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Bishop 0/ the M. K. Church in Catuida.

^*««f«.-.

President of Albert Uniuer»it.y, Belleville, Ont.

THE

iellioilil I'pl^eopal |l|ii7cl| |iilpii

A VOLUME OF SERMONS,

BY THR 11BMBER8 OF THR

NIAGARA, ONTARIO, AND BAY QUINTfi

CONFERENCES

or THB

M. E. CHURCH IN CANADA.

VOLUME I.

BDITBD BT THB

REV. B. F. AUSTIN, B.A.

TORONTO :
HUNTER, ROSE AND COMPANY.

MDOOCLXXIX.

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Entered according to Act of the Parliament of Canada, in the year one
thousand eight hundred f.nd seventy-nine, by Rev. B. F. Austin,
♦ B. A., in the office of the Minister of Agriculture,

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PRINTRD AND BOaND
BY

HUNTER, ROSE & CO.,
TORONTO.

Svii»TKvif!!"i» i>«i,^ *'^^^ • ••■■■••■ '. ' ^ -- ■ '\mh\}^^h^}f^\^ii%U}-(^>.-

book is esteemed orthodox without an
introduction. Hence painful as the work,
of preparing one may be to the writer,,
and tedious as its reading may appear to the reader,
the task is generally heroically performed by each
as a part of that tacit and almost universal obedi-
ence men yield to custom. Most preface writers feel it
incumbent upon them to introduce their works in a
tone of apology. Accordingly, the average preface
begins with an argument carefully elaborated to prove
that the work it introduces is one absolutely needed by
the public — that its place in the temple of literature
is either unfilled or unworthily filled — and then ends
with a meek apology to its readers for troubling them
ad the world with so tame and imperfect a production.
If any apology be needed for the publication of the
present volume of sermons it will be amply sufficient

PREFACE.

to recall the commission of the men whose p**oduc-
tions grace its pages : — " Go ye into all the world and
preach the Gospel unto every creature." Is there any
limitation here expressed or implied to the viva voce
meth.^ of preaching ? The primitive Gospel preacher
was a herald of glad tidings, and though limited in his
methods by the necessities of his age, there can be no
reasonable doubt that, had he possessed the multiplied
discoveries of the present day, he would have utilized
the printing press and all useful inventions in the pro-
mulgation of Gospel truth as quite in keeping with the
terms of his commission. The burning zeal of Paul, and
the whole-souled earnestness of Peter would have cap-
tured and utilized every invention of their age for
reaching the public mind and heart with the saving
truths of the Gospel. Why should an apology be made
for a published any more than a spoken sermon ?

The men whose productions are here introduced to
the reader are men called of God and set apart by the
Church for the proclamation of Gospel Truth. They
are, without exception, men who have made themselves
heard and felt in this country and in the church of
their choice. A part of these discoui-ses are given ver-
hatvm as delivered by their respective preachers on
various occasions. The rest were written amidst press
of ministerial or official duties, and if the ciitical reader
should here and there discover traces of hurried prepa-

PREFACE.

ration, this fact must be a sufficient excuse. All the
sermons are furnished by request, and the writer re-
grets that press of business and illness prevented four
other ministers, who were invited to contribute a ser-
mon each, from complying. As to the origin of the
book, a single word is sufficient. It has long been felt
that a volume similar to the present, giving the seiiuons
of some of the representative men of the various Con-
ferences, would be hailed with great interest by the
M. E. Church membership and ministry, that such a
volume would tend to raise the tone of pulpit effort,
that it would fonn a small yet worthy contribution to
the native literature of that body, that it would be
treasured as a lasting memento by the admiring friends
and spiritual children of the men whose names it bore
long after their voices were hushed in the stillness of
the grave. Accordingly a Committee of Publication
was formed and a proposal made through the C. G. Ad-
vocate asking for a guaranteed sale sufficient to meet
the cost of publication, and promising a donation of all
the profits of the enterprise to the benevolent funds of
the Church. The i)roposal failing, the writer as a mem-
ber of the original Committee, concluded to go on with
the publication upon his own responsibility, and upon
promises of co-operation in the sale of the work, has
already pledged nearly five hundred dollars toward
the various enterprises of the Church.

▼i PREFACE.

The reader of this volume will find a pleasing var-
iety in subjects and style of treatment, and can scarcely
fail to happen upon some discourse suited to his pecu-
liar taste or spiritual condition. If he believes with a
modern author that " the history of the world is fast
losing itself in the history of the Christian Church,"
and that the world's hope is somehow bound up in the
destiny of the " stone cut out of the mountain without
hands," he cannot fail to be interested in the clear and
convincing exposition of " The Church of God." If he
is striving to learn the one secret source of strength
and nobility in human character, he will find it in
" Strength through Faith." If the eyes of his under-
standing have been opened to perceive spiritual things,
he will survey with unmingled satisfaction " The
Wealth of True Believers." The revelation of God's
character given by " The Later Prophet " must enrich
the mind and heart of every reader. If any doubt
should exist in the reader's mind as to the nature of
scriptural confession, he will find a clear and convinc-
ing statement of that doctrine in " The Confession of

If the dreaded sleep of the Enchanted Ground of
which the immortal Dreamer speaks, should have over-
come any of the pilgrim readers of this book, the ser-
mon on " Self-Examination " will quicken their steps
toward the celestial City.

>ii

U-L_._

PREFACE.

Vll

All Christians will study with [)rofit the elements
of "Genuine Church Prosperity," and linger with
mournful pleasure in contemplation of" Calvary " and
rejoice in *' Certainty in Christ and Christianity." The
careless sinner will find in the sermons on " The Profit
of Godliness " and " Sinners Admonished, ' thoughts
worthy of deep consideration and admonitions worthy
of acceptance. The earnest Christian will find the only
true source of spiritual enjoyment and abundant use-
fulness in " Abiding in Christ," and be inspired to a
lofty type of Christian life by " Paul's Experience and
Prospects." All ministerial readers will be specially
and profitably interested in " The Gospel Ministry "
and in " Winning Souls." The student of " the Central
doctrine of the Christian system" will find rich thought
upon his favourite theme in the sermons on " The
Atonement " and ** Man and the Daysman." All lovers
of clear and cogent argument will delight in the whole-
sale demolition of sceptical objections which is con-
tained in the sermon on " David's Choice." Whether
the reader has been in the habit of rendering to God
the praise due to His name or not, he will be led by
reading the " Praise of God" to admit that " it is a good
thing to give thanks unto the Lord." If the dark
clouds of trouble and sorrow have thrown their shad-
ows over any reader's pathway, " Divine Companion-
ship " will cast a cheerful ray amid the gloom, and

VUl

PEE FACE.

afford real consolation to che pilgrim passing " through
the valley of the shadow of death."

A clear and faithful presentation of *' Salvation by
Grace" through faith — th summary of apostolic
preaching and the distinctiv . doctrine of the Refor-
mation — appropriately closes the volume. ; .

If the present volume meets sufficient encourage-
ment, a second will be issued early in 18S0.

B. F. AUSTIN.

Prescott, May 1st, 1879.

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THE

METHODIST EPISCOPAL CHURCH PULPIT.

THE CHURCH OF GOD.

By Rev. Albert Carman, D.D.,

Bishop of the M. E. Church in Canada .

" These things write I unto thee, hoping to come unto thee shortlj'

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iving (jod, the

xiicoc uiiiiigo T.xluc J. uiiuv/ uiic»i, U'w^'iiio Myj V^V^liXV lillUV- _^

hut if I tarry long that thou mayst know how thou oughtest t<i belia\ e
thyself in the House of God, which is the Church of the Li
Pillar and Ground of the Truth."— Ist Tim. iii., 14, 15.

|NE of the main difficulties we have in pro-
moting the welfare of man on earth is in
keeping societies and organizations to their
central ideas. Every society has a central
idea ; and for the most part the ce^'tral ideas of our
societies and organizations partake of the character of
goodness and benevolence. For, bad as men are, there
are not many that associate for what is acknowledged
among themselves as wrong, and crime, and sin. The
greatest transgressors attempt to cast over their deeds
some coloring of virtue, and to justify to themselves,
at least, the violence and harm of their acts. Men do
not combine to murder for the pleasure of murdering,
or to steal for the sake of stealing, but they steal and
murder for some ulterior end ; anything, they say, to

!*■ ,

til.

iiy

i THE CHURCH OF GOD.

get their bread, to seize on wealth, or to repress or
overthrow some opposing power. In Holy Scripture
it is set down as the hist depth of depravity and
apostasy when men not only do wrong but take plea-
sure in them that do it. Surely they are far gone and
diabolical when they glory in profanity and obscenity,
for the violence and the vileness thereof ; and when
they gloat over murder and rapine, and find their chief
pleasure in the murderer and the robber. Here is a
frightful ruin, such a rioting companionship of evil
doers — this is hell itself.

But, ordinarily, it is not so with human organizations.
The prompting is to do good and get good, and men
associate with this aim. In fact, this is the only safe
and lasting basis of association. Sin segregates, sepa-
rates, disintegrates. Its envies, jealousies, ambitions,
lusts, prides, violences, guilts, suspicions, accusations,
slanders and recriminations, must rend intelligent be-
ings asunder, and snap the ties that hold us in comfort
and peace. There can be there no confidence, tender
affection, respect and love — society's mild and mighty
bonds. Yet Christianity does not leave us so far
alienated that we wish one another no good. It is a
uniting, organizing energy, and under its impulses we
associate for mutual benefit. We feel and acknowledge
the brotherhood of man, and seek its blessings. But
sin pushes in its diverting and disintegrating forces,
and herein arises our trouble. Who will say, in the
present constitution of things, it is not well to have
Temperance Societies ? And yet what true friend of
temperance has not mourned in seeing Temperance
Associations converted into Glee Clubs and Dancing
Schools ? " Rescue the Perishing " is the grand cen-
tral idea. Yet hundreds associate in the organization
so named that never once feel the noble impulse or do

fHH CBVttCH OF" Got).

the brotherl}'^ act. Is it any wonder that it is wall
nigh impracticable to keep to the central idea ; that,
notwithstanding the devotion of the few self-denying
and courageous labourers, the institution gradually
slides off into a debating school or a focus of social
entertainments ? Oddfellowship or Masonic fi'aiernity
may have a good central life. The cultivation and
direction of beneficence, brotherly sympathy, and cer-
tain mutual aid, are noble objects ; but it is sad to see
good fellowship degenerate into dissipation and ex-
travagance. The defence of Protestants and the main-
tenance of their principles are aims worthy of the
association of the noblest minds ; but it is grievous to
see Orange Lodges mere partisan clubs, formed and
kept together to serve the party purposes of some
political leader. And so throughout the range of huuian
association. A society starts well enough, is a neces-
sity of its times and circumstances ; but likely, before
long, designing men will find means to subvert its
principles, pervert its energies, or divert its influence
and power to their own ends.

Can it, then, be wondered at that in this same world,
among these same men, with the same affections and
desires, the Church of God should share, to some ex-
tent at least, the isame disaster, and encounter the same
difficulties in the prosecution of its work ? Can it be
a matter of surprise that proud, ambitious, revengeful,
covetous, crafty, selfish men, sometimes creeping irv
unawares, should do their utmost to employ even the
Church of the Blessed Christ for their own base pur-
poses — to use even this institution of the Lord God,
Almighty, for their personal ends ? And how often
alas ! we find it even so. To many a merchant the
Church is a good place to get customers ; to the candi-
date in elections it is a good place to get votes ; to the

THE CHURCH OF GOT).

iJli

stylish it is a good place for display, and to the curious
a good place to see and hear; to the sociable, it is a plea-
sant place to meet a friend ; to the young man it affoi'ds
the best opportunity to obtain a wife ; to the young v^o-
man, a husband. And so men weigh and estimate the
Church of God. To them it is worth just as much as
the chance it affords for the gratification of some de-
sire of the flesh or the mind. If it will do that, it is of
some use, worthy of some attention ; if not that, then
none whatever. Men flip the Church, the Church
which Jesus purchased with His own blood, at their
finger's ends, and toss it over their shoulders as of no
account to them ; they have no obligation to the
Church of God. ^ icy are not members of the Church.
They are nothing to the Church ; the Church is no-
thing to them. It is nothing to them, except it can be
used for their selfish ends. Now we do not say that
the Church of the living God, in its visible organiza-
tions is not a good place to get votes or to obtain cus-
tomers ; we do not say it is not a good place for the
young man to seek a wife, or the young woman to be
found of him that becometh a husband. Were I a
tradesman or a merchant, I would rather have the
custom of Christian men than of any other under these
heavens. Were I a. politician, I would rather have the
votes of Christian men than of any other in the land.
With them I would rather be in the minority, than with
the roughs, the godless and infidels, the blasphemous,
drunken and vicious, in the majority. Elected to stay
at home, I should call my election won, when the peo-
ple of God, the sober and virtuous were my supporters,
rather than elected to serve the rowdies of the land,
and ultimately the wreckers of the State. Were I
seeking a wife, where should I rather go, than among
the devoted women in the House of the Lord ? Yea,

THE CHURCH OF GOD.

in the House of the Lord, and atnong the people of God,
lind I my portion, the full supply of all my temporal
wants. The Church of God in covenant provides all
that, and much more. But, alas, alas ! for the man t hat
can see nought but las temporal necessity, or feel
nought but his vain desire ; and then can imagine that
the Church of Christ is to be the sport of his fancies
or the tool of his machinations.

There is likely no subject of human thought, there
is certainly none so often spoken of, concerning which
there are so many misapprehensions, so varied and un-
tenable views, as concerning the Church of Christ.
Whether from the blindness of the mind through sin, from
insufficient examination, from the multiform prejudices
of education, or from the conceits of self- righteousness,
nearly every man that claims to have given the matter
any attention, has his own theory upon it — making the
Church of God this kind of organization or that, or none
at all,'likely to tally with the mould of his opinion, or
the manner of his life. The sincere incjuirer upon this
subject will^ of course, go to the Word of God and be
governed by it. There is scarcely any other source of
information, and this is certainlv the ultimate Court of
Appeal. God alone can tell us the origin , nature, and
end of His Church. W'^e may imagine, spc. ;date, and
build; but all our theories and plans mu.st stand or fall
by the Inspired Word, and upon this subject the Bible
is explicit. We need not be lost amid doubts and un-
certainties. The Holy Spirit instructs us as to the
character of the building of God, and enables us to
clear away the misconceptions of men as well a^ to as-
certain the idea of the Lord Jehovah, the central idea
uf the Church : and our first business is with the mis-
conceptions of men. It is important to clear them away.
We shall show, therefore, wh£t,t the Church is ■rtoi, though

THE CHURCH OF GOD.

so thou<^hfc to be by many men ; and, in the second place,
what the Oliurch of God is, as portrayed in the Word of
God.

In the first place, then, the Church of God is not a
voluntary human organization. No two men, or two
hiUKb'ed, or two millions, ever came together, and per-
sonally, or b}"- deputies, organized the Church of God.
No man, no set of men, ever adopted its constitution,
or established its laws. It arose not by the will or
wisdom of man, but by the will, wisdom, and power of
God. Its foundations are in eternity — in the nature,
covenants, and decrees of the Eternal God ; its consti-
tution is His Revealed Will and Word ; its laws are
the utterances of His mouth. Men ma}^ at their plea-
sure, organize a Temperance Society, a Masonic, or an
Orange Lodge ; they may prescribe, change, or annul
the conditions of membership ; they may institute or
annihilate at will. But not so with the Church of the
Living G-od. They cannot alter its conditions of mem-
bership one jot or tittle. They can add nothing to its
constitution and laws ; they cannot take the least thing
away. No Pope, Council, Conference or Synod can in-
terfere here. Be it remembered, we are speaking of
the Church of God : not of the Church of England or
the Church of Rome ; not of the Church of the Pres-
byterians, or the Church of the Methodists. We speak
of the Church of God, the Church of Christ; that
Church to which a man must belong to be saved, to
enter heaven. It is the kingdom of God, the kingdom
of heaven. The Lord God, Sovereign Ruler, with au-
thority indisputably supreme prescribes, and com-
mands ; it is ours to accept and obey. And we may
well rejoice this is so. No pope or king, or council
or cabinet, can interfere with the terms of human sal-
vation. Our membership in the Church of Christ is

THE CHURCH OF GOU. 7

between our souls and ourselves on the one hand, and
tho Living God on the other. God in Christ presents
the terms of salvation ; we. through Christ, accept, and
so become meu-bers of His living body. The provisions
and terms are of CJod; ours is acceptance or rejection.
Accepting, we are saved ; we are members of the
(Jhurch; which is not founded or perpetuated by the
will or ordinance of man, but by the mind and will of
God. It is not a voluntary human organization.

Nor, on the other hand, is it a comjmlsory human
institution. It is of no civil or political origin. No
king, or court, or council, decreed or established it. It
does not subsist by Act of Congress or Parliament,
In this land we have fully learned this truth, and
realize and practice it. Forever have we decreed the
separation of Church and State ; the extinction or
the subordination of neither, but their political and ec-
clesiastical separation ; and hence the independence
freedom, purity, safety, and efficiency of both. And
this decree of the outer and legal separation, is but the
recognition of their nearer and mutual interdependence.
Because I am a Christian man my civil obligations are
not the less, nor, even because lam of the clergy, a Chris-
tian minister. Let the same laws govern me and the
same courts try me. If I cheat, handle me as another
man ; if I murder, let me be hanged as any fellow in
crime. We have no clerical tribunals with easy verdicts
and special favors for c ^rgymen, as was insisted upon in
the days of priestly domination ; nor, on the other hand,
do we allow civil disabilities to be imposed upon men be-
cause they are Christians and clergymen. Afree Church
in a free State is the motto of this land adopted by our
fathers, the glory by them achieved ; and may it ever so
remain. For it is in this happy relationship alone that
the State in its political arrangements and nje^ur^s

ilii

THE CIlUIiCH OF GOD.

feels the spiritual energy of the Church ; and that the
(■hurch, the Christian people, in their enterprises,
and their rights of conscience and worship, enjoy the
watchful care of the State This gives truth a fair tield.
Mighty, it must prevail, in its own intrinsic might,
witliout Pope or King. In a true liberty, under the true
light, philosophic error and religious heresy dig their
own graves : putrefactions, they lie side by side in the
charnel house of history, curiosities of an age when an
Eu'oeror must kiss a Pope's toe, or when a maddened
people, making conmion havoc of tribunal, altar, and
throne, cut down the symbols of godly reverence and
religious worship, impersonate human pride, tyranny
and ambition, and then enthrone the monster, and call
it Reason. So the Church of Christ was not founded
by the State, nor is it corporately, in any sense to be
controlled by it. No King or Parliament gave it its
charter, or enacted its laws. Nor has king or par-
liament any right to touch its fundamental principles
and institutes, to add a jot to its constitutions or sta-
tutes, or to take a tittle from them. They are the
ordinances of Heaven, the laws of the Great God to
the sons of men. They are the enactments of the
sovereign authority of the universe, the appointment
of Him by whom kings rule and princes decree justice.
They are the statutes that kings themselves must
regard and parliaments obey. The King of kings and
Lord of lords hath established |the terms on which men
are to enter His Church, become the subjects of His
sway and kingdom, enjoy the provisions of His mercy
and grace ; and herein is a sphere that no earthly poten-
tate or authority can invade. Which thing is the
everlasting and inviolable safety of the people of God.
Which thing is their perpetual shield and defence.
Whence also we can understand when men are op-

THE CHURCH OF 001).

pressed for the truth's sake, what is meant by their
appeal to a higher law. Whence also we can see how
an Elijah rebukes Ahab ; how Daniel conquers Darius
and his lions ; how Shadrach, Meshach and Abednego
could defy Nebuchadnezzar and his sevenfold hot fur-
naces ; 'and how Peter and John, in the face of the
gnashing Sanhedrim, could maintain, " Whether it be
right in the sight of God to hearken unto you more
than unto God, judge ye, for we cannot but speak the
hings which we have seen and heard." It was the
clear apprehension of this sublime truth that the King
of kings is the Head of all authority and power, and
mightier than the combination of princes, that strength-
ened Luther to stand unmoved at Worms, Ridley and
Latimer amid the persecutions of Mary of England,
and Knox before the opposition of Mary of Scotland.
The Church of God, verily, is not the creation of human
kings, noT is its defence the armies of the terrible and
the mighty.

Nor, again, is the Church of the living God a de-
velopment, a secondary organization, the outgrowth of
some preceding institution. In social and civil affairs
we have such secondary or developed organizations — for
example, our parliamentary system, our trial by jury,
our banking and postal arrangements. These are
things of development and growth. They spring out of
simpler antecedent economies, and improve as to their
doctrines and practices as the centuries roll on. The
venerable Saxon Witanagemote and the solid central
throne of William the Norman took nearly a millenium
to coalesce into the Constitutional Parliament and Re-
sponsible Government of these times ! Through a hun-
dred phases our courts have assumed their present
form, and yet we change their procedure and jurisdic-
tion from year to year. Our parliaments and courts,

l^'lj

' I

THE CHURCH Oh' OolK

and evon our denominational peculiariticH are derived
economies. But the Church of Christ is not an eco-
nomy or an institution derived from any other. Of
institutions it acknowledges no parent or antecedent
of which it is the offspring or the offshoot. It is the
immediate plantation, so far as men are concerned, the
original structure of Almighty God. " Ye are God's
husbandry : ye are God's building." God and the
first pair driven from Eden, with Christ in promise
and prospect, made a Church, the house of the Lord.
In the call of the Abrahamic family it took organic
form in human sight. Its principles were the
same, its privileges the same, and its obligations the
same as govern and beautify the house of the Lord to-
day. There were the same essentials to salvation, the
same holy joys in its possession, and the same inspir-
ing hopes in its beatific visions. It has been justifica-
tion by faith, faith proved by works, works rewarded in
glory from the beginning. There is nothing new in
genuine religion. We are to seek out the old paths and
continue in them. Repentance toward God, and faith
toward our Lord Jesus Christ, is the gospel for all ages.
Novelties or improvements in the constitution or laws
of the Church of Christ are errors. In science, in politics,
and in arts, there are properly and necessaril}" improve-
ments. Increasing knowledge brings changes, inver-
sions, and revolutions. Old theories are modified or
exploded, and new ones take their place. But the
Church, as to her doctrines and aims, remains unchanged.
God gave her light and her law at the start. It is yet
the old story. " Abraham believed God, and it was
counted unto him for righteousness." Yet, as to Abel,
and Enoch, and David, and Daniel, it is the covenant-
ing faith, that begins in repentance and is perfected in
holy living. The Church is not an outgrowth, a result
of education, a creature of temporal circumstances; not

THE CHURCH OF GOD.

a dovolopmont of any combination of social or civil
forces; but it is a primitive and positive institution of
tlie living God. •

Nor is the Church of Christ a mere ecclesiastical ar-
rangement held together by external clamps and
priestly appointments — an invention of haughty and
ambitious men, a scheme of ceremonial distinctions
and lofty pretensions, an earth-born aristocracy with
a hell-born pride. It is not a body of men aggregated
by external forces, by hereditary descent, prejudice,
education, or popular sentiment, and fastened together
by outside bands, and straps, and chains, after the man-
ner of arbitrary ordinances and hierarchical impositions.
The Church of God, the Church of God, the Church of
God are we, cry many. " Stand aside, for I am holier
than thou," is the utterance ^ )f some people that have
parcelled themselves out snugly, and elected themselves
complacently to be the Church of God. Alas, what a
strife of tongues has this spirit engendered among even
Christians, so called ! What a by-word and hissing,
what a scorn and derision has it made the Church in
the world! To hear some talk, you would imagine that
the gieat God had given their small portion of His
people, if indeed His they be, a monopoly of the divine
blessings for our human race. You would think that
the infinite ocean of divine love and mercy could reach
us only through their beautiful little tubes. In their
hands are all the fixtures and the connections. You
must have their ordinances, and must have them ad-
ministered by their pastorate or priesthood, pompously
and blasphemously so styled, in order to be saved. And
so the Church is to them a petty, close corporation,
under human direction, able, by certain rites, to admit
any one to eternal felicity ; by denying these certain
rites to any one to cast him out into eternal wretched-
ness. What wonder that men of sense and courage

THE CHURCH OF OOlK

biii-st the bonds of such a superstition, and repudiate so
jjrroundless clain)s ! What wonder that unthinking
multitudes, men of superficial min«V or even men of
profound min»l, that give no definite or pei^sistent atten-
tion to those subjects, rush to the conclusion, that the
Church has no authority, no divine organization or
sanction, no claim on their heart, life or obedience ;
that there is no Church, that what is so called is only
a scheme of designing and selfish men for sinister and
selfish ends ! Under the impulse of a wicked heart, it
does not take such men long to say, " There is no reli-
gion : there is no God." It does not take them long to
say that priestly assumption, tyranny and profligacy,
perfectly antipodal as they are to Christ's humility,
purity and love, justify the blankest infidelity and
most hideous vice. But all this is frightful misappre-
hension, and willing blindness and sin. They ought
to see that if the vine bears vile grapes there is a life
in it that can be made to i . oduce generous clusters.
They ought to see through pompous assumptions and
external bonds to hidden energies and inner spirit and
power. Many of them claim to be philosophers, and
that is the work of a genuine philosophy. These outer
ceremonies and hierarchical foundations and limita-
tions neither bound nor constitute the Church of God.
It is not the creation of crowned and sceptred pope, or
mitred bishop, or hooded monk, or gowned ecclesiastic,
or sprinkling priest, or immersing minister. It is not
a thing of outer bond and fastening, of ceremonial and
ritual, of mere order and ordinance. What it is the
Bible tells us, and we shall see.

Again there are, even bearing the Christian name,
that, because they apprehend clearly the hoUowness of
the pretence that the Church of God is a matter of
ceremonial, of apostolical succession and hierarchical

iii.

THE CHVRCH OF GOD.

order, are disposed to attirin that the Church of (Jhnat
has no organization whatever, no hond of cement or
union; that every man is a church unto himself; the
Church, so called, is a heap of sand, every member a
separate and independent particle, without any laws
of succession, co-operation, ordination orsuHordination;
that all have equal rights to the same ofhces, etjual
duties in any sphere where personal inclination may
call them to live and labour, e([ual authority in decidinjjf
and declaring what doctrines are biblical and accord-
ing to the mind of the Eternal Spirit, and equal claim
to the deference and support of the disciples of Christ.
There is no divinely called and qualified ministry of
God with their claims upon the people; no co-operation
an<l connexional pastorate with their guardianship of
one another, and their accountability to one another, foe
their manner of life and the compliance of their teach-
ing with the Word of God. There are no flocks with
their shepherds, no churches with their ministers, no
people with their appointed and resp(msible instruc-
tors. There needs no understanding for missionary
enterprise and for schools ; no body must direct and
appoint that the Gospel be spread abroad. Nobody is
called to rule, becar^se no one is willing to obey. If a
man were forced to choose between such a segregation,
anarchy, confusicm and irresponsibleness as this, on the
one hand, and papal domination and assumption on
the other, verily the latter were a thousand times
preferable. There is no tyranny like that of a mob ;
there is no disorder like that in which every one makes
his own law, frames his own doctrine, and acts his own
pleasure. Better the majestic organization of Rome,
with all its corruptions, than the rout and rabble of
church -wrecking Plymouth Brethrenism, with its more
terrific disasters. But, thank God, we are not com-

! il

TSE CHVnCH OP QOb.

pelled to choose between these rigid external organiz-
ers on the one hand, and these repudiators of all organ-
ization and order on the other. The Church of God is
neither an immense reservoir, hooped, riveted and
chained together, into which the multitudes are to be
driven and " sacramented " to glory ; nor is it a heap
of sand, drifting and unsettled particles, to be driven
here and there by every wind and wave. Our appeal
is to the Bible, the Word of God. The Church of God
is an organism, a living organism, with parts and their
offices, members and their functions ; distinct constitu-
ents, with distinct duties and positive responsibilities,
and yet a united, symmetrical, beautiful, and glorious
whole, perfect in its harmony and grace, radiant in its
splendours, and irresistible in its power.

If we would know the true nature and character of
the Church of God, we must learn the mind of God,
its great Founder and Architect, concerning it. And
if we would learn this mind of God, we must look into
the written Word. Here we shall find the divine repre-
sentations regarding it. Christ himself sj^^aks of His
Church under tnis instructive figure, " I am the true
vine, my Father is the husbandman. Abide in me and
I in you. As the branch cannot bear fruit of itself ex-
cept it abide in the vine, no more can ye except ye
abide in me. I am the vine ; ye are the branches. He
that abides in me and I in him the same bringeth forth
muqh fruit. For without me ye can do nothing."
Where is there organimtion if not here ? Where order,
law, succession, if not in the vine, in its growth, spread
and fruitage ? Paul the Apostle represents the Church
of God under another figure, which figure he handles
as a fact : " For as the body is one and hath many
members, and all the members of that one body, being
many, are one body ; so also is Christ. For by one

■•?».

THE CHURCH OF Got).

spirit are we all baptised into one body, whether we
be Jews or Gentiles, whether we be bond or free ; and
have been all made to drink into one spirit. For the
body is not one member, but many. If the foot shall
say, because I am not the hand, I am not of the
body, is it therefore not of the body ? . . . But now
are they many members, yet but one body. ... Ye
are the the body of Christ and members in particu-
lar." . . And He is before all things and by Him
all things consist. And He is the head of the body,
the Church : who is the beginning, the first-born from
the dead ; that in all things he might have the pre-
eminence." " And given Him to be the Head over all
things to the Church, which is His body, the fulness of
Him that filleth all in all." "There is one body and one
spirit even as ye are called in one hope of your calling ;
one Lord, one faith, one baptism ; one God and Father
of all who is above all, and through all, and in you all.
. . And He gave some apostles, and some prophets, and
some evangelists, and some pastors and teachers; for the
perfecting of the Saints, for the work of the ministry, for
the edifying of the body of Christ: till we all come in the
unity of the faith and of the knowledge of the Son of
Gofl unto a perfect man, unto the measure of the stature
of the fulness of Christ. . . Speaking the truth in love
may grow up in Him in all things which is the Head
even Christ ; from whom the whole body fitly joined
together, and compacted by that which every joint sup-
plieth, according to the effectual working in the mea-
sure of every part, maketh increase of the body unto
the edifying of itself in love." Vv^ho will say that in
all these passages the Holy Spirit did not teach, and
Paul did not believe, that in the Church of Christ
there is unity, symmetry, beauty, order, law of growth,

Iliu

THE CHURCH OF GOD.

;i ;

il! :

si !

succession, energy, power ? Who dares say the Church
of God is without organization, rule, authority; that it
is a heap of sand, a promiscuous aggi'egation of parti-
cles, an agglomeration of ill-jointed and perfectly co-
ordinate pieces and portions, each supreme in itself, and
coming together for accommodation ; no one to direct
and no one to obey, no principle of government and no
spirit of obedience 1 If men will reject the high assump-
tions that the Church of God is a papal hierarchy or
priestly consolidation and tyranny, held together by
civil force or ecclesiastical ordinance, by the external
bands and chains of canon and decrees of councils, of
ritual, Sacrament and ceremony, let them not fly to
the opposite extreme of repudiating the unity, sym-
metry, and l)eauty of the Church of Chiist, its laws
and rules of order, its succession and principles of
growth, its authorities and governments, its subjects
and obedience, its mr nbers of greater and less im-
portance and comeline and yet the adaptation and
indispensableness of each to all and all to each. The
Church is the body and Christ the head ; the members
of the Church are the branches and Christ the vine.
Where find we unity, grace, strength, loveliness, if not
in the fruitful vine or healthful human body ? These
are living organisms, not forced together and held to-
gether from without, but growing up from within.
The internal life-force is their bond and cement of
union. It is the life-force that gathers in the material
of growth, assimilates it and holds it together. And to
this the Apostle plainly refers in passages already
quoted : " Speaking the truth in love may grow up
into Him in all things wliich is the head even Christ."
" Maketh increase of the body unto the edifying of it-
self in love." " If a man love me," said Christ, "he will
keep my words, and my Father will love him, and we

THE CHURCH OF GOD.

will come unto him and make our abode with him."
Under the inspiration of this idea of the love-united
body of Christ, Charles Wesley writes : —

" Hence may all our actions flow,
Love the proof that Christ we know ;
Mutual love the token be,
Lord, that we belong to Thee ;
Love, Thine image, love impart,
Stamp it now on everj' heart ;
Only love to us be given,
L )rd, we ask no other heaven."

Under still another representation both the Apostle
to the Jews and the Apostle to the Gentiles enforce
the doctrine that the Church is a living organism, a
.spiritual temple, perfect in its unity, symmetry, beauty,
perpetuity, security, and glory. " The Lord is gra-
cious," says Peter, " to whom coming as unto a living
stone, f^isallowed indeed of men, but chosen of God and
precious, ye also as lively stones are budt up a spiritual
house, a holy priesthood, to offer up spiritual sacrifices

acceptable to God by Jesus Christ Unto you

therefore who believe He is precious." To the same
effect Paul declares to the Corinthians : " Ye are God's
husbandry ; ye are God's building." " Know ye not
that ye are the temple of the Holy Ghost ? " and to the
Ephesians, " Now therefore ye are no more strangers
and foreigners, but fellow citizens with the saints and
of the household of God, and are built upon the found-
ation of the apostles and prophets, Jesus Christ him-
self being the Chief Corner Stone ; in whom all the
building fitly framed together groweth unto an holy
temple in the Lord, in whom ye also are builded to-
gether for a habitation of God through the Spirit."
What more direct language could be employed to dis-
play the divine idea that the Church is by no means a
heterogeneous mixture, but a homogeneous structure, a
B

THE CHURCH OF GOD.

'i :i

{

i :i

spiritual organization, a living organism ; a body, a
vine, a living temple, of divers parts, branches, mem-
bers, each in its place and for its office, and yet com-
bined into one harmonious whole ? What plainer in-
structions could be given as to the life principles of this
organism, the bands of the body, the cement of the
temple, believing, loving, obeying ; so united to Christ
and to one another ?

It will be observed that all along we have not spoken
of the Methodist Church, or the Presbyterian Church,
or the Roman Catholic, or the Anglican Church, but of
the Church of the living God, that Church to which
every man must belong in order to be saved. Out of
this Church of God, the Church of Christ, no human
being ever has been saved, can be saveTl, or will be
saved. If any one could establish, as some claim, that
the Roman Church, or the Anglican Church, is exclu-
sively the Church of God, holding and exercising alone
to itself all the high prerogatives and powers of the
(yhurch of God, he might well justify to himself and to
tiie world the vain assumption that salvation for men
is to be found within the pale of his communion alone.
When men declare that their organization is wholly
and exclusively the Church of God, it is only logical
that they rusli on to the conclusions that their cere-
monies alone convey the saving efficacy of divine grace,
ai'.d that they themselves sit in the seat of God, and
exercise His kingly prerogative to pardon sin and exalt
to glory. There can be no question, since the vital
principles of true Church life are faith, love and obedi-
ence, a justification begun and perpetuated, that there
are members of the Church of God in all the so-called
Churches of earth, the denominations of Christians
that hold the truth ; and for the same reason there can
be as little question that there are members of all the

m '

THE CHURCH OF GOD.

human oru^anizations that are by no means mem-
bers of the Church of God. In this Church of
God alone, tliis spiritual body of Christ, is salva-
tion from sin, death, and hell found. But let it
be borne in mind that every human being born
upon earth is once a member of the Church of God.
Are you, dear hearer, now a member of the Church of
Christ ? Are you justified, saved ? You are, unless
you have revolted from God, rejected Christ, chosen
self and "sin, preferred darkness to light, because
your tendencies and deeds nre evil. You were once
savod. Every man is saved once at least. Let us try
our theology. We believe, had we died in infancy, we
would have been saved. We believe that all that die
in infancy are saved. Any other view would dishonour
Clirist. They are His in the covenant of universal re-
demption. Infants were niMde members of the Jewish
Church, the ancient visible Church of God. And most
Christians believe that,nndevcovenant obligations, they
by baptism are admitted into the Christian (/hurch,
the visible body of Christ, being thereto entitled be-
cause they are in a justified lelation to God, being the
purchase of His blood, and till revolt and voluntary
separation, members of His invisible body. No question,
every human being is once justified, and so far saved;
justified that on the divine sovereign act, he ma}^ re-
ceive the regeneration, if God, by sovereign decree,
remove him from time before moral probation actually
begins, or that he may receive the regeneration on the
condition of his own act of faith if he is permitted to
live into the responsibilities of an actual moral proba-
tion. Christ is declared to be the Saviour of all men,
especially of them that believe. There is a universal
redemption. Whether there is universal and ultimate
salvation, depends on th(^ choice aud ways of men. All

III

M|* i

THE CUljRCH OF GOD.

men arc once saved ; once members of Christ's body,
the Church. It is the bounden (kity of every man to
be a member of the Churcli of Christ. He must be a
member of that Church, accepting all that that mem-
bership means, if he would be saved from sin, and live
forever with God in Heaven. We do not say he must
be a Romanist, a Methodist, an Anglican, or a Baptist ;
but we do say he must be a member of the Church of
Christ, to be saved. And if he is genuinely a member of
Christ's body, he will soon and easily find somewhere
a visible relationship with some of Christ's people on
the earth. The spirit of love, the life of the Church,
will unite him to some Christian communion, and keep
him in it, alive and active. It were matter of amuse-
ment, were it not so serious in import, to hear people
speak of their relations to the Church of God, and to
see them in practice bandy the Church about to any or all
of a thousand whims and devices. Ask a man to meet
the claims of his relations to God, the obligations that
arise from a membership in Christ that every one ought
to have, has had, and must have, and keep, to be saved,
and listen to his reply : " Why, I'm not a member of
the Church ! What's your Church to me ? I was never
a member of the Church. The Church has no claims
on me. I don't owe the Church anything. Let the
members of the Church meet its claims ? I don't con-
fess any." Suppose a man should speak so of a family
or country, what would we say of him ? '* Why, I am
not a member of a family. Family, heme, has no claims
on me, never had any claims. I've i.o obligations to
country. I don't owe country anything. Country is
nothing to me." If a man so repudiate family, home,
wedlock, we would be very apt to wonder whence he
came, and perhaps ask, " How came he here ? " If
country is nothing to a man, we are prone to inquire

^Ul-i

TfTE Cmmcjt OF GOD.

what he is doing, how he came into his present rehi-
tions, and whither he is tending. A man that is loose
at both ends, and has no bond of connection, point of
support or pivot of action anywhere, needs watching.
" Family nothing to me ; country nothing to me ;
Church nothing to me ? " Look out for the man ; he
can just as righteously say one as the other. God in-
stituted originally three great societies, and set the first
man in them all — in Church, and ffimily, and State ; and
in this order, too — first Church, then family, then State ;
so that if any man fill his obligations in these three
divine institutions, he will be a round, full, complete
man, not needing the aid of human organizations or the
stilts of a thousand and one voluntary associations to
perfect his character, secure his happiness, and save
his soul. The man that discharges all the duties in-
cumbent on him in the Church, in the family and in
the State, needs but few additions. And his duties in
the Church are primordial, fundamental, universal, un-
derlying all others, and pervading all others. Adam
had them — his duties to God, religious duties — when he
stood alone in Eden. Then God gave him Eve, and the
duties of the household were superadded. These were
enlarged with Cain, Abel, and their descendants. The
extendinof household was the germinatinor State. The
old Patriarchs stood. Prophet, Priest and King. Every
man is born into the family, or ought to be ; every man
is born into the State ; and every man is born into the
Church. And it is about as sensible to repudiate the
one as the other. It were safer — indeed it were more
rational — to repudiate the State and the family than to
repudiate the Church of God. Ah ! what a revolt is
this ! We will not have this man Christ Jesus to reign
over us ! Here is the open rebellion of the soul against
^ihe God of Heaven ; the rejection of the authority, tlie

I»

THE CHURCH OF 00 D.

\>'

', 5

it t:

Pi 'K

dosj)isi?i<if ot tlio lov(^ and Idossin^^ of the Sovereign Lord.
Born in the (Jhurch, justified, under the covenant of
redemption, embracing offered mercy, accepting pur-
chased and covenanted provisions, we might by obedi-
ence remain ever in the Church ; in the Church find
regeneration, sanctification, glory. But, alas, who does
it ? That which is born of the Hesh, is flesh. The
carnal mind is emnity against God. We revolt more
and more, and reject the counsel of God against our-
selves. No wonder the cry of the compassionate Lord
is, Return ! Return ! why will ye die ! Come unto Me
all ye ends of the earth, and be ye saved. Whosoever
will, let him come. In our rebellion, we make ourselves
children of v/rath, even as others. We go astray from
our youth, committing sin. Brought into probation,
some more, some less, revolt from God, and choose out
their own way. Surely the regeneration is universally
needed ; and if parents were more sensible of their ob-
ligations, and more faithful to their duties, it were
oftener found before their offspring had wandered from
them, from the Church, and from God, into sin and into
the world. Every one here should be a member of the
Church of God, and if iiO is not, it is because he has
forsaken his Lord, and rebelled against his God. It is
our primal duty to be members of the Church of
Christ.

Moreover, it is in this Church of Christ, visible and
invisible, that we obtain our highest dignities, grandest
privileges, brightest honours, and richest rewards. To
have the love of the family is of priceless worth ; to
enjoy the rights of citizenship, and the emoluments
and dignities of the state, is exalted opportunity ; but
to possess the love and peace of God in the soul, to be
assured that God is our Father and we are His child-
ren ; sons of God, and if sons, then heirs, heirs of God,

THE CHURCH OF (i(*D.

and joint heirs with CliriMt; to be raised from sin, and
guilt and wretchedness to be kings and priests unto
God : to be assured that ail things are ours, whether
Paul, or ApoUos, or Cephas, or the world, or life, or
death, or things present, or things to come ; all are
ours; and we are Christ's, and Chiist is God's, is to be
brought into the i)ossession of peace, riches and honour,
safer, vaster and brighter than family with its wealth
of affection, or state with its splendours of rank, can
yield. Earth and sense and time have nothing to com-
pare with the heritage of the people of God. The
Church of God is a spiritual houseliold, with new,
sweeter, purer, richer, ever-abiding loves. It is a
spiritual kingdom with new, higlHv, brighter, eternally
resplendant dignities and glories. The kingdoms of
the earth fall, the crowns fade, the glories de[)art, but
here are kingdoms and crowns and ineti'able glories
through endless ages for the humble, faithful ones that
l>elieve, love, and obey God.

" The faithful of each clime and age . j

The ylorioua Church compose :
Built on a rook with idle rage ' '

y_ -V The threatening tempest blows.

Fear not ; though hostile bands alarm
Thy God is thy defence,
, And weak and powerless every a '"-i
Against Omnipotence."

Perhaps, then, we have reached something of an un-
derstanding of the Bible idea of the Church of God :
not a vokintary human organization ; not a law-made
or coUiOulsory hunian organization, a creature of Act
of Parliament; not an ecclesiastical ep^ablishment, set
up by the wisdom and power of man, to arrogate to
itself the excellency and efficacy of religion : not a
mere educational system, or a political, social or finan-
cial economy, to be accommodated to the caprices of

THE CHURCH OF (iOlK

lllf '

,1:

t I

ii (j

mon, and a(la|)t(3(l to tlieir f)urpose.s; not the outgrowth,
oftkhoot, or development of any other economy, either
natural or accidental ; but a priniitivo, positive, and
fundamental institution of the Great God for the moral
and religious good, the spiritual salvation of man : a
living organization, of which God's own dear Son is the
central life ; a vineyard where Christ is the vine, be
lie vers are the branches, and holy living, good tempers,
and good deeds are the rich clusters of grapes : a safe
fold, in which Christ the Lord is the good Shepherd,
and humble, believing, obedient souls are the sheep of
His pasture: a living temple of which Christ is the Chief
Corner Stone, and believers in Him, accepting Him
in covenant bonds, are living stones : a body, of which
Christ our God is the liead, and believers in Him are
the members of His body, his flesh, and his bones
Surely here is life, and a principle of life. Here is
unity, and a bond of union. Here is organization, and
an organizing, consolidating force. Here are symmetry
and beauty, and a mould and pattern after which they
are fashioned. Here is a resplendent glory, a radiance
outbeaming from the inner shrine, the central light
and life. Here are the holy nuptials of the eternal
covenant, the marriage supper of the Lamb. For
Christ loved the Church, and gave himself for it, that
he might sanctify and cleanse it with the washing of
water by the word ; that He might present it to Him-
self a glorious Church, not having spot or wrinkle or
any such thing, but that it should be holy and with-
out blemish.

" These things write I unto thee," saith the Apostle,
" that thou mayest know how thou oughtest to behave
thyself in the House of God, which is the Church of
the living God, the pillar and the ground of the truth."
What things ? From the context, it is evident that

THE rJlVRCH OF GOD.

the things inoant by tlui Apostle are the provisions and
plans of the or^ranization and government of tlie visible
Churcli of Christ. He is delivering his scheme of
church government, and his counsel with regard to it.
Timothy has supervision, is Bishop of the Church at
Ephesus, that church to whose elders the Apostle gave
the solemn charge : ** Take heed therefore unto your-
selves, and to all the flock over which the Holy Ghost
hath made you overseers, to feed the Church of God
which He hath purchased with His own blood." By
Paul's request and a|)})ointment, he is there to keep the
Church from fables and false doctrines, to preserve it
from contentions and worldliness ami to excite it to
godliness and holy living. Very likely the divine or-
ganization that possessed the vigorous interior life of
which we have been speaking would have also an ex-
ternal order and beauty. God the Creator that puts
symmetry and grace, ornament and loveliness on the
vine, the oak, the human form, that same God, the
Redeemer, could not in any probability leave the
Church a mass of confusion, a heap of malformations
and deformities. Within and without, Zion is to be
the perfection of beauty, and we have in Paul's " these
things " at least recommended the Apostolic idea of the
exterior plan and arrangement of the government
of the Church of God : and that, too, in the face
of all the Church's work, though it were but in
embryo and at the beginning: all the Church's
work of extension ; raising up a ministry and mul-
tiplying the membership, avoidance of false doc-
trines, and preserving the purity of the true doc-
trines ; spreading her principles, consolidating hei' con-
quests, planting her institutions, and revolutionizing
a wicked world with the teachings and practice of
righteousness and holiness. If an army needs organ-

THE CHVKiUI OF <I()D.

18 Ji

ization in its canipai^iiM in an enoiny's country shall
not the Cluirch of Ohrist ro(iuire organization in its
conflicts in a revolted eartli ? If a great leader would
leav<^ his experience and advice to his foHowers, is it to
he su|)|)ose<l that the (yhristian CJhurch is left without
a hint as to its line of organization and form of govern-
ment. But everything in its own order. There is one
glory of the sun and another glory of the moon. One
star ditt'ereth from another star in glory. Yet they are
all stars. When we are considering Christ the central
liglit and life of the Church, the great doctrines of the
law, atonement and grace, sin, guilt, {)ardon, peace,
holiness, happiness, and heaven, the (piestion of Church
polity is compai'atively insignificant, and sinks almost
out of sight. Befoie Christ and the tremendous issues
of sin and salvation, hell and heaven, it appears puerile
and almost wicked to wrangle about polities and dis-
pute about forms. To cast in a polity or a ritual be-
tween a sinking soul and a rescuing Jesus is a folly,
yea, a crime. It is an inversion of the divine order, a
turning inside out, and outside in the divine plan.
Nevertheless, there are polities and forms, and they
have their place, and are of iunnense importance. In
their rank and grade they are utterly indispensable.
Before men and their schemes and devices, their rejec-
tion of rule and authority, their inventions of new and
strange doctrines, their raging lusts and irregularity of
life and conduct, their sluggishness to-day and impetu-
osity to-morrow, a salutary system, a wise polity, is of
unspeakable, yea, of inestimable value. Amid the wars
and currents of conflicting interest, selfish designs,
opposing opinions, contending ambitions, upstart views,
flashing novelties ; amid the darkness of ignorance and
the false, misleading lights of human philosophy, the
impulses of curiosity and the disappointments of specu-

TifE rntrncn of aon.

lafcion, what would tin; ( ■luircli of (ylirist do, what any
more tlian the eii»[)ire could it do, without a regular
economy, a settled govenunent ? For several reasons,
this is Jis necessary in (Jhurch as in State. The tonus
and functions of government, the exercise of autho-
rity and submission thereto, are requisite in matters ec-
clesiastical as well as in political aftairs. Order, law,
justic*', freedom, life, security, liberty, happiness are
the things to be obtained, the substance to be possessed,
and in comparison with them any form of government
is a trivial matter. When these are enjoyed, what
more do we want ? When they ar<i in jeopardy, why
wrangle about modes and external arrangements ?
Nevertheless, who can doubt, who dares dis[)ute, thatthe
very forms of government have very much to do with
the liberties of the people ? very much to do with
the preservation and operation of the principles of
genuine freedom ? British Constitutional Monaichy
has matured and kept a freedom o* the people harmon-
ized with sovereign and central authority that llussian
Absolutism or French Democracy knows nothing of.
When it is a war of polities and economies the form of
government is a matter of immense importance. In
spiritual and ecclesiastical concerns, when the struggle
lies between the inner doctrines, the essential life, on
the one hand, and external economies on the other, the
true man knows quickly where is the preponderance,
and on which side to be found. He stands for the
way, the truth, the life, the great salvation, amid all
forms, against all forms. But when it is a struggle of
economy against economy, of polity against polity,
then form of government, church polity, becomes a
matter of immense importance. For, perhaps^ as in
national affaii's, polity will help purity, solidity, safety,
growth, genuine prospeiity. And if a polity is either

THE CHURCH Ob' COD.

if,

preferentially or decisively stated in the sacred Scrip-
tures, it will likely l)e taken as warranted and sanc-
tioned by godly men. In the Jewish dispensation, the
modes of government and forms of service and admin-
istration, were laid down definitely enough, and by
positive command. If in the Christian era, because
the inner life is of vastly g^'cater importance than the
exterior mode, so positive commands as to government
are not given, it is not that the government is of less
importance, but the soul, the life, the salvation, of so
much greater value. And when even the outlines of a
plan of Church governmcL axq given by an inspired
apostle, we may conclude that the government is in-
dispensable, and that the plan recommended is the
choice of the Spirit of God. In this letter to Timothy
Paul clearly delivers to a Bishop or Overseer the rules
and directions for a Bishop, and as definitely lays down
instructions for the Deacons, a distinct and probation-
ary rank, and, as is apparent from this and oth(^r por-
tions of scripture, even a distinct order. This twofold
order appears to have been ever in view, though not
insisted upon or magnified ; as the Apostles as well as
our Lord Christ ever kept in sight, as of primal impor-
tance, the central life and power of godliness. Some-
times they are spoken of as bishops and deacons, some-
times as elders and deacons, and sometimes as elder
and younger ; but with a constant recognition of the
probationary gradation with authority as becoming on
the one hand, and submission as becoming on the
other. It was this Scriptural economy sanctioned by
the Apostles, and confirmed by the primitive Church,
that Mr Wesley, after much prayer and investigation,
decidedly preferred for the societies which in the pro-
vidence of God were raised up by him. It was this
for which he made all possible provision in England,

;■ iS

THE CHURCH OF GOD,

which he recommended to the societies in America for
their due organization into a church, which was loyally
adopted by them at the Christmas Conference of 1784,
and which is maintained intact in the Methodist Epis-
copal Church to this day. On solid conviction, and
under solemn compact, it was this that the Methodist
Episcopal Church in Canada, set off by its own request
from the Methodist Episcopal Church in 1828, resolved
and determined to maintain. And it is this that the
Methodist Episcopal Church in Canada retains to this
day. And in the light of Scripture and in the light of
history and experience, we trust it will be maintained
to the end, or, at all events, till something nmch better
has been found and proved. Our Episcopal Methodism
affords us an econor^iy, not shifting and changing
with every conferenco, but giving us steadiness of go-
vernment, continuit; of policy yet elasticity of mea-
sures, like unto the Parliamentary Monarchy of Eng-
land, thereby upholding authority to the preservation
of the uprightness of our character, and the purity of
our doctrines, and at the same time gr'anting the largest
freedom of action, and urging outward in every direc-
tion our enterprises of evangelism. And herein are vin-
dicated and demonstrated its true ecclesiastical succes-
sion and genuine divine mission, having those high and
lioly signatures of the text ; the house of God, which
is the church of the living God, the pillar and ground
of the truth, it comes forth a recent and tender, yet
vigorous and iTVUotul branch of the living vine, perhaps
we may be permitted in reverence to say, a divine re-
buke to the lofty assumptions of sacerdotalism and
hierarchy on the one hand, and to the disintegrating
and individualizing tenets, to the disregard of ecclesias-
tical succession and order, and to the levelling of all
rule and authority inculcated by many r^o called reli-

THE CHURCH OF GOD.

gious teachers on the other. With no high claims to
exclude other Christians, and no low, base aims to lead
a rabble or rush with a rout ; with steady policy for
God, and steady polity for man, it rejoices in the fra-
ternity of the Churches, and strives together with all
Christians for the coming of Christ's kingdom, the sal-
vation of the human race from sin and hell.

It is worthy of notice that the Apostle affirms the
Church of God to be the Pillar and Ground of the
Truth. " To this end was I born," said our Lord,
" and for this cause came I into the world that I should
bear witness unto the Truth. Every one that is of the
truth heareth my voice." To which, after the manner
of the Greek Sophists, and the Sophists of every age,
Pilate replied, " What is truth ? " Christ said again, " I
am the way, the truth and the life." " Christ our
Saviour is the Truth, and the Church is the Pillar and
Grouml of the Truth." The Truth subsists in Christ
from the beginning ; whence the Church, His body,
may well to men be represented and realized as the
Ground and Pillar of the Truth. The Eternal God is the
centre, source and substance of Truth ; Truth of nil
kinds and in all its departments. To Him Truth is but
one, and in Him it subsists. C hrist. His adorable Son,
is the brightness of His gh>ry and the express image; of
His person. He is before all things, and by Him all
things consist. By Him, the Eternal Word, were all ;
things made, and without Him was not anything made -;
that was made. The Lord God possessed Him, the
Eternal Wisdom, in the beginning of His way, before
the works of old. When there were no depths, no
fountains abounding with water, was he brought forth ;
before the mountains were settled, before the hills,
while as yet he had not made the earth, nor the fields,
nor the highest part of the dust of the world. When

1 !

^iWs-.

THE CHURCH OF GOD.

the Almighty Creator prepared the heavens, the
Eternal Wisdom, the Eternal Word, the Adorable Son,
the Head of the Church, affirms He was there. " When
He set a compass upon the face of the depths ; when
He established the clouds above ; when He strength-
ened the fountains of the deep ; when He gave to the
sea His decree that the waters should not pass His
commandment; when He appointed the foundations
of the earth, then I was by Him as one Vjrought up
with Him, and I was daily His delight, rejoicing al-
ways before Him ; rejoicing in the habitable })art of
the earth ; and my delights were with the sons of
men." The great work of creation proceeds from the
divine energy, under the divine eye, and according to
the principles of truth in the divine constitution and
nature. Hence it is that science has a foothold among
men ; an inquiry after, a knowledge of, the divine ideas
and plans in the glorious universe. Hence it is that
there is an astronomy for the heavens ; a geology,
botany, zoology, chemistry, physiology and psychology
for the earth ; a biology, mathematics, metaphysics and
ethics for the wide swv3ep of infinity. Truth, all truth,
is in the God Man; His very substance, like fibre in
the iron, or grain in the wood, His outbeaming intel-
ligence and splendour shining forth naturally — aye,
with a deeper nature than the light of the sun. All
truth is in Him, and there is none without, outside of,
above, or beyond Him ; and they mistake terribly, they
see but a very, very little way who divorce truth from
truth, or truth from God. They are stupid and igno-
rant teachers, blind guides, that set truth clashing on
truth, or warring against God, its source. Better might
they drive bnck the waters to quench the fountains of
the rivers, or dash back the light to darken or extin-
guish the sun. Depraved, yea, diabolic natures, might

THE CHURCH OF GOD.

)''i|!|

M 1

delight in such a work, were it possible ; none others
could. The obedient and pious welcome the light, the
truth, the efftuence of Deity. The light of science, the
knowledge of the laws and principles of nature, the
knowledge of the energies and ways of Jehovah, let it
ever beam on us with richer and richer beneficence and
with greater and greater glory. Let it show us more
and more of the wisdom of the Eternal, and more and
more of His vast resources for the happiness of His
creatures. The intelligent Christian man must alway
rejoice in the increase and spread of genuine scientific
truth. But likely this is not the specific truth of
which the Apostle speaks ; not the truth found by
scientific investigation ; but the truth disclosed by
Divine Revelation ; not the truth pertaining to exter-
nal nature, or to the intellectual laws that govern man
in his relation to external nature, but the truth per-
taining to man's most interior nature — to his affections,
tempers, desires and sentiments, his heart and soul ;
when he is not in cold contact with matter, but in
living communion of spirit with spirit, the spirit of
man with the Spirit of God. This is moral truth ; the
truth adapted to man as a moral being ; it is religious
truth, spiritual truth, that truth of which the Church of
the Living God is emphatically and exclusively the
Pillar and the Ground. All truth i& in our Lord, but it
is only when the truth is soul-touching, soul- reviving,
soul-cleansing, soul-saving, that it pertains specially
to His Church, and brings the health of what He calls
His body — His flesh and His bones. Other truths, scien-
tific truths, are not less truth than these. They inform,
strengthen, develop,cultivate; but the salvation of Godis
a matter of deliverance from guilt and sin. A man does
not merely need to know, but he needs to be rescued.
He does not need merely the comprehension of a gene-

'*^****3

thm: church of god.

ral law, but he needs, as well, the apprehension and ap-
plication of a specific power. The truth of God for the
salvation of men has in itself a life and power. It does
not lead a man very directly or mightily to God to
know that the sun is 95,000,000 of miles distant, or
that water is composed, as chemists say, of hydrogen
and oxygen. The rules of grammar and the multipli-
cation table are sound enough for the eternal ages ;
but they never converted a sinner to God, or raised a
lost soul from sin to righteousness. A man must know
himself, his guilt, his wretchedness, his helplessness ;
and then he must know God, His love and power to
save, and Christ in the efficacy of His atonement ; he
nmst know, and believe, and trust farther outward than
he knows, and because of what he knows of the charac-
ter of the great God, and of his own character before
Him ; then does he come to know that for which he
trusted, the peace, purity, and joy of the great salva-
tion ; and he trusts outward again and again, according
to the provisions and covenants of the God of eternal
truth. It is this saving, life-imi)arting truth with
which the Church is entrusted, this knowledge of our-
selves, and knowledge of God and His salvation. The
schools have their place, philosophers have their place ;
but they give us not, nor are they commissioned to
keep for us this truth of God. It is found in the
Church, the true Church, and that alone. The Church
of Christ is the ground of the truth. The salvation of
men cometh by revelation from God, and mediation
with God through Jesus Christ. No pretensions here
can be too high or exclusive. Again, we say, there is
no other name given among men whereby we can be
saved. This by no means sanctions the uncharitable-
ness or exclusiveness and haughty assumptions of sects,
but it asserts the position and vindicates the character
of the Church of God.

THE VliURCH OF GOD.

