
 
 already ccepted — a rightrousness that is availing for us, 
 even \\.ien our own is as filthy rags— a righteousness 
 that even magnifies the law of God, and which becomes 
 fully ours, on our simply receiving it by faith. Thus we 
 come to rest on the rock of ages, from which nothing can 
 cast us down through all eternity. 
 
 "Jesus, how glorious is Thy grace, 
 When in Thy name we trust. 
 Our faith receives a righteousness, 
 That makes the sinner just." 
 
 •' Rock of ages cleft for me, 
 O let me hide myself in Thee, 
 Let the water and the blood. 
 From Thy riven side that flowed, 
 Be of sin the double cure, 
 Cleanse me from its guilt and power." 
 
 Ill — THE MEANS OF A SINNER'S JUSTIFICATION. "/«i'- 
 
 tified by faith:'— 
 
 As a condition of life, the law of God has been obeyed 
 by One who took our place. Its holy sanctions have all 
 been vindicated by Christ our surety, and thus He is the 
 end of the law for righteousness, (/. e., as a ground of jus- 
 tification) to every one that believeth. When a sinner is 
 justified, it is on the ground of Christ's imputed righte- 
 ousness, and all gracious afi'ections flow from this adoption 
 as its result, but never form the grovnd of the adoption 
 
 itself. . - 
 
 God sent redemption to His people. Salvation has 
 been brought near us. Dear reader, do you ask : "How 
 can I appropriate to myself the rich provision of the Gos- 
 pel? How can I place my foot on the sure foundation, 
 and like John, lay my head on the bosom of my Saviour? 
 In what way does Christ's atonement and obedience avail 
 for me ? How can I appropriate to myself that blessed 
 legacy, which He, as my Benefactor has left for me? 
 What is the bond of union between me and the Re- 
 deemer?" 
 
 o 209 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 Man naturally wishes to merit salvation, and buy the 
 gift of God with money. He is so very reluctant to confess 
 himself a debtor to God's grace. It is so humbling to his 
 pride, for him to accept eternal life as the gift of God, and 
 he asks: " What must I do to be saved? What must I do 
 to inherit eternal life ? What shall we do, that we may 
 work the works of God ?" And Jesus answers : "This is 
 the work of God, that ye believe on Him whom God hath 
 sent," How brief and simple the statement ! Our duty 
 is shortly told ! Not to do some great thing, but to believe 
 on Him ! 
 
 It is by faith alone that we lay hold of Christ, and rest 
 in His fulness. Justified by faith without the deeds of the 
 law — Christ dwelling in our hearts by faith — authority is 
 given to become the sons of God, to them who believe on 
 His name. Believe on the Lord Jesus Christ, and thou 
 shalt be saved. This is the Divinely appointed means by 
 which we are pardoned and accepted of God. " The Spirit 
 applieth to us the redemption purchased by Christ, by 
 working faith in us, and thereby uniting us to Christ in 
 our effectual calling." 
 
 Who is justified before God ? How is he justified, and 
 when ? What must he do to be justified ? Faith is the 
 answer to all these questions. Who is justified ? He who 
 believes on Jesus, and all who believe. When is he jus- 
 tified ? The very moment he believes ; all his sins are 
 then fully and forever forgiven, and he shall never come 
 into condemnation again. What must he do to be justi- 
 fied ? Only believe. He is justified by faith. If we be- 
 lieve in our hearts we shall be saved. 
 
 It is here we reach the point that gives us an interest 
 and personal resting in Christ's finished work. And no 
 righteousness can avail but the righteousness which is of 
 God by faith. No garments can cover us but the robes 
 of a Redeemer's righteousness, on which there is no spot. 
 Faith in Christ makes us one with him, — complete in 
 him. 
 
 2IO 
 
PEACE WITH GOD. 
 
 I. The nature of justifying faith. 
 
 What is this principle, to which so much importance is 
 attached? on which so much turns as being the very root 
 and ground-work of personal religion ? The questions, 
 What is it to believe on Christ to the saving of the soul ? 
 What is the nature of Faith ? have given rise to many keen 
 discussions in the Church, On this point a flood of theolo- 
 gical controversy has been emitted, like the flood which 
 the dragon sent forth to swallow up the woman. The 
 Church of Rome makes faith to consist in mere belief — the 
 bare assent of the understanding. Certain doctrines are 
 affirmed, and faith is our receiving these as true, as we 
 believe the proposition that 2 and 2 make 4. 
 . But faith must be more than mere intellectual belief, or 
 naked assent to the truth of God, for then all who believed 
 the statements of the Bible as historical facts would be 
 justified. Faith is a matter of the heart and will, as well 
 as of the head and understanding. "It is the fruit of an 
 interview between the spirit of God and the spirit of 
 men." The bond of union on our part between the soul 
 and the Saviour. It is the sinner's great act of reception 
 of all Gospel blessings — of all saving influences. The 
 hand that lays hold of the merits of Christ, and makes 
 them his own. It is the way in which an imputed 
 righteousness becomes my righteousness — a Saviour 
 becomes my Saviour. It includes the assent of the under- 
 standing, but also, and chiefly, the consent of the affections. 
 It is a looking to Christ, as the wounded Israelites looked 
 to the brazen serpent — a receiving Christ as you would a 
 friend, with a heart-affection. ** A receiving and resting 
 apon Him alone for salvation as He is freely offered in 
 Che Gospel." 
 
 When our Lord said to the woman, "Thy sins are 
 forgiven thee ; thy faith hath saved thee," did he mean 
 that her opinions and mere belief of certain statements 
 had saved her ? Or when Paul declared that the life which 
 he now lived in the flesh was by the faith of the Son of 
 
 211 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 God who loved him, and gave Himself for him, are we 
 to understand him as asserting that his spiritual life was 
 nourished by his theoretical creed about the Son of God ? 
 Surely these words are not interpreted, and their earnest 
 meaning filled up by this view of faith. 
 
 Undoubtedly knowledge is an element of faith, for how 
 shall they believe in Him of whom they have not heard ? 
 But this view of it is only partial, and leaves out one of 
 the main elements, even trust in a person. For me to 
 believe in Christ is not only to give my assent to the 
 truths that are revealed concerning Him, but, through this 
 as the medium, to confide in Hittisclf- — an act of self-sur- 
 render that commits my soul to His keeping, begetting in 
 me the conviction, more or less strong, that He is able to 
 keep that which I have committed unto Him ; and amid 
 all counter influences to seek only unto Him. " Lord, to 
 whom can I come but unto Thee, Tho . alone hast the 
 words of eternal life." 
 
 When we come to an unfamiliar word, to get at its 
 meaning, we take our dictionary and find it explained in 
 simpler terms. Let us take the Word of God and see 
 the numerous definitions and explanations of ftiith. 
 There saving faith is equivalent to resting upon Christ — 
 laying hold of Q\ix\^\.— flying for refuge to Christ — coming to 
 Him — trusting in Him — receiving Him — looking to Him — 
 to be found in Him — to live in Him. It is not mere intel- 
 lectual assent to truth, but, over and above this, trust in a 
 personal Saviour. The Gospel concerning Christ not only 
 apprehended, but heartily embraced and appropriated. 
 Not a formal assent to hi toric and doctrinal facts merely, 
 but with our will and attections embracing the Saviour 
 and making Him our own. " With the heart man believeth 
 unto righteousness." Saving faith is a hearty trus ; worked 
 in us by the Holy Spirit through the Gospel. It is the 
 soul's response under the touch of the Spirit, — our hold of 
 Christ and reliance upon His righteousness as the ground 
 of our acceptance before God. 
 
 212 
 
PEACE WITH GOD. 
 
 a. The sinner is justified by faith alone. 
 
 This point is fundanental, and marks sharply oft the 
 Reformed from the Romish Church. True it robs us of 
 all self-righteousness and self-trust ; but it brings us to a 
 sure resting place, which can never be disturbed. When 
 we have won Christ, and ^re found in Him, we f^el the 
 eternal security of that divinely appointed refuge whose 
 very name is a strong tower. 
 
 Romanists place faith alongside of other graces, such as 
 love, fear, penitence, a purpose of receiving the sacra- 
 ments, and of living a holy life ; making faith simply co- 
 ordinate with these, and ascribing to them an equal effi- 
 ciency in our justification. Faith does not, according to 
 them, stand in any relation to justification different from 
 these graces. In other words, they deny that faith alone 
 justifies, and thus leave room for their own obedience 
 and good works, and penances, and human merit, sup- 
 plementing Christ's work. Their own obedience, toge- 
 ther with His, thus forms the complex ground of their 
 forgiveness. Yea, through their works of perfection and 
 supererogation they can even go beyond the law's re- 
 quirements, and heap up merit in store, which avails for 
 the forgiveness of others. 
 
 Alas, what a perversion of the way of peace ! What a 
 complicating and darkening of the Gospel simplicity ! 
 Scripture expressly excludes works from the ground of 
 our justification, and affirms that sinners are justified by 
 faith alone — that it is the only thing in us, to the exclu- 
 sion of all personal righteousness — of all good works and 
 gracious affections — to which our forgiveness and accept- 
 ance with God are ascribed. 
 
 O, it is a blessed discovery, when we learn to feel that 
 God is the friend of all who believe in Jesus ! That our 
 Great Substitute has wrought out a righteousness to the full 
 benefit of which we are entitled when we receive Him as 
 the propitiation for our sins ! That the work of God is 
 
 213 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 to beitti'e on Him whom God hath sent. The just shall live 
 by faith. By Him all that believe aie justified from all 
 things. 
 
 " I sought day and night to make out the meaning of 
 Paul ; and at last I came to apprehend it thus : Through 
 the Gospel is revealed the righteousness that availcth with 
 God. A righteousness by which God in His mercy and 
 compassion, justijieth us ; as it is written, ' The Just shall 
 live by faith.^ Straightway I felt as if I were born anew: 
 it was as if I had found the door of Paradise thrown wide 
 open. Then I sav the Scriptures altogether in a new light. 
 The expression, ' the righteousness of God,^ which I so much 
 hated before, became now dear and precious — my darling 
 and most comforting word. That passage of Paul was 
 
 to me the true door of Paradise One thing 
 
 that began to trouble me was whether I had the right 
 kind of faith. Old definitions of faith recurred to me, by 
 which faith is said to be nothing unless it is informed with 
 charity, and developed into good works, so that when it 
 saith we are justified by faith, the part is taken for the 
 whole — and it means by faith, also hope, charity, all the 
 graces, and all good works. But Brother Martin declared 
 it meaneth simply believing. He said, "Faith is an almighty 
 thing, for it giveth glory to God, which is the highest 
 service that can be given to Him."* 
 
 3. The way in which Faith justifies. 
 
 We are so very reluctant to give up all merit, and trust 
 wholly in Christ for our justification, that we suppose it 
 must be on account of our faith^ and imperfect obedience 
 that flows from it, that God accepts us. But Scripture 
 nowhere says man is justified on account offaith^ but only 
 by or through faith, and there can be nothing meritorious 
 in that which is only the instrument through which Christ's 
 righteousness becomes ours. 
 
 ' Chronicles of the Schonberg Cotta Family, p. 141. 
 
 214 
 
PEACE WITH GOD. 
 
 While there is a kind of merit, independent of anything 
 external, in charity, benevolence, or veracity, yet faith 
 from its very nature is that grace which looks beyond 
 itself and relies upon the merits of another. It is only 
 the means by which we appropriate Christ and his bene- 
 fits. " It behoves us to guard against the notion that 
 faith itself has a certain kind of merit, that as an indwel- 
 ling quality of a man, it made that man so well pleasing 
 in the eyes of God that therefore God counted him to be 
 righteous, in which case man would indeed have a right- 
 eousness in himself, that is in his faith. Wher^-is the be- 
 liever has no righteousness in himself but only in Christ, 
 his faith being but the means whereby he appropriates 
 Christ and His righteousness making them his own."* 
 
 Justification is of faith, that it might be by grace, and 
 th"s method of grace robs us of all merit in ourselves, and 
 leads us to look to the object of faith — that which it lays 
 hold of, and which alone forms the ground of God's act 
 of justifying, viz., Christ's imputed righteousness. The 
 office of faith is simply that of an instrument or means — 
 the hand that accepts Christ — receives and rests upon 
 Him. 
 
 The righteousness of Christ becomes ours through our 
 union to Him. Forgiveness involves more than a simple 
 discharge ; it is forgiveness based on propitiation made for 
 sin. It rests on what our Substitute did and suffered 
 when He gave Himself a ransom — on what He undertook 
 and accomplished for the sinner. And all this becomes 
 his when he is united to Him — made one with Him. 
 
 When we believe on Christ, all that He did and suffered 
 is laid to our account, /*. e,, regarded as ours — imputed to 
 us. In ourselves we are guilty and deserve punishment, 
 but He is our surety and is made unto us righteousness. 
 Faith forms the bond of union between us and Him. We 
 are ingrafted into Him — planted together with Him — 
 
 Foundations of our Faith. 
 
 215 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 buried with Him — clothed with Him — one with Him. 
 As He was identified with us in our sin and misery, 
 when He was the man of sorrows — the one on whom 
 the Lord had laid our iniquities : so we are identified 
 with Him in His righteousness, and in the future we 
 shall share His kingdom, crown and glory. It is Christ's 
 obedience unto death that God imputes which alone is 
 meritorious, and faith only receives it as our own. 
 
 Christ and His Church are espoused. She is the bride 
 married to Him. Faith forms the bond of union. A 
 wife, through marriage, becomes one with her husband, 
 and interested legally in all that he possesses ; but not as a 
 reward for having received him. So believers are heirs of 
 God, not in their own right, but as being joint heirs with 
 Christ — ^justified, not as the reward of faith, but the reward 
 of the righteousness which is of God by faith. 
 
 Justification, with all its privileges and blessings, is the 
 gift of God, and not merited by us — ^justified freely by His 
 grace. An act of His free sovereign mercy, unfolded with 
 all the unconditional freeness and richness of His love. 
 The function of faith is just to realize our personal interest 
 in Christ's righteousness, and have full reliance on it as if 
 it were all our own. It is in this way that we avail our- 
 selves of Christ's atonement — that we appropriate Him, 
 and then all that He merited becomes ours as if we had 
 merited it. It is through our trust in Him that we have 
 growing convictions of His wisdom, holiness, grace, sal- 
 vation, till we feel our conscious union and communion 
 with Him, and thus we learn to look to Him as our Sub- 
 stitute and Saviour. 
 
 We hear confessions like the following : — " Yes, a great 
 deal depends on faith, hut mine is so weak, I cannot 
 grasp the promises, or take a firm hold of the Faithful 
 Promiser — I feel I cannot be saved." 
 
 Dear reader. It is not the strength of your faith that 
 saves you, but the strength of that Saviour to whom it 
 brings you — the perfect righteousness in which it leads 
 
 216 
 
PEACE WITH GOD. 
 
 you to tnist. It is as a vessel, you cannot receive Him 
 until you are emptied of self. 
 
 Nothing in my hands I bring, 
 Simply to thy cross I cling." 
 
 Eternal life is the ^ift of God, and faith is our acceptance 
 of that gift. It is not the mere abundance that gives a 
 beggar n right to satisfy his wants, but the free offer made 
 to him, and he has no merit in reaching out his hand to 
 receive a gift. Neither can there be any merit in our con- 
 senting that Christ should do for us, what we could never 
 do for ourselves — no merit in our reliance on His obedi- 
 ence, and yet this reliance is of the very essence of faith. 
 In accepting Christ as our Saviour, it is only the hand 
 of a beggar stretched out to receive an alms. 
 
 How then does faith jus*"fy? Not as a ground of 
 merit, for every such element .•> carefully excluded. Not 
 as an equivalent for obedience — something which God 
 accepts instead — not as a work of law ; for we are justi- 
 fied by faith without the deeds of the law. We are justi- 
 fied freely by His grace through the redemption that is in 
 Christ. He who believes in Jesus is in possession of a 
 full discharge from the law's every claim, and has a right 
 to all the rewards of a perfect obedience, but faith neither 
 merits the discharge nor establishes the right, it merely, as 
 the channel, conveys the blessing of an imputed righteous- 
 ness. 
 
 A city is besieged — the garrison resist for a time. : but 
 finding they can hold out no longer, they surrender. So 
 the natural heart is shut against Christ. He stands and 
 knocks for admittance ; and faith in us is just that great 
 act of self-surrender — that quiet yielding up of ourselves 
 to Him. We do not seek forgiveness : we are in sin, and 
 love it, and mean to love it. But Christ, by His Spirit, 
 changes our hearts, and gives us hatred of what we once 
 loved, and love of that which we once hated. The grace 
 of God begins in our hearts before our penitence begins. 
 
 217 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 It is by bringing the grace of this redemption into our 
 hearts that makes us penitent. It is Christ's love that 
 constrains us — His going after us — giving Himself for us — 
 the Holy Spirit melting our hard and stony hearts, and 
 uniting us to Him who is our life. 
 
 " No more, my God, I boast no more 
 
 Of all the duties I have done; 
 I quit the hopes I held before, 
 
 To tnist the merits of Thy Son. 
 The best obedience of my hands 
 
 Does not appear before Thy throne ; 
 But /aii A can answer Thy demands. 
 
 By pleading what my Lord hath done." 
 
 Dear reader, have your sins been forgiven, and are you 
 now an accepted child of God ? No longer a criminal ! 
 not even a servant, but a son ? Seek to make this a felt 
 reality, a daily experience through the quiet soul-resting 
 in the love of your Father. Peace with God! O what a 
 blessed change ! what a legacy ! the earnest of all other 
 good things. God now looks down upon you daily, not 
 to overpower you with the displays of a kingly splendour, 
 but looks as a Father, ^vith love and compassion in His 
 heart, holding us by the hand — helping us — comforting 
 us. Learn to look up to Him in child-like faith, and 
 trust and call Him, ** Our Father who art in Heaven." 
 
 " Being justified by faith, we have peace with God." The 
 dark clouds of Divine wrath melt away into quiet summer 
 sunshine, and beneath the smiling sky of an ever-watchful 
 providence, the Father has received back the prodigal to 
 a long and lasting embrace. The enmity of our hearts is 
 removed. This peace comes into our daily life as the 
 light of the morning, when the darkness has passed away, 
 and it purifies the affections we daily cherish towards our 
 Father. The light from the sun streams in through the 
 windows, and beautifies and cheers the room. So faith 
 is as a window in the soul of man, through which light 
 and blessing come to us — the splendours of a spiritual 
 
 218 
 
PEACE WITH GOD. 
 
 sunshine are transmitted in increasing effulgence, to 
 enlighten, and warm, and bring summer to the heart ; and 
 through which the soul looks out upon Christ and His 
 beauty, beholding the Lamb of God that taketh away the 
 sin of the world. 
 