We scarcely dare trespas-s to say further that in these
characteristics indicated by the Apostle, we have the
demonstration of what people or peoples are in Heaven
registered as the Church of God. What is said of this
matter among proud, vain and contentious men, does
not make so much difference. The Apostle says the
Church is the pillar and the ground of the Truth : the
ground to keep it, and the pillar to hold it up in the
sight of the world. As Christ does in the vine, so does
the true Church in every one of its branches ; it holds
and declares the Truth. By this judgment of inspira-
tion let jarring sects 'stand or fall. The truth of God,
— the truth of God as given in His Word, the Church
must hold. It is a solemn trust ; the most solemn,
sacred, and important trust on earth, to hold pure and
incorruptible the Word of eternal life. Here is no place
for the theories of men, for the prejudices of sects, or
the dogmas and speculations of schools. We dare not
allow these clear waters of grace and salvation to be
tinged or coloured by systems, however venerable ; or
other religions, however ancient or honoured of man.
We dare not allow the healthful air of Heaven and
eternal life to be impregnated with the poisonous
vapours from the world's disease and death, the corrup-
tions of ages of alienation from God. We dare not allow
the bright beam of divine revelation to be dimmed by
the mists of false philosophies, or broken and blurred
by the traditions of men and the customs and doctrines
of fallible and erring Fathers. The truth of God, — the
truth of God as in divine revelation, the true Church
must hold, must keep against all corruptions and vari-
ations through all the centuries. And this saving truth
the true Church must declare, must hold up everywhere
in the face and sight of men. The Church that does
this, keeps and displays, holds, preaches, obeys, and
practises the truth of God, the Word of God, is a true

iv.

THE CHURCH OF GOD.

(Jliuich of Christ ; and none other is. Not any pomp
of ceremony ; not any sumptuousness of ritual ; not
any regularity of orders ; not any venei-ableness of can-
ons or institutes ; uot any learning or power of councils
or synods ; not any wealth, influence, r.mk, or respect-
ability of membership, can be a substitute for these
characteristics of the Church of Christ. If we would
be His people, we must love His law and proclaim it ;
we must accept His salvation, and in His own Spirit
display it. Having these, we have all. What could I
ask for my own beloved Zion more than this ? Wealth ?
Nay. Worldly honour ? Nay. Costly ritual ? Nay.
The Learning of the Schools ? Nay. The favour of
princes ? Nay, nay. None of them, nor all of them,
can constitute and keep us the Church of God. None
of them, nor all of them, can give us the power of the
primitive Christians and of the early labourers and
people of our Methodism. It was the truth of God,
attended by the Holy Ghost, that made them a peo-
ple. If we are to make full proof of our ministry
we must declare with fidelity the Word of God,
and in prayer, seek its application by the Eternal
Spirit to the hearts and consciences of men. It is
the fearful doctrines of depravity, sin, guilt, death,
hell and judgment, and the glorious doctrines of repent-
ance, faith, pardon, regeneration, sanctitication, resur-
rection, and eternal glory and felicity, that are still our
hope, and the hope of the world. To bo such a people,
proclaiming and practising such doctrines, and to have
the sanction^ indwelling, and aid of the Eternal Spirit,
the God of Truth, in that proclamation and practice, is
more than all else beside that earth has to give. And
Heaven itself has nothing better to bestow than such
grace and aid in the conflicts of time and their joys and
rewards in the fe^' cities of eternity. Then all things
are ours, for we are Christ's, and Christ is God's.

I' I

•■ 1 1
I, 'I I

STRENGTH THROUGH FAITH.
By Rev. J. R. Jaquew, D.D., Ph.D.
Delivered before Albert University — Charter Day, 1877.

Who through Faith * * * * y^it of weaknes8 were made strong. —
.. . , Hebrews, xi. 34.

HE desire to be strong — to have power — is
universal, instinctive and quenchless. Few
have lived long without the uttered or un-
uttered wish — " Oh, that I were strong "
This desire is implanted in human nature as an original
impulse, and no false philosophy or fanaticism can tor-
ture it out of the mind.

The child, just so soon as it faintly comprehends
what strength is and does, covets it as a precious gift.
No sane mind can despise power or strength, nor be
pleased with conscious weakness. To gratify this in-
born desire for power or strength, good men will toil,
and strive, and study, and plan, and suffer, and wearily
wait, and patiently watch ; while, for the same object,
bad men will dare, and plot, and plunder, and struggle,
steal, wage war, and defy danger or death.

To be strong is the inner meaning and ultimate aim
of true education. Not to gain knowledge of facts,
valuable as such knowledge is, does the intelligent
student enter upon his long course of study,preparatory

h |f-it M^

STRENGTH THROUGH FAITH.

and collegiate. Knowledge is the means — not tlie end;
the end is to be strong. Sir William Hamilton ex-
pressly declares that knowledge, so far from being
education, is but the instrument of education ; and we
may add, an instrument that may possibly be used
witjiout achieving the end in view. Education, cor-
rectly speaking, is the process of developing strength,
physical, mental, and moral. As there may be vast
knowledge with little education, so there may be com-
paratively little knowledge but great education.
Knowledge is to the rnind what food is to the body.
As there maybe great gormandizing with little gain in
strength of body, so there may be great memorizing of
knowledge with little gain in strength of mind.

A man's education consists not in the abundance of
the things he learns, but in making himself strong in
reason, strong in memory, strong in imagination, strong
in noble impulse, strong in will, strong in the invinci-
ble resolve to be and do the right.

Strength as an object of laudable ambition, it would
seem, scarcely needs defending in this presence on the
ground of promoting usefulness. But while the con-
trary doctrine seems to be growing in some quarters in
Church and State, it were high treason to truth to
leave unsaid the great fact that Providence does not use
weak minds for great deeds. But does not God choose
and use the weak sometimes to confound the mighty ?
Yes, sonfietimes. But not often. And where the wefik
are chosen, it is only the weak in worldly wealth, rank,
and policy, not men weak in essential manhood. What-
ever enthusiasts and indolent persons may think, God
is not wont to use weaklings and fools for His great
and gracious enterprises.

Moreover, the very genius of Christianity requires
and provides that a man be strong. The exhortation

STRENGTH THROUGH FAITH.

of the Apoytle, " Quit you like men, be strong ! " like
a bugle-blast, startles us out of the delusion that
Christianity is to make men less manly. We know
that the mild virtues of forbearance, forgiveness, sym-
pathy, patience, and meekness, are magnified in Chris-
tianity, and especially in the " Sermon on the Mount;"
but these very passive virtues imply the existence of
the active virtues of which heroes are made. The
Niagara Suspension Bridge, while it is so flexible as to
yield to every passing breeze, is yet so strong as to
bear the shock of the tempest.

The text declares that certain illustrious worthies of
the Old Testament were made strong by their faith.

" 33. Who through faith subdued kingdoms, wrought
righteousness, obtained promises, stopped the mouths of
lions. '■,„.- ' •^:' - ' • : li '

" 34. Quenched the violence of fire, escaped the edge
of the sword, out of weakness were made strong."

Without metaphysically defining strength, it is
enough, perhaps, to say that strength is capacity to
achieve. No man can truly be said to be strong who can
do nothing. Strength manifests itself merely in results or
effects, and if the results of strength are wanting, the
strength is wanting somewhere, however brilliaiit, or
pretentious, or promising it may be.

Now, faith brings strength out of weakness by two
methods divinely contrived — the one indirect, the
other direct. -.

I. Faith indirectly makes the weak man Strong

BY uniting all HIS FORCES.

The maxim, " Union is Strength," needs not to
be proved, for it finds its proof in our sovereign com-
mon sense, How many a man has thunder in him,

STRENGTH THROUGH FAITH.

but it is divifled and scattered, so that the world never
hears it in one grand peal ! He has lightning in him,
but it never strikes anywhere, because it all oozes oft"
in insensible streams, and is lost by being scattered.
Many a man that might be sublimely strong, is shame-
fully weak, because he does not cause all within him
to unite in one direction. That man economises his
powers who uses all his powers to some purpose and to
one purpose.

While the conscience pulls one way, and pride an-
other, selfishness another, and all the other impulses of
the mind pull divergently and discordantly, what
wonder that the man is weak to will and work, and
win ?

On the other hand, when all the faculties of the
intellect, all the impulses of the heart, and all the
powers of the body, to the last drop of life blood, enter
into a great covenant, and unite in a purpose, one indi-
visible, and fixed, what wonder that that man becomes
strong and unconquerable !

Now this unity of purpose, this concentration of
soul, is implied in faith. Faith is at once the cause
and the effect of this singleness of aim and union of
all within the man.

By a law, irrepealable as the law of gravitation, " a
double-minded man," a man unconsecrated to truth and
God, cannot exercise faith. It is a law equally divine
that the man who is thus concentrated and consecrated,
shall soon be put in possession of the wand of faith.
Then when faith comes, faith reacts on the soul, and
gives a diviner unity of soul. And thus faith gives
strength by giving union and singleness of soul, and
this may change the wavering and weak into all-
conquering manhood, I ' K; .>

STUENGTfl THROUdH FAITH.

II. Faith, indirfxtly, brings Strength out of
Weaknfss by giving quietness of Soul.

There is a deep philosophy in the declaration of the
Prophet " In quietness and in confidence shall be your
strength."

Witl> what unimaginable force the world moves
around its axis — a thousand miles an hour and in
its orbit more than a million miles a day, and yet how
still, how silent ! All this prodigious force is exerted
with less noise than one bustling man makes in boast-
ing of what he can do or would do, but never does.

Many a stranger was amazed when first seeing John
Wesley, who, while the source and centre of the greatest
movement of the century, was himself the very em-
bodiment of quietness and serenity ; himself the source
of a world-wide excitement, and yet himself unexcited.
The noisy man, the stormy man, the disquieted man,
wastes much of his force in friction, wear and tear.

IN ow see the efiect of faith — " Thou wilt keep him
in perfect peace, whose mind is stayed on Thee, because
he trusteth in Thee."

Thus faith indirectly gives strength by giving quiet-
ness, which the Prophet declares is our strength.

III. Faith indirectly gives Strength by giving
Peace of Conscience.

A rebuking conscience is an element of weakness.
How can he be strong who has a rebellion in his breast ?
A chiding conscience makes cowards and weaklings of
us all. While a peaceful conscience is an armour of
triple brass, the strength of many a man is worn away
by the lashes and scorpion-stings of conscience. How
can he be strong who night and day, devoid of rest,
carries his own accuser in his breast ?

STRENGTH TH ROUGH FAITH.

Now this Hublime strength, faith brings by bringing
peace of conscience. For, " being justified by faith, we
liave peace with God, tlirough our Lord Jesus Christ."

Thus, out of weakness men are made strong, indi-
rectly, by faith, because faith brings peace of con-
science.

IV. Faith indirectly brings Strength out of
Weakness, by bringing Joy.

The melancholy man is relatively a weak man. The
mental and bodily powers never reach their highest re-
sults, while the man is gloomy. A man never reaches
his maximum of power till he is a deeply, divinely
happy man. Gloom clogs the mental faculties. This
need not be proved. All know that the joyous
mechanic or labourer will do more, the joyou? stu-
dent will study more, the joyous Christian will be
more useful than the gloomy man. Melancholy
paralyzes man's best powers into helplessness, while
joy exhilarates man's weakest faculties into strength.

Now this great law of mind and body, being based
in the very constitution of man, so far from being ig-
nored by the Scriptures, is announced with all the force
of a philosophic formula in the words of Nehemiah —
" The joy of the Lord is your strength."

And now to prove the point proposed, we need but
to mark the Apostolic prescription for generating joy,
" That the trial of your faith being much more pre-
cious than of gold that perisheth, though it be tj'ied
with fire, might be found unto praise and honour and
gloiy at the appearing of Jesus Christ, whom, having
not seen ye love, in whom, though now ye see Him
not, yet believing, ye rejoice with joy unspeakable
and full of glory."— 1 Pet. i. 7, 8, ...

STRENGTH THROUGH FAITH.

'Hi

This wondrous joy is brought by faith, and since joy
brings strength, again faith indirectly brings strength
out of weakness.

V. Faith indirectly brings Strength out of
Weakness, by bringing Temperance.

Here we use temperance in the sense in which it is
used in Scripture, which is universal self-control, or
government over the appetites and passions of body
and soul.

To be temperate, in the Scriptural sense, is to be
master of our impulses, and this is a source of man's
grandest power. There are great heights and depths
of meaning in the maxim of Solomon — " He that ruleth
his own spirit is better than he that taketh a city."
And this great imperial power of temperance, faith
brings into the soul. For " this is the victory that
overcometh the world, even our faith."

Thus faith, indirectly, brings strength out of weak-
ness by bringing self-control, and self-control or tem-
perance is strength.

VI. Faith indirectly brings Strength out of
Weakness, by bringing Love.

If we were asked to name a word that should embody
and mean the most of pow^er, we should instantly name
the word Love.

Love is a power — strength. What gravitation is to
the material world, so is love to the world of mind.

Love is patience, and patience is strength. Love is
patience, and patience is strength in the mother who
works and watches away the weary hours for some
weak or wayward child, till we wonder how she lives.
Love is strength in the patriot's heart, who goes to do

STRENGTH THROUGH FAITH,

or die for his country. Love nerves with strength all
who do the great deeds of the ages. The love of fame,
of glory, of learning, of the beautiful, of gold ; the love
of humanity, all these are the unseen forces that dig
canals, construct railroads, tunnel mountains, bridge
rivers, traverse oceans, rear cities, and found empires.

It is but the love of something, or of somebody
either earthly or heavenly, that drives the blood and'
thrills the nerves, and moves the muscles of all the men
and women that move the world.

It is love that drives the chariot wheels of enterprise,
of science, of art, of literature, of civilization.

It is a princif)le or law, with its proper exceptions,
that a man's strength is exactly measured by his love.
Quench out of a man's heart all his loves, and you in-
stantly reduce him from strength to weakness.

Then, in that same paralyzed soul, kindle the flames
of a great, sublime, all-consuming love, and you in-
stantly transform him into a man of might, before
whom men will give way as before the march of
majesty.

Give a man love, love enough of something, and his
love will tear its way out in all- prevailing will and
work. And if an earth-born love makes man thus
mighty, v/hat shall not that love do that is born in
heaven ? - • •

Now, then, faith indirectly brings strength out of
weakness, by bringing love. For, remember, love full-
orbed, sunny-faced, stalwart, royal, unconquerable —
love stronger than death — love, in the divine sense,
never comes till ushered in by faith. Faith, then
timid hope, then victorious love. " Faith worketh by
love."

Thus far we have considered faith as the indirect
source of strength, :;,'^^<;: /^ o

-iS

STRENGTH THROUGH FAITH.

r I

I'll

We now proceed to consider faith as the direct source
of human strength. And here it is necessary to pre-
mise that man's strength inheres, (Ist) in body, (2nd)
in intellect, (3rd) in will, (4th) in executive ability,
(5th) in moral impulse, or moral heroism. In all these
departments of man's being, faith brings strength.

I. Out of Weakness
BRING Strength.

OF Body Faith tends to

I ■

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We will not stop to prove, by any long argument,
how faith indirectly invigorates the body by bringing
peace of mind, joy in the heart, and universal temper-
ance or self-control. Faith brings a retinue of angels
into the soul, that cannot stay without blessing the
body as well as the soul.

This is correct philosophy, and physiology, and the-
ology. True piety in an enlightened mind does not
make men pale-faced and puny. Our Lord prays that
His disciples may be sanctified and kept from the evil,
but at the same time He declares that He prays not
" that they should be taken out of the world."

Whence came the falsehood that a man greatly and
gloriously gifted with grace is not long for this world ?

Moreover, faith, doubtless, does operate i imediately
on the body in many cases. This physical meaning is
probably the first meaning of our text. Out of weak-
ness of body men are made strong, in many cases, by
faith directly. We dare not say that Christ, on His
exalted throne., is less merciful or mighty than, when
on earth, He honoured faith by healing and energizing
men's bodies as well as their souls. ■

Nearly all our Lord's miracles were for the body.
And true facts and true philsosophy alike forbid us
to limit the province of faith and the power of the

'..//;.

STRENOTE THROUGH FAITH.

Almighty, by affirming that no man can, in this age,
win new vitality and new vigour to his body, by faith
in the Son of God.

Facts constituting an avalanche of argument might
be presented to prove that Christ has not lost all His
power on earth to save men's bodies, when, to further
His gracious designs, men's bodies need to be rendered
immortal till their work is done.

Here let it be marked and remembered, that strength
of body is an important and indispensable factor in the
problem of human success. When Lord Brougham was
asked the secret of success, his reply was, '* body ! body !
body ! " A well-balanced, strong body is an element of
power specially needed, and to be prized, by all who
aspire to do life's work well, which, in many cases, is
simply a question of physical endurance and capacity
for patient, plodding work.

Thus Heaven has provided that, with the outflow of
faith, there shall be an inflow of strength to sustain
the body in its weary work and fierce fight with
disease.

And thus frail constitutions have been fortified and
preserved through long lives of consecrated toil for the
Master.

II. But Faith brings a higher Strength out
OF Weakness, by bringing Intellectual Strength.

That intellectual strength is higher than bodily
strength, needs no proof. It needs only to be stated to
be believed. Dr. Winship, the strong man of Boston,
who can lift nearly 3,000 pounds, is not to be despised
in his proper sphere. But what is Dr. Winship, with
his muscle, to Sir Isaac Newton, with his mind, who
could weigh the world and all the ponderous planets of
the solar system ?

il^HM

^.■Wti»<* Tii»r»y irota

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46 STRENGTH THROUGH FAITH.

This strength of intellect men always honour and
reverence, because they see in it vast possibilities, dig-
nity, and royalty. Now, faith operates directly on the
intellect (1) by intensifying attention.

For wiio knows not that faith in the unseen realm
of Providence and grace, is a high discipline of atten-
tion ?

2. Faith brings strength to the imagination by open-
ing up a panorama of limitless beauties and glories
that eye hath not seen nor ear heard. Who shall mea-
sure with chain or compass the sweet fields arrayed in
living green, and rivers of delight revealed by faith ?

A.mid the unconfined realms of the spiritual, and
beautiful, and heavenly, and immortal, imagination may
spread her wings sublime, and fly and soar till, in her
dizzy flight earth becomes a tiny speck in the distance,
and disappears, while imagination still journeys on and
on, till she would " vie with Gabriel as he sings in
notes almost divine."

What are the paltry scenes of Olympus, and the
divinities of all heathen mythology, compared with the
grandeurs of the Christian's heaven and the Chris-
tian's God in providence and grace ?

Christianity thus elevates, expands, and ennobles the
God-like faculty of imagination, and the poetical in-
stinct. Who knows not that Christian poets have
filled the world with high harmonies ? Christian
artists have immortalized the marble with sculptured
sublimities, and the canvas with heaven-born creations,
" vital in every part, that cannot but by annihilation
die."

3. Faith brings strength to reason.

Faith is itself an act of high ennobled reason — reason
in its highest exercise. Faith comes not to dethrone
reason, but to inspire, glorify, and crown with a royal

STRENGTH THROUGH FAITH.

diadem. He never lifts reason to her highest honour,
who refuses to trust in God or exercise faith. Why
should it not expand the intellect to grasp by faith
the great themes of Christianity ? No man can have
a growing faith without a growing intellect.

Is natural science invigorating to the mind ? Is the
study of creation ennobling? How much more the
study of the Creator !

Is the study of human language educative ? How
much more the study of the language of heaven !

lii the study of mathematics of earth strengthening
to the mind ? How much more the mathematics of
the skies, and the problems of eternity !

Do you ask for facts to prove this theory ? Then
take your map, and see where they have no Christian
faith, and mark the feebleness of mind among the
masses. Then look where they have some Chiistian
faith, even though mixed with error, and mark the
increasing mental power among the masses. Then
look where the purest Protestant faith has prevailed
(as Prussia, Great Britain, and the United States, and
Canada), and mark the stalwart minds of the people,
and the triumphant march of intellect.

To confirm all this, look again at Luther's movement
of the 16th century. It was simply a revival of the
doctrine of " Justification by Faith," but was instantly
followed by a revival of intellect all over Christen-
dom.

But to finally settle this question, we need but to
look around us to be convinced that -faith is the pre-
cursor of strength in human minds. Who are control-
ling the education of this country. Great Britain and
the United States ? Christian teachers in our Chris-
tian colleges, and Christian teachers in our common
schools.

SVREN<rPt{ TIIW)UaH FAITH.

V i

But we need not look further than our own ac-
quaintance, to see that faith brings intellectual energy
to human minds. The logic of facts we witness will
settle the question.

III. Faith out of Weakness gives Strength of
Will.

Will-force is higher than mere intellect. Whatever
may be the thinking power, if the will be weak and
vacillating, the man is weak and worthless. For the
will is closely identified with the man himself, oMhe
human personality.

While the intellect is a kind of mechanism, a think-
ing machine, the will is free, sovereign, majestic, royal,
allied to the divine. The will is the great point of
power. The man of giant intellect, with a child's will,
is still a child. But the man with a mere child's in-
tellect, but a giant will, is already a giant.

Now, faith operates at this great source and centre
of the personality, and infuses something of the Divine
Omnipotence.

(a.) And first, mere Natural Faith gives
Strength of Will.

Confidence in the general course and constitution of
nature, confidence or faith in natural laws, faith in
moral and natural truth — mere natural faith, as dis-
tinguished from faith in Bible truth — is an element of
power.

No great enterprise can be undertaken without faith
in nature's laws in man and the course of Providence.
A man is no more and does no more than his faith.
He who believes nothing will do nothing.

To show this, it is merely necessary to remember that
no man will put forth a volition unless there be a
motive. No man will ever lift an arm without a motive,

STRENGTH THROUGH FAITH.

ac-

and that motive may l-e put into a proposition which
becomes an object of faith.

A man never wills to do a thing unless he believes
something, first, respecting the etfect ; secondly, respect-
ing the process. No man wills to raise his hand with-
out a definite belief in the universal law of causation,
or the stability of Divine administration. He believes
that the effect that has followed a certain cause will
continue to follow that cause, and so he raises his hand
by faith.

This typical volition will illustrate all that man does
or can do on earth.

Faith, then, is the source of the commonei^t actions of
life. He, then, who will 1 lelieve nothing will do nothing.

Thus universal scepticism would be universal de-
spair and helplessness.

If you would ruin a man, insinuate doubts in his
mind respecting the great principles and laws of human
life ; insinuate doubts and scepticism respecting truth
— any truth — and you pave the way for his journey
down to despair and death. Scepticism paralyzes the
will. One doubter chills the grandest enterprise of man,
and enough doubters will kill it. Take out of a man
all his faith in nature and Providence, and man, and
truth, and God, and you freeze up his enthusiasm, you
paralyze his will, you rob him of his manhood, and
leave him in drivelling imbecility.

They who say faith has no place in the human soul,
know not what they do. What is faith but belief of
truth in nature or Providence, or in the soul written by
the finger of God ! And " knowest thou not," says
Milton, " that truth is mighty, next to the Almighty ?"

Would you then send a man reeling down to ruin ?
Then persuade him that it makes no difference whether
he believes this or that or nothing. On the other hand,

■ illliC

STRENGTH THROUGH FAITH.

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if you would lift a man a step sky-ward, persuade him
to believe some truth — even though it be a fragment of
truth. It will exalt him, inspire him, and stimulate
him toward better things.

This is the ett'ect of mere natural faith that may
operate on the mind of the Deist who knows not or re-
jects the Scripture.

But truth, in the Scriptural sense, has a still greater
potency in the human soul. Faith is defined by the
Apostle in this chapter as the " evidence " or convic-
tion " of things not seen," and —

(b.) Faith, as a Conviction of things not seen,
BRINGS Strength to the Will by revealing God
as a co-worker with man.

If the army, with flagging zeal and weakened num-
bers, is fired and filled with new strength at the sudden
sight of all-conquering reinforcements or reserve force,
what must have been the effect upon the discouraged
young man when the prophet by pra3'er revealed the
armies of the skies fighting on his side ?

The three Hebrew children might perhaps have en-
dured the fiery furnace alone ; bttt what must have
been the thrillings of inspired strength when they saw
walking with them the form of the fourth with the
mien and majesty of the Son of God ? It is a great era
in a man's soul-history when he sees the form of the
fourth in the furnace of trial. The sense of Divine co-
operation lifts man into strength and victory. " Moses
feared not the wrath of the king." Why ? Because
" he endured as seeing Him that is invisible."

(c.) Faith brings Strength to the Will imme-
diately BY revealing the REWARDS OF THE VICTOR.

This source of strength is magnified in the Scripture
and especially in this chapter. Why did Moses " refuse

! i

STRENGTH THROUGH FAITH.

to be called the son of Pharaoh's daughter, choosing
rather to suffer affliction with the people of God than
to enjoy the pleasures of sin for a season ? "

Why was his will thus turned and touched with
heroism ? " Because," it is said, " he had respect to the
recompense of reward."

A man can bear the pain that comes in the path of
duty when faith looks toward the immortal, and sees
pleasures at God's right hand for evermore.

If poverty come in his path, he wins new strength to
bear it by a look toward " the unsearchable riches of
Christ."

These are called " light afflictions." And Paul knew
what afflictions mean for he had felt them all. And he
said, " these light afflictions, which are but for a mo-
ment, work for us a far more exceeding and eternal
weight of glory."

But how can these great heart-breaking afflictions be
called light ? Because anything is light if you weigh
it with an infinite weight in the other scale. The man
of faith finds his toil light when weighed with an ocean
of heavenly rest, where " not a wave of trouble shall
roll across the peaceful breast," Any reproach for Christ
is light when weighed against a crown of glory, honour
and immortality.

IV. Faith directly brings Strength out of Weak-
ness BY GIVING Strength to the moral nature or

MORAL heroism.

There is a certain moral might or majesty of char-
acter higher than intellect or impulse or will-power.

If moral power were no higher than intellect, then
were Satan more majestic than Milton. There is some-
thing higher than thinking powei, or policy, or elo-
quence, or martial courage. Something higher ! Alex-

(STRENGTH THROUGH FAITH.

ander, called " the Great," after conquering the world,
was not great enough or high enough to conquer him-
self and his vices, and lost the empire of his heart
before he lost the empire of the world.

Lord Bacon, after launching his " Novum Organum,"
called " the greatest birth of time " — Lord Bacon, who
from his dizzy height, saw all the fields of human
philosophy, was not high enough to resist the tempta-
tions of corrupting gold, and, as says the poet,

" Shined, the wisest, brightest, meanest of mankind."

We are overawed by the majestic sweep of Demos-
thenes' eloquence, as he thunders against King Philip
of Macedon. But Philip, by his arms, was more than a
match for the eloquence of Demosthenes ; but against
the august manhood of Demosthenes Philip had no
arms, no enginery of war.

But hear his immortal words :

" If it is demanded how then has Philip triumphed ?
the whole world will answer for me ; by his all-con-
quering arms, and by his all-corrupting gold. It was not
for me to combat the one or the other. I had no
treasures — no soldiers, but with what I did have, I
dare to assert that I conquered Philip. How ? By
rejecting his bribes — by resisting his corruption.
When a man permits himself to be bought, his buyer
may be said to triumph over him. But he who re-
mains incorruptible, has triumphed over the corrupter.
And thus, so far as it depended on Demosthenes,
Athens was victorious — Athens was invincible !"

These are his words. Thus sublime as was De-
mosthenes, the orator and statesman, far more sub-
lime was Demosthenes the man. For without the
insignia of royalty, he was more kingly than the
king, and no crown of earth could add one gleam of

STRENGTH THROUGH FAITH.

glory to the brow of Demosthenes, the conqueror of
Philip, who was the conqueror of the nations.

Now then this grandest power of man, — which
we may call moral heroism — faith brings to hum£i,n
souls.

" Who is he that overcometh, but he that believeth,"
is the challenge, shouted by the Apostle John. And
then he announces the heroic energy of faith in the
triumphant truth, " This is the victory that over-
cometh the world — even our faith !"

Put this faitli deep down in a man's heart, and you
have a hero, ready to do or dare, suffer or die ?

This faith fits men to be martyrs ? Now Paul says,
" I am ready, not only to be bound, but also to die
at Jerusalem for the name of the Lord Jesus,"

Now Luther is ready, " I will go to Worms to
meet my enemies, even if there were as many devils
in the way as there are tiles on the roofs."

Yes, put this faith in the heart, and the heroic soul
is ready for torture or death, anything but cowardice
and sin ? Bring on your engines of torture, now —
rack his limbs ! Tear them asunder ! He is ready
now !

This is the highest power of man that is merely
human. But there is another power still higher than
this. For

V. Lastly Faith Brings superhuman Strength to
HUMAN Weakness by bringing the Divine in vital

UNION WITH the HUMA N SOUL.

"All thinjs are possible to him that believeth." Here
our philosophy ends, we can see and say the truth, but
not understand it. The Apostles, after the day of Pen-

STRENGTH THROUGH FAITH.

1 .
!

tecost, always speak of God an being in the Church
and in helievers.

When it is said that Stephen and others were
" filled with the Holy Spirit," it is no fiction or mere
figure. He who is full of faith is full of Divine
power. We admit this is mysterious.

How the weakness of humanity can thus be exalted
into intimacy and co-operation with God, we cannot
fully explain.

How the electro-magnet — which is but common
soft iron — by being placed in a current of electricity,
becomes a powerful magnet, no man can tell. Though
held in mid air, with nothing visible touching it, with
no change in weight or appearance, it suddenly be-
comes mighty to lift great weights. The fact we see.
So we see common men, when placing themselves
in the current of divine power, suddenly become
mighty to lift men toward God. The touch of faith is
the source of all power. Men say, " where is the
secret of the power of this man ? " The Corinthians
said of Paul that his " bodily presence was weak, and
his speech contemptible."

But Paul says " when I am weak, then I am
strong. I can do all things through Christ who
strengtheneth me ! "

Faith brings the indwelling Christ into the soul
and the indwelling Christ is indwelling all-mighti-
ness.

" All things are possible to him that believeth." Do
you then aspire to do noble things ? We honour you*
you for such a.spirations. But you say you are weak.
Then seize the sceptre of faith and you shall begin to
conquer, and learn the miracles of meaning in our
text.

STRENGTH THROUGH FAITH.

And what shall I more Ray ? for the time would fail
me to tell of Gideon, and of Barak, and 0/ Samson,
and o/Jephthah ; 0/ David also, and Samuel, and of the
prophets; who through faith subdued kingdoms,
wrought righteousness, obtained proniises, stopped
the mouths of lions, quenched the violence of tire,
escaped the edge of the sword, OUT OF weakness wehe

MADE STRONG."

THE WEALTH OF TRUE BELIEVERS.

By Rev. Wm. Barnett,

0/ Loiighboro.

But as it is written, Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath prepared for
them that love Him. But God hath revealed them unto us by His
Spirit : for the Spirit searcheth all things, yea the deep things of God.
For what man knoweth the things of a man, save the spirit of man which
is in him ? even so the things of God knoweth no man, but the Spirit of
God. Now we have received, not the spirit of the world, but the spirit
which is of God ; that we might know the things that are freely given
to us ( f God.— 1 Cor. ii. 9—12.

REAT was the excitement created by the
discovery of the rich gold fields of Cali-
fornia. Nearly all parts of the world felt
that excitement, and vast numbers were
smitten with " the fever." Newspapers were filled
with fabulous stories respecting the immense value of
the " nuggets" found and the almost unlimited quantity
of the auriferous deposits. New steamship lines were
organized, railroads were built, and overland routes were
opened to convey the ever increasing multitudes who
rushed to ensure sudden and certain fortunes at "the dig-
gings," undaunted by the length of journey or voyage, or
the difficulties met with on the way. The walls of almost
every seaport town glared with blazing advertisements
announcing the departure of some vessel to the "Golden
Gate." Not a few "made their pile;" while thousands

^^yUi,

THE WEALTH OF TRUE BELIEVERS,

sank to deeper poverty, and fell into still fouler immo-
rality and vice. Some won fortunes of varied extent,
and returned home to enjoy them with their families,
or squander them in reckless folly ; and some became
millionaires, not always honestly, but too frequently
at the expense of principle, religion, and eternal life ;
" for what is a man profited if he gain the whole world
and lose his own soul ? " To far too many this great
discovery proved the cause of untold misery and irre-
mediable woe ; yet out of it, perhaps, no human intel-
lect can measure the good that shall arise.

But my text tells us of a mine vaster, deeper, richer,
fuller than any, or all the mines of California can ever
be. Unite the gold and silver mines known to the
ancients, Havilah, Ophir and Peru ; with the discov-
eries of modern times, they are but as the small " drop
of a bucket." Were each of earth's mountains made
of solid gold, the bed of every stream and the valleys
through which they flow filled with the precious dust ;
were the earth from its crust to its core, not only
pierced and penetrated with veins of silver, but
changed into precious metals ; while every pebble at
our feet, or atom that floats in the air, were converted
into gems of priceless value ; were every leaf and
flower that grows, the soft down and beauteous feathers
of each bird that flies, with the very songs they sing,
together with the varied colours that adorn and clothe
the beasts of the field, rendered invaluable not simply
for their rarity, beauty, harmony, and perfume, but
for their intrinsic worth ; were each shell-fish, or other
inhabitant of the vast deep, and the innumerable
drops that compose the ocean, transformed into pearls
or diamonds of the first and purest water; were this whole
earth with its varied contents, animate and inanimate,
one great mine of inestimabie price, it could not com^

THE WEALTH OF TRUE BELIEVERS

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pare with the mine opened to us in the text. Were
each and every star in the sky, mines also, as varied
in their character and value, as they are different in
their magnitude and apparent glory ; could you com-
bine them all in one, it could not compare as well with
this of the text, as the sudden flashing meteor with the
glorious orb of Jay : For " it is written," and written
truly, " Eye hxth not seen, nor ear heard, nei'her have
entered int'i the heart of man, what God hath prepared
fo^' them t'lat love Him."

W ould y ou learn something of the nature, extent, and
wealth of the treasures contained in this mine, read
with ne a few passages from God's own Word. These
are presented by way of faintly illustrating, while fully
proving, the truth of the first part of the text. In
Col. i. 19, we read, " It pleased the Father that in
Him" — in Jesus — "should all fulness dwell." All
fulness. Do not these words speak of amplitude, com-
pleteness, perfection ? Do they not indicate blessings,
riches, treasures without limit, unlimited in number,
excellence, and durability ? This agrees well with
what Paul says in 1 Cor. iii. 21-28. " For all things are
yours : whether Paul, or Apollus, or Cephas, or the
world, or life, or death, or things present or things to
come ; all are yours, and ye are Christ's, and Christ is
God's." And with what he says again (Rom. viii. 32) :
" He that spared not His own Son, but delivered Him
up for us all, how shall He not with Him freely give us
all things ? " Thanks be to God, says the pious believ-
ing heart, for '' the unspeakable gift." Christ is that
gift — heaven's most precious jewel. Nay, says Paul,
Christ is the casket containing the jewel — the fountain
from whence the streams do flow. That casket con-
tains all things ; if the casket is priceless, unspeakable,
what must its contents be 1 What heart has ever imag-

THE WEALTH OF TRUE BELIEVERS.

ined ? what tongue shall ever tell ? Christ agrees with
Paul, for in 21ark xi. 24., we read, and it is our Lord
who says it, " What things soever ye desire, when ye
pray, believe that ye receive them, and ye shall have
them." Thank God for that " What things soever!' Is
there any limit there ? None, absolutely none, but
what man himself supplies by his want of capacity,
desire, or faith. As though to clinch the nail, to free
us from all doubt in the matter, the same apostle adds
(Ephes.iii. 10), " He is able to do exceeding abundantly,
above all that we ask, or think, according to the power
that worketh in us."

Would you know further of these blessings, then
look for " the riches of his glory " in such passages
as 1 Cor. i. 30., Rom. v. 1-5, and viii. 28-39, and for
" the riches of His glory " in such texts as Ephes. iii.
15-21. Want of space forbids the insertion of these
precious scriptures. I will add but one more, ho})ing
it will apply in somo gree to those that read these
pages. " And of His fulness have we all received, and
grace for grace." — John i. 16.

Three facts are told us in the text respecting these
treasures — these shall form the theme of the present
discourse.

I. These treasures are prepared for those that love
God. Who can describe the happiness in Paradise ? or who
portray the bliss prepared or kept in store for him ?
Who can imagine, even faintly, the wonderful capabili-
ties of his being — his powers of body and mind ? Who
can tell what he was when God blessed him, having
made him in His own image, after the likeness of God
Himself ? Who can conceive what he might have be
come, how he might have developed, to what he might
have attained, or who unfold the honour and bliss at-

i I

^^^

THE WEALTH OF TRUE BELIEVERS.

tendant upon his faithfulness, and awaiting his de-
velopment ?

All this he forfeited by his sin ; all his present joy,
all his prospective glory vanished with his innocency.
As we gaze upon the wreck, the ruin which sin made
of and in him, we usually think only of what he then
suffered, and in what wretchedness and woe he stood
exposed. Even that is inconceivable and unknown ex-
cept to those who suffer the eternal w^ath of an eternal
God — and to them also it is known only in part. But
who shall measure, count, or tell the blessings lost, the
honour sacrificed, the bliss and felicity forfeited. On
either side of man's sin was infinity, immensity,
eternity, God. Before it infinite, immeasurable, eternal
good — all lost, lost, forever lost ; after it unfathomable,
limitless, irremediable woe to be forever endured.
And yet, thank heaven, not absolutely lost is all this
good ; not utterly unredeemable is man from all this
evil. Man himself is wholly helpless ; angels looked
upon the wreck in despair, but God found out a ran-
som. There has been a second Adam — the first for-
feited, the second redeems ; the first sacrificed, the
other saves. Adam, our earthly parent, lost all ; Christ,
our Redeemer, restores all. Adam sacriEced himself
and ruined his race by sin ; Christ also sacrificed Him-
self, not by, but for sin and the redemption of the
fallen race. O, let us " glory in the cross," for on it
the atonement was made, the redemption price was
paid, the propitiation was offered, the reconciliation
was effected. ^ 't us glory in the atonement, for by it
all disabilities are done away, every evil is removed,
and every forfeited blessing is restored. No longer
does " the cherubim and the flaming sword keep the
way of the tree of life " (Gen. iii. 24) ; the Shekinah
shines forth from Calvary, Christ having received the

THE WEALTH OF TRUE BELIEVERS.

flaming, burning, piercing sword ; being " bruised for
our iniquities," The gates of Paradise — not the earthly
but the heavenly — are thrown wide open now, Rev.
21, 25 ; and man may enter and secure imuKn'tality
and eternal life, for the " tree of life" is there (Rev.
xxii. 2). A new and living way is opened into the holiest
by the blood of Jesus" (Heb. x. 19, 20). There Christ
" standeth at the right hand of God" — Stephen saw him
there (Acts vii. 56). He "receives gifts for men," and dis-
tributes them even to the rebellious u|)on repentance
(Psalm Ixviii. 18). What are these gifts but the " all
things" of which I have spoken — the " things prepared"
of my text.

The Apostle speaks of one of these gifts in Ephes.
i. 8, " In whom (the Beloved) we have redemption
through His blood, the forgiveness of sins, according to
the riches of His grace." But this forgiveness of sins
is only one blessing of many — one blessing inclusive
in its character — including, going before and securing
many others. It is but one link in an endless chain,
reaching from the Cross to the Throne, from regenera-
tior to eternal life, from present possession and enjoy-
ment to eternal prospect, promise, and fruition ; each
link increasing in value, glory, bliss, as the changes of
time, and the long cycles of eternity roll onward.

" According to the riches of His grace." Precious
words ! The atonement offered by Jesus must be in-
finite, all-sufficient, perfect. Only once was it offered,
for it was God's atonement ; no more, no other, is, or
can be needed. And the blessings procured thereby
must correspond with the price paid for them : their
value in some way must be commensurate with the
cost. Surely God would not require, nor would Christ
pay, too high a price. These blessings then must be
infinite, all-sufficient, perfect, " according to the

()2

THE WEALTH OF TRUE BELIEVERS.

riches of His grace." Not according to the nieagreness
of our faitli, but according to the fulness and coniplete-
nesss of His atonement. O, that believers but under-
stood this as they should, and would believe and en-
joy as is their glorious privilege !

And these blessings are all deposited in Jesus. In
Him the fulness dwells. Dwells, that is the word —
abides, remains, continues, and will abide, remain, con-
tinue unceasingly, eternally. He is the bank, and the
banker too ; His vaults are ever full ; you cannot ex-
haust the exchequer, or in the least diminish the capi-
tal. He never leaves or changes his Office, or trusts
His work to dishonest clerks. No speculation or
peculation here, no danger to rich or poor. Blessed is
every shareholder ; their stock is well insured, their
dividends ever large and full. Your Bible is full of
His checks, His precious unfailing promises. Brethren,
why do you not draw on Him to your hearts content ?
Innumerable angels draw, millions of glorified saints
draw, thousands of believers yet on earth are drawing
now, and you are welcome to as large a draft as any.
These and millions mere will diaw eternally; what
you may take during your short day surely cannot in-
jure Him — the want of it may injure you. Draw
then — draw heavily — draw constantly ; become rich
indeed.

I have already said He is the fountain ; are not the
streams abundant 'i Oft we sing.

These streams the whole creation reach,
So plenteous is the store ;
Enough for all, enough for each,
Enough for evermore.

Do you believe this ? Why then do you not have
enough ? When Moses smote the rock in Horeb, the

^nfl

THE WEALTH OF TRUE BELIEVERS.

(i.*?

waters gushed out so plentifully that like a life-giving
stream it followed Israel in all their journeyings.
" And they did all drink the same spiritual drink ; for
they drank of that spiritual Rock that followed them,
and that Rock was Christ" (1 Cor., x. 4). And this
Rock was smitten for you, and the streams of His love
and grace are following you — steadily, constantly fol-
lowing — urging you to bathe, wash, drink. "Whoso-
ever will, let him drink," says Jesus (Rev. xvii. 17). 0,
brethren, why don't you drink ? Is it the waters of
Egypt that have attracted you ? Have the waters of
life become insipid to you ? O, drink — drink deeply,
for this is the fountain of living waters. " And who-
soever shall drink of the water I shall give him, it
shall be in him a well of living water springing up
into everlasting life," John 4, 14. " Shall never thirst,"
says Jesus. Does your experience give the lie to the
Saviour's words ? Then your experience is wrong. Be
assured of that. Go and correct it. Do not any longer
dishonour your profession, your Saviour, youi- God.

Again he is the Sun, the true and only source of all
light, life, health, })ower, beauty and bliss. On the
mountain top the sky is clear, the sun's rays unobscured.
Beneath, the clouds gather, the storms prevail ; if not
^he storms and thunder clouds, there are the fogs, and
mists, and smoke of earth. O, why will Christians
content themselves with the damp, dark and gloomy
valleys, with their fogs, miasmas, and fevers, when
they might dwell in the clear sunlight, breathe the free
and pure air of heaven, and " sit with Christ in heav-
enly places ?" 0, let us leave the place of foggy doubt,
of gloomy fear, of peace disturbing and health -consum-
ing sin, and "walk in the light as He is in the light,"
having fellowship with God, " rejoicing in hope of the
glory of God."

iFi:

THE WEALTH OF TRUE BELIEVERS.

At this point let me say, I have a great partiality
for this text, " In Him dwelleth all the fulness of the
Godhead bodily" (Col. ii. 19). " The fulness of the
Godhead ;" surely that signifies divinity, infinity, om-
nipotence, eternity — all the attributes of Deity — all
the perfections of God. And this fulness " dwells in
Him bodily ;" that I cannot comprehend, simply be-
cause it is incomprehensible. The same that thought,
reason, intelligence, mind and soul should dwell in
matter ; that / should live in this frail body, and
think, speak, and act through its organs — that I can-
not comprehend. But I rejoice in the fact in both
cases ; as regards myself, certainly, as regards Jesus,
more joyously. " Bodily :" that speaks of fellow-feeling,
sensibility, sympathy. He is touched with our in-
firmities, and pities our weaknesses. If divine, He is
able to supply our wants and administer to our neces-
sities ; if human. He loves to do so. No surly, un-
feeling cashier stands at the bar of His bank, no hired
clerk doles out favours in His stead. No patriarch,
not even Enoch ; no prophet, not even the seraphic
Isaiah ; no apostle, not even the beloved John ; no
angel, not even the archangel Gabriel, is permitted to
take His place. Jesus Himself, with smiling face, with
loving heart, and with bountiful hand imparts His sav-
ing grace. No wonder Paul says, " Ye are complete
in Him ;" for He presents to all who love Him a com-
plete outfit, a perfect equipment, and brings about
for them a thorough accomplishment. Nothing is
wanting, nothing shall be lacking. " He will give
grace and glory, and no good thing will He withhold
from them that walk uprightly" (Psalm Ixxxiv. 11).

II. These treasures are revealed to them that love
God.

THE WEALTH OF TRUE BELIEVERS.

At a glance we see these treasures, however vahia-
ble, could do us no good unless in some way we were
informed respecting them. A poor man may fall heir
to immense wealth, but he remains poor unless some
one acquaint him with the fact.

But God reveals by the Spirit unto us. It is His
purpose that His people, all His people, each one of
His children should know, should experience, should
enjoy. The Spirit searcheth, says the text. Does not
this imply anxiety on His part to know, and that in
order that He may tell and make known. And in-
deed more the latter than the former ; for what
need of the Spirit searching ? Does not the eleventh
verse intimate that it is natural for the Spirit to
know, as it is natural for man to know his own mind ?
Who should know man's mind, will, and purpose bet-
ter than himself ? and who should know the deep
things of God, the good though mysterious purposes
of His heart,betterthan the Holy Spirit, the third person
in the Trinity, who is God ? Surely it is in compassion
to our ignorance, and slowness of comprehension that
Paul says " the Spirit searcheth." Be that as it may,
it certainly implies anxiety, and that (m our beiialf,
not on His. The lawyer searcheth the records for his
client's good.

And let us thank God it is the Spirit thatrevealeth.
I could not, you should not, trust even the angels,
for they are finite, and fallible. But all is perfectly
safe here. When Jesus speaks, or His Spirit reveals
no one is led astray. He " leads us into all truth," to
peace, to God, to Christ, to heaven.

" Revealed." In His written word, say the theolo-
gian and the commentator, " To ?(.«?," says the apostle;
that is, again repeats the commentator, to inspired
prophets,^apostles, and evangelists, for, " holy men of

THE WEALTH OF TliUK BELIEVERS.

til K

I!'

God spoko as tliey were moved by the Holy Ghost"
(2 Pet. i. 21 ). Hence Paul in tlie sixth and seventh verses
of onr chapter, says, "we speak wisdom amon^,^ them
that are perfect," " we speak the wisdom of God in a
mystery, even the hidden wisdom." For this reason
we are bid listen to them. For this reason we are ex-
horted to " search the scriptures." To all which I
heartily say, Amen. And, brethren, I would earnestly
exhort you to " read, mark, learn, and inwardly digest"
the scriptures of truth. Let the "man of God be per-
fect, thoroughly furnished unto all good works, for,
" all scripture is given by insi)iration of God" (2 Tim.
iii. 15, 16). There is light enough in the Bible to save
the world. O, let it enlighten, guide, save you.

All the above is right and true, and yet it is right
and true but in part. To the inspired writers was
given the knowledge of " the things that belong to our
peace." In their writings we have, as we have seen,
descriptions of these things, testimony respecting
them, promises to those who seek them, exhortations
to seek, and prayer to enjoy. And that is all, posi-
tively all, we can get from them.

But is that all we have need to know ? Is that all
the Spirit reveals ? What about the experience of the
grace unfolded to our view ? What about the per-
sonal knowledge of the changes pointed out as impera-
tively necessary, and the fact that these changes are
accomplished, or accomplishing? What about the
possession of the promised and the desired good ? How
shall we know that our experiences are spiritual, our
changes spiritual, gracious and real, and the blessings
we fondly hope we have received are the gifts of
God ? Is there no possibility of deception here ? To
save us from deception should not a clear and full re-
velation be given, directly, to each one of us by the

THE WEALTH OF TRUE BELIEVERS.

Spirit of God ? An error here may be not only very
dangerous, but absobitely irreparable. And how easy
to fall into error !

To this it will be replied, Salvation is by faith — ■
you must believe what is written, for " he that be-
lieveth hath everlastinc; life." Again I say. Amen. But
some things are not written in the Book — could not be
written there — and these are the very things about
which we naturally feel the most concern and anxiety.
To assume these things is positive presutnption, and
such assumption is not faith.

" Rejoice that your names are written in heaven" —
in heaven, not on earth — in God's register above, not
in the Bible below. Rejoice they could not unless
they knew their names written on high ; they could
not know unless it was revealed to them. In the
Scriptures such a fact is not found ; for the Bible is not
a record of family names, or a genealogy of the sons
of God. How know then ? That is the all-important
question.

May there not be two revelations, the one outward,
on the pages of the written Word ; the other inward,
upon the believer's heart or consciousness? What is
that revelation Christ speaks of in Matt. ii. 25, as
" hidden from the wise and prudent, but made
known to babes ?" And that given to Peter, " not by
flesh and blood" as the prophets were, " but the Father
in heaven" (Matt. xvi. 17). These must be inward
revelations ; they could not be simple scripture unfold-
ings ; this latter is simply impossible.

There m.ay also be two manifestations, the one
])hysical, the other spiritual. One we have in John i.
2, and apostolic eyes looked upon and their hands
handled the Word of Life, " who was manifested to take
away our sins" (1 John iii. 5). The other is given in

«8

THE WEALTH OF TRUE HELIEVEJiS.

John xiv. 21, " He tliat hath my commandinonts'and
keepeth tluan, lu; it is that lovetli ihe, . . aii<l I will
love him, and will inanit'e.st myself to him." .finlas
understood oui- Lord, " Lord, how is it that Thou wilt
manifest Thyself unttt v», and not unto the world ?"
(v. 22).

The followin*^ illustration may best explain my
meanin<£. The United States atid Canada have what
are sometimes calliMl " Homestead Laws." In these laws
certain lands are located, and ptnhaps partly dcserihed.
Certain conditions are lai<l down and duties imposed
upon settlers ; who, observing the conditions and per-
forming the duties, become entitled to the lands. These
laws are truly revelations to many a poor family,
pointing out and providing a possible home for them.
But the man who takes a lot, builds his cabin, per-
forms required duties, and obtains a government deed,
does he not know more on the reception of that deed
than the law revealed or made known to him ? Is not
the deed a fuller rev^elation and a greater security than
the laws ? Do not the signature and seal upon that
document inspire him with greater confidence ? First
he knew he might have a farm, a home of his own,
now he knows that farm and house w Ids own. Here
are two I'evelations, and the lattei* is the best ; the first
is indeed comparatively worthless without the other.

Now what saith the Scripture ^ Jt teaches me that the
doctrine of justification — shows me how I may be justi-
fied. But it does not tell me I <mi justified, nor icJicn
I obtain that grace. And yet I cannot have ]ieace
with God until I do receive that grace, nor until I
knoiv I have received it.

It shows regeneration essential to salvation, and
plainly proves that to be the work of the Holy Spirit.
I may be conscious of a great change. But how shall

TlfB WEALTH OF TRUE IlEIJKVKIlii,

r know tlio clianj^e to be wrou^^lit of Ood. Shall I
{issMiiu! it !* believe it without eNideiiee (* ic^aeh the
coiivletion by a procews of reason iii;^-, and thus base my
faith upon lo<i;ic ? Neither course ean be safe.

It pioclainis jiardon. And I may bt? penitent ; how
shall f know 1 have obtained the t"oi<dv<'ness of sins.
It tells me salvation is obtained by faith. But how
shall I know my faitli is accepted :* T mayl)elieve par-
<lon, justification, salvation are for mo ; but how shall I
know that 1 have and hold either the one or the other.

But one answer can be «5dven to all this ; the Spirit
reveals these things unto us — personally and indivi-
dually unto us. I here present but one example, sup-
ported hy two passages of Scripture. It is the be-
liever's privilege to be adopted into the fandly of God.
But how shall he know he is adopted f Paul supplies
a clear answer. Rom. viii. 14-17 : " For as mativ as are
led by the Spirit of God, they are the sons of God.
For ye have not received the spirit of bondage again
to fear ; but the s])irit of adoption, whereby we cry,,
Abba, Father. The Spirit himself beareth witness
with our spirits that we are the chihhen of God. And
if children then heirs ; heirs of God ; joint-heirs with
Christ." Gal. iv. 6 : " And because ye are sons, God
hath sent forth the Spirit of His Son into your hearts,
crying, Abba, Father." Three things are plainly
taught in these words : 1st, The adopted sons of God
receive the Spirit of God, God sending Him into their
hearts : 2nd, His work there is, as the Spirit of adop-
tion, to witness or bear testimony to their adoption ;
to cry, and enable them to cry, Abba, Father : 8rd,
Thus, knowing they are adopted, and recognized as
sons and heirs, they are now free from bondage and
fear.

Adoption, sonship, heirship, then, are revealed in-

THM WEALTH OF TRUE BELIEVERS.

Wfirdly to the sons of God. Thes» are some of the
things " given to us of God." Do not these inckide all
other blessings ? Or, are all these alone revealed, and
all others excluded ? Su.ely this is bnt an example of
the ordinary method of the work of the Spirit, and all
the other "deep things of God " are revealed in like
manner. In adoption is certainly includsd regener-
ation ; how else can they become sons ? — ;justification,
for an unpardoned sinner can scarcely be an adopted
son — sanctification, for the son should bear the Father's
likeness, being " holy as he is holy " — and entitlement
to glory, for that is the peculiar benefit of heirship.
What then can be excluded ?

It is objected to this precious Bible truth, that it re-
presents God as constantly making new revelati ns, and
that to every newly converted soul. This is supposed to
be contradictory to all apostolic teaching, th:-^,t nothing
can be added to what is written in tlie Book of God
(Rev, xxii. 18), to which it is easy and sufficient to reply,
no new doctrine is revealed ; no new ti'uth is invented;
but the old doctrines of the Bible are bi'ought home
with saving effect to other hearts, and Christ and His
Word is thus glorified. The Bible teaches that all
men are sinners ; still the Spirit is sent to convince
men of sin, and many are made to feel this so keenly,
it is to them tantamount to a new revelation ; 'r;ut it is
not a new truth or doctrine. It i. simply an old truth
applied with new power and effect. In like manner
may the same man, believing, be convinced of his
salvation.

III. These treasures are known by those who love
God.

And that for the best of all reasons, because revealed
by the Spirit of God. It is thus the text puts the
matter : God prepares these treasures for us, reveals

THE WEALTH OF TRUE BELIEVERS.

them to us, and we know them to be ours, if we love
und are loved as the sons of God. Let me say in the
briefest possible maimer, these tilings are known, as
must be apparent to every one, in two ways : as pro-
mised and received, as defined and expeiienced, as
unfolded and possessed^ as ])repared and imparted, as
deposited in Christ (tiul lavished upon us.

" Y( u once professed religion," said ;i good sister
lately, to a lady friend ; " why do you not do so now ( "
" I do not know that I ever enjoyed it," was the reply
given. " Then you certainly did not enjoy it, for how
could you enjoy, and not know it ^ If you evei- en-
joyed, you could never forget." Thus pointedly and
positively the sister replied : was she correct ^ Can
any one be born of God, rdceive the witness of the
Spirit, and enter upon possession of th:; things " eye
hath not seen," and be in ignorance or doubt of his
relationship, experience and enjoyment ? In the na-
ture of things this cannot be.

How different the language of apostolic Christians.
Brethren, take your concordances, note down the pas-
sages in which the words '' we know," used in reference
to Christian experience and believers' privileges occur.
Over twenty such passages I find, and some of them
read thus: "we know," '' thou art true," — "we have
passed from death unto life " — " all things work to-
gether for good " — " if our earthly house of this taber-
nacle be dissolved, we have a building above " — " that
when he shall appear, we shall be like him " — " that
lue are of God " — " that we are in him " — " that we
dwell in him " — " that he ahideth in us." And " we
know that ive knoiv Jdm." Note again those texts
containing the equally strong attirmative words, " Ye
know." And there is nearly an equal number. Some
read in this wise : " ye know whither I ^(i and the way

i;n

THE WEALTB OP TRUE BELIEF EHi^.

ye know " — "ye know him the Spirit of truth, for he
(Iwelleth witli you, and .shnl! be in you " — " ye know
the Spirit of God " — " ye know the graee of our Lord
Jesus Christ. " How |)recious these passac^es, and what
force they inij)art to the sentence in the text, " that
we nrii^dit know the things that are freely given to us
of Go.]."

And now, dear brethren, suffer nie to press u|)on you
the great [/ivotal question on which the whole matter
is made to turn,

Do YOU LOVE God ?

li-

[

liJ

Any one can distinguish the son of a wealthy and
generous man from the child of the poor and stingy.
See the clothing he wears, and the money he spends.
Mark the comforts by which he is surrounded, and
the numerous friends he has. Note how erect he holds
his head, how proud his bearing, how unrestrained
his carriage. The paths of learning and literature are
open to him, and bright prospects spread before him.
Just as easily, and in the same natural way, should we
know those who lov3 God. We should know them by
the depth and breadth of their experiences ; by the
wealth and abundance of their enjoyments ; by tlie
grandeur and sublimity of their aspirations and antici-
pations ; by the blissfulness of the love that God be-
stows ; the richness of the gi*ace the Spirit imparts ;
the brightness of the glory, and fulness of the honour
with which Jesus lovingly crowns them. They should
be rich in faith, in grace, in power^ in the deep things
uf God — that is, if our text be true.

What shall we say, then, of those who are perpetually
complaining of their poverty, their leanness, their
weakness, their darkness, their doubts, their fears, &c.,
»fcc., fcc, for there seems to be no end of the black list

i\ ll

THE WEALTH OF TliUE BEUEVEliS.

of their a^^^grievances. Their Hght does not shine ;
their hearts are not ghid ; they have no songs ])y (hiy
or nioht. To he honest, they are mistaken in their re-
lationship, or they are sliamefully abusing it; or they,
in ignorance, blindness, or wilfuhiess, undervalue their
privileges. 0, do not caricature religion ; do not mis-
represent the grace of God ; do not falsify His Word.
If you love God, prove it. Give evidence to all that
" Eye hath not seen, nor ear heard, neither have
entered into the lieart of njan the things which God
hath prepared for those that love him." Give proof
that " Things hidden from the wise and prudent are
revealed unto babes ; " and though the natural man
receiveth them not, the spiritual discerneth and enjoy-
eth them.

THE latp:r prophet.

By Rev. C. S. Eastman

Pastor of M. E. Church, Napanee, Ontario.

" And ill the midst of the seven candlesticks one like unto the Son of

Man." Kev. i. 14.

^^ [^^'^^ term, "Son of man," was the official desig-
nation of the great prophets of the ancient
tiuie ; and therefoFe its appropriation by the
Revelator to our Blessed Lord, as He ap-
pears amid the " golden candlesticks," (the precious and
radiant emblem of the Christian Church,) is designed
to indicate His office as the anointed Prophet of the
Gospel Age. The functions of the prophetical office
were not limited to the exercise of the extraordinary
gift of unveiling and announcing the events of futurity.
They were also the expositors of religious truth ; the
interpreters of the moral law ; the conservators of their
theocratic state. They were, in a word, the divinely
authorised public teachers of religion. And our Lord
Jesus Christ, as the Great Prophet of the Gospel
Church, retains this distinctive character ; He came
expressly as a " Teacher sent from God."