 Justified by faith, the frowns of insulted majesty give 
 place to the smiles of complacency. A loving Father 
 takes the place of an offended God. A throne of judg- 
 ment is transformed into a throne of grace. The present 
 has no slavish fear, and the future no forebodings, and the 
 Redeemer receives us as His portion. Fear gives place 
 to confidence — enmity is changed into love — sinful 
 estrangement into spiritual communicn — rebellion to 
 loyalty of heart. And as the placid waters mirror the 
 grandeur of the over-arching heavens, the believer's inner 
 feelings and experience become filled with the reflection 
 of a Father's face, and peace and promise fall upon his 
 heart. True, he is not saved from trials and afflictions, 
 though they all bear a changed character, and come as 
 fatherly chastisements — expressions of His interest and 
 love — a salutary discipline, tr lining us for a higher and 
 truer discipleship. 
 
 It Is a Father's hand that leads us now, making all 
 things work together for our good. Giving us not what 
 we want, but what we need. His pure and loving eye 
 ever watching us — the guidance and strength of His per- 
 sonal presence. And what a dignity there is in the con- 
 sciousness of such a presence ! " Lo, I am with you 
 alway, even unto the end of the world." It is this that 
 elevates, comforts, guards and guides us. We have a 
 home now ; and such a home ! filled with the attractions 
 of His own Fatherly presence. Made so familiar by the 
 residence of His Son, who, as our Saviour, has gone to 
 prepare it for us. 
 
 If a sparrow cannot fall without His notice, we need 
 not fear, who are of more value in His sight. He who 
 clothes the grass of the field, and paints every little flower 
 
 219 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 that opens out to kiss the sunshine, will surely provide 
 for all our wants, according to the riches of His grace. 
 Every little bird sings God's promises to us — every bloom- 
 ing flower preaches them ; the green graos that we walk 
 on reminds us of their veracity and fulness. 
 
 Have you been made a child of God through faith in 
 Christ? Think of the certainty of your glorification. 
 The gifts and calling of God are without repentance. 
 "Whom 1^0. justifies , them He 2i\s>o glorifies ^ It is not a 
 temporary affection, but the outflowing of an eternal love 
 with which He draws us. These are the promises of a 
 Father — the provision of a Father — the earnest, yet lov- 
 ing instructions of a Father — the protection and security 
 of a Father. '•'■ I will be a Father unto you, and ye shall 
 be my sons and daughters." So that we may boldly say, 
 " The Lord is our helper T We are not strangers and 
 foreigners now, but children in the royal home. Not 
 afar off, but beneath the care and within the fold of 
 Israel's Shepherd, where there are defences, and founda- 
 tions, and eternal security. 
 
 It is now we learn to run with patience the race that 
 is set before us. It is now that mercy and truth are seen 
 to meet together, and in those change relations and feel- 
 ings, we look up to God and say, '' Though Thou wast 
 angry with me. Thine anger is turned away and Thou com- 
 fortest me. Behold God is my salvation \ I will trust, and 
 not be afraid ; for the Lord Jehovah is my strength and 
 song ; He also is become my salvation." 
 
 Reader, these blessings are within your reach. They 
 have been the great and only legacy of many of God's dear 
 children. After taking full account of all the hypocrisies, 
 self-deceptions, and inconsistencies which mar the life of 
 many, you will still find those who are living on terms of 
 solid and abiding peace with God, which they are illustrat- 
 ing in their lives, and will prove the efficacy and blessed- 
 ness of in their death. We are not overreached by those 
 who have gone before us. The fountain is still pure and 
 
 220 
 
PEACE WITH GOD. 
 
 efficacious. Like the waves of the ocean, it neve- becomes 
 poUuted, though thousands of miry streams flow into it 
 from human guilt, carrying down with them the detritus 
 and sUme of many a wicked life. Do not go to Abatia or 
 Pharpar, Christ's blood alone can wash your sins away. 
 The redeemed in glory — the great multitude which no 
 man can number, have washed there, therefore are they 
 before the Throne, and serve God day and night. The 
 adoration of the Church triumphant has its expression in 
 that new song, which, like the majesty of rolling thunder, 
 is heard in every region of that better country, — in every 
 mansion of that heavenly home. " Worthy is the Lamb 
 that was slain, to receive power and riches, and wisdom, 
 and strength, and honour, and glory, and blessing." 
 
 221 
 
CANADA 
 
 xtBh^hxxun Cl^xxrt|r 
 
 BY THE REV. ALEXANDER TOPP, D.D., 
 
 MINISTER OF KNOX CHURCH, TORONTO, 
 THE lord's supper. 
 
 HE grand design of the mission and work ot 
 Jesus Christ is the salvation of sinners ot 
 mankind. He came to effect their deUverance 
 from the guilt and punishment, the pollution 
 and power of sin— their exaltation to holiness, and to 
 heaven at length. Accordingly, His religion is not, and 
 never was intended to be, a system of external ceremonies 
 and forms, but a controlling, overmastering principle in 
 the heart and life. 
 
 Hence it is, that the rites and ordinances of the Chris- 
 tian Church are few, and, at the same time, simple in 
 their nature. No one can read the narratives, or the 
 Epistles of the New Testament, without being struck with 
 the absence of everything like pomp, or display, or any 
 attempt to impress the mind by gorgeous acts of worship, 
 or by an imposing ceremonial. The teaching of Scripture 
 is altogether of a contrary kind, even in the direction of 
 simplicity in the ordinary means of grace, and, likewise, 
 
 222 
 
THE lord's supper. 
 
 in the symbolical observances of the Church. Yet, so 
 far from losing in real effect, and in solemnizing, sanctify- 
 ing power, their very simplicity — their freedom from out- 
 ward show, as they were originally instituted, only serves 
 to bring out more clearly and vividly their great value and 
 significance, and, at the same time, to remind us how 
 necessary it is that the truth as it is in Jesus should be- 
 come dominant in the heart, and all-pervading in the 
 life. 
 
 The symbolical ordinances, or, in ordinary language, 
 the sacraments of the New Testament Church, are ordi- 
 nances representing to all the fundamental truths of the 
 Gospel, and sealing, to such as receive them in faith, the 
 precious blessings of the everlasting covenant. They are. 
 Baptism and the Lord's Supper. 
 
 Baptism, having been once administered after the Scrip- 
 tural injunction, is not to be repeated. It is the initiatory 
 rite of admission into the Church, and, from its very 
 design, it is evident that it is not intended to be made 
 use of again. Hence you read of it — " Go ye and teach 
 all nations, baptizing them in the name of the Father, 
 and of the Son, and of the Holy Ghost." The Lord's 
 Supper, on the other hand, being an ordinance for 
 strengthening, and encouraging, and building up the 
 believer, is to be frequently observed. Accordingly, the 
 apostolic command regarding it is — "As often as ye eat 
 this bread and drink this cup, ye do show the Lord's 
 death till He come." 
 
 It is of the latter that we have now shortly to treat. 
 And, first, we notice — 
 
 I. — THE IMPORTANCE OF THIS ORDINANCE. 
 
 The great importance of the Lord's Supper we may 
 learn from several things connected with its appointment. 
 
 I. '£he time, and the circumstances in which it was insti- 
 tuted. It was on no ordinary occasion. It was on the 
 eve of His crucifixion — in the immediate prospect of, and 
 
 223 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 with reference to, that event — His death on the cross at 
 Calvary, which is the source of all true peace, and hope, 
 and joy, and blessedness upon the earth, and which shall 
 for ever form the theme of gratitude, and unceasing praise 
 to all the inhabitants of heaven. He Himself, who is the 
 sum and substance of this ordinance, had before Him 
 sufferings and agony, with regard to which He gave 
 utterance to the anxious thought, " Now is my soul 
 troubled, and what shall I say ? Father, save Me from 
 this hour. But for this cause came I unto this hour. 
 Father, glorify Thy name." What He had to pass through 
 and endure was as well known to, and as clearly anticipated 
 by Him, as if He had been in the very midst of it. Yet, 
 on the near approach of it, and overlooking all, as it were, 
 in the absorbing desire to provide for the comfort, and 
 to promote the welfare of His beloved people, for whom 
 He was about to lay down His life, He proceeds to in- 
 stitute this ordinance to be observed in His Church to the 
 end of time, and to be the means, as it has in multitudes 
 of instances proved itself to be, of imparting light, and 
 refreshment, and consolation to the saints of God, as they 
 prosecute their journey to their Father's house. The hour 
 and the power of darkness had already cast their shadow 
 over Him and around His path. But it checked not, in 
 the least degree, the ardour of His love toward His own. 
 On the contrary. His interest in them seems only to have 
 become all the more intense; and as He gathered His dis- 
 ciples around Him on that memorable night in the large 
 upper room in the City of Jerusalem, we cannot but feel 
 that what He then did, and what He then appointed, ought 
 to come home with unfading power to every heart which 
 beats with emotion towards Him, whose love many waters 
 could not quench, neither could the floods drown. 
 
 2. We may learn the great importance of the Lord's 
 Supper yr^w the ivords which He uttered^ when, on the occa- 
 sion of its institution He sat down with the twelve. They 
 had assembled, by His directions, in the place where they 
 
 224 
 
THE lord's supper. 
 
 were, in order to celebrate the distinctive rite of the Old 
 Testament dispensation, viz., the Feast of the Passover. 
 No sooner had they commenced to partake of that feast, 
 than He said to them, in the fulness and fervency of His 
 heart, " With desire I have desired to eat this passover 
 with you before I suffer." 
 
 Why, then, did He so emphatcially say that He longed 
 with intense desire to eat this passover with them on the 
 last occasion on which He could do so ? Plainly, because 
 He wanted to show them the fulfilment of that typical feast 
 in His own death, as the Lamb of God who taketh away 
 the sins of the world, and to institute tiiis Gospel ordinance 
 in which the passover was to be merged and done away. 
 His words, too, which we have quoted, clearly indicate 
 that the institution of the Christian passover was not a 
 thought of the moment, or a mere hasty resolution arising 
 out of the peculiar situation in which they were, but a 
 settled, deliberate purpose which had been in His mind 
 all along, like every other part of His mediatorial work, 
 and to which He looked forward with intense delight. 
 Yea, we are warranted in regarding Him as thus rejoicing 
 in His death, not on its own account, for His human 
 nature, like ours, recoiled from suffering ; but because 
 through it the works of the devil were to be destroyed, the 
 prince of this world was to be cast out, and the ransomed 
 Church of God for ever saved. 
 
 Now, we cannot thus view the institution of the Lord's 
 Supper as taking the place of the ancient passover — as an 
 emblem of that more glorious redemption of which it was 
 the type to the Church of old — as a special part of the 
 Divine provision for the nourishment and building up of 
 His people in every age, and as so filling His mind even 
 in the midst of circumstances most painful and trying, 
 that He expressed His longing desire for the coming of the 
 period of its appointment — we cannot reflect on all this, 
 and fail to be impressed with the conviction, that if there 
 is one ordinance more than another, which ought to con> 
 p 225 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 mand our deepest sympathy, and our most fervent Anxiety 
 to share in the benefits thereof, it is this holy ordinance, 
 which is designed to commemorate a love, the height, and 
 depth, and length, and breadth of which we can never 
 adequately explore, and by which alone any of us can be 
 privileged to tread the streets of the New Jerusalem. 
 
 3. We may also learn the importance of the sacrament 
 of the Supper, from the avowed object of it, as declared 
 by the Apostle. This is, to shew the death of Christ — 
 to hold it up before the view of all as the grand, central 
 truth of revelation, the source of all that is gracious and 
 hopeful to this dark world, and to its rebellious inhabit- 
 ants. Tiie cross or the death of Christ is, we are told, that 
 by which things in heaven and things on earth are to be 
 reconciled. " I, if I be lifted up from the earth, will draw 
 all men unto me." It is the centre of attraction to all the 
 scattered members of the body of Christ throughout the 
 earth — however separated they may be by distance, by 
 nationality, by colour, by sentiment, or other things. Here 
 at the foot of the cross, they are all one in Jesus Christ. 
 Here they all make one common confession, viz., that 
 there is salvation in none other but in Christ. Here they all 
 become partakers of one common hope. Here they all 
 acknowledge one Lord, and profess to be the members of 
 one common family, the children of one common Father. 
 Surely, then, by all who hope to be saved through the 
 blood and righteousness of the Lord Jesus Christ, it 
 ought to be regarded as one of the highest external privi- 
 leges pertaining to them, to bear their part in holding 
 forth and perpetuating the remembrance of that death 
 which is the grand object of their faith, and the foun- 
 dation of all their confidence. " God forbid that I 
 should glory, save in the cross of our Lord Jesus Christ, 
 by whom the world is crucified unto me, and I unto the 
 world." 
 
 4. We may further learn the importance of this holy 
 ordinance, from the manner in which it /uis ever been re- 
 
 226 
 
THE lord's supper. 
 
 garded by the people of God. Wherever the Church of 
 Jesus Christ has obtained a footing — wherever the (lospel 
 has become effectual to gather any souls to the Lord, and 
 thus to lead to the formation of a society of such as be- 
 lieve in and love the Saviour, t/i€re this sacred memorial 
 of the ground of all their hope and spiritual joy has been 
 observed with deep reverence and delight. It is not an 
 ordinance for one Christian Church more than another — 
 it is not the table of one denomination or portion of the 
 visible Church more than another, but it is the Lord's 
 table, for all who welcome with cordial faith the glad tid- 
 ings of salvation, for all who supremely love the Lord, and 
 can say in truth, " I am crucified with Christ, nevertheless 
 I live, yet not I, but Christ liveth in me, and the life 
 which I now live in the flesh, I live by the faith of the Son 
 of God, who loved me, and gave Himself for me." 
 
 In heaven there is no discordant note. There is but 
 one mind — the overmastering apprehension of the dignity, 
 and excellence, and glory of the great Redeemer — there is 
 but one heart, the outgoing of supreme love to Him who 
 loved them with an everlasting love — there is but one 
 voice, the harmonious, unceasing hallelujah of praise, 
 " Salvation to our God, and to the Lar-b that was slain." 
 And on earth, in this imperfect state of the Church of 
 God, if there is any rite in which the bond of common 
 love <o the one Lord does tend to repress all differences of 
 sentiment on non-essential points — all diversities that are 
 of man's and not of God's making, and cement believers 
 in the same brotherhood, as united to the same Elder 
 Brother, feeding on the same heavenly manna, and drink- 
 ing out of the same fountain of living water, which pro- 
 ceeds from the throne of God and the Lamb, it is this 
 precious feast of the Christian passover. And oh ! surely 
 it is a cheering thought to us, as we gather around the 
 table of the Lord, that there we are permitted and enabled 
 by divine grace, to swell the numbers of those who declare 
 that they are not ashamed of the cross of Christ ; that, on 
 
 227 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the contrary, they rejoice in Him as their great King and 
 Head, binding themselves to fight His battles, to main- 
 tain His cause, and to honour all His laws. We thus 
 appear as jjart of the professed, recognized army of the 
 Lord — we affirm that it is our highest ambition to be 
 soldiers of the cross, to be one with the saints in heaven 
 and the saints on earth, to be followers of them who 
 through fiiith and patience are now inheriting the promises. 
 Now, ii such is the importance of this holy Sacrament, 
 none, who do really feel their need of the salvation ot 
 the Gospel, and are seeking to be found in Christ, clothed 
 with His righteousness, and sanctified by His Spirit, will 
 view it otherwise, than with anxious desire to honour Him 
 therein. If you are right-minded toward the Lord, (/. e.) 
 willing to be shut up into the faith of Christ, fleeing from 
 every other refuge to the only refuge from the storm, — 
 ready to take up the cross, and follow Christ, through 
 evil report, and through good report — then, whatever 
 doubts and fears, and agitating, conflicting thoughts may 
 rise up to harass your minds, you have the gracious invi- 
 tation from His own lips, "Come unto me all ye that 
 labour, and are heavy-laden, and I will give you rest." 
 Cast your burden upon Him, tell Him all your desire, 
 give Him your whole confidence, let the heart, however 
 hard and unbelieving, and sinful, be yielded up to Him, 
 and He will not fail to bring you up to the feast with an 
 intense desire for mercy and grace, which no one else can 
 impart. It is His table. He gives the invitation to such 
 as love Him, however meanly they may think of them- 
 selves. And to such. He will fulfil His own words, '* If a 
 man love me, he will keep my words, and my Father will 
 love him, and we will come unto Him, and make our 
 abode with Him." 
 
 II. — THE DESIGN AND NATURE OF THE LORD's SUPPER. 
 
 Whatever theories or opinions may have been held 
 regarding this ordinance, these have not arisen from any 
 
 228 
 
THE LORDS SUPPF.R. 
 
 obscurity in the meaning of the expressions employed, or 
 from any complex ceremonies, or forms to be ol)served in 
 its celebration. The language used in recording its insti- 
 tution is plain enough to every one who is disposed to 
 receive words in their proper, reasonable sense — the cir- 
 cumstances in which our Lord appointed it, arc easy to 
 be understood. There is nothing ambiguous about them, 
 and then, as to the outward form, and the mode of its 
 observance, and the elements to be taken, we can scarce- 
 ly conceive greater plainness or simplicity, 
 
 It is the fact, however, that very conflicting and oppo- 
 site sentiments have been entertained respecting the 
 nature and intention ol this sacred ordinance. By one 
 portion of the professing Church, it has been elevated to 
 a position which ascribes to its observance, its mere ob- 
 servance, a saving power in connexion with the person 
 receiving it, which invests it with the character of a sacri- 
 ficial offering, even the offering up anew of the Lord 
 Jesus Christ in sacrifice, and which, therefore, separates 
 the minister of religion altogether from others, and gives 
 him the office and privileges of a priest in the sight of 
 God. By another section of the visible Church, there is 
 held to be a mysterious, incomprehensible, yet real presence 
 of the Lord Jesus Christ, personally, in the elements of 
 bread and wine ; so that, although there is no sacrificial 
 presentation of the person of the Son of God, yet there is 
 the actual reception of Him, in some way or other, by every 
 one,, in the act of participation. And again, by some 
 others it is looked upon in no other light than as a mere 
 external ceremony, in which we profess our respect for 
 the Lord Jesus Christ, and His Gospel, and our desire to 
 honour Him as the great Teacher and Revealer of the 
 will of God to mankind. 
 
 The first of these, setting forth what is known as 
 the dogma of transubstantiation, is held by the Romish 
 Church. It maintains that the elements are, by the 
 prayer of the priests, changed into the body and 
 
 229 
 
CANADA PRESnVTF.RIAN CHURCH PULPIT. 
 
 blood, soul and divinity, of the Lord Jesus Christ, 
 and, that thus there is a real offering up of the same in 
 sacrifice at every time, and in every i)lacc, where the ordi- 
 nance of the supper, or, as it is called in that Church, the 
 mass is celebrated. This doctrine is founded upon the 
 words of our Lord, when He said : ** Take, eat ; this is 
 my body which was broken for you," and, ** This is my 
 blood of the New Testament, which is shed for many, for 
 the remission of sins." But every candid, intelligent rea- 
 der of Scripture must know that when Christ says, '* I am 
 the true vine," He is not to be understood as stating that 
 He was really a vine; or when He says: " I am 
 the door," that He was really a door, but only that He 
 represented a vine and a door. ** That rock was Christ." 
 The meaning is, that rock was a symbol of Christ. And 
 so, when the language is used in the institrtion of this or- 
 dinance, ** This is my body," it signifies, " This is a sym- 
 bol or emblem of my body broken and bruised for sin." 
 
 Further, not only do oui senses revolt against the bread 
 being anything but bread, but it is still called bread, even 
 after the consecration, "As often as ye eit this bread 
 and drink tJiis cup, ye do show the Lord's death till He 
 come." Then there is the unaccountable thing that Christ 
 could give His own broken body to His disciples, whilst 
 He was sitting beside them, and before He was crucified ; 
 or how there could be many Christs at the same time 
 throughout the world, whenever the ordinance is dispen- 
 sed. Scripture never asks us, and God never asks us to 
 believe anything that is contrary to our reason, and to our 
 senses, though there may be much in nature and in grace, 
 in the natural and in the sniritual world, beyond our reason. 
 Indeed, this is one of those dogmas in regard to which 
 men are compelled to give up their reason, and under- 
 standing and judgment to the demand of fallible beings 
 like themselves. 
 
 The second theory, that of consubstantiation, held by 
 the Lutherans, and by the High Anglican Churchmen. 
 
 230 
 
THE lord's supper. 
 
 has no foundation whatever to rest unon, in the words of 
 the institution. It is a mere expedient to get rid of the 
 absurdity of caUing that the body of Christ, which our 
 reason and our senses affirm without doubt to be bread, 
 liut the truth is, that, instead of getting out of one dilem- 
 ma, they hind themselves in a greater, for how ran the 
 body of Christ be contained in tiiat which every one sees 
 and acknowledges to be a piece of bread ? The dogma 
 of the real bodily presence /// the bread does not in the 
 least degree remove the difficulty connected with the de- 
 mand to believe that the elements are changed into the 
 person of the Son of God. 
 
 The third idea, though so far expressing the intention 
 of the ordinance, does not contain the whole truth. If 
 there be any significance at all in the ordinance, it must 
 be regarded as designed to honour the Saviour, and to be 
 a visible demonstration of the homage, to which He is 
 entitled. But the words of our Lord in its appointment, 
 the occasion of its institution, and the language of the 
 sacred writers regarding it, seem clearly to intimate that it 
 is to be viewed as far more than an outward mark of 
 respect, that it partakes of the character of a covenanting 
 transaction, in which the receiver pledges himself to the 
 service of Jesus Christ ; and the Master of the feast be- 
 stows, in the elements that are used, a seal or confirmation 
 to the believer of his possession of all the precious bene- 
 fits of salvation which are signified thereby. 
 
 Let us, therefore, look at the Scriptural nature of the 
 ordinance, and what it is designed to be, in relation to His 
 Church and people. 
 
 1. It is a commemorative ordinance, or an ordinance of 
 remembrance. It has this character, if the expression may 
 be used, on the very face of it. " This is my body, wliicli 
 was broken for you, this do/// remembrance of Me." This 
 injunction arises from the natural tendency of the heart 
 to backslide from God, and to allow our affections to 
 wander away from Him. How ready are we to a^rppt 
 
 231 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 kindness, to receive gifts from another, and in the act, 
 and at the time of receiving, to express gratitude to our 
 generous benefactor, and yet how little will cause this 
 feeling of thankfulness to become faint, or to disappear 
 altogether ! We have no hesitation in condemning in- 
 gratitude, and yet we practise it without scruple ourselves. 
 We might appeal to every man's conscience for the truth 
 of this — and especially with regard to the things of God, 
 and all His love and kindness to us in the overflowings 
 of the Gospel provision for our perishing souls. Is it not 
 so, that our hearts do condemn us, as neither acknow- 
 ledging, nor valuing, nor reciprocating, as we might have 
 done, the wondrous love of God to us in the providing, 
 and in the application of, the work of redemption, by His 
 Spirit, to our souls ? We need all the aids which can 
 Scripturally come within our reach, to keep our hearts in 
 a right frame, to stimulate us in our gratitude, and to bind 
 us to the fountain of life and grace with stronger cords. 
 
 It is in consequence of this deep-rooted proneness in 
 the heart to turn aside like a deceitful bow, and to forget 
 His marvellous works in their behalf, that we find the 
 Most High appointing memorials, and solemn seasons to 
 be kept by His ancient people, for the purpose of recall- 
 ing such to their minds, and thus of drawing fordi anew 
 their sentiments of gratitude and praise. For example, 
 He appointed the golden pot with the manna, and Aaron's 
 rod which budded, to be laid up in the ark, and kept 
 there, as remembrances of His power and goodness in 
 supplying their wants, and of His determination that His 
 appointments shall be honoured. So also. He com- 
 manded stones to be c cted in the midst of Jordan, as a 
 memorial of His interposition in their crossing of that 
 river into the promised land. And in like manner there 
 was the feast of the passover, the type of the Christian 
 passover, to be observed every year, and to impress upon 
 the hearts of generation after generation the great deliver- 
 ance from bondage, wrought out for their fathers, and all 
 
 232 
 
THE lord's supper. 
 
 the wonderful manifestations of His loving-kindness to 
 them. He thus provided outward means for binding 
 them to His worship and His law, and left them without 
 excuse, when for all that He had done for them they sin- 
 ned still. 
 
 And is not the same principle followed out in the ap- 
 pointment of the sacrament ot the supper, as designed to 
 keep in remembrance that death in which the slaying of 
 the paschal lamb had its fulfilment, and that redemption 
 from sin and death and hell, of which the other was but 
 the type and emblem ? " This do in remembrance of 
 Me." And what ought we to remember, if not the cross 
 on Calvary, where the flaming sword, which turned every 
 way to guard the way of the tree of life, was met, and 
 which opened the door into the holiest of all ? And whom 
 ought we to take part in remembering, according to His 
 own will, and in His own way, but Him who hath not only 
 provided salvation for us at the cost of His own life, but 
 whose voice of love, and the thought of whose favour can 
 alone cheer and comfort our souls in the day of trouble, 
 or when, as earth is fading from our view, and friends can 
 avail us nothing, we have to enter the dark valley of the 
 shadow of death ? 
 
 It is scarcely necessary to say, that the remembrance 
 enjoined in this ordinance is not a bare, unmoving remem- 
 brance of the death of Christ. We may remember the 
 death of Alexander the Great, or of Julius Caesar, or of 
 the Duke of Wellington, or of Napoleon the First, or of 
 any other eminent men, Avho, when alive, occupied the 
 attention and the thoughts of nations on account of their 
 achievements, and the scenes in which they were engaged. 
 But that is a cold recollection, which touches not the 
 affections or feelings at all. The remembrance that is 
 required is a penitent, believing, affectionate, absorbing 
 remembrance, melting the heart into godly contrition for 
 sins, which have pierced tlie Lord of glory — drawing out 
 faith, unswerving faith, in His atonement and prevailing 
 
 '> -1 'J 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 intercession as the only ground ot hope — binding the 
 whole man in soul, in body, and in spirit to the great Re- 
 deemer by a tie of love that will never be broken, and 
 leading to entire consecration to the Lord whose we pro- 
 fess to be. 
 
 Nor is it merely a remembrance of the work of Christ 
 in general, and of the person of Christ, as Emmanuel, 
 God with us, that ought to fill my mind, when I sit 
 down at His holy table, but the remembrance of His dis- 
 tinguishing love, and of His gracious dealings in bringing 
 me to Himself at first, in making me taste of the precious 
 things of the Gospel, and in putting into my possession 
 a treasure which I would not exchange for all that the 
 world contains — the remembrance of all His mysterious 
 ways in Providence towards me — rescuing me, when I 
 stood on the slippery brink of temptation, pardoning my 
 sins, clearing up my way, and carrying me on with won- 
 drous loving-kindness even to the present day. It is 
 when I thus remember Christ with my heart, and by the 
 teaching of His Spirit, that I shall find this ordinance, as 
 multitudes have found it to be, a source of peace and 
 refreshment, and strength, and elevation to the spirit, in 
 the heavenward journey. 
 
 2. The Lord's Supper is a covenanting ordinance. The 
 term sacrament^ from the Latin word sacramentum, the 
 oath or engagement which the Roman soldier took to his 
 commander, very early applied by the primitive Christians 
 to the Supper, clearly proves that this was the original 
 meaning of the ordinance. And, indeed, the language of 
 our Lord Himself, in the words of the institution, indicates 
 the same. " This cup is the new testament in My blood 
 shed for you," or the new covenant of grace, ratified and 
 confirmed in My blood, shed for you. The words are not 
 general, but particular — blood, not shed for men in gene- 
 ral, but for you, my believing people. This ordinance 
 therefore, is not only a sign, representing His death, and 
 all its benefits to be accepted by every one who is willing 
 
 234 
 
THE lord's supper. 
 
 but it is an assurance or seal to you who believe, that the 
 covenant, ratified by the blood shed for you, is made over 
 to you in all its abundant provision for the supply of your 
 ever want — and that just as truly as you partake of the 
 elements in faith, looking to the Lord Jesus Christ as the 
 sum and substance of the covenant, so surely shall you 
 become possessors of all that is stored up in that covenant 
 for time and for etenncy. " Abraham received the sign of 
 circumcision, a seal of the righteousness which he had by 
 faith, yet being uncircumcised." It did jiot communicate 
 righteousness to him, for that he had by faith — it did not 
 communicate faith, for that was the gift of God. But being 
 a believer, being possessed of faith, circumcision was to 
 him, a seal or assurance that the righteousness which shall 
 be unto all, and upon all them that believe, was his. 
 
 In like manner, the partaking of the sacred elements 
 in the Lord's Supper does not impart Christ, or the bene- 
 fits of His salvation to any one. The Lord, by them, mere- 
 ly condescends to assure every believer, that the blessings 
 which they signify, are certainly made over to him, ac- 
 cording to his need. They do not seal the truth of Christ's 
 death, nor do they seal the reality of faith. But they 
 seal to faith, when it is real, the certainty of the fulfil- 
 ment of all the promises which are annexed to a living 
 faith. 
 
 In this view the ordinance of the Supper is most en- 
 couraging and strengthening to the believer, whilst he, on 
 the other hand, consecrates Himself to the Lord in truth, 
 engaging to be His for ever, for Him and not for another, 
 to deny himself, and take up his cross, and follow Christ, 
 as faithful unto death. 
 
 3. The Lord's Supper is an ordinance of communion 
 — communion with Christ Himself, and with His spiritual 
 body, which is the Church. This is plainly gathered from 
 the words of the Apostle Paul, " The cup of blessing, which 
 we bless, is it not the communion of the blood of Chnst? 
 and the bread which we break, is it not the communion 
 
 235 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 of the body of Christ? For we, being many, are one bread, 
 tvjd one l)ody, for we are all partakers of that one bread." 
 
 This implies first, communion with Christ. It is His 
 table, He invites you to it, and for what end ? Certainly 
 to have fellowship with you. When you are invited by a 
 friend to come and partake of his hospitality at the fami- 
 ly board, it is that you may hold converse together, not 
 only thai you may eat the food provided for you, but that 
 you may interchange your views and sentiments for the 
 cementing of your friendship, and for your mutual guid- 
 ance and comfort. So when the great Master of the feast 
 spreads this table, and calls His guests, it is that they 
 may commune with Him, with regard to the interests of 
 their souls, and eternity — that He may open up to them 
 the riches of His love, and the treasures of His grace, 
 and entreat them to take abundantly to the satisfying of 
 all their desires — that they may tell Him all they feel, 
 and all they want, that He may confer light or direction, 
 or consolation, or courage, or increase of grace, that they 
 may go forth invigorated and strengthened for the Chris- 
 tian conflict. How many have thus risen from the table 
 of the Lord, saying in gratitude and truth, " Lord ! it is 
 good for us to be here." And so may you if you come 
 in earnestness, in humility, in the full assurance of faith. 
 
 The language of the Apostle Paul, already quoted, im- 
 plies secondly, communion on the part of the believer with 
 his fellow-believers, and with the whole mystical body of 
 Christ. You profess one common faith, one common 
 hope, one common Lord, one God and Father of all, who 
 is above all, and through all, and in you all. You are all 
 partakers of that one bread, you all drink of one com- 
 mon Spirit, as the members of one redeemed family, the 
 children of one common Father, and having the one elder 
 Brother, even Christ. And what is there wanting, but a 
 larger measure of the Spirit of Christ, to produce those 
 feelings of charity, and benevolence, and love, and con- 
 formity to the will of Christ, which ought to pervade every 
 
 236 
 
THE lord's, supper. 
 
 member of the body of Christ ? It is thcre^ surely, at the 
 foot of the cross, and when handUng the memorials of the 
 dying love of Christ, that hatred, and variance, and strife, 
 should all be dispelled. It is there, in the vie^v of the in- 
 finite evil of sin, as shown in the death of Christ, that 
 every unholy passion should be sacrificed on the altar of 
 God. It is there, in the contemplation of His obedience 
 unto death for us, that we should learn to be " stedfast, 
 unmoveable, always abounding in the work of the Lord." 
 And if any of you depart from the table of communion, 
 still with any ground of controversy between God and 
 you, still with animosity against a fellow-creature, or with 
 any grudge against him, still unwilling to surrender 
 everything to the Lord, and to be His in deed, and in 
 reality, it is not from any fault in the ordinance, but be- 
 cause you have kept your heart closed against the full, 
 quickening, mellowing, sanctifying influence of the love of 
 Jesus Christ, and the working of His Spirit. 
 
 III. UNWORTHY PARTAKERS OF THE LORD'S SUPPER. 
 
 Such, as has already been described, being the nature 
 of the ordinance, and what is implied in the act of com- 
 municating, it follows that they who come to it should be 
 those who are in covenant with God, the Father, through 
 Jesus Christ, It is a mere formality — a vain, unmean- 
 ing thing, yea worse than that, to every one who ventures 
 to draw near to the table of communion, unpardoned, 
 unjustified, unregenerate in heart, unsanctified in life. 
 Hence, the words which follow the narrative of the insti- 
 tution by the Apostle Paul, contain a serious exhorta- 
 tion and an impressive warning. " Wherefore, whosoever 
 shall eat this bread, and drink this cup of the Lord, un- 
 worthily, shall be guilty of the body and blood of the 
 Lord. But let a man examine himself, and so let him 
 eat of this bread and drink of this cup. For he that eat- 
 eth and drinketh unworthily, eateth and drinketh damna- 
 tion to himself, not discerning the Lord's body." 
 
 237 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 The expression " eating and drinking unworthily ^^ is 
 not to be understood as implying any worthiness in the 
 sense of merit, or the possession of any goodness or right- 
 eousness in himself, on the ground of which an individual 
 may be warranted or entitled to seat himself at the table 
 of the Lord, Such an idea is totally opposed to all that 
 is revealed in Scripture regarding the fallen state of man, 
 and the way of salvation through Jesus Christ. " The 
 true circumcision are they, who worship God in the spirit, 
 who rejoice in Jesus Christ, and have no confidence in 
 the flesh." 
 
 The language of the Apostle simply reminds us of the 
 necessity of being in that state of mind which is essen- 
 tial to an acceptable and profitable approach to the table 
 of the Lord. For it cannot be sufficiently borne in mind, 
 that none but believers, such as delight in the law of the 
 Lord, after the inward man, should approach that sacred 
 feast. It is for the disciples of Christ (i. e.), scholars of 
 Christ, however ignorant they may be of many things, for 
 all who are willing to be taught by Him, and to do His 
 will, though they may have much to complain of in their 
 hearts and lives, as inconsistent with the character of the 
 Lord's people, and, therefore, causing them, sometimes, 
 to stand in doubt of themselves. Christ preached to all ; 
 but He Slipped with His disciples. 
 
 If then, thereare those whose consciences testify that they 
 are not in heart devoted to the Lord ; who are giving indul- 
 gence to their carnal desires, and gratifying the lusts of 
 the flesh without scruple, there can be no hesitation in 
 saying to such, "The table of the Lord is not for you." For, 
 as Paul says to the Corinthians, " Ye cannot drink the 
 cup of the Lord, and the cup of devils, ye cannot be par- 
 takers of the Lord's table, and of the table of devils," or, 
 in other words, ye cannot safely eat th; ♦: bread, and drink 
 that cup, whilst you know, and are conscious to yourselves, 
 that you are doing the work of Satan, living in sinful prac- 
 tices, and seeking, habitually, the indulgence of your own 
 
 238 
 
THE lord's supper. 
 
 selfish desires. " Do we provoke the Lord to jealousy ? 
 Are we stronger than he ?" 
 
 The expression, " eating and drinking damnation to 
 themselves," is one which Satan has greatly employed for 
 the discouragement and perplexity, and consequent inju- 
 ry of doubting, yet believing souls, whilst they, who 
 ought to have been thereby awakened, have not been at 
 all troubled. Paul speaks not of those who are filled with 
 anxiety, as to whether they are in a state of grace, whose 
 faith may be weak, whose struggles with temptation and 
 with the body of sin may be severe, and protractedly 
 great, who, in a wrong spirit, we say advisedly, m a wrong 
 spirit, keep brooding over their infirmities and weak- 
 nesses, and the deceitfulness of their hearts, refusing to 
 take the comfort that is provided for them, in the freeness 
 and fulness of Christ, from whom alone, and not from 
 themselves, peace and confidence are to be obtained. 
 He speaks not of such persons at all in the passage, and 
 therefore no one should make use of it for the sake of 
 distressing the hearts of those whom God hath not made 
 sad. But, He speaks of those who approach the table of 
 the Lord, ignorant of its design, or, if knowing it, yet en- 
 tirely despising it, who seat themselves among the friends 
 of Christ, whilst in heart they are His enemies, hating His 
 laws, retaining inwardly the love of sin, rolling it as a 
 sweet morsel under their tongues, or it may be, openly 
 casting dishonour upon their profession, and at the same 
 time upon the holy name by which they call themselves. 
 Such persons do indeed provoke the justice of the Lord, 
 they are guilty of the body and blood of the Lord, they 
 profane His holy ordinance, and so far from applying to 
 the blood of Christ, for the heaUng and salvation of their 
 souls, they act the part of the Jews who said : "His blood 
 be on us and on our children." And is it any wonder 
 that they call forth His righteous indignation, either in the 
 form of temporal judgments, or in the blinding of their 
 minds, and the searing of their consciences, and the har- 
 
 239 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 dening of their hearts, through the power and deceitfulness 
 of sin ? 
 
 For, assuredly, God's ordinances cannot be profaned 
 with impunity. Sooner or later, all will learn that He is 
 not to be trifled with, and whilst to them that truly seek 
 Him, though it may be amidst much imperfection. He will 
 manifest Himself in all the riches of His grace, to all who 
 are formal worshippers, mere professors, and unholy in 
 heart and life. His language is: "What hast thou to do to 
 declare My statutes, or that thou shouldst take My cove- 
 nant in thy mouth ? Seeing thou hatest instruction, and 
 easiest My words behind thee." How necessary, there- 
 fore, the preparation which God alone can bestow! "Search 
 me, O God, and know my heart ; try me, and know my 
 thoughts, and see if there be any wicked one in me, and 
 lead me in the way everlasting." 
 