And now, at once assuming that our Lord's authority
as the Su/preme Teacher oi mankind is capable of unques-
tionable vindication and that He is therefore entitled

iai

THE LATER PROPHET.

to oUrniost reverent and absorbing attention, it is fitting
we should direct our infjuiries to the leadliKj mtbjeds of
His teaching. This opens before us a held of such ex-
pansive range and transcendant interest that the ndnd
is dazzled and overborne by the magnitude of tlie task
to which we have set ourselves. The most that can be
assumed to be done within the limit of our time is to
present a very compendious outline of the great ger-
nunal truths of the wondrous system He unfolded and
prescribed.

It may most reasonably be presumed that our Lord,
at the conmiencement of His ministry, had clearly pre-
sent in His capacious mind a comprehensive outline of
the truths He was to impart to the world. Those truths,
unlike the elaborate philosophies of the sages, were not
derived from laboured investigations and involved pro-
cesses of reasoning, but were evolved as pure and ulti-
mate truth from the infinite treasuiy of His own divine
mind. His teaching therefore possessed, in the highest
meaning of the term, the quality of pure originality.
If we were claiming this quality for an uninspired
mind we should be considered as stating his highest
claim to distinction. He who announces and verifies
any new fact or principle of nature ; who leads the
human mind into any unexplored aicana of truth, has
achieved foi* himself an immortality of fame as an es-
sential conti'ibutor to the intellectual wealth of the
race. But in the Great Teacher of Nazareth this is
the grand distinguishing characteristic ; all was origi-
nal, new. It does not in any degree vitiate His claim to
absolute originality that some of the truths He enunci-
ated were previously familiar to mankind. Whatever
of essential truth was found endjodied in the old Jew-
ish system was of the direct inspiration of His Spirit ;
and if He restated them, it was because He knew them

7(i

THE LATER PltOPHET.

ill

to be the very tiutli of (jlocl. Haviiii;" eoiiie to erect upon
tlie eartli a .seeon<] temple of tiuth wliose sjtleiidour
should eelijtse tlie i;lory of tlie foniiei-, it was His lin'ht
as the buihh^r of both to appropriate to the new what-
ever of tlie ancient material remained available, iii-
ileed it was essential to the com])leteness of the new
structure that He shouM do so. Therefore, truths which
the la])se of ages had seen displaced and disconnected
from their true positions, as stars are said to have wan-
dered from their primnl si^ns, He recalled and re-estab-
lished; principles which had fa<led and disa]>peared, as
stars are said to have become extinct, He rekindled and
re-sjihered and commanded to stand fast forever. If He
re})eated old and familiar truths, it was only that He
might release them fi'om the base companionship of
error, and associating them with His own new^ and
wondrous I'evelations, lift them to their proper place as
living members of the inuiiortal l)ody of truth.

So that even in recasting the old truths of the piimi-
tive economy and giving them more than their original
freshness and force by assigning them their appropriate
place in the new and more enduringsystem. He displayed
as striking an originality as if they had then for the first
time broken upon the world from His lips. But if His
claim to absolute originality should seem to be thus
impaired, in the view of those who do not consider His
office and i-elations to the old forms of truth, there can
possibly exist no room for such questioning in relation
to that vast body of ti'uth which He foi- the first time
unfolded to the A^orld. Truths grand and vital, which,
for wise though inscrutable reasons had remained con-
cealed fron) the world, He unveiled and set in clear and
unclouded light before the astonished and delighted
gaze of humanity.

One of the s\ibjects upon which He spoke with all

jJ_

TffE LATER FHOniET.

i <

the authority of His divine otiice as tlio Supreme
Teacher was the /xiternrU and henevn/enf chantcter of
God. And tliis subject, as hMvinoj a <jfeneric conipre-*
hension, and perhaps more than Mny other, represent-
ing the spirit and substance of the teaching of the
Great Prophet we shall select as the theme of oui-
present contemplation.

1. Upon the /(^irr^ of the divine existence the world
had ])reviously acquired some correct ktiowledge. In-
deed upon that sul)ject the protestations of nature
were most enorg(>^ic and constant. U})on that subject
she is ceaselessly, with all her mj^riad voices, malving
nothinii; less than solemn atKiniation and oath. But
while natur(» may be regarded as an oracle upon the
subject of God's existence, upon the most anxious
subject of His moral chjwacter and His relations
throuG^h moral o-overnment to the moral universe she
gives forth no i-esponses ; she is aljsolutely silent, hav-
ing upon that subject received no instruction.

And therefore when the Divine Prophet came, He
found the world without " the knowledi^e of God,"
vainly end9avouring to pierce the impenetral)le dark-
ness that surrounded the divine chara.cter. Hear His
own emphatic statement : " O Righteous Father, the
world hath not known Thee." " No man knoweth
the Father save the Son, and he to whomsoever the Son
will reveal Him," Nor does this statement require
any essential modification from the fact that God had
" spoken at sundry times an<l in divers manners "
throughout the former dispensations. Without any
unjust reflection upon the old Jewish Institute, it may
be very boldly affirmed that it had given even to that
favoured nation but a faint and partial ccmception of
the divine character. What must have been the
views entertained of God by Solomon, who, though

THE LATER PROPHET.

selected to build the temple of Jehovah, could so
(juickly forsake its altars for an idol's grove. How ob-
scure iiHist have been the views of Jonah who, though
a prophet of God, essayed to Hee from His presence,
and pettishly charged Him with fickleness for not in-
volving Nineveh in the destruction he had predicted.
How imperfect and partial must have been the con-
ceptions of the divine character held by that nation
who believed itself to be the exclusive subject of His
favours ; who had suspended heaven in their imagina-
tion over Judea as a celestial i>reserve for th(ur sole
occupancy ; and were intensely jealous lest He should
admit any portion of the Gentile race within the j^ale
of salvation. Such were the narrow limits to which
Judaism had confined the illimitable benevolence of
God.

And as to the Gentile world : its condition was fully
described in the language of an apostle — it " knew not
God." In Greece where the dialectic philosophy, the
philosophy of probabilities, had achieved its proudest
results — in Athens where it was enthroned — its last
supi'eme effort was to rear an altar " to the unknown
God." At Rome the asylum of deposed and fugitive
gods, the Pantheon of the world, no intelligible memo-
rial of the true God existed.

The results of the utmost efforts of uninspired
philosophy were embodied in three general ideas. The
first was Atheism, which maintained that the idea of
a God was a figment. The second was Polytheism,
which peopled the universe with an interminable
multitude of deities, the patrons of almost as many
vices. The third was Monotheism, which admitted
the existence of one Supreme Deity, but removed His
throne to a remote and awful distance and relieved
him from the care and government of His creatures.

THE LATER P HOP MET.

Tliis tluiory which was undouhtcMlly the creed of the
majority, maintained that havin*,^ created the universe,
Hehadi'etired into the infinite solitudes of an immeasur-
able distance therefrom; and that His happiness so
fully de})ended upon undisturbed repose, that the
character and condition of His creatures never for a
moment engatjfed His thouj^ht. This, as some one has
expressed it, was " Atheism with a God." It admit-
ted a divine existence but left the universe bereft of
His care. The vicious were left to cherish their vices
without fear of His frown, and the virtuous to prac-
tice their virtues without hope of His favour, ami the
helpless and suffering to send up their cries vainly
for relief. Could all the sufierers that ever dwelt up-
on the earth have sent up their cries in one infinite
wail it could not pierce the supposed distance of His
abode or wake one responsive throb of symjmthy in
His heart.

2. But how different the view of the character and
conduct of God as presented by our Divine Prophet.
Drawing aside the veil that conceals Him from our view,
he reveals Him in His high and holy place, not in a
state of silence and solitude, but as surrounded by ten
thousand times ten thousand, and thousands of thou-
sands of holy and happy beings, each with eager obedi-
ence waiting upon His word ; not- in the listless repose
of a resolute inactivity, but as in active and vital com-
munication with every part of His illimitable domain ;
not in a state of apathy to the affairs of our world, but
as actually bending from His infinite height in eager
and loving attention towards it, listening to every
sound it utters, observing the movements of all its
living inhabitants, and approving or condemning every
moral action it exhibits. He magnified to tlie utmost
our conceptions of the condescension of the Supreme

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Hy,

THE LATER PROPHET.

Father by representinp^ Him as l)ostowin<:^ active atten-
tion on the minutest details of mundane affaii's. He
h'ads us t'ortli into the o|)en fields of nature and sur-
prises us with the amazin<j^si<^ht of the same hand that
upholds the world, painting the lily and garnishing the
fields, feeding the I'avens and sliielding the sparrow's
nest. He appeals to every drop of I'ain and every ray
of liglit as evidence of His universal goodness, and hav-
ing thus confirmed the fact of His paternal providence,
He prepares our minds for its highest displays by
emmciating the principles that the <legi'ee of Divine at-
tention bestowed upon any object is graduated by the
rank it holds in the scale of existence. If, tlier;'fore,
the grass of the field and the fowls of the air share His
unfailing attention, what line can measure the depth
of His regard for that being created in His own image
and <lesigned for companionship with Himself ; He
thus throws open the vast volume of providence and
assures us that to every human being is assigned a
page, upon which are entered the minutest details of
his history.

8. But from this aspect of the Divine benevolence
the Great Prophet leads us into a higher region still.
Having assured our confidence and elated our hopes
by exhibiting the minuteness of His attention to our
temporal wants, He has prepared our minds for the
higher exhibitions of His munificence towards us as
His spiritual of spring. Having shown us the 1 iberality
of His hnnd He encourages us to a nearer approach ; to
take a nearer view of His character ; to look into His
very heart. We ])egin to catch the holy exhilaration of
the exercise, to feel our hopes rising and our expectations
growing sanguine ; Ave f^el that to nse to the theme
we must give wing to our imagination and ui'ge it to

But who shall utter the wonders of

its utmost flight

'II If

THE LATER PliOPHEr

Godf^ grace ! Here we contemplate an aspect of the
Divine benevolence, in which all the moral <j;lorie.s of
His nature are unfolded and beam with a splendour
dazzlin<^ and overwhelming: even to an<'elic vision. The
only adeiiuate utterance ever given to that grace was
one indited by the same infinite heart in which it had
its birth ; and thoui^h an utterance couched in human
plu'ase, its fulness of meaning can never ha graspccl by
hunuin conception — " God so loved the world that He
gave His only begotten Son that whosoever l)elieveth
on Him should not perish but have everlasting life."
''Herein w love!' We need not presume to raise the
(juestion whether a gift of inferior value would have
availed to redeem the woi'ld ; enough it is for us to
know that no less a gift would have realised the vast
proportions of His love ; He " so loved " us that He
resolved upon a gift defying all computation ; He " so
loved " us that He would not permit it to be said that
He could have loved us more ; He " so loved " us that
in one infinite ottering He poured out the whole treas-
ury of heaven in our behalf. " Herein is love"

The blessed Teacher enhances our conception of the
benevolence of God in this amazing gift by pointing-
out the awful alternative which outraged Onniipotence
might have adopted. The ends of moral government
would have been attained, the rectitude of the Divine
adnunistration would have been vindicated, and the
moral ordei* of the universe perfectly maintained by
leaving man in the hands of justice to endure the full
penalty he had incurred. There was no constraint of
moral necessity impelling God to avert the descent of
the stroke of justice upon a guilty race. Man was
under arrest, and the moral instincts of all holy intelli-
gences were awaiting in awful suspense until the vials
of infinite wrath should be poured out upon him. And

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THE LATER PROPHET,

if the thun«l('i-l)lasfc of justice liad fallen and the apos-
tate race had been swept by the consuming tempest of
Divine wrath, the whole moral universe would have
responded, " Righteous art Thou,0 Lord, because Thou
hast thus judged." Such was the alternative open to
the Divine Father. But in that awful crisis of our
world, when justice had already poised his bolt and
the universe awaited in trembling suspense to witness
its flight, mercy prevailed to unfold the scheme of
man's rescue and prompted the amazing gift of the
Divine Son as the world's substitute. " Herein is love."
Is it wonderful that the apostles never touched this
subject but they kindled into raptures with the inspira-
tion of their theme. Conscious that their language fell
beneath their conceptions, and their loftiest conceptions
fell immeasurably beneath their theme, they could
only exclaim in the impotence of overwhelming admir-
ation, " Herein is love." The universe is crowded with
proofs of God's benevolence, but here is one that out-
weighs them all. Here is a depth of love that no
plummet can sound ; a height that no wing of im-
agination can scale ; an expanse that no line of measure-
ment can compass.

4. But the Divine Teacher still further enlarges our
view of the benevolence of God in the gift of Christ
by setting forth the direct results to man of His offer-
ing. " I am come," said He, " that they might have life "
" I give unto them eternal life." Sin had deprived
man of a whole order or type of life, the life that
springs from the soul's union with God. His moral
nature was left a reeking, putrid corpse ; his moral
perceptions paratyzed ; his affections dead, and every
spiritual joy extinguished. The whole nature was
so palsied and perverted by sin that it was utterly
incapable of appropriating and circulating the elements

THE LATER PROPHET.

no
im-

of a divine life. But God accomplishes our restoration
from this death by sending His Son to assume our
humanity, and by restoring its lost union to Himself,
open anew in our nature the springs of a divine life.
By this mysterious adjunction of our nature to His
own. He lives through all the powers of the soul ; the
pulses of the divine heart beat again in life-giving cur-
lents through our nature. He lives as a light in our
understanding, love in our affections, and a perpetual
current of blessedness mingling with the stream of
our consciousness. Who shall define and portray
the blessedness of this life even on earth. It is more
than an element of good ; it is the union and essence
of all blessedness. It is existence enriched by the
highest positive happiness ; it is life purified and ex-
alted to the loftiest ends, and carried upwards to its
utmost capabilities of enjoyment ; it is the very crown
of being ; it is God multiplied in the hearts of His
people. And this life so blessed in its inceptivity here
is to be consummated and perpetuated eternally in
heaven. The benevolent impulses of the divine heart
could be satisfied with nothing less for man than a
glorified life ; a life of ever-expanding knowledge, of
ever-growing purity, of ever-intensifying rapture.

5. But if our conceptions of the divine benevolence
in redemption are so wonderfully exalted by the end
therein secured to man, how immeasurably must they
be intensified by the cc-ntemplation of the Tneans and
process by which this end is secured. The gift of eter-
nal life to a race by whom it had been utterly forfeitea
was an act of benevolence in itself so vast that had it
cost the Almighty but a mere volition ; had it been as
easy as the fiat that gave birth to light, it would have
rendered His grace a theme of just amazement to the
universe. But the execution of this scheme of mercv

THE LATER PfiOPIfET.

demanded more than the simple volition that created
worlds, or the uncontrolled and ti'anquil circulation of
the omnipotent enei^y that sustains them. " The Son
of man miutt be lifted wp." The course of justice
demanded that before sin could be pardoned it must
be punished, or expiated. " Without the shedding of
blood there is no remission." Therefore the Son of
God must submit to such conditions that justice could
deal with Him as the sinner's substitute. He must
take the offending nature into union with His own
that He might pour out its blood and make its soul
an offering for sin. Our nature was to Him a robe of
suffering assumed expressly that when the crisis of
our redemption came justice could find Him sacrifici-
ally attired and prepared for the altar ; arrayed in a
substance that justice could smite ; a victim to agonize
and die. To this infinite task the Father devoted His
Son, and to its execution the Son eagerly consecrated
Himself. Having minutely surveyed all that would
be demanded of the sinner's surety ; having measured
with His eye the thunder-stores of wrath that should
be exhausted upon Him, He pressed the entire respon-
sibility to His heart, and eagerly descended to the
scene of His toils and agonies. And if the human soul
is capable of an indefinite enlargement in its capacity
of happiness or pain ; if the admission of the purified
spirit to the raptures of heaven augments its capacity
of happiness until almost an infinitude of blissful emo-
tion is pressed into a moment's space ; what must have
been the measureless capacity for suffering of that soul
that He took into such intimate union with His own
divinity that the two natures were but one ? What
must have been the intensity of that exceeding sorrow
when he absorbed the infinite mass of the world's guilt,
and in one awful draught exhausted the mighty cup of

THE LATER PROPHET.

Omnipotent wrath ? And for the key to this mystery
of compassion, the Great Teaclier refers us to the ben-
evolence of God. As we stand before the cross musing
upon that amazing expedient of mercy, the agonizing
Sufferer, pointing upward, })ids us look into the heart
of the infinite Father for an explanation of the scene.
He impresses upon us the sublime fact that God loved
us, not in consequence of the propitiation of His Son,
but that propitiation was itself tlie consequence of His
love ; it was His own adopted medium through which
He could pour out upon us the ocean-fulness of His
love.

Perhaps of all the wonderful declarations of the
divine prophet respecting the benevolence of God in
ledemption none is more pregnant of meaning than that
memorable utterance, " Therefore doth my Father love
me because I lay down my life thq^t I might take it
again — because I lay down my life for the sheep."
That is to say, " my Father loveth you with a love so
boundless that he loveth me the more for dying to re-
deem you. He loves you so much that whatever facili-
tates the expression of that love is deemed to merit
peculiar tokens of His divine approval. By assuming
your liabilities and surrendering my life as an equivalent
for you, I am setting his compassion at liberty ; I am
removing a restraint from His love which threatened to
hold it in eternal suspense and am leaving it free to
act, to flow out in saving currents towards you
without the appearance of connivance at sin O!' the com-
promise of justice, and for my concurrence in this His
benevolent purpose to save you, He multiplies the ex-
piession of Hiscomplaisancy to me. Although ineffably
beloved of my Father from eternity He has in conse-
quence of my ' obedience unto death ' added infinite
delight to infinite del;"-ht."

•>

11!

I H

I I

THE LATER PROPHET.

And how inexpressibly must it enhance our concep-
tion of the divine compassion if we remember that there
is a sense in which the sufferings of Christ were the
sufferings also of the Divine Father. From eternity
their subsistence in the unity of the Godhead had been
only short of identity itself. Nor could the circum-
stance of the Son's humiliation in the slightest mea-
sure have relaxed the intimacy of their mutual in-
dwelling. The incarnate Saviour was throughout His
life surrounded by an atmosphere of infinite love.
Once and again the divine complaisancy ovei'flowing
itself surprised the world with the announcement,
"This is my beloved Son in whom I am well pleased."
Therefore it must be said that every moment of the
humiliation of Christ that love was repeating its in-
finite sacrifice for sinners ; every pang He endured in
the execution of His mission was a wound inflicted
upon the divine heart. Who then shall assume to
tell the anguish that must have penetrated the pater-
nal heart, as He witnessed the Son of His love, in the
hour of His agony draining the cup of trembling
mingled by justice. If it be true that God is in sym-
pathetic communication with every part of the suffer-
ing universe — that as the great sensorium of the living
creation He apprehends every emotion and commiser-
ates every thrill of pain — with what exquisite anguish
must His heart have been wrung when in the crisis of
His agonizing task the plaintive filial appeal of the
suffering victim pierced His ear — " My God, why hast
Thou forsaken me." If there could have occurred a
moment when the adoration of the seraphic multitudes
could have been lost upon the divine attention ; if
there could have occurred a moment when He could have
repented the infinite sacrifice He was making for sin-
ners, surely that must have been the moment, O,

THE LATER PHOFHET.

what an insight does this scene give us to the compas-
sion of God for man, that it could endure the stress,
the incalculable power of that tragic appeal of His
Son. It exhibits more than the sufferings of Christ ;
it exhibits the throes of the paternal heart. Here is a
line of measurement with which we are enabled to
sound to inconceivable depths only to find that His
love reaches immeasurably deeper still.

6. But the Divine Prophet sets before us the breadth
and compass of the benevolence of God in redemption
by showing that its benefits are for the world. Human
selfishness has developed phases that would limit and
localize its benefits. The Jewish Christians, for ex-
ample, would fain have made it a local and national
benefit, until the unconfinable Spirit came and showed
them that it was for the world. And the inheritors of
their crampt and narrow spirit would also confine it to
a favoured few, a chosen and predestinated party. But
an attempt to imprison the air or enchain the light
would be even more salutary and consonant with the
divine benevolence. Shall the ordinary gifts of pro-
vidence be freely chartered to the world and the stigma
of exclusiveness be reserved for His grace alone. " 1
am the light of the world" was Christ's announcement
of Himself — a blessing as diffusive and universal as
the light. The message of mercy which He brought
from the Father was meant for the ear of the world —
" Whoso hath ears to hear let him hear," and as though
the world were assembled before Him and He had ob-
tained univei'sal audience, this is the music that broke
from His lips : " God so loved the world that He gave
His only begotten Son that whosoever belie veth in Him
should not perish but have everlasting life." He gave
His Son to encircle the earth with an atmosphere of
grace as^universal as the elemental air. The messengers

8«

THE LATER PROPHET.

of the gospel are sent to the world with a message of
mercy as wide as the race and as deep as the lowest abyss
of human guilt. No ambassador of God in any clime
or age shall ever be subjected to the pain of looking
into any human face, however deeply scarred with the
gashes of crime and saying, " for you I have no invita-
tions of grace, no proposals of reconciliation." But
everywhere and to all men he is instructed to cry, " unto
you is the word of this salvation sent.

Such my brethren is a very inadequate statement
of the teaching* of the later and most illustrious
Prophet respecting the paternal and benevolent
character of God. Shall we not do well to pause and
retrace the course of thought by which we have been
led. We have been taught that the Supreme Creator
having, out of the impulses of His Infinite benevo-
lence, created us and invested us with our peculiar
capabilities of happiness, bends ever in loving atten-
tion from His throne towards us reaching- out His
hand as a provident Father to supply our wants
shielding our defencelessness, and minutely superin-
tending the events of our history. That He unfolded
the richer treasures of His grace in the wondrous act
of redemption, thereby lifting our guilty world from
the gloomy precincts of hell into the radiance of an
orbit next His throne ; that He made even our hatred
subserve the purposes of His love, and evolved from
the evil of our fall a greater good than could other-
wise have existed ; that He adopted our nature in the
person of His Son and carried it to the highest throne of
the highest heavens, thus conferring upon us an honour
to which an attending retinue of angels would fail to
serve even as a comparison ; that the means of all this
glory was the humiliation and sacrifice of His Son ;
that the benefits of His redemption are designed for

THE LATEH FMOIHET.

:ing

the whole world ; aud that He hath crowned these
distinctions of His goodness by sending forth His
Spirit into our hearts encouraging us to call Him
" Abba, Father." From whatever point of view there-
fore we contemplate that btievolence the prospect
widens and expands before us into infinitude ; it
amasses glory upon glory until the scene becomes too
bright for human vision. O what a God ! what a
Father ! It is as though, having collected together all
the treasures of His grace ; having opened up the
benevolent resources of His nature, He delivered all
into the hands of His Son, saying — "these, all these,
are for man ; use them all for man ; distribute them
all upon man, that he may know that there is no love
like Mine and that he ma^^ know also that his happi-
ness depends only upon his knowing and loving
Me." Such is the knowledge of God as unfolded by
the Divine Teacher.

Let us now hear His own declaration respecting the
value of that knowledge and its vital relation to our
happiness. " This is eternal life that they might
know thee, the only true God Jesus Christ whom
Thou hast sent." Knowledge of all kinds is enrich-
ing ; it is the proper wealth and heiitage of a rational
being. But no range of secular erudition abstract
from a true knoM ledge of God can conduct to liappi-
ness ; this is the only knowledge that in itself can
guide upward to unfading crowns and eternal life.
The Scriptures sometimes represent the supreme
happiness of heaven as consisting in the fuller vis-
ion of God, so also the whole of religion on earth
.onsists in knowing God as Christ unveils Him.
Because, first, sin originates in ignorance of God ;
it prevails most where God is most completely un-
known or forgotten. And, because, secondljy, to kno>v

[p^

i>0

THE LATER FMOFUET.

God truly is to be enamoured of His excellence ; to be
attracted, softened, subdued, and by the very inte: isity
of love transformed into His image.

And now let me ask, are we, as tractable learners in
the school of Christ, humbly asking the knowledge of
God ? To what purpose have we thus far attended
uponH's instructions ? Have our hearts been attracted
and led to submission to God, or are they yet obdu-
rate and rebellious ? Do we joyfully contemplate Him
as a Father reconciled in Christ, or do we shrink from
Him with guilty distrust and dread ? With what emo-
tions do we contemplate our ultimate meeting with
Him in judgment ? Do we wait with insufferable
dread the awful sentence of condemnation and banish-
ment, or do we anticipate with exultation the ineffable
sentence of acquittal and reward ? To such as do know
Him in the plenitude of His gracious character, suffer
the word of apostolic exhortation, — " Grow in grace
and in the knowledge of our Lord Jesus Christ." But
it may be presumed that at the feet of some of you
must be laid the charge of the apostle, " Some have not
the knowledge of God, I speak this to your shame."
During all your life, by the words of His anointed
Prophet God has been soliciting your attention, and
and presenting Himself for your admiration, and yet
it must be said, " He is not in all your thoughts."
You have no delight in Him ; His benevolent and
gracious character has not impressed and subdued your
heart. O ! what shall you answer, when at His bar it
shall be said, " I sent unto you my Son, but ye have
rejected His testimony to me ; ye have refused to know
Me ; ye have put away from you My counsels of mercy,
theiefore do I now make Myself known to you in the
ponsuming terrors of My wrath — ' Depart from Me ye

THE LATEH PROPHiST.

that work iniquity.' " O ! may the blessed Spirit
that " commanded the light to shine out of darkness"
shine into our hearts, to give us the light of the know-
ledge of the glory of God in the face of Jesus
Christ.

', '1 ^ '"

<*^^.

•• ,■ ■'' ■■'' .

■n-^-; * .:.

.*■-;

THE CONFESSION OF SIN.

By Elijah H. Pilcher, M.A.,D.D.,

O/ ihe Niagara Conference.

If we confess our Jiins, He is faithful and juHt to forgive uh our sins, and
to cleanse us from all unrighteousneHS. 1 John i. 9.

HE Christian religion is thoroughly adapted
to the wants and necessities of human
nature, and the more perfectly it is ex-
perienced and practised the more it puri-
ties and exalts humanity. Indeed the principles of
divine truth, as found in the Bible, appear more
beautiful and fascinating the more closely and care-
fully they are scrutinized. As the effect of the relig-
ion of the Bible upon individuals and upon society is
understood, promoting the happiness of the one and
the harmony of the other, so will it be admired and
approved ; and the most fruitful cause of scepticism,
aside from the depravity of the human heart, is the
failure of professors of religion to exemplify its power
to save from sin. It is true infidels in general shew a
great amount of ignorance in regard to the teachings
of the Bible, but yet they know enough to lead them
to pronounce judgment with much accuracy on the
conduct of professors. Under the influence of their
depravity and the discouraging effects of the failure to

THE C0NFE8SWN OF SfN.

exemplify the vitality of that religion, they, through
their vain philosopliy, attempt to set it aHide. 80 that
one of the best and most succeHsful methods of meeting:
the scepticism of the present day is to exemplify the
experience involved in the text I have chosen for
this discourse.

Scepticism in this day of light does not arise from
the lack of evidence to support the ti '"h of Christian-
ity, but fiom a depravity of heart and will, or from an
inattention to the evidence given in its favour and
from neglect or refusal to investigate its claims for
acceptance. It is found wheie there is a willingness
to comply with its requirements there is no lack of
light. This holds good both as it regards Christianity
itself and that purity of heart and life which is so
beautifully described by Christ and His Apostles.
Many who most cordially subscribe to the truth of the
Bible, fail to enjoy its hallowing influences. They
either procrastinate the time of their obedience, or do
not fully understand how to perform that which is re-
quired. Whatever may be the cause of this inatten-
tion to the things of God and eternity, it has become
necessary that they should have " line upon line " of
instruction ; hence the necessity of a living, practical
ministry, having a deep experience of divine fellow-
ship. God in mercy has provided this for the Chris-
tian Church. The work assigned the ministry is not
only responsible, but difficult of accomplishment.
There is so much opposition of heart to God, so much
love of the world and of self, it is very hard to pur-
suade men to humble themselves so much as to confess
their wrongs. The difficulty consists not so much in
producing in them a conviction of the propriety of
what is proposed, as in inducing them to enter upon
the performance of what they know to be right. God

II,

ii:, I

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ill

il!

ijf

THE CONFESSION OF SIN.

has held out every inducement, as in command, exhor-
tation, and promise of advantage, to comply.

We have in our text a duty with the advantage
growing out of its performance.

The first thing to be noticed the confession of sin.
All the refined and ennobled principles in our nature
at once suggest that, if faults have been committed, it
is proper, indeed it is just, to make a confession to
the person or party injured. * In accordance with this
principle, the Holy Scriptures require thi? very thing.
Many have taken a mistaken view of this mptter and
have supposed and felt it was degrading of them to
make confession of faults or wrongs committed, and
hence have persisted in wrong. But why should this
be ? If there is any degradation in the case, it cer-
tainly does not lie in the confession, but in the act
which calls for it. When we have fallen either into
error or sin, to confess it only argues that we have
either grown wiser or better, and that th ;e exists in
us a purpose to improve upon the past. This, instead
of degrading, exalts us in the eyes of all virtuous and
good men. What more noble, what more praise-
worthy than an effort to make restitution where injuries
have been perpetrated ! That confession in a proper
way and under proper circumstance is a duty, will be
readily admitted. But what those circumstances are,
and how the duty is to be performed, form a very
interesting subject of inquiry, and to this we now ad-
dress ourselves.

1. To whom is the confession to he made ? Evi-
dently to the party injured or offended. It, therefore,
sometimes becomes a duty to confess to men inas-
much as they are often offended. *' Confess your
faults one to another, and pray one for another, that
ye may be healed." This, however, is a very different

THE CONFESSION OF SIN.

thing from tlmliuade to a, priest in the coniert.sional and
for a different purpose. The one is to the party con-
cerned to obtain his absolution for the injury done
him, and not for the moral guilt, but the other is to an
uninterested third party who claims to have authority
to cancel the moral offence. I do not conceive it
necessary to confess in detail to the world offences
which are unknown to all but the " all-seeing eye."
It is sufficient in such cases to confess them to Him
against whom they have been committed. As to a
confession to a priest, it is grounded on no warrant of
the Holy Scriptures and is productive of much evil.
If thou hast sinned against thy neighbour, go to him,
— confess your wrong, and as far as possible make
him satisfaction. It may become proper, — a duty, to
confess to the Church : as, when we violate our
pledges to the Church and so work an injury to the
body of Christ, or wound the brethren. Every ac-
tion has a moral bearing in it, which is either good or
Ixid as it conforms to the moral, or differs from it ; for
which reason there is a 7noral turpitude connected
with every violation of the claims of that law, which
moral turpitude none but the moral law -giver, that is,
God, can forgive. Hence after all, the absolutions grant-
ed by mortals, it is necessary to confess to God and
obtain pardon from him. As the Psalmist says,
" Against thee, thee only, have I sinned, and done this
evil in thy sight."

2. What is implied in confession of sin ? 1, An
acknowledgement of the fact, which is the lowest
sense which can be attached to it in any place. This
may be without any just appreciation of the nature of
the act, as is often the case when unconverted persons
are addressed on the subject of salvation, or are re-
proved for their wickedness. Their frequent reply is

■Ill

THE CONFESSION OF SIN.

I' 1

that they know they are sinners and that we have no
right to expect anything better of them. In this there
does not appear to be any correct sense of the nature
of their actions. The last part of the reply is decided-
ly erroneous, and has been too much conceded to them,
that is, that we have no right to expect anything bet-
ter of them. That they do not profess anything bet-
ter will be gi'anted without hesitation, but that we
have no right to expect anything better of them is not
true. God and society have a claim on them which
never can be relinquished, that all their time and en-
ergies, physical, intellectual and moral, be directed for
the glory of the one and the peace of the other. As
they exist in society and form a constituent ])art of it,
every individual of the divinely instituted social or-
ganization has a claim — an unrelinquishable claim —
upon every other member, that he so live, speak and
act as to promote the love and practice of virtue in its
highest sense. God, as the instituter of society, cannot
yield His claim. Wherever he turns his eyes, he will
find staring him full in the face, written as with the fin-
ger of God, '* God, society and yourself have the right
to expect the avoidance of all evil and the performance
of all good." God has enforced this claim by the most
sacred and awful sanctions. Amidst the smoke, the
quaking, the thunders and lightnings of Sinai, He has
proclaimed it. What a solemn, and yet what a care-
less admission is made ! I have thus brought to view
a principle of deepest value but very much neglected,
the obligation of all to maintain a holy life ; and when
men admit they are sinners, it is a confession that they
have neglected the most sacred obligation, and it
should fill them with earnest contrition. 2. It im-
plies a deep sense of the nature and results of sin. It
is an offence against God — against society — against

THE CONFESSION OF SIN.

en-

fin-

their own highest and best interests — a rejection of all
the influences of divine mercy, as well as the opera-
tions of the Holy Spirit upon their hearts. Divine
mercies have crowded thick upon us — they have been
distributed with a liberal hand — every hour has brought
with it some new tcken of divine beneficence. Even
the chastisements of this life are sent in love "for our
profit." The Holy Spirit has taken of the things of the
Father and has shown them to us — He has often (or
would have done so if permitted by us) unfolded to our
contemplation the brightest, most lovely and most in-
teresting visions cf the future — of the sinrit land ; He
has impressed upon upon us that these are n^jprisions
that pass away as the fleeting shadow, but are glorious,
eternal realities. Scenes the most endearing, the most
transporting to the soul, have been unfolded to ou: view
— the Spirit has spoken in the most melting, per-
suasive strains to our hearts, to bear us away f^om sin
to holiness and to heaven. All these influences have
been resisted, broken through, thrown oflf. Society, the
Holy Spirit, Christ the Redeemer, God the Father, have
been set at naught. This is the nature of sin. It is a
resistance to all the laws of light. The eflfects of sin
are two-fold, that is, upon society and upon the individ-
ual himself. Let us but cast our eyes abroad over the
face of nature and we shall see the very elements at
war with man The earth has become one great char-
nel house ; the dead are piled in " heaps upon heaps."
Hear the groan of the sick and dying — the sighing of
the widow and fatherless — every breeze is burdened
with them. Hear the bitter lamentations of the be-
reaved and "forsaken; mark the contortions of the
distressed and agonized ; see the palsied limbs, the wan
and wasted countenances ; listen to the clanking of the
chains of the prisoners enduring the penalty of violated

THE CONFESSION OF SIN.

^'11

I I'
It

'I 'I

law. But especially listen to the sighs of the oppressed,
enslaved and down-trodden of our race. Mark the un-
timely deaths, by stealth and violence, the squalid
poverty and the accompanying circumstances of
wretchedness and distress, and cruelty in the habita-
tions of the poor inebriates. But the heart turns away
sickened and distressed. We might continue the con-
templation till we should become sick of life. And
what has occasioned all his ? Let the great apostle to
the Gentiles furnish us with the only answer : " By one
man sin entered into the world, and death by sin."
Again, the effects to the individual himself are terrible.
Sin G^HJftbs with i^ i sense of shame and degradation.
By it communion with God has been broken off; peace
banished from his bosom ; pain, darkness both mental
and moral, misery and despair have taken the place,
and finally, if persisted in, '* eternal destruction from
the presence of God and the glory of his power." Who
that contemplates these results in the light of the Bible,
can avoid feeling? But alas! for the mass of the hu-
man race, they never stop to think, but rush madly
on, "deceiving and being deceived," until they are
swallowed up in the whirl-pool of destruction, and
wake up only to roalize that they are lost beyond the
hope of recovery. They never seem to think that they
are contributing to perpetuate the turbid storm of
misery, degradation and death which is over-
flowing society and carrying away and blighting the
fairest and brightest hopes of man. If ever this
thought arises, it is suppressed as quickly as possible.
This sense of the nature and effects of sin involves the
acknowledgment of the justness of the claims of the
divine law. 3. It implies here contrition or penitence.
This supposes real sorrow for the acts committed, in
view, both of their nature and effects. There is much

THE CONFESSION OF SIN

worldly sorrow for sin, that is, sorrow simply because
we are found out in it, or because we have to suffer for
it, "which works death." But here is sorrow, not sim-
ply because of the punishment which must ensut', but
because it is an offence against God and society. Where
true penitence exists it is always accompanied by a de-
sire to reform, nay more, by a fixed deteimination by
the help of God's grace to lead a new life, "following
the commandments of God, and walking in his Holy
ways." However much the sinner may appear to feel
and regret his former course of life — however much he
may weep over his sins — however earnestly he may ac-
knowledge the fact, if there be no determined, settled
purpose by divine grace to turn away from vice and be-
come consecrated to God and His cause, there is no true
sense of either the nature of sin, or of the force of his
obligation to God; and let not such think they can find
acceptance with Him.

3. Confession in this text further implies faith in the
atonement made by Christ. The Holy Scriptures
throughout uniformly represent the sufferings and
death of the Lord Jesus Christ as furnishing the only
meritorious ground of our acceptance with God, and
faith as the instrument by which the virtue of His
death is applied. Whenever, therefore, i:ny thing is
presented, which would seem to form the reason of ac-
ceptance with God, it must be construed in conformity
with this principle, and as implying faith. This is the
case here. Confession is named as the condition to
be performed, and is the only thing specified ; hence
therefore, it must suppose faith, not simple credence
of the atonement as a fact existing, but a trust in the
provisions made.

In Romans v. 1, it is said, "Therefore, being jus-
tified by <faith, we have peace with God though our

100

THE CONFESSION OF SIN.

! I

i .

Lord Jesus Christ." Faith being that act by which
we are united to (.hrist, always supposes all the pro-
requisites and concomitants to its exercise, as the
greater includes the less. Whenever, then, good works
are said to form the reason of our justification, either
here or at the Judgment, it is so, simply, because they
sprii.g from faith in Christ, and are therefore, the out-
ward exhibition of the inward principle of faitli or trust;
" so that a true and lively faith miy as well be known
as a tree is known by its fruits." In like manner, when
confession is said to secure pardon, as in this case, it is
to be understood as including faith, that the beauty
and harmony of the Scriptures may not be broken.
The n(xt thing to be considered is the effects result-
ing from a proper confession of sin. 1. " He is faith-
ful and just to forgive us our sins." Forgiveness
supposes the removal of the moral guilt, and also the
remission of the punishment which would have ensued.
Nothing less than this can be meant, otherwise no
benefit would result to us. To suppose that the pun-
ishment is remitted, and at the same time that the
moral g lilt remains, would be an absurdity. It would
be even more absurd, to sup])ose that the guilt should
be taken away, and yet the punishment be inflicted.
Forgiveness is one of the most delightful and soul-
cheering doctrines, which could be presented to guilty
mortals, as we are. Is it possible tiiat all my sins may
be blotted out ? Oh, how thrilling the very thought
of it ! Such is the interest we have in it, we would
have supposed that it would have met with universal
applause, more, that it would have been hailed with
one general shout of joy, feeling, as we do, a conscious-
ness of sin. But, alas, for poor fallen humanity ! how
blind ! how recreant to its best interests ! man has re-
jected the kind offer of Heaven, and set himself at

THE CONFESSION OF SIN

101

woik to sweep away this only Hohice from the contrite
Iieait. God is merciful. It has heen affirmed by some
tliat God ca^mot in any way forgive sins, and what is
still more st.ange, it lias been asserted by some who
profess to believe the Bible, that God has declared He
would not forgive sins. They certainly must have for-
gotten certain important and interesting passages in
that blessed book, as the following : " In whom (that
is Christ) we have redemption though his olood, the
forgiveness of sins." " Thou hast forgiven the ini-
([uity of thy peo[)le, thou hast covered all their sin.'
The Lord forgiveth all thine iniquity." " Let the
wicked forsake his way, and the unrighteous man his
thoughts ; and let him return .to the Lord, and he will
have mercy on him ; and to our God for he will abun-
dantly pardon." " And that repentance and remis-
sion of sins should be preaclied in his name among all
nations." " To turn them from darkness to lig^t, and
from the power of Satan unto God, that they may re-
ceive forgiveness of sins." The text says, " He is
faithful and just to forgive us our sins." Although
the number might be greatly extended, these are suffi-
cient to establish the fact of forgiveness. How de-
lightfully refreshing these are to the weary, burdened
sin -sick soul ! They, who would invalidate them,
would take away from us the last gleam of hope, for
the law knows no m/^rcy ; and if we are left either to
pay the debtor or si ixer the penalty, all is lost. Thanks
to a forgiving God, He has made known His mercy,
and shown us how He can be just and yet forgive the
penitent believer in Jesus.

What is meant by forgiveness? I think it plainly
supposes that the guilt contracted is removed or taken
away — the sense of it destroyed, and as a natural
consequence, the punishment is remitted, or is not

102

THE CONFESSION OF SIN.

I I

inflicted. Aiiytbiii^' less thnn this would not meet
the necessities of the guilty sinner. Anything more
is certainly included in the second benefit named in
the text, andhereal»/er to be noticed. Some have fallen
into a fatal error, as I think, in regard to the doctrine
of forgiveness, by running too close a parallel between
the operations of physical and moral laws. It is this,
that every otfence or violation of law must unavoid-
ably be punished. " For we see," say they, " that if a
man thrust his hand into the fire he will be burned
and SI ffer pain for his temerity, because he has violated
a physical law. So also in other respects ; hence, God
has so ordered that every infraction of the moral law
shall receive certain and immediate punishment." The
mistake here, consists in deciding from the operations
of one kind of law, that another and entirely different
kind of law operates in the same way. The argument
is unsound. It is true, God will not hold the trans-
gressor guiltless, but the punishment is reserved ; and,
under the remedial system provided by Jesus Christ,
it may be avoided as shown above. To this it has
been objected that it gives a licence to sin, because
the transgressor may escape. To this I would simply
answer, who that has any just sense of sin or proper
view of the sad, agonizing, laloody scenes of the garden
and of Calvary, and thinks that it is only through the
tears, the groans, the blood, the death of Christ, he can
obtain a release from the punishment his guilt deserves,
can feel that he has a licence to ,sin ? Nay, he will
feel that the dignity of the law is maintained, and its
awful sanction fully sustained. It is only when we
keep these things out of view that we can consent to
sin. It is to be remembered, too, that it is only for
the sins which are past we can hope for pardon. If
we repeat the sin we do it at our peril.

THE CONFESSION OF SIN.

KKi

Another theory, which is somewhat ripe ih certain
places, is that though the moral guilt may be removed,
the punishment is retained in every case. This is at-
tempted to be sustained in two ways : the first is the
same as that above noticed, to wit, reasoning from the
effects of physical to the operation of moral laws, which
has been shown to be incorrect. The secosid is buill
upon the language of Nathan to David, as found in 2
Sam* xii. 12. But upon an inspection of the case, it
will be found that the punishment is not retained in
the same respect as that in which the guilt is said
to be forgiven. Another aspect in this case is that
this particular case is made to establish a univer-
sal rule, which is not admissible. On this theory,
what benefit is there in pardon ? Surely there is
none. The culprit must as certainly die as if
the pardoning power did not exist, or was not
exercised. To hold out a pardon in this way would
only be to tantalize the feelings and aggravate the
miseries of the wretched and condemned. To illus-
trate : suppose a criminal to have been arraigned before
a court on a charge of high crime — tried — convicted —
sentence of death passed, and the day of execution ap-
pointed, but by the intei-vention of friends, the case has
been brought before the Executive of the country, and
what purported to be a pardon obtained. This now is
rumoured abroad, yet the messenger has not returned
— the day of execution has come — the multitude has
assembled — the criminal is led out to the place of exe-
cution — is placed on the scaffold — nearly the last mo-
ment has come — the stillness of death pervades the as-
sembly — all are standing in breathless attention and
suspense, when suddenly a cry is heard, and the ex-
pected messenger exclaims a pardon ! and presses his
way through the anxious crowd and delivers into the

irrf

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■ i

THE CONFEHHION OF STN.

hatitl of tl»o piopoi" oftictM' the proclamation — he opens
it and readH. After tlic usual introduction it proceeds
thus : " From the representations in this case to nie, and
after due, solemn deliberation, hy virtue of the authority
vested in me, I freely and fully pardon him of all the
miilt incuned in the matter for which he has been con-
demned by the court, and command all authorities to
treat him accordin<^ to this proclamation." At this all
hearts feel the thrill of delight and are ready to burst
forth in exclamations of joy. But the officer proceeds:
" Nevertheless the law must have its full force, there-
fore I command that he be executed at the time and
f)lace appointed by the court." How suddenly the joy
is turned into sorrow, and the exclamations of delight
to murmurs of disappointment and sadness. They turn
away in disgust and contempt for the actors in such a
farce. O! how cruel to raise expectations in order to
more effectually crush the wounded spirit. By this
theory God is made to act in this manner with His
erring, sinful yet intelligent subjects. " He is faithful
and just to forgive." According to this text justice
has as much to do with the pardon of the sinner as
mercy. We sometimes hear it said that mercy tri-
umphs over justice in the justification of men. This is
decidedly an error. All the attributes of God perfectly
harmonize in all His administrations, whether it be the
punishment of the incorrigible, or the pardon of the
penitent believer. " Mercy and truth are met together;
righteousness and peace have kissed each other."

If it were otherwise, God would be at variance with
Himself The plan of salvation was devised through
mercy, but approved and executed by justice. Being
set on foot "mercy and truth are met together," or
mercy and justice are combined for its accomplishment,
both as it regards the act of atonement and the appli-

THE (10NFESSWN OF SfN.

lOf)

ctition of it to tlu' hcliever. So now the claiin.s of jus-
tice arc as w(;Il Hatistied in tlic justification of the peni-
tent, Lelieving sinner as in the (himnation of the im-
penitent sinner.

God liaving made piovision for parihjn, is l)ot}i faitli-
ful and just to fulfil when we comply with the stipu-
lation made. According to this plan no claim of the
law is compromised, but all is satisfied. This is so won-
derful and so glorious that we would not have believed
had it not been atte8te<l by the clearest proofs of
divine authoiity. These proofs are not wanting.

The second benefit is the purification of our nature.
" To cleanse us from all unrighteousness." It is not suf-
ficient to obtain sim})le pardon, but it is necessary that
a change of moral nature should take place. This is
not necessarily included in that of justification, although
this expression is sometimes used to include l)oth pardon
and regeneration in the lowest or ordinary sense. The
expression in the text is used as including the entire
sanctifi cation of our nature. " To cleanse from all unright-
eousness " can certainly mean nothing less. This
state of gra(;e is presented in the Scriptures both as
duty and privilege. It is included in this command :
" Thou shalt love the Lord thy God with all thy heart,
and with all thy soul, and with all thy mind." It is
contained also in the following exhortation : " Be ye
therefore perfect, even as your Father which is in
heaven is perfect." " Follow peace with all men, and
holiness, without which no man shall see the Lord."
" Therefore leaving the principles of the doctrine of
Christ, let us go on to perfection." It is a privilege be-
cause it affords a much nearer and more constant access
to God. It casts out fear. "There is no fear in love;
but perfect love casteth out fear ; because fear hath
torment." This state of holiness is offered to us ; and

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1(N)

fBt: CONFMSSION oP SIN.

the faithfulness and justice of God are pledged for its
bestovvnient. St. Paul confirms the same thing, when,
in addressing the Thessalonians, after having ottered a
fervent prayer for their sanctificatioii and preservation
in that state of grace, he says : " Faithful is he that
calleth you, who will also do it." That is, He will
sanctify and keep in that state such as trust him.
O ! that it were the cry of every one, " Create in me a
clean heart, O God 1 and renew a right spirit within
me.

Again —

*' My heart, thou know'at, can never rest,
Till thou create my peace,
Till of my Eden repossess'd.
From every sin 1 cease."

Awake ! awake ! put '. your strength. Arise ! and
put on your beautiful garments of full salvation from
sin ; " Looking for that blessed hope, and the glorious
appearing of the great God and our Saviour Jesus
Christ ; who gave himself for us, that he might re-
deem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works." It does
not enter into ray design to argue at length, the prac-
ticability or possibility of obtaining this state of purity
in this life ; but I would earnestly and affectionately
exhort all to press towards the " mark for the prize of
the high calling which is of God in Christ Jesus."
He, who has called you out of darkness into His mar-
vellous light, surely is able to renovate your natures —
to make you holy and keep you so. " The blood of
Jesus Christ his son cleanseth us from all sin," To
attain to this we must do as the text directs, confess
our sin. I know many doubt whether such a state is
attainable in this life. With such I do not wish to

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TIfK aoNFESHTOK OF StN.

107

have any controversy, but would advise them to make
a perfect ooriHecration of all their powers to God, to be
made as pure as He wishes them to be, and rest in the
atonement for just what is designed for them, let it be
much or little. Let them " prove what is that good
and acceptable and [lerfect will of God," and they will
not go amiss. If we are not willing to do this, we
have reason to apprehend there is something wrong
with us. Let us go to Him in humble, penitent prayer,
confessing all the sin and pollution that lurk within ;
askinj' Him to shine on our darkness, to enable us
to see all that is offensive to Him ; and when we have
seen it, to put out our complaint before Him — to cry
against " the spirit unclean " — to rely on the blood of
atonement and then we shall not be disappointed.

" He is able,
He is willing, doubt no more."

Let us now conclude with a few practical thoughts.
The duty of confession arises :

1. From the relation existing between the offender
and the offended.

2. From the divine requirement.

3. From the encouragement held out. " He that
covereth his sin shall not prosper ; but whoso con-
fesseth and forsaketh them shall have mercy." Its
practical influence is beneficial to ourselves and others.
To ourselves, by causing a greater degree of watchful-
ness over our errors and actions that we do not
offend. To others by softening and tranquilizing
their feelings towards us, and calling into exercise the
finer feelings of their natures. There is a relief in the
confession oi a fault, when one has been committed,
and there is a sweetness — a delight in the conscious- *

I OK

THE CONFESSION OF STN.

ness of pardon. Tlieiefoie, " confess your faults one
to another, and pray one for anothtT, that ye may be
healed."

4. That confession eud)raced in the text, secures
pardon and purification, the greatest V)lessings whicli
coukl be conferred on mortals here, and indeed, tliey
are preparatory to the greatest bliss that can be en-
joyed hereafter. The degree of enjoyment in heaven
will be in proportion to the development of our moral
capacities : which itself depends on an assimilation of
character to Christ, and a due and faithful exercise of
the powers bestowed, for the promotion of His king-
dom and glory.

We are to remember, these faults are all known to
God, whether we confess them or not, and any attempt
to conceal them from Him will be perfectly futile. He
will call us to answer for them in the great day of
judgment. How much better to confess them, and re-
ceive absolution for them now, than tc meet them
there uncancelled.

The God of peace and truth help us to perform our
duty in this respect, and bestow on us the blessings of
the new and everlastinij covenant.

SELF EXAMINATION.

By Rev. Wm. Blair, B.A.,
Of Tro'fHois, Ont.
" Exaiiiine yourselves, whether ye be in the faith." — 2 Cor. xiii. 5.

^J^^^i'^^O be in tlie faith is to be born again, to be a
C^ RSp genuine Christian, to have passed from

death into life, to be created anew in
Christ Jesus, to walk not aftei* the flesh
l)ut after the spirit.

To be in the faith means more than simply joining
the church or making a profession of religion. It is
too bad that so great a number of people in these easy
going times join the various churches without being con-
verted. They give up a few sins, graft a few habits of
piety on the old nature and sit down "at ease in Zion "
the rest of their days. Such people are galvanized corpses
freezino all they come in contact with. No matter what
their wealth or number, a church is better without
, them in that relation. Let such examine themselves
whether they be in the faith.

There is another class of backslidden church mem-
bers who keep up their old religious forms, but are
destitute of the witness of the Spirit. A man ought
to know as certainly that he has been born of the Spirit
as that he has been born of the flesh, yet how many in

110

SELF EXAMINATION.

III!

;

all our societies lack the solid comfort of Christian
assurance.

Attend the first class or fellowship meeting within
your reach, listen to that old-time professor making
his sad complaint as he sings his favourite stanza : —

"'Tis a point I long to know —
Oft it causes anxious thought
Do I love the Lord or no ?
Am I His or am I not ? "

Did he always sing in such a doleful strain, you ask.
Ah ! no ; the night he was converted there wasn't a
richer experience or a more joyous testimony given by
any of the praying poople pj esent than fell from the
lips of this same man. VVith what unction and pathos
and power he seemed to pour his very soul into those
stirring melodies, that . ." ve fittest expression to his new
found love.

But all that is over, and the life that was once under
high pressure for God and His cause has sunk down to
the dead level of an irksome religious mechanism. Ask
him now if he knows his sins forgiven and " can
read his title clear to mansions in the skies." He tells
you he hasn't that ecstacy of joy that he once had ; is
not exactly sure about his state: but is thankful that it
is as well with him as it is ; he enjoys a calm peace and
hopes at the last to outride the storms. The same old
threadbare story from year to year, as destitute of
interest as of originality. The only thing that can be*
said in its favour, is that the leader knows what is coming,
and so can have his remarks prepared beforehand ; un-
less, indeed, as is sometimes the case, the leader him-
self has the same " go on, brother — be faithful, and the
Lord will bless you, ' for each member of his class — like
those patent medicine men who profess to cure all the

SELF EXAMINATION.

Ill

ills that tlesh is heir to with the same prescription. The
trouble with the good brother whose story is so old and
stale, is that he has backslidden in heart and either
does not realize it, or is not honest enough to confess it
and try to regain his lost gi'ound. He is thankful " it
is as well with him as it is." So he ought to be, but that
may not be saying much. He enjoys " a calm peace;"
so do the mouldering corpses in a graveyard ; he hopes
" to get to heaven by and by," but he won't unless he
perfects holiness in the fear of God ; he prays, yes, but
not every one that says. Lord, Lord, shall enter into the
kingdom of heaven.

It is wonderful to see a man beginning the Christian
life with such good prospects and bidding fair for so
much usefulness, in a few years as cold and careless and
wrrldly as the devil wants him to be, not openly and
professedly irreligious perhaps, but having a name to
live and yet dead. Of all the enemies to the cross ter-
restrial or infernal, the half-hearted Christian doeifmost
hurt to the cause of Christ. A renegade in the citadel
is more to be dreaded than a thousand foes battering at
the gates. Better be no light at all than a false light.
Better be cold as an iceberg than lukewarm in religion,
leaving the impression upon the minds of unconverted
men that the soul's salvation is not a matter of very
vital importance after all. This is the man above all
others who needs to take to heart the admonition of
the text, " Examine yourselves whether ve be in the
faith."

Nor is this a description of a solitary professor here
and there, unfortunately situated, or exceptionally
placed, but alas, of thousands of church members the
wide world over. Pronounce even the most charitable
judgment upon the average Christian life, and who can
shut his eyes to the fact that if conduct and conversa-

112

SELF EXAMINATION.

Ill

:||lii':| |i

■

•i

tion be any criterion the things " seen and temporal "
are sought after, with far greater r-elish, than things
" unseen and eternal." On Sunday afternoon a profes-
sedly Oliristian father looks out and seeing the roads
blocked with snow says to his children, " I guess you
hadn't better mind going to Sunday School to-day ; "
next morning he harnesses up his double team, ploughs
through the drifts and faces a driving storm to take
his children to the public school. An intelligent and
respectable church member grumbles that the prayer
meeting is kept up till 9 o'clock, but can stay up till
midnight at a political or grange meeting without
finding a particle of fault. A man who expects to get
to heaven when he dies spends more money in tobacco
than he gives to the cause of Christ, and wastes more
time smoking it thnn he spends in praying for the good
of his soul. Men calling themselves Christians, under
a plea of hard times give up their religious paper, cur-
tail fheir church subscription, and stay away from
missionary meetings, but take their political paper, pay
their store bills, and eat, drink and wear as much as
usual. With many most solemnly pledged to all the
purity and peculiarity of the Christian life, the absorb-
ing desire seems to be entire conformity to the world ;
in other words, they try how little religion they can
get along with, and yet be respectable chn.rch members,
and not miss heaven. However it may happen to suoh
people in the world to come, some of them do manage
to get along without much religion here, and thus is even
in the case of many who are by no means drones in the
church. There is too little attention to the more
spiritual duties and exercises of the Christian religion,
such as closet devotion, self examination, meditation on
God's law, self-denial, fasting, hungering and thirsting
after righteousness and such like. This is sad enough.

8EL F EXAMINA TION.

113

But to make the matter still worse, some people won't
hear plain preaching on the subject; they prefer a siren
tongued herald, who will cry " peace, peace, where
there is no peace," to a son of thunder, who lifts up
his voice like a trumpet to tell them their short com-
ings and sins. In the preacher's beat as in the physi-
cians, there are found people who would rather tflke
chloroform than a lively cathartic, choosing I'ather to
shut their eyes and run the risk, than honestly and
p.nxiously to know the worst and apply the remedy.
Now likely when these people started in religion, they
were really sincere, and for a time ran well, but see
what they are to-day. Let us inquire why. Some
likely never count the cost. As the unthinking
horse rusheth into battle, so some people dash into a
religious meeting, and a few weeks afterwards as
quickly dash out of it again. Some say to their neigh-
bours, " If you make a start, I will," as though they
had no mind of their own, and would hinge their
eternal salvation on the action of another. Too fre-
quently those who start because others do, stop because
others do. Some again take up religion as a sort of
experiment — in other words they condescend to take
the Lord on trial, and if everything goes to suit them
they will go on, but if not they will back down. No
man ever found the "pearl of great price" seeking it in
that fashion.

Others make the mistake of supposing that the end
of the struggle or rebellion, that results in conversion,
is the end of all strife, and henceforth they fold their
arms and sing " 'tis done, the great transaction's done,"
when instead the conflict is just begun. The process
of conversion with them is the crowding and jostling
that one sometimes has to go through, in order to
secure his ticket at a railway station. In their subse-
H

< ■!

ll " ' ' i

' M :

1 1

! 1

114

SELF EXAMINATION.

quent Christian life they manifest the easy, self-satis-
fied air of a man in a sleeping-car who says, " I have
my ticket now, let n\e sleep the rest of the way."

Others again begin the Christian life without having
their minds made up to live without committing wilful
sin. In a slipshod, apologetic sort of way they rhyme
off the current saying that a person can't help sinning,
everybody sins, everybody must sin, it is their nature
just as it is for the grass to grow, or fire to burn. To
blame a man for what he can't help is unjust.

If a man cannot live without committing sin, it would
be unfair in either God or man to punish him for it.

" Whosoever is born of God doth not commit sin."
" He shall be called Jesus, for he shall save his people
from their sins." What is grace worth that is not able
to keep a man from the evil that is in the world ? What
is an atonement worth that isn't able to present a
follower of Christ faultless before the throne of His
glory with exceeding joy? A salvation that proposes
to save to the uttermost and yet doesn't save from
commiting wilful sin, is, to say the least, a very queer
salvation. Of course Christians who hold such low-
views of the atonement, at the time of their conversion,
soon fall into condemnation, and either backslide alto-
gether, or keep up a form of godliness long after they
have lost the power. A further fatal mistake made by
a good many young converts is, that some Christian
duties may be neglected if otl rs are attended to,
without doing any very serious damage to the soul.
Such crosses as ladies wear for ornament, or hang up
to adorn their parlour walls, are easy enough to carry,
but when it comes to a crushing weight upon one's
shoulders that makes the sweat exude from every pore,
a good many feel like saying, " I i)ray thee have me
excused." So with some professing Christians, who

SEL F EX A MINA TloN.