 IV. QUALIFICATION FOR AN ACCEPTABLE APPROACH TO 
 THE lord's TABLE. 
 
 But whilst the whole tenor of the Divine word, and all 
 right conceptions of the character of God, warn us of the 
 guilt and danger of falsehood in those who approach the 
 holy table of communion, there is at the same time en- 
 couragement of the strongest kind to f;very one who can 
 say to Jesus Christ in truth, "The desire of my soul is 
 to thee, and to the remembrance of thy name." 
 
 The great qualification for an acceptable approach to 
 the Lord's supper, is simply, Love to Christ. You may 
 feel that there is much in you, and about you, which you 
 have reason to deplore. You may be writing bitter 
 things against yourselves — the remembrance of sins un- 
 godly committed may rise up to disturb you ; and con- 
 science may condemn you in many things. But if it is 
 the sincere outgoing of your hearts, "Lord, I believe, 
 help thou mine unbelief," " Lord, thou knowest all things, 
 thou knowest that I love Thee, and that my earnest de- 
 sire is to love ' hee more," then there can be no doubt, 
 
 240 
 
THE lord's supper. 
 
 that he who never broke the bruised reed, nor quenched 
 the smoking flax, will receive you graciously, and love 
 you freely. If in Him, and in Him alone, is all )ur 
 hope — if you look to him as the fountain of supply for 
 your every want, then surely it is in communion with 
 Him in His appointed way, and in spreading out your 
 case before him, that you will find the light, and peace, 
 and quickening, and comfort, and joy, which you so much 
 desire. Declining to hold fellowship with Him at His 
 own table, refusing to honour Him thus as your Redeemer 
 and Lord, you keep away from the place where He is 
 present to meet with His people, and where He bestows 
 the blessing. 
 
 When he was about to assure Peter of His unaltered 
 interest in, and affection for him, He did not say to him, 
 Dost thou repent of thy sin, thy shameful denial of Me ? 
 What hast thou done to show thy sense of guilt ? He 
 simply asked him, "Simon, son of Jonas, lovest thou Me?" 
 So with reference to a place at His table. It is the same 
 question which ought to settle the matter in the con- 
 science of every one, " Lovest thou the Lord Jesus ChristT" 
 
 There are those who set up another standard — an im- 
 aginary standard — one of man's making — a certain de- 
 gree of advancement in the divine life, more or less, as 
 necessary to qualify them for the table of the Lord. And 
 except there is this attainment, they think that neither in 
 their own case, nor in that of others, should there be any 
 participation in "showing the Lord's death," at the sacra- 
 ment of the supper. It becomes us not to pronounce 
 any judgment on those who thus act, but certainly they 
 seem to deal with the matter of observing this ordinance, 
 as if they were looking within themselves and not to 
 Christ, for their ground of dependence. His own mvita- 
 tion is, " Look to me and be ye saved, all the ends of the 
 earth, for I am God, and there is none else." And the 
 doctrine of the Word of God, and that which we are en- 
 joined to preach, is, that wherever there is real faith^ 
 Q 241 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 however weak, and real love, however feeble, there, is union 
 with Christ, and of course the covenant right to all the 
 blessings of salvation. Why, therefore, why not also to 
 the signs and seals of the covenant ? 
 
 Further, some make it an excuse for not coming to the 
 table ot the Lord, that they are afraid they will not be 
 able to keep their engagements — that they will dishonour 
 Christ, and that thus their guilt will be all the greater. No 
 doubt he who lives inconsistently with his profession, does 
 profane this ordinance. He does dishonour Christ and 
 His truth. He does give occasion to the adversary to 
 speak reproachfully. And any such have no invitation to 
 come to the Lord's table, and no right to be there. But 
 if your hearts have really been given to Christ, have you 
 not the assurance that he will make His grace sufficient for 
 you, and perfect His strength in your weakness ? Are 
 not his promises of guidance and protection and support 
 sure to all them that put their trust in Him ? Why then 
 not honour his promises ? Why distrust his own words, 
 "I give unto my sheep eternal life, and they shall never 
 f^rish, neither shall any pluck them out of my hand ?" 
 it is not faith, but unbelief that would lead you thus to 
 doubt. If your hearts are right with God, and stedfast 
 in His covenant, you may be confident of this, that He 
 who hath begun the good work in you will perform it 
 until the day of Jesus Christ. AVhat is any man in him- 
 self, if not upheld by divine power ? ** By the grace of 
 God," says the Apostle, " I am that I am." The same 
 will be the language of every believer. And if your daily 
 prayer, and effort in the strength of God, is to be faithful 
 to the Lord, and to His truth, you need not be afraid, 
 grace will be given you according to your need. 
 
 Let none, then, who have been made \ n'lling in the day 
 of His power, despond or refuse to comply with the Lord's 
 command to His disciples, " Do this in remembrance of 
 me." This ordinance will be the means of quickening 
 believers in the path of duty, of refreshing their spirits 
 
 242 
 
THE lord's supper. 
 
 amidst the disappointments and harassments of this earthly 
 scene, of comforting them under the trials and bereave- 
 ments, and allliclions of life, and of encouraging and 
 strengthening their souls in the heavenward journey. For 
 it reminds them of all that Ciirist hath done and suffered 
 for them, as well as of all the rich provision of the ever- 
 lasting covenant, and, at the same time it binds them to 
 Him with cords of love, with the bands of a man. 
 
 But does any one object, " 1 am not prepared to go to 
 the table of the Lord ?" '^I'his is the worst excuse of any. 
 It is a plain confession that you are conscious of being in 
 a condition in the sight of Ciod, in which you ought not 
 to be. For if you are not fit to appear at tl • Lord's 
 table, how are you prepared to stand before Him in judg- 
 ment ? And do you not know that at any moment you 
 may be summoned to His bar ? Therefore, hear the mes- 
 sage of God himself, " Turn ye to the stronghold, ye 
 prisoners of hope, even to-day do I declare that I will 
 render double unto you." ** Whatsoever thy hand fmdeth 
 to do, do it with thy might, for there is no w ork, nor wis- 
 dom, nor device, nor knowledge in the grave, whither 
 thou goest." 
 
 Especially let the young, whose hearts may have been 
 drawn to the Lord, and to divine things, be encouraged 
 to taV J their place at His table, as resolved to be on the 
 Lord's side, and to follow him fully. Does he not say 
 Himself, " I love them that love me, and they that seek 
 me early shall find me ?" When the Spirit hath in any 
 way touched and impressed your hearts, beware of slighting 
 or putting down such impressions. They are messengers 
 of love and mercy, to guide you to God, and to usefulness 
 here, and to heaven at length. They are not under your 
 control. The sailor cannot command the wind, when he 
 pleases. It is his wisdom to take advantage of it when it 
 blows. So, you cannot command the Spirit at your plea- 
 sure. When He works upon your hearts, be thankful, 
 and obey the heavenly impulse. Delay not to close with 
 
 243 
 
CANADA rRESUYTERIAN CHURCH PULPIT. 
 — -~— m' 
 
 Christ, and to consecrate yourselves to Him. This is the 
 only course of safety, of honour, of peace and usefulness, 
 and real satisfaction. If the annals of the Church were 
 spread out before you, you would find that they who 
 have been most highly exalted in the divine favour, and 
 most honoured in the Lord's service for the building up 
 of his cause in any [ilace, have generally been such as in 
 early life gave themselves to the Lord. His word stands 
 true in every generation. "Them that honour me I will 
 honour, but they that despise me shall be lightly esteemed." 
 The Lord, who alone is worthy, who died for our re- 
 demption demands, and is entitled to the best of our days, 
 the best of our affections, the best of our services, and for 
 our encouragement it is written, *' Those that be planted 
 in the house of the Lord shall flourish in the courts of 
 our God. They shall still bring forth fruit in old age. 
 They shall be fat and flourishing, to show that the Lord is 
 upright. He is my rock, and there is no unrighteousness 
 in Him." 
 
 A 
 
 'm 
 
 "^ 
 
 244 
 
CANADA 
 
 l^rcsbntcriirn Cljitrrlj |Jit(pit. 
 
 BY THE REV. JOHN CAMPBELL. M.A., 
 
 CHAKI-ES STREET CHURCH, TORONTO. 
 
 THE THREE FOUNDATIONS. 
 
 " If the foundations be destroyed^ what can the righteous 
 do?^' Psalm xi. 3. 
 
 "For he looked for a city which hath foundations^ whose 
 builder a)id maker is God" Hebrews xi. 10. 
 
 " Then shall the Kin.^ say unto them on His right hand, 
 Come, ye blessed of my Father, inherit the kingdom prepared 
 for you from the foundation of the world," &*c. Matlliew 
 XXV. 34—46. 
 
 E are all seeking to build for our souls on earth " a 
 lordly pleasure house," and hoping to dwell at 
 last in eternal mansions of bliss. It is a very old 
 aspiration. The Greek loved to think himself 
 under the tutelage of some divinity, and, at the term of all 
 his art, and science, and philosophy, placed an endless life 
 in Elysium beneath the smiles of the 01ym])ian gods. The 
 warlike Roman saw, above the battlements of heaven, a 
 place of grave and dignified repose with Mars and Romu- 
 lus and the twin brethren. Even the fierce Norseman 
 found not all his joys on earth, but, amid the carnage, 
 with death before his eyes, thought of Odin and flowing 
 
 245 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 rivers of mead in the halls of Valhalla, as his endurini^ 
 portion. The blessed light of the true religion, revealed 
 at first to the Jew and, after the coming of Christ, to the 
 Gentile in all its fulness, gave definiteness and reality to 
 this aspiration. Now men know that the " lordly pleasure 
 house " is found where shines the light of God's love and 
 favour, though it come to the veriest hovel on earth ; and 
 that, to them who are thus blessed in time, eternity brings 
 what " eye hath not seen, nor ear heard, neither have 
 entered into the heart of man." We all would fain have 
 God's love now, whatever else we may desire along with 
 or even beyond it, and at last would be admitted to the 
 glorious company of Paradise. But the bright habita- 
 tions of grace here and of glory hereafter do not appear to 
 the eye of sense, nor can they be entered into by any 
 natural powers of man. God and heaven, " the King in 
 His beauty, the land that is very far off," are revealed only 
 to the eye of faith. Our mansions, while we are in this 
 world, are those of faith and hope. Some there are who 
 call these foundations, but this is folly. Faith is the evi- 
 dence of things not seen, real things which exist indepen- 
 dent of our faith ; and hope is displayed in patient wait- 
 ing, longing and working for what is real, though unseen. 
 I can have no true faith and hope unless I am told of 
 something true to rest these levers of the soul upon ; 
 and I have no right to believe in or hope for anything 
 that I have not good grounds for thinking is real and 
 may be mine. Now, there is such a mansion as I want, 
 a blessed resting-place for the soul here and hereafter, 
 real, and that may be mine, I am tr though I be the 
 very chief of sinners. God sent his Son Jesus into the 
 world. In Him the light of Divine glory, with infinite 
 grace, shines upon sinful man, for He is with His people 
 alway, even to the end of the world. He is Immanuel, 
 God with us. He came to be " a hiding-place from the 
 wind and a covert from the tempest ; as rivers of water 
 in a dry place, as the shadow of a great rock in a weary 
 
 246 
 
THE THREE FOUNDATIONS. 
 
 land." They that know His name, put their trust in Him ; 
 they dwell in Him, rejoicing in His fulness, out of which 
 they receive grace for grace ; and for them He, present 
 as well in heaven, is preparing mansions of glory in His 
 Father's house. The mansion of grace in time lies, in- 
 deed, between the foundation and that of glory in eternity. 
 It is very lowly and humble now, but its scaffolding 
 reaches far above the skies, where it is to be perfected. 
 
 Here is one who claims that the mansion on earth is 
 his, and that the heavenly, as a matter of course, will 
 follow. This double home of grace and glory God's Word 
 has set before him, with the invitation to enter in, and by 
 faith and hope he professes to have made it his. Now 
 comes a serious question. Are you sure your house is 
 not what is often called a castle in the air ? your faitli and 
 hope a Fata Morgana, filling the empty horizon with un- 
 substantial spires and battlements, domes and minarets, to 
 melt away before the brightness of the sun or the strength 
 of the wind, and, 
 
 " like the baseless fabric of a vision, 
 Leave not a rack behind ?" 
 
 True, you found it in the Word of God, and can describe 
 the fashion of it ; but this is not enough to make your 
 mansion real. The French call our castles in the air 
 castles in Spain, because many needy adventurers used 
 to make their way in society by professing to own property 
 in a region far enough away to place their falsehood be- 
 yond the reach of detection and exposure. They had 
 heard or read descriptions of Spanish palaces, and could 
 talk well concerning them, drawing such pictures of their 
 fictitious property as the real owners might have envied. 
 These castles rested on the airiest of all foundations, 
 imagination. It comes to this : Has your mansion any 
 foundation, or does the Bible, only furnish you with a 
 model for which you find a pedestal ? The house of all 
 God's people here is built upon the foundation of the 
 
 247 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 apostles and prophets, Jesus Christ Himself being the 
 chief corner stone. The heavenly city, New Jerusalem, 
 has a wall with twelve foundations, and in them the 
 names of the twelve apostles of the Lamb ; and they rest 
 on that rock which is Christ. Such is the abode for 
 -.vhich Abraham and all the faithful looked, a "city which 
 hath foundations, whose builder and maker is God." It 
 is useless, and worse than useless, to look for or trust in 
 one that has not, whether it lie upon the sand of outward 
 profession or the air of imagination ; for when the rain 
 descends and the floods come, and the winds blow and 
 beat upon that house, it shall fall, and great will be the 
 fall of it. To withstand the storms of life and the great 
 floods of death, your house must have foundations strong 
 and deeply laid. What are the foundations of yoi r trust 
 in God and your hope of heaven ? 
 
 For several years past, excavations have been made in 
 the neighbourhood of Jerusalem, for the purpose of dis- 
 covering the site and foundations of the ancient city. 
 Below the remains of hewn stones, the explorers found the 
 rock on which the city 'vas built, tunne'led and chambered 
 down almost to the point where it springs from the great 
 limestone bed in the surrounding valleys. In no Holy 
 Land, but in the Holy Book, men dig for the foundations 
 of that eternal city which remains to l.ie people of God, 
 among the testimonies of the apostles and prophets. Their 
 results are very different. Here is one who has a theory 
 about the foundation which is justified as soon as he turns 
 up the soil. Close to the surface he finds many a beauti- 
 ful stone wall squared and polished, and inscribed with 
 the golden rule of love. He knows the mark of quarry- 
 man and builder both. It is the Spirit of the Living 
 God. He that has such a foundation may make sure of 
 his mansion. So this ipan thinks, and seeks no farther, 
 for he is a Socinian, who believes that God dwells with 
 man from his birth, and that to those who, by deeds of 
 righteousness and love, deserve His grace, He opens the 
 
 248 
 
THE THREE FOUNDATIONS. 
 
 kingdom of heaven. A wiser man makes his appearance. 
 What if these stones of yours be found to rest on nothing 
 but shifting sand or alkivial soil that may wash away ? 
 Where, then, would your mansion be ? I will dig deeper. 
 So he digs and comes to a great seamless stone. He clears 
 away the earth from the side of it, and finds that upon it 
 rest the well-cemented stones of love. That rock is Jesus 
 Christ, and the mortar which binds it and the hewn 
 stones together is faith. I will stop here, says the Armi- 
 nian, lest I should get beyond my depth. Then comes a 
 third excavator. He is not satisfied yet. All looks well ; 
 but, suppose flood or earthquake come this way, will this 
 great rock still stand firm ? He digs down to see if there 
 be anything lower still. Soon he uncovers the spreading 
 base of the rock. It lies deeply imbedded in the strata 
 below, springing from a base firmer than the everlasting 
 hills, rooted in the great rock system that clasps all the 
 earth in its embrace, beneath continents and seas, with- 
 out beginning, without end. He will build on these 
 foundations for they rise from the sovereign grace of God 
 the Father. Men call him a Calvinist, but he is simply 
 one that receives the whole counsel of God. 
 
 I. FIRST FOUNDATION. 
 
 Now all of these are real and true foundations, the pre- 
 sence of the Spirit attested by love, the work of Christ 
 appropriated by faith, and the mercy of the Father appre- 
 hending the sinner, as it sent forth the good Shepherd to 
 find the one that had gone astray and give His life for the 
 sheep. Men mistake when they separate them or stop 
 short at the first or second. Luther even made the mistake 
 once of omitting the upper foundation, and called the 
 Epistle of James, the Episde of the devil, because in it 
 the Apostle insists upon the necessity of love and good 
 works to salvation. He that will have a clear view of hi s 
 heavenly mansion must be shewn by a greater than Paul 
 the more excellent way, must know that he has passed 
 
 249 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 from death unto life by his love of the brethren. John, 
 the patriarch of Alexandria, was one in whom the Spirit 
 dwelt, a kind-hearted, loving man, ever prompt to relieve 
 suffering and do good to the poor. But hir, bishop, Troi- 
 lus, was a man of a different disposition, keen and covetous, 
 yet withal anxious to stand well in God's sight now and 
 ever. One day, the patriarch and his bishop journeyed, 
 when there met them a concourse of poor Christians who 
 had been called to suffer for Christ. " Let us reheve the 
 friends of Christ, brother Troilus " said John. As the 
 patriarch had left his purse at home, this was a call upon 
 the liberality of Troilus, who, to his great grief, expended 
 some thirty pieces of gold upon the fugitives. Going home, 
 he straightway fell ill for grief and sorrow, took to 
 his bed and drew to the very point of death. John heard of 
 this, and, grieving for Troilus, knowing at the same time 
 the cause of his complaint, sent to him the thirty pieces 
 and a letter telling the bishop that the money he had ex- 
 pended was to be regarded simply as a loan. No sooner 
 did his eyes rest on the broad gold pieces than Troilus 
 revived ; the fever departed ; his anxious mind became 
 calm ; and sweet sleep visited him. In his sleep he 
 dreamed. First he saw a goodly mansion fairer than 
 any he had ever known, built of marble and gold, and 
 adorned with rarest skill and workmanship. In the cen 
 tre of it was a magnificent portal, fit for proudest kings to 
 enter through. Against this portal lay a ladder, and, at 
 the top of it, an angel stood, who had just finished en- 
 graving, " The everlasting mansion and resting place of 
 Bishop Troilus. " The sick man's heart was glad at the 
 sight, and he prepared to enter in, when the vision faded 
 and he awoke. Again he slept, and once more beheld the 
 mansion, which seemed more glorious than before. Again 
 he would enter in, but One, stern of aspect, met him and 
 pointed his eyes to the inscription above the portal. The 
 angel was there still, but, by order of the stern one, he had 
 erased what was ^^Titten before, and engraved new chr.- 
 
THE THREE FOUNDATIONS. 
 
 racters, so that now it read, " The everlasting mansion 
 and resting place of John the potriarch which he bought 
 from Bishop Troilus with thirty pieces of gold." It is 
 said that Troilus repenting sent back the money and kept 
 the mansion. The aim of this is not to show that good 
 works merit heaven, but that they vouch for His presence 
 whose leading assures us that we are the sons of God and 
 heirs of the kingdom. " Come ye blessed of my Father " 
 says the Judge at the last day ; " for I was an hungred 
 and ye gave me meat ; I was thirsty .' nd ye gave me drink ; 
 I was a stranger and ye took me inj naked and ye clothed 
 me ; I was sick and ye visited me ; I was in prison anc. ye 
 came unto me. Inasmuch as ye have done it unto one 
 of the least of these my brethren ye have done it unto 
 me." The first foundation is love to the brethren, the 
 fulfilling of the whole law, the fruit of the Spirit. He that 
 loves not is in death ; his are the dry bones still ; he has 
 known no resurrection with Christ. We must exalt love 
 —habitual, universal, unostentatious love. Prophecies 
 shall fail, tongues shall cease, knowledge shall vanish 
 away ; but charity never faileth. At that day when men 
 shall be rewarded according as their de^ds have been, 
 many a life that has been deemed sublime will appear 
 mean and worthless. Knowledge and emotion, brave 
 deeds of warfare or self-abnegation shall go for nothing. 
 Where are the hewn stones with the golden rule and 
 quarry mark ? On them alone is reared thy heavenly 
 mansion. 
 