115

never think of bearinfir a cross for Jesus' sake unless
they feel like it, and then they think the only differ-
ence it will make in eternity will be a few stars less in
their crown of rejoicin*^. Alas, alas, we very much
fear it will make all the diflerence between crowns and
chains, between a robe of light and a sheet of flame.
It is a (question for every serious Christian to consider,
whether in the economy of grace a man can elect to
have a starless crown. The man who says " I'm not
ambitious of distinction in the celestial country — let
others strive for seats of honour near the throne, I'll
be content if I barely squeeze through and get the seat
next the door." The professor who talks in that strain
and lives accordingly is surely deceiving himself, and
will soon find to his eternal disgrace that even the
lowest place in heaven was too good for him.

Another fruitful source of trouble to some Christians
is their neglect of the Bible. They attend church, and
prayer and class meeting regularly, but do not " search
the Scriptures " to any very great extent. In the main
they try to live as Christians around them live, in^!tea,d
of taking the Bible for their guide, in matters great and
small. It may be a libel and it may be the honest
truth to say that a good many church members regard
the Bible as a dry tedious book. To say the least, it
looks bad to see a man who regards the Bible as a reve-
lation from heaven, poring for hours over ephemeral
periodicals or devouring sickly trashy novels, and once
in a great while, as a sort of sop to his conscience, sit-
ting down and falling asleep with the Bible on his
knee. What better evidence is needed that the doc-
trine of total depravity is true ! Just as the mariner
carefully consults and closely follows his chai-t, so
should every Christian use his Bible as he sails over
the high ;jas of life.

116

SELF EXAMINATION.

^ n I

4'-

.;
;

^iJiyi

Tho last occasion of spiritual declension to which we
shall refer is the haste and rashness with which some
Christians plunge into things, of the propriety of which
they are not quite certain. Sometimes a good man
finds himself in this dilemma ; he would like to do a
certain thing but is not quite positive that it woidd
be right ; a great many Christians do it, even some
Christian ministers practise it (smoking for instance);
but on the other hand, many good people condemn it,
Avhat is he to do ? Give his soul the benefit of the
doubt. He is not sure that it would be right, he is
sure that 't would be no harm not to do it. He had
better net do it, lest the Spirit should be grieved by the
risk he is willing to run for the sake of a mere passing
gratification.

So Tar we have been describing Christians whose re-
ligion is at a very low ebb, and trying to suggest the
probable causes : the remedy is close at hand, by self-
examination and a fresh application of the blood of
sprinkling. Every Christian ought to examine him-
self frequently to know how matters stand between
his soul and God. As college students grow more and
more anxious as their final examination approaches, so
ought the Christian, as weeks and months and years
fly past, give increasing diligence lest he fail in the ter-
rible ordeal of the judgment. What charges this latter
trial with such tremendous interast is the fact that a
candidate who fails can never have a "supplemental."
Meantime, the wuse and safe course is to give earnest
heed to the injunction of the text and examine our-
selves before we are examined by tho Judge of quick
and dead, and the less we feel inclined to this duty the
greater the need of setting about it.

(1.) We ought to examine ourselves in the light of
r)ast ex|iciieuce. Are we conscious of a steady growth in

SELF EXAMINATION.

117

love and zoal and usefulness since the hour of con-
version ?

(2.) We ought to examine ourselves in the light of such
lives as those of Hester Ann Rogers, Alfred Cookman,
the Dairyman's Daughter, Robert Murray McCheyne,
John Wesley, and others, whose names are in the Book
of Life ; and we ought not to compare ourselves with
the low standard of the lukewarm professors around us.

(3.) We ought, above all things, to examine ourselves
in the light of God's Word, which is the only rule and
the sufficient rule both of our faith and practice — fre-
quently proposing to ourselves such plaiu pointed ques-
tions as the following : —

(a.) Do my neighbours and the members of my own
family get the impression from my life that with me
religion is the principal thing — that everything else
must bend to religion ?

(6.) Does my inconsistent life ever give occasion to
the enemies of God to blaspheme ?

(c.) Next to my own salvation, is it the supreme pas-
sion of my life to snatch brands from the eternal burn-
ing ?

(d.) Do I regard myself as a steward entrusted /ith
some time and means which I am t y use to the best of
my ability in advancing the interest of the Redeemer's
kingdom — fearing nothing so much as that the Master
should be compelled to say at the last — " Thou wicked
and slothful servant."

(e.) Do some of m/ neighbours, less able than myself,
contribute more liberally to the institutions of the
Church ?

(/.) Do I transact all my business on the principle
laid down in the Bible — " Love thy neighbour as thy-
self ? "

{g.) Would I die rather than sin ?

TT,

SEL F EX A M FN A TTON.

!ii

(h.) When <liitv aiul feelinj,' clash, which do 1 gene-
rally follow ? and —

Lastl}' — Am I perfectin<jf holiness in the fear of God ?
Is it the earnest longing, constant cry of my heart —

•' More purity give me, more Htrength to o'ercome.
More freefloin from earth-stains, more loiigingH for home,
More fit for the Kingdom, more used wotdd I he,
More hlessed and holy, more. Saviour, like Thee."

Should the reader, after the most rigid and praycu'-
ful examination, find hiniself lacking som(* of the essen-
tial marks of the genuine Cliristian, let him not despair,
but turn to the 2nd chapter of Revelation, and in the
4th and 5th verses read what a backslidden professor
must do to be saved : — " Nevertheless I have souKswhat
against thee because thou hast left thy first love. Re-
member therefore from whence thou art fallen and re-
pent and do the first works, or else I will come unto
thee ([uickly and will remove thy candlestick out of
his place, except thou repent."

" Examine yourselves whether ye be in the faith."
Amen.

i? V-

wAT,

«i>*

GENUINE CHURCH PROSPERITY.

By Rev. James A. Campbell.

0/ Geonjetown, Out.

'• Then htwl the churches rest througliout all Judea ftn<l Galilee and
Samaria, and were edified ; and walking in the fear of the Lord, and in
the comfort of the Holy Uho.st, were multiplied." Acts ix. 31.

HE history of the Chrld'ian Church is sin-
gularly variegated. Light and shade, cloud
and sunlight, seem ever to have been assidu-
ously and persistently contending for the
preponderance and the sway. To the casual observer,
the varying successes of these contestants might appear
to have been the result of the capricious influence of
fortune. But to the careful and intelligent student,
there are manifest certain inflexible principles inter-
woven throughout, to whose dictation Qwary result
must be attributed — a fundamental sovereign law un-
derlying the whole, and, upon its own just conditions,
crowning with victory, glory and honour, or permit-
ting inglorious defeat and disastrous reverse.

2. Our attention is here directed to certain prosper-
ous Churches. Prosperity is always gratifying. There
is a charm and attractiveness peculiar to a prosperous
Church. It is delightful to be a member of such a
Church. It is most exhilarating to be the pastor of it.
The surrounding world admires and is willing to help

V2U

liKNUiNK a nunc 1 1 I'liosrEniTY.

it. Tho more it prospers tlie more capalJe it is of pros-
perity. Kvery thing is fresh, lively, beautiful, refresli-
ing, happy, like nature, in the full exuberance and
luxuriance of spring time.

3. But in 2vhat does genuine Chitrch prosperity con-
sist ? A very conniion and erroneous fancy is that it
consists in the accumulation of whatever contributes
to the increase of its social influence. Its membership
is increasing ; its congregation is growing ; its churches
are enlarging ; its wealth is accumulating ; its popu-
larity is extending. If this be the correct idea, where
is the (.Munch that enjoys so great prosperity as the
Church of Rome ? But, doubtless, the proper view is
that genuine prosperity consists in the addition and
assimilation of such elements as increase its efficiency
in the great work of leading men to Christ. No Church
is prospering which is not increasing in power and suc-
cess in saving souls, whatever mav be its external
growth in wealth and popularity. Indeed, it is not
difficult to fancy a Church growing in numbers, in
wealth, in popularity, and yet exemplifying utter and
unqualified failure, rather than genuine prosperity as a
Christian Church. The phrase in the text, " were mul-
tiplied," implies more than a multiplication of church
buildings, more than an increase of membership and
of financial ability. They " were multiplied " spiritu-
ally and morally. Their newly-acquired members
were not only " added to the Church," but also united
to Christ. They grew in grace and increased in moral
influence, power, efficiency and usefulness. That only
is genuine prosperity which proceeds upon a proj)er
basis, and which is the legitimate result of the combi-
nation and concurrence of the natural Scriptural ele-
ments of true prosperity.

4. The elements of true ecclesiastical prosperity is a

GENUINE CHURCH PHOSPEfilTY.

most important siilijcct of iii([iiiry, an<l is worthy of
most careful inve.sti<,Mtion and patient research. Those
elements are clearly and concisely indicated and exem-
plified in the passage of Scripture under present con-
templation ; and all the experience, learning and
intellect that might he culit'd into recjuisition for the
elucidation of the suhject will just corrohorate what is
here brieHy, but plaiidy, set forth, " Then had the
churches rest throughout all Judea," etc.

I. Sc7'i2)tur(U edijicafion is the first of those ele-
ments introduced to our notice here. " The churches
.... were edified."

1. Th'iH \h /midaniGTitdl. The whole Gospel system
is the production of infinite intelligence, combined with
absolute holiness. Its foundations are laid in justice
and truth, and with utmost precision the whole super-
structure corresponds with those fundamental princi-
ples, and exhibits to the most intelligent and fastidious
eye an edifice unrivalled for graceful symmetry, coUos-
sal strength, gorgeous loveliness, sublime magnificence.
But an intelligent knowledge of the doctrines of the
Gospel, an understanding and appreciation of its prin-
ciples and its re([uirements, are fundamental also to
personal faith and godliness. This is the only substan-
tial basis of symmetrical faith and character, and of
uniform, consistent Christian practice ; and as this be-
comes augmented there will be a corresponding ap-
proach to Scriptural Christian perfection, proportionate
development of resources and exercise of energies, with
attendant efiiciency and success in the Church.

2. Alas for the prevalent neglect of the intellectual
element in religion ! The Romish Church, deeming it a
preferable expedient to keep her people in ignorance,
assumes the responsibility of prohibiting the study of
the Word of God. And thousands of Protestant people

122

GENUINE CHVliCn PROSPERITY.

possess but a meagre conception of the sublime truths
of the Gospel, of whom many are regarded as important
constituents of the Church of which they are commu-
nicants. They have a slight familiarity with certain
incidents of Bible history, but know comparatively
little of its doctrine, and less of its spirit. How few,
comparatively, there are who, with diligence and eager-
ness, " search the Scriptures," and cai-ef ully and
patiently investigate its doctrines. The great mass of
professing Christians are content with a very limited
and superficial knowledge of religious truth, such as,
with even ordinary observation, one would almost in-
voluntai'ily and imperceptibly acquire, being a resi-
dent of a Christian community.

3. The inevitable- consequences are but too strikingly
apparent. Wherever, and in whatever degree, such
neglect exists, religious privilege, enjoyment, devotion,
fervour, are at a discount. Love of the world is in-
creasing, while the deep longing and yearning for God
and holiness are declining in intensity and imperative-
ness. Faith is diminishing, love growing faint, zeal
abating, activity waning, fruit decreasing. Languor,
lassitude, moral apathy and poverty of soul prevail. The
social, domestic and private means of grace are either
utterly neglected, or they are cold, formal, without
freshness, interest or profit. There are apostacy, spirit-
ual sleep and death within the Church ; and there are
disregard, thoughtlessness, carelessness and godlessness
without. The vital warmth has fled from mother
Church; the spiritual pulse has ceased its beating; all is
cold, stiff and dead, and the world around, perishing
from hunger, is crying for heavenly food.

4. Activity is indispensable to 'prosperity. This is
true in a very extended sense. It is true in the
natural world. Even the luxuriance and flourishing

GENUINE CHURCH PROSPERITY.

123

stfite of a })laiit depends upon the activity of its vital
organism in appropriating and assimilating the ele-
ments of nutrition. It is obviously true in relation to
secular human business. One man fails of prosperity,
even with propitious circumstances, and men say that
he is too slow, too dull, he has not enough life to be
prosjjerous. Another with no greater advantages
moves along upon a high tide of prosperity, and he is
said to be an active business man who will make any-
thing prosper that he undertakes. Apply this rule to
personal religious experience and the truth is ex-
emplified overwhelmingly. That Christian who is
tardy, sluggisli, idle in regard to religious duty will
evi xCe but lit tie growth in grace ; will be like the
stunted shrubbery upon the barren sandy plain. But
he whose hards and head and heart are full of work
for God, for souls, and for the Church, will thrive
amazincjlv. He will exhibit a most luxuriant
spiritual growth. He will flourish like the green bay
tree or the lovely olive. The same doctrine is emi-
nently true when applied to societies and Churches.
The Church being made up of individuals, the aggre-
gate of its individual prosperity constitutes an im-
portant item in the prosperity of the whole. But in
conjun;;tion with this there is a more general pros-
perity The Church, as a whole, has its interests and
its in., .iti.ti^^iis, and the prosperity of these depends
largely apou the activity of the Church as such.
Large and various enterprizes, broad and liberal plans,
are requisite to the success and prosperity of any
Church. If the Church have but few and small un-
undertakings, she will experience greater difficulty in
maintai .ling and promoting these than she would
more abundant, broader, more heroic undertakings.
The greater Christian activity a Church practises tne

' : '

124

GENUINE CH URCH PROSPERITY.

(i!i

ill

more capable it will be of efficient action, and the more
abundant prosperity it will achieve.

5. But faith is the mainspring of action. Through-
out the whole intellectual world action is invariably
the result of faith. Even the lower animals are gov-
erned in their actions by what their instinct tells
them will be to their advantage. Men are governed
in secular business by their faith. Every enterprise
inaugurated is based upon faith in the consummation
of some desired end. The actions of every day life
are performed upon the faith that beneficial results
will accrue thereby. Even compulsory acts are per-
formed from choice between two evils, the choice
being based upon faith. But religious life is pre-
eminently a life of faith. Faith is the basis of practi-
cal repentance, the condition of justification and
adoption into the family of God, and the dictator of
every action of subsequent religious life. It is faith
that prompts to prayer, to attendance upon the
means of grace, to supporting the Church to toil and
sacrifice for the glory of God and the salvation of men.
Consistency, rectitude, and intensity of action are de-
pendent upon the uniformity, soundness and strength
of faith. One man posses. ^s faith with all taese
qualities developed in a high degree ; he is a most
valuable and eminently useful member of society.
Another has faith, but it lacks uniformity ; and his
course is marked with inconsistency ; to-day he is all
zeal and animation, to-morrow he is careless, and in-
different. The faith of another is unsound, and an er-
ratic, defective life is the result. The faith of yet
another is weak ; he undertakes nothing great, he
prays but little, and but occasionally attends the
means of grace. Whatever he does is done languidly,
indolently; his life is fraught with weakness and

1 1!

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125

failure. Whatever the character of a man's faith it
will surely stamp its impress upon the actions of his
life. Churches also are characterized and governed
respectively by their prevailing faith. The faith of a
Church is largely that of its individual adherents ; but
there is a connexional faith, a correlative faith, a con-
ventional or conjunctional faith which includes the
prevailing belief in regard to the great essential, car-
dinal doctrines of revelation, conviction of duty in
general and in detail, and confidence in the efficiency of
the instrumentalities employed with divine influence
and co-operation. This faith is the basis and the
spirit of all ecclesiastical activity. This is the active,
potent energy which preponderates and predominates
over every minor element, prompting and guiding
every enterprise and achieving every gi-and result
and every glorious victory.

6. But knoivledge is the foundation of faith. It is
not faith itself, but the foundation of it. Faith without
knowledge is a fabric without a foundation. It is,
like a castle built in mid-air unsupported. It is the
faith of the enthusiast, and disappointment is its in-
evitable doom. Enterprises of any description in-
augurated and prosecuted upon faith of this character,
must inevitably culminate in utter failure. But as
religion transcends everything else in importance, it is
especially indispensable that religious faith be secure-
ly established upon an adequate and permanent basis.
Genuine faith is not a groundless or sentimental
thing. Rationalists imagine that faith is essentially
at variance with reason. But faith is not contrary to
reason, though frequently towering far above it. It
is rationally based upon knowledge as its foundation,
and the uniformity, soundness, and strength of it de-
pend chiefly upon the extent and correctness of that

•li
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1

120

(iKNUlNE CHURCH I'UOSl'EIUTY.

1 1

fi-

: 1

! !

ill

knowledge. The Holy Scriptures is the great foun-
tain of religious knowledge. It is God's only coni-
})lete and perfect revelation of rtdigious doctrine and
duty. It is the oidy competent standard of religious
faith, character and ])ractice, and it is imperative up-
on all Christian people to improve every available op-
portunity and facility for their Scriptui-al edification
in the things of God. Without this faith is ground-
less. Without it activity has neither impulse, guide
nor stimulant. And without it there can be no
genuine, abundant, or permanent prosperity, either to
an individual or to a Church. This doctrine is authori-
tatively corroborated by the Word of God. Paul said
to the Ephesians, " I conunend you to God, and to the
Word of His gi'ace, which is able to build you up."
That man is blessed whose "delight is in the law of
the Lord, and in His law doth he meditate day and
night." " Search the Scriptures." " Take fast hold of
instruction; let her not go: keep her, for she is ^%

^'/«"

II. Progressive filial piety is the second element of
Church prosperity suggested in the text, " Walking in
the fear of the Lord."

I. Progression is a normal condition of true reli-
gion. Ileligion is essentially aggressive, and contains
a powerful propelling element, to be destitute of which
implies a want of genuine Christianity; anu co be dis-
obedient thereto is to violate a fundamental principle
of its constitution ; but to possess and obey will ensure
eminent happiness and usefulness in time, and highest
reward in eternity. ^ Individual Christians must ever
advance in knowledge, faith and love, or their ten-
dency will be to retrogression. There is no state of
Christian experience in this world void of capability of
improvement. The greater proficiency achieved in

GENUINE CHURCH PROSPERITY.

127

Christian life renders the grea^>^r advancement still
possible. Forward is the watchword of every true
Christian. Backward is death, but forward is life and
happiness. The Church should ever be advancing.
Napoleon's famous advance on Moscow was brilliantly
prosperous ; but his retreat was fraught with shocking
disaster and heartrending adversity. If the Church
become terrified at the foe and retreat, or if she offer
a compromise, or adopt a conciliatory policy, th(!re can
be no reasonable hope of eminent prosperity in the
campaign. Armed and equipped from the heavenly
arsenal, with fervent, enthusiastic zeal for the glory of
God, with firm reliance upon the arm of Omnipotence,
every regiment, battalion, company, every officer and
private, with every implement and supply, must press
forward with face to the foe, if decisive victory would
be achieved, and permanent prosperity assured. The
Apostolic Churches were not sitting at their ease, not
standing idly in the way, but " walking in the fear of
the Lord."

2. The (joveming 'principle and 'motive of religion
is here indicated, " the fear of the Lord." This does
not imply shy distrust or servile ap[)rehension of God.
Christians do not fear God as slaves fear their master,
or as oppressed, helpless subjects fear a tyrant. Their
fear is that of an affectionate, dutiful son toward a
kind, compassionate, loving, judicious, powerful father.
Such a son will entertain a wholesome fear of offend-
ing such a father; not merely because that offence
would necessitate punishment, but that it might occa-
sion pain to one so greatly beloved. This fear implies
a deep, heart-felt reverence of God, blended with a
careful, loving solicitation for His uninterrupted grati-
fication.

3. This fear is indispensable to genuine prosperity

I II PI ^

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128

GENUINE CUUliCIf VHOSPEIUTY.

of a Church or an individual. Intelligent exercise of
its energies, judicious employment and development of
its resources, scifjacious improvement of offered advan-
tages, facilities and appliances, are all important requi-
sites to eminent prosperity in a Church ; and the Holy
Scriptures declare that " The fear of the Lord is the
heginniufj of wisdom." Without this, whatever a per-
son's natural intellectual endowments, whatever his
educational attainments, his religious life is doomed to
failure. Without this, vain will be the keen percep-
tion and profound erudition of the fathers of the
Church, fruitless the combined intelligence, culture and
research of ecclesiastical bodies ; all is evanescent as a
bubble, and must vanish as " the baseless fabric of a
vision." " The fear of the Lord is the hegiiinii-((j of
wisdom." It is the foundation of wisdom, without
which all learning, knowledge and wisdom are like a
house built upon the sand, or like a grand masonic
arch with the key-stone wanting.

4. " The fear of the Lord " "inust characterize all 'prac-
tical Christian life. In their whole demeanour. Chris-
tians should act in " the fear of the Lord." They should
ever entertain a vivid consciousness that the all-seeing
eye of God is upon them. All contingencies should be
decided in " the fear of the Lord." It should de-
termine every purpose of life, and prescribe the man-
ner in which every undertaking is performed. This
would not only save from numerous snares, mistakes,
troubles and sorrows, but also very perceptibly tend to
advancement and development in knowledge, faith,
spirituality and godliness. It would promote the eli-
mination of evil excrescences and the evolution of per-
fection of character and life, and culminate in most
distinguished prosperity. The Church should ever
maintain "the fear of the Lord." In its legislation and its

NUi

GENUINE ClWnCB PROSPERITY.

129

administration, in all varieties of ecclesiastical labour ;
in its plans, its enterprises ; in its songs, its prayers, its
sermons ; in its entire experience and ])ractice, it should
be governed by '* the fear of the Lord." Without this,
the blessing of the Lord cannot be rationally hoped for,
and alas for the Church, if it forfeit and alienate the
divine benediction. Paul may plant, and Apollos
water, but God only can give " the increase." Without
this, there can be nothing but failure eventually. But
" walking in the fear of the Lord," the Church will be
consistent in character and practice, and achieve emi-
nent, glorious and permanent prosperity. "The fear
of the Lord is a fountain of life."

III. Abounding spiritual comfort is the third ele-
ment of Church prosperity suggested in this passage,
"Walking .... in the comfort of the Holy Ghost."

1. In relation to the felicitous element of religion,
there exist two extreme views, both of which are errone-
ous. One is that this is the principal part of it, that it
is the sunimum honunr of religion. If so, i-eligion
must be exquisitely selfish ; whereas one principal fea-
ture of genuine Scriptural religion consists in the ab-
sence of selfishness as a predominent ingredient, and
the possession of a broad, noble generosity. The emo-
tional is by no means the most important part of reli-
gion. Blossoms are not more important than fruit, nor
is the fruit personally enjoyed by Christian people
themselves more important than that borne for the
glory of God, and distributed for the happiness and
well-being of perishing humanity. If personal enjoy-
ment be the sole object of religion, then we consume
all our fruit, we have our reward in this world, and
cannot consistently look for further reward in the
world beyond ; ctud to be without reward there, would
imply certain alternative punishment.
I

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130

GENUINE CHURCH PROSPERTTY.

! '1

HI:

2. The opposite error is that all the enjoyment o.
religion is reserved for the future life, with the excep-
tion of such as naturally results from the practice of
virtue. But holiness of heart alone can beget holiness
of life, and if the latter produce enjoyment, much more
should the former. Again, true religion consists in
the union of the soul with God, and it is the union and
communion of the soul with God that renders heaven
a place of glorious beatification, and surely the same
cause would produce a similar effect in this world. The
old, but not obsolete, notion of enjoying religion is per-
fectly natural and Scriptural, and the religion that
consists wholly or chiefly in forms, logical principles
and orthodox creeds, without any spiritual enjoyment,
is but a poor, frivolous substitute for the warm, living,
comforting, joyous religion of the Gospel.

3. The source of true religious comfort is the Holy
Ghost, as our text clearly intimates. This suggests the
necessity of the Holy Ghost in the Church. In early
times this was deemed indispensable, the Church real-
izing its inefficiency without that, and the great Head
of the Church prohibiting the exercise of its great
comiijission until that was obtained, " Tarry ye in the
City of Jerusalem until ye be endued with power from
on high." And still the Holy Ghost is the source of
true spiritual power, without which the Church is ut-
terly impotent and disqualified for the achievement of
the glorious victories and the sublime triumphs possi-
ble to it when enlightened, sanctified, vitalized and
energized by the Spirit of God. But genuine religious
comfort and enjoyment are no less the product of the
indwelling Spirit of God, than is religious power.
The comfort of religion does not all arise from the
prospect of future bliss, from the consciousness of in-
nocence, or from the uncertain hope of flattering adu-

GENUINE CHURCH PROSPERITY.

131

s the

)wer.
I the
fin-
adu-

lation. The Holy Ghost is the great Comforter. To
comfort is a leading prerogative appertaining to His
office. The Father hath sent Him into the world in
Christ's name to comfort the people of God; and this
good office He will surely perform for all who love the
Lord Jesus Christ in sincerity. Joy is one important
fruit of the Spirit, and it is the exalted privilege of all
genuine Christians being filled with the Holy Ghost to
be filled with holy joy ; yea, to " rejoice with joy un-
speakable and full of glory."

4. TIte hearing of this element upon religious pros-
perity is abundantly apparent. That Christian makes
but little progress religiously who finds no enjoyment
in communion with God. If he obtain no comfort
from the Holy Ghost in the hour of trouble, affliction,
toil and darkness ; if in moments of solitude and sad-
ness he receive ^no rays of light ; if in the exercise of
religious duty or privilege there be no thrill of plea-
sure or joy from the Holy Ghost, religious life ./ill
soon become insipid and intolerable. That Church
cannot achieve even respectable success where spi-
ritual comfort and enjoyment are at a discount, and
where it exists in insignificant degree. The world is
quite dilatory enough in embracing religion for the
sake of its benefits ; and if religious people are always
morose, dejected, of a sad countenance ; or if they find
it necessary to seek enjoyment in the amusements of
the world in order to supplement the enjoyment of re-
ligion which is thereby admitted to be inadequate, the
world will not hasten to relinquish present pleasures
for a life of sadness and melancholy, and they will be
reluctant to make profession of a choice of Christ and
His religion, and yet be compelled to seek required
happiness in earthly sources. But Christians who find
abundant comfort, happiness and joy in the service of

ill!

132

GENUINE ClirruCII PHOSPEltlTY.

God will grow loving, vigorous, active, faithful. A
joyous heart bringetli "a continual feast," and "doth
good like a medicine." The persuasiveness a!id fascin-
ation which the calm, sweet, peaceful, joyous element of
religion exerts upon humanity is truly magical and
marvellous. It rarely fails to excite the admiration
and homage of the unsaved, however erring, lost
and hopeless, and to awaken an ardent longing and
deep yearning to possess the priceless pearl. It seems
to afford a fresh and vivid view of the sweet associa-
tions, the innocence, endearment and happiness of tlie
long forsaken Father's home, and to display in striking
contrast the chill, servility, poverty, and wretchedness
of the life of sin. Like a soft, sweet, familiar song
of fatherland, in a strange and distant country,
it presents to the imhappy wanderer an appeal
more convincing than the logic of Aristotle, more
entrancing and captivating than the eloquence of
Cicero, and more sweet, pathetic, and enchanting than
the strains of Homer. Genuine Christian joy is a
glorious personal privilege, of all Christian people, and
its experience and expression are enjoined as impor-
tant to the promotion of the success of the Church of
God. " Let the righteous be glad ; let them rejoice be-
fore God ; yea, let them exceedingly rejoice." " Re-
joice in the Lord always ; and again I say, rejoice."

In these times, in this land, the Church possesses
immense possibilities and immense responsibilities.
In the times to which our text alludes the Church
possessed advantages and faithfully used them.
** Then had the Churches rest throughout all Judea and
Galilee and Samaria, and were edified ; and walking
in the fear of the Lord, and in the comfort of the Holy
Ghost, were multiplied." They had rest, not from
Christian labour and sacrifice, but from the storms of

a EN VINE CHURCH PHOSPKltlTY.

133

huiiian i'a<^e, and the fires of cruel perHecution; and
tliat they improved to tlieir own edification Jind com-
fort, and to the dili«5'ent exerci.so of Christian privilege
and duty. So God prospered them. They " were
multiplied." Now the (Jhurch enjoys an extended
period of rest from the open violence and persecutions
which the enemies of Christianity have been wont to
wa»jje against it. O[)portunities, advantages, and
facilities for promoting the world's salvation are pre-
eminently supeiior in this age, and gigantic enter-
prises are being successfully operated to the accom-
plishment of that great purpose. But there are
dangers menacing the Church still. There is danger
of the relaxation of Christian effort, danger of enerva-
tion and corruption, danger of compromising with sin
and the devil, danger of subordinating Scriptural
knowledge and authority to human speculations and
assumptions, danger of the loss of spirituality and
vitality, and danger of the substitution of forms, cere-
monies and cold philosophies instead of the light, life
and power of genuine religion. Any of these things
would be disastrous to the Church, and calamitous to
the world, retarding if not precluding the success and
prosperity of the Church in the achievement of its
sublime mission — the world's evangelization. In pro-
portion as these things do prevail, they weaken the
Church and impede its progress. But when the
Church is thoroughly consecrated to God, when it en-
joys the purifying efficacy of the blood of Christ, and
the divine energy of the Holy Ghost, it will surely
prosper. When the Church, enlightened by the word
of divine truth, exemplifying its doctrines by a life in
conformity to its teachings, filled with spiritual life,
comfort and "joy in the Holy Ghost," with living
earnestness, and joyous countenance beaming with

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134

GENUINE CHURCH PROSPERITY,

holy emotion, goes forth like the sun in his strength
ami glory, she will prove preeminently efficient to
thaw away the icy accuimilations from the moral
world, warm it into new and gushing life, burst the
clouds of moral darknesft, dispel the shroud of
spiritual gloom, and present to the astonished gaze of
men and angels a ransomed world, in all the glittering
brilliancy, g' ^hing vigour, chamriing loveliness, rap-
turous joyfulness, and sublimely magnificent luxu-
riance of a most glorious spring-tide.

" Brethren, my heart's desire and prayer to God for
Israel is that they might be saved." Amen.

!! !i

CALVARY.

By Rkv. Geo. Abbs.

kjJ the Ontario Confereiice.
" The place which is called Calvary."— Luke xxiii. li^\

HERE appears to be a magic spell resting
around some of the places and scenes with
which we have been familiar. How tena-
ciously the affections cling to home and
its associations. Thoughts of a tender father's care
and a loving mother's unwearied watchfulness and
heart-felt sympathy, will, in the ripe years of man-
hood, stir to its depths the better part of our na-
ture and call up memories that lighten the burden of
life and fill the heart with joyous emotions. Though
thousands of miles intervene between the individual
and the place of his birth and early hom^-life; and sin
may have dimmed the moral vision and debased the
character, thoughts of the old roof-tree, the well-worn
family Bible, the hallowed hour of prayer, in which he
had so frequently joined, will awaken the slumbering
conscience and lead him back to his boyhood's days.

The place where a person has been led to Christ pos-
sesses peculiar attractions, and to him appears like
holy ground. Though it may have been but a school-

136

CALVARY.

KHP

house constructed of logs, or a plain church without
ornament or architectural pretensions, it seems more
sacred than any other place on earth, and " thither the
warm affections move." The sermon under which he
was awakened, the preacher who delivered the message,
the brethren who pleaded with God in his behalf, the
keenness of his conviction, the intolerable burden of
sin and the joy that filled his soul when Christ said,
" Peace, be still," can never be effaced from his mind.

Places of historic interest, marking great epochs in
the lives of nations, possess the power of exciting the
most lively patriotic feelings. The granting of Magna
Charta by King John, rearing a barrier against the
abuse of the royal prerogative, and regarded by after
ages as the basis of English liberties, can never be for-
gotten by Englishmen, nor can Cressy and Agincourt,
Trafalgar and Waterloo lose their interest while the
British nation endures. And with Americans, the dark
days at Valley Forge and the brighter light that dawned
upon their struggle at Yorktown are incidents in their
history which must ever hold a place in their memories.

So with Bible scenes and events, around which clus-
ter consequences the most momentous and interests the
most profound that men and angels can possibl}'" con-
template ; particularly those which transpired at " the
place called Calvary." All other events fade into in-
significance when brought into contrast with those en-
acted there. Let us approach with sacred awe the spot
where hangs the bleeding Saviour, and with mingled
feelings of wonder, penitence and love, contemplate the
tragic scene.

The envy and hatred of the Jewish rulers have be-
come so intense that they scrupled not to adopt mea-
sures to secure the arrest and death of the blessed
Jesus, whose immaculate life and repeated rebukes

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GALVAMY.

137

were as barbed arrows in their consciences. In Judas,
one of the disciples, who was covetous, and a thief,
they found a tool suited to their purpose, and bargained
to give him thirty pieces of silver for the impious
act of betraying his Lord. False witnesses had been
subpoenaed, but they agreed not in their testimony ; the
mock trial before an unjust tribunal brought to a close,
resulting in the delivering up, by an unscrupulous
judge, of an innocent victim to merciless foes; the cruel
mocking, buffeting and scourging inflicted with an un-
sparing hand, when the maimed and bleeding Son of
God is led away as a " ]amb to the slaughter," bearing
His own cross, to the place of crucifixion, where the last
sad scene is enacted. Truly this was the " hour of the
power of darkness."

The mode of punishment and death, to which our
adorable Redeemer was condemned, was inflicted only
upon the vilest criminals, robbers and murderers, pro-
viding they were slaves, hence to degrade Him to the
lowest possible point. He was crucified between two
thieves, as disclosed by Isaiah, " and He was numbered
with the transgressors." Truly, angels may gaze with
astonishment at the degradation to which the Lord of
life and glory has been subjected, and nature groan,

' ' When Christ the mighty Maker died
For man the creature's sin."

We notice that Calvary was

I. The scene of singular phenomena. The unnatural
darkness that occurred at the time of the Saviour's
crucifixion, extending over all the land, from the sixth
to the ninth hour, that is from twelve o'clock till three
in the afternoon, was evidently a token of the divine
displeasure, calculated to strike with misgiving and
dismay the hearts of the wicked men who had been

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GALVAliY.

the instigators and perpetrators of the fearful crime.
Some, who are ever striving to account for all the mir-
aculous interpositions mentioned in the Bible on na
tural principles, have endeavoured to make it appear
that the darkness was caused by an eclipse of the sun.
But this could not be, as astronomy allows none at that
time. That this darkness was not natural, is evident
from the fact that it happened at the passover, which
was celebrated only at the full moon, a time in which
it was impossible for the sun to be eclipsed, natural
eclipses occurring only at the time of the new moon.
In view of these facts we are driven to the conclusion
that the obscuration of the sun was not only preterna-
tural but miraculous and indicative of God's great dis-
pleasure with those who clamoured for the Saviour's
blood.

The upheaval of the trembling earth, and the rend-
ing of the granite rocks were phenomena that attend-
ed the giving up of the ghost of the Son of Man, shew-
ing that nature sympathized with her dying Lord, that
creation groaned a requiem to his departure, and was
more susceptible of feeling, if the term is allowable,
than were the hearts of those who scoffed at the agon-
ies of the expiring Son of God.

The bursting tombs attested the dignity of the cru-
cified One while His dying cry awoke to life their
slumbering inhabitants, who came forth after His resur-
rection and undoubtedly accompanied him, as trophies
of His victory over death, hell and the grave, to man-
sions in the skies. It is nothing to our purpose to
speculate as to who these saints were who were raised
from the dead ; it is enough for us to know that such
was the fact and it affords indubitable evidence of the
Saviour's power to destroy death and " him that had
the power of death."

CALVARY.

139

The rending of the Temple's veil " from the top to
the bottom," which occuiTed at His death indicated that
the way into the Holy of Holies was now opened
through His precious blood. The Temple was divided
into two apartments by a rich curtain. The outer por-
tion was termed the Holy Place, and the inner the
Holy of Holies. Into the latter no one was permitted
to enter but the High Priest, and he but once a year
on the great day of Atonement. It was this veil or
curtain between these two apartments which was rent
in twain, signifying the abolition of the whole Mosaic
ritual, the removal of the partition between Jew and
Gentile, and the admission of the latter into all the
gracious privileges of the glorious Gospel. Precious
immunities, but how great the price at which they
were purchased. This brings us to notice that

II. Calvary was the scene of unparalleled suffering.

How intense must have been the physical suffering
of our blessed Lord. The crown of thorns in mockery
pressing upon His sacred brow ; the scourge wielded by
willing hands, prompted by hating hearts, making long
farrows in His back, drenched with His own gore, and
the nails driven through His quivering hands and feet,
transfixing them to the wood. It may not be amiss to
say, that because the hands and feet are the instru-
ments of action and motion, nature has provided them
with a greater quantity of nerves than any other por-
tions, and it follows that where they abound the sense
of pain must be more acute and severe, hence the
agony that results from the piercing of these members.
Add to this the anguish caused by the weight of the
body being suspended by the la3erated limbs; straining
every muscle to its utmost tension when the cross was
suddenly lowered into the place prepared for it. Could
cruelty the most refined adopt better measures to in-
t<5nsify the pain thus inflicted upon the blessed Jesus !

140

CALVARY.

But His bodily sufferings were trifline^ when com-
pared with the anguish of mind He endured in the
garden and ui)on the cross. There are times when we
crave companionship and sympathy, and we do not
suppose that the Saviour, in His manhood, was an
exception to the rule. This He was, deprived of when
it was most needed to alleviate His sorrows. One dis-
ciple had basely betrayed Him, another denied Him, and
all, through fear, had forsaken Him and fled, leaving
Him alone in the fearful conflict with men and devils
who, apparently, were holding high carnival, and about
to triumph. In this extremity too, when the burden
of the world's sin was pressing Him sorely. His Father
hid His face, leading^the suffering one to cry " My God !
my God ! why hast thou forsaken Me ? " How true
the language of the prophet when speaking of the
world's Redeemer : '* I have trodden the wine-press
alone ; and of the people there was none with me "
(Isaiah Ixiii. 3). Thousands of Christ's followers have
been persecuted and put to the torture because of their
fidelity to Him. They have endured " cruel mockings
and bcourgings, bonds and imprisonments ; they have
been stoned, sawn asunder, slain with the sword ; "
condemned to endure the anguish of the rack, tho
thumb-screw, the stake, and other tortures the most
excruciating that human ingenuity could devise, or
hellish malice invent.. But amid all the pain thus
inflicted, the mangled suflferers had the cheering pres-
ence of their God, and the strengthening influences of
His abounding grace. Of these the suffering Son of
God was deprived, and in His dire extremity the light
of His Father's countenance was hidden from Him,
Why this pain ? Why the shame and degradation
that were heaped upon Him ? Not for His own crimes,
for the unjust, time-serving Pilate, before whom He

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CALVARY.

141

was tried, was constrained to .say: " I find no fault in
this man" (Luke xxiii. 4), and Isaiah declares, "neither
was any deceit in His mouth " (Isaiah liii. 9). He was
the embodiment of purity in thought, word and act,
all that was true and good, lovely and graceful, met in
Him. " For such an High Priest became us, who is
holy, harmless, undignified, separate from sinners, and
made higher than the heavens " (Heb. vii. 2(5). Thus,
though spotless in life and character. He bore, uncom-
plainingly, what was only inflicted upon the vilest
criminals.

'^ Was it for crimes that I have done,
He groaned upon the tree ?
Amazing pity, grace unknown,
And love beyond degree."

We must remark that —

III. Calvary was the scene of the most stupendous
events that ever transpired.

Ai'ound Calvary centre the brightest hopes and deep-
est interest of the human family. Angels, men and
devils have gazed with wonder and astonishment at the
strange scene that there took place, and at the influ-
ence the suffering Lamb of God has exercised upon
mankind. Other events have been great, but when
placed side by side with this, they appear but triHing.
Kingdoms once mighty have been overthrown and
scarcely a vestige remains of their ancient grandeur.
Cities adorned with magnificent palaces and temples,
and possessing fabulous wealth, have been destroyed,
and the hooting owl now sits solitary in the place where
once thronged the busy multitude. The earth furnishes
abundant evidence of strange riftings and upheavals,
mountains having been cleft asunder and cast into the
sea, or levelled with the plain ; lakes and rivers have

142

CALVARY.

been lost in the earth, or have appeared where for-
merly it was dry land. These events in the political
and physical world have been productive of tremend-
ous results. But what are earthcpiakes and changes in
the material world ? what are alterations in the boun-
daries of earthly kingdoms, the destruction of some
cities or states and the rising up of others to fill their
places ? what the blotting out of a world when brought
into contrast with the wondrous work wrought out on
Calvary by our Emmanuel ? The beauties of nature
and art may fade and crumble, the prestige and power
of worldly potentates be broken, and material wealth
with all its glamour vanish, but the marvellous event
that occurred in Judea, when the " Messiah was cut off,
but not for Himself," and the eft'ects of that glorious
moral victory achieved by the Captain of our salvation,
must live in the minds of all sentient beings down
through the ages of eternity. It is true, that there the
heel of the Mighty Conqueror was bruised, but He rose
superior to all His foes and crushed the serpent's head.

The very means adoped by Satan to frustrate the
grand scheme of human redemption, recoiled upon
himself and became instrumental in his own overthrow.
There the claims of justice were fully met and satisfied,
and the promise made to the first guilty pair verified to
the letter. There the ransom price was paid to the
uttermost farthing, the atoning work finished, so that
with the Apostle Paul, we can exultingly say : " Be it
known unto you, therefore, men and brethren, t^at
through this man is preached unto you the forgiveness
of sins " (Acts xiii. 38).

In speaking of Christ's paying the price, or meeting
the demands against us, we must be guarded lest a
wrong impression should obtain. It may be well to
ask, W^iat debts did He pay for us ? Some answer the

^t^..

CALVARY.

143

question by saying, that He obeyed the law for us, gave
in our stead and in our name that obedience which we
owed thereto, so that this law cannot now demand
perfect obedience of us. We regard the theology con-
tained in this answer as very unsound and mischievous,
as it confounds two things essentially different, and
views the atonement in the light of a commercial trans-
action, which it will not bear. Did Christ pay our
debts in the sense above indicated ? Did He obey the
moral law that we might be discharged from our obli-
gation to do so ? Did He love God and His neighbour
in our stead that we might be exenipt from the duty ?
No unprejudiced person can fail to perceive that in
this sens 3 He paid no debts for us. Had he done so it
would have been redeeming us /rom God, who never can
relinquish His claim to our love and obedience and not to
God, the very object of His death, and would have been
subversive of all moral government. Consequently it
appears evident, and in harmony with the divine eco-
nomy, that when the phrase, Christ paid our debts, is
used, we must understand, not the debt of obedience
and love, but the debt of penalty. This He did pay,
even to the uttermost, and blotted out, with His own
precious blood, the hand writing that was against us,
yielding Himself, voluntarily, to the death of the cross
that we might have eternal life through faith in His
name.

This brings us to consider that the sufferings and
death of our Lord were voluntary in their character.
To take any other view would brand the Almighty
with injustice and cruelty in compelling an innocent,
unwilling victim to take the place of the criminal and
endure the punishment his crimes deserved. To render
a substitution valid, honourable and efficacious, there
must be perfect voluntariness on the part of the sub-

t I

iill

144

CALVARY.

stitute. That this qualification was possessed by our
Lord Jesus (Jhrist in an eminent degree, and that it
originated in Himself, is confirmed by His own utter-
ances. It is recorded : " Lo, I come : in the volume of
the book it is written of Me, I delight to do Thy will,
my God " (Psalm xl. 7 and 8). Again : " Therefore
doth My Father love me, because I lay down My life,
that I might take it again. No man taketh it from Me,
but I lay it down of Myself, I have power to lay it
down, and I have power to take it again " (John x. 17
and 18). These passages prove that his life was not
taken from Him. His death was not the result of cruci-
fixion, for the time He was upon the cross, only a few
hours, was too shore to terminate the life of one in the
vigour of manhood and in the enjoyment of perfect
health, there being no known lesion of any of the vital
organs. Again, it was no unusual thing for those who
were crucified to survive two or three days, or even
longer, excruciating as the torture was ; and when
Pilate was informed that Christ was already dead,
he marvelled that He had died so soon. In view of the
attendant circumstances, we are inclined to the opinion
advanced by Sir James Simpson, Dr. Stroud, and others,
that the death of the world's Redeemer was the result
of rupture of the heart, caused by the overwhelming
mental agony He endured while suffering for our sin,
bearing our griefs and carrjdng our sorrows. Accord-
ing to the autliorities above named, in rupture of the
heart, large quantities of blood escape from the interior
of the organ into the pericardium, or heart sac, which
is separated into red clot and limped serum, and this
corresponds with the " water and blood" whicli flowed
from the wound made by the soldier's spear in the side
of the crucified Saviour.

The sufferings and death of Christ were also vicarious.

CALVARY.

145

Some tell iis that He came as a teacher merely, to
give us clearer views of God's requirements, our own
duties to Him, to ourselves, and our fellow men, and to
set us an example of obedience, shewing us how to suf-
fer and die. Is this all that Calvary and its dreadful
sufferings mean ? Tell it to the penitent sinner, groan-
ing to be delivered from his intolerable burden, and
what consolation could it afiord him ? Place his dying
Lord before him as the ^exponent of God's pure and
holy law, with its righteous and reasonable require-
ments, and furnish him with no grace to keep that law,
and what would the result be but despair of ever being
able to meet its demands. But, beloved, we are not
left to grope our way in the dark on this all-absorbing
point ; the Scriptures of divine truth, the only infallible
guide, give us the required light. The sacred Oracles
declare that Jesus " gave Himself for us." We are told
that " He was wounded for our transgressions. He was
bruised for our iniquities ; the chastisement oiour peace
was upon Him ; and with His stripes we are healed "
(Isaiah liii. 5). " Christ hath redeemed us from the
curse of the law, being made a curse for us ; for it is
wi'itten. Cursed is every one that hangeth on a tree "
(Gal. iii. 13). " In whom we have redemption through
His blood, the forgiveness of sins" (Eph. i. 7). It is
unnecessary to quote further, the foregoing plainly
pointing to the precious truth, that the Lord Jesus
Christ became our substitute, and that through the
merit of His blood we ina,j be redeemed from sin and
enjoy the full benefits of His great salvation wrought
out on Calvary.

This brings us to notice, finally, that

IV. Calvary was the place of fl^lorious triumph.

The cup of suffering was luled to the brim and
though bitter the draught, the Man of Sorrows placed

mn^

146

CALVARY.

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it to His lipK and drained it to the dregs. The burden
of sin, too heavy for us to bear, was laid on Him and
He shrank not from the crushing load. Justice with
her stern demands met Him at the cross where He sat-
isfied her claims to the full and arched over the chasm
between the sin-cursed earth and eternal glory. Satan
at that moment of anticipated triumph was met on his
own chosen ground by the Anointed One, driven from
the field of conflict and hurle^ from his usurped posi-
tion. The dark cavern of death was enteied by the
might}'' Con(|ueror, who seized the grim king of terrors
in his own domains, wrenched from him the sting
wherein he trusted, and lighted up with a halo of glory
the tombs of all His saints. In the very agonies of
death, intent only on saving men, He absolves the peni-
tent thief and takes him as a spoil from the blood-stained
battle-field of Calvary to the Paradise of God. If ever
there was a period in the Saviour's history when a
doubt might have been entertained of His ability to
save, it was when, though innocent, He occupied the
place of the vilest criminals. But even then He mani-
fested His power by rescuing a soul from the thrall of
sin and Satan. Mighty Deliverer, how great Thy suf-
fering and deep Thy degradation, but how glorious Thy
triumph and high Thy exaltation ! Around the cross of
Christ cluster the strangest anomalies and apparent
contradictions. There we have })overty and riches,
humility and majesty, insult and magnanimity, weak-
ness and power, death and life, a dying malefactor ex-
ercising the prerogative of a God. Well may we say

" Here the whole Deity is known,
Nor dares the creature guess,
Which of the glories brighter shone,
The justice, or the grace."

CALVARY.

147

Calvary is the centre of the world's hope and thence
must come the power to civilize, elevate and save the
nations. From the Cross alone comes the grace to con-
vince " of sin, of righteousness and of a judgment to
come, and from the same source Hows the stream to
wash away the stain of guilt from the penitent be-
liever."

How inestimably precious to the heart of every
saint is the place where the redeeming work was done,
deliverance for his soul wrought out, the grace pur-
chased by which he is enabled to overcome and claim
a seat in heaven. While gazing by faith upon his cru-
cified Lord, his strength grows firmer, his hopes brighter
and the strong impulses of love lead him exultingly to
exclaim : —

'* Death, hell and sin are now subdued ;
All grace is now to sinners given ;
And, lo ! I plead th' atoning blood,
And in Thy right I claim my heaven.'

But while Calvary will raise many from sin and its
consequences to life and glory, others, through rejecting
the salvation there provided and so freely offered, will
sink to death and destruction, some of them under the
very shadow of the Cross.

How terrible the consequences of deliberately refus-
ing the gift of life so lovingly pressed upon us ! What
madness for the perishing to spurn God's proffered
benefits and trample under foot the blood of the ever-
lasting covenant ! Stop, my brother, no longer turn a
deaf ear to thy loving Saviour's pleadings and prompt-
ings ; ce ise thy rebellious opposition to the strivings of
His spirit and give thyself up to its teachings. Would
the starving reject offered food ? The drowning spurn
the means of escape ? The sick and dying turn from the

Iff

148

CALVARY.

kind physician and his infallible remedy ? If not,
then we imploringly ask, why wilt thou waste thy
life, embitter thy death, and enter eternity with the
character of a rejector of Christ stamped indelibly
upon thy lost soul ? Rather yield thyself a willing
sacrifice, crying

" 1 sink by dying love compelled,
And own Theecontj^ueror."

THE PROFIT OF GODLINESS.

By thk Rev. W. H. Graham,
P. E. of the Ottawa District ^ M. E. Church.

" For bodily exerciHe profiteth little, but godliiieas iu profitable unto all
things, havin<( the promise of the life that now is, and that which is to
come." —1 Timothy iv. 8.

IHE desire for profit has a universal hold on
the human family. Convince men that they
can make a profit out of any enterprise how-
ever costly, or undertaking however arduous,
and they will be ready to prosecute the work. Our
mountains have been tunnelled ; our rivers bridged ;
our valleys filled up ; and the very bowels of the earth
pierced, and forced to yield her treasures, to make profit
tor man. To this desire we are largely indebted for the
wonderful improvements and discoveries of the present
age. God, laying His hand on, and directing this pro-
perty in man, makes it redound to His glory and the
good of the race. The material schemes, however, of
men are only profitable, frequently, as far as this life
is concerned, and not always that. But we have in the
text something that promises profit for both worlds,
viz. : " godliness. " We will consider,

I. The nature, and define the attributes or properties
of this priceless pearl that our Father in heaven oflfers

150

THE PROFIT OF GODLINESS.

!: ''i;

through the merits of the Son of His love to His fallen
children on earth.

II. The profit of godliness.

III. The reasons why we should seek godliness.

I. The Nature and Attributes of Godliness

C^ .- DERED AND DEFINED.

Godliness consists in a restoration to the soul of man,
of the image of God, lost in the Fall ; and the purifica-
tion of all the faculties of his moral manhood, embrac-
ing the renewal of his fallen nature, the lifting up of his
thoughts to things above, and the influencing of his
will by the Spirit of God. This godliness includes that
wonderful, mysterious, and yet possible transformation,
spoken of by Christ in his conversation with Nico-
demus — the new birth. It embraces the "newheart " and
the new spirit, and the taking away of the " stony heart
out of our flesh," and the giving of a " heart of flesh," as
promised by Ezekiel. It is the answer to the prayer
of the Psalmist, *' Create in me a clean heart, O God ;
and renew a right spirit within me." Godliness is that
new creation spoken of by the apostle, " Circumcision
or uncircumcision avail eth nothing, but a new creature."
It embraces the witness of the Spirit, and the indwel-
ling God. Godliness in the life consists in loving God
with all the heart, mind, soul, and strength ; in loving
our neighbour as ourself Godliness includes perfect and
joyful obedience to God. No man can retain the favour
of God, or bear His moral image, nor should he wear
the livery of God unless he obey, from the heart, the
precepts written in His Word. The doctrine of devils,
that the godly man is relieved from the obligation of
obedience to God, should find no favour in the Chris-
tian Church. Nothing else can take the place of im-

THE PROFIT OF GODLINESS,

151

plicit and loyal obedience to our Heavenly Father ; and
the man that dreams of having favour with God, and a
title to eternal life, and of finally reaching a place at
His right hand, and continues to live in sin, hoping that
somehow the merits of Christ will cover up his iniquity,
is fearfully and fatall}'' deceived, and perhaps will only
be awakened by the fearful malediction, "Depart, ye
cursed, into everlasting fire, prepared for the devil and
his angels." In the midst of Plymouthism and Anti-
nomiai doctrines of that kind, we cannot too strongly
urge the important truth, that the only road to heaven
is the narrow way of holiness of life, and heart. God-
liness in the life consists in a holy and loyal attachment
to the ordinances and person of Christ — such loyalty
as was exhibited by Josefjh, in the midst of his terrible
temptation, when he cried out, " How shall I do this
great wickedness, and sin against God; " or such loyalty
as was exhibited by the three Hebrew children, when
they declared to the mighty Nebuchadnezzar, right in
view of the fiery furnace, and in prospect of being
speedily cast therein, " Be it known unto thee, O King,
that we will not serve thy gods, nor worship thy golden
image which thou hast set up;" or such loyalty to the
ordinances of God as was exhibited by Daniel, in the
face of the inexorable, unchangeable edict of his much
beloved monarch, that none should ofier any petition to
any God or man but himself, when he bowed down three
times a day, and poured forth his supplications for
himself and his country, heeding little the storm
that was gathering around him, knowing and feeling
only the importance of the duty of the hour, simply
doing right and leaving the result to God.

Such loyalty to the person of Christ as was exhibi-
ted by the aged Polycarp who, when he was commanded
on the penalty of immediate death to touch the incense

I i"

152

THE PROFIT OF GODLINJESS.

with fire, that they might report he had ottered
incense to the emperor and cursed Christ, cried out,
" Eighty and six years have I lived, many years have
I known Christ. He never did me wrong, how can I
deny Him ? my Redeemer and King. Lead me forth to
the wild beasts or the fire ; I cannot, I will not deny
my Rf deemer, my Lord." Such attachment to Christ
and His cause as made the apostle cry out " the love
of Ch -ist constraineth us," to seek after the lost, lift
up the fallen and preach the Gospel to every creature,
sc that some might be won from a life of sin, from the
doom of the damned, to a life of holiness, to the eternal
rest of heaven. This godliness possessed by men has in
all ages filled them with such a burning desire for the
glory of God and the salvation of their fellows that
they have gone forth to every land, bearing the mes-
sage of peace, not counting their lives dear unto them,
if thereby they might glorify God, spread the know-
ledge of the Redeemer, plant the standard '^f the cross,
and lead men to believe on the only name given under
heaven or among men whereby they must be saved.
This godliness includes the practice of not only the
heroic virtues of religion, but the proper performance
of the every day duties of life. The godly man will
be led by his godliness to the constant abnegation of
self and obedience to the declaration of the apostle,
** Look not every man on his own things but, every man
also on the things of others." Perhaps there is no virtue
harder to practise than is found in carrying out the
Golden Rule, " Whatsoever ye would that other men
should do to you, do ye even so to them." And this
embraces the very thoughts of our hearts. Who would
desire that others would think meanly of them ? Per-
haps without cause. Hatred of our fellows is entirely
contrary to godliness. Our words also should be kind

THE PROFIT OF GODLi:NESS.

]53

and jQ^oaiike, our actions loving and merciful like unto
the Master's. How much we need the sweetening in-
fluence of the love of Christ, and the baptism of His
spirit, so that in all we think or say or do we may bear
His image from day to day. Godliness in life includes
perfect, fair dealing in all our transactions. The bank-
ruptcies that are practised by professed christians are a
disgrace to the Church. Large liabilities and no assets —
and yet a man he a child of God — perfectly preposter-
ous. Men professing godliness sometimes resort to sharp
practices to obtain for goods of any kind more than
their real value, and pride themselves on their sharp-
ness. They say we are very clever, — God writes them
down thieves. An old lady was questioned by her
minister on Monday to see how much of the sermon
delivered on the Sabbath evening before was retained,
she had forgotten the text and could not remember
the divisions no^ j^/i incipal heads. The minister com-
plaining, said, " You might as well not have heard it,"
She answered, " No, sir. Ho, sir! I remembered
enough to burn my half bushel, for it was too small ;
to throw away my yard-stick, for it was too short ; to
have my weights made right for they were too light ;
and with the blessing of (jod to commence this morn-
ing to lead an honest life." What a turning over there
would be in our towns arid villages among our
business men, if the Sunday sermons took such an
effect ? What a seeking out among our rural popula-
tion there would be for the persons who had been
cheated in buying spavined horses for sound ones upon
the word of somebody whom they took to be " honest."
In a word, godliness consists in being and living like
unto God's only begotten Son on the earth, and walk-
ing before him in newness of life.

154

TEE PROFIT OF GODLfNESS.

II. The Profit of Godliness.

i !

Godliness is protitable for a man's material interest
and worldly advancement. It may cost to be godly !
The institutions of the Church are supported and its
chief burdens borne, and its toils endured by the godly,
and yet it costs, even in money, much more to be a
sinner than a saint. The saints of this Dominion
pay, say a million of dollars per year for the sup-
port of the christian ministry, and say nine
millions more in interest and other expenses con-
nected with the Christian church, while the liquor
bill of the ungodly for this Dominion is, say
seventy-five millions (75,000,000) of dollars. To-
bacco costs the smokers about eight millions of dollars
per year, or two dollars per capita tax for the Do-
minion. Other things being equal, by his industry,
frugality and temperance, the godly man prospers better
than his neighbour who spends his substance in riotous
living. Godliness is profitable for domestic peace and
home happiness. Where godliness dwells there will
be no divorces. The well-regulattd godly house is the
best earthly type of heaven. Godliness is profitable
for mental illumination and intellectual development.
When Caesar invaded Great Britain he found a people
so degraded that he declared they were unfit for slaves.
Some years after several females were sold in the mar-
ket plac ' in Home, and a christian inquiring who they
were was told they were Angles. Give them, said
he, the love of Christ and it will make them angels.
The Anglo-Saxon race have been illumined and
lifted up by the mighty lever of the grace of God.
Our noble Queen reigns over two hundred and
fifty millions of the human race. The security of

THE PROFIT OF GODLINESS.

156

her throne, the attacliment to her person, the love of
her subjects, is largely secured by the purity of her
character, which is the result of her godly training.
Everywhere, in every age, the declaration of the word
holds good, " Righteousness exalteth a nation," &c.

Godliness is profitable for a man's inward peace : " as
I live, saith the Lord, there is no peace to the wicked."
" But great peace have they that love Thy law, and no-
thing shall offend them." When the clouds of sin and
darkness that have hidden so long the smile of our
Father above, and shut out from our souls the warm-
ing rays of the Sun of righteousness, and all misconcep-
tions of God and His nature have been driven away
by the mighty breathings of God's eternal spirit, and
there comes down upon our hearts the sweet conscious-
ness of His eternal, unchangeable love, and Christ whis-
pers to the throbbing, hoping heart, " Peace, be still," and
we sink into the everlasting arms of the Infinite, and
feel that we have now no will but God's, and all our
being is permeated with divine grace, then we exult-
ingly exclaim, " I waited patiently for the Lord, and
He inclined unto me and heard my cry, and took me up
also out of an horrible pit and miry clay, and set my
feet upon a rock, and established my goings, and put
a new song in my mouth, even praises unto our God."
They are strangers to peace who are strangers to god-
liness.