 But stay ! there are three crosses on Calvary ! and on one of 
 them hangs a man justly receiving the reward of his crimes. 
 A few more hours will end his career on earth : then he 
 fain would enter the kingdom of heaven. If, as the Socinian 
 says, works are the sole foundation of the inheritance, 
 there is no hope for this man. But he turns his dying eyes 
 on Jesus and humbly prays " Lord remember me when 
 thou comest into Thy kingdom." No word of the upper 
 foundation (for after all it is contained in the fulness of 
 
 251 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the next) is spoken by the Saviour at his side. But bold 
 faith has already built the mansion on that Lord's dying 
 love ; and now from Him the answer comes that makes 
 assurance strong " This day thou shalt be with me in 
 Paradise." Or, again, we go back to the days of the holy 
 King David. He has delighted his soul with the well 
 ordered and God glorifying life he leads. Here is a man 
 fitted by God to abide in His tabernacle and dwell in His 
 holy hill. 
 
 ** For him the kingdom of the just, 
 
 Afar cloth glorious shine. 
 And he the King of kings shall see 
 
 In majesty divine. 
 
 Alas no ! God plunges him in the ditch and his own 
 clothes abhor him. " Purge me with hyssop and I shall 
 be clean, wash me and I bhall be whiter than snow. Cast 
 me not away from Thy presence and take not Thy Holy 
 Spirit from me." The foundation seems swept away 
 altogether, as, in the case of the thief, it seemed never to 
 have been laid. I say seem in each case, for :n neither 
 was the upper foundation of the Spirit's laying, really ab- 
 sent. Yel if David had rested only on that Ibundation, 
 his house for eternity must have been in ruins. " By the 
 works of the law shall no flesh living be justified." Good 
 deeds spring from and do not lead to justification. They 
 may be scattered to the four winds of heaven by sudden 
 temptation or the gradual uprising of the old Adam ; 
 burned up at last as the wood, hay and stubble that mingle 
 with gold, silver and precious stones : but in the justified 
 the builder, who is the Spirit, never leaves His post or 
 ceases to set the polished stones in order on the seamless 
 foundation below, the tried foundation stone, the Rock of 
 ages. 
 
 II — SECOND FOUNDATION. 
 
 These instances teach us to dig deeper than the foun- 
 dation of the Socinian. He tells us that on good deeds, 
 
 252 
 
THE THREE FOUNDATIONS. 
 
 the evidences of sanctification, we must build our man- 
 sion of faith and hope. But we ask on what basis that 
 sanctification rests. His answer may be of two kinds, 
 differing according to the measure in which he holds his 
 pernicious error. First, and this is the worst case ; he 
 may reply that sanctification rests on the basis of man's 
 free will, acting in accordance with the natural goodness 
 of his heart ; so that our human nature has but to fol- 
 low its bent towards virtue and holiness to be accepted 
 of God, and judged worthy of the Kingdom of Heaven. 
 We do not wonder at the heathen speaking thus. We 
 are not astonished to hear the voice of Marcus Aurelius. 
 Antoninus, Roman Emperor and pagan philosopher, 
 crying out, while conscience and experience gave it the 
 lie, " How great is the power of min ! He is free to do 
 what he well knows that God will approve, and to receive 
 with resignation all that God may please to send him." 
 But these are not Christian judgments. A British monk, 
 Morgan or Pelagius, who visited Ituly and Northern 
 Africa in the beginning of the fifth century, and there met 
 with an uncompromising opponent in Augustine of 
 Hippo, that great champion of the truth, was the first in 
 the communion of the Church to spread abroad such false 
 doctrine. " Man is born now," he said, " with as much 
 abihty to do the will of God as was Adam." The Psalmist 
 did not know this, for he said " Behold I was shapen in 
 iniquity;" nor He that taught Isaiah to say of Israel, His 
 own people, *' I knew that thou wouldest deal very trea- 
 cherously, and wast called a transgressor from the womb." 
 How different from the teaching of Pelagius is the short 
 description, given in Genesis, and often repeated in Scrip- 
 ture, of what man was and is in God's sight ; " every 
 imagination of the thoughts of his heart was only evil con- 
 tinually." Paul the Apostle was in labours more abun- 
 dant than any that ever held the Pelagian error, and yet 
 he said, " I know that in me (that is in my flesh) dwelleth 
 no good thing." But, secondly, his answer may be, that 
 
 253 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 although man by nature is not wholly inclined to what is 
 good, God, of His goodness, grants grace to him, whereby 
 he is enabled to glorify God and gain eternal life. Such 
 was the answer given by Loilius Socinus, an Italian, who 
 died in Switzerland, and his nephew, Faustus, who estab- 
 lished the - Unitarian system of unbelief in Poland and 
 Transylvania, in the sixteenth century. They so misread 
 their Bibles as to deny to the Divine character the attri- 
 butes of holiness, justice and truth. Here their great 
 error lay. I'hey were right in holding that the work of 
 the Holy Spirit (not however recognized as a pers^on by 
 the Socinians), who is the author of all sanctification, is 
 indispensable for entering the Kingdom of Heaven. They 
 were right also in recognizing the graf^e of that Spirit as 
 present, in a measure, with all men, and specially with 
 them that attain everlasting life. They were wrong, how- 
 ever, in pointing triumphantly to the text, " Come, ye 
 blessed of my P\ither, inherit the kingdom prepared for 
 you from the foundation of the world ; for I was an hun- 
 gred and ye gave me meat, &c." For they lost sight of 
 this fact : the performance of these actions on the part 
 of those whom the King addresses, or their disposilion to 
 perform, was a requirement, a thing necessary for entering 
 the Kingdom of Heaven ; but a requirement is not the 
 procuring cause. A court dress is a requisite for appear- 
 ing in the royal presence. The man was cast out from 
 the marriage supper of the King's son because he had not 
 on a wedding garment. But no court dress in the world 
 would make some men fit to appear before their monarch ; 
 no wedding garment even entides any to sit down at the 
 marriage supper of the Lamb. The King's free invitation 
 is the ground of acceptance in his own court. " Well," 
 says the Socinian, " go back, if you will, to the free grace 
 of God." Now the Book of the free grace of God not 
 only does not recognize on the part of the natural man 
 any power to comply with such an invitation had it been 
 issued, but it does not recognize such a relation naturally 
 
 254 
 
THE THREE FOUNDATIONS. 
 
 subsisting between God and man as that He could invite 
 sinners into His holy i)resence. For it reveals man as 
 exceedingly sinful, altogether unworthy of favour, a rebel, 
 a fit subject for eternal condemnation. There is nothing, 
 spite of all the Socinian's pretensions, either in man's na- 
 ture, or in what he calls the revelation of God's grace, to 
 build sanctification on. '* But," cries this interminable 
 reasoner, as he turns away from the Word that condemns 
 him, " I will show you good men in whom the spirit of 
 goodness must assuredly dwell, for every good and per- 
 fect gift is from above ; men who recognize no other 
 foundation of the heavenly mansion, and find in that very 
 goodness in part their earthly instalment of the everlasting 
 portion." It is very true that every good and perfect gift 
 is from above, and cometh down from the Father of 
 lights. But the father of darkness may reign where they 
 only dwell. Fire and water, iron and gold are good gifts 
 of God ; yet Sodom was destroyed by fire, and the whole 
 of the first race of mankind, with the small exception of 
 Noah and his family, perished by water. Men have turned 
 the steel against each other's breasts, and for gold have 
 bartered their own immortal souls. So men use the 
 goodness of God. How do sinners dare to call that a 
 foundation of heavenly mansions which is but the step- 
 ping stone to repentance, for it is to repentance first that 
 God's goodness, whether found without or within man, 
 calls. Nay, in styling his virtues the gifts of God, the un- 
 regenerate really cond^Jmns the foolish Socinian system ; 
 for how can that which is God's entitle to life eternal ? 
 They who, without a special work of Divine grace, live 
 well and honestly and charitably, are as bankers to whom 
 are committed large sums of money on behalf of the 
 owners. If the bankers possess nothing over and above 
 these deposits, if they themselves are bankrupts, all the 
 wealth of others will not avail them, or save from the 
 clutches of the law. It is as such that the Bible addresses 
 the best among natural men — not as rich, but wretched 
 
 255 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 and miserable, and poor and blind and naked. Ye that 
 build on talents lent are speculating on God's foundation. 
 He will remove the deposit with life if nut before ; your 
 house will fall j your credit and reputation and happiness 
 depart for ever. Ask, for this is a great and important 
 question. Why is God good to me, a sinner ? The answer 
 of His Word is not far off — " Kuowest thou not that the 
 goodness of God leadeth thee to repentance ?" The first 
 step in that repentance is a conviction of utter poverty and 
 hopeless ruin. While in this state there stands One and 
 cries (strange words to the ear of the penniless) " Buy of 
 me gold tried in the fire, that thou mayest be rich ; and 
 white raiment that thou mayest be clothed, and that the 
 shame of thy nakedness do not appear, and anoint thine 
 eyes with eyesalve, that thou mayest see." And, yet 
 more strangely, a voice from the past, but with the same 
 accents, echoes, "Yea, come, buy without money and 
 without price." Buy without money is just another way 
 of saying : Receive the gift. There is only one great gift 
 in the Bible, a gift that includes every other, even these 
 very good and perfect gifts on which you pride yourself. 
 It is the unspeakable Gift of God. The faithful saying 
 and worthy of all ;i ceptation is not the Socinian's motto 
 " God gives grace to win grace and glory ;" but " Christ 
 Jesus came into the world to save sinners." If thou 
 knewest the gift of God thou wouldest ask of Him ; for 
 " God so loved the world that He gave His only begotten 
 Son, that whosoever believeth in Him should not perish, 
 but have everlasting life." You are seeking the founda- 
 tion of good works. It is the gift of God, for " other 
 foundation can no man lay than that is laid, which is 
 Jesus Christ." " Behold I lay in Zion a chief corner 
 stone, elect, precious ; and he that believeth on Him shall 
 not be confounded." 
 
 Justification must precede sanctification. God's gift 
 must be one that makes him who receives it righteous in 
 His sight, without any righteousness of his own. There 
 
 256 
 
THE THREE FOUNDATIONS. 
 
 must be a basis on which the Spirit's work may stand, and 
 that is the work of the Lord Jesus Christ. For we read 
 in the Word that the Spirit comes for sanctification as the 
 gift of an ascended Saviour, who, from the seat of His 
 mediatorial glory, sends down this other Comforter. Faith 
 in the work of Christ, as the mortar that binds the stones 
 of love to the great seamless stone, must precede, or, at 
 least, be coincident with, the sanctifying influences of the 
 Spirit. On that great day of Pentecost, when the multi- 
 tudes from all lands heard, in Jerusalem, the simple story 
 of Christ crucified, and beheld the evidence of His 
 mighty power as Ascended Lord, Peter replied to the 
 trembling ones that cried, ** Men and brethen, what shall 
 we do ?" " Repent and be baptized every one of you, in 
 the name of Jesus Christ, for the remission of sins, and 
 ye shall receive the gift of the Holy Ghost." The Spirit 
 Himself is to be tried, as He dwells in man, by the test 
 of the lower foundation. " Hereby know ye the Spirit of 
 God : every Spirit that confesseth that Jesus Christ is 
 come in the flesh is of God ; and every spirit that con- 
 fesseth not that Jesus Christ is come in the flesh, is not of 
 God." If your spirit be not found building upon the 
 true foundation, God will say of it at last, I never knew 
 you. How simple the command, and the promise 
 that secures the mansion : " Believe on the Lord Jesus 
 Christ, and thou shalt be saved." This is the better 
 foundation, deeper and surer than all man's works, how- 
 ever divine their origin ; for upon it they must all be 
 based. What though the fire of the last day devour all 
 my works, the foundation must stand secure,and on that 
 tried foundation my mansion for eternity is based. Let 
 winds and floods arise, they cannot remove, or for a mo- 
 ment shake, the perfect finished work of the eternal Son 
 of God. 
 
 A Christian lies upon his death-bed, and friends draw 
 near to comfort him in his last moments. They speak of 
 his devout and blameless life, of the good he has done in 
 R 257 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 the church and in the world, of the evidence of divine 
 grace in his heart. Is this music to the ears of the dying 
 man ? Does it, like Amphion's lyre of old, cause the 
 stones of the heavenly mansion to fall into glorious order 
 before his soul, as it hovers on the brink of the eternal 
 world ? Far from it ; it is a painful discord. It is tear- 
 ing his mansion down, and every renewed commendation 
 seems a hand reached forth to pluck a stone from its place ; 
 for he knows the worthlcssness of all these works. 
 " Away, away," he cries, " with all that is called mine ! 
 None but Christ ! He is the true foundation. Of Him are 
 the mansions of glory, which He has gone on high to pre- 
 pare. 'Not by works of righteousness which we have 
 done, but according to His mercy God saved us, by the 
 washing of regeneration and renewing of the Holy Ghost, 
 which He shed on us abundantly through Jesus Christ 
 our Saviour, that, being justified by His grace, we should 
 be made heirs according to the hope of eternal life.' " 
 This is the foundation which Luther re-discovered when 
 Romish error had overlaid it for more than a thousand 
 years. He heard the divine voice that told him where 
 the foundation was, in the monk's cell at Wittemberg, 
 while he studied to teach his students the truths of a Bi- 
 ble he did not understand. He heard it at Bologna, lying 
 upon what he deemed a bed of death, and lamenting the 
 stroke that hindered him from entering the city which at 
 that time he did not scruple to call the holy and eternal, 
 but in which will be found at the day of judgment the 
 blood of many martyrs. At length he reached Rome. 
 A staircase was there, which men pretended had been 
 brought by angel hands from Jerusalem, and to him that 
 on his knees climbed that staircase would be granted the 
 forgiveness of his sins, past and future. Luther began 
 the ascent of Pilate's staircase, and, on his knees, sought 
 to win the favour of heaven, when the old familiar voice 
 of Wittemberg and Bologna sounded in his ear words 
 that never before had so touched his heart : " The just 
 
 258 
 
THE THREE FOUNDAlluNS. 
 
 shall live by faith." lie tied with shame from the place 
 of his proud hiiiniliation, and soon, as to blind Barti- 
 maju? so to him, came the more blessed words of the 
 Son of (lod : "Thy faith hath saved thee ; go in peace." 
 With that inner peace of soul, his feet set upon the rock, 
 his goings established, Luther went forth to his holy war- 
 fare, girding on his Christian armour, and carry-.,g aloft 
 before all the world, and in face of the opposition of Pope 
 and Emperor, man and devil, the words that declared the 
 foundation on w.iich that fearless heart was stayed : "Jus- 
 tification by faith in Jesus Christ." 
 
 Again we take up the words which the Socinian failed 
 to understand : " I was an hungred and ye gave me 
 meat ; I was thirsty and ye gave me drink ; I was a 
 stranger and ye took me in ; naked and ye clothed me ; 
 I was sick and ye visited me ; I was in prison and ye 
 came unto me. Then shall the righteous answer Him, 
 saying. Lord, when saw we Thee an hungred and fed 
 Thee ? or thirsty and gave Thee drink ? When saw we 
 Thee a stranger and took Thee in ? or naked and clothed 
 Thee ? Or when saw we Thee sick or in prison and came 
 unto Thee ? And the King shall answer and say unto 
 them, Verily I say unto you, inasmuch as ye have done 
 it unto one of the least of these my brethren, ye have 
 done it unto me." The key of the passage lies in this : 
 they had received the disciple in the name of a disciple, 
 not as a mere matter of humanity, and so received a dis- 
 ciple's reward. Why should they care for the disciples of 
 Christ more than for other men ? It was the love of 
 Christ that constrained them. The love of Christ's peo- 
 ple, nay the true, unselfish, evangelical love of any man, is 
 based on an apprehension of the infinite love of the Sa- 
 viour. He only who loves Him that begat can love them 
 that are begotten of Him ; he must love the Friend of 
 sinners that will learn to love sinners themselves. The 
 love that begets love to the brethren has its birth-place at 
 the cross of Jesus. It springs into life in answer to the 
 
 259 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 question put by a crucified Saviour to a believing disci- 
 ple : " Lovest thou me ?" There is no true love in any 
 heart until Christ comes to take possess'on, and furnislies 
 that heart with heavenly grace. The stones of love will be 
 multiplied and set in glorious order, only in proportion as 
 the believer leains " to comprehend with all saints what 
 is the breadtli and length and depth and height ; and to 
 know the love of Christ which passeth knowledge." 
 Faith in that love is the link that binds man's poor life to 
 God's great foundation, and makes its future glorious — 
 " the faith that worketh by love." 
 
 Ill, — THIRD FOUNDATION. 
 