This godliness is profitable for the world to come.
"'Tis not all of life to live nor all of death to die." The
other life is measured by the cycles of an endless
eternity. Man must and will live for ever. Upon his
moral and spiritual state here depends man's eternal in-
terests. On the one hand the godly man is an heir of
God and a joint heir with Jesus Christ of all the vast
worlds which Christ has created and is now the owner.

16()

THE PROFIT OF GODLINESS.

!' 1

Whatever glory Christ has with the Father, whatever
honours of judgeship over all the races which God has
made, will the godly man share. While

The highest place that heaven affords

la to our Jesus given ;
The King of kings, and Lord of lords,

He reigns o'er earth and heaven,

yet strange as it may appear the humblest child of
God is bone of His bone, flesh of His flesh, united to
Him by an indissoluble tie, and a king and priest to
God he reigns with Him forever.

The profit of godliness consists in the exchange of the
s])otted robes of man's own righteousness for the pure
robe of righteousness of the saints. In the exchange
of the wicked, proud, deceitful old heart, disgusting to
angels, abhorrent to God, the laughing stock of devils,
and the plague of the owner, for a heart pure and
holy, a soul unstained with sin, a conscience clear as
the sunlight, a body touched by God's omnipotent
power, changed into the likeness of Christ's glorious
body, and a seat at the right hand of the eternal Father
forever. .. . <

III. Reasons Why we Should Seek Godliness.

(a) We would urge men to seek godliness because
of their immortality. Our being is an endless one.
We must live forever. Our souls run parallel with
God, and never can die. How insane, what fearful
madness it is to live without God and without Christ
in the world, in danger every day of death, that must
be death eternal, if we are unsaved. . -. v .

(h). By the love of the Infinite, our names were writ-
ten on His hands. We found a lodgment in His heart

THE PROFIT OF GODLINESS.

157

when it burst asunder on Calvary's cross. And even
now His heart of burning pity is moved with deep
sympathy for our fallen state. He knocks at the door
of our hearts. The Infinite seeks permission to enter
and dwell in the soul He has himself created and re-
deemed by His most precious blood.

(c). If we would be of any great use to our race and
make the world better because we have lived in it, and
leave foot prints in the sands of time that will be per-
fectly safe for others to walk in, and by our example
bless humanity, we must seek and obtam this godli-
ness.

(d) If we would escape the penalty of sin, the doom
of the damned, the Hames of an endless hell, the com-
pany of devils and damned ghosts, of murderers and
harlots, of the mean and the sordid, the lawless and de-
graded, the wicked and abominable of all countries
and ages forever, we must repent and seek godliness.
If we would have a home with the redeemed, a seat
at God's right hand, a palm of victor; an heirship
with Christ, a crown of glory, and eternal happiness,
we must seek and obtain this godliness.

W !

ABIDING IN CHRIST.

By the Rev. R. E. Lund,

Of Camphellford, Chd.

■ Abide in me and I in you. As the branch cannot bear fruit of itself,
except it abide in the vine ; no more can ye, except ye abide in me."—
John XV. 4.

WO principal thoughts demand our attention
in the text : —

What is it to abide in Christ ; and what
fruit comes of this spiritual union ?
That everv branch shall bear fruit, is the will and
design of the Husbandman. Without fruit they are
wholly valueless to Him — they cumber and dishonour
the Vine. That every branch shall bear fruit of good
quality and in reasonable quantity is clearly the
divine purpose.

The true and only condition of fiu it-bearing is here
strongly marked ; " the branch cannot bear fruit of
itself ; ... no more can ye." To bear fruit unto
holiness, ye must abide in the true Vine.

I. First we are to inquire, What is it to abide in
Christ and what is necessary thereto ?

1. We must first be in Christ ; for man cannot pos-
sibly abide — either in body or spirit, where he has
never been.

Ill

A HIDING IN CHRIST.

150

(1) lnsj)ired history teaches that the whole human
family are descended from one common })arent — the
first Adam. We were every one born of him, after his
transgression and consequent separation in spirit from
God ; after the curse had fallen upon him and after his
expulsion from the Paradise of liberty and life.

(2) We every one inherit the nature of this sinning
and sepaiated parent. As our nature grows and our
personal character forms and developes, we present,
each in his own way, an unmistakable likeness to the
parent ; eveiy branch bearing the fruit of the wild vine
— the sour grapes.

(3) We are, therefore, by nature and natural genera-
tion not in and of the " true Vine," but in and of the
wild ; not of the second Adam but of the first, and not
in Christ. And though every branch of this wild vine
has come into being under the gloriously full and un-
limited Covenant of Grace in Christ Jesus, we have
every one so used and abused our personal right and
power of choice as moral agents, that " All we, like
sheep, have gone astray ; we have turned every one to
his own way," the way of sin and death.

(4) The question of interest just here, is necessarily
this : — How shall we, who are natural, and by the
election of our own wills, fruitful branches of this wild
vine, become living branches of the true Vine — Christ
Jesus the Lord ?

Very many, when pressed with this anxious thought,
have made answer to their conscience and to God,
thus : " I will do better." " I see the past has been
wrong ; I will henceforth try to do right." This is a
radical error, and fatal, at least, in two principal points.
It first assumes that a corrupt tree can bring forth
good fruit ; while our Lord has declared (Matt. vii. 18)
that it cannot. It next assumes that there is no need

160

ABIDING IN CHRIST.

I i

nor necessity, in order to our safety and salvation for
time or eternity, for a vital union between our spirits
and the Lord Christ — between the branch and the Vine
Than which, nothing can be further from the light of
reason and the truth of God. Others there are who
say, " I will wait. I hope, by a strict course of men-
tal and moral discipline, to overcome my nature and
become changed, and thus be accepted of Christ."
Here, too, are terrible and fatal errors. Can the corrupt
branch of a corrupt tree change and transform itself
and its nature to goodness ? Can a branch of the wild
vine become one with the true vine by culture and
growth ? Is this not reversing every established law,
whether in nature or in grace ? To ask these questions
is but to answer them. How then can man— sinning
and sinful man (Rom. iii. 23) — whose heart is deceitful
above all things, and desperately wicked (Jer. xvii. 9) —
whose carnal mind is enmity against God ; for it is not
subject to the law of God, neither indeed can be (Rom.
viii. 7), by the power of his own volitions become a new
creature with a pure heart, a loving mind and an obedi-
ene will, in all things conformed to the will of God ? It
is not of the will of the flesh, nor of the will of man,
but of God (John i. 13).

(5) The Scriptural answer to this grave question is
clearly this : The branch must be broken oft* the luild
vine and grafted in the t7'ue Vine (Rom. xi. 17-24).
We must be severed and separated in spirit from the
old or first Adam and united in spirit to the new or
second Adam — the Lord from heaven. Our life " in
the flesh " must become death, and we made alive from
the dead through Jesus Christ our Lord. These
thoughts will aid us in the interpretation and under-
standing of our Lord's teaching to that man of the
Pharisees who came b}'^ night to Him (John iii. 1-21) :.

'-^.^

ABIDING IN CHRIST.

161

" Except a man be born again (or from above) he can-
not see the Kingdom of God. . . . Marvel not that
I said unto thee, ye must be born again."

For this wonderful transformation we sinners are pre-
pared by our " repentance toward God " — a repentance
(literally a turning) that comes from seeing and believ-
ing the truth that God has spokeii about us and our
sins — about me and my siiis. To the possession of this
we are brought by " believing in the Lord Jesus
Christ " — a believing that sees the truth aboui Jesus
the Christ ; that further sees through the light of the
truth, the God-man — the Christ Jesus whom the Father
has given to all other sinners and me, and that with
a full heart receives Him, and all that He is and all
that He did and does, as all my oivn. " As many as
received Him to them gave He power to become the
sons of God, even to them that believe on His name,
which were born not of blood, nor of the will of the
flesh, nor of the will of man, but of God " (John i.
12, 13).

2. To abide in Christ means not only that the be-
liever be truly " grafted in ^' and united to Him. It
implies and requires a permanent and growing union.

(1) That the soul so " born of the spiiit " shall be
settled, fixed and established, shall be " rooted and
grounded in love," dwelling in love and made perfect
in love.

(2) That there shall be growth, development and
perfection. It necessarily involves a " going on to per-
fection," "perfecting holiness in the fear of God,"
" pressing towards the mark for the prize of the high
calling of God in Christ Jesus," " till we are come in
the unity of the faith and of the knowledge of the Son
of God, unto a perfect man, unto the measure of the
stature of the fulness of Christ."

162

ABIDING IN CHRIST.

3. This abiding seems conditioned upon two things,
on the part of the believer in Clirist.

(1) The coni})lete and continued consecration of oiu'
whole being, " a living sacritice, holy, acceptable unto
God" (Rom. xii. 1). All I have, all I am, and all my
possibilities, a whole and abiding burnt- offering to God.

(2) Then full and unwavering faith in the written
promise of our faithful covenant-keeping God, " I will
receive you." We shall then fully prove that He does
receive us and make us all His own.

** Savioxir, to Thee my soul looks up,
My present Saviour Tliou 1
In all the confidence of hope,
I claim the blessing now,

'Tis (lone ; Thon dost this moment save-

With full salvation bless ;
Redemption through Thy blood I have.

And spotless love and peace."

II. We are next to inquire what are the fruits of
this union— this abiding in Christ ?

1. The first of these is life — spiritual or eternal life
— (l John v. 11, 12). Th) branch iti the vine, lives by
the vine. The vine sends its own life-current through
it. As Adam's sin separated him from God, cut him
off from the fountain of life and caused his immediate
death, so our union with God in Christ Jesus places
our spirits in direct connection with the same divine
life and we live, because Christ liveth in us.

2. We are new creatures.

" Therefore if any man be in Christ he is a new crea-
ture; old things are passed away; behold all things
are become new" (2. Cor. v. 17). The heart lately " de-
ceitful and wicked," now a new and clean heart. The
carnal mind become spiritual. The tree being made

A HIDING IN Cliliisr.

U\[i

good the fruit is also jLjood — fiuit unto luditu'ss — fiuits
of the .spirit ; love ever Hovvin^' upward to God and
outward to all men.

8. Freedom from all condemnation:

" There is therefore now no condemnation to them
which are m Christ Jesus ..." (Rom. viii. 1). No
condemnation on account of all om- sins (I Peter ii. 24.)
None because of tlie absence of works of righteousness
(Rom. X. 4), and none on account of our character.
With an abiding consecration and faith we have the
abiding merit and power of His most pi-ecious blood
that cleanses us from all sin (I John i. 7). And, abid-
injj in Christ, no condemnation at the Jud<nnent seat.
" For who shall lay anything- to the charge of God's
elect ? It is God that justitieth. Who is he that con-
demneth" (Rom. viii. 33) ?

4. Christ abides in us. " Abide in me and / in you."
Though absent yet divinely and sweetly present ! " 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 (John xiv. 23). He comes in to
feast with us and we with Him (Rev. iii. 20). Oh,
glorious Guest ! Oh, glorious feast !

5. Salvation from all sin :

From the dominion and power of sin and from in-
dwelling sin. " Whosoever is born of God doth not
commit sin ; for his seed remaineth in him, and he
cannot sin, because he is born of God" (1 John iii. 9).
" Whosoever abideth in Him sinneth not " (verse G).

6. Power divine — the power of the Holy Ghost abid-
ing on us. Not power to work miracles, cure diseases
or the like, but

(1) Power with God (John xv. 7) to ask and receive of
Him ; to prevail with Him Jacob-like (Gen. xxxii. 28) ;
such power as rested upon the spirit of Enoch, Noah,

164

\ ABIDING IN OBRIST.

Abraham, Joseph, Moses, Elijah, Daniel, David, and the
Apostles, and that illustrious line extending down to
modern times, and of whom the world was not worthy,
and by which they lived and walked in God.

(2) Power over the world, over the Devil and over
self! Our whole life a song of praise and a shout of
victory through the blood of the Lamb.

7. Meetness for all the will of God. " Vessels unto
honour, sanctified, and meet for the Master's use and
prepared unto every good work" (2 Tim. ii. 21). God
can then trust us and ^(^e us.

8. A glorious eternity with Him.

Now are we the sons of God. Then we shall see Him
as He is. We shall be like Him — in body and spirit,
sinless, spotless, faultless before th<^ Father and the
holy angels. We shall be with Him wliere He is.
We shall share His glory for ever and ever, for "we are
heirs of God and joint-heirs with Christ ; if so be that
we suffer with Him, that we may be also glorified to-
gether." Amen.

il i

Judah."

DAVID'S CHOICE.
By Rev. I. B, Aylsworth, M.A., LL.D., P.E.,

Napanee District.

2 Samuel xxiv. 14. — " A;i.l David said unto Gad, I am in a great
strait ; let us fall now into the hands of the Lord ; for his mercies are
great ; and let me not fall into the hand of man. "

,N the first verse of this chapter we read,
"And again the anger of the Lord was
kindled against Israel, a4id he moved David
against them to say, Go, number Israel and
In Chronicles xxi. 1, where this same event
is recorded it reads, "And Satan stood up against Israel,
and invoked David to number Israel." Putting the
two statements together we would infer that Satan in-
duced David to number Israel, and the anger of the
Lord was kindled in consequence thereof.

David was in a great strait, not, I apprehend, that he
had any difficulty to decide whether he should fall into
the hands of the Lord or into the hands of man ; for he
knew thf "• the tender mercies of the wicked is cruelt3\
He knew that man could let loose the dogs of war, but
he could not stnp them. He knew that war inflamed
the worst passions of men, and made them tenfold more
like fiends of hell than they otherwise would be. David
had had an experience with men and knew something

100

DAVID'S CHOICE.

!l ,:■.!•

of the imrelentin«( cruelty of man, and therefore he
said, let us not fall into the hands of num.

For Gad, David's seer, had been sent to offer David
three things : either three years' famine ; or three
months' war ; or three days' pestilence. To choose
war v/ould be to fall into the hands of man ; pestilence
and famine are from the Lord. Two evils were from
the Lord and one from man. His strait then was to
decide between pestilence or famine, and David very
wisely decides to let God himself choose, for His mer-
cies are great. And, therefore, God sent the pestilence,
for this was the more merciful of the two. Famine is
a lingering death of torture ; literally the same as being
burnt up from within. So Moses says they " shall be
burnt with hunger;" and modern chemistry proves
this statement to be scientifically true. And when we
reflect that in India and the East during the last year
seven millions have starved to death, how thankful
should we l)e in thk highly favoured land that we have
all things and abound. When I read the accounts it
cuts me to the (|uick. Only think of whole families
being three days, five days, without food. Father,
mother and childen crying in vain for bread, until they
perish in heaps. Those whose barns and cellars never
fail can scarcely realize such terrible facts. On the
other hand, pestilence is a sudden death, and perhaps
as many would perish in three days by pestilence as in
three years by famine, yet the suffering to the victim
would be very much less, although the annoyance and
inconvenience to the living would be much more.

What was the precise nature of the sin of David on
this occasion the record does not inform us, and, for
want of time, I shall not speculate ; sufficient for us to
know that he did sin, and he knew he sinned, and con-
fessed that he had sinned and that he had done very
foolishly . Every time a man sins he does a foolish

DAVID'S CHOICE.

167

thing, and every time he is awakened to a sense of his
sin he feels that he has acted the fool. " What fruit
had ye in those things whereof ye are now ashamed ?"
Job and the chief captains of the hosts knew David
was infatuated and determined to sin. They tried to
dissuade him, hut the king's word prevailed and Job
proceeded to number the people and gave up the sum
thereof, which was one million three hundred thousand
men that drew the sword ; equal to any of the most
powerful nations of Europe at the present time. It is
possible that the people, perhaps the younger portion
of the nation, importuned David to number Israel ; for
the anger of the Lord was kindled against Israel;
and the punishment fell on the people until David
exclaimed, " Lo, I have sinned, and I have done wick-
edly, but these poor sheep, what have they done ? "

Although we do not know just in what David's sin
consisted, yet from the fact that so great a penalty
was inflicted for one sin, we may learn some valuable
lessons.

1. We may be sure of this, that God reads the heart
and detects sin there, and hates it in its beginnings. We
see the outward manifestation of disease, in the sunken
eye, the hectic flush and the emaciated body; but the
physician can detect it in the blood. We see the out-
ward displays of sin, in profanity, lying and lewdness,
and we hate it ; but God sees the moral virus as it
rankles in the thoughts of the heart and ripens into
purposes and deeds of evil. Therefore, as Shakespeare
aptly advises,

" We must resist beginnings, whatsoever is ill.
Though it appear light, and of little moment.
Thinly of it thus — that what it is augmented
Would run to sharp and strong extremities;
Deem of it, therefore, as a serpent's egg,
Which, hatched, would, as its kind, grow mischievous ;
Then crush it in the shell."

168

DAVID'S CHOICE.

ill

51: I

2. We may learn also that those who are favoured
with great advantages in this life are under greater
obligations to walk circunispectly, "To whom much
is given, of them shall much be required." David
had been a long time in the service of God, and
he must have known the importance and neces-
sity of obeying God in heart and life. His sin
might have been a piece of selfishness in simply
going on his own responsibility, not waiting to
know the mind of God. Ungodly men may live
on and follow their own devices, not heeding the
will or purpose of God ; but their time is coming*. A
Christian professes to be led by the Spirit of God, and
it is offensive to God for them to enter upon any im-
portant enterprise without knowing that God wills it.
It may appear a small thing, unworthy of notice to the
unregenerated, but in the eyes of God it is the begin-
ning of rebellion. It was apparently a small failure in
Moses that shortened his days and kept him out of the
promised land ; but Moses had been so long in the ser-
vice of God, and had sustained such intimate relations
with Him, that he should have known better. This ap-
parently small sin was in itself more aggravating than
some outrageous crime of an ordinary sinner. It is
significant to notice how exceedingly careful David
was in the future to follow the mind of God. He
would not offer a sacrifice that cost him nothing, and
he '•' could not go before to enquire of God, for he was
afraid because of the sword of the angel of the Lord."
(Verses 24 and 30.) Christians are sometimes betrayed
into the fatal delusion that they can indulge in the
same frailties as worldlings without serious conse-
quences. But the vows of God are upon us ; we claim
to be converted, we must let our light shine, we must
shun the very appearance of evil. For if the light

DAVID'S CHOICE.

169

that is in thee be darkness, how great is that dark-
ness.

.3. We see also how low a person can fall when
once he lets go his integrity. David descended to
crimes darker and more treacherous than can be found
anywhere else in the annals of history, especially in
the matter of Uriah the Hittite. It was not the
publicans and harlots who crucified Jesus, but the
Scribes and Pharisees, of whom it was said, "3'e com-
pass sea and land to make one proselyte, and when he
is made, ye make him two-fold more the child of hell
than ye are yourselves." The Corinthian Christians
harboured a criminal among them who was guilty of
a crime for which the Gentiles had no name.

4. We see what a great calamity came from appar-
ently so trivial a circumstance. Seventy thousand
people lost their lives in a few hours for one sin of
one man. The little unpleasantness in the case of
Henry Ward Beech er has done more harm to virtue
and purity than one hundred Brigham Youngs could
do. Of David in the matter of Uriah the Hittite, it
was said he had caused the enemies of God to blas-
pheme. And they do to this day.

5. And if such severe judgments fall upon a pray-
ing man for his sins and shortcomings, what will be-
come of the^ finally impenitent ? " If the righteous are
scarcely saved where shall the ungodly and the
sinner appear?" " Thou standest by faith. Be not
high-minded but fear ; if God spared not the natural
branches, take heed lest he spare not thee."

The enemies of our holy Christianity attempt to
make capital out of this whole affair, against the
Bible and against the God of the Bible. This case
they attack as one of the weak points in the inspired
volume. They say it is a hard, cruel thing that seventy

170

DAVlD'ki CHOICE.

thousand innocent people sliould be cut down for
one sin of another man.

But our first business is to settle whether it is true.
" This is a hard saying, who can bear it," some said
to Jesus. But the first question is not whether it is
hard, but is it true. Your hand is fractured, you send
for the physician, he says your arm must come off'; it
is hai'd, but is it true ? You send for the quack, he
says bind it up and save it. It pleases you, you keep
your arm, and lose your life with your" arm. Who
is your friend ? the flatterer or the one that told you
the truth ? It is the truth, although it may be a hard
truth, that will make you free, if you obey it. The
remedy may be severe, but desperate diseases require
desperate remedies. There are some hard things in-
deed, in this Bible, but sin is a hard disease, and the
Bible contains its remedy.

The record of the case under consideration bears
the appearance of truthfulness upon the very face of
it. It does not read like myth. We are endowed
with a literary sense, and we can tell a cunningly de-
vised fable from straight history. When we read
Homer or Virgil we know it is mythology. When
we read Thucydides or Liv}^ we know it is history.
We can discriminate between the myth and the real
history of Britain or Rome. An imaginary history
cannot be as true to life as real history. We
have not the slightest reason to doubt the old Testa-
ment record, but an hundred-fold more reason to be-
lieve itthan any other history. This case of David is re-
corded in two places, and the trivial discrepancies that
may be detected show it is not a cunningly devised
story, or its author would have been cunning enough to
make everything perfectly harmonize. Well now, if

■ t

DAVID'S CHOICE.

171

this Bible is true, it will take care of itself, and needs
not that any one should apologize for it.

And if this Bible is true, and this is a true report
in this case, then the God of the Bible must be tlu» true
God. If these seventy thousand men fell in a few
hours, they must have fallen by an invisible hand,
and that invisible power *nust be God ; and if the
God of this Bible is the true God, then He will take care
of Himself and needs not that anyone shall apologize
for Him. And if God is true and the Bible is true, and
both will take care of themselves, the next consistent
act is for you and me to take care of ourselves. Many
people make a pretext to neglect God out of the
very reasons why they should serve and fear Him.
The one who had received the one pound in the Gos-
pel came " saying Lord, behold here is thy pound,
which I kept laid up in a napkin, for I feared thee be-
cause thou art an austere man : thou takest up that
thou laidest not down, and reapest that thou didst
not sow. And he said unto him, out of thine own
mouth I will condemn thee, for thou knewest that I
was an austere man, taking up that I laid not down,
and reaping that I did not sow. Wherefore then
gavest thou not my money into the bank, that at my
coming I might have required my own with usury."

To illustrate : the teacher says to the idle scholar :
" Now I have borne with you three months and you
have not applied yourself. I have coaxed and bribed
you and all in vain ; I have exhausted every expedi-
ent, and now if you come again without knowing
your lesson I will punish you. The boy comes up the
very next time and has not studied. " Why did you
not study ? " " W^ell, you said you would flog me if I
did not study, and therefore 1 would not." The very
reason why he should have studied he urges as a rea,^

fii

172

DAVID'S CHOICE.

son why he did not. Men know that there are hard
things in tlie Bible, and that is proof positive that
they know something about the Bible. They
have enough knowledge to induce them to act.
They know something at least about God ; if they
have never heard more than that there is a God,
they have at least heard that much. So that
they are not absolutely ignorant. If they have
heard of the severity of God, they must also have
heard of the goodness of God ; for all along the
the ages the two great facts are joined and equally
apparent, and no one could know of the one without
knowing the other. Out of men's own mouths there-
fore they will be condemned ; and at the judgment
every mouth shall be stopped.

The objectors, however, have the most serious
trouble with King David himself. Splendid specimen
of a christian, they say. One lately said in the pub-
lic prints, " David is a lit companion only for harlots
and murderers, and yet the Bible calls him a man after
God's own heart." So far as the Bible is concerned, it is
sufficient to say that because it has reported all the
sins and weaknesses of its characters, it so far differs
from all human productions. If a human mind had
invented this story about David's life and character,
and with the evident intention of describing a true
servant of God, he never could have ventured to put
in an account of so many of his sins. In all cases the
Bible tells the truth and nothing but the truth, and
therefore " it is truth."

Now concerning David, before he is judged, con-
demned and banished, we must know and consider all
the facts in the case. "Doth our law judge a man
before it hear him, and know what he doeth ? " Thev
tell of a Dutch judge, who, after hearing the prosecu-

■ \ :
i I'

'■JS:*.

hAVWS CHOICE .

173

tion, refused to hear the defence " for fear he should
change his mind." Many refuse to hear anything about
David but his sins lest they should change their minds.
But God is at least more merciful and just than man,
and He will hear both sides of the case.

1. Before we dispose of David we must put his
repentance along with his sin. As soon as he reflects,
even before the seer came to him, we find him con-
fessing that he had sinned greatly, and had done fool-
ishly. If a christian at any time steps aside in the
least he gets no mercy from men. " There," they say,
" there's your loud professor. He's an abominttble hypo-
crite, and that's what most of them are." And so their
tongues run. But hold, before you decide that man's
fate and send him on to hell without judge or jury,
you nmst follow him home ; and go, stand by the door
of his closet, and listen to the bitter anguish of his soul
as he reviews his day's transactions and pours out his
complaint unto God, and asks God to forgive him his
sins, and heal all his back-slidings, and if possible,
counteract the evil of his example and restore unto him
once again the joys of salvation. And God, whose
mercies are very great, does have mercy upon him ; for
a humble, broken and a contrite heart, God, Thou
wilt not despise, but Thou wilt forgive iniquity, trans-
gression and sin. Thus, while man condemns him, God
forgives him. Man sends him to hell, God takes him
to heaven. Then " let us now fall into the hands of
the Lord, for his mercies are great, but let us not fall
into the hands of man."

That's all very well, you say ; that makes it easy to
get to heaven. Sin one day and repent the next.
" A man may come to your meeting on Sunday and make
a great ado, and loud profession, but follow him out
into the streets and into his business, a Sunday chris-

174

DA VTJrS CHOICE.

Ifi

tian and a week-day devil. Is that youi- gospel V Not
exactly. If you know any such man, don't spare him.
But that is not David, We are discussing his case
now. You will notice in his case that lie never ref)eated
the same crime. One case of Uriah the Hittite was
enough for a life time. After the sin of numhering
Israel, you will notice how carefully David moves.
And these little facts are strong evidences in favour of
the truthfulness of the whole narrative. David is like
a man who has fallen on \i}vy slippery ice, and hurt
himself considerably ; and with careful step, a little
bent forward, he starts for the shore.

2. In the second place, with David's sin we must
consider David's "prayer. Hitherto he had had an
experience with God. He had learned that God could
and would hear prayer; that He would hear the
pi'ayer of a sinner, and even of a back-slider. In
answer to prayer he had already been taken up out of
the horrible pit and the miiy clay. Heretofore God
had l^lotted out his iniquities according to the multi-
tude of His tender mercies. And whether he had trials,
atHictions orsins,he had learned to take them all to God
in prayer. The true christian, whose heart is right,
may be tempted and may fall, but he has learned the
way back to God and the throne, and starts without
delay. A few years ago a man was turned out of the
church for an attempted crime that no decent man
would be guilty of. He came over to a neighbour's the
next day for advice and sympathy, and was told to get
back into the same church again, just as soon as he
could. Said the neighbour, " if you throw a wolf out of
a sheep pen, he will make for the woods ; but throw a
lamb out and he will bleat around the pen and want to
get in again. Now, wolf or lamb, run or stay." The
honest hearted Christian will get back to God again ag

lllltl

OA VlirS CHOICE.

175

III

soon a.s possible. To wliom should we f]jo when foot-
sore an* I weary ; when heai't-sick aiul lashtMl by a
guilty conscience, but unto Ood, who alone can t'oi'give
and shield and comfort and save. When the great
whale is struck by the sword tish, he dives to the
bottom of the ocean, where the water is so heavy it
will crush the brains out of the more tender-headed
enemy. A short time ago the submarine cable refused
to communicate. They discovered the damaged place,
and found the cable broken and a whale covered with
parasites, and wound up in one end of it. He had
been scraping himself on the floor of the sea to liberate
himself, and coming in contact with the cable, broke it,
and lost his life. The Christian flies back into the
bosom of God and there abides until the storm is over-
past.

What a friend we have in Jesus,
All our sins and griefs to bear I

What a privilege to carry

Everything to God in prayer !

3. We must add to David's sin, his affliction. Many
are the afflictions of the lighteous, and David was a
man who had his share of them. A gentleman heard
a beautiful singer on her first appearance in public.
She had splendid natural and acquired endowments ;
but he said she just lacked one thing. Some one shotild
marry her, and then desert her and break her heart,
and then she could sing with a tenderness and pathos
which would melt an audience to tears. It is the
bruising of the rose that causes it to shed forth an
aroma and sweetness an hundred fold more than it
otherwise could. Of Jesus it is said He was bruised for
our offences. It was this bruising which enabled
the chief among ten thousand, to becortie the author
of eternal glory and salvation to as many as be-

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176

DA FID'S CEOTCE.

lieve on Him. Dr. Ives said he never could fully
sympathise with the hereafter until death entered his
own household. Some one thinks that every preacher
is better qualified to weep with those that weep after
he himself has been afflicted. I well know what the
loss of a tender three year old daughter — an only child,
means. It is a bitter experience; but "out of the
eater comes forth meat, and out of the strong comes
forth sweetness." David had a more varied experience
than any other man of whom we have any knowledge,
either in sacred or profane history. At one time we
see him seated upon the proudest throne of earth,
swaying a peaceful and happy sceptre over a numerous
and powerful people. At another time we find him
hiding in dens and in caves and skulking like a coward
and an outlaw before his enemies and pursuers. Again
we see him seated in his sanctum composing and writ-
ing some of the rarest poetic strains which ever came
from the pen or mind of man. Then we follow him
again a captive prisoner in the hands of his enemies,
the heathen kings, feigning madness, frothing at the
mouth, biting at the wall, and playing the role of a
drivelling idiot, to save his life. At one time David is
the most popular man living ; the observed of all ob-
servers. Men, women and children vie with each other
to «hout his praises. " Saul has slain his thousands,
but David his tens of thousands." After this we find
him submitting to the curses and revilings of a " dead
dog," saying, let him curse, *' it may be the Lord will
look on my affliction, and that the Lord will requite
me good for his cursing this day." David was bruised,
but the bruising refined and perfected him, for these
light afflictions will work out for us a far more exceed-
ing and eternal weight of glory.
. 4. We must also contemplate with David's sin, his

DA VID'S CHOICE.

177

punishment. The punishments he received in this life
were partly as a natural consequence of his crime, and
partly the direct judgments of God. All punishment
partakes, more or less, of the same elements. If the
child disobeys and burns his hand in the fire, the suffer-
ing is the natural consequence of his sin, and he merits
an additional chastisement for his disobedience. If a
man continues to pour adulterated liquors into his
stomach, the natural jjenalty is an inflamed stomach, a
diseased liver, poisoned blood, nervous paralysis, and
an unnatural appetite for more poison. The rebellion
of Absalom followed, as a natural result, from the crime
against Uriah the Hittite. After debauching his wife
he sends for him to come home a few days on the pre-
tence of particular reorard for him, but really with the
expectation of concealing his crime. Failing in this, he
makes him drunk. This failing, he puts his death
warrant in his hand and sends him back to die. A
more treacherous and scandalous transaction it is diffi-
cult to conceive. David thought to keep the whole
matter a secret, but failed. His sin found him. He
was startled as was Moses when he exclaimed, " this
thing is known." Afterward his son Solomon was en-
abled to write the proverb, " He that walketh uprightly
walketh safely but he that perverteth his way shall
be known." Tc be known as guilty of such crimes, was
punishment enough for any man who had any regard
for his character. These base and cruel crimes were
whispered from family to family, from tribe to tribe,
from man to man and woman to woman, and every-
body lost faith in the king. Anu because everybody
lost faith in the king, Absalom was enabled to steal
the hearts of the people. Absalom never could have
stolen their hearts away from King David, if David
had never been guilty of such terrible crimes.

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DAVID'S CHOICE.

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Another result of these crimes was that David be-
came a slave to Joab, the chief captain ; for Joab was
of necessity into the guilty secret. After this Joab
ruled and David was slave. David tried to get rid of
him, and failed. At one time he did put Amasa in his
place, but Joab quietly v/alked up to Amasa and killed
him, and took his place again and kept it until David's
death. And when Solomon his son came to rule in
his room and stead, he dismissed Joab and put another
iirhis place.

The lessons from these facts are very plain. A
man becomes morally weak in proportion as he loses
his moral character, and very often a man becomes a
slave to his own servant, or wife, or neighbour. A few
months ago a gentlemen threatened to dismiss his hired
man, but the man told him to do so if he dared, and
he would publish his crimes in the papers. John was
not dismissed. I visited a member once at his home,
and when he did not please his wife, she ordered him
to stop his mouth, or she would expose him. He be-
came silent immediately. He that walketh uprightly
walketh safely.

6. There is one thing more must be mentioned in
David's case, and that is, his lyevseverance. He never
let go his hold on God. Often his foot had well nigh
slipped, but he righted again and took a fresh start.
Success does not consist in never falling, but in get-
ting up every time you fall. It is by patient continu-
ance in well doing that men secure glory, honour and
immortality. We begin the christian life as babes in
Christ, and grow until we can endure strong meat. A
great many people expect that as soon as one starts
in the christian life he will be a perfect christian. It
is as unreasonable and impossible as for a child to be
a perfect man. You give the babe a thirty years'

DAVID'S CHOICE.

179

struggle, first, under the tender watchfulness of a
mother's love, and a father's kindness; struggling
through various diseases and accidents, steadily meet-
ing and conquering the hard knocks and obstacles
that are in his path, nay, until he arrives at years of
maturity and becomes a full grown man. But as soon
as one becomes a babe in Christ, you demand perfec-
tion. You will give a blacksmith five years to perfect
his trade ; you give a doctor ten years of practice after
his five years' study, before you expect a skilled phy-
sician; you give a student twenty years' hard study
before you expect much of a scholar. After forty
years' schooling, Paul could say, " 1 have learned in
whatsoever state I am therewith to be content." But
because a man does not come up to your idea of per-
fection as soon as he starts for heaven, j'^ou lose faith
in liim, and pronounce him a fraud. The father is
trying to learn the year old child to walk. The child
takes a step and falls, and is hurt, and cries. Does
the father whip him, or scold him, or lose faith in his
ever walking ? No; he stands him on his feet again,
encourages him, heli)S him, until finally he can stand,
and walk, and run. So God, whose mercies are great,
gives us another chance, helps us up, encourages us,
has faith in us, gives us a chance to grow, gain strength
and develop. This is Paul's meaning, when he says,
"we are not under the law but under grace." The in-
finite mercy of God is manifested in the glorious
gospel of Christ, that if any man sin we have an advo-
cate with the Father, even Jesus Christ, the righteous ;
and therefore it is better to fall into the hands of God,
and not into the hands of man. Man never could
exercise the patience and long suffering and kind for-
bearance that God can. " But God, who is rich in
mercy, for his great love wherewith he loved us, even

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DAVID'S CHOICE.

whon we were dead in sins, hath quickened ns ton^ether
with Christ (by gi-ace ye are saved)," and " if when we
were enemies we were reconciled to God by the death
of his Son, much more, being reconciled, we shall be
saved by his life." Now the gi^eat mercy of God is
not manifested to encourage us to fall into sin, but it
is manifested to encourage us to get up every time we
do fall. And the grace of God gives us a chance to
repent and reform, and profit by the lessons even of
our own sad experiences. A great many serious per-
sons are misled by the hope that when they start in
the christian life their trials are over, when in fact
they have just commenced. Because they meet with
difficulties, and are assailed with temptations, they
conclude that God has never blessed them. Because
the remains of carnality and the motions of sin discover
themselves in their hearts, they too hastily conclude
they never were converted, and give up in despair.
All this is wrong, and of the Devil. He first tempts a
convert, and then turns around and whispers, you
w^ould not be tempted thus if your conversion was
genuine, but he is a liar and the father of lies.

Our progi-ess may be slow in the christian graces,
but we must let patience have her perfect work. The
student may not see much progress the first day at
school, but one year or five years will tell, especially
if he compares his progress with those who do not
persevere. Jacob and Esau started out from the same
home, at the same time, and under the same favourable
circumstances. In seventy years one is known as a
profane person, the other a fine old christian patriarch.
The reason of this vast dift'erence is, the one prayed
and the other neglected to pray. The man who leads
a praying life will get better and better, and nearer to
God, The man who neglects to pray will generally

DA VID'S CHOICE.

181

soon begin to swear, and wliile he lives will get worse
and worse. We see history repeating itself all around
— brothers and sisters, members of the same household,
diverging, part toward heaven, and the rest toward
hell. And if the good in this life get better, and the
bad get worse, the same thing will hold in the world
to come. The good will get nearer the Throne and
neai-er to God, while the bad will eternally plunge
deeper into outer darkness. This is the great gulf
fixed, which can never be passed. If the good and the
bad are eternally diverging, what becomes of the vain
hope that some time in the endless ages they will all
come together, and all will be saved ? All reason and
scripture are against it.

But you say, look at your text. God's mercies are
great. And if He will hear prayer and forgive sin here,
will He not in hell ? Now it is not for me to decide
what God will do in the infinite ajxes. All we know
is what is revealed. The Bible holds out no encourage-
ment. " Thou shalt mourn at the last when thy heart
and llesh fail thee. And I also will laugh at your
calamity and mock when your fear cometh." The
foolish virgins repented and were very sorry, but it
was too late.

Although we will not decide what God will do in
the great future, we may safely conclude as to what
you will do. If you do not repent hei'e, neither will
you repent there. If you hear not Moses and the
prophets, neither will you be persuaded, though one
rose from the dead. If the Gospel cannot soften you, the
punishment of hell cannot. " If they do these things
in the green tree, what will they do in ' e dry ? " If
the husbandman cannot cause his tree to bear fruit in
the garden with the best of care, would it bear fruit
if transplanted to a barren mountain, and the moun-

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DA VID'S CHorcM.

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tain on fire ? If the love of sin and the fear of man,
which bring a snare, prevent men from repenting in
this life under the grace of God, will not the same
causes produce the same results under wrath in the
flames of the pit ? The terrible probability is that
there is no second chance, or day of probation, and
that now is the accepted time, and now is the day of
salvation, and we had better all " fall noiv into the
hands of the Lord."

Even if it could be proved that after burning a
while in hell, we would be taken to heaven, it is in-
finitely better to go the straight way to heaven, and
keep out of hell, if we can, even if it is only an hour.
And since it might be a million years, yea, since it
might be eternal death, the risk is too great. All
reason cries out against taking such a terrible risk if
it can be avoided. Wisdom warns us to fall now into
the hands of God, and make our calling and election
sure.

And since time is short, and death is certain, and
may come upon us as a thief, you had better fall into
God's merciful hands now. This very moment,you have
serious impressions, but in one hour they may be gone,
never to return again. Therefore, " let us fall now
into the hands of the Lord, for his mercies are great ;
but let us not fall into the hand of man," for " if the
blind lead the blind, they shall both fall into the pit."

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SINNERS ADMONISHED.

By Rev. A. T. Ferguson.

Preached in Bethel M. E. Church, Winnipeg, Man., 17 th Nov.,

1878.

" Thua »aith the Lord, Stand ye in the ways, and see, and ask for the
old i)aths, where is the good way, and walk therein, and ye shall find
rest for your souls."— Jer. vi. 10.

HE traveller over the vast prairies of our
country sometimes comes to a point from
which tw(^ trails diverge, one bearing to the

Tlie

diverirence

right hand and the otlier to tlie left

may be so slight at first that it appears a

matter of indifference which trail he takes. But it may
make a cfreat difference in the end.

There are just such points of divergence in the
journey of lite. We have reached one to-night. As
we sit together in this sanctuary, a company of eternit^'-
bound travellers, two paths are open before us, the path
of life and the path of death. To the thoughtless ob-
server it may appear a matter of l^^tle importance
which path we take ; but our choice to-night may decide
our destiny for heaven or hell. How important it is
then that we should choose the right way, and yet how
liable we are to choose the wrong. Hear then the ad-
monition of the text : ". Stand ye in the ways and see,
and ask for the old paths, where is the good way and
walk therein, and ye shall find rest for your souls."

184

SINNERS ADMONISHED.

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The tirst injunction of the text is, " Stand ye in the
ways and see," in other words stop and think; use the
intelligence that God has given you and calmly " con-
sider your ways."

Consider your obligations to God as your Creator.
He has made you for Himself. You are His property.
He has absolute right to control and dispose of you.
But do you recognize that right ? Are you not living
without any regord to His pleasure ? " Will a man
rob God ? " indignantly asks our Maker. And yet you
are deliberatel}'^ robbing Him of the love of your heart
and the service of your life. And can you expect to
prosper in such a course of sacrilege ? Does He not
warn you, saying, " Woe unto him that striveth with
his Maker ? " Hast thou an ann like God ? Can you
hope to successfully resist His power ? Surely not, for
the eternal purpose of His will is declared, " As I live,
saith the Lord, every knee shall bow to me and every
tongue ahall confess to God."

Consider your obligations to God as your preserver
and benefactor. Has He not done you good and not
evil all the days of your life ? But how have you re-
quited his unmerited kindness ? A Macedonian soldier
was once shipwrecked and cast upon the shore almost
dead. A kind hearted countryman finding him thus,
took him to his home, cared for him until he recovered,
and when he departed gave him money for his Journey.
The rescued soldier spoke his thanks and promised to
secure royal bounty for his benefactor. But when he
appeared before the emperor he related the story of his
own misfortunes and asked to be recompensed by the
gift of the house and lands of his friends. His request
was granted and he returned and drove out his former
host. You inwardly exclaim, what base ingratitude I
and you will feel glad when 3'^ou hear that when the

SINNERS ADMONISHED.

18S

emperor found out the true state of the ease, he not
only restored the lands U) their owner but caused the
soldier to be branded upon the forehead " The ungrate-
ful guest." And yet, dear fellow sinner, is not your
ingratitude as base ? You have received God's gifts,
and yet have robbed the giver. Has He not reason to'
complain of you as of rebellious Israel, " Hear, O heavens,
and give ear, O earth, for the Lord hath spoken, I have
nourished and brought up children, and they have re-
belled against me. The ox knoweth his owner and the
ass his master's crib, but Israel doth not know, my
people doth not consider." One has truly said " the
greatest miracle in the world is God's patience and
bounty to an ungrateful world."

Consider your obligations to God as your Redeemer.
You were hopelessly ruined by sin. A curse rested
upon you, and it was beyond the power of man or
angel to help you. But God loved you and "gave His
only begotten Son " that believing in Him you "might
not perish but have everlasting life." As the result of
that redemption you are yet on " praying gi'ound."
Justice has been demanding your death, but the atoning
blood of Jesus has been pleading for your life. You
are. out of hell this moment, not because you deserve
to be, but because God has no pleasure in your destruc-
tion. He is " not willing that any should perish but
that all should come to repentance." But how are
you treating that pleading Saviour ? Are you not con-
senting with His murderers ? At the battle of the
Alma a wounded Russian was crying piteously for
water. A kind hearted English captain disregarding
the fact that it was an enemy who was suffering, halted
to relieve him. But as the noble captain ran forward
to join his regiment, the wretch whom he had befriended,
fired, and shot his benefactor. O sinner ! every day

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SINNERS ADMONISHED.

yon live in sin you are guilty of similar treachery. You
are piercing afresh the heart that bled for you. You
are adding thorns to the crown that lacerated the brow
of your most devoted friend. Will you not consider ?
Perhaps you have notr thought of it in this way. It
may be that partially through ignorance you have done
it. But I set it before you to-night. I call upon you
to consider. " Stand ye in the ways and see." You
have been going wrong, but it is not too late to get
right. Thank God for that ; it might have been other-
wise.

The text admonishes us, in the second place, to in-
quire, " Ask for the old paths." Consideration begets
inquiry. As soon as the prodigal in the parable
realized his condition he began to look about for relief.
And as soon as a man is fully alive to the fact of his
perishing state, because of sin, the question arises in
his mind, what shall I do ? Is there no way of escape?
When, under the preaching of the apostles on the day
of Pentecost the Jews were convinced of tbe murder of
their Messiah, they said with great earnestness, " Men
and brethren, what shall we do ? " Oh that such a spirit
of inquiry might take possession of you all to-night !

As we consult this blessed Guide Book we find that
there is an old path, a good way, a way beaten with
the feet of myriads of pilgrims who by it have passed
up to the heavenly Zion " with songs and everlasting
joy upon their heads." It is "called a way of holiness"
for " the unclean shall not pass over it." The way of
salvation is pre-eminently a " way of holiness." What-
ever other qualification the travellei* may lack he must
be holy, for " without holiness no man shall see the
Lord." " Know ye not that the unrighteous shall not in-
herit the kingdom of God." Heaven is a holy place, and
*' there shall in no wise enter into it anything that

SINNERS ADMONISHED.

187

detilt3th, neither whatsoever worketli abomination or
niaketli a lie." You must part with your sins if you
would " see the King in His beauty and behold the
land that is afar off." There can be no compromise on
this point. The languaj^^e of the Apostle Paul is very
explicit in reference to this. " Now the works of the
flesh are manifest, which are these, adultery , fornication,
uncleanness, lasciviousness, idolatry, witchcraft, hatred,
variance, emulativ. ^ wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings and such
like ; of the which I tell you before, as I have also told
you in time past, that they which do such things shall
not inherit the kingdoin of God." " Alas," says one,
" I know that ' the path of life ' is ' a way of holiness'
and I am perfecly conscious of m)i sinfulness. But
how can I enter this way ? How can I overcome the
evil that is within me and around me ? " 1 answer,
through faith in the Lord Jesus Christ. The divine
projuise is, " If we confess our sins He is faithful and
just to forgive us our sins and to cleanse us from all
unrighteousness." He here promises forgiveness — that
is, the removal of your condemnation, and cleansini]^,
that is, the removal of the sinful disposition. This is
what you need — a divine regeneration through faith in
the atoning blood of Christ. This is what is spoken
of in the prophecy of Ezekiel where we read, " A new
heart will I give you and a new spirit will I put within
you. And I will take away the stony heart out of
your flesh and I will give you an heart of flesh, and T
will put My spirit within you and cause you to walk
in My statutes, and ye shall keep My judgments and
do them." Then your duty and your interest is to come
to Christ directly, seeking forgiveness for your past
sins and His renewing and sanctifying power upon your
heart. This is the " old path," the only " good way."

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SINNERS ADMONISHED.

ff!

But tlie text not only exhorts to consideration and
inquiry, it rec^uires obedience. " Walk therein." When
the " good way " is known, wo must " walk in it " if we
would have eternal life. Knowledge of the right way
alone will not save us. Right opinions, however es.sen-
tial to right >edience, have no saving effect without it.
Christ said ' if ye. know these things, happy are ye if
ye do them." As the compass is of no use to the
mariner unless he sails by its direction, so the Scrip-
tures are of no use to us unless we obey their instruc-
tions. If you are sick, it is not enough that you have
heard of a skilful physician, or that you have full con-
fidence in his skill. If you would be healed, you must
consult him and take the medicine he administers. And
so it is not enougjii that you have heard of Christ or
that you have a general belief in His ability to save
you. You must come to Him and put your case in His
hands and trust Him for a present and perfect cure if
you would know His saving power upon your heart.
But just here you will ] .'obably find the greatest moral
struggle uf your life. So long as you only intend to
seek salvation you will meet with no opposition. So
long as you are content to put the matter off with a
pious resolution, you will not be resisted. But when
you attempt to bring yourself to a pi'esent surrender —
a present acceptance of Jesus Christ as your Saviour
and your King, it will cost you a struggle. The world,
the flesh, and the devil will conspire to prevent such
decision. But tnough the world ma-y sneer and the
devil rage, and the flesh shrink back, it must come to
a "just now" if ever we are saved. And though it
may involve a sti'uggle, be true to your convictions,
and then it will be the death struggle of the reigning
power of sin within you and the birth pangs of a new
and noble life. It will be like the struggle of the eagle

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SINNERS ADMONISHED.

189

as it breaks the chain that tethers it to earth and
spreads its pinions for a loftier flight. Here is the })at]i,
" walk in it " though the gate through which you enter
is a strait one. Here is the Saviour, come to Him
though you have but strength to come and fall ai: His
feet. Rest not, O rest not, I beseech you, till through
grace you can sing.

'"Tis done, the great transaction's done,
I am my Lord's and He is mine. *'

The exhortation of the text closes with a gracious
promise, " Ye shall find rest for your souls." The flrst
experience of a pardoned sinner is peace, " Being justi-
fied by faith we have peace with God through our Lord
Jesus Christ." The change experienced is well ex-
pressed by Isaiah, " Though Thou wast angry with
me, Thine anger is turned away, and thou comfortedst
me." The power of sin is broken, the curse is removed
and the heaven born spirit nestles peacefully by faith
upon the bosom of infinite love. Like the disciples strug-
gling hard against contrary winds and angry waves
upon the sea of Galilee, is the soul in the throes and
agony of conviction ; but like the same disciples sailing
peacefully on a sea of glass in the great calm which the
presence of Jesus brought, is the soul that has " passed
from death unto life." Jesus says, " Come unto me —
and I will give you rest," and thousands of witnesses
are ready to testify from actual experience, that Jesus
does give a rest, an inward calm, a conscious peace to
the soul. Dear sinner, such a rest may be yours to-
night if you will but accept of Christ heartily and
trust Him fully. Oh, will you do it ? Heaven, earth
and hell await your answer.

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THE GOSPEL MINISTRY.

By the Rbv. Thomas Webster, D.D.,

uf Newbury, Out.

" Study to show thyself approved unto God, a workman that needeth
not to be ashamed, rij^htly dividing the word of truth."— 2 Timothy ii.
16.

^^"pSitH-E Holy Scriptures present the only perfect
5^ Sr# system of rales, for the moral and religious
government of mankind, that has ever been
produced. No code of uninspired lawgivers
can be found at all comparable with it, for, of necessity,
every other scheme invented as a remedy for the ills
that tlesh is heir to, or to correct the evil propensities
of our. sinful nature is, itself, subject to the taint of
human depravity ; to mutation ;^and to consequent im-
perfection. " The law of the Lord," therefore, alone
" is perfect." Hence the propriety of a continuous
reference to it for our instruction, and of the applica-
tion of its statutes and ordinances to our own daily
lives.

The Gospel, made known to us in the Holy Scriptures,
is both capable of benefiting the world in two grand
and glorious respects, and is also designed specially for
that purpose. First, in Christianizing every kindred
and tongue and people in every portion of this vast
globe ; and secondly, in promulgating the principles of

THE GOSPEL MINISTBY.

191

civilization, and of freedom from human oppression, as
well as from the slavery of sin. And the instrument-
ality for carrying these designs into successful oper-
ation is the Christian ministry. How important, then,
that those composing it should be themselves converted
r^nd imbued with a proper idea of the grave responsi-
bility resting upon them.

That Paul considered it to be so, is abundantly evi-
dent from the manner in which he admitted Timothy —
his son in the Gospel — into the Christian ministry, as
well as from his charge to him contained in our text.

The evangelist, Luke, in his narrative of the Acts of
the Apostles, gives an account of his conversion to
Christianity, as well as of the conversion of his mother
Eunice, and his grandmother Lois. The mother and
daughter were Jewesses, and themselves well in-
structed in the scriptures, ha,^ taken pains to instruct
Timothy as carefully as they had been, and with other
devout Jews were expecting the coming of the Messiah,
therefore there does not seem to have been any hesita-
tion on their part in accepting the teaching of Paul
that Christ was the very Messiah of whom the pro-
phets wrote and spoke.

Timothy's conversion, it is supposed, took place on
the occasion of Paul's first visit to Lystra. Tt was
not until Paul's second visit that he seems to have enter-
tained the idea of taking Timothy out into the minis-
try ; and several years must have intervened between
these two visits.

It would appear that Timothy possessed five essential
qualities requisite to the successful career of a preacher
of the Gospel in the apostolic times : First, he bore an
unblemished moral character: Second,he had a thorough
knowledge of the Holy Scriptures: Third, he was
devoutly pious : Fourth, he was gifted as a speaker; and

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THE OOSVEL MINISTRY.

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Fifth, ho hiul a zoal which enabled hiin to be steadfast
in the faith, and to push forward the cause of his
Divine Master, despite the most formidable opposition,
hazarding even life itself, so that he might carry the
l)anner of the cross to victory, or win the crown of
martyrdom in the atteiii|n. Few as the incidents of
his life, which have been given to us are, they are suf-
ficient to prove that he was in very deed a workman
that needed not to be ashamed, and that there is no
cause for wonder that he became very greatly endeared
to Paul, and probably to all the other apostles and
brethren. And though many centuries have passed
since his life's work was done the force and influence
of his saintly example is still felt in all the churches.
1 have said one of Timothy's qualifications for the
ministry was steadfastness. He was not taken out to
preach as soon as he professed conversion. The gen-
uineness of that conversion had in a measure been
proved. He had not shown a disposition to backslide
because he was not pushed forward more rapidly ; nor
did he seem to desire to enter upon the work of the
ministry as a matter of convenience. He was, says
Luke, " well reported of by the brethren that were at
Lystra and Iconium ; " and Paul believing this report
of him to be a correct one, now, on this his second
visit, eagerly accepted the ready services of the youth-
ful disciple. Duly ordained to the office and work of
the ministry, he becomes for a timf., the companion of
the chief apostle in his travels, and when circum-
stances have made a separation necessary, we find the
aged Paul in the fulness of his ripe experience thus
charging his younger brother and friend.

And now, without further tracing Timothy's history,
let us consider the text more immediately in its vlirect

THE GOSPEL MINISTRY.

193

bearing upon the Church at large and upon the Chris-
tian ministry.

The subject naturally divides itself into three heads :

Ist. — The qualifications of the C>hristian ministry.

2nd. — The work the minist^^r of Christ is expected
to perform.

»3rd.-;^ — The results which may reasonably l»e expected
from a faithful discharge of ministerial duty.

1st. — The qualifications of the Christian ministry.

There is no position in which one can be placed, of
greater honour or of more responsibility than that of a
minister of the Lord Jesus Christ.

Kings and potentates have their ministers of state,
chosen with the utmost care, because of their supposed
qualification and fitness for the position they are
to fill. They are expected to transact the i)usiness
committed to their care wdth fidelity and dispatch, and
if remiss in the discharge of their duty, they are held
to a strict account for their remissness. And justly so.
The most momentous interest of the state are given
into their keeping — sometimes the safety of thousands
of citizens, or subjects, nay, even the safety ot an em-
pire itself may depend upon the prompt action, the
sagacity or jugdment of a minister of state. How
great then is his responsibility. With what terrible
consequences is, sometimes, a single mistake fraught.;

But if this is true of ministers of state, how much
greater is the responsibility resting upon the ministers
of Christ's kingdom. The salvation of men for time
and eternity is, in a measure, dependent on faithful
discharge of ministerial duty.

The world has been redeemed unto God by Christ ;
but He has commissioned His ministry — called by
Him to the work — to carry the glad tidings of redemp-
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THE GOSPEL MINISTRY.

tion, and the conditions upon which its benefits may be
attained to its sin-stricken and enslaved inhabitants.
Shall one so commissioned undertake the matler lightly,
or be careless of the manner in which he delivers his
message ? Not if he fully realizes the gravity of the
work devolving upon him. How solemn the charge as
given by the mouth of the prophet. " Lo thou, p son
of man, I have set thee a watchman unto the house of
Israel ; therefore, thou shalt hear the word at my
mouth and warn them from me."

It is incumbent then upon the Christian minister to
study God's word, so that he may have a clear concep-
tion of its meaning, and thus be qualified to make the
meaning clear to those he is called upon to instruct.
There should be no remissness, no delivery of only
such parts of the message as suits the ambassador's
own private feelings ; no smoothing down or rounding
ofi" of the stern truths contained therein ; and no de-
nunciatory threats made which are not to be found
there, nor are those which are there to be wrested from
their true significance. There ought to be no tamper-
ing with God's awful, and yet merciful, message to man
on the part of His messenger.

But an earthly potentate's messenger, or ambassador,
is a man of reputation, and just so should a Christian
minister be. It is an indispensable qualification
for his admittance into the ministry, or his re-
tention therein, that his reputation for morality
is unblemished. " Be ye clean that bear the
vessels of the Lord," is the positive injunction
of the Scripture. Not only is the minister of
Christ to keep his heart with all diligence, but he is
closely to watch his words, that they may tend to the
edification, and instruction of those with whom he is
brought into association. While he should be the very

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THE OOSPEL MINISTRY.

196

reverse of soui or taciturn, he should also avoid light and
frivolous conversation in his intercoui*se with the people
to whom he is sent. He should study to show himself
approved unto God. And if this be his study, his con-
stant aim, he will be guilty of no action, utter no word,
of which he need afterwards to be ashamed, or which
will bring the cause of Christ into disrepute. Jt is, in
short, one essential qupJification of a minister that,
while he is kindly and genial in manner, he be also
dignified, both in the pulpit and out of it. And, here,
permit me to digress a moment, and say that there is
a very wide difference between true dignity and in-
solent arrogance, or empty conceit ; between Christian
friendship and unbecoming familiarity ; between firm-
ness in the discharge of ministerial duty and over-
bearing usurpation of authority, while pretending to
administer discipline ; between feeding the fiock with
the true bread and starving ^hem with brilliantly-tinted
husks ; between folding the sheep and driving them
out into the cold, or to seek shelter elsewhere. My
brethren, it is important that you should mark these
distinctions.

The pulpit is the principal platform from which the
important message, involving the salvation, of the race,
is to be promulgated ; it should, therefore, be sacred.
In it no idle story should be told to cap a climax, or
provoke a smile, even though it may reiiotely illus-

ate the subject under discussion, or the continuance
of p)'eaching, interlarded with such stories, may draw
out crowds to listen, who will materially aid in the
financial support of the church. Eventually such sup-
port will be found to have been bought too dearly.
The Church was not designed as a place of recreation,
nor the solemn service of God instituted to afford an
hour's amusement to the people. To both minister

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THE GOSPEL MINISTRY.

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and hearers that hour is fraught with momentous re-
sults. How careful, then, ought both to be.

As Metliodists we lay great stress — and })roperly
so — upon the responsibility resting upon a Christian
minister, as witness the following quotation from the
charge to an Elder, at the time of his ordination, taken
from the Ordination Service.

" And now again we exhort you in the name of our
Lord Jesus Christ, that you have in remembrance into
how high a dignity and to how weighty an oflfice ye
are called: that is to say, to be messengers, watcl men,
and stewards, of the Lord, to teach and to premonish,
to feed, and to provide for tlie Lord's family, to gather
the out -casts, to seek the lost, and to be ever ready to
spread abroad the Gospel, the glad tidings of recon cil-
iation with God.

" Have always therefore printed in your remembrance
how great a treasure is committed to your charge. For
they are the sheep of Christ, which He bought with His
death, and for whom He shed His blood. The Church
whom you must serve is His spouse and His body. And
if it shall happen, the same Church or any member
thereof, do take any hurt or hindrance by reason of
your negligence, ye know^ the greatness of the fault,
and also the'horrible punishment that will ensue."

I have before remaiked that the Christian minister
should study the word of God so that he would clearly
understand its meaning. In doing this he should give
close attention to the letter of the word itself. This is
of the first importance. Then he ought to avail himself
of every aid that can be obtained to thoroughly under-
stand the Scriptures. A thorough college training is a
very efficent aid, and if to this can be added a sound
theological course, at an accredited Biblical institute, it
will be better still. Familiarity with the languages in

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197

which tlie Scriptures were originally written will
materially a ifl him it» coping with sceptics, an<l in answer-
ing the cavils or the specious arguments of the so-called
Liberal Christiansof the present day. All this, and much
more, is implied in being tkoronfjfUy verHtid in the Scrip-
tures. In this age, it is almost essential, if not altogether
so, that a minister be well read up in the modern sciences,
else he will meet many objections which he cannot
answer. He should be a ready speaker, and have such
a zeal for the spread of the Gospel, as will enable liim
to overcome every obstacle in the way of success that is
not absolutely insurmountable — a zeal which will
prompt him to risk even life itself, if in so doing he
can save a soul from death.

But above and beyond all these qualifications, he
mu8t possess "a heart in every thought renewed;" must
be himself a child of God, and have the evidence of the
Holy Spirit bearing witness with his spirit that he is
such. A workman so qualified will be successful, and
need not fear that he will be ashamed of his work or
that his Master will be ashamed of him. '' ■ ' ;■ '•' '•

We come now, in the second place, to consider the
work the minister of Christ is expected to perform.

It has already been stated, that the true Christian
ministry has been chosen and called by God to proclaim
salvation to a sinful world, through the redemption
wrought out by Christ our Saviour, and to persuade
fallen man to comply with the conditions of the plan
of salvation. How is this work to be performed? In
various ways. By the preaching of the word ; by faith-
ful pastoral visiting ; and by being ** instant in seapon
and out of season" in warning the unrighteous of
the danger of continuing in sin, and urgiuv/ them to
repent of sin and seek forgiveness through the merits
of their gracious Reedemer.

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THE GOSPEL MINISTRY.

His own heart warm, and all aglow with the love
of God, and imbued with a measure of the corapaHsion
which caused the Son of God to offer himself a ran-
som for sinners, he will, or ought to, preach a full and
free salvation to all who will accept of it, on the terms
lai<l down in the Scriptures, viz : repentance towards
God, and faith in our Lord Jesus Christ. He should
impress upon the minds of his hearers, that the Gospel
gates have been not merely " set ajar " for the en-
trance of a few, but thrown wide open, that " whoso-
ever will may come," provided they come in God's
appointed way, and enter in. But while he thus pro-
claims this free salvation as set forth in the Saviour's
own invitation, he must be equally careful to point
out, that the whole tenor of the Scriptures quite as
emphatically declare that the Most High will not con-
done, or tolerate sin, though He may bear with the
sinner for a time. He should remind his congregation
that the warning " The wicked shall be turned into
hell, with all the nations that forget God," is as much
inspired as the gracious invitation " Come unto me,
all ye that labour and are heavy laden, and I will give
you rest ;" and that those who persist in rebellion
against Him, will as certainly be punished for their
rebellion, as those who repent of their sins will be
pardoned.

Under the faithful preaching of the Word, there
will be more or less conviction fo" sin. It is part of a
minister's work to instruct those who are so convicted;
to explain the plan of salvation ; the nature of saving
faith, and what is meant by the " Witness of the
Spirit." He should be very explicit and clear in his
explanations, using Scriptural terms as much as possi-
ble, and be careful not to " darken counsel with a
multitude of words." , , ., •- .(,

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THE aoSVEL MINISTRY.

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Especially, in times of revivals, is there need of very-
great care. Merely getting up an excitement, " run-
ning a meeting," as it is sometimes termed, for a few
weeks, without properly instructing those who have
been awakened and striving to estahl'iHh them in the
way, is not, in my o})inion, true revival work. It is a
lamentaVjle fact, that, with many uninstructed souls
brought into Church fellowship through the instru-
mentality of erratic preachers of this soi*t, the last
state has been worse than the first. But, in genuine
revival work, where every pains is taken to instruct
the awakened in the Scriptures, and to establish the
converted, such disastrous results do not, as a rule,
follow.

But teachers of false doctrines creep into neighbour-
hoods, or churches, and attempt to overthrow the work
of God; as witness the apostles of Mormonism, Uni-
tariaiiism, and a host of other isms of the present day.
These the minister of Christ must meet and withstand,
or the work in his hand will fail, and perhaps ruin
to hundreds ensue.

Is the spiritual life of the Church in any place low ?
It is a part of the minister's work, having that Church
in his charge, to strive to arouse it to greater vitality.
Are there those within its pale whose lives do not con-
form with their professions ? it is his duty to look
after, and remonstrate with them — perhaps to take
stronger measures. Nothing is more detrimental to
the prosperity of the cause of God, than looseness in
the lives of professed Christians. It sometimes hap-
pens, that in times of revival, the minister is sorely
troubled with persons of this kind, who, just then, are
very zealous, and the work is greatly hindred ; but the
minister should be firm in endeavouring to remove
these stumbling blocks out of the way of sinners, even

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200

THE GOSPEL MINISTRY.

thouf^h ho Vjecoin]H'lle(l to suffer reproach for so doing.
If through lack of judgment, or from want of proper
discernment of character, lie should encourage them,
it will bo found, in the end, that the meetings, in which
they have takei» a prominent part, have been a fruitful
source of evil instead of good as was designed.

No minister should be guilty of religious charlatan-
ism, nor should he allow it to go unexposed in others, for
by it the unconverted are staggered when contrasting
the conduct, of the average religious charlatans with
that of men of only strictly moral habits.

Lecturing is a work in which a minister may often
engage with good effect, provided he does not in con-
sequence neglect his pulpit ministrations.

But preaching and lecturing and attending special
meetings do not cover the whole ground of ministerial
labour. Pastoral visiting is as necessary to the well-
being of the Hock as preaching. The minister must
come in personal contact with his people, — must
associate freely with them. There are careless ones to
be admonished, doubting, timid ones to be encouraged,
and delinquents to be reasoned with and warned. All
this can only properly be attended to by pastoral
visiting. In this connection might be mentioned the
visiting of the sick and destitute. The Sunday school,
prayer meetings, and other social means of grace should
also engage the pastor's care.

And here it may not be amiss to say a word or two
to the official boards of every congregation or charge.
If it is the duty of the minister to attend to every part
of his work, it is no less incumbent on his official mem-
bers to see to it that he is sustained financially, not
harassed with the thought of how he shall make both
ends meet when pay day comes. When the minister
and charge co-operate thus with each other in har-

THE GOSPEL MINISTRY.

201

mony, and in Christian ett'oi*t for the salvation of souls,
and the upbuild ling of the Church, success is almost
cei*tiiin to crown their labours.

In brief, then, the workman is to " rightly divide
the word of truth ;" is properly to supervise and
manage thti work given into his charge ; and see that
no incompetent or injudicious pei-son wrests it from
his control. He is carefully and prayeifully to watch
over his Hock ; and to " feed the lambs." And he should
remember that for the faithful discharge of his duty
he will have to render an account at the Day of Judg-
ment.

This being an abstract of the work which the Chris-
tian minister is expected to perforin, how careful then
should the Conferences be to select the proper men to
carry it on to a successful conclusion.

Thirdly. — What then are the results which may
reasonably be expected from a faithful discharge of
ministerial duty ?

When the truth, in righteousness, is proclaimed it might
reasonably be expected that conviction for sin would
immediately seize upon the consciences of the uncon-
verted ; but this is not always, nor, indeed, often the
case ; still the workman ought not to be discouraged
because he does not immediately reap the fruit of his
labours. His work is, in a measure, not unlike that of
the agriculturist. Before the husbandman puts in his
seed many days of weary toil are spent by him in
preparing uncongenial soil for the reception of the
seed. And after the seed is sown, time is required for
its germination, then for its healty continuous growth,
and finally its perfect maturity. In the process of
growth, we notice first the blade, then the ear, then
the full com iii the ear. And after the crop is ma-
tured and harvested, it is not found to be every year

202

THE (U)SPEL MLNIiiTRY.

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alike. The same amount and kind of labour does not
always produce the same results. Yet, except when
God's hand is spread abroad in wrath, as in the time of
famine, every sowing ensures a reaping time, be the
harvest scant or bountiful. We have the promise that
there shall be " seed time and harvest." And so it is
with the sowing of the seed of life — eternal life — in
the uncongenial soil of the hearts of sinful men.
Often there is a great amount of prejiaration necessary
before the seed will take root, but if the workman will
only persevere, and carefully plant and water in God's
name, He who has promised, " My word shall not re-
turn unto me void ; but shall accomplish the thing
whereunto I ha ve sent it ; " and also, " My presence
shall go with you," He, I rej)eat, will surely give the
increase. " In due time ye shall reap if ye faint not."

Other results follow the true conversion of the
people to God.

No genuine revival of pure religion has ever taken
place in any quarter of the globe but what has mate-
rially benefited the nation as well as the Church.
Christianity civilizes the peoples of the earth, that
truly embrace it, as well as saves them. It should,
however, be borne in mind, that all is not fruit which
appears like it. Many a field which has seemed to
promise a plentiful crop of wheat has at harvest
yielded a very large pi'oportion of chaff— perfectly
worthless stuff. And similarly many a revival, which
has seemed to promise well, has yielded little or no
permanent good results. Care should be taken to distin-
guish fanaticism from zeal ; and also true awakening
from mere animal excitement. During the revival
they may be mistaken for each other — indeed often
are — but when the fruit is looked for it does not stand
the test. Then many, both ministers and church mem-

THE GOSPEL MINISTRY.

203

bers, are disheartened at the result ; and some draw
back fi'om God and the Church altogether.

But looking over the whole field cultivated, and
taking into account the entire results of the period of
labor, removes much of the discouragement which one
bad crop might occasion. And so the workmen who
have " studied to show themselves approved unto
God" need not be either discouraged or ashamed in
view of the results of their toil.

What hath not the Gospel wrought through the
faithful preaching of the Word ? Behold the mil-
lions of redeemed souls now being converted to God,
almost everywhere on this green earth ! Christianity
is not now confined to Britain and America ; China and
Japan, India and Africa, and the islands of the sea as
well, are being blessed by the beneficent rays of the
Sun of Righteousness.

But there is yet another result of the faithful preach-
ing of the Gospel, which more nearly concerns the
preacher himself. When all the toils of life are done,
then the workman, who has thus studied to be ap-
proved, will not be ashamed to appear before the
Master among the other reapers, as they gather in the
golden sheaves, and join with them in singing the glo-
rious " Harvest Home" of the redeemed.

They may, in the prosecution of their work, like
Timoth}^^ , and Paul, and Christ, have had to endure the
frowns of sinful men ; they may have been subjected
to contumely and scorn, or have had to suffer fierce
persecuticm. But it is all over now. The final result
is a Crown of Glory. Oh what a company of crowned
saints will meet around the throne of God ! With an-
gels and archangels, redeemed ministers, and redeemed
people innumerable will take up the glad anthems of
praise which evqr ijse and swell there ; and the gra-

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THE GOSPEL MINISTRY.

cious promise will be fully verified ; " And God shall
wipe away all tears from their eyes : and there shall
be no more death, neither soirow nor crying, neither
shall there be any more pain : for the former things
are passed away."

" Forever with the Lord ; -

Amen so let it be,
Life from the dead is in that word,
'Tis immortality. "

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PAUL'S EXPERIENCE AND PROSPECTS.

By the Rev. George Miller,

of Oshaiva, Ont.

" Brethren, I count not myself to have apprehended ; but this one
thin<^ I do, forgetting those things which are behind, and reaching forth
unto those things wnich are before, I [)re8S toward the mark for the
l»rize of the high cflliing of God in Christ Jesus,"— Phil. iii. l;i and 14.

IT is one of the chief glories of the religion of
Christ, that it enables its possessor to re-
joice in the most adverse circumstances
of life, and fills his soul with undying hope,
while earthly prospects are failing all around him.

In reading the epistle from which our text is taken,
and noticing its joyful tone and triumphal ^ uttei-ance,
we would suppose its author was surrounded with the
most pleasant circumstancs this woi Id could afford, and
cheered with the fairest pros[)ects of life. Whereas
we find it was written by St. Paul in a gloomy prison
in the City of Rome, its writer not knowing what day
he was to be led out and suffer death for the cause of
Christ.

It is really strengthening to our faith to hear this
noble man of God rising superior to his dismal sur-
roundings, assert his continued adherence to the cause
he had espoused, and for which he had suffered so much

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206 PAUL'S EXPERIENCE AND PROSPECTS.

and laboured so incessantly, and tell of the biisoful
anticipations that cheered his heart in those times of
darkness and trial.

No doubt he felt what the poet long afterwards
expressed : —

" That prisons would palaces prove,
If Jesus would dwell with me there. "

In the former part of the chapter, from which the
text is taken, he refers to some things he possessed in
early life that raised him in the estimation of his f ello n^,
and would have secured to him many advantages in
this world ; but these things " he counted loss for
Christ," and, contrasting them with his present posi-
tion and prospects, declares they are but as the refuse
we cast from our sight.

In the text and connected verses he seems to open
his heart and allow us to look in and view the thoughts
and feelings which stir that mighty soul. There we
read the experience, not so much of the great apostle,
as of the sincere and humble Christian,

We feel we are holding communion with one who
has tasted the ills and joys of life out of the same cup
of which we have been partakers, with one who has
felt the same temptations that have assailed us, and
had to contend against the same storms that have so
frequently buffetted us in the voyage of life, with one,
too, that held with a firm grasp to the same Saviour
that we tremblingly cling to, and whose heart was
lightened by the same prospects that have borne us up
in times of darkness and sufiering.

Let us now attend to his words. We notice his view
of his life's work.

" It is the high calling of God in Christ Jesus."

Every word here is emphatic.

PAUL'S EXPERIENCE AND PROSPECTS.

207

First, it is a calling.

Religion, with the apostle, was not something to be
enjoyed merely ; but a work ; and not a work to be
laid aside at convenience ; but a life-work — a calling
This was his understanding of it when arrested, by the*
power of God, on his way to Damascus. For when he
learned who Jesus was and His claims upon him, the
first question he asked was, " Lord, what wilt thou
have me to do ? "

And this idea is in strict accordance with our
Saviour's teaching. He speaks of a burden to be borne ;
a yoke to wear ; of talents to be improved upon ; of a
vineyard in which to labour ; and most faithfully does
He warn His disciples against slothfulness or neglect
of duty in His service.

The unwearied diligence of the Apostle Paul, in the
cause of his Master, is a continued illustration of the
true spirit of Christianity, and a clear evidence of the
constraining love of Christ. Religion is not to be re-
garded as an insurance policy, which, when obtained,
is to be laid carefully away as a safeguard against
future danger or harm, but an earnest life-work in the
service of Christ.

It is true we have not all the same work to do nor
the same positions to fill. In the gi'eat enterprise that
Christ commissioned His Church to carry on, to its
glorious consummation, a vast variety of duty and
talent is required, and we believe God never converts
a soul but there is a position for that one to fill, and a
work to do, and woe to that man who turns aside from
his work or neglects his duty, for to him the Saviour
will say when He comes, " Thou wicked and slothful
servant." May we be found, like the apostle, fulfilling ^
our calling faithfully, that when death approaches we
may like him be enabled joyfully to exclaim, " I have

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208 PA UL\S EXPElilENCE AND PROSPECTS.

fought the good fight, I have finished my course, I
have kept the faith." And then when the Master shall
come to take account of His servants He will say to
each of us, " Well done, good and faithful ser /ant, enter
thou into the joy of thy Lord."

Again, he says it is a high calling. The apostle re-
garded the service of God as of no ordinary work.

To his mind, it was indeed a high calling. He magni-
fied his office, and sometimes in his allusions to it he
seems astonished, that he who had been a " persecutor
and injurious " should have had such mt^rcy shown
him and such an honour conferred upon him as to have
been "called to be an Apostle, and separated unto the
Gospel of the Son of God." It is true all the Church
cannot be apo.stles, or even ordinary ministers of the
Word, and inany cannot occupy any official position in
t^je visible church, but as in an army, while it is an
excellent thing there to have good officers, yet it is the
soldiers in the ranks that do the execution. So in the
Church the officers should be men fearing God and full
of courag3, for theirs is a work of great responsibility ;
yet the real burden must always rest on the member-
ship, and the most obscui-e member occupies a place,
and if he or she is a child of God, it is a place of honour,
and requires to be well filled if the Church is to move
successfully forward in taking the world for Christ ; and
I think we may safely affirm, that the lowest position
we can occupy in the house of God, or tlie most com-
mon duties wt can perform for Christ, may appropri-
ately be termed a " high calling." This will be clearly
seen when we look at the change which it supposes to
have taken place in our position, and the work wrought
in our hearts.

From being enemies, we have to become the friends
of God ; from being the children of the wicked one

PAUL'S EXPERIENCE AND PHOSFECTH.

209

and lieirs of death we shall have been adopted into
the family of heaven, made heirs of God and joint
heirs with Jesus (yhrist. Its appropriateness will also be
evident as we observe the beneficial results which How
to the world from Christianity. Paul once said that
he was sent to the Gentiles, to open their eyes, to
turn them from darkness to light, and from the power
of Satan unto God, that they might receive forgiveness
of sins and an inheritance among them who are sane
tified by the faith that was in Him. To have any
part in a work which has for its object the uplifting
of humanity from the ruins of the Fall, scattering the
light of truth over the benighted regions of earth,
opening the prison doors and emancipating man from
the thraldom of Satan. To do what philosophy and
moral reform have always failed to accomplish, to ease
the burdened conscience and give satisfactory- joy to
the troubled soul. Surely this is an important work,
especially when we remember that the humblest efibrt
put forth sincerely and in Christ's name may tell fa-
vourable on the eternal destiny of some precious soui.
T do not know, however, that the apostle ever uttered
a sentiment which magnified this high calling more
than when he said, we were workers together with
God ; let no one suppose then that he degrades him-
self by becoming a servant of God or stoops any in
accepting Christ and His cause.

The apostle also says " it is a high calling of God."
He here asserts its divine authority. In all the writ-
ings of Paul he keeps this idea constantly before the
minds of his readers. It was that which formed the
basis of his noted declaration to the Romans, " I am
not ashamed of the Gospel of Christ for it is the power
of God unto salvation," He felt he was not trusting
his eternal destiny to an arm less mighty than that
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210 PA UVS EXPERIENCE AND PROSPECTS.

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of Omnipotence. Christ crucified to the Jew a
stumbling block and to the Greek foolishness, he
realized to be the " power of God and the wisdom
of God." He always recognized the liand of God in his
conversion, and felt he had received his commission
from the same source. It was a consciousness of this
divine authority that sustained him in his arduous
work, and rendered him so courageous in his con-
flirts with the powers of darkness, and unswerving
in stemming the opposition of the world. Now, just in
proportion, as we realize the Go.spel to be the power
of God, will be our confidence in that Gospel to save; —
and just as we feel we are serving God and not man,
while engaged in christian work, will be our constancy
in that work, in the midst of discouragements and trials.
Then the apostle does not forget to add, " high calling
of God in Christ Jesus." To him there was no name
so dear as that of Jesus. And he is sure to intwine
that name some way with every remembrance of his
salvation .

The idea that he here brings out, is that, while it
was God who had saved him and called him, yet it
was God in Christ Jesus. That was a phrase almost
peculiar to Paul, but to him it had a wonderful sig-
nificance. It brings before the mind, the Father and
Son working in harmony for the salvation of man.
God the Father, moved by infinite love, giving His
Son, and God the Son, actuated by the same love, giv-
ing Himself to the work. We see this harmony
beautifully illustrated in the life of Christ, twice we
hear the voice of the Father proclaiming in the hear-
ing of the world, " This is My beloved Son in whom I
am well pleased, hear ye Him." Paul saw in the two-
fold nature of Christ just the being to meet the wants
of man, A God with an arm sufficiently strong to

PAUVS EXPERIENCE AND PROSPECTS.

211

conquer all our foes, and a man with a heart so tender
that He could be touched with feeling for all our in-
firmities.

He asserts that God without Christ is a " consum-
ing fire ; " but in Christ he beholds mercy blended with
justice and offering unto man a way of esca})e from
the fierceness of the wrath of God.

He sees in Christ the author and finisher of our
faith, and the great captain of our salvation, leading
on the hosts of Zion from victory to victory. Let us
never forget that while we are called of God and work-
ing for Him, it is for God in Christ Jesus.

We pass now to notice his determination, and, first,
concerning the past, "forgetting those things which
are behind." By this he did not mean to forget the
mercies of God, he always cherished the most grate-
ful memory of those things, and frequently speaks of
them ; but no doubt he meant he would forget the
|)ast as the only ground of hope.

There are but few who have been favoured with so
bright a conversion as that of Saul of Tarsus, but he
even felt the necessity of keeping his body under, lest
after having preached to othrvs he hims»^'f should be-
come a castawav

As the competitor in the Grecian games, to which he
alludes in these verses, would not feel hi.s success se-
cured by his having commenced well, but would re-
alize the necessity of pressing on to the end of the
race, so Paul felt that his conversion, however bright,
would not necessarily secure his entrance into Heaven.

His hope was founded on his continued clinging to
Christ with an ever living faith. His experience was
in the present tense ; '* Nevertheless," he says, " at one
time I live, yet not I, but Christ liveth in me the hope
of glory." It is the privilege of every Christian to

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FAUf/S EXPKHIENCb: AND PliOSI'ECTS.

know that lu^ has boon converted to God ; and it is a
source of real joy to be able to call up the very time
and place when tliat work was wr()U«^ht in the soul.
But, after all, tlie true foundation of hope is a present
consciousness of an indwellin<^ Christ, and an entire
consecration to his service. He also forgot the past in
the sense of resting content with |)ast attainments.
Paul enjoyed a leep and rich experience and knew
much of that love which passeth knowledge.

There; was no doubt in his mind relative to his re-
ligion, " He knew whom lie believed." His feet were
tirmly fixed u})()n the rock.

His faith was so stiong, he lived an<l walked by it.
"The love of (Jod which is in Christ Jesus our Lord"
he felt, was so tirndy fixed in his soul, that he Wfis per-
suaded that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor any other
creature vvouM be able to separate him from it. This
hope was so bright that he realized for him to be
" absent from the body was to be ])resent with the
Lord." Yet after all he was not satisfied with his
present attainments.

From the height to which he had ascended he could
see the path of light stretching out far before him, and
he wanted to tread that path.

This leads us to his determination for the present
and the future. Keeping still in view the Grecian
runner, he uses two expressions which to the Philli-
pians would be very familiar and full of meaning,
" Reaching forth unto those things which are before
and pressing toward the mark." We notice here con-
centration of etfort. We can imagine we see the
ancient competitor bending his body to the race with
his eye fixed upon the prize before him.

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l\iUr:s EXPKRIESnE AND I'nosrKCTS-

The multitinles aiouiHl may bo VMrioiisly ()crii])i<Ml,
but he lieeds them not. Tlie scenery tln()u<(li wliich
he passes may be v«ry attractive, but it floes not draw
away his attention.

Intent upon the one thin<if before him, his mind is
not divided. This is the fi<j;ure Paul wislies to ])laee
before us, as showing his determination in the Christian
course.

See how strongly he puts it, "this one thing I do."
This reminds us of the Psalmist's expression, " One
thing have I desired of the Lord, that will I seek
after," and also of his prayei*, " Unite my heart to fear
thy name." There is an intensity of meaning in
those words, " reaching forth," and " pressing toward,"
which indicates energy of ujanner, and of which w(^
can find no better illustration in human history than
the life of this apostle.

Among the lessons we should learn, from the life and
writings of Paul, there are not many more conducive
to our stability and success in the service of God, than
the one under present consideration. In this shoit
life where there are so many confiictiiig attractions we
must make religion our chief business, even weaving
it into our ordinary avocation, and making all things
subservient to the interests of the soul. And in the
service of God untiring energy is needed. The world
manifests no sign of laying down its weapons and
ceasing its opposition to Christ, and there never was a
time when greater vigilance on the part of the Chinch
was demanded than at the present. He whom Paul
represents as having sat down at the right hand of
God, expecting, ^^ntil all enemies become His footstool,
is no careless spectator of the conflicts going on in this
earth, between His Church and the powers of dark-
ness, and in these conflicts He expects every soldier of

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•214 PAUL'S EXrKUTKNCE AND PltOSVKrTS.

His to «In liis duty. Tliere is n<>thin<:f ran bo accoin-
plislied of much wortli in tliis world without earnest-
ness and energy, and especially is this the case with
regard to the cause of Christ, and no where is idleness
more inconsistent than in the liouse of God. In
matters of religion it is well for us to remember the
advice of the wise man, " Whatsoever thy hand findeth
to do, do it witli thy might."

We notice finally the prize the apostle had in view,
wiiich he mentions in brief in the eighth verse, "that
I may win Christ." This he explains more in detail
in the succeeding verses to which we now direct our
attention.

First, to be found in Christ, as by nature he was in
Adam as the federal head of the race, and subjected to
sin and death through his fall, so he desired to be
found in Christ as the federal head of God's spiritual
race, consisting of all who have become the children
of God by being born again. He felt he was now in
Christ as the branches are in the vine, or as the mem-
bers are in the body, and he wanted that union con-
tinued and the ties drawn more closely, that when
the great day of reckoning should come he might be
found not " having his own righteousness, which is of
the law," to depend upon ; " but upon that righteous-
ness he had obtained through this intimate union with
Christ, and by faith in His name."

Then he also wanted to know Christ. Paul had
enjoyed eminent advantages in learning Christ. He
had been privileged to see Him, and had conversed
with many who had been familiar with Him while on
earth. Then he had a higher source of knowledge for
he says that, '* God who commanded the light to shine,
out of darkness, hath shined in our hearts, to give
unto us the light of the knowledge of the Glory of

PAUVS EXPERIENCE AND PROSPECTS. 21 r>

God iiitht3 t'aco of JesiiH Clirist. Bt^sidos tliis l*aiil had
lived near the cross and studied tliis suhjcct for many
years, and yet he realized there were " heights and
depths, lengtlis and breadths in tlie love of Christ,"
he ha<l not yet explored. This was one of the things
in which he was not yet perfect; but he was " reaching
forth and pressing toward the niaik," expecting soon,
in the undiniined light of Heaven, to pursue this study
more rapidly, and drink in knowledge as it Hows [uire
from the fount of infinite wisdom.

Then he wanted to have fellowship with tlie suffer-
ings of Christ, and Vje made conformable to His death.
To the sufieringa and death of Christ, the attention of
at least two worlds have been directe<l for centuries.
The cause of those sufferings, their intensity, and the
result of them, and of His death, have been studied by
the wisest of men, and have taxed the mightiest intel-
lects of angels.

Paul wanted not only to know these things, but to
have " fellowship with those sufferings and to be niade
conformable to his death," by which he no doubt
means that he wanted to find in his soul a response to
those feelinors which actuated the Son of God in
taking the bitter cup and drinking it to its very dregs ;
and he also wanted his whole being to be made so con-
formable to Christ's death, with all its depths of mean-
ing, that there would not be one discordant note ; but
as he now felt he was crucified with Christ, so he would
be willing to suffer even martyrdom for His sake.

He also wanted to realize the power of His resurrec-
tion. To the Apostles and first preachers of Christian-
ity, the resurrection of Jesus Christ from the gi'ave
was a subject of intense interest. It formed one chief
theme of their preaching. Around it clustered their
brightest hopes. And in it there was a power which

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210 PA Ui:S EXPERIENCE AND PROSPECTS.

was felt in thcii* experience, and tlirou<rli which they
looked for a i^encral resumption of the dead. And
Paul wanted to realize fully the rich harvest of which
this was the hrst fruits.

Paul says he desired that if by any means he might
attain unto the resurrection from the dead. There
were two words, both of which have been translated
resurrection. The one means simply that the dead
body be raised to life again. In this sense he knew
he would share in common with humanity ; but the
other % . ,1, which means raised to eternal life and glory,
is the one which the Apostle here uses ; it was to this
resurrection he aspired and for it he sought. And well
he might. It was that lofty aspiration that kindled
Job's heart of old, and which he wanted so d<^eply en-
graven in the rock that coming ages might read it. It
is this hope that spans the grave, with a halo of light,
and shines through the tears of the mother as she lays
her darling one in its silent resting-place.

The last particular in this |)rize, which we shall no-
tice, is thus stated that he might apprehend that for
which he was"'apprehended in Christ Jesus. To appre-
hend means either to understand or to lay hold of. In
the first sense Christ apprehends every man, under-
standing even the most secret recesses of the soul.
Paul knew this, and acknowledges that all things are
naked and open to the eyes of him with whom he
" had " to do. Christ knew him much better than he
knew himself. In the other sense he was first appre-
hended of Christ, when on the road to Damascus. And
in all the vicissitudes of his subsequent life, in the
changing courses through which duty led him, he ever
seemed to realize that it was the Saviour leading and
directing him through scenes of sorrow as well as joy,
in times of want as well as time of abounding. Some

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PAULS EXPERIENCE AND PROSPECTS.

21'

of these thin<rs were very mysterious to him. He
was "seeing through a glass darkly." This was also
one of those things in which he was not yet perfect ;
but in the midst of all this he was " reaching forth ^nd
pressing toward the mark" expecting soon, in the regions
of unclouded day, to review life's pathway; and then he
tru.stcnl theglass would be removed, and he would under-
stand all Christ's dealings with him here, and appre-
hend thatfoi' which he had been apprehended of Christ.
He would see as he was now seen and know as he was
now known. Not long after this Paul did suffer mar-
tyrdom for the cause for which he had so long labour-
ed. He finished his course and reached the mark. May
we follow him as he followed Christ. Pressintr on, even
should darkness suiround, rejoicing like him in tribula-
tion, and in everything giving thanks, keeping our eye
on the mark of the prize of our high calling in Christ
Jesus, may we finally reach those realms of light where
God will be his own interpreter and all mysteries will
be solved, and where " faith will end in sight and
hope in full fruition die."

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CERTAINTY IN CHRIST AND CHRISTIANITY.

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Delivered at the dedication of the M. E. Tabernacle, in the City
of Belleville, January 20th, 1878,

By Rev, S, Card,

of Ingersoll, Ont.

"Worthy is the Lamb that waa slain to receive power, ami riches,
and wisdom, and strenj^th, and honour, and glory, and blessing." -Reve-
lation, V. 12.

;HE universe is a great volume in wliich the
matchless glories of Jehovah are inscribed.
On its ample pages you will find lessons of
His wisdom, powerandgoodnesSjOver which
the wisest and best of all ages and nations, have
lingered with delight. The daisy on the lea; the sea
in its calmest llowings or mightiest thunderings ; he
mountains that stand like solemn sentinels lifting
their brawny shoulders into the skies ; the silent stars
beyond thein, "yon bright and burning blazonry of
God," all, all proclaim the wisdom, power and majesty
of the Lord. The sun, throned in the centre of the
solar system, imparts life and light to every shining
world within its charge. Beyond our system are the
fixed stars. Were we to undertake an excursion to
one of these and were we to travel a million and a
half miles a day, it would take more time than has

CERTAINTY IN CHRIST.

219

elapsed since the world was made to reach the nearest
one ; and even then we would only be upon the boun-
dary line of that immense universe that would still
stretch upward, outward and onward forever. Truly
these are immeasurable distances. But there is more
glory, more of God in the salvation of one soul than
is displayed in the whole material universe.

*' These lower works that swell Thy praise,
Hiyh as our thoughts can tower,
Are but a portion of Thy ways,
The hiding of Thy power."

Astronomy is a grand study but redemption is a
grander. It was not into the wonders of the physical
universe, but into the mysteries of redemption the
angels desired to look. The high priests of science
can tell you nothing of salvation, or of life beyond the
grave. With Professor Tyndall, the best hope it has
to offer humanity is that " you and I, like streaks of
morning clouds, shall melt into the infinite azure of
the past." Ask them what you must do to be saved,
and their bewildered oracles are dumb. The telescope
of the astronomer has swept the heavens without
catching even a glimpse of " the land of pure delight,
where saints immortal leign." We must consult the
Divine Word, the work of inspiration poured through
human channels, — written by human hands divinely
moved. We must give ears to messengers divinely
sent to proclaim to us the great salvation. We must
accept the testimony of the thousands of believers
who know that Christ can save. Yes we must feel,
we must realize in our own hearts the rich experiences
of salvation from the power, from the }jollution, and
penalty, and even the presence of sin. Then we
understand what science has never discovered, that

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CERTATNTY IN (ITTRIST.

God is love. Catching the inspiring strain^ of Wesley,
we sing in i-apturous strains, —

" Jesus ! the name hi(jli over afl !
In he}f, on earth or sky,
An^'els and mt^n before it fall,
And devils fear, and fly,"

There are many lines of thought in this exhaustless
theme, but we invite attention to the following pro-
position, viz, — /. Jesufi Christ died for our sins.

The real essense of the Christian religion, the foun-
dation truth upon which our hearts and hopes rest,
the only basis upon which faith can stand and claim
eternal life, is, that Christ died for our sins. I have no
sympathy with that bastard theology that teaches that
Christ's death was only that of a good man, and that it
is His life that is to inspire us, and in some incompre-
hensible manner, save us. We admit freely, that His
life is an example and an inspiration to save men.
But His moral character furnishes no gospel that can
save sinners from sin and from sinning. The Apostle
Paul, in the fifteenth Chapter of First Corinthians,
effectually disposes of this question, and settles, we
should suppose forever, the fact of the vicarious nature
of Christ's .atonement. Mark each sentence, " Brethren,
I declare unto you the^ Gospel which i preached unto
you, wliich also ye have 7'ero,ived, wherein ye stand, by
which also ye are savea. For I delivered unto you
first of all^ that which I also received, how that
Christ died for our sins, according to the Scriptures.
And that He was buried and that He rose again the
third day according to the Scriptures." Now this, Paul
declares to be the Gospel he preached to them — that
Christ died for their sins. They received it. They be-
lieved it, and they were saved, Paul says, by believing

CERTAINTY IN CHUIST.

221

it. Moreover he declares that he did not invent the
statement, tl.at (Jhrist died for our sins, but that he al-
so received it .And finally, to settle the matter, he ])uts
the whole Bible underneath and behind this ever glori-
ous fact that " Christ died for sins," — for he declares it
to be " according to the Scriptures." Therefore it must
be true. This is the Gospel. It is the Gospel that
saved Paul, that saved the Christians at Corinth. It
is the only Gospel under heaven, that has ever saved a
soul.

This docti'ine is an absolute necessity. What is sin ?
The transgi'ession of the law. Then there is law. But
who ever heard of a law without a })enalty ? Here
then is a divine law, with a divine penalty attached.
Here too are transgressors. So that the case is clear.
The penalty for sin must be executed, or the law is at
once reduced to a nullity. Now that Christ died to
satisfy the claims of God's law against a world of
transgressors, in other words that " He died for our
sins," meets the case provided His atonement is accepted.
That His atonement was sufficient His resurrection at-
tests. Had there been the least defect in the chai'acter
of the Substitute, or in His sacrifice, the ofiering would
have been inadequate ; and being inadequate, the claims
of justice, of law, would not have been met ; and their
claims not being met, there would have been no release
of the Substitute from the dominion of death ; and
there being no release, He could have had no resurrec-
tion ; and there being no resurrection from the dead,
there could be no salvation. But thank God He arose
from the dead. The best news that ever broke on
mortal ears was that which the angels made known to
the women at the sepulchre, " Why seek ye the living
among the dead ? He is not here but risen." His
triumphant resurrection from the dead, is the best

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CERTAINTY IN CHRIST.

possible evidence that he was able to redeem and strong
to deliver, and that his atonement for sin and sinners
was finished and accepted. That Christ died for our
sins, and that He rose from the dead the third day, is
the Gospel that is to take the world.

Go tell a penitent sinner, burdened with a sense of
enormous gilt, that Christ's life is to inspire him to
holiness, and lift him to heaven. How can he live a
pure life, with an impure sinful heart ? How is he to
get rid of that"awful burden of guilt ? What is he to do
with that mountain of sin ? Preach to him the Gospel
that Paul preached to the Corinthians. Tell him that
Christ died for his sins, and it will save him. It saves
him now ! Behold him rise while a new unutterable
joy surges through every avenue of his being. Hear
him exclaim, —

" Jesus comes, He fills my soul !

Perfected in him T am ;
I am every whit made whole !

Glory ! Glory to the Lumb ! "

The blood that streams from the wounded side of
Jesus, is atoning blood. Its power reacts upon every
generation back to the very first of our race. Its power
is felt to day in millions of hearts, and will be felt down
the centuries and among future generations to the end
of time. Yea, and on through the cycles of eternity,
* ' We're washed in the blood of the Lamb," will be the
chorus of glorified millions forever. " Worthy is the
Lamb that was slain " will roll in glowing pentameters
through the streets and mansions and chapels of the
heavenly city evermore.

" Christ died for our sins !" this is the gospel, this
the faith that was once delivered to the saints, and
we have need in this sceptical age, to contend earnestly
for it. Infidelity is making bold and vigorous attacks

CERTAINTY IN CHRIST.

223

upon the Christian religion. So let it be. Thank God
Christianity needs no underpinning. A few here and
there, as in the case of Dean Stanley, yielding to scep-
tics, and Canon Farrar and his purgatory of Roman
Catholicism, may compiomise with the materialistic
scepticism of the age. But the fortress of Christian
doctrine will stand like the lighthouse on the coast of
the roaring surging seas, when the forces of infidelity
shall have retreated in hopeless dismay.

Dean Stanley informs us, that the Church will have
to give up the supernatural in religion because the
future will demand it. In formulating the creed of the
Church of the future, he eliminates Christ and His re-
demptive work, the office and work of the Holy Spirit,
sin, regeneration, &lc. What the Church is to hold as
essential is the unity of God, the brotherhood of man,
the identity of morality and religion, universal charity
and universal purity. Now this is not Christianity at
all. It is absolutely Deism. To eliminate Christ and
the Holy Ghost from the Christian religion is to elimi-
nate religion itself, for there can be no Christianity
without Christ. It is well to enquire just here, what
is the divine testimony in the sacred volume, concern-
ing the perpetuity of Christianity. "Upon this rock" —
the Christ — " will I build my Church, and the gates of
hell shall not prevail against it." " Other foundation
can no man lay than that is laid which is Jesus Christ."
"Wherefore God also hath highly exalted Him, and
given Him a name which is above every name. That
at the name of Jesus, every knee should bow, of things
in heaven, and things in earth, and things under the
earth, and that every tongue should confess that Jesus
Christ 'is Lord, to the glory of God the Father — " " His
dominion is an everlasting dominion, which shall not
pass away, and His kingdom that which shall not be

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224

CERTAINTY IN CH '

destroyed". This does not souna .^o the overthrow
of Christ and Christiiinity, and the enthronement of
Deism and natural religion in the world.

Now there arises at this })oint, necessarily, the
question.

II. Was Christ Jesus Divine, as well as Human?

He was either a human being simply, or else He was
divine as well as human. But there are attributes,
works, and worship, ascribed to Christ that belong to
God alone : therefore He nmst be divine, as well as
human.

The proper solution of this problem lies in the ap-
plication of human and divine tests to Jesus Christ.

1. The existence of a human being begins at a cer-
tain time, before which he had no existence. If Christ
were simply a Imman being then His existence had its
beginning at Bethlehem eighteen centuries ago. But
He claimed to have had an existence before Abi'aham.
And in His prayer for His disciples He puts up this
petition, " And now, Father, glorify Thou Me with
Thine own self; with the glory which I had with
Thee before the world w^as." Then He was more than
a human being, than a created being, and beyond
created beings there is no stopping place but Deity.

2. No human being, not even an angel, can be in
more than one place at one time. Christ is omni-
present. He is with His people, with all His people,
" always, even unto the end of the world." And
furthermore, " Wheresoever two or three are gathered
together in My name, there am I in the midst of them."
Through all earth's continents, in all its zones, and o'er
all its waters, everywhere that God's people are, there
is Christ in the fulness of His saving power dispens-
ing the joy of His great salvation.

3. Human beings are but weak at best, and the

CERTAINTY IN CHRIST.

225

utmost limit of their strength is soon readied. But
Christ declares that all power in heaven and in earth
is committed unto Him. How utterly absurd for any
human or created being to lay claim to all the power
there is in heaven. He must be divine. Any other
conclusion in^pales us upon the horns of a dilemma
from which relief is impossible. If He is not Divine,
then to make the claims He does so frequently to the
possession of attributes, and to the exercise of func-
tions that belong alone to God, He must be either in-
sane or an impostor. But the Apostles sustain Hif'
claims, and the 8cri])tures freely and fully endorse
them. Paul comes forward and testifies, " For by
Him were all things created that are in heaven and
that are in earth, visible and invisible, whether they
be thrones, or dominions, or principalities, or powers :
all things were created by Him and for Him." Tt is
enough ! With Thomas wr exclaim, " Mij Lord and
my God ! " Help is laid upon One that is mighty.
" He is able to save unto the uttermost." Oh what a
circumference is here ?

For six thousand years believers have been entering
into heaven, washed in the blood of the Lamb. Trust-
ing in His almighty name, they have routed the devil,
vanquished death and conquered hell. Through the
all sufficiency of Christ and (Miristianity, they have
marched triumphantly to their graves shouting
" Victory " all the way.

If there is certainty anywhere under these heavens
it is in Christ and in Christianity. What is Cer-
tainty ? Full assurance of mind and exemption from
doubt". Then the millions of saved on earth possess a
certainty. If a religion that has perfectly satisfied
every person on earth or in heaven that has laid hold
of it, is sufficient, then the relierion of Christ is suffi-

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CERTAINTY IN CHRTST.

cient. If a religion that makes bad men good and
good men better, that has saved thousands and mil-
lions from the power and practice, and penalty of sin,
constitutes a sufficient ground of certainty, then Christ
and Christianity fully meet the case. They furnish to
mortals of every clime, and colour and condition, a
source of happiness as unfailing as the spring upon the
mountain side, that the winter's frost cannot congeal
or the summer's sun dry up. The joy that they sup-
ply is deepest and purest, when every other depen-
dence is swept away by floods of trial. They put
into the heart and upon the lips of every believer in
Christ the plan of a grander victory than that of
Wellington at Waterloo, enabling its possessor to ex-
claim, " We are more than conquerors through Him
that loved us. Neither death nor life, nor angels, nor
principalities, nor powers, nor things present nor things
to come, nor height, nor depth, nor Sbny other creature
shal I be able to separate us from the love of God, which
is in Christ Jesus our Lord." A more sublime, victor-
ious, transporting certainty, it is impossible to conceive
of, and this certainty is the birth-right of every child
of God.

You may carry the question, " What must I do to be
saved ? " to the ends of the earth. You may try every
other system of religion in the world ; you may knock
at the door of every scientist and interrogate every in-
fidel, and return at last with your problem unsolved.
The stolid ignorant-trustfulness of heathens is not
certainty. It is the paralysis of the human spirit.
With feeble instincts of danger, ignorant of duty or
of destiny, certainty is impossible. Certainty -in re-
gard to truth and human destiny must have an intelli-
gent basis, and must rest upon divine foundations, yea
must be divinely given. The Mohammedanism of

CERTAINTY TN CHRIST.

227

Turkey, the Buddhism and Brahmanism of India, the
Confucianism of (liina and tlie Heathenism of Africa
are enormous impositions.

If Christ and Christianity can make one man pure,
and happy, and triumphant, if they can do the same
thing for a thousand, for a luillion, as facts prove they
do, tlien they can also for the twelve hundred millions
of the world's [copulation.

" Oh that the world might taate anil nee
The richeH of His grace ;
The arm of love that compasH me.
Would all mankiinl embrace."

~ In view of the foregoing doctrine, two or three re-
flections naturally arise.

1. A word to the careless sinner* There is life in a
look at the Crucified Oiie. But Oh ! a persistent re-
fusal to look to Jesus, and you shall perish without
God and without hope. The terrible spectres of
wasted opportunities, the horrid demons of despair
will prey upon thy unsaved wretched soul forever.
Notwithstanding the utterances of erratic and weak-
kneed theologians, you will ])rove to your sorrow, if
you die unsaved, that God is not guilty of duplicity,
but that the threateniiigs of the Bible are as real as
its promises. There is no logic under these heavens
that can eliminate the word everlasting from the Bible
without destroying eternal happiness as well as eternal
punishment. If God is not sincei-e in His threatenings,
who can rely with any certainty upon His jcromises ?

It is true, eternally and awfully true, that "he that
believeth not shall be damned "—Oh the terrible reflec-
tion will haunt you through all the cycles of eternity,
" I might have been saved but I would not." C(msci-
ence, like the eternal thunders of the deep, will repeat
the fearful wail of thy lost and hopeles>> soul. Oh be
persuaded to repent, and turn, and live.

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CERTAINTY [N CHRIHT.

2. Do I addresH any who are saying, " I have often
thouj(ht of it. I ought to do it. I would like to be a
Christian." Oh decide! choose to day ! "Him that cometh
unto nie, " says »Jesus the Saviour of sinners, " I will
in no wise cast out." The Church thnnufh all its
wondrous history cannot furnish an example of one
sinner that has failed in his prayer for mercy. Up
dying sinner to His cross.

" Thy mistftkeH Hih free grace will cover,
Thy siiiM He will wanh away ;
And the feet that Hhrink and falter,
Hhall walk through the gateH of day."

Oh I rejoice to believe that C/hrist Jesus shall reign
from the river to the ends of the earth. I believe in
the future, and in the Church of the future. I believe
there is a day not very far distant, when from the
watch-towers of Europe, that for centuries has been
the battle ground of the nations, from the watch-towers
of China, that land of superstition and intellectual
imbecility, from the watch-towers of India, a land
beautiful enough to be the home of angels, from the
watch-towers of long neglected Africa, and from the
watch-towers of our own heaven-blessed America, there
shall roll forth in rapturous hosannas, the world's dox-
ology ; while the myriad tongued choir of heaven shall
catch the swelling chorus, and shout back responsive,
" Worthy is the Lamb that was slain, to receive power,
and riches, and wisdom, and strength, and honour, and
glory, and blessing."

Let us trust ever, with increasing confidence, in
Christ and Christianity, and, ere long, with our Father
and those who shall come after us, we will go up with
shoutings to the Kingdom of God. , . , •

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WINNING SOULS.

A SHimon ileliiend at the Bay of QuintS Couferetice, Preacoit^

Out, May, 1878.

By Rev. A. D. Traveller, P.E.,

of the. Kinyxton District.

"The fruit of the righteouH is a tree of life; ainl he that wiimeth souls

is wise." — Proverbs xi. ',iO.

AT LT RALLY enough as the year drew to a
close the question presented itself to my
mind, What is the line of thought you
purpose pursuing in that Conference Ser-
mon you are expected to deliver. To say that only
one subject presented itself for investigation would be
to assert what is untrue, for I confess I have had a
little difficulty in making a selection ; and finally con-
cluded that soul-saving would be the most profitable
theme to engage our attention; as this is a departure
from our general usage, and introduces a new item in
our minutes I made up my mind it would be necessary
at least to have a proper subject, whether it got pro-
perly handled or not. Although we have not had that
extensive experience that some of these aged fathers
enjoy, and have not been cognizant of many of the
difficulties through which they have passed, yet we
think we are safe in saying that, taking our history

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into consideration, tlie men and means at our disposal,
we will compare grandly with any Christian Chuich
in this or any other country. And notwithstanding
all this we are forced to the conclusion that as labour-
ers together with God we have not been as fruitful in
soul-saving as we might itTasonably have expected.
Gratifying instances of this kind have not been want-
ing; but their recurrences have neither been as frequent
nor as extensive as the wants of the (Jhurch demand
and the resources at our connuand justify.

Why is it, dear brethren, that ours, the grandest
of human missions, has been a comparative failure ?
Why is it that our Sabbath services have been prose-
cuted on a scale of remuneration so painfully dispro-
portionate ? Why is it that while men of Cyprus and
C3'rene shake old Antioch with their preaching and
turn multitudes to Christ ; we, prosecuting the same
mission, i)laced in communication with the same power,
and authorized to expect the same signs following,
have occasion to exclaim despondingly : " Who hath
believed our report, and to whom is the arm of the
Lord revealed ? " Brethren, if we have the same Christ
seated u])on His Mediatorial throne, the iTiCrit of the
same blood to plead, and God has the residue of the
Holy Ghost with Him, and is waiting, yea, anxious to
bestow Him upon us, why not expect hundreds of
sinners converted on every charge every year ?

Would it not be well for us to stop right here and
enquire, and if possible find out the reason why we
have not been more successful ? ' '

First allow me to suggest the possibility of a defect
in our personal piety. How many of us wear continu-
ously the white robe of holiness ? How many of us
can in our own consciousness testify clearly and prac-
tically that the blood of Jesus Christ His Son cleanseth

WINNING SOULS.

231

from all sin ? Upon whose forehead shines this jewel
of sacred brilliancy ? Our opinion is that our piety
should be of a much loftier character than that ex-
hibited by the generality of Christians around us. The
teacher should stand on a higher spiritual platform than
the taught. This, no doubt, is the case with some,
while others stand only on an equably with the
people to whom they minister; and is it supposable
that any one of us is lower in tone of spirituali.;}' than
those over whom the Holy Ghost hath made us over-
seers, and to whom the command is given, " feed the
flock of God " which He hath purchased with His own
blood. If so, no wonder we cry out, '* O, my leanness."
If we are desirous of learning the grand secret of evan-
gelical power let us read the inspired biographer
touching the character of Barnabas. " He was a good
man, and full of faith and of the Holy Ghost, and much
people were added unto the Lord."

Secondly, — perhaps our pulpit unfruitfulness arises
from a want of earnest, persevering prayer. O what
mighty exhibitions of the power of importunate prayer
does the history of the Church afford ? Did we as
ministers, members of the Bay of Quints Conference of
the Methodist Episcopal Church in Canada, pray as im-
portunately as did the old patriarch Abram for Sodom,
it would not belong until this entire Dominion would be
shaken with the mighty power of God. Step after step
does the patriarch rise in his humble and disinterested
importunities for that old city, and step after step docs
divine tenderness promptly follow the suppliant.
First he comes with fifty, then forty-five, then forty,
then thirty, then twenty, and even ten when Jeho-
vah God responds to the final peradventure ten. It
was when Moses in the Spirit groaned that God cried
out, " Let me alone." Oh, brethren, how many of us

232

WINNING SOULS.

have wrestled, Jacob-like, until the break of day for
victory ? If we had there W(juld have been nioi'e of
us that would have had power with God and pre-
vailed. Or had we, Daniel-like, spent three weeks in
fasting and prayer, surely God would have given us
greater skill and understanding in winning souls.
These cold, brief, ordinary prayers have not been the
instruments or weapons the Almighty has made use
of in sending consternation through the ranks of hell,
and causing victory to perch on the banners of Israel.
If it were necessary for our Divine Lord to spend all
night in supplication ; if in Gethsemane's garden, *'so
deep were His sorrows, so fervent His prayers, that
down o'er His bosom roiled blood, sweat and tears,"
where is there room for coldness or indifference on
your part or mine. The devoted John Livingstone
having preached a sermon full of power, at the close of
which five hundred were converted to God, says that
there are only two sermons that he would care to see
again in writing, an,d these were on Communion occa-
sions, and in both these instances he spent the previous
nights in conference and prayer with some Christians.
Who was it that on every charge where he laboured
witnessed the live touch of Apostolic revival from
one end of the year to the other ? It was William
Bramwell, of whom it was reported that he spent six
hours out of tv^'enty-four on his knees. My dear bre-
thren, let us rouse ourselves. Let every sluggish feel-
ing and dormant power be stirred up to take hold on
God.

What though our shrinking flesh complain,

And murmur to contend so long ?
» We rise superior to our pain ;

When we are weak then we are strong,
And when our all of strength shall fail,

We shall with the God-man prevail.

WINNING SOULS.

233

Again a want of direetness in our pulpits is another
source of weakness and our non-success. If we preached
for souls, souls would be converted. Our desires
and purposes are in a measure prophetical of what we
are capable of accomplishing, nrtiking use of the multi-
plied facilities at our command. We need some of that
holy enthusiasm that inflamed the soul of the Rev. Dr.
Duff, the returned missionary from India, in connec-
tion with the Presbyterian Church in Scotland. Once
while delivering a missionary speech he fainted ; they
carried him out; and when aroused, said he, "I was
speaking for India, was I not ? " They said, "yes,"
" Then," said he, " carry me back that 1 may finish my
speech." They took him back. " Is it true, Mr. Mod-
erator," said he " that Scotland has no more sons to
give to the Lord Jesus ? If it is true, then I am off
to-morrow, and (although I have lost my health) shall
there on the shore of the Gnnges be a witness for
Christ."

The immortal dreamer (Bunyan) said, "I could not
be satisfied unless some fruit appeared in my work."
Doddridge, in writing to a friend, says. "I long for the
conversion of souls more sensibly than anything else."
Daniel Brain ard could say of himself on more occasions
than one, " I cared not how or where I lived or what
I went through so that I could but gain souls for
Christ." " Wnile I was asleep," said he, " I dreamed
of these things, and when I awoke the first thing I
thought of was this great work." John Smith once
said, " Give me souls or I die ; " and if we desire a
stronger incentive to labour hear it from the lips of the
Divine Lord, " Herein is my Father glorified that ye
bear much fruit." To what extent, dear brethren, do
these Christ-like yearnings touch the cords of sympa-
thy within us ? The palpable want of visible and

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continuous results supply an answer sufficiently and
unhappily conclusive. Possibly you can boast of
punctuality in attending to your appointments, and
that you are more than ordinarily acceptable. Yea,
the people are unwilling to part with you after your
three yeais have expired, and possibly recommenda-
tions are in your possession or your Presiding Elder's for
your return for the fourth year. Yes, and you preach
a full, free and present salvation, and the people are
pleased, instructed and even profited. But what of all
this if men are not saved from sin, and death and hell {
I am aware that some people comfort themselves and
endeavour to ease their consciences by ap])lying the
flattering unction that they are not called to i-eap.
Their business is to instruct and take care of the har-
vest after it is gathered. The command of the Master
is, "Pray ye therefore the Lord of the harvest that he
would send forth more labourers unto His vineyard."
And to my ndnd these are about the only kind of
ministers needed in the ninetenth century.
The cry of every minister should be

Thrust ill the sharpened sickle,

Arid gather in the grain ;
Shall sheaves lie here ungathered,

And waste upon the plain ?

My dear brethren, let us stir each other up to the in-
dispensable necessity of anxiety for fruit. I believe
we have no conception of what force this singleness of
aim would give to our character, and what irresistible
power it would infuse into our ministrations. There
is something awful to my mind in making preaching
an end and not a means ; in passing through the same
customary routine of sermonizing, and exhibiting no
eagerness for visible results; being perfectly com-
placent if the services have been performed with

WINNIKG SOULH.

2^6

propriety, and the congregation have been toleiably
gratified with the perfoimanee. Oh, it is this damn-
able Laodicean formalism that troubles the Church, in
the ministry and laity ; and if the devil can [)ersuade
us to respectably leave the purchase of Christ's blood
in his hands, it is all he desires. May the Lord help
us to choose our texts and preach our sermons with
one sole object in view, viz., the salvation of souls.
With mighty prayer may we clothe ourselves with the
power of Pentecost ; and, with Apostolic singleness of
purpose, say, this one thing I do. Every effort shall
then result in victory. Good men shall then glorify
God in your behalf, and wicked men shall shake and
tremble beneath youi* breathig thoughts and Inirning
words. Christ will be glorified in the trophies of your
toil. There are motives that should press upon us the
importance of this mighty work.

First. — The conversion of souls will shed a lustre
upon the Church we represent, which it can attain in no
other way. I care not what our numbers may be, our fin-
ancial, social, or political influence ; what the attrac-
tions of our ministry ; what the grandeur of our ceremo-
nies ; what the perfection of our order ; the Church that
does not lead sinners to Christ is a dishonour to God, a
blight in the universe of Jesus, a misnomer, as useless
and offensive among the trees in God's vineyard as a
blasted, withered and rotten oak in a living forest of
fresliness and beauty. On the contrary, no matter
how unpretending a Church may be, if it seek to lead
souls to Christ, open the eyes of the blind, heal the
sick, make lame men to walk, and wretched men happy,
that Church bears its own credentials, the Iieraldry of
heaven floats upon its blood-washed enL'ign, and the
diadem of Him on whose head are many crowns
sparkles on its brow. The true way to success is to

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devise means, adopt measures, and preach sermons that
will take hold of the champions of the devil, and
transform them into angels of light. You remember
the day before Pentecost, the disciples were not very
much known ; very unpopular and very nmch de-
spised ; but the conversion of three thousand souls,
fifteen or eighteen hours later, carried the names of
these fishermen to the ends of the Roman Empire.

A Moody might have sold boots and shoes in the
city of Chicago until the day of his death, and never
been known much outside of his school on the North
side ; but, having consecrated his entire time, the
noblest purposes of his life, the choicest aftections of
his heart, and the almightiness of the human will, to
the service of God, his name, reputation, influence, and
popularity lea}) the seas, and stretch across both conti-
nents. Lords, dukes, nobles, and divines sit at his feet,
and hear the simple story of the cross.

Second. — The conversion of a soul in itself ought to
furnish a sufficient motive. The words of Jesus come
to us with peculiar force : " What shall it profit a man
if he gain the whole world, and lose his own soul ? "
Death will soon kill the body; but the soul shall
" flourish in immortal youth, unhurt amid the war
of elements, the wreck of matter, and the crash of
worlds."

T sometimes wonder how it is that the soul's value
is a subject of so little thought. Surely the price paid
to redeem it bespeaks its immense worth. " For
heaven's inexhausible, exhausted fund poured forth
the price all price beyond." When we think of a life
of love, and contrast it with a life of hate ; when we
think of a death of peace, and contrast it with a death
of anguish ; when ou)- eyes glance into the dimness and
bitterness of eternal storm; when we feast on the

WINNING SOULS.

287

ravishing melodies of Eden, and catch a glimpse of the
holy and happy ones that wander amid flowers that
are always fresh and i'air ; when we rtad of God be-
coming incarnate ; of Gethsemane's agonies and Cal-
vary's shame ; why is it that, in view of all these, we
do not rush out to our appointments with cries and
entreaties, and pluck men from the jaws of the
destroyer. If this Bible be true, it is tremendously
true, and it declares that the " wicked shall be turned
into hell, with all the nations that forget God." Me-
thinks if Christ were fully formed in us, we would
think as He thc> ight, weep as He wept ; do as He did ;
and, if need be, to save men, even our enemies, die as
He died.

Finally. — Our future reward is closely connected
with this woT'k. They that be wise shall shine as the
brightness of the firmament, and they that turn many
to righteousness as the stars for ever and ever. It
seldom happens that the man who is extensively useful
in the Church has full justice done him in his glorious
work. The simple piety of the truly good, and the bet-
ter judgment of sinners appreciate him ; but some who
should be his helpers don't seem to understand him ;
others do not seem to relish his plans ; others look
upon his success with feelings of envy ; while some
who have a disrelish foi' a living, holy, earnest religion,
despise him, and j)ass by on the other side. The man
who will take hold of heavy trench work for God, out-
side of the ordinary course of labour in Church enter-
prises, revivals, or work for Christ of apy kind, has
to take the shot and shell of the devil ; and if this
were all it would not be so bad ; but even some of
his professed brethren in the ranks of the ministry
bend their bows and shoot their arrows, even bitter
words. But, glory to Christ, like his blessed Master,

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WINNING tiOULS.

the common people hear him gladly, while lovers of
formality, respectability and rigid order stand coolly
and stiffly aloof. But, tardy as the Church and the
world are to acknowledge the merit of a true man of
God while he lives, yet almost every one, sinner and
saint, writes victor on his shield when he falls. The
names of earnest Christian workers never die. Their
deeds of holy Christian chivalry are handed down to
future generations. While names of mere mental
power and ministerial talent have passed from the
pages of memory by the ravages of time, the names of
those who have turned many to righteousness shall be
as familiar as household words, and will become in-
creasingly fragrant until the end of time. And,
whatever may be the judgment of the world and the
awards of earth respecting the faithful servant, one
thing is certain, Christ will do ample justice. There
will be enough reward in the final " Well done, good and
faithful servant ; enter thou into the joy of thy Lord."
One class is to shine as the brightness of the firma-
ment ; their individual lustre will not be so apparent,
but, blended one with the other, they will present, as
it were, a luminous field, a magnificent milky way of
light and glory. The other class ai"e to shine as the
stars for ever and ever, that is, as I understand theii*
individual glory will be perfectly cognizable. They will
strike and rivet the gaze in a moment ; and high amid
the universe of stars will these glow and burn. Such
will be the reward of those who turn many to righte-
ousness.