 Is there anything deeper than the work of Christ, and 
 the faith that binds me in the bundle of life with Him ? 
 The Arminian is contented to stop here. Can any stone 
 equal this ? he asks. Do we not dishonour the founda- 
 tion by asking the question ? The stone is indeed glo- 
 rious. It is the great foundation on which alone the hea- 
 venly mansion may rest, but it is a stone cut from the 
 mountain, though no human hand had part in the work. 
 Jesus, the Son of God, as Son of Man, He who wears our 
 nature in Heaven, whose glorified body bears the marks 
 of thorny wreath and nails and spear, came to earth as the 
 Father's servant. Hear Him speak of coming to do that 
 Father's will. Listen while He prays to that Father as one 
 who has given Him power over all flesh, that He should 
 give eternal life to as many as the Father hath given Him. 
 Mark the words : •' God so loved the world that He gave 
 His only begotten Son." The grace of the Lord Jesus 
 Christ rests upon the love of God, How is it in regard 
 to the faith that binds to Christ? The Spirit sanctifies 
 him whom Christ justifies ; and the Saviour justifies all 
 that have faith in His atoning blood and perfect righteous- 
 ne<'s. Love is made a condition of eternal bliss, and faith 
 of love ; but what is faith conditioned upon ? Some say 
 it is unconditioned ; others reply vaguely that ^'t depends 
 
 260 
 
THE THREE FOUNDATIONS. 
 
 on circumstances ; and thousands dare not say what is its 
 foundation. Many arguments in regard to it are Uke the 
 statements of the Hindoos respecting the foundations of 
 the earth, which rests, according to them, upon an ele- 
 phant, the elephant standing on the back of a tortoise, 
 which lies upon a coiled-up serpent ; beyond this they 
 cannot go, leaving the inquirer as unsatisfied as he was 
 when first he asked how the world was upheld. Imagine 
 the great mountains of Jenisalem restmg on quicksands, 
 or destitute of a foundation. It cannot be. We must 
 descend deeper into the truth of God. Is there anything 
 that goes before my faith, and on which that faith is con- 
 ditioned? Yes, there is something that lies outside of 
 me altogether. The disciples disputed among themselves 
 as to who should be the greatest in the kingdom of 
 heaven, and Jesus made a little child bis text, saying, 
 "Of such is the kingdom of heaven." " Take heed that 
 ye despise not one of these little ones ; for I say unto you 
 that in heaven their angels do always behold the face of 
 my Father which is in heaven. For the Son of Man is 
 come to save that which was lost. It is not the will of 
 your Father which is in heaven that one of the^.e little 
 ones £' oulf' oerish." Does the little child exercise faith 
 as we under- and it, or is there such a thing as the im- 
 putation of L'irist's righteousness and the sprinkling of 
 His atoning blood, without intellectual apprehension of 
 sin and the Saviour from sin ? An infant dies, and Chris- 
 tian parents mourn their loss, yet feel assured that their 
 loss is Heaven's gain. They who refuse to look below this 
 act of faith admit that the parents are right ; but how can 
 that be if faith is the unconditioned condition of grace 
 and life ? Faith is conditioned, as woiks are upon it ; for 
 it rests upon the free electing love of God. " By grace 
 are ye saved through faith ; and that not of yourselves : 
 it is the gift of God." ' No man," said Jesus, " can 
 come to me except the Father which hath sent me draw' 
 him. All that the Father giveth me shall come to me." 
 
 261 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 " I have loved thee," says the Father, "with an everlasfr 
 ing love , therefore with loving kindness have I drawn 
 thee." There is no condition to this. For no good 
 thing in the sinner, young or old, does God bring him to- 
 knowledge, faith and love. This love of God for fallen 
 man is unconditioned, and all else is conditioned upon it 
 as the great foundation. Now may we cease from our la- 
 bours, with holy awe and fervent gratitude to adore and 
 praise, for no power of thought in earth or heaven can 
 reach below the divine act of free sovereign grace. He 
 who devoutly contemplates the wonders of that grace 
 must find in it the end of all reasoning, and, with Him 
 who brought salvation, exclaim ** Even so, Father ; for 
 so it seemed good in Thy sight." 
 
 Much more does this great doctrine appeal to those 
 who look back to ** the rock when( e they were hewn, and 
 to the hole of the pit whence they were digged." The 
 pious and devoted Toplady relates the following memora- 
 ble incident in his life : — '* It pleased God to deliver me 
 from the Arminian snare before I was quite eighteen. Up 
 to that period there was not, I confess it with abasement, 
 a more haughty and violent free-wilier within the compass 
 of the four seas. One instance of my warm and ignorant 
 zeal occurs now to my memory. About a year before 
 divine goodness gave me eyes to discern and a heart to 
 embrace the truth, I was haranguing one day in company 
 on the universality of grace and the power of free agency. 
 A good old gentleman, now with God, rose from his chair, 
 and, coming to me, held me by one of my coat-buttons, 
 while he mildly said : — * My dear Sir, there are marks of 
 spirituality in your conversation, though tinged with an 
 unhappy mixture of pride and self-righteousness. You 
 have been speaking largely in favour of free-will ; but 
 from arguments let us come to experience. Do let me 
 ask you one question, How was it with you when the 
 Lord laid hold on you in effectual calling ? Had you any 
 hand in obtaining that grace ? Nay, would you not have 
 
 262 
 
THE THREE FOUNDATIONS. 
 
 ■resisted and baffled it if God's Spirit had left you alone in 
 the hand of your own counsel ?' I felt the conclusiveness 
 of these simple but forcible interrogations more strongly 
 than I was then willing to acknowledge. But, blessed be 
 God, I have since been enabled to acknowledge the free- 
 ness of this grace, and to sing, what I trust will be my 
 everlasting scng, ' Not unto me. Lord, not unto me, but 
 unto Thy name give the glory !" We might look to the 
 writings of the great Augustine and tha greater Calvin 
 for confessions such as this, but the words of a greater 
 than either of these will suffice : — " It pleased God," 
 says Paul, " who separated me from my mother's 
 womb, and called me by His grace, to reveal His Son 
 in me." He that calls also keeps. "My sheep," says 
 Jesus, the good Shepherd, " shall never perish, neither 
 shall any man pluck them out of my hand. My Father, 
 which gave them me, is greater than all ; and no man is 
 able to pluck them out of My Father's hand." On this 
 great foundation stands the Rock of our salvation, the 
 Messiah, the Sent of God ; thus firm and sure stands the 
 Christian's mansion of faith and hope, of grace and glory. 
 What new meaning now lies in the words of the King's 
 invitation : — " Come, ye blessed of my Father." Not 
 blessed as a reward of good deeds, but blessed by God's 
 everlasting love, to obtain salvation through Jesus Christ, 
 and bring forth the fruit of the Spirit, are they to whom 
 the King says come. ** Blessed be the God and Father 
 rfour Lord Jesus Christ, who hath blessed us with 
 all spiritual blessings in heavenly places in Christ : 
 a ccording as He hath chosen us in Him before the founda- 
 tion of the world, fhat we should be holy and without 
 blame before Him in love : having predestinated us unto 
 the adoption of children by Jesus Christ to Himself, 
 according to the good pleasure of His will, to the praise 
 of the glory of His grace wherein He hath made us 
 accepted in the Beloved." 
 
 " Ah, but," the question may be asked, " what hope 
 
 263 
 
CANADA PRESBYTERIAN CHURCH PULPIT. 
 
 can this great doctrine bring to sinners?" Every hope is 
 here : for God's Word, that sets this doctrine forth, is full 
 of invitations to all, even the chief of sinners, calling them 
 to faith and life. The call is universal — to all that hear 
 the joyful c jund : for the great foundation is no partial one. 
 It clasps the whole world in its embrace, although it only 
 appears in the glorious Rock of salvation, on which every 
 sinner is called to build. We cannot by human logic 
 reconcile the universal invitation with the electing lo /e. 
 No human wisdom can ; for, in this respect, God's ways 
 and thoughts are farther above ours than the heavens are 
 above the earth. But our ignorance is no measure of 
 God's truth. We see by our feeble sight of sense no point 
 where these two things meet. Nay, they seem to run in 
 opposite directions. Yet, as those who start, back to 
 back, to traverse the globe on which we live, will, if they 
 hold on their course, meet on the other side, so we know 
 that this great mystery will be solved, and the apparent 
 opposites brought into glorious harmony, when the full 
 orb of divine truth shines upon the raptured faces of the 
 redeemed. Let the sinner learn this great truth. Heaven is 
 not the reward of your efforts, your good works or your faith; 
 but men are justified freely by the grace of God. That 
 grace calls aloud to you, " I, Jesus, have sent mine angel 
 to testify unto you these things in the churches. I am the 
 root and the offspring of David, and the bright and morn- 
 ing star. And the Spirit and the Bride say come. And 
 let him that heareth say come. And let him that is athirst 
 come. And whosoever will let him take the water of life 
 freely." 
 
 " Come, ye blessed of my Father," says the King to 
 them upon His right hand, " inherit the kingdom pre- 
 pared for you from the foundation of the world." But 
 how does He speak to them upon His left hand ? How 
 different the address ! He says, " Depari ye cursed ;" 
 but not " of my Father." The Father curses not. He 
 wills not the death of any sinner, but would have all come 
 
 264 
 
THE THREE FOUNDATIONS. 
 
 to repentance and live. The sinner curses himself with 
 the love of sin, and is condemned already, because he 
 believes not on the only-begotten Son of God. The King 
 says, " Depart into everlasting fire ; " but not " prepared 
 for you from the foundations of the world." Ic is "prepared 
 for the devil and his angels." The sinner chooses freely 
 for himself the lot of devils, ranks himself, by opposition 
 to the Divine government and grace, among the angels 
 that left their first estate, and are reserved in everlasting 
 chains, under darkness, unto the judgment of the great 
 day. The sinn Guilds for himself an everlasting dwell- 
 ing-place, the . .aterials of which are all his own. His 
 abode is one of endless misery, reared on the foundation 
 of dead and corrupt works, that grieve the striving Spirit, 
 Below these works lies the rejection of Jesus Christ, and, 
 beneath that rejection, enmity to God. If he is to be 
 saved, it must be from the foundation. Enmity must be 
 turned away, and an apprehension of God's mercy in 
 Christ, with an appreciation of the Divine character, take 
 its place ; whence shall rise faith in the atoning blood and 
 perfect righteousness of the Saviour ; and on this the 
 Spirit's work of sanctification, producing love and all good 
 works. On these three great foundations, distinct, yet all 
 combining in divine harmony of plan, the mansions of 
 grace and glory will be firmly established ; and the day 
 that reveals fully the base on which the soul's eternal 
 pleasure-house stands, will glad the eye and heart of the 
 redeemed with a first true sight of the glorious structure 
 itself. From lowest foundation to highest pinnacle, it 
 will all be found to consist of one material — fi*ee, un- 
 merited Divine grace. 
 
 " Grace all the work shall crown 
 Through everlasting days ; 
 
 It lays in heaven the topmost stoiiCj 
 To grace be all the praise." 
 
 265 
 
James Campbell 8j ^on's 
 
 Sunday School Librancs, 
 
 CONTAINING I I'WAKDS nl' 
 
 ONE THOUSAND VOLUMES, 
 
 Carefully selected from all the Relii^ioiis 
 Publications of Britain, and put up in 
 boxes, varying in prices from One Dollar 
 to Twelve Dollars, and containing from 
 Six to Fifty Volumes each case. 
 
 These Libraries are mnv in extensive 
 use throughout the Dominion; are in 
 ei'ery ivay suitable for Canadian Sunday 
 School Children, and supply a ivant long 
 expressed by Superintendents, Conven- 
 tions, and friends of Sunday School 
 instruction. 
 
 CampbdVs Canadian Sunday School Lib- 
 raries and Catalogues will be supplied by all 
 Booksellers in the Dominion. 
 
yaincs Campbell &> Son's Publications. 
 CANADIAN 
 
 Prize Sunday School Books. 
 
 KATIE JOHNSTONE'S CROSS, 
 
 A CANADIAN TALE. 
 
 By A. M. M. 
 Illustrated. 6o cts. 
 
 JESSIE GREY, 
 
 OR 
 
 THE DISCIPLINE Ox LIFE, 
 
 A CANADIAN TAKE. 
 
 By N. L. G. 
 Jllustratcd. 50 cts. 
 
 THE OLD AND THE NEW HOME, 
 
 A CANADIAN TALE. 
 
 By J. E. 
 
 Illustrated. 60 cts. 
 
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 By ALICIA. 
 
 A CANADIAN TALK. 
 Illustrated. 50 cts. 
 
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 Illustrated. 60 cts. 
 
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JAMES CAMPBELL & SON'S 
 
 CATALOGUE OF 
 
 SABBATH SCHOOL LIBRARIES 
 
 ESPECIALLY USEFUL TO 
 
 Sabbath School Superintendents, Teachers, and for 
 Congregational Libraries. 
 
 JAMES CAMPBELL & SON'S Libraries have been carefully selected, and inclnde all the Sabbath 
 School literature of Britain -neatly lettered for the library shelves, and strongly bound in leather back, 
 unless otherwise described. ^ 
 
 These libraries may be ordeted from any bookseller in the Dominion at the prices offered. 
 
 January, 1873. 
 
 FRONT STREET, TORONTO. 
 
 No. 7— 10 vols. -$1.75. 
 Alice Shaw Library. 
 
 1 Alice Shaw and Ellen Gordon 
 
 2 Elspetli Sutherland 
 
 3 Widow Gray and her Family 
 
 4 Mary and Archie Graham 
 
 5 Highland Chairman 
 
 6 Little Sabbath Breaker 
 
 7 The Two Friends 
 
 8 Thomas Shaw 
 
 9 The Military Blacksmith 
 10 Henry and Eliza 
 
 No. 8—10 vols.— $1.75 
 Favorite Library. 
 
 1 Captain John's Adventures 
 
 2 The German Pastor 
 
 3 Little Patience 
 
 4 Sarah's Present 
 
 5 Dick Ennis 
 
 6 Fanny Garden 
 
 7 Fir Tree of the Jura 
 
 8 Old Margie's Flower Stall 
 
 9 Pleasant Words 
 
 10 How to be Beautiful 
 
 No. 9-10 vols. -$1.75. 
 Legh Richmond Library. 
 
 1 The Young Cottager 
 
 2 The Dairyman's Daughter. 
 
 3 Sisters of Charity 
 
 4 Jessy Allan 
 
 5 The Gardener's Daughter 
 
 6 Sketches of Broadburn 
 
 7 Mary Gi-ant 
 
 8 The Orphan of Kinloch 
 
 9 First Christmas Tree 
 10 The Rescue 
 
 No. 18—7 vols.— $3.25. 
 The Home Library. 
 
 1 Best Things. 
 
 2 Bible Blessings. 
 
 3 One Hour a Week 
 
 4 Great and Gov. I Women 
 .5 Lessons from Rose Hill 
 
 6 The Kind Governess 
 
 7 At Home and Abroad 
 
s 
 
 JAMES CAMPBELL & SON'S 
 
 No.l 9-10 vols. $3.00. 
 Lily Douglas Books. 
 
 1 Or(l(>r and i )is()nler 
 
 2 The Stiulent's Walk 
 
 3 Morning 
 
 4 Fitziilliin 
 
 5 Helen of the Glen 
 
 6 The Fersecut(!(l Family 
 
 7 The Mother Dove 
 
 8 Hannah's Home 
 
 9 Ralph Gemniell 
 10 Lily Donglas 
 
 No. 20-10 volB. -$3.00. 
 Little Pansy Books. 
 
 1 Little Pansy 
 
 2 Andrew Campbell 
 
 3 The Diamond Wreath 
 
 4 Eadie'a Lectures on the Bible 
 
 5 Susan and Magdalene 
 
 6 Charlotte and her Enemy 
 
 7 Why the Mill was stopped 
 
 8 Little Tales 
 
 9 Tom Ilderton 
 
 10 The Broken Hyacinth 
 
 No. 21-13 vols. Cloth— $5.85. 
 " Across the River" Library. 
 
 1 Across the River 
 
 2 Emblems of Jesus 
 
 3 Chastening of Love 
 
 4 The Cedjv. Christian 
 
 5 Comfort for the Desponding 
 
 6 Life Thoughts of Eminent Chris- 
 
 tians 
 
 7 The Orphan 
 
 8 Gladdening Streams 
 
 9 Consolation for Christian 
 
 Mothers 
 
 10 Direction in Prayer 
 
 11 Old Divines 
 
 12 Choice Gleanings 
 
 13 Scripture Imagery 
 
 No. 23—20 vols.— $4.50. 
 Sunday School Library. 
 1 Our Willie 
 
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 5 Tin.' Hallctt Family 
 
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 8 Little Henry 
 
 9 The r.itth; i^'orrester 
 
 10 The Little Woodman 
 
 11 Little Blue- Mantle 
 
 12 Blanche Gamond 
 
 13 \jiiuu' iWhux 
 
 14 Bernard I'ulissy 
 
 15 Pearl of Forgiveness 
 IG Pearl of Faith 
 
 17 Pearl of Contentment 
 
 18 Pearl of Peace 
 
 19 Pearl of Meekness 
 
 20 Pearl of Diligence 
 
 No. 25-16 vols.— $9.60. 
 Sunday School Library. 
 
 1 Anna Ross 
 
 2 Bygone Days 
 
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 4 Margaret of Navarre 
 
 5 Pierre and his Family 
 
 6 Profession is not Principle 
 
 7 Stories by the Author of "Pierre" 
 
 8 Moral and Religious Anecdotes 
 
 9 Beauty and her Plain Sister 
 
 10 The Decision 
 
 1 1 The Last Days of the Martyrs 
 
 12 Philip Coville 
 
 13 Principle antl Practice 
 
 14 Steps in the Dark 
 
 15 Anecdotes of the New Testament 
 
 16 Young Calvin in Paris 
 
 No. 26 -16 vols.— $9.60. 
 Sunday School Library. 
 
 1 Anecdotes of the Old Testament 
 
 2 The Family at Hoatheru.de 
 
 3 Father Clement 
 
 4 The Great Pilot 
 
 5 Joseph the Jew 
 
SUNDAY SCHOOL CATALOGUE. 
 
 6 The Orphans of Glenulva 
 
 7 PoUok's Tiiltvs 
 
 8 Witnessing for Jesus 
 
 9 Memoir of M.-uy Linulie Duncan 
 
 10 Kd^'ed Tools 
 
 11 Pastoral liecollections 
 
 12 Aunt Mahel 
 
 13 The KxiU; of France 
 
 14 Jtaliun lieformers 
 
 15 Martin the Weaver 
 
 16 Bibh' \\ unders 
 
 No. 28 6 vols.- $3.00 
 Sunday School Library. 
 
 1 The Stanihird Bearer 
 
 2 The Moss Ko^e 
 
 3 Alfred and his Mother 
 
 4 Mountain Patriots 
 
 5 Labors of Love 
 
 6 My Tk'antiful Home 
 
 No. 30—50 vols.— $9,00. 
 Select Sunday School Library. 
 