The spirit of the true Gospel ministry is that souls
Ttiust be saved. Our appointments must not be con-
sidered in the light of composing and deliveiing so
many sermons ; but as so many glorious opportunities
of winning souls for Chiist. Our efforts must not be

WINNING SOULS.

239

looked upon as so many human compositions ; but, as
channels of life-giving energy. We ought to be grieved
if oui" labour produces no sheaves for the blessed
Master. Let us, in the spirit of that poetie effusion
from the pen of the gifted author, go forth and

Seek those of evil behaviour ;

Bid them their lives to amend :
Go, i)oint the lost ones to the Saviour,

And be to the friendless a friend.
Still be the lone heart of anguish

Soothed by the pity of thine ;
By waysides if wounded ones languish,

Go, pour in the oil and the wine.

Work, though the enemies' laughter

Over the valley may sweep ;
For God's patient workers hereafter

Shall laugh when their enemies weep.
Ever on Jesus reliant,

Press on your chivalrous way ;
The mightiest Philistine giant

His l5avid8 are chartered to slay.

Then oflfer thy life on the altar ;

In the high purpose be strong ;
And if the tired spirit should falter,

Then sweeten thy labour with 8on;,^
What if the poor heart complaineth ;

Soon will its wailings be o'er ;
For there, in the rest that remaineth.

It shall grieve and be weary no more."

There is no need f(5r discouragement on the part of
God's servants ; they are protected and safe. As
Whittier, in his famous poem on God's goodness, ex-
claims : —

I know not where His islands lift

Their fronded palms in air ;
I only know I cannot drift

Beyond His love and care.
And so, beside the silent sea,

I wait the muffled oar ;
' . o hai'm from Him can come to me.

On ocean or on shore.

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THE NECESSITY AND SUFFIENCY OF THE

ATONEMENT.

By the Rev. E. Lounsbury,

Of Strath'oy, Ont.

" This is a faithful saying and worthy of all acceptation, that Christ
Jesus came into the world to save sinners." — Tim. i. 15.

ik ;* i

HE monuments of human grandeur perish.
Earthly thrones crumble into dust. The
gilded sceptre of the proud monarch falls
at the feet of the invincible warrior, and the
magiiiticent temples of human glory yield in succession
their colossal forms to the destroying elements of time.
Where is proud Babylon and Nineveh, and the ancient
kinfjdoms of Persia. Greece and Rome and their re-
nowned heroes ! Alas ! these, together with their sys-
tems of philosophy and of government, have long since
perished. The proudest productions of human genius
have each in turn measurably, if not altogether, lost
their interest, and Time has written, as with an iron
pen, the departure of their glories. A [)ersistent famili-
arity with earthly objects often renders them power-
less, at least so far as we are concerned, and they cease
to excite our interest or command our admiration,
much less to satisfy the cravings of our minds. Hence,
in the conviction of our hearts, we adopt the language

THE ATONEMENT.

241

of Solomon and say, All i.s vanity. Such has been the
experience of men in every age. But such, however, is
not tiie fact, nor can it ever be in relation to the grand
doctrine of the Atonement of Jesus.

As the natural heavens, by the aid of the most pow-
erful magnifyin<^-glass, develop with increasing interest
their glories to the eye of the astronomical observer, so
these gi-and old doctrines of the Gospel develop to the
man of faith with increasing grandeur the imperishable
honours of the cross of our Lord Jesus Christ.

And though centuries have come and gone since
Paul the Aged gave expression to the sentiment of my
text, yet all along the ages it has sounded out with in-
creasing power and interest, and, at tliis hour, it touches
every cord in our emotional nature, and our hearts re-
spond : It is a truth worthy of all acceptation that
Christ Jesus came into the world to save sinners.

In the contemplation of this text I invite you to
consider,

T. — THE NECESSITY" FOR THE ATONEMENT.

This arose from the fact that man had transgressed
the law of God, and bv this act of rebellion had fallen
from original righteousness, and exposed himself to the
divine displeasure. It is not my purpose, however, in
this instance to detain you with any arguments upon
human depravity. The point of interest with us now
is, the necessity of an atonement for the offence.

The depravity and rebellion of man, taken in connec-
tion with the rectitude of the divine character, rendered
it absolutely necessary that an atonement should be
made before God could consistently save the offenders.
We lay it down as an undoubtable truth that God can-
not in any instance act contrary to any one of His
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monil attributes or tmwortliy of Himself. And to save
tlie sinner witliout satisfaction hein*^ offered to His
justice would be to act contrary to that atttiVmte, and,
conse(|uently, unvvoitliy of Himself. Satisfacti(jn,
therefore, nuist be made or the sinner must be lost.
'I'he truth of tliis proj>osition may be shown fron) rea-
son as well as Scripture.

Were we to suppose the Deity capable of one devia-
tion from the rectitude of His chara<.'ter, either in dis-
position or in conduct, on the same principle we
may suppose Him capable of deviation in every
possible case. Hence He may wholly change His
character, and, therefore, cease to l)e that God of
holiness which all who admit His existence allow and the
Scriptures declare Him to be. This, however, is placed
beyond all successful contradiction by an express declar-
ation of holy Writ in which it is said God cannot lie.
And why ? Because truth is a [)roperty of His nature.
Hence, to destroy truth in God would be to destroy the
divine existence. Therefore, satisfaction must be sup-
posed to be made or the sinner must necessarily be lost.
But again it has been said, could not God by the ex-
ercise of mere prerogative, as moral governor of the uni-
verse, have extended pardon to the sinner without any
condition whatever ? We answer, No. True, He might
have done so if He had been destitute of character and
regardless of moral principle. A little reflection will
shew that such a course would have been at war with
both the character and government of God. First, God
had positively pronounced the penalty, "In the day
thou eatest thereof thou shalt surely die." Now, had
no regard been paid to this after man had transgressed,
we ask again, wheie would have been the divine char-
acter for truthfulness, and what kind of lesson on the
subject of veracity would have been taught His moral

;- « •

THE ATONEMENT.

243

univei'se ? The tucts an;, cunHduiice ill (iod would
have been deHtroyed, and tlu^ whole Hysfceni of faitli in
the divine word would have l)een overthrown.

Secondly, upon this princij)le, as hasalnsady been in-
timated, where would have been the justice of God ?
Had not the threatened penalty been a just and ri«r}it-
eous one it never would have been affixed to the <li-
vine law. And if so, is it not e(jually clear tliat the
same immutable principle of rectitude would recpiire
its execution upon the offender. And, further, if it be
in accordance with justice to inHict the penalty, then is
it not equally clear that it would be contrary to justice
not to do it. Again, it is easy to see that pardon on
the ground of prerogative witliout satisfaction would
be in direct opposition to the divine goodness. The
object of all good government is the security and peace
of the subject, and the object of the divine Lawgiver is
un([uestionably the security, order and peace of His in-
telligent universe. Therefore, He could not justify the
guilty without positive injury to the innocent, for it
is absolutely essential to the interest of all that the
divine government be maintained ; for, as you will ob-
serve, the Deity has seen fit to connect His own glory
and man's best interest for both worlds with His moral
government established among men. Hence, it follows
that trangression of the divine law is not only opposi-
tion to the divine will, but is certain destruction to all
human happiness for time and eternity. Therefore, re-
conciliation must be effected or the offender must be
cut off. To make this more simple, let us suppose a
case. An individual enters your house and murders a
member of your family. The penalty annexed to this
crime in our civil law is death. We will suppose him to
be arrested by the proper officer, brought before the pro-
per tribunal, fairly tried before an honest jury of his own

244

THE ATONEMENT.

\':[\\

countryiiu'ii, and a verdict of guilty rendeied. Can
we see it consistent oi- even possible for the adminis-
trator to maintain tlie majesty of the law, secure the
right of its subjects, and at tlie same time acquit and
justify the criminal :* Certainly not. Hence, said Mr.
Watson, how sin may be forgiven without leading to
such misconceptions of the divine character as would
encourage disobedience, and thereby weaken the in-
fluence of the divine government, I'emains a problem of
very difficult solution. A goveirnnent that adminis-
tered no forgiveness would sink the guilty to despair.
A government that never punishes an offence is a con-
tradiction — it cannot exist. Not to punish the guilty
is to dis.solve authority. To punish without mercy is
to destroy. And where all are guilty it is to make the
destruction universal. Therefore, I repeat, satisfaction
must be supposed to l>e made, or the whole world of
mankind nuist be lost. Finally, the Scrij^tures place
this question beyond dispute, Luke xxiv. 46 : " Thus
it is written and thus it behoved Christ to suffer, &c."

II. — Notice how infinite Justice unites with Divine
Compassion in the perfected character of Christ as a
Saviour, and is exemplified in the execution of His
work.

We have seen that when man . had trangressed the
divine law, justice demanded satisfaction at his hand,
but man was utterly unable to meet the demand. Still
justice, stern and infiexil)le, calls for satisfaction at his
hand. But man cannot expiate his own guilt. Divine
compassion comes to his relief. The Word was made
flesh, or took up His abode in liesh. ,Christ became very
man. He took our nature with all its weakness and in-
firmities, Hebrews ii. 14 ; " Forasmuch then as the Chil-

V-

THE ATONEMENT.

245

dreii are partakers of liesli and blood, He also Himself
likewise took part of the same ; that through death He
might destroy him that had the power of death, &c."
As our poet hath said —

He took the dving traitor's place,
And siiffered in his stead ;

For sinful man--0, wondrous {:,'race
For sinful man He bled.

Thus Christ became the substitute for sinners. But
humanity alone, however pure in itself, could not meet
the demand of justice and secure salvation to man.
First, because of the magnitude of the offence. The
transgression was committed against a Beinof who is
infinite. I do not mean by this that sin is infinite in the
fullest sense of that term, for no finite act can bear any
proportion to infinity. Still in point of moral turpi-
tude, sin is infinite in degree. In estimating the mag-
nitude of an offence it is proper to take into account
the dignity of the offended. According to this rule for
me to employ certain words and maintain an imj)roper
course of conduct against a high ruler, either in church
or state, would be accounted more guilty, and, therefore^
I might expect a greater degree of punishment than in a
case where an inferior or an e(i[ual is concerned. In the
application of this principle how great must be an of-
fence against Him whos-B being and dignity is infinite,
and whose relation to man is so sacred. Hence, it will be
seen that no mere created being could have atoned for
the sins of the world. True the poet Milton makes such
a supposition, which may pass for poetry, but not for
sound theology. He supposes the divine Being to be
making inquiry among the angelic host to know who
among their number would ffo to earth and redeem man.

u H

'ill
■-4

246 THE ATONEMENT.

" Say, heavenly powers, where shall we find such love,
Which of ye will be mortal to redeem
Man's mortal crime, the jxist, the unjust to save ?
Dwells in all heaven charity so dear ?
He asked, but all the heavenly choir stood mute,
And silence was in heaven."

What, then, did the poet Milton imagine that if
Gabriel had said, " LtO, here am I, send me. I am willing
for the sake of man to assume his nature, to live and suf-
fer and die, ' tho just the unjust to save ! ' " did he im-
agine that the death of Gabriel in a human body would
have been a sufficient offering to save the world ? The
thing would have been impossible. Nothing short of
God incarnate could meet the demand of justice and
secure salvation to man. Hence, Paul said God was in
Christ reconciling the world unto Himself Therefore,
to redeem man the Godhead and humanity were mys-
teriously united, that, as man, Christ could offer Himself
in sacrifice for man, while, as God, He could extend
pardon to the offender And thus by offering up His
humanity upon the altar of His Divinity the sacrifice
was rendered sufficiently meritorious to expiate human
guilt. Therefore, a belief in the doctrine that Jesus
Christ was truly and properly God, as well as man,
becomes essential to our faith in the sufficiency of His
sacrifice for fhe sins of the world. True, this doctrine
involves a great mystery, but the existence of the mys-
tery only strengthens our faith in its divinity.

THIS SALVATION IS ALL OF GOD !

The fact of both His Divinity and humanity was suf-
ficiently exemplified during His life and in the exer-
cise of His personal ministry. As a man. He was,
weary and hungry — as a God, He multiplied the loaves
and fishes and fed the thousands in the desert, As a

THE ATONEMENT.

247

man, He endured reproach — as a God, He awed the mul-
titude so that they were astonished at His doctrine.
As a man, He drank the deep cup of grief and was
tempted and buffeted by tlie evil one — as a God, He
was transfigured on the mount and performed miracle ■;
of the highest grandeur, expelled demons, stilled the
tempest and raised the dead. As a man, He was be-
trayed and arrested by the rude soldiers — as a God, He
overwhelmed them by His voice, and when He said,
" Whom seek ye?" they wont backward and fell as dead
men at His feet. As a man, you see Him suffering on
the cross — while as a God, His Deity is attested by the
darkening of the sun, the rending of the temple's veil,
the shaking of the earth, and the opening of the graves.
As a man. His mangled remains rested in the gloomy
sepulchre — as a God, He dismantled Himself of His
grave clothes, burst the bars of death and came forth tri-
umphing over the grave. As a man, we see Him now
conversing and eating with His disciples — as a God, He
ascends amid the shouts of angels in the clouds of
heaven, where He will exercise His reign until His ene-
mies become His footstool. Here pause and reflect upon
the perfections of His character as the Redeemer and
Mediator for the world. Think, were He only man you
dare not trust in Him for " cursed is man that trusteth
in man and maketh flesh his arm ; " were He only God
you dare not approach Him, for God out of the Media-
tor is a consuming fire. But, combining, as He does,
all that is awful in the Godhead with all that is at-
tractive in the man, we have all that is powerful to
save with all that is sympathetic to feel. Such are
the perfections of the character of Him who came to
save sinners. And now behold Him on the cross,
while His soul is made an offering for sin. He appears
at once the dying Victim, and the immortal Victor as

5 Bl

248

THE ATONEMENT.

He cries, " It \h finished." In Him all the ends of the
divine government are answered. No license is given
to sin. The moral law stands unrepealed. Future and
eternal punishments still display their awful sanctions.
A marvellous exhibition of the awful purity of the
divine justice is afforded. And yet pardon is offered
to all who seek it, and the whole world may be saved.

O Lord, what heavenly wonders dwell

In thine atoning blood !
By this are sinners saved from hell,

And rebels brought to God.

III. — Observe the grand truth and faithfulness of
the doctrine of my text —

CHRIST JESUS CAME INTO THE WORLD TO SAVE SINNERS

i ^

Skeptics have said that Jesus died simply to confirm
the truth of the doctrines He had taught, and not as
an atonement for sin. But we affirm that His doctrines
needed no confirmation aside from the moral influences
they cari'ied, and the stupendous miracles by which
they were attesi'^d. Behold Him stilling the tempest,
opening the eycM of the blind, healing the sick, and
raising the dead. And what further proof is required
for the divinity of His mission, or of the truthfulness
of His doctrines. The fact is, whenever we think of
the sufferings of Christ, we are immediately reminded
of the sin and rebellion of man. Christ died for our
sins : 1st Cor. xv. f). He suffered once for sin,
— the just for the unjust, that He might bring us to
God. Who, his own self bare our sins in His own body
on the tree. He came into the world to save sinners.
And will He save sinners ? Has He saved sinners ?
Poes He save sinners ? Do you ask me for facts to

THh: ATONEMENT.

249

prove that Jesus saves sinners ? I refer you to the
thief on the cross, who in that awful moment under a
conscious crushing sense of ^uilt, cried " Lord remem-
l)er me when thou comest into thy kingdom." And
with the grasp of His omnipotence He wrests the sin-
ner from the very brink of ruin, carries him up to the
foot of the throne of God, that angels may rejoice over
him as a trophy of His redeeming power. Do you ask
me for further facts ? I may refer you to a Mary Mag-
dalene, out of whom Jesus cast seven devils, and invite
you to lookupon the character of Saul, who became Paul,
the author of my text. You know there was a time when
hQ was a most iron-hearted sinner, an inveterate hater
of Jesus and of His religion ; but he is arrested by the
power of Christ ; and at the mention of the name of
Jesus, his invincible spirit is broken, and he cries
'' Lord what wilt Thon have me to do ? " He now
comes forth Paul the redeemed and saved sinner — the
bold defender of the faith he had sought to destroy.
And to-day he lives to testify before the throne of God
in heaven, that it is a faithful saying, that Christ came
into the world to save sinners. But I need not detain
you with more scriptural evidences and facts. Are
you not present who have felt and even now feel
the power of Christ to save, and were it not for
disturbing the order of this assembly, could rise and say,
I know that the blood of Jesus cleanseth me from all
sin. And, O brethren, bear with me a little further
while, in conclusion, I say to the unconverted in my
congregation, sinner you may be saved, yes, even
at this hour, and in this service. O, look to the cruci-
fied One, though eighteen hundred years have gone
since Jesus bled for you, yet even now, from the deep
heart of infinite Love, there is a melting voice coming
lown through the asfonies of the cross crvinfr, Come

rough
3,nd btJ saved !

i-ymg,

DIVINE COMPANIONSHIP.

By the Rev. Wm. Service,

Of Farmersvilhy Out.

"Yea, thcnigh I walk through the valley of the .shadow of death, I
will fear no evil : for thou art with me ; thy rod and thy staff they com-
fort me." Ps. XXIII. 4.

HIS beautiful psalm is doubtless from the
pen of the " sweet singer of Israel." Though
attributed by some to others, its spirit,
composition, and subject place its author-
ship with David. David spent his youthful days as a
shepherd. His mind had early been impressed, and
associated with the dangers, hardships, cares, and anx-
ieties of the shepherd's life, tending the flocks amid
the perils of the wilderness. These early scenes and
experiences made a lasting impression on his mind,
which was manifested in all his future experience.
The impressions of youth are always the strongest and
most enduring ; time or distance can never efface them
from the memory. And there is no doubt that all
through David's eventful life he never forgot the days
when he was a shepherd boy tending his father's flocks,
and when, from the exuberance of his youthful heart, he
daily broke the stillness of the wilderness with his joy-
ous song, before he had become entangled in the cares

■ ifrj

DIVINE COMPANIONSHIP.

251

and responsibilities which rested upon him in after
hfe. And I doubt not, that from the eminence of his
throne surrounded with all the glory of his kingly
position, he looked back to the sheep cotes of Jesse,
and longed to be back again free from those cares and
burdens that brought from his heart this plaintive
strain, " Oh that I had wings like a dove, for then
would I H}' away and be at rest. Lo, then would I
wander far off, and remain in the wilderness, I would
hasten my escape from the windy storm and tempest."
And how forcibly this language expresses the long-
ings of many a burdened heart ! Yea all at some period
of life,

' ' When cares like a wild deluge come
And rttornis of sorrow fall."

have looked back to childhood's sunny hours, and felt
a longing desire to be back and live them over again.
David's religious experience, all through, was very simi-
lar to our own. He had his joys and sorrows, his dark and
lucid hours ; he sang his songs and shed his tears ; and,
in reading his sublime psalms, which always speak his
heart's experience, we find boundless comfort whether
we are on Pisgah's top or down in the dark valley.

But let us now proceed to the consideration of some
thoughts more immediately connected with our text.

Though we have no data given upon which we can
fully decide at what stage of David's life this psalm
was written, or precisely what circumstance suggested
it, we must, however, consider the Psalmist as hav-
ing arrived at mid-age, and from that point viewing
life, in its past, present and future bearings. His past
history had doubtless been passing in review before
his mind ; he had thought of how the Lord had mysteri-
ously led him, and opened up his way, had guarded,
and ke{>t him while a fugitive in the wilderness, deliv-

252

DIVINE COMPANIONSHIP.

ered him from the persecutions of Saul, and exalted
him to be King over Israel. Then turning his medita-
tions upon the future, as is indicated in the closing
verse of the psalm, " Surely goodness and mercy shall
follow me all the days of my life, and I will dwell in
the house of the Lord forever; " and as he thus takes
in the whole scope of life, and considers the goodness,
longsuffei'ing, and loving-kindness of the Lord, from
life's beginning to its end, providing for all life's necessi-
ties, protecting from all its dangers, soothing all its
sorrows, alleviating all its pangs, and gladdening the
heart with rich proftiises, his mind seems to have
become enravished with the sublime reverie, and
he gives expression to the ecstacied emotions, which
could no longer be pent up in silence, in the language
of this delightful psalm. These, we think, were the
reflections which awakened in the mind of Israel's
sweet singer, this the sublimest of all his sacred songs.
It was doubtless under such inspiration that David,
from the fulness of his heart sang in lapturous strains,
" The Lord is my shepherd I shall not want ; He mak-
eth me to lie down in green pastures. He leadeth me
beside the still waters. Yea though I walk through
the valley of the shadow of death, I will fear no evil :
for thou art with me, thy rod, and thy staff they com-
fort me." To my mind, there was nothing more natural
than for David, who was once a shepherd himself to
express his loftiest ideal of (Jod's tender compassion,
and care for His children in the idea of a faithful
shepherd caring tenderly and constantly for his Hock.
He remembered his own anxious solicitude for his
father's Hock among the hills and green pastures of
Judea, how he had led them to the verdant pastures,
and when thirsty, by the still waters, and how he had
carried the lambs in his bosom ; and wlien the bear and

hJViNK aoMPANfoNsinr

253

the lion came ainonji;- tliem to devour tlieiii how he, re-
gardless of his own safety, had rushed upon them and
rescued the laud»s ; liow he had folded them at night-
fall, counting them carefully to see if any were missing,
and if even one of the youngest Iambs were missing,
how he penned the flock, and went away among the
rocks and hills to seek the one whicJi was lost. And
when it occurred to liis mind that tlie Lord was the
" good shepherd " of his scattered Hock, and that he
was one of the sheep of His pasture, he rejoiced ex-
ceedingly amid all his trou])les and said " I will fear no
evil ; for thou art with me," for thou hast " made thy
own people to go forth like sheep and guarded them
in the wilderness like a Hock, and led them on safely,
so they feared not, but the sea overwhelmed their ene-
mies.

The Lord is fret^uently represented in both the Old
and the New Testament as a shepherd, and His people
as a flock. Jesus said to His disciples, " I am the
Good Shepherd, and know" my sheep." And who is not
familiar with that iiumitable parable of the shepherd
who left his ninety and nine safely folded, and went
away to seek the lost sheep, and finding it returned
with joy. And Isaiah, in prophetic vision beholding
Him as a shepherd, says ; " He shall feed his flock like
a shepherd, he shall gather the lambs with his arms,
and carry them in his bosom, and shall gently lead
those that are with young." Yes, we may each say,
" The Lord is my shepherd," He careth for me. What
care parents feel for their children, and how by the
impulses of parental affection they cheerfully toil, and
sacrifice for their good. And yet, God declares that a
mother may forget her child, yet will I not forget thee.
As a shepherd knows the defenceless condition of his
flock, so our Good Shepherd understood our defence-

Jli

254

htVlNE COMPANIONSHIP.

lessniiss. " And as a fatluM* pitietli liis children so the
Lord pitieth tlioni tliat fear Him, for He knowoth our
frame, He reinemboieth that we arc dust," and He says,
I will <^uide tliee by my coimsi Is, and afterward re-
ceive you to glory —

*' Lord, 1 would claHp thy hand iu mine,
Nor ever nmrnmr or repine,
Content, wliatever h)t I see.
Since 'tiH uiy God that leadeth ine!"

YiiA, THOUGH I WALK THROUGH THP: VaLLEY.

This beautiful passa<^e is very generally misconstrued
so as to mar its value, being understood by many to
lefer only to the hour of death when the Christian is
|)assing over the " swellings of Jordan." But the text
rendered infinitely more precious to the child of God,

taking in the whole of the
earth to heaven ; when he
can apply the precious assurances therein contained, of
the divine presence and help, to his present life, and
feel that the great Shephei'd is with him daily and
that His rod and staff* do now comfort him. And this
is certainly the proper view to take of this delightful
passage. This valley of the shadow of death is un-
(j[uestionabl3' the same as that spoken of by the pro-
phet Isaiah, and repeated by St. Matliew, '* The peo-
ple that walked in darkness have seen great light, they
that dwell in the land of the shadow of death, upon
them hath the light sliined." This passage is a presenta-
tion of the condition of the people of this world who
sat in the region and shadow of death, and a prophetic
reference to Christ, whose light appeared among them,
to dispel the eternal darkness which had settled down
upon this world, which is called the land or region of
the shadow of death. Therefore when we enter upon

when he considers it as
present pilgrimage from

DIVINE COMPANIONSHIP

255

this life we enter the vale of death, where deatli sways
his sceptre over every livin<^ creature, aiul we continue
to walk under the shadow of his grim visage until
translated to the region of life eternal beyond the
grave.

The ti'ue idea of <lying is, that when we commence
to live, we Cv^mmence to die. Deatli at once begins his
work, and never ceases until he has loosed the silver
cord, and broken the golden bowl, and broken the
pitcher at the fountain, and the wheel at the cistern,
and sent the dust back again to dust, and the spirit to
God who gave it, and caused the bereaved mourners
to go about the streets. That which we call death is
more pro[)erly escaping from death, for when death
finishes his work he but drives the spirit from the
house of clay far away into realms of life, whither he can
not follow, and whose peaceful domains he can never in-
vade. We associate with death the pains and groans
and terrors of the last conflict, but these very frequent-
ly begin at a very early stage of what we call life, and
come to an end. at that dreaded hour that we call death ;
therefore we are passing through the dreaded ordeal
of dying years before we reach the hour of final con-
flict. We all have our troubles, pains, and conflicts
while yet living and passing through death's vale, but
when death overcomes life he brings a sweet lelease
to both body and soul. So death is not so much to be
dreaded as what we call living. Death is the quiver-
ing point we finally reach, from which the soul takes
her flight from the region of the shadow of death into
the refulgent glories of heaven. Death is the exit from
death. We are all passing through the valley noiv. We
are under the shadow of death to-da}'. We may baflie
him awhile but will sooner or later bow to his sceptre,
and pass away. The poet has beautifully described

:|i

•I

250

DIVINE <UtMI'ANIO\SUir.

I I

the relentless inoiiareli of tlie vale of death in these
words :

" Deep in u murky lair's leoeHH,
Laveil l)y oltlivioii's liHtleHB Htreaiii,
And ffiict'd hy Hlielvinj,' rocks

And iutfiiiungling horioi-H of yew and cypreHH Hhude,
From all ohtrunion of btiHV noontide l)eam,
The Monarch witH, in unHiibHtantial majesty."

" Surely in the midst of life we are in death."

" Wliate'er we do, where'er we De
We're travelling to the grave."

But what hound less consolation to reflect upon the
many assurances we have of the presence and care of
the " Good Shepherd," and be able to say, contidently
with David, " Yea, though I do walk through the val-
ley of death, I will fear no evil : for thou art with me;
thy rod and thy staff they comfort rttc." We are
but walking through the shadow, the liarmless shadow
falls across our path but the substance is not there-r-
only the shadow. Death, though not disarmed, has
had the sting taken from him ; the poison has been
wa.died out of his arrows by the blood of his mighty
Conqueror; his darkness has been turned into light in
the presence of the world's Saviour, "and to tliem
which sat in the region and shadow of death liglit has
sprung up." Jesus, the " light of the world," has lighted
up the vale, and His children walk in the light as
He is in the light. As when the Hebrews were pass-
ing over the wilderness to the promised land, God was
in the pillar of fire to give them light, He is still in
the midst of His people, " a lamp unto their feet and
a light unto their path." A shadow is caused by
some object intervening between the sun or moon and
the earth, and when we see a shadow upon the earth,

I^IVINE COMVANIONSmr.

257

Lliese

n the
[ire of
iently
le val-
th me ;
/"e are
ladow
lere—
, has
been
nighty .
rht in
them
lit has
iahted
rht as
pass-
>d was
till in
t and
ed by
)n and
earth,

it is an evidence to us that there is liglit beyond, for
where there is no light beyond there can be no shadow.
Therefore the fact that we are in the shadow now is
proof that there nmst be light beyond. Death's dark
form for a while intervenes between our world and
the land of light beyond, ami intercepts the light that
streams through the bright portals of glory, causing
a shadow to fall on us here, but when we pass from
under death's dark shade the glorious light of heaven
will fall full on the soul, as the light of the sun falls
full on us when the cloud ])asses over. It is not im-
probable that when David wrote this part of the psalm
that his mind was directed to those dark, dangerous
mountain defiles through which, in many places, the
road leads in travelling the hill-country of Palestine,
and with which David was very familiar. These narrow
passes are even to this day extremely dangerous to
travel on account of ferocious beasts that inhabit the
rocks, ready to pounce upon the passer-by and devour
him. These were also the rendezvous of numerous
banditti which infest that country, frequently assault-
ing travellers, robbing and killing them as they
pass through these ways ; consequently it becomes
necessary for travellers to procure an escort to protect
and guide them safely through, and with these guides
they feel comparatively safe, but it is presumption
for any one to undertake the journey alone, such an
attempt being almost sure to result in death. So along
life's journey,

*' Death rides on every passing breeze
And lurks in every flower,"

as we pass o'er life's rugged ways, and devious wilds

*' Dangers stand thick through all the ground
To. push us to the tomb,"

258

jyiVWE COMPANIONSBI¥.

and snares are laid for our feet by the arch r^neiiiy, and
pkns anil devices formed for our destruction ; dee}) dark
pitfail.i, th'creare into which the (3nemy would lead ns, and
plunge us into the abyss of etei-nal ni;^ht and misery.
Therefore they who- would walk in safety along this
road, and through these dangerous defiles, must secure
the Ouide, who alone is sufficient to guide us safely
through life's dangerous paths. He who has passed
over the whole way, and entered into all its dark de-
iifes, and vanquished every enemy, can bring us victori-
misly through, but the journey will prove fatal to
m\\ who undertake it alone. Do not presume, therefore
to walk alou'e thi ..'igh the vale of death ; but secure the
guidaamee and presence of Him who has said, " I will
giwde the6 with mine eye," and let the prayer of
Moses be your constant prayer, " If thy presence go
not with me, carry me not up h-ence."

"' THt EoD* A!Ni> Thy Staff Tfey Comfort Me."

If!'

There is something very significant and suggestive in
the rod. It i^ an emblem of God's power. He is said to
rule with a rod (A iron. The Psalndst says, " Thou shalt
bre^fk thftm' (bis enemies) with a rod of iron.' His power
is>o the strength of iron-, and that power is vouchsafed
to every one who puts his trnst in Him. AtA viot so
)ong »» there is power in the divine arm, or love in the
great Shepherd's heart, can ainy of His sh-eep or lambs
be devoured by the pi'owling beasts that seek to de-
stroy them. As the strength of the omnipotent God is
the strength of His weakest child, who humbly and
implicitly piHs his trust in Him, so not until Fis own
alnfifglity pow^r h exhstusted, will He allow ofie of His
childr3n to be overpowered by the enemy. Man might
as well think of Jetliroiiing the Almighty as to think of

I! I!-:

DIVINE COMPANIONSHIP.

25i>

light

destroying- one of His children, so long vm he puts his
trust in Him. Hear what Jesus said to His disciples
" My sheep hear my voice, and I know them, and they
follow uie, and I give unto them eternal life, and they
shall never perish, neither shal^ any 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." Therefore, we need not fear " though
an host encamp against us."

" Tims, strong in his Redeemer's strength,
Sin, death and hell, he tramples down ;
Fights the good fight, and wias at length.
Through mercy, an immortal crown."

The rod is also an emblem of Christ. Isaiah says in
speaking of Christ, " And there shall come forth a
rod out of the stem of Jesse, and a branch shall grow
out of his roots; and the spirit of the Lord shall rest
upon him, the spirit of wisdom and understanding, the
spirit of counsel and might, the spirit of knowledge,
and of the fear of the Lord." Therefore Christ who is
our great deliverer, mighty to save, being signified in
the lod, we need not fear, for He hath said, "I will never
leave thee nor forsake thee." " Lo, I am with thee al-
ways even to the end of the world," and " he that be-
lieveth on him shall not be confounded."

The rod of Moses was the sy^. bol of God's presence,
in the deliverance of his oppressed people from the
cruel bondage of Pharaoh. Moses, who was a type
of Christ, wrought all his wonderful works through
the divine presence and power manifested in the rod.
The rod in Moses' hand was the divine present with the
human in working out the deliverance of Israel, which
was a foreshadowing of the great deliverance of the world
from the bondage and thmldom of sin, by the man

2()()

DIVINE COMPANIONSHIP.

iiPili

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Olirist Jesus in Avliom were niysteiiously united the
divine and luinian. The divine in the nature of
Clirist was the rod in the hands of the humanity of
Christ by whicli tlie man Christ Jesus did the mighty
works of Him who sent Him to redeem the world.
Thus Moses' typical character was made complete
when He had the rod of God placed in his hand, and
when he went forth accompanied with that emblem of
the divine presence to do the work God sent him to
do in the deliverance of the Hebrews. We under-
stand then by the rod, the divine presence vouch-
safed to man to qualify him for any work that may be
assigned him by God. It was neither the hu-
man in Moses or in Christ, which did the mighty
works manifested in and through them, but the divine
associated witli them, in Moses manifested in the rod,
and in Cinist manifested in the flesh : God in Moses
(the type) delivering the Hebrews from the Egyptian
bondage, and God in Christ the Antetype reconciling
the world to Himself. And that same rod of divine pres-
ence and power is given to every child of grace to qualify
him for the work God may assign him whether it be
great or small. When God sends any man or out to
do a special work He puts a rod in his hand, as he did
in the hand of Moses, by the power of which he can ac-
complish any thing, and say with the apostle " I can do
all things through Christ which strengtheneth me :"
And whether our commission involves duties beyond
the power of the human to accomplish or otherwise it
makes no difference, the rod placed in our hand enables
us through Divine power to accomplish our work as
in the case of Moses. Any one going out without the
rod is powei'less, but with it is might}- through God to
the pulling down of strongholds. A man is invincible
with the rod of God in his hand. What we want to

DIVINE COMPANIONSHIP.

201

me:
yond
ise it
ables
k as
b the
iod to
icible
it to

impress upon your mind is this fact tluit divine power
is given to every child of God to accomplish his work;
we are " co-workers with (Jhrist.' Human weakness
is no consideration with the child of God, for " It is
not by might or by power but by my spii-it saith the
Lord." Moses pleaded his inability but God put the
rod in his hand and sent him forth, and see what he
accomplished through it : brought the 2)lagues upcm
Egypt, opened a path through the Red Sea, brought
water from Horeb's rock.

It was the principal agency in the deliverance of
God's oppressed people. Christ taught the disciples
this great truth. " Believest thou not that I am in the
Father and the Father in me ; the words that I speak
unto you I speak not of myself, but the Father that
dwelleth in me, He doeth the works. Verily, verily, I
say unto you, he that believeth in me, the works that
I do he shall do also, and greater works than these
shall he do, because I go unto my Father." Therefore,
the same divine power that Moses had, and the same
divine power that Christ had, is vouchsafed to every
one of God's servants. Moses is not the only servant

the rod ; David had it. All

Christ and all his Disciples

Luther had it. Wesley had it.

servants of God from Adam,

it have done many wonderful

ot God that has had
the Prophets had it.
and Apostles had it.
All good and faithful
have had it, and by

works that have astonished the world. We have it,
and let us use it, and the Almighty will manifest him-
self mightily through us. " My presence shall go with
thee and I will give thee rest," is God's promise to
Moses and to us. Therefore, what comfort we derive
from this assurance that the rod of God is with us,
withersoever we no.

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262 DIVINE COMPANIONSHIP.

And Thy Staff.

The staff also has a varied signification, and sug-
gests to my mind, many precious considerations. Tlie
common, and probably primary idea of a staff is, its
use as a help to the traveller, and especially as a sup-
port for the aged and infirm, whose liml)s are too feeble
to bear the weight of the body ; these find the staff a
very great comfort and support. The application is
easy, God's truth is the Christian's staff; upon His
promises can the Christian lean through all the journey
of life, v/ith great comfort and delight, especially when
feeling the feebleness and infirmities of the flesh.
When passing through deep waters, and under dark
clouds, he can, with Jacob, worship leaning on the top
of his staff, and in sweet resignation, say :

" Let sickness blast, let death devour,

If heaven must recompense our i)ains ;
Perish the grass and fade the flower,
If firm the vkford of God remains."

.Again, this staff of divine truth is a weapon of de-
fence to the Christian pilgrim. The Psalmist says :
" His truth shall be thy shield." Jesus discomfited
Satan, by hurling at him the missiles of God's truth ;
and the Apostles used the same mighty weapon against
their enemies, and their errors. This is the weapon
that will prevail. Human argument however skilful,
ma}^ be met with human argument, human wisdom by
human wisdom, but nothing can stand before the
mighty truth of God. It will cut its way through all
error, and demolish every one of the enemy's strong-
holds ; and, if we would prove victorious, we must
wield the mighty truth of God. A " Thus saith the
Lord," or, a " Thus it is written," will do more to de-

DlVlJ^'fl C0MPANI0NSB1T.

268

fend the child of Ood, and his doctrines, <and vanquish
his enemies, than all the combined wisdom of man. It
is sharper than any two-edged sword ; not carnal, Itrtit
mighty, through "God.

There is one more comforting thought we Would pte-
sent before leaving this part oi the subject. The staff
means an escort, a suite of attendants ; and this we are
promised in Paul to the Hebrews ; " Are they not all
ministering spirits sent forth to minister for them who
shall be heirs of salvation? " And it is possible, and, to
my mind very probahle, that prorainent among this
heavenly suite of attendants sent to us, are loved o^ttes
who have walked bj^ 'Our side in life, and who still,
even among the glories in heaven, have not lost their
interest in us, but frequently speed their way down to
the abodes of friends who still linger on earth and
struggle with its difficulties. That the angels are our
attendants is certain. " He shall give his angels charge
over thee to keep thee in all thy ways." And " The
angel of the Lord encampeth round about them tliat
fear him, and delivereth them." And, that the de^
parted are employed in lik6 missions to earth is both
possible and probable, for God could as easily employ
these as angels, in His mission of n*crcy *o the children
of men, and these having so many strong ties binding
their affections to earth, and so well acquainted by
personal exparieiYce with all the vari-ed phases of mor-
tal life would be the best qualified ^or such work and
most likely to he employed as messengers to earth.
The glorious personage sent to conduct St. John
through his vision was one who had been a sojourner
here below, for he said, wtien John fell at his feet to
worship him, " see thou do it not for I am thy feilow
servant, ?tnd of thy brethren." He seemed still ^ be
engaged in the same >9eork that John was en^ged in

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204

DIVINE COMPANIONSHIP.

I'll

'11 1

for he adds, " that have the testimony of Jesus." It
would seem that though gone from earth, he was still
charged with the same commission. The testimony
of Jesus, and some way or other connected with the
work of Jesus on earth. By these texts we under-
stand that not only angels but glorified spirits are com-
missioned to guard and guide us through the region of
the shadow of death. Therefore will we fear no evil
for thou, Oh God, the Good Shepherd art with us, and

while

" Well appointed angels keep,
Their watchful stations round our path,"

" Sainted friends on pinions bright
Fly to our help with eager haste."

We are told there is joy in heaven in the presence
of the angels over one sinner that repenteth. What
intense interest the inhabitants of the bright realms of
glory feel for the inhabitants of earth that we may
join in their songs and share their joys when life's pil-
grimage is over. Then as we journey through the
vale let this be our triumphant song: —

" I will not fear though armed throngs
Surround my steps in all their wrath,
Salvation to the Lord belongs
His presence guards His people's path."

' ' Though in the paths of death I tread
"With gloomy horrors overspread,
My steadfast heart shall fear no ill,
For thou, O Lord, art with me still ;
Thy friendly crook shall give me aid,
And guide me through the dreadful shade."

Just a word in conclusion to the unsaved. There is
a thought in this text for you. The words " Though
I walk " are full of meaning ; they forcibly suggest the
fact that we are going, that we are on the move, not

DIVINE COMPANIONSHIP.

265

standing, not sitting, but walking, travelling toward
the end of our journey. We begin when we enter life
to move toward eternity and never cease our onward
march until the end is reached and death calls us to a
halt. Day and night, whether in the broad or narrow
way, on, on, onward we go —

" What'er we do. Where'er we be
We'er travelling to the j,'rave."

Oh think before you farther go. Your days will soon
be numbered. You are borne on time's most rapid wing.
" Be ye also ready, for in such an hour as ye think not
the Son of man cometh. Then will it be said to them
who are ready, Come ; but to them who are not,
Depart.

MAN AND THE DAYSMAN.
By Rev. E. I. Badoley, B.D., LL.D.,

Professor of Metaphysics and Oriental Languages, Albert College.

"To tlie Unknown God."-PAUL.
"Neither is there any Daysman betwixt us that might lay his hand

upon us both. " — Job.

i ii'.f

!!;!'

HE nature of inanimate matter is determined
by its properties, and upon these data is
based its classification.

The vegetable world is divided into
genera and subdivided into species upon certain differ-
ences and agreements that characterize this part of the
material universe. Ascending higher, where we have
not only life but also locomotion, the same principles
are followed by students in this department of study.
In this way man becomes classed anatomically with
the higher orders of the ape family. To this we do not
object ; but when that classification presumes to ven-
ture beyond its legitimate sphere, and adopts and
teaches a theory that makes man but the gradual evo-
lution of some unknown and indefinite starting point,
and will allow him finally to evolve into something
which we nor they know not, we decidedly object;
and we do so, we think, upon good and sufiicient
grounds.

MAN AND THE DA YSMA N.

2^1

It is plainly an open Vmt most subtle attack u{)on
the inspiration and authority of the Sciiptures. It
strikes at the foundation of man's spiritual hopes, and
closes to him for ever the fountains of divine com-
munion, at once his highest joy and greatest treasure.
With one fell stroke, it annihilati^s and scorns that
grand metaphysical truth intuitive in the jnin<i of
every human being, child or adult : effect implies cause,
design implies a designer. It scatters fundamental
truth to the four winds of heaven. It leaves the
world, \\ath its teeming millions, without any First
Cause, and writes the creed of atheism upon the fore-
head of the universe.

For these and many other reasons, we object to that
"science falsely so called," that robs man of his noblest
attributes, and the universe of its first and higliest
Intelligence. We court a philosophy that leaves un-
shaken the foundations of the temple of truth, and
bows before the authoritative declarations of man's most
divine faculty — reason. We prefer plain Scripture to
the multiplied contradictions of an incipient science.

Were a classification of the animal kingdom to be
made upon the basis of a religious consciousness cal-
culated from the religious manifestations, man is the
only one that would find a place in such classification.
This individualizes him as a distinct and se])ai-ate
creation, and not as the more perfect development of
some lower organization. No development on evolu-
tion principles has yet been able to cany man from the
purely animal into ihe higher realm of intelligence,
and the yet higher sphere of <jonscience and the re-
ligious life. Like the noise of many waters blended
into one grand harmony, the shout goes up from
the universal race : " God hath made of one blood
all nations of men to dwell on all the face of the earth."

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A «listin'.*fc creation docs away with tlio al).surdity of
the mortal ^oneratiii^ the iiimiortal, tho finite pro-
ducini^ tho infinite, notliing bringing into existence
all tilings, imperfection begetting and perfecting in
time the full-orbed attril)utes of an eternal God.

The original of the first chapter of Genesis and 27th
verse, if accepted as written by an inspired penman,
is all the proof we need ask tliat man has not, by any
process of ev^olution, crossed the line that separates
the intellectual from the non-intellectual world. " So
God created man in His own image, after His own
likeness ; in the image of God made He him." The
verb translated " created " in this verse, is used in the
same form, and always with the same signification,
about thirty -five times in the Hebrew Scriptures. In
not a single instance is it applied to any act performed
by man. Inspiration appears to give it a place peculi-
arly its own, and to imply that it would be an act
unhallowed to use it in describing the operations of
natural laws, or results brought about by human
instrumentality.

Says a celebrated commentator on this passage :
" This verb, as used here, means always * to create,' and
is applied only to a divine creation, the production of
that which had no existence before. It is used for the
creation of man and everything new which God created,
whether in the kingdom of nature or of grace." But
that organized clay, fresh from the hands of the Great
Architect, is not yet man in the highest, noblest sense.
The Divine has yet to impart His own nature, to
breathe into man's nostrils the breath of life, and make
him a living soul. And as the streams, if followed,
carry us to their fountains, and the scattered rays that,
light up the globe point to the Sun as the dispenser of
light and heat, so the shattered forces of man's moral

MAN AND THE DA YSMAN.

litiO

constitution, and the infinite and innnoi-tal aspinitions
of that imparted life, declare with their invincible lo«jfic
the everlaHtin<r rock whence he was hewn.

" Man is the iina«,'e of God by virtue of his spiritual
nature, of the breath of (iod by which the being formed
from the dust of the earth b(»came a livin<f soul. This
breath is the seal and pledge of our relation to (iod,
of our God-like dignity ; and man possessed a creaturely
copy of the holiness and blessedness of the divine life.
This concrete essense of the divine life was shattered
by sin," and the whole Tiistory of the human race,
through all the centuries of its existence, is a sad yet
])leasing [)icture of man's seeking to recover the bright-
ness of the divine glory. Reason, analogy, history —
sacred and profane — all unite in declaring that man,
instead of beginning his career far below liis present
position, began far above it, and that his evolution has
been, and still is, a hard-fought struggle to gain the
vantage ground from which he fell, striving to gain it,
too, not wholly of himself, but by the aid of divine
power.

We purpose, therefore, treating our subject under
two divisions : —

I. Man has a Religious Nature.

II. That Nature has ever been looking for a
Mediator, a Daysman.

I. Man has a Religious Nature.

For six thousand years the human race has been
recording its history. Volume after volume has ap-
peared, each with a different title, but marked with
characteristics common to them all. Every passion
has found expression, and left its imprint too legibly

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MAN AND THE DAYSMAN.

written to be misapprehended. Deeds of heroic physi-
cal daring, and tales of bloodshed and cruelty have left
traces of having been enacted by those who have met
upoBi the arena of conflict in the interest of their
country's honour, or have given unbridled license to
the baser passions, to satisfy their own cruel and sel-
fish disposition. The heroic age, the age of chivalry,
the periods of the political struggles of individuals and
of nations, the gladiatorial contests between science
and religion, have all found a chronicler to record their
defeat or sing their paean of victory. The early poems
of Grecian arid Roman mythology have given existence,
life and personality to the various passions, appetites
and desires of the human heart. Thus we have given
expression to one side of our nature.

But our history has not all been written from this
standpoint. Great moral conflicts, resulting in the
noblest mcral victories, have been waged against op-
posing powers and influences, and shewn that while
man has a nature that in one sense connects him with
a lower creation, there is in him a redeeming faculty
that elevates him to a higher and nobler sphere. Into
this higher life man alone of earthly inhabitants en-
ters. He has taken a step that no inferior creature can
imitate, because it lacks the nature that gives existence
to this moral faculty. His is a long march from irre-
sponsibility towards the Infinite and Eternal. It
points out the path man should follow in order to per-
fect his development. It indicates that beyond and
above his present attainments, and with this moral
faculty still unchanged as to its fundamental charac-
teristics, there is an ever-evolving future that will
declare man's greatness, and mark his individuality
among the innumerable occupants of earth.

We do not wonder that Germany's greatest thinker

MAIf" AND TEX DAYSMAN.

art

eoitld posit the l>ivino exisfcence on the sole declaration
of our moral nature. Responsibility means a throne
of power somewhere, anil a rig-hteous administrator
seated thereon. Linked by th« in-visible, yet omnipo-
tent authority of conscience to the infinite God, msai
stands in a relati^xi to absoliirte la^w that utterly refuses
the perpetual fellowship and society of the irration*!
Hfe around hi<m. He intuitively feefe that, standing
in rellation to a higher law, hiii higher nature s^atigiect
to that law must have an existence bouBwied only by
the eternity to which that law extends. By the free
consewft of God, mo»al law shapes Hi?* own divine
character, and there is more than an imtimation.' of ow-r
immort-alitv and God-like origin in o«r relation to that
same law as published to His creatures, and claiming
the full consent and service of heart and so«l. Giw
moral life is an unexplained and unexplainable factor
in the history of our consciousness, if we have not to
do with a future beyond the tomb.

Out moral nature is not the necessary outgrowth of
©ftr intelligence. Here is a gap in the evolution theory
that can never be tilled. The difficulties have been
acknowledged and hypothetical ly accounted for ; bwt
hypotheses are not science. To-day, as ever, they
prove its cwrse. So satisfactory account of i4» origin
has been or can be given except on the admission of
OUT relation to a personal Creator and futurity of
existence. When the law of right has been violated,
and we seek by a purely intellectual effort to calm
the storm thu» raised wi\.-^.in our own bosom, conscience,
a» though speaking from the depths of its own eternity,
scorns apology, refuses all recognition of the uprighi-
ness of the deed, and would fain wash its hands in
innocenoy, and write its declaration of uncompromising

272

MAN AND THE DAYSMAN.

§■ * ^

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war against the violation of the principles of eternal
order, right and truth.

But man's moral life, connecting him thus intimately
with God and immortality, is not the only phase of his
many-sided nature. The moral consciousness can be
undei'stood only in the light of the religious conscious-
ness upon which it always rests. As the centuries
have rolled by, man's religious nature, as read in the
temples he has erected, and the homage he has always
and everywhere rendered to some being he believed
divine, prove that he is of God, and that he shall re-
turn to the source whence he came. Altars and temples
and all the paraphernalia of religious worship are found
erected and associated everywhere. The nation or
people, however rude, uncivilized, or degraded — with
very few unimportant exceptions — has yet to be dis-
covered that does not worship. So strong is this dispo-
sition, that men deify and worship each other. They
believe the spirit of the immortal gods to have dwelt
in those who figured most prominently in the world's
history. Every nation has had its heroes, and those
that have not been under the influence of Christianity
have invariably run into hero worship. Christianity,
too, clothed in the sacred vestments of the sanctuary,
assuming priestly functions, and professedly acting
under the authority of the divine word, has not un-
frequently made use of this principle of man's nature
to turn the adoration of the worshipper from the
Creator to the creature, from God to man.

" In China, sixty thousand animals are yearly offered
upon the altars of fifteen hundred and sixty temples
dedicated to Confucius." As it is in China, so is it
everywhere. The world is feeling after God, if haply
it might find Him. This searching, and feeling after,
and struggling for Him can be nothing less than proof

MAN AND THE DAYSMAN.

273

that within man there is a nature that can rest and
be satisfied only as it rests in God. Without God, it is
like the imprisoned bird when the season has come for
a flight to sunnier skies. It manifests a disposition
that is explainable only by referring its uneasiness to
a ground or fundamental principle that tells us the
bird must have a climate suited to the demands of its
nature, and that its Creator has given it an instinct
that leads it to seek the proper surroundings. The
sceptic might laugh when he observes the quiet satis-
faction of the caged biid during the bright days of
summer, if we spoke of the nature that finds a mani-
festation only when the autuum leaves declare that
the bright days of sunshine are ended; bul he has
only to watch and wait to be convinced that what is
affirmed is true.

So it is with the sceptic and the religious nature
that we claim as man's peculiar heritage. The sum-
mer days of prosperity have a tendency to make him
forgetful of his dependence for everything on a higher
power. This prosperity, if uninterrupted, will restrain
and, perhaps, for a period, completely silence the re-
ligious consciousness. It is then infidelity laughs at
the folly of the humble Christian, and multiplies its
converts to a cause that is built upon a foundation of
sand. The followers of Mammon wickedly mock the
true wor.*<hippers of Jehovah who, amid adversity, are
led to adore God in sincerity and with humility of
spirit. But wait ! These same advocates of their own
self-sufficiency will yet give evidence that the religious
nature " is not dead, but sleepeth. " The moments are
rapidly approaching when the sceptic, as well as the
believer, always speaks the truth, and humanity gives
its surest, most correct expression. The sceptic's pros-
perity is turned into adversity. Health has given way
s

274

MAN AND THE DAYSMAN.

to sickness. The treasures accumulated in the service
of Mammon are gone. The forked lightning and the
deep roar of the approaching thunder seem sent as
death's messengers from the armory of an angry God.
The tornado howls for its prey, and with a voice that
whispers ' doomed/ tells him the door of mercy is for
ever closed. The storm is upon him, and death is in
the storm. The soul is stirred to its depths. Every
power of his being is intensely active ; and what is the
result ? Where before he boasted loudly of his own
greatness, his utter helplessness tells him of his folly ;
and where in prosperity he read the clearest proofs of
atheism, everything about and within him cries out in
agony of spirit, " Let us pray." And he does pray, and
to a God, too, not created by his own fears, or from a
nature the product of his terrors ; but the man has re-
turned to his normal condition, and " his heart and his
flesh crieth out for the living God." '

Atheism is a lie to the heart's core. It is foreign to
man's nature. It grows out of the wish that it might
be true, and is the unnatural effort to break wholly
free from the restraints which Theism would involve.
A belief in the Invisible, the Unsearchable, the Unseen,
has, like the pillar of cloud and of fire with the
Israelites, followed the track of man's history by day
and by night since the date of his expulsion from Eden
until now. In war and in peace, in luxury and in
famine, in rain and in drought, the burning victim and
the smoking incense, the oracle, the Urim and the
Thummim, the priest clad in sacerdotal robes, and the
wizard and the witch, have been alike consulted to
reveal the hidden mysteries of an omnipotent, omni-
present, and invisible power.

" Down from the far, far ages, A-oro the infancy of
the world and of the human race comes a voice from

MAN AND THE DAYSMAN.

275

the heart of humanity. Its utterances in the past
are recorded by the iron pen of history ; it thunders
in our very ears in the present; it speaks of God.
And we are asked to believe that the great heart of
humanity lies, has always lied."

O, Atheism, how blind thou art ! and added to all
thy wickedness wilt thou finally, with an impious
hand attempt to erase the deeply engraven and indeli-
ble characters of Divinity and Immortality written
upon the tablets of the human heart. If immortality
pertains to the soul, must it be sent widowed and or-
phaned upon the pathless journeys of an unknown
and untra versed eternity, with no Sun of Righteous-
ness to warm it with His beams and reveal the source
whence it drew its immortal breath ? Must our intel-
lectual life expire when we have but begun to tread
the outer courts of the temple of knowledge and eter-
nal truth, and have caught but the faintest idea of the
glory of the inner sanctuary as it reflects the omnipo-
tence and omniscience of the Infinite God ? Must the
numberless worlds studding the highway of immen-
sity be unexplored and untra veiled solitudes in the
eternity to come ? Can it be that blind, unintelligent
Force has decked the heavens with grandeur, clothed
them in robes of everlasting light, and beautified its
throne with the diamond jewelry of the skies ? Can
their daily benedictions and their nightly vigils to
earth's way-worn pilgrims be the silent and majestic
mockery of the " original star dust" that sports as if in
fiendish triumph with the highest aspirations of its
last and noblest bom ? Must t ^ sublime mysteries of
Redemption, and the depths of divine love that gave
us an Incarnate God be mere chimeras upon the histo-
rian's page or problems forever bafiling every effort for
their solution T

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MAN AND THE DA YSMAN.

The universal heart of humanity cannot thus be
mocked by the declarations of its own inimoi-tality
and of its intimate relationship to God. A Being of
justice and truth cannot thus trifle with our nature.
Falsehood cannot underlie these religigus manifesta-
tions. God has surely breathed into our spirits the
breath of an immortal life. Humanity has within it-
self the prophecy of eternal truths, and their record
has been written because they are true, and must be
fulfilled.

Says Bulwer : " I cannot believe that earth is man's
abiding place. It cannot be that our life is cast up
by the ocean of eternity to float a moment upon its
waves, and then sink into nothingness. Else why is
it that the glorious aspirations which leap like angels
from the temple of the human heart are forever wan-
dering about unsatisfied ? Why is it the rainbow and
the clouds come over us with a beauty that is not of
earth, and then pass off and leave us to muse upon
their favored loveliness ? Why is it that the stars who
hold their festival around the midnight throne, are set
above the grasp of our limited faculties, forever mock-
ing us with their unapproachable glory ? And, final-
ly, why is it that bright forms of human beauty are
presented to our view and then taken from us, leaving
the thousand streams of our affections to flow back in
Alpine torrents upon our hearts ? We are born for a
higher destiny than that of earth. There is a realm
where the rainbow never fades, where the stars will
be spread before us like islands that slumber on the
ocean, and where the beings that pass before us like
shadows will stay in our presence forever."

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up
its

II. Man's Religious Nature has ever been

LOOKING FOR A MEDIATOR, A DAYSMAN.

Says Job : " For he is not a man, as I am, that I
should answer him, and we should come together in
judgment ; neither is there any daysman betwixt us
that might lay his hand upon us both." And again :
" O that one might plead for a man with God, as a man
pleadeth for his neighbour."

I never open the book of Job but with peculiar feel-
ings. Believing it to be the earliest written of the
books that compose the volume of revelation, and that
the person whose history it records, was an earnest
searcher after truth and God, I am always anxious to
know his views and experience upon the great subjects
that have since been explained in the clear light of the
New Testament revelation. The poem relates the po-
sition and prosperity of Job; the sad disasters that
befell him, and the visit of three friends, apparently
to comfort him, but who, in reality, are a temptation
and a snare. The visit of these men and their conver-
sation give us additional information concerning the
search after God and its results. ? •! im-im ij?*- (t:

Says J. Baldwin Brown : " This book touches the
depths — the depth of man, the depth of God. Its
writer had the longest plummet-line which the men of
olden time were able to drop into the abyss of the di-
vine counsels. He gauged the mystery though he
could not solve it ; the key was not with him, though
he could instruct us to look for it in the Daysman,
who should explain and justify the dark and far-reach-
ing methods of the fatherly discipline of God."

The affliction and adversity of Job have been made
the subject of conversation between him and his three

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friends. Tf Job's life has been pure they are unable
to account for thes' sad visitations. Seven days and
as many nights of silent grief spent in sympathy with
the sufferer, with mantles rent and dust upon their
heads, have not revealed to them the solemn fact in
religious experience, that whomsoever the Lord loveth
he chasteneth, and scourgeth every son whom he re-
ceive th. Alas ! it is but the morning time of revela-
tion, and this book contains the first faint streaks of
twilight that brighten the oriental sky, and tell the
world that the darkness of midnight is gone forever,
and that the Sun of Righteousness is rising with heal-
ing in his wings.