 1 Intluence as it Should be 
 
 2 Old Herbert on his Way Home 
 
 3 Do Good to All 
 
 4 The, Emigrant's Family 
 
 5 Lynn's Creek ; or, Experience 
 
 6 A Lamp to our Path 
 
 7 Saving and Spending 
 
 8 Search the Scriptures 
 
 9 Charles Elliot 
 
 10 Rose and Annie 
 
 11 Charlotte Elmore 
 
 1 2 The Cottage by the Stream, by 
 
 A. L. 0. E. 
 
 13 The Silver Dollar ^ 
 
 14 Futteypoor, by A. L. 0, E. 
 
 15 John Frink 
 
 16 The Passionate Temper 
 
 17 The Sailor's Home, by A.L.O.E. 
 
 18 Friend and Foe, oy A. L. O. E. 
 
 19 A Hasty Blow, by A. L. 0. E. 
 
 20 Proved in Peril, by A. L. O. E. 
 
 21 TheConvict's Child, by A.L.O.E. 
 
 22 A Son of Israel, by A. L O. E. 
 
 23 Clain and Loss, by A. \u O. R 
 21 Th.' P,(.y of Spirit 
 
 25 The Two Koa<ls 
 
 26 Temper ; or, Mary Rowo 
 
 27 Religion at School 
 
 28 A Daughter's Influence 
 
 29 Who is my Neighbour 1 
 
 30 The Spirit that Heals Differences 
 21 The New Scholar 
 
 32 Which is Hai>piest 
 
 33 Christmas Morning 
 
 34 Gregory Krau 
 
 35 Cuff, the Negro Buy 
 
 36 Mick and Nick 
 
 37 The Weaver of Quellbrunn 
 
 38 Pearly Duties and I^uly Dangers 
 
 39 Frank Harper 
 
 40 Efhe Maurice 
 
 41 Bread on the Waters 
 
 42 Fanny Raymond 
 
 43 Ellen Mason 
 
 44 The First, Second, and Third 
 
 Commandments 
 
 45 The Fourth, Fifth. Sixth, Seventh 
 
 and Eighth Commandments 
 
 46 The Ninth, Tenth, and Eleventh 
 
 Commandments 
 
 47 Blind Lily, and other Stories 
 
 48 The Hard Way, an I other Stories 
 
 49 Money and Usefulness, and 
 
 other Stories 
 
 50 Religion and Rubies, and other 
 
 Stories 
 
 No. 32-50 vols.-$11.00 
 Select Sunday School Library. 
 
 1 Andrew Campbell's Visit 
 
 2 The Diamond Wreath 
 
 3 Eadie's Lectures to the Young 
 
 4 Fitzallan, the Catechist 
 
 5 Lily Douglas 
 
 6 Little Tales 
 
 7 Morning 
 
 8 Order and Disorder 
 
 9 Helen of the Glen 
 
JAMES CAMPBELL d- SON'S 
 
 10 The Persecuted Family 
 
 11 llulph Gemnu'U 
 
 12 Tli.i Student's Walk 
 
 13 Susan and Magdalene 
 
 14 Toin llderton 
 
 15 Tiie Motiu'i-Dove 
 
 16 Tlie Broken Hyacinth 
 
 17 Charlotte and her Enemy 
 
 18 Little Pansy 
 
 19 Why the Mill was Stopped 
 
 20 Hannah's Home 
 
 21 Alice Shaw 
 
 22 Captain John 
 
 28 Elspeth Sutherland 
 
 24 Fanny Garden 
 
 25 The Gardener's Daughter 
 
 26 Henry and Eliza 
 
 27 The Highland Chairman 
 
 28 Jessy Allan 
 
 29 Little Patience 
 
 30 Little Sabbath Breakers 
 
 31 Mary Grant 
 
 32 Mary and Archie Graham 
 
 33 Military Blacksmith 
 
 34 Old Margie's Flower Stall 
 
 35 The Orphan of Kinloch 
 
 36 Sarah's Present 
 
 37 Sketches of Broadburn 
 
 38 The Fir Tr; e of the Jura 
 
 39 The Rescue 
 
 40 The Two Fiiends 
 
 41 Thomas Shaw 
 
 42 Widow Gray 
 
 43 The Young Cottager 
 
 44 The Dairyman's Daughter 
 
 45 The German Pastor 
 
 46 Dick Ennis 
 
 47 How to be Beautiful 
 
 48 Pleasant Words 
 
 49 Sisters of Charity 
 
 50 First Christmas Tree 
 
 No. 33—48 vols.— $7.20 
 Select Sunday School Library. 
 1 The One Moss liose 
 
 'g 
 
 2 Live to be Useful 
 
 3 Wisdom's Ways 
 
 4 Sowing and lleapinj^ 
 
 5 The Way to be Ha})py 
 
 6 Trust in God 
 
 7 Tlu; Power of Truth 
 
 8 Little Henry and his Bearer 
 
 9 Faithful Nicolette 
 
 10 Love thy Neighbour as Thyself 
 
 1 1 The Head or the Heart 
 
 12 Little Kitty's Knitting Needles 
 
 13 Sunny Faces 
 
 14 Freddy and his Bible Texts 
 
 15 Fanny Burton 
 
 1 6 Not Easily Provoked 
 
 17 Sunday all the Week 
 
 18 The Giants, and How to Fight 
 
 Them 
 
 19 The Mountain Daisy 
 
 20 Nellie Russell 
 
 21 Little Alice's Palace 
 
 22 Ned, the Shepherd Boy 
 
 23 The Babes in the Basket 
 
 24 What is Better than Gold 1 
 
 25 Who is the Greatest 1 
 
 26 The liainbow Pilgrimage 
 
 27 False Friends and True 
 
 28 Edward's Dream 
 
 29 Little Harriot 
 
 30 Little Charlie's Will 
 
 31 Walter and Mary 
 
 32 Henry and His Father 
 
 33 Annie Lyon 
 
 34 The Old Man's Dream 
 
 35 The Wise Question 
 
 36 Drops of Rain 
 
 37 Curious Eyes 
 
 38 Miriam's Reward 
 30 Is God for Me 1 
 
 40 The Good Friend 
 
 41 Happy Old John 
 
 42 Fear Not 
 
 43 I Want to Get On 
 
 44 Helpful Mary 
 
 45 Stories on the Lord's Prayer — 
 
 1st series 
 
SUNDAY SCHOOL CATALOGUE. 
 
 46 Stories on the Lord's Prayer — 
 
 2nd series. 
 
 47 The Search for Happiness 
 
 48 Short Sermons on the Lord's 
 
 Prayer 
 
 No. 35—20 vols.— $5.00. 
 Select Sunday School Library. 
 
 1 Goklsmith's Widow 
 
 2 Narrow Way 
 
 3 Jennet Gill 
 
 4 Hall and Hovel 
 
 5 Grace Abbott 
 
 6 No Work, No Wages 
 
 7 Missing Boat 
 
 8 Jessie Wilson 
 
 9 Profession and Practice 
 
 10 Castilian Martyrs 
 
 11 Loss of the Kent 
 
 12 Martyr's Daughter 
 
 13 Jennie, the Crotchet Worker 
 
 14 Roses and Thorns 
 
 15 A Little More 
 
 16 Michael, the Miner 
 
 17 Lessons from Life 
 
 18 Hannah More's Narratives 
 
 19 Cottage Readings in Biography 
 
 20 The Two Journeys 
 
 No. 36—20 vols.— $5.00. 
 Select Sunday School Library. 
 
 1 Annie Walton 
 
 2 The Flight of tlie Camisards 
 
 3 The Boundary Tree 
 
 4 Blind Celestine 
 
 5 Little Orange Sellers 
 
 6 The Faithful Nurse 
 
 7 The Motherless Family 
 
 8 Little Robert 
 
 9 The Pink Tippet 
 
 10 The Pious Mechanic 
 
 11 Emily Rowland 
 
 12 Tempers, with Hints for Im- 
 
 provement 
 
 13 History of Robert Benson 
 
 14 The Swedish Shepherd Boy 
 
 15 Waste Not, Want Not 
 
 16 The Way to Ruin 
 
 17 The Happy Resolve 
 
 18 The Little Watercress Seller 
 
 19 The Right and Wrong ^^^ays 
 
 20 Philip Gray 
 
 No. 37—20 vols.— $6.00. 
 Select Sunday School Library. 
 
 1 Switzerland, Historical and De- 
 
 scriptive 
 
 2 Nineveh and the Tigris 
 
 3 The Inquisition 
 
 4 lona 
 
 5 The Ancient British Church 
 
 6 Modern Jerusalem 
 
 7 Sketches of the Waldenses 
 
 8 Life of Martin Boos 
 
 9 Life of Lady Russell 
 
 10 Ancient Jerusalem 
 
 11 Life's Last Hours 
 
 12 Tdumea and Arabia 
 
 13 Successful Men of Modern Times 
 
 14 Remarkable Escapes 
 
 15 Tyre 
 
 16 Life of Luther 
 
 17 Our English Bible 
 
 18 Protestantism in France 
 
 19 Do. do. 1574 to 1685 
 
 20 The People of Persia 
 
 No. 38—20 vols. -$6.00. 
 Select Sunday School Library. 
 
 1 Annie Foster 
 
 2 Annie Sherwood 
 
 3 Aunt Upton 
 
 4 Barth's Stories, Old Testament 
 
 5 Do. New Testament 
 
 6 Basil 
 
 7 The China Cup 
 
 8 Charlie Scott 
 
 9 Daybreak in Britain 
 
 10 Emily Gray 
 
 11 The First Trial 
 
JAMES CAMPBELL d- SON'S 
 
 12 Flowers of tlio Forest 
 
 13 Footprints of" Popery 
 
 14 Frank Harrison 
 
 15 Great Truth 
 
 IG Harriet Russell 
 
 17 Harry, tlie Sailor 
 
 18 Harry, the Whaler 
 
 19 Hive and its Wonders 
 
 20 Home Tales 
 
 No. 39 20 vols. -$6.00. 
 Select Sunday School Library. 
 
 1 Isabel 
 
 2 Jane Hudson 
 
 3 Kind Words 
 
 4 ]\Iore Kind Words 
 
 6 Kindness to Animals 
 
 6 Little Violet 
 
 7 Mackerel Will 
 
 8 Midshipman in China 
 
 9 Missionary Book 
 
 10 My Br(jtlu;r Ben 
 
 11 Naughty Girl Won 
 
 12 Nellie Newton 
 
 13 New Cobwebs 
 
 14 Napoleon Bonaparte 
 
 15 Norah and Her Cow 
 
 16 Present in Prose 
 
 17 Pleasant Tales 
 
 18 Tales for Thinkers 
 
 19 Scriptnre Illustrations 
 
 20 Taylor's Bar of Iron 
 
 No. 40—20 vols.— $6.00. 
 Select Sunday School Library. 
 
 1 Lessons Worth Learning. Boys 
 
 2 Do. do. For girls 
 
 3 Little Budget. For little girls 
 
 4 Chapters ft)r Children 
 
 5 Cmmtry Tales for the Young 
 
 6 Cheerful Chapters 
 
 7 Picture Book 
 
 8 Rosa's Childhood 
 
 9 Steps up the Ladder 
 
 10 The Snow Storm 
 
 11 The Weed with an 111 Name 
 
 12 The Young Hoj)-))ickers 
 
 1 3 Young Folks of Hazelbrook 
 
 14 The Apprentice 
 
 15 Lads of the Factory 
 
 16 Young Women of the Factory 
 
 17 The Fireside 
 
 18 Hours with Working Women 
 
 19 The Miracle of Life 
 
 20 Rose and Crown Lane 
 
 No. 41-20 vols. $9.00. 
 Select Sunday School Libraxy. 
 
 1 Dick Bolter 
 
 2 Frank Netherton 
 
 3 Gilbert Gresham 
 
 4 The Golden Mushroom 
 
 5 Jessie and Her Friends. 
 
 6 Johnny McKay 
 
 7 The Little Seabird 
 
 8 The Lost Key 
 
 9 Lintonville 
 
 10 Margaret Craven 
 
 11 Patty Bailey 
 
 12 The Richest Man in Todmorden 
 
 13 While they are with us 
 
 14 Mark Steadman 
 
 15 Little Jos^y 
 
 16 Grade's Visit 
 
 17 Hartfield 
 
 18 Charles Brown 
 1*.'» School Boys' Stories, 1st 
 20 Do. do. 2nd 
 
 No. 44 -13 vols. -$1.80. 
 Select Sunday School Library. 
 
 1 Dairyman's Daughter 
 
 2 Hubert Lee 
 
 3 Lina and Her Cousins 
 
 4 Younsj- Cottao-er 
 
 5 Lost Lambs 
 
 6 Stories for Little Lambs 
 
 7 Margaret Jones 
 
 8 Rose in the Desert 
 
 9 Martha and Rachel 
 
 10 Prince in Disguise 
 
SUNDAY SCHOOL CATALOGUE, 
 
 1 1 Gertrude and her Bible 
 
 12 Bright-eyed B(!ssy 
 
 13 Stories of Child Life 
 
 No. 45-30 vols. - $4.50. 
 Select Sunday School Library. 
 
 1 Adopted Son, by A. L. 0. E. 
 
 2 Am I a Sinner"? 
 
 3 Angus TarUon, by A. L. O. E. 
 
 4 Harry Dangerfield, by A.L.O.E. 
 
 5 The Third Commandment 
 
 6 True Heroism, by A. L. O. E. 
 
 7 First Winter in the City 
 
 8 Frank Forrest 
 
 9 Augustine Strecker 
 
 10 The Babes in the Wood 
 
 11 The Giants and How to Fight 
 
 Them 
 
 12 The Prince in Disguise 
 
 13 The liose of the Dessert 
 
 14 Martha and Iter Hymn 
 
 15 The Concealed Bible 
 
 16 Right and Wrong 
 
 17 Forgiveness, the Christian's Re- 
 
 venge 
 
 18 The Pearl, by A. L. 0. E. 
 
 19 The Cripple, by A. L. 0. E. 
 
 20 The Child's Suit, by A. L. O. E. 
 
 21 Falsely Accused, by A. L. O. E. 
 
 22 The Promise, by A. L. O. E 
 
 23 The Plot, by A. L. 0. E. 
 
 24 The Eight Bells and Their Voices 
 
 25 The Fortress, by A. L. O. E. 
 
 26 The Blow 
 
 27 Mary's First Place, by A.L.O.E. 
 
 28 The 'Wreck of the Dart 
 
 29 Merely Harrison 
 
 30 Willie's Watchward 
 
 No. 50-11 vols.-$8.25. 
 Children's Hour Library. 
 
 1 Miss Matty 
 
 2 Horace Hazlewood 
 
 3 Found Afloat 
 
 4 The White Rose of Glen wold 
 
 5 Jessie Oglethorpe 
 
 6 Paul and Marie 
 
 7 Archie Mason 
 
 8 The Woodfords 
 
 9 Old Andy's Money 
 
 10 Marius FJaminiJis 
 
 11 The Rhine Inundations 
 
 No. 52 -32 vols.- $6.50. 
 
 Society for Promoting Christian 
 
 Knowledge Library. 
 
 1 Dermot 
 
 2 Fall of Clay Pit 
 
 3 Four Gifts 
 
 4 Johnnie Goodall 
 
 5 Little May 
 
 6 Annie and Miriam 
 
 7 Autumn Leaves 
 
 8 Little Runaway 
 
 9 Our Susan 
 
 10 Annie and Willie 
 
 11 George Catchpole 
 
 12 Moss Rose 
 
 13 Margaret's Month 
 
 14 Harry Burke 
 
 15 Jemima's Brooch 
 
 16 Raspberry Garden 
 
 17 Village Chatterbox 
 
 18 Little Mountaineer 
 
 19 Good and Bad Name 
 
 20 Kate Darrell 
 
 21 Susan Manners 
 
 22 Freeland's School 
 
 23 Charlotte and Grace 
 
 24 Cheshire Boatman 
 
 25 Prove it. Brown 
 
 26 Nelly's Easter 
 
 27 Grace's Choice 
 
 28 Village Artist 
 
 29 Whi^e Cliff 
 
 30 Gypsy Jim 
 
 31 Alexander Locke 
 
 32 Dora Playfair 
 
8 
 
 JAMES CAMPBELL d- SON'S 
 
 No. 53— 23 vols.- $4.75. 
 
 Society for Promoting Christian 
 
 Knowledge Library. 
 
 1 Dying Soldier 
 
 2 Angry Si)irit Tamed 
 
 3 Alice Forrester 
 
 4 Cobbler's Wife 
 
 5 Owen Netherby's Choice 
 
 6 Shells and Tebbles 
 
 7 Maurice and His Mother 
 
 8 Faith Ashlnirn's Life 
 
 9 Gertrude Leigh 
 
 10 Joseph Ray 
 
 11 The Village Girls 
 
 12 Arthur Granville 
 
 13 The Three Siiillings 
 
 14 James Brown 
 
 15 Amy's Watchword 
 
 16 Susan Baker 
 
 17 Truthfulness 
 
 18 The Heavy Sixpence 
 
 19 Little Children's Duties 
 
 20 Ann Scott 
 
 21 Jack the Runaway 
 
 22 My Sister Patience 
 
 23 Louisa Hollis 
 
 No. 54-40 vols.— S8.00. 
 
 The!Society for Promoting Christian 
 
 Knowledge Library. 
 
 1 Mary Warden 
 
 2 Robert Martingdale 
 
 3 Jack Reeves 
 
 4 Spring Violets 
 
 5 Helen Somers 
 
 6 Peggy Thompson 
 
 7 George Wallis 
 
 8 Little Milly 
 
 9 Charlie's 
 
 10 Gravenstein Apple 
 
 11 Sarah Wells 
 
 12 "Which Way did the Wind 
 
 Blow?" 
 
 13 Little Jenny 
 
 Dog 
 
 14 Clergyman's Lesson 
 
 15 Law of Kindness 
 
 16 Two Ciuistiuas Days 
 
 17 East Kingsford 
 
 18 Dreams Realized 
 
 19 Street Singers 
 
 20 Bear and Forbear 
 
 21 Helen and Sarah 
 
 22 Cyril's Treat 
 
 23 T(;mptation 
 
 24 The Promise 
 
 25 Milly Fenton 
 
 26 Littl'j Rose 
 
 27 Harry Dean 
 
 28 Mary and Charlie 
 
 29 Helen Templeton 
 
 30 Picture Book 
 
 3 1 Live and Let Live 
 
 32 The Young Widow 
 
 33 Strolling Musician 
 
 34 Old Christie 
 
 35 Hannah Lade 
 
 36 Amy Arnold 
 
 37 Seed and Fruit 
 
 38 The Village Tale 
 
 39 Hannah 
 
 40 Gossip of Stode 
 
 No. 56—13 vols.— $5 50. 
 Lamp of Love Library. 
 
 1 Lamp of Love. 
 
 1st series 
 
 2 Lamp of Love. 
 
 2nd " 
 
 3 Lamp of Love. 
 
 3rd " 
 
 4 Limp of Love. 
 
 4th " 
 
 5 Lamp of Love. 
 
 5th " 
 
 6 Lamp of Love. 
 
 6th " 
 
 7 Lamp of Love. 
 
 7th " 
 
 8 Lamp of Love. 
 
 8 th series 
 
 9 Lamp of Love. 
 
 9th " 
 
 10 Lamp of Love. 
 
 10th " 
 
 1 1 Lamp of Love. 
 
 11th " 
 
 12 Lamp of Love. 
 
 12th '' 
 
 1 3 Lamp of Love. 
 
 13th " 
 
SUNDAY SCHOOL CATALOGUE. 
 
 9 
 
 No. 57— 14 vols- $4 25- 
 
 The Commandment with Promise 
 
 Library. 
 