Unable to bring any charge against Job which they
can substantiate, they accuse him of private sin. We
will hear what the speakers themselves have to say :

Job is the first to break the painful silence, and bit-
terly complains of his sad lot. Then Eliphaz the
Temanite answered and said : " If we assay to com-
mune with thee, wilt thou be grieved ? But who can
withhold himself from speaking ? Behold, thou hast
instructed many, and thou hast strengthened the weak
hands. Thy words have upholden him that was fall-
ing, and thou hast strengthened the feeble knees.
But now, it is come upon thee, and thou faintest ; it
toucheth thee, and thou art troubled. Is not this thy
fear, thy confidence, thy hope, and the uprightness of
thy ways ? Remember, I pray thee, whoever perished,
being innocent, or where were the righteous cut off ?
Even as I have seen, they that plough iniquity, and
sow wickedness, reap the same. By the blast of God
they perish, and by the breath of His nostrils are they
consumed. Now, a thing was secretly brought to me,
and mine ear received a little thereof. In thoughts
from the visions of the night, when deep sleep falleth

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on men, fear came upon me, and trembling which made
all my bones to shake. Then a spirit passed before
my face ; the hair of my flesh stood up ; it stood still,
but I could not discern the form thereof ; an image
was before mine eyes, there was silence, and I heard a
voice, saying : * Shall mortal man be more just than
God ? Shall a man be more pure than his maker ?
Behold, he put no trust in His servants ; and His an-
gels He charged with folly ; how much less in them
that dwell in houses of clay, whose foundation is in
the dust r "

His charge against Job is a weighty one, and the
more so because of its being untrue. He gives some
consolation in the same speech, when he says : " Happy
is the man whom God correcteth, therefore, despise not
thou the chastening of the Almighty." But he has
more than hinted at Job's unrighteousness. He has
charged him with ploughing iniquity and | sowing
wickedness, and now he must expect to reap the same.
He accuses him of claiming a purity and holiness equal
to that of God Himself.

Conscious of his integrity, and stung to the quick
by this unwarrantable censure from one who enjoyed
his confidence. Job replies : " To him that is afllicted,
pity should be shown from his friend ; but he forsak-
eth the fear of the Almighty." He stands up in vindi-
cation of his integrity. Did I say, "bring unto me
or give a reward for me of your substance ? Or, deli-
ver me from the enemy's hand ? Or, redeem me from
the hand of the mighty ? Teach me, and I will hold
my tongue ; and cause me to understand wherein I have
erred. How forcible are right words, but what doth
your arguing reprove ? "

Bildad the Shuhite follows, and cruelly repeats the
accusation of Eliphaz, and closes with an implied de-

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claration of Job'n guilt, and an encouragement to still
hope in his sorrow : " Behold, God will not cast away
a perfect man, neither will he help the evil doers : till
he fill thy mouth with laughing, and thy lips with re-
joicing."

" I know it so of a truth" replies Job, " but how
should man be just with God ? If he will contend
with him, he cannot answer him one of a thousand.
, . . For he is not a man as I am that I should an-
swer Him, and we should come together in judg-
ment. Neither is there any Daysman betwixt us that
might lay his hand upon us both."

Job has reached the crisis in his effort to get to God,
and argue his cause before Him. It is humanity strug-
gling upon the bank of the river it cannot ford. It
is a fearful moment. The march has been continued
all along the track of human history, until the whole
company is obliged to halt unable to proceed. The
rapid current swollen of God's wrath and n.aii's rebel-
lion, defies every human effort. O that some person,
both human and divine, but stood in the midst of the
fearful stream, and with one hand upon man and the
other upon God would thus bridge its awful depths,
and bring the parties at disagreement into a relation
by which the divine government should be upheld,
and yet pardon granted and peace secured. " Neither
is there any Daysman betwixt us that might lay his
hand upon us both." It is the wail of an oiphaned
race. It is lost humanity struggling for life. " that
one might plead for a man with God, as a man pleadeth
for his neighbour." It sounds the call for the oppres-
sed and wearied sons of Adam to struggle for an en-
trance into their Father's house, and for a seat around
that Father's board. Home, home, home to God, is the
cry that breaks from every lip, and finds a response in

MAN AND THE DAYSMAN.

281

every human heart. Job is here the world's pioneer,
the people's representative.

Says Brown, before quoted : " I regard the cry for a
mediator, with which the book of Job seems to me to
be charged as one of the chief of those spiritual things
in the Old Testament, which, be these dithculties what
they may, make the Old Testament one book with the
New. W do not find it simply in an isolated passage
in this ancient drama of sorrow ; it runs through the
whole of it, and is, in some sort, its key. Eliphaz,
Bildad, Zophar, the sages charged with the wisdom
of the past, the young and brilliant Elihu, full, even
to distention of the new wine of genius, and freighted
with the eloquent wisdom of the present, offer them-
selves successively as God's expositors. But the sufferer
will not hear them. His cry is for God, for the living
God ; and this is the real essence of the book. On
this, as the spinal column, the whole form depends, for
books may be vertebrate as well as men. The cry
grows more earnest as the pitiless mongers of orthodox
platitudes are successively silenced, and it is answered
at length by the appearing of the Lord Himself. He
came with lightning and tempest, and out of the whirl-
wind the awful challenge broke. But still He came.
The cry was heard ; the Daysman appeared ; the pas-
sionate appeal of this agonized ooul ,vas not stifled but
answered, and a prophecy of the incarnation was given
to the world."

From the book of Job we turn to the heathen races.
Humanity here meets us in every phase. The aesthetic
Greek, the military Roman, the ancient metaphysical
nations of Asia, the degraded Bushmen of Africa and
Australia, and the aborgines of America, all present
themselves as instructors upon this question. If human-
ity is an unit, the sair^e testimony will be borne by all ;

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if not, wo may look for creeds as various, and in as
striking contrast as are the nations themselves. It is
a solemn fact that all these various peoples have or had
their altars and divinities. The history of each and
of all bears testimony to the carefulness of humanity
in 1 tters of religion. Altars to the Unknown God
are erected everywhere, and the world like ancient
Athens is wholly given to idolatry. Temples of the
most exquisite finish ; statues of the gods so exactly
planned and so delicately executed, as though formed
and fashioned in the studio of heaven, and nature's
wealth lavished in richest profusion in the imposing
ceremonies at the altar, all declare how deeply in-
wrought in man's intellectual and moral constitution
is the belief in a Divine personality, and his righteous
claims upon the service and homage of the human
heart.

How frequently do we hear lamentations concerning
the heathen, not so much that they do not serve God,
as that they w. rship idols. Better a thousandfold
that they adore idols than nothing. It seems to mc
that one of the most encouraging thoughts that cai
fire the breast, and urge to action a mission society or
missionary labourer, is the fact that thop'^ in whose in-
terest they are engaged are already worshippers, and
that all that is needed is to turn that religious nature
in the right direction, and they are immediately won
to the cause of Christ. How dark would be the pros-
pect if they were like the beasts of the field, manifest-
ing no religious consciousness whatever. This very
idolatry is itself a pledge and proof of the unity of the
race ; that " God hath made of one blood, all nations
of men to dwell on all the face of the earth." Con-
verse with an intelligent idolater, and you will learn
that he is not an idolater after all. He will inform you

MAN AND THE DAYSMAN.

283

that his worship is not directed to the dumb idol, but
to God through the idol as mediator. The Persian
worshipper of the Sun considered its rays but the dim
and feeble representatives of Him who dwelleth in
light unapproachable. It is true, the great majoiity
of heathens know no God beyond tb.eir idol, but we
must remember there are ignorant heathens as well as
ignorant christians, and just here our " charity can
cover a multitude of sins."

Man, as shown under our former proposition, is al-
ways striving to get back to God, but the distance in-
tervening is so great that he instinctively feels he
must make an effort to have it filled, and hence idol-
atry. Mediation is an idea that we exercise instinc-
tively. It is drawing between ourselves and danger
a third party. The little child gives an illustration of
it, when it turns from the reproof of one parent for
sympathy and help from the other. The avtorney
pleading for the prisoner at the bar, is a mediator be-
tween him and the stern sentence of the law, and how
confidently does the accused commit his cause to his
advocate's skill and care. How natural, then, for man
to seek such help in spiritual things. There is some-
thing divinely human in the thought that Christ, our
great High Priest, hath ascended on high, where " He
ever liveth to make intercession for us." " This search
for God, and for one to stand between God and man,
which is consistent with religious being and feeling,
is the knocking at every gate and passage-way, and
the trying of every door leading to the halls of truth.
It is the soul of man prying into every crevice where
a ray of light appears. It is a peering into every nook
and corner which is thought to hold invaluable trea-
sures. It is a shout to the keeper to d( liver up the
treasures or let the seeker in."

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MAN AND THE DAYSMAN.

" O wretched man that I am, who shall deliver me
from the body of this death ? " is the cry that goes up
from crushed and bleeding hearts everywhere. Plato,
the philosophical John the Baptist of Christianity said:
" We must wait patiently until some one, either a God
or some inspired man, teach us our moral and religious
duties, and, as Pallas in Homer did to Diomede, re-
move the darkness from our eyes." The heathen Stoic,
Seneca, realizing in his own experience how tembly
sin had taken hold of the human heart, and seeing how
fearfully it had wrought ruin in society, utters his
plaintive cry for help : " No man is able to clear him-
self, let some one give him a hand, let some one lead
him out." Had Christ been then presented to him,
this noble Roman might not have popularized suicide
as the most convenient and praiseworthy way to end a
life of wretchedness. Everywhere the agonized spirit
of humanity is waiting, watching, and weeping for the
coming of the Deliverer, and knocking at the door of
life and demanding an answer to its call. " O that I
knew where I might find Him," is the prayer thaf
forms the web and woof of sixty centuries of earthly
sorrow as men have reaped the terrible harvest

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"Of "nan's first disobedience, and the fruit
Of that forbidden tree."

When any substance has been repeatedly tried un-
der every test that chemical analysis or experiment
can subject it to, and aM'ays gives the same results,
scientists very justly give it a clavssification, and legiti-
mately formulate their theories concerning it. We
claim for ourselves the same right in the province of
theology. No larger collection of facts under so diver-
sified circumstances, no wider range of experience, no
more uniform results upon any question can be col-

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MAN AND THE DAYSMAN.

285

lected and presented than are recorded in the six thou-
sand years of man's history, as written upon the tem-
ples and altars, the monuments and obelisks he has
erected, and as woven into the poetry and prose of the
mythic, the barbarous, and the enlightened ages of
literature, by every people of every color and of every
clime. These iacts are our sufficient vindication.
With these arranged for our defence, we fear not the
" push and pull" of a Tyndall, the " protoplo«ni" of a
Huxley, or the " evolution" of a Darwin to banish the
religious element from the race, or do away with the
belief of a living, personal God. We simply ask, that
Huxley and those of kindred views practise his own
manly and philosophical sentiment that " Logical con-
sequences are the scare-crows of fools and the beacons
of wise men."

Everywhere we Ilnd the world looking and waiting
for the Deliverer. The Magi coming from the distant
East to Jerusaleif^ are humanity's deputation seeking
'* the desire of the nations." Balaam, a heathen sooth-
sayer, had, fifteen centuries earlier, declared his coming,
and pointed to him as the Star that should arise out
of Jacob. Virgil, a Roman poet, forty years before
the Christian oa, utters with a sublimity almost equal
to that of the Hebrew prophet, the approaching birth
of a Virgin's son who should introduce a reign of peace
and bring back the innocence and happiness of the
golden age. The modern Hindoo asks to-day, " When
will the Helper come ? when will the Deliverer ap-
pear ? " History declares that since before the days of
Confucius, the Chinese have been expecting a Media-
tor. " We expect this divine man" say they, " and he
is to come after three thousand years. The people
long for his coming as the dry grass longs for the
clouds and the rainbow."

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MAN AND THE DAYSMAN.

Historical illustrations from the Peruvians, the Mex-
icans, and the Aborigines from our own locality might
be indefinitely multiplied, but we forbear.

Can we believe that nian is thus made the sport of
the Almighty, deluded by vain phantoms and imagina-
tions ? I cannuo believe that God will thus deal with
the human spirit, deceivj^ig it with these immoiial
aspirations only to blast its fondest, most natural, most
cherished hopes forever. Everywhere in sacred and
profane history, the world is stretching out its hands
for God. The prophecy of Isaiah is the prophecy of
humanity : " Behold a king shall reign in righteous-
ness, and princes shall rule in judgment, and a MAN
shall be as an 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 land."

Is Christ " the one that should come, or look we for
another ? " We believe the Daysman of the Gospels is
the Deliverer promised in Eden, predicted by the pro-
phets, typified in the temple service, and expected by
the nations; and "For this cause I bow my knees
unto the Father of our Lord Jesus Christ, of whom
the whole family in heaven and earth is named, that
he would grant you, according to the riches of his
glory, to be strengthened with might by his Spirit in
the inner man ; that Christ may dwell in your hearts
by faith : that ye, being rooted and grounded in love,
may be able to compreher d with all saints what is the
breadth, and length, ana depth, and height ; and to
know the love of Christ, which passeth knowledge,
that ye might be filled with all the fulness of Grod.'

Now unto Him that is able to do exceeding abun-
dantly above all that we ask or think, according to the
power that worketh in us, unto Him h? glory in the
Church by Christ Jesus throughout all ages, world
without end. Amen. .

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THE PRAISES OF THE LORD.

By Rkv. James Gardiner, P.E.,
0/ the Erie District.
Preached at the Dedication of the M, tl. Church, Trenton, ^it.

1. Praise ye the Lord. Praise ye the name of the Lord ; praise Him
O ye servants of the Lord. 2. Ye that stand in the house of the Lord,
in the courts of the house of God, 3. Praise the Lord ; for the Lord is
good ; sing praises unto His name ; for it is pleasant. 4. For the Lord
hath chosen Jacob unto himself, and Israel for his peculiar treasure. 5.
For I know that the Lord is great, and that our Lord is above all gods.
— Ps. oxxxv. 1-5.

jHINGS are pleasant which are not good, and
good things are not always pleasant ; but
it is good, pleasant, and acceptable, to praise
Almighty God. It is decent, comely, and
proper, that every intelligent creature should praise
the name of the Lord. Let everything that hath
breath — ncitural, spiritual, or eternal life — engage in
this blessed exercise : because of Jehovah's mercy,
essence, wondrous works, profundity of counsel and
sublimity of glory. The Scriptures are interspersed
with praises.

To stimulate us, we may consider or recall Israel in
captivity at Babylon, carried from the place of her
nativity in a strange land ; stripped of every comfort,
weeping, harps unstrung ; restless and unhappy when
remembering Zion. They were as travellers lost, exiles

288

THE PRAISES OF THE LORD.

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in reproach and sorrow. Sick without the hope of
healing. Wrecked mariners, yet preserved. What
vast and oppressive changes, since a flourishing people
assembled in their own land. What ecstacy when God
resided among them, and dwelt in the temple at Jeru-
salem. The rulers and the people were called to join
in sacred festivities ; the honored memorials of won-
ders wrought by Omnipotence, as at the Passover or
Pentecost.

So we to-day can unite with music and speech,
having our hearts attuned to hallowed lays, to cele-
brate the praises of the Lord, who descended from
heaven to deliver our souls, and now appears in His
Church to bless her. As wants prompt men to pray, a
revealed view of gracious ability, which declares Jesus
able and willing to save ; leads us to prepare our
hearts as a habitation for the God of Jacob. Then we
may join to celebrate a greater triumph, a spiritual
salvation, an eternal redemption, in " the sanctuary."

How delightful when that people restored, again
assemble to dedicate the second Temple. The. great
joy of that event was intensified by offering twelve
goats for a sin ottering for all Israel, " one for each
tribe, a decisive proof that the returned children of
the captivity regarded themselves as the represen-
tatives of all Israel," He who rescued the seed of
Abraham so often, designs that we may be delivered
from all our ghostly enemies, and made like Him, by
receiving His grace to purify the heait. This is the
work of His power, by the laws of redemption, to
reproduce " the lost image," and cleanse the soul from
corruption. The Creator makes earth verdant and
fruitful to yield us nutriment for life ; He also provides
for the spirit's wants. In the intellectual and moral
world " He is King " Supreme. By greatness that

THE PRAISES OF THE LORD.

281)

reiiicvep obstacles, souls are saved, and He moves upon
the minds of men. It is therefore fitting that angels,
elders and worshippers, should join to praise the name
of the Lord, who is " worthy to receive glory, and
honour and power.'* The Church of God is a necessity
— and her edifices are loved and honoured. Outward
observances are valuable even when no spiritual bene-
fit results. Piety and virtue are the strength and glory
of a nation, or a people. In maintaining and diffusing
revealed religion — always the basis of Jewish pros-
perity, as it is of all true greatness and excellence —
God gives prominence to chosen agents.

By direction Moses built a tabernacle for the Divine
glory. Here the Shechinah appeared and rested in
Shiloh. At the capture of the ark the glory departed.
When recovered, David erected a tent on Mount Zion,
with religious exultation. The Temple of which God
was artificer followed. The nation in her best days
united her prosperity, wealth and art to construct it.
Solomon, king and priest, dedicated to God, this gor-
geous, magnificent structure, for sacred uses as an
example ; but not for a select people. Its design is
stated — " A Jiouse of prayer for all }>eople."

At this opening by royalty, embellished with piety,
the symbol of the presence of the personal Jehovah
filled the house, assuring all that HE had chosen it, to
dwell there. This occurred abo'it five hundred years
after the Exodus, and stood about tive hundred years
the glory of Jerusalem — the joy of the whole earth.
Why was this costly, glorious temple, built by God's
direction with such singular care and skill, destroyed ?
Was it the penalty for guilt, a certain consequence,
the result of the sin of backsliding and transgression ?
If so, all men should learn " that true life consists in
the discharge of duty from religious motives." Let no

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THE PRAISES OF THE LORD.

man substitute a religious philosopher for a spiritual
believer.

After the captivity of seventy years in Babylon, the
€>:iles returned in colonies by appointment. Zerubba-
bel, Nehemiah, and Ezra were chief leaders. The first
colony set up the " great altar," where adoring thou-
sands often worshipped in Solomon's temple. Jehovah
accepts their sacrifices, and renews His covenant with
them. In religious order thus restored, they beheld
the germ of the future nation and Church. In two
years they laid the foundation of the » econd temple,
and commenced to build. " The servants of the God
of heaven and earth," by His direction, the teaching of
the prophets, the labour of the elders, and the favour
of the kings, united to erect the latter house. How
wonderful that Cyrus should allow the captives to
return to Jerusalem, and rebuild their city and temple;
but he also sent them laden with good things, and
under a most favourable decree. It provided that the
expenses of the edifice should be paid from the royal
treasury ; but this was not done. The people contri-
buted liberally of their own substance. " The riches
and labour of the Gentiles did much, a type of their
calling." Samaritan opposition, and other obstructions
that delayed the work for twenty years were all over-
come, and the faithful triumphed in complete success
in the reign of Darius — twent3'-one years from the
decree of Cyrus, and the commencement of the build-
ing (B. C. 515).

Jacob's Bethel, Moses' Tabernacle, and Solomon's
Temple, had each accomplished its design. The pre-
dicted " glory of this latter house," led Israel, priests,
levites, singers and people to dedicate it with delight.
The worshippeis 'purified together as one man in
pious acts agi'ee" to perpetuate devotion therein.

THE r RAISES OF THE LORD.

991

Although the Ark, the Mercy-seat, the tables of the
law, the pot of manna, holy fire, ^Trim and Thummim,
and the Shechinah, were all lost, never to adorn this
temple, they resumed Divine worship, as revealed after
the ordinance of David, and kept the Passover, obser-
ving the seven days of the unleavened bread.

The wisest and richest king, in a time of profound
peace and greatest opulence, built the former temple.
This one is by the returned captives now released, in
the face of the most formidable, and desperate opposi-
tion. "They had to deal, not with malignant adver-
saries, but with the just authorities of a settled govern-
ment."

The events by which God distinguishes His Church
from the rest of the world, in leading men to serve,
love and praise the Lord, recalls the happiness of earlier
days when joyful worshippers came thrice in the year,
to appear before God in Zion. Such celebrities " never
leave God's work undone for want of a place in which
to do it." Long encouraged, waiting in faith, they are
now animated by the fulfilment of the promise, " I
am returned unto Zion, and will dwell in the midst of
Jerusalem : Behold I will save my people from the
east country, and from the west, and I will bring
them, and they shall dwell with me." Such successes,
as fulfilment of prophecy and promise enable saints
to sing : —

" Happy is he that hath the Grod of Jacob for hiu help : ■ u ,
Wnose hope is in Jehovah his God."

The inspiration of the text, with its poet author, in
those surroundings, furnishes this thrilling fervent
exhortation to praise God in His temple. Other in-
spired odes crowd the memory and ask for utteiaTice :
" Lord I have loved the habitation of thy house. One

2U2

THE V RAISES OF THE LORD.

lll^'^' ifl

thinp^ have I desired of the Lord, that will I seek
after, that T may dwell in the house of the Lord all the
days of my life." " Praise ye the Lord." It is right
as an act of devotion by which we confess and admire,
in a becoming manner, His attributes — acknowledge
His perfections, works and benefits. For His glorious
acts of every kind, that regard us or others, and for
His excellencies, let Him be praised : " His works
praise Him." It is agreeable : " Praise is comely for
the upright." Let no creature offend the Maker with
faint praise. " Praise Him, all ye the seed of Jacob ;
and of Israel." " All the people " — as did Noah, Abra-
ham, Moses, David, Daniel, the Apostles and dis-
ciples — are to praise Him. This reasonable service
is due, because it is written : whoso ofFereth praise
glorifieth Me. Men should " praise the Lord with sing-
ing. So will we sing and praise Thy power." " Let
us offer the sacrifice of praise continually, that is the
fruit of our lips. I will praise the Lord at all times.
My mouth shall speak of thy praise all the day long."
Thus ancient worshippers expressed their estimation
of God the Lord.

This grandest theme gives greatest pleasure to God's
servants in " the courts of the house of our God." He
comes to us with rich sufficient grace : let us meet
Him with ardent praise. He reveals the glorious Gos-
pel ; let us prize its worth, by attending to it, by
accepting its gracious provisions. In it we may learn
the value of souls, their need of grace, the blessedness
of religion and the misery of being without it. For this
sacred treasure, offered to all, given to believers, be-
stowed freely, renewing and saving the soul ; let us
ofter grateful praise. Hear the saints of olden times
— Bless the Lord, O my soul : and all that is within
me bless Eiis holy name. O Lord I will praise Thee.

THE PKAiasa OF THE LORD.

298

Praise the Lonl, inoclaim his name. How genuine.
Salvation prepared and given by the divine favour,
designed to make us godly, wise and holy ; impart-
ing peace, love and power over sin ; cancelling guilt,
treeing from condemnation ; reconciling us to God, and
fitting us for heaven ; demands a loving heart, an «tj)en
mouth, and a liberal hand to show forth the praises
of the Saviour and Lord. A plentiful (^tiusion of saving
grace, to convert, purify and establish the soul in
pei-fect love, makes a holy life easy and delightful. It
is proper to set forth our interest in so good a God,
and thereby incite others to serve so honouraljle a
Master. This is a worthy life-work : " As long as I
live, I will praise thee." God always renews the exer-
cise of mercy under the warm and genial act of praise,
in which all creation unites. Praise God for his elec-
ting love, declared in the text : the Lord hath chosen
Jacob unto himself, and Israel for his peculiar trea-
sure. It is also written : " The Lord had a delight in thy
fathers, and He chose their seed after them" — '* I know
whom I have chosen " — " out of the world " — chosen
you to salvation through sanctitication of the Spirit
and belief of the truth." What blessedness in this
new rehition : " When a man's ways please the Lord,
He maketh even his enemies to be at peace with him."
How disinterested the choice en God's part ! His glory
and happiness perfect — goodness abused, justice injured,
holiness insulted. Man is ruined by sin. Going to the
grave, the f)it, doomed to it. God in Christ interposed,
deciding without passion, interest or prejudice ; the ver-
dict is right. Jesus took our nature, obeyed the law —
died for us, ransjoniing us by His mercy and merit — His
own precious blood, life and intercession, paying the ran-
som price. Let us accept such grace, with purest, highest,
perpetual praise. This declared electing love is sin-

294

TflE PRATSES OF THE LORD.

W^'

cere: " As my father loved me." It is aneiont, coiiHtant
and honourable — a heritage, a memorial of glory and
power. " Enter into his gates with thanksgiving, and
into his courts with praise." On this important theme
the sai» tly John Fletcher says : " In the smiling [)lains
of primitive Christianity, you have God's election
without Calvin's reprobation. Here Christ chooses
the Jews without neglecting the Gentiles, and elects
Peter, James, and John to the enjoyment of peculiar
privileges, without reprobating Matthew, Thomas and
Simon. Here nobody is damned for not doing impos-
sibilities, or for doing what he could not possibly help.
Here all that are saved enjoy rewards through the
merits of Christ, according to the degrees of evangeli-
cal obedience which the Lord enables, not forces, them
to perform. Here free wrath never appeared. Our
damnation is of ourselves when * we neglect so great
salvation ' by obstinately refusing to ' work it out
with tear and trembling.' " But this is not all : here
free grace does not rejoice over stocks, but over men
who gladly confess that their salvation is all of God,
who, for Christ's sake, rectifies their free agency, helps
their infirmities, and " works in them to will and to do
His good pleasure." Elect Christians flourish in the
courts of our God : They shall still bring forth fruit in
old age. In Luke ii. 36, there is a refreshing example
recorded : " One Anna, a prophetess, of a great age,"
(perhaps 125 years) " who departed not from the temple,
but served God night and day, and gave thanks like-
wise unto the Lord." This elect lady, in consort with
the venerable Simeon, praising God for the incarnate
Saviour, was a fitting companion in holy exercises.
" Blessed is the man that heareth me, watching daily
at my gates." To worship with elevated motives in
this dispensation, we must honour God by public

THE mMi^Bs OF THE LORD.

296

praise, ill t\\K\ asHombly of the stiints. In such services
where men " hear the wonl of God and keep it," com-
munion d^li;,'lits the soul, and gives it the earnest of
endless felicity ; as the disciple who exclaimed " My
Lord and my God."

" Salvation to Thy Name
Eternal (i(mI, and co-oternal Lamb !'
In iMtwur, in glory, and in uttsence, One 1 "

" Praise the Lord ; for the Lord is good." The sen-
timent of infinite goodness is clearly proven, being
repeated in many forms, but not exhausted in Scrip-
ture. Divine goodness is love to all in action. Men,
though always slow to learn " the Lord is good to all,"
may see it in the cheering proriises of the Messiah's
coming — as the Desire of all nations— to honour the
Second Temple with his personal presence. That act
more than typifies, that the glorious spiritual temple,
under the guidance of our living Head " shall stand
forth on the heavenly Zion, an eternal monument of
the grace of God bestowed on sinful man." Frequent
and plain allusions to the work and mediation of the
incarnate Son of God, and the glory of the Gospel
Church are good. In descriptions of her beauty, sta-
bility, perpetuity and safety, there are forces to enliven
devotion and illume the mind. The great doctrines of
grace are exhibited in her trials, deliverances, and tri-
umphs. To which may be added the rich profound
lessons of experience to quicken the heart, and increase
our faith, in agreement with the teachings of the highest
and nobles purposes. The wonderful alchemy of the
grace of our good God changes tribulations into triumphs.
Inspiration affords glowing and exact delineations of
Jesus as the Christ of God, and of the momentous
affairs of His gracious kingdom. The Psalms especially ,
yield a literary and spiritual Eden, in which an old

29C

THE PHAISEi!^ OF THE LORD.

autlior (Icclares " was every ti-ee that was pleasant to
the sioht or good foi' food, and in the midst thereof tlie
tree of life." These sublime and sacred poems direct
our hearts to David's Lord, the King of Zion descend-

ing from His glory

-doing and suffering-

-then return-

ing in His ascension to His palace to celebrate the
victory. In the bright nurror of Scri{)ture truth, the
gilt of our good Lord, we behold the glory of the per-
son of the Only-begotten of the Father — His royalty
and priesthood. By this view we are drawn to the
Saviour, in the affections of the soul, the endearments
of connnunion, and the purposes of life. As the
decree of Cyrus, the workmen from Phoenicia, the
people and High Priest, co-operated to bring cedars
from Lebanon, and stones from afar, to erect a temple
at Jerusalem : so the Lord Jesus engages, by Gosj)el
agencies, to gather a multitude innumerable from the
Gentiles — saved by His grace — to build up a spiritual
house. He, by a sacrificial death, secures salvation for
men who die unto sin, live by faith, and follow Him.
The truth of God is a power that will press to destruc-
tion His enemies, as surely as it saves those who trust
in Him. Herein is furnished a grand summary of
revealed religion, doctrinal, practical and experimental,
with its aggressive designs and capabilities. His all-
sufticieney — as a boundless ocean — meets no want
which he cannot supply. He proffers to believers pre-
sent mercy, future grace, and eternal glory. The Gos-
pel brings peace everywhere, and prosperity in every
thing. A heart rich in love is happy, and niay have
etei'nal life, in the pleasant service of the good Lord.
" The Lord is great; our Lord is above all gods." He who
reigns in heaven's imperial palace — His throne the cher-
ubim, His dominion the universe — reveals Himself, allows
us to know Him. The great God who dried up the

THE PRAISES OF THE LORD.

297

vvatei's of Jordan as He did the Red Sea — " Tliat all
the people of the earth might know the hand of the
Lord, that it is mighty " — declares that He will indeed
dwell on the earth. " What God doeth shall be for-
ever." He says, " there I will meet with the children
of Israel, and they shall be sanctified by my glory " —
at the tabernacle. The Incarnate. God manifest in
the fiesh, said, " whoso hath seen Me hath seen the
Father." He dwells in believers and in His Church by
His Spirit. He sends the Comforter that He may abide
with lis forever, even the Spirit of Truth. He dwell-
eth with you and shall be in you. The whole Trinity
proclaims, " we will make our abode with him." This
is true blessedness. He shall reign in universal domi-
nion — the knowledge of God shall cover the earth. By
displays of great grace and power, the Saviour paid the
redemption price for a lost world, and exhibited the
grand scheme of human salvation, at Calvary, Olivet,
and Jerusalem. With majesty unparalleled, He comes
not to observe or inspect, but to dwell with men. In
infinite dignity, almighty merit and unbounded com-
passion, He dispenses the greatest blessing — f . full, and
free, and present salvation. It delivers from danger,
guilt and misery — regenerates, sanctifies and glori-
fies body and soul. It is pleasant to rehearse His
works of mei'cy, grace and judgment — in Egypt, the
wilderness, Canaan : Athens, Corinth, Patmos, Asia,
Europe, America. They unite to teach the love of His
heart, the power of His aim, the perfections of His
atonement, the prevalance of Christ's intercession, and
above all, the excellence of His own eternal character.
" Lord my God, Thou art very great." By His pre-
sence at Jerusalem on the day of Pentecost, the highest
civilization of the whole world is required to pay a
tribute at the altar of piety. " The Lord is king, and

Ifi '

298

THE PRAISES OF THE LORD.

He shall reign forever. Praise ye the Lord, God of
gods, Lord of lords, the God of heaven, the God of
Jacob — even thy God O Zion.'*

The great king '* our Lord " is a Rock, a Sun and
Shield ; His rule is equitable, pure and holy. He pro-
vides for His subjects, as a Father's gift, every good
grace, glory, light, life, salvation. " The Lord taketh
pleasure in His people," instructs them by His words,
heals, protects, and keeps in safety, giving angels
charge over them, He lays up an inheritance of glory,
honour, immortality, eternal life, and will come to
receive His own and welcome them to the mansions pre-
pared for their home. By His operation in the original
production of the materials, " all the primitive genera
of things receive their forms, qualities and laws." The
globe, planets, plants, animals and intelligent and spi-
ritual beings, lead us to conceive the most awful ideas
of His creative ability. " The voice of the Lord is full
of majesty. In His temple doth every one speak of His
glory." The eternity of God without beginning, end,
or succession, and the glorious unity of the God-head
in the Trinity of persons, with self -existing attributes
in relation to the universe and to the Church, entitle
Him to perfect praise. All things, past, present, and
future are known by the Lord. " To Him all truths
are but one idea, all places but one point, and all times
but one moment." The glory of the incorruptible God,
who is over all, blessed forever, exhibits in the Gospel
kingdom a gracious indication of His triumphant reign
over the Church, throughout all generations. The
risen Saviour, our Lord, having all power in heaven
and in earth, is worthy of all praise. Let His name
and praise be heard from all the servants of the Lord,
who stand in the house of the Lord. Let us pay our
vows, present our offerings, and celebrate His praise

TIIJ^J PRAISES OF THE LOUD.

2'M)

with the voice of gladness, and the spirit of thanks-
giving " in the courts of the house of our God."

Let all who know His name, worship and glorify with
praise the Almighty. That men may learn to know His
goodness, greatness, and love. " Praise ye the Lord,"
who can justify the penitent believer, the Sacrificer,
Mediator,and Saviour of souls, the Deliverer, Comforter,
and Keeper of His own, the Upholder of His saints,
and the builder of His Church, the satisfying Portion
of His people. Praise the Lord who will raise all the
dead, and judge the whole world.

" Then shall He sit upon the throne of His glory '•
and before Him shall be gathered all nations." " that
men would praise the Lord." Ameii.

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■ . . . i ' , ■ 1 1' ■" -

V*".

../

SALVATION BY GRACE.

By Rev. S. G. Stone, D.D.,

Editor of the Ciuiada Christian Advocate.

"Not by works of righteousness which we have don< , but according
to His mercy He saved us, by the washing of regeneratiin and renewing
of the Holy Ghost."— TlTUS lii. 5.

HE Gospel of the grace of God is a blessed
revelation of His metliod of salvation for
a lost and ruined world. It describes a
finished atonement for the sins of all men,
the benefits of which it ofiers to all who will receive it
on the simple condition of repentance toward God and
faith in our Lord Jesus Christ. The law was called
the ministration of death, not because it was not founded
in love, " for love is the fulfilling of the law," but be-
cause it declared principles of eternal righteousness
which man had violated, and made no provision for his
deliverance from the penalties which his rebellion had
brought upon him. It demanded love but could not
produce it ; it presented rules for a condition of being
in vital harmony with Goa ; but with which mankind
dead in trespasses and sins could not comply. The Gos-
pel is the ministration of life because it reveals Jesus
Christ, the Mediator between God and man, as having
" died the just for the unjust to bring us to God," He
having borne our sins in His own body on the tree, and
purchased to Himself the right to offer pardon, life, and
salvation to man. -

SALVATION BY GRACE.

301

Our sins on C/hrist were laid,

He bore the mighty load ;
Our ransom price was fully paid,

In groans, and tears, and blood.

The originating cause of our salvation, as set forth in
the text, is the Mercy of God. He snw man, whom He
had created in His own image, ruined by sin and help-
less, and hopeless in its bondage ; and in the fulness of
time manifested that wondrous system of redemption,
the advent of which was hailed by angel song as the
harbinger of universal brotherhood among men, and
the restoration of unity between God and His rebellious
offspring.

The interposition of Divine mercy in the employ-
ment of supernatural power for the recovery of hu-
manity, presupposes man's inability to save himself, and
upon this fact the whole economy of grace is based.

For four thousand years the world groaned beneath
its weight of guilt and corruption, but had found no
deliverance. Philosophers and sages, from time to
time, pro|)ounded systems for the enfranchisement of
the race, but being founded upon the assumption of
recuperative power in the moral qualities of the human
heart, they failed. They turned upon the vices of men
the deepest wells of cleansing which they could fathom,
but the corruption became deeper, and the darkness of
the moral understanding more profound. The arts and
sciences flourished, but instead of elevating society to a
higher place of moral purity, only refined its vices and
multiplied its oppressions. So completely had the
world's struggles ended in defeat, and so completely
does truth seem to have perished, that the cultured
governor of Judea curls his lip in scorn at the mere
intimation that it had any |)lace in the thoughts or
convictions of his age, and so entirely had men forgotten

302

SALTATION BY GRACE.

God, that the Saviour contemplating their wickedness
and spiritual ignorance in the very land which had
trembled at Jehovah's presence, cries out in the agony
of his soul, " O righteous Father the world hath not
known Thee." The language of the a 'ostle Paul in the
third chapter of Romans, quoted frorn the Psalms, and
applied to his own generation as dascriptive of the
moral condition of all unbelievers, both Jew and Gen-
tile, is a portraiture of the unregenate heart in all ages.
" Dead in trespasses and sins," is his description of the
world. Upon such a condition of moral apostacy, the
holiness of God could look with abhorrence only. Un-
justified rebellion can claim no rights from the sover-
eign it has defied. Corruption is and must always be
ofi'ensive to purity. Sin in its very nature is enmity
to God, and every heart which it pollutes is infected
with its hatred. It will not be denied that the moral
agencies of the present times have no inconsiderable
influence upon the manners and consciences of unbe-
lievers, but the same enmity — though it may be more
temperate — must ever dwell where sin is. It will also
be admitted, that among those making no profession of
experimental godliness, there are many who possess
social qualities which command admiration, and endear
them to all who know them, but like the young man
whose social virtues won the special approbation of
Christ, there is among them no exception to such a
measure of divergence from submission to the Divine
Government, as betrays a willingness to sacrifice their
Lord i. i all promise of the life to come, rather than
yield to His terms of acceptance. And does not a dispo-
sition to enter heaven by some other way than by the
door — repentance toward God and faith in the Lord
Jesus Christ — a disposition which, if it had the power,
would rob God of His sovereignty, and change the

SALVATION BY GRACE.

303

fundamental laws of His moral government — suffi-
ciently demonstrate their enmity to His rule.

If the portraiture which both sacred and profane
history give of the moral aspect of human society,
without God 'and Christ, were the result of indifference
to truth and righteousness, it would be a sufficiently
deplorable aspect, but mankind has not been indifferent.
In all ages, and among all nations and tribes of men,
some form of religion has proven the struggle against
the bondage of sin. The light of God's spirit, which
has never been completely extinguished, has given to
all men, even the most barbarous, some perception of
the difference between good and evil, and has borne
sufficient testimony against sin to awaken a conscious-
ness of guilt ; for deliverance from which all men have
had some remedy, but none have proved effective.
"The whole creation continued to gi'oan and travail
together in pain." The moral law written upon the
heart and conscience demands unqualified obedience,
and once violated cannot, though subsequent submis-
sion were rendered, relinquish its claims. Hence, ad-
mitting the law to be obligatory, and at tho same time
perfect, one sin unatoned for must be followed by con-
demnation. But this is not all. The stream cannot
rise above, and must be of the nature of the fountain,
therefore the corrupt heart can only produce sin. The
testimony of Scripture, and the experience of all men,
if confessed, is that " the carnal mind is enmity toward
God, is not subject to the law of God, neither, indeed,
can be." If then there be none who can truthfully say
they " have not sinned," and if there be no man who can
say " he hath no sin," how can deliverance come by the
merit of human works ? If a perfect obedience only
can meet the demands of the Divine law, there can be
no reasonable hope of salvation by works, to one who

turn

304

SALVATION BY GRACE.

has not lived without sin. Moreover, it is not sutHcient
that ho hath done no wrong. Tliere are positive as
well as negative duties imposed by the law. If its
condemnation rest upon the man who has done what
it commanded him not to do, equal condemnation fol-
lows the neglect of the positive duties it enjoins.
Upon this point the concluding verses of the twenty-
fifth chapter of the Gospel by Matthew are sufficiently
clear, and furthermore it is distinctly affirmed that
final condemnation follows a refusal or neglect of the
gracious overtures of the Saviour. Hence, whether we
consider the prohibitions or requirements of the law,
every mouth is stopped. " For all have sinned and
come short of the glory of God." Therefore it is added,
'* By the deeds of the law shall no fiesh be justified in
His sight." Surveying the helplessness of humanity
in its depravity and slavery, an<i the rigorous demands
of eternal righteousness, the Apostle uttered the de-
spairing wail of Jew and Gentile, when he cried out, as
though oppressed by an eternity of anguish, " Oh,
wretched man that I am, who shall deliver me from the
bod3'' of this death ? " Thanks be to the infinite mercy of
God, He was able to send back over all the misery,
despair and death of a world in condemnation, an
answer of hope : I thank God through Jesus Christ
our Lord.

What man could not accomplish for himself the
mercy of God thus provided for him. If infinite holi-
ness could not make allowance for sin, infinite love
could and did compassionate the sinner. If infinite jus-
tice must impartially administer law, not enacted by
the will of Omnipotence, simply because it was His
will, but declarative of eternal principles of righteous-
ness, and if a perfectly just law as such can make no
provision for the pardon of sin, infinite love can and

SA L VA TION BY OKA CE.

305

does pity the culprit convicted and condemned, and
therefore, in the fulfihnent of His eternal purpose of
mercy, God's love found a ransom in His own Son, who
loved us and gave Himself for us. Here is the
fountain head from which spring the glorious pro-
visions of the Gos})el. " God so loved the world
that he gave His only begotten Son that whosoever
believeth in Him might not perish, but have everlast-
ing life." He who in the beginning became our surety
oft'ered Himself without spot or blemish as an atone-
ment for our sins. He became our ransom, and laid
down His life for us. He took the handwriting which
was against us and nailed it to the tree upon which
He paid our debt to the uttermost farthing. We confess
tiiO mystery involved in the sacrifice of the innocent
for the guilty ; we bow with profound reverence over
this mysterious abyss of love which angel eyes cannot
fathom ; but while we do this we rejoice in the glorious
assurance that He hath purchased unto Himself as an
inheritance our fallen race, and that He hath the
prerogative to give unto all who believe in His
name " power to become the sons of God, " How vast
is such mercy as this ; vainly we traverse human his-
tory for its parallel The bes' that humanity can do
is to ':^crifice itself on the altar o.'^ friendship ; but God
commendeth His love towards us in that while we were
yet sinners Christ died for us. In vain we attempt to
explore the illimitable resources of such mercy, but on,
beyond all bounds, which ever way we turn our flight,
it beams in such effulgence as passe th knowledge. It is
the glory of God. Let us stand beneath the cross upon
which its Offering hangs a bleeding sacrifice for the sins
of the world, and while the heavens grow black in
astonishment and the earth burst its trembling bosom
as He breaks His heart for men who mock His sutier-

306

SALVATION BY GRACE.

I'i

\ "

!i™1

ill )'

ings and stain His thirety lips with gall, let us realize
that He has power to come down from the cross but
does not ; that He has authority to command the at-
tendance of more than twelve legions of angels to His
defence, but does not employ it ; that He has power
with a breath to sweep away the whole race of mur-
derers and to create anew the world and inhabitants
for it, yet, instead, His unfailing mercy holds Him to the
cross, and with His expiring groan He prays for His
enemies ; and then, if we can, let us tell liow much
He loved. If human hearts are not subdued, if they
open not wide to admit Him when contemplating Him
in the supreme hour of His agony and yet of His di-
vinest glory, if a sympathy for human need which
bore Him on through poverty and desertion, insult and
suffcring,and finally culminated in such a violent death,
and gave Him an experience which brings Him into
companionship with all human suffering, and assures
every troubled soul that He can and will deliver or sus-
tain, win Him not the allegiance of the heart, then are
its fountains sealed to all good and all hope ; and yet
all this is " according to His mercy." " According to
His mercy." How we dishonour the ever blessed God
when we imagine Him to take pleasure in human suf-
fering or to be so indisposed to pardon that it is only
by an agony of pleading that we can move His heart
to tenderness. It is only sin that God hates ; toward
the sinner He is ever moved with compassion. It is not
because Christ came that the Father loves us, but be-
cause He loved us He gave His son. Do we forget that
love is His essence ? — that love dwells in Him, not as a
passion, but as a pure and holy principle ; that it bap-
tizes all His attributes, and determines all His purposes.
It brings Him near to every troubled soul with His
omnipotent helpfulness, and no wail of suffering hath

SALVATION BY QHACE

307

ever risen from the lip.s of man, no tears of anguish
have ever fallen from human eyes, no sigh of grief hath
ever heaved the human breast, that touched not the
Divine heart. If we would know the Fatherhood of
God we must study the life of Christ, who manifested
Him in the flesh, and, as we behold His compassion on
the fainting multitudes whom the disciples would have
sent away ftisting. His teai-s as He stood by the gi-ave
of Lazarus with the bereaved orphan sisters, and His
sympathy for the distressed and sorrowing who were
the subjects of His merciful ministrations, and then
follow on until on the Mount of Ascension we hear Him
breathe His benediction upon a world that had denied
Him shelter in His birth, and with fiencHsh malice had
pursued Him to the death, and had done its best and
worst to curse even His memory ; let us learn that His
tender mercies are over all His works, and that from
His feet no broken and contrite heart will ever be
turned away. It would be a great error to suppose
that the ministry and sacrifice of Christ marked an
epoch in the operations of God's love, or that it exhaust-
ed its fulness so that the fountain can no longer flow
as freely and as graciously. Let us remember that
Christ is the Lamb slain from the foundation of the
world, that throughout all the ages of darkness and
apostacy which intervened between Eden and Calvary,
the purposes of Divine love never faltered, and that
now at the right hand of the Father He is to every
penitent and believing sinner the Lamb newly slain.
The life and sufferings of Christ were remarkable mani-
festations of the Divine love and mercy, but remark-
able only as manifestations. He saved us " According
to His mercy," which is ever the same, hence the love of
Calvary knew no depth of sympathy, no forgivingness,
no forbearance, no pity which does not now dwell in the

308

SALVATION HY GRACE

< 1.

heart of our bloHstMl MtMliator. But tho ofterint^ of a hho-
rifice and thn proclamation of tlie reniedial plan of sal-
vation, though opening the dooi-H of mercy, do not of
themselves save men. Man is not <mly guilty, he is
polluted, and Jesus ( lirist came into the world to save
sinners, not in, but from their sins, to place ujan as a
sinner in a new and hopeful relation to Divine Justice
and holiness. He has not instituted a system of salvation,
of power, founded on prerogative, for if salvation could
have been accomplished thus He needed not to die, and
moreover, if salvation by prerogative had been possible,
the death on the cross would be more like a tragedy
than an atonement Whatever comfort those who in-
dulge a hope of such a salvation may find in the specu-
lation, there is certainly no intimation in the word of
God that He ever has, or ever will save by such means.
It is not such a salvation which my text declares, but
a salvation provided by, or according to the mercy of
God and applied by the Holy Ghost. Saved, accord-
ing to His mercy " by the washing of regeneration and
the renewing of the Holy Ghost." " Marvel not," said
Christ to Nicodemus, "that I said unto thee ye must
be born again." Sin did more for man than to involve
him in guilt — it corrupted and slew him. Morally he
became a lost being. Not Jibout to be, not in danger
of being, but already, and in so far as his own power
of recovery was concerned, irretrievably lost. This is
his condition as declared by the Holy Scriptures and
as such the Son of Man came to seek and to save him,
by stretching between him and eternal loss a bleeding
hand which he might grasp and live. This doctrine
of loss, it is true, is not agreeable to human pride.
Few men, if any, are unwilling to admit some moral
taint, some inward bias towards evil, some corruption
of the affections, but to be told that **in the Hesh

SALVATION BY GRACE.

309

flwelli'tli no good thing." Ih too humiliating to human
pride. Yet tliis is the doctrine of the Gospel and there-
fore an essential principle in Christian ethics, and there
can he no evangelical faith in the Lord Jesus without
its recognition. Human loss, if it had not involved
the loss of all spiritual life, would be a much less seri-
ous fact than it is as it would involve less serious con-
sequences, for the loss of spiritual life implies the loss
of tliMt distinctive (piality which constituted the image
of God, and which being forfeited carried with it the
loss of all good. The crime of treason, unlike any other,
attaints estates, as well as persons, and imperils both
lord and heritage. Man's fall was ruinous, because it
began at the very centre of his V>eing. He failed in
the loyalty of his love when he suspected the goodness
of his Creator and the wisdom and justice of the pro-
hibition under which He had placed him, and iove fail-
ing, its twin sister, trust, perished with it. Disobe-
dience was a step further on. The breach had already
been made. The plucking and eating of the forbidden
fruit was its development. All that followed — the loss
of Eden, and the heritage of sorrow, disease and death
— were necessary conse(|uences of the spiritual change
which the transgression involved. Corruption fol-
lowed death as its fountain and overspread both home
and inhabitant, for when —

" Forth reaching to the fruit, Eve plucked and ate ;
Earth felt the wound, and Nature from her seat,
Sighioi' through all her works, gave signs of woe
; That all was lost."

The restoration of man can therefore be accomplished in
no other way than by the regeneration of his moral na-
ture, and in no other way can his lost heritage be recov-
ered. The corrupt heart, the fountain of evil thoughts
and evil deeds must be renewed or salvation is irapossi-

310

SALVATION BY QRAGE.

m. |:

ble. Nature teaches us that no healing is from without.
The wounded surface cannot be healed by the applica-
tion of salves or ointments. They may serve a useful
purpose by excluding unfavourable external conditions
but the healing forces are within. The heart, the foun-
tain of physical life hears the appeal for help, and
instantly along the mysterious highways which thread
the entire physical structure, sends out her builders
to repair the injury. So repentance of wrong and
prayer and charitable deeds, and ordinances may
and will do much to place the soul in conditions more
favourable to the reception of the Lord Jesus as the
Saviour of sinners, but if He be not admitted to
His rightful throne in the heart, if the soul open
not to His abiding presence all these shail become
in us but sounding brass or tinkling cymbal. It
is such a transformation that is wrought in the soul
by the regenerating and renewing power of the Holy
Ghost, not the mere forgiveness of sin, which in itself
is a judicial act, and does not affect; the moral nature,
but simply places the sinner in a new relation to Divine
Justice, nor the removal by pardon of the penalty
atta ched to transgression ; for mere pardon, unless the
conr.cience be dead, cannot give peace to the mind
whici: is conscious of its guilt and that punishment
has beon escaped only through the interposiiion of
mercy ; but the beginning of a new life bogott<ni, " not
of blood, nor of the will of the flesh, nor of \,h\H vi'l
of man, but of God." This new life springing up
within the soul, being begotten of, and drawing its
nourishment from the eternal spirit, is essentially a
new creation, constituting, in all that pertains to the
spiritual nature, a. new man. "Old things have passed
away and all things have become new." The e.imity
of the carnal mind js sla,in, the old man with his deeds

SALVATION BY GRACE.

311

is "put off," and the soul restored to its allegiance to
God, and to fellowship with Him tinds in Him its true
portion. The current of its affections is turned away
from self and things earthly and sensual, and flowing
out toward God and all good, it enters upon a new ex-
istence of peace and "joy " which is "' unspeakable and
full of glory." That such is the nature of regenera-
tion the Scriptures plainly teach. That such are its
effects upon those who are its subjects the history of
Christianity fully demonstrates. The mystery in-
volved in this doctrine is no argument against it. Life
in any form is mysterious, and except in its effects,
inexplicable. What it is, philosophers and scientists
have attempted to define, but the terms they employ
signify nothing more than certain signs which dis-
tinguish its presence. It does not appear in the
catalogue of Creation, is no finite substance which the
laboratory can analyze or resolve into simpler form,
Life hides itself in God with all those secrects which
He only can explain. The mystery of this new birth
was admitted by the Great Teacher who announced its
possibility and necessity, and who disarmed the ques-
tionings of scepticism by an illustration which all may
comprehend, " The wind bloweth where it listeth and
thou hearest the sound thereof." In its fury it lashes
the ocean into foam and bends to earth the forest
monarch of a century; it drives the clouds like winged
chariots through space and bears the tempest on its
bosom ; or, gentle as the breath of a mother over Rer
sleeping babe, it quivers among forest leaves; we feel
it kissing brow and cheek, and inhale the perfume of
rose and violet wdth which it freights its wings, but
cannot tell whence it cometh or whither it goeth. So
is every one that is born of the spirit. Weighted
down with the helplessness of sin, conscience-stricken

II ^

312

SALVATION BY GRACE.

', >i

and defiled, and dismayed at the hopelessness of his
condition when contemplated in the presence of a holy
law, in penitential sorrow the sinner prostrates himself
before the cross, " faith lends its realizing light," the
promises appear, the Spirit's intercessions move within
him, he ventures all on Christ and cries

" Just as I am without one plea,
But that Thy blood was shed for me ;
And that Thou bid'st me come to Thee,
Oh Lamb of God I come."

The golden link which binds his helpless soul to Jesus'
all atoning merit, and the omnipotence of Divine Grace
is fixed,and over the moral ruin which sin had wrought
within him, as over the valley of dry bones from
which sprang an army of living men, the Spirit
breathes His living flame of love, and he who was dead
in trespasses and sins is quickened into life. But how
this miracle of grace is accomplished the believer can-
not tell. He knows, however, by a conscious expe-
rience that a great moral change has been wrought
in his soul, that love and peace and joy have taken
the place of a tormenting fear and by these fruits of
the spirit is assured that he is born of God, and he
knows this as certainly as the blind man whose eyes
Jesus opened knew tha^^ whereas he was once blind
he then saw, and he knows it by as indubitable evi-
dences.

It is thus that by the mercy of God and through
the energy of the Holy Spirit we are saved, for to be
saved from sin is to be saved from its consequences.

Firstly : — From condemnation. " There is therefore
now no condemnation to them which are in Christ Jesus
who walk not after the flesh but after the Spirit, for
the law of the Spirit of Life in Christ Jesus hath
made me free from the law of sin and death," v -

SALVATION BY GRACE.

313

Secondly : — From the fear of death, there is a na-
tural shrinking from the physical sufferings which are
supposed to be inseparable from the dissolution of the
body, which make it an object of dread, yet when the
hour of trial comes from this as well as the fear of
that something after death, which gives it sting, the
believer is delivered. Death is to him a vanquished
enemy.

*' No tyrant now but servant, whose chief task

Is to unbind
The chains by which the children of the king

Are here confined.
For since Christ's body rose from out the tomb

And sought the skies,
To the whole race of man now joined to Him,

Like Him must rise.
Oh ! false, ungrateful words, to call the grave

Man's long last home !
'Tis but a lodging held from week to week

Till Christ shall come.
It is a store, of which f Christ keeps the key,

Where in each cell
Are laid in hope the vestments of the souls

He loves so well.
And when He comes upon His marriage morn,

In light arrayed.
He will invest His own in the same forms

All glorious made."

Finally : — It is to be saved from the fear of Hell.

This is the fear that hath torment, a fear which is
begotten by a consciousness of guilt in the eyes of a
holy God and of moral unfitness to appear before His
judgment bar. It is Sin which makes Hell what it is,
and it is this fact which casts upon the condition of
the finally impenitent a conviction of absolute hope-
lessness. If it could be conceived that guilt-suffering,
the penalty of its own crimes, could atone for them,
and that in such suffering there could be found a puri-
fying element by which sin itself, of which transgres-
sion is the fruit, could be uprooted and destroyed, there

U'<

314

SALVATION BY GRACE.

might be some ground of encouragement to a hope
that at some time in the future of the perdition of a
lost soul escape would be possible, but there is no rea-
sonable ground for such a speculation, neither in God's
Word, nor in the nature of things. But he that is born
of God, he upon whose soul the Holy Ghost hath exer-
cised His regenerating and sanctifying power hath in
him that perfect love which casteth out fear, " for ye
have not received the spirit of bondage again to fear,
but ye have received the spirit of adoption whereby
we cry, 'Abba, Father.' " To the child of God heaven
is assured by the fitness of his own character. There
is no other possible destiny for one who bears the
Divine image. His safety, his inward peace and final
triumph are not questions of place or circumstance.
Persecution may deprive him of liberty, may destroy
his property and torture his person. Slander may
cover his reputation with reproach, and Satan may
pursue him as he did his Master with all the malice of
which he is capable, but his character they cannot
touch. There is a peculiar significance in the follow-
ing words spoken by our Lord : " No man hath ascended
up to heaven but he that came down from heaven,
even the Son of man, which is in heaven." What is
the meaning of the closing sentence of this quotation,
if not that heaven instead of being that distant, cold
intangible sphere which some suppose it, was in him,
and he in heave^ i-nd that such is the blessed state of
all who are truly born of God and made children of
the kingdom ; not that the fulness of that final mani-
festation of the sons of God of which the Scriptures
speak is experienced, but that the earnest of the inher-
itance is ours, even while we are yet in the Church
militant. We are not yet admitted within the sacred
walls of the Celestial City, but as we draw nigh unto

\:'-\-

SALVATION BY GRACE.

315

them we pluck the precious fruits which cluster on the
overhanging branches. This assurance is confirmed by
the exceeding gi-eat and precious promises of the
Scriptures. To the believer they pledge eternal life, a
place at the right hand of the Father, eternal exemp-
tion from all sorrow, and eternal possession of all good.
" Behold, the Tabernacle of God is with men, and he
will dwell with them, and they shall be his people,
and God himself shall be wnth them and be their God!
And God shall wipe away all tears from their eyes ;
and there shall be no more death, neither sorrow nor
crying, neither shall there be any more pain : for the
former things are passed away."

^11 !

IJSTDEX.

SERMON I.
The CHURgH of God.
1 Tim. iii., 14, 15 Bishop Carman, D.D.

PAOB.
1

, • SERMON II.

Strength through Faith.
Hebrews xi., 34 Rev. J. R. Jaques, D.D., Ph. D.

SERMON III.
The Wealth op True Believers.
1 Cor. ii., 9-12 Rev. Wm. Barnett

Rev. i., 13

SERMON IV.
The Later Prophet.

.Re J. C. S. Eastman. . .

1 John i., 9.

SERMON V.
The Confession of Sin.
. . .Elijah IF. Pilcher, M.A., D.D.

SERMON VI.

^ -^-^ Self Examination.
2 Cor. xiii., 5 Rev. Wm. Blair, B.A.

109

318

IND

SER V^ii.

Genuine Chumch Prosperity.
Acts ix., M /{p^. j^^^^ ^ Campbell . .

PKOK.

119

SERMON VIII.
Calvary.
Luke xxiii., :W jier, Geo. AIM

135

ITim. iv.,8

SERMON IX.

The Profit ok Godliness.
■ ...Rev. W. H. Graham

149

John XV., 4.

SERMON X.
Abiding in Christ.
.Jiev. R. E. Lund...

158

SERMON XI.
Davii/s Choice. '
2 Samuel xxiv., 14 Rev. /. B. Aylsworth, M.A., LL.D., P.E. 165

SERMON XII.
Sinners Admonished.
'^^''' ^^•' 16 lUv. A. T. Ferguson

183

SERMON XIII.

The Gospel Ministry.

2 Tim. ii., 15 Rev. Thomas Webster, D.D lyo

SERMON XIV. -' '''':::i:-S'i':-i ■:;",.;?

Paul's Experience and Prospects.
Phil, iii.,1.3,14 Rev. GeorgeMiller 205

INDEX.

319

SERMON XV.
Certainty in Christ and Chrihtianity.
Revelation v., 12. Rcr. S. Card

PAOK.

218

Proverbs xi., 30.

SERMON XVI.
Winning Souls.
.Jtev. A. D. Traveller, P.M.

Ps. xxiii.,4

SERMON XVIII.
Divine Companionship.
. . Rev. Wm. Service

Paul, Job.

SERMON XIX.
Man and the Daysman.
. . Rev. E. I. Badgley, B.D., LL.D.

229

SERMON XVII.

The Necessity and Sufficiency of the Atonement.

Tim. 1., 15 Rev. E. Lounsbury 240

250

266

SERMON XX.
The Praises of the Lord.
Ps. cxxxv. 1-5 Rev. James Gardiner, P.E.

287

Titus iii., 5.

SERMON XXI.

Salvation by Grace.

, .Rev. G. S. Stone, D.D.

300