 1 The Week, or the Duties of tho 
 
 Fourth ComniaiKhnent 
 
 2 The House of the Thief 
 
 3 Farmer Coodall and His Friend 
 
 4 Lessons from Nature 
 
 5 The Commandment witli Promise 
 
 6 My Station and its Duties 
 
 7 Memory's Records 
 
 8 The Guilty Tor.gue 
 
 9 Going to Service 
 
 10 Mrs. Bhickett; her Story 
 
 11 Little Mary's Legacy, and the 
 
 Story of a Basket 
 
 12 "Almost Persuaded," a Tale of 
 
 Village Life 
 
 13 Sam Bolton's Cottage 
 
 14 The Happy Mute 
 
 No. 61-23 vols ,-$960. 
 Select Sunday School Library. 
 
 1 Aunt Edith 
 
 2 Kenneth Forhes 
 
 3 Lilies of the Valley 
 
 4 Clara Stanley 
 
 5 Children of Blackberry Hollow 
 
 6 Passing Clouds 
 
 7 Warfare and Work 
 
 8 Evelyn Grey 
 
 9 Donald Eraser 
 
 10 Safe Comj)ass 
 
 11 The King's Highway 
 
 12 Bessie at the Seaside 
 
 13 Joy in Departing 
 
 14 Little Peat Cutter 
 
 15 Heleu ; or, Temper and its Con- 
 
 sequences 
 
 16 The; Captain's Story 
 
 17 Mabel Grant 
 
 18 The Three Sisters 
 
 19 Teddy's Dream 
 
 20 Little Crowns 
 
 21 History Refornuition for Children 
 
 22 Do. in Britain 
 
 23 Do. in France & Spain 
 
 No. 63 20 vols. $1200 
 Songs in the Night Library, 
 
 1 Wonderful Works 
 
 2 Our Earthly House and its 
 
 Builder 
 
 3 Life's Battle Lo.«.t and Won 
 
 4 Ludovic ; or, the Boy's Victory 
 
 5 Enoch Boden 
 G Pilgrim Street 
 
 7 Fishers of Derby Haven 
 
 8 Songs in the Night 
 
 9 Orphans of Glen Elder 
 
 10 Gleanings for Mother's Meetings 
 
 11 Fern's Hollow 
 
 12 Children of Cloverly 
 
 13 Nails Driven Home 
 
 14 Two Little Brucea 
 
 15 Little Ben Had den 
 IG Irish Stories 
 
 17 Mary Coverly 
 
 18 Queen's May 
 
 19 Abel Grey 
 
 20 Little Serena 
 
 No. 66— 15vols.-$4.50 
 Goodname Library. 
 
 1 Han-y Blake 
 
 2 The Fisherman 
 
 3 Kate and Her Brother 
 
 4 Dame Buckle 
 
 5 George Wayland 
 
 6 Maiirice Guildford 
 
 7 Tim Peglar's Secret 
 
 8 The Peacock Butterfiv 
 
 9 Ben Bolt 
 
 10 Play Hours 
 
 11 Alice Benson 
 
 12 Will Forgers 
 
 13 Stories from Switzerland 
 
 14 Robin, the Runner 
 
 15 Chanty's Birthday 
 
10 
 
 JAMES CAMPBELL A- SON'S 
 
 No. 67—24 vols — $6 00 
 Old Humphrey Library. 
 
 1 Every Day Tales 
 
 2 Lively Lectures 
 
 3 Sketch Book 
 
 4 True and New Things 
 6 Ripe Fruit 
 
 6 Portfolio 
 
 7 Pleasant Pages 
 
 8 Tales for all Times 
 
 9 Jottings about Home 
 
 10 Kural Rambles 
 
 11 Fireside Tales 
 
 12 Bundle of Stories 
 
 13 Little Year Book 
 
 14 Aunt Mary's Tales 
 
 15 The Nevers 
 
 16 Willie jMaitland 
 
 17 Milly and her Two Friends 
 
 18 The Corner Houses 
 
 19 Susy's Mistake 
 
 20 Frank's Victory 
 
 21 Who is my Neighbour 
 
 22 The Chaffinch's Nest 
 
 23 Elsie Lee 
 
 24 Blind Effie's Trial 
 
 No. 68-12 vols. -$3. 50 
 Temperance Library. 
 
 1 Ten Nights in a Bar-room 
 
 2 Fast Life 
 
 3 A Wasted Life 
 
 4 Nights with the Wasliingtonians 
 
 5 The Burnish Family 
 
 6 The Fortunes of Fairleigh 
 
 7 The Lathans 
 
 8 Our National Vice 
 
 9 Nephalism, the True Temperance 
 
 10 Cousin Alice 
 
 11 Ritter Bell 
 
 12 James Sterling 
 
 No. 70-16 vols.— $80). 
 Temperance Library. 
 1 Danesburgh House 
 
 2 Drift 
 
 3 Retribution 
 
 4 Troubled Waters 
 
 5 Glen Erne 
 
 G Raclud Noble's Experience 
 
 7 Cieoi'ge Harrington 
 
 8 Dunvarlieh 
 
 9 Tlie Fiery Circle 
 
 10 Isabel Jardin's History 
 
 11 The Co\entrys 
 
 12 Scri})turc Wines 
 
 13 Kings wood 
 
 1 4 Sketclies of Life and Character 
 
 15 Autobiography of George Easton 
 IG Dr. Willoughby and His Wine 
 
 No. 71 -6 vols .-$3 50. 
 Crown of Virtue Library. 
 
 1 The Crown of Virtue 
 
 2 Biljle Jewels 
 
 3 Anna Leo 
 
 4 A Year Abroad 
 
 5 The Christian Warrior 
 G Bible Pearls 
 
 No 73-6 vols. -$1,80. 
 Pleasant Grove Library- 
 
 1 Pleasant Grove 
 
 2 Basket of Flowers 
 
 3 Thy Kingdom Come 
 1 Little Eddy Hill 
 
 5 The Dairvman's Daughter 
 G The Angel Fairy 
 
 No. 81—12 vols— S9 00. 
 Sunday School Library. 
 
 1 Rosa liindsay 
 
 2 Newlyn House 
 
 3 Alice Home 
 
 4 Labourers in the Vineyard 
 
 5 Little Harry's Troubles 
 
 6 The Children of the Great King 
 
 7 Sunday School Photographs 
 
 8 Select Christian Biographies 
 
 9 James Nisbet 
 10 Noble Rivers 
 
SUNDAY SCHOOL CATALOGUE. 
 
 11 
 
 11 Tho TTarloys of Chnlsea Place 
 
 12 Violot iind Daisy 
 
 No. 83 -15 vols— $3 50 
 The Cheerful Giver Library. 
 
 1 Jeaniii Hay 
 
 2 Lily Ramsay 
 
 3 Archie I)ou«,'las 
 
 4 N(mI Faii-leii,'li 
 
 5 Minnie and Lottie 
 
 G Granville's Journey 
 
 7 John Butler 
 
 8 Christ fricd's Journciy 
 
 9 Katy Watson 
 
 10 Biddy, the Maid of All Work 
 
 11 Maggie Morris 
 
 12 The Suffering Saviour 
 
 13 Tibbii!. tlu; Charwoman 
 
 14 The Ti-ue Christmas 
 
 15 The Eu'broiderer 
 
 No. 85-5.vols.-$2.25. 
 A. L. 0. E. Library. 
 
 1 The Claremont Talrs 
 
 2 Chri.'stiMn Coniiuorl,., 
 
 3 What is a Christian "? 
 
 4 The Wanderer In Africa 
 
 5 Tales Illustrating the Parables 
 
 No. 86-5 vols. ~$3 00. 
 A. L. E Library. 
 
 1 Christian Love and Loyalty 
 
 2 Ned Franks 
 
 3- The Lake of tlie Woods 
 
 4 Sheer Off 
 
 5 Braid of Cords 
 
 No. 104— 13 vols.-ffi3 00. 
 Sunny Scenes Library. 
 
 1 Sunny Scenes 
 
 2 "Buy an Orange, Sirl" 
 
 3 Allen White 
 
 4 Ruth Allan 
 
 5 Our Village Girls 
 
 6 Joseph Martin 
 
 7 Bob, the Crossing Sweeper 
 
 8 Don't Say So 
 
 9 William Freeman 
 
 10 Maggy and Her Feather 
 
 11 IheChildien's Annual, 1809 
 
 12 Do do. 1870 
 
 13 The Children's Treasury. Vol. 1 
 
 No. 105 24 vols. $475. 
 Sunday School Library. 
 
 1 How to Spend a Week Happily 
 
 2 Paulina 
 
 3 Take Care of Numbtn- One 
 
 4 A Day at the Seaside 
 
 5 Natalie 
 
 Tho Cowslip Gatherers 
 
 7 Susan Gray 
 
 8 Serene no Safe 
 
 9 A Teacher Taught 
 
 10 Love and Trust 
 
 11 Wild Ro.se Hollow 
 
 12 Norah's Trial 
 
 13 The Cord of Life 
 
 14 The Cord of Love 
 
 15 The Cord of Sin 
 
 16 Mission Cards 
 
 17 Cards of Friendshij) 
 
 18 Cards of Affliction 
 
 19 An Heir of Heaven 
 
 20 A Conqueror 
 
 21 A Light, by A. L. O. E. 
 
 22 Light in the House 
 
 23 The Law of Kindness 
 
 24 A Happy New Year 
 
 No. 112-10 vols— $4.60. 
 Select Sunday School Library. 
 
 1 Pictures from the Bible 
 
 2 Young Men of the Bible 
 
 3 The Blade and the Ear 
 
 4 Fred's Fresh Start 
 
 5 Margaret and Her Friends 
 G Barton Todd 
 
 7 Little Crowns 
 
 8 Silvermere Annals 
 
 9 Mother's Warm Shawl 
 
 10 The Right Way 
 
1$ 
 
 JAMES CAMPBELL iS; SON'S 
 
 No. 114 6 vols. $2 75. 
 Winning Words Library. 
 
 1 M'imiiii^' Wnids, 1st .scries 
 6 Wiiuiiii<,' Words, fitli series 
 
 2 Wiiiiiiiij,' Words, 2nd " 
 
 3 Wiiiiuiig Woids, 'M'd " 
 
 4 Wiimiii-,' Words, -Hh " 
 
 5 Wiuniii;,' Words, nth " 
 
 No. 117 20 vols -$9.00. 
 Little Red Cap Library. 
 
 1 Littlo Red Cap 
 
 2 AriKtld Leslie 
 
 3 Look Ui) 
 
 4 CatlieriiK! Howard 
 
 5 The Brother and Sister 
 
 6 Litthi George 
 
 7 Little Way 
 
 8 The City Cousins 
 
 9 Down in a Mine 
 
 10 Grace Diuhiniond 
 
 11 The Chihiren's Trial 
 
 12 Clara llowsell 
 
 13 The Yomif; Envelope Maker 
 
 14 Alice Leigh 
 
 15 Anna Lee 
 
 IG My School Days 
 
 17 Stories of Village Lads 
 
 18 Margaret Browning 
 
 19 Matty Gi gg 
 2C Lilian 
 
 No. 119— 26 vols. -$425. 
 Sun ly School Library. 
 
 1 Little Nettie 
 
 2 Annie and ^Fary 
 
 3 The Little Black Hen 
 
 4 Maggie's Christmas 
 
 5 Martha Hill 
 
 G Gertnule and Lily 
 
 7 A] then 
 
 8 The Basket of Flowers 
 
 9 Robert Dawson 
 
 10 The Babes in the Basket 
 
 11 The Dairyman's Daughter 
 
 12 
 13 
 14 
 15 
 
 k; 
 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 o«) 
 
 23 
 24 
 25 
 2G 
 
 Jane TTmlson 
 
 Ruth Kliner 
 
 The Litth' Italian 
 
 Hattie and Marcus 
 
 Kiite Darh^y 
 
 Carolin<i Katon 
 
 Maiy 15urns 
 
 Little Josey 
 
 Tiiehard TTarley 
 
 Tluj Heiiiiit of Stentorp 
 
 The Young Cottager 
 
 The Children on the Plains 
 
 Tom Watson 
 
 The Prince in Disguise 
 
 The Jewish Twins 
 
 No. 121 5 vols. $2 80. 
 Canadian Prize Library. 
 
 1 Katie Johnstone's Cross 
 
 2 Jessie Gray 
 
 3 Old and New Home 
 
 4 Sowing the Good Seed 
 
 5 Emily's Choice 
 
 No. 122—6 vols. -$1. 75. 
 Select Sunday School Library. 
 
 1 Ned Turner 
 
 2 Burtie Corey 
 
 3 Agnes Leith 
 
 4 Hugh Nolan 
 
 5 Lucy and Her Friends 
 G The Cord of Love 
 
 No. 123-15 vols. -$300. 
 
 Society for Promoting Christian 
 
 Knowledge Library. 
 
 1 The Apricot Tree 
 
 2 Tales for Little Ones 
 
 3 Be Kind 
 
 4 The Two AVeddings 
 
 5 Richard Martin 
 G Blind Nellie 
 
 7 Little Neighl)ours 
 
 8 The Vicar's Story 
 
 9 Ruth Benson's Dream 
 10 The Boat Race 
 
SUNDAY SCHOOL CATALOGUE. 
 
 IS 
 
 11 Martlm'H Hihlc 
 
 12 Cii[.tiv(' CliildnMi 
 
 13 RoHtj Ai'clirr 
 
 14 Jnck Mill-tin's Slioos 
 
 15 MiimioH Doll's House 
 
 No. 124 50 vols. -$7 50. 
 
 Select Sunday School Library. 
 
 1 Still Ilajjpy ill .losu.s 
 
 2 Visit to tlio Holy Laud 
 
 3 lla-r^'ed Seholiirs 
 
 4 William Tyndal 
 
 5 Shepherd l>oy 
 
 6 Mary and Lucy Gutzlaff 
 
 7 Pilgrim i'oy 
 
 8 Bechuana Girl 
 
 9 Mr. Moffat and the Bechuanas 
 
 10 Terror by Ni.i-ht 
 
 11 Moravian Missionaries 
 
 12 Jejana, &c. 
 
 13 Africaner 
 
 14 IL-athen Sacrifices 
 
 15 Little Jewess 
 
 16 Story of the Samaritans 
 
 17 The Cripple 
 
 18 J. H. and his Nurse 
 
 19 The Italian Boy 
 
 20 The Hoat und the Drowned Officer 
 
 21 Ellen Sinclair 
 
 22 Labourer's Daughter 
 
 23 The Hook of the Lord 
 
 24 Aunt Sarah's Stories 
 
 25 Counsels to the \oung 
 
 26 Daniel Baker's Talk 
 
 27 Eastern Traveller 
 
 28 Grandmother's Parable 
 
 29 Blind Man and Pedlar 
 
 30 White Lies 
 
 31 Rose Bud 
 
 32 New Hebrides 
 
 33 Forest Flower 
 
 34 History of Minna 
 
 35 Elizabeth Bales 
 
 36 Naaman and Elisha 
 
 37 Huguenot Galley Slave 
 
 38 Bodfoidshire T inker 
 
 39 Well Watered I'h.ins 
 
 40 Snencs in Africa 
 
 41 Minor Scripture Character 
 
 42 Peter Thomp.son 
 
 43 Mari(m Lyle Ijurd 
 
 44 Destrnctiou of Jerusalem 
 
 45 Anne Bell 
 4t; The Baby 
 
 47 Life of Colonel Blackader 
 
 48 Life of Captain J. Wilson 
 
 49 Plain Thoughts 
 
 50 Watt's Songs 
 
 No 125 30 vols -$7 60. 
 Select Sunday School Library. 
 
 1 Johti Barr 
 
 2 Bohemian Martyrs 
 
 3 My Father's God 
 
 4 Child's Story Book 
 
 5 Learn to Say No 
 
 6 Life of Rev. G. T rosso 
 
 7 Kemarkable Places 
 
 8 llible Uhymes 
 
 9 Kind Words 
 
 10 Life of Zuinglius 
 
 11 Life Sketches 
 
 12 Little Nelly 
 IH Guilty Tongue 
 
 14 Life of Howard 
 
 15 Madagascar Martyrs 
 
 16 Remarkable Youth 
 
 17 Old Anthony's Hints 
 
 18 Captives of Abb's Valley 
 
 19 Missionary Tales 
 
 20 Learning to Converse 
 
 21 Learning to Feel 
 
 22 Learning to Think 
 
 23 Learning to Act 
 
 24 Memoir of General Burn 
 
 25 Token for (Jhildren 
 
 26 French Protestants 
 
 27 History of the Inquisition 
 
 28 Youth's Gleaner 
 
 29 Little Hob True 
 
H 
 
 JAMES CAMPliKLL <C- SOiYS. 
 
 30 L;»boiircrs in tlio Ka.>^t 
 
 No 126-21 vols. $6 00. 
 Select Sunday School Library. 
 
 1 Our Fatliir 
 
 2 Wntcrloo i<oldicr 
 
 3 Walk.s of llsi'f'ulncss 
 
 4 ProvicK'ticc of (iod 
 
 5 Traditions of Covenanters, Series 1 
 
 6 Traditions of Covenanters, do. 2 
 
 7 Traditions of C()ven!int<;rB, do. 3 
 
 8 Life of ,Iohn Knox 
 
 9 Miracles of Christ 
 
 10 Interesting Narratives 
 
 11 CaniiiheH's Voynpos 
 
 12 Mis.-'ionary Records 
 
 13 Sketches of the Presbyteriao 
 
 Church 
 11 An(C(h>tes on the New Testament 
 15 Lives of the I'atriarchs 
 IG Apples of Gold 
 
 17 Conversations of a Father, Series 1 
 
 18 Do. Do. Do. 2 
 11) Anecdotes on Old Testament. 
 
 Vol. 1 
 
 20 Do. do. Vol. 2. 
 
 21 The Keciter 
 
 COMMKNTAHIKS, ( YCL(»Pi:i)IAS, DICTIONAIIIIvS, MANUALS, &C., 
 
 CAIIKFTJLLY SKr.^:C^I<:I>, 
 
 And recommended to Sabbath School Teachers for ntndy and reference. 
 
 Alford's, Dean, IIow to study the 
 New Testament. Vol. I. The 
 Gospels and Acts. Vol. II. 
 The Epistles (tirst section.) 
 Vol. 111. The Epistle (second 
 section) and The Revelation. 
 Small 8vo. pei- volume 1 00 
 
 The New Testament. Au- 
 thorised version revised. Fcap. 
 8vo. cloth 1 00 
 
 • Nonpareil edition. Small 
 
 Svo 45 
 
 Tischondorfs New Testament. 
 The authoi-ised English ver- 
 sion, with inti-oduction, and 
 various readings from the three 
 most celebrated manuscripts 
 of the original Greek Text. 
 Tavichnitz edition. Post Svo., 
 clothlimp GO 
 
 60 
 
 Biblical and Theological Dic- 
 tionary, designed as an illus- 
 trat(Ml commentary on the Sa- 
 cred Scriptures. With numer- 
 ous wood engravings. By 
 Samuel Green. Fcap Svo., 
 cloth .0 
 
 Beeton's Bible Dictionary, a 
 Cyclopiedia of the truths and 
 narratives of the Holy Scrip- 
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