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'V.^' ■ ' .^ ' '■' '' ~-' ■! .'" ■■ ■'.■■ -y ) ■ ■■ " ■ . /''■"*■ ■'.;■•' •■■, ^'' ■. >' ■ . - MiaidCOPV tBOUITION TI$T CHART ' ^ (ANSI ond ISO TEST CHART No. 2) • 1.0 1.1 1^ |2^ iM 12.0 |25 IK lit u. f^muu 1.25 111 U 1.6 d /1PF=>UED INVOE Inc 16S3 east Moid Street , Rochester. New York 14609 USA (716) 482 ^ 0300 -Phone (71«) 288 - 5989 - fox •■ m v-r ► ■ .1 viY, >,!-/■.•- NCI-;;' •■'" '>. .i.aii.Lii r I f ■; H tnfy .fua' f'l-'-i T n .\. ■Ti:> ^ .V;:.- ■ ■:■>■-: ■■ ^wj'ftcM'' ■J _ ■ ■ ■-m p ^^^f P^p*^ I.- .'. 4»'^r;!lp(f^^ ^~ t....'^ 7 ./■ ^,..<'- /■ .-.^ /:. > ■■ '.■> I V ■ .4- la X #*■ i( MY MESSAGE." / BEING EXTRACTS FROM THE PULI'IT AND IM-^TfORM • , ADDRESSES OF THE LATE : / ( REV. A. M. PHILLIPS, B.D. •^' >' COMPILED BY HIS SISTER (Nttti* Phmip$W«M) %h an Introduction by Hep. Chancellor Burwash^ S.T.D. -h V TORONTO: WllAJLA^M BRIGGS Wesley Boixdincs. Montreal: C. W. COATES. Halifax: S. P. HUESTIS. ^.. -1897. , ■ . ■ AftOHTVtS F'S4 i It) 5n /ftemortem. TMI LATI RCV. A. M. PHILLIP!*. 1.0 The prophet sleeps, his labor* o'er, Gone up to rest 'at noontWe of his power; His battles won, the stbrm and conflict past, His soul has gained Its crowning peace at last. But truth ride* on, its radiant car. Resigns too soon, the hero of the war. Btrt others mount, and hurl the battle brand, So l^ly borne In this true wairlor>s hand. ^ ^d not In vain, for trutW fair light Shall gild anon, the gPoomyyome of nJght ; And sin and death and tears^ sorrow cease. For lo! the coming of the Prlnc^of Peace. ToKONTo. FEB 1 7 G66 -j4/^ett D. Watson. I I ] \\ i^ Umr: n Af^ci <->« TO MY MOTHER .: WHOSE STRICKEN HEART MOURNS THE LOSS OF *. ' - ■ . 1*. A TENDERLY AFFECTIONATE SON * T THESE Memorials are INSCRIBED. >. IVatson. • ■ r^' ■ '. ■ # .,". ■ ■ ■ ^-..: ■;;..- j-M- .*■ ' ■ . ' > ■ ■"^'«-''-^' ■:..■:•■-■>'■ ^ ■■■■r/v;; :' ■' ■ ' : '-.. ■ '. ■ S-«!-\.-' .•\":'. ' , ':=--».;-=*::'^^--^-" — - ^-:«r^---- ■ - ,. ''■'."'" ■ -''■■"■■, '.-..r'S !\-'' :' '■■ - -': . ■: , -^JiMrnkf- di - 1- it' • "51 -p ^: INTRODUGTION. .'.r| ■■M ■Vi The subject of thes^ brief memorials was a man of rare spiritual gifts. The foundation of these fe^y in ^^^ d^Pj-K and intense earnestness of his moj?al Jfts^ure. This made bina prominently a seeker after truthi never hesitated to break through the jjcvist of old forms,^ wliich sometimes conceded as well as contained the truth, that he might bring to ij:ght the hiddfiii kernel as a living possession of the preset age. Th^same spirit gave all his studies a practicalidirection. /iHis versatile mind was constantly devising spine new^^^^cy by which ttuth might reach the hearts aqcl lives of men, arid especially the young. So pressing was thii^impulse to make all truth tell in saving men,/ that. he had no time to construct a system or to harmomze his first grasp of some great truth m r • :• ti K" ■•/^f vi INtRODUCTiaK. with the old forme under which men had held it. What he has left U8 are these golden grains, often tbrowii out in beautifully terse epigrammatic form, and a few of these are here gathered for use of the many young friends whose spiritual life he has helped. VrOTORIA COLJ-ROR. NATHANIEL BUR WASH ■■\ :^ BIOGRAPHICAL SKETCH. f- "' One who loved his fellow-men." Alfrep MooRB Phillies, the eldest son of John^and Sarah Phillipa, was born in Prince Edward County, Ontario, in 1847, and reared in Murray, Northumberland County. He waa of U. E. Loyalist deacent. At the age of BixtftenAJf red left the farm homestead to start in life aa a teacher ; at the same time he began to work for Prohibition by organizing a temperance society at Wooler, He was converted at twenty in the camp- ground near Trenton ; when he hact put in six 'years' teaching, he had become so eiithusiaatic in the teV perance work, that he gave up teaching^to devote his time and energies to the Prohi- bition movement in Western Ont^io. There he met Dr. Clark, who persuaded him to enter the miinistry. After consulting his mother, which he always did, he entered the Methodist ministry in 1870, at the age of , twenty- three. After preaching three years as a probationer, he decided to take a college course in theology. Befote going to college he and the late Matthew Robiaon designed studying together, but were led to hold special meet;ings, which resulted in the building of four churches— one of these was erected 09 the Phillips' homestead. * While at college he continued his te;hperance work. He opened up a temperance bcwzrtc-room, to sell and circulate temperance literature. By his masterly arguments he worsted the advocate of license, "King Dodds, in the Duhkin Act cam- ' 1 viii BIOORAPHICAL SKETCH. TUlthe 00 d stone echoed hia immortalthought t Or If ever pamter. with light and shade, ■ • 1 he fondest dream of his life portrayed ? " He oi^anized the Theoteffioal Union nnf «f i.- u Canadian Methodist B^^^^^^^l^^^^^ ^'>>«'? S^ew the Literatnrtt w- '*. ™'- "a^Per* Institute of Sacred . Xiuerature. H© waa ordained in 1ft7ft *h« »j»weu - forty-nine. We mourn our brother m hi htft ^ *** °' ing. .Imoat reached the^„Hh^fh";,tl wtl!;;S^o t!^ Ca8ti,xton, Ont. NETTIE PHILLIPS WALT. ':fe{-. .v.- '•V>'/;,r: >*XMlbo ie (Bo^ ? Mbat (0 (BoD? »t Brief tlumghta selected from fmr articles^ publahed in the '• Methodut Quarterly," 1889, " Who is God ? What is God ? " These have been the heart questions of humanity in all agasu, "We would see Jesus," is the cry of the world. A conception of mere abstract qualities, universal attributes and infinite faculties leaves man practically Godless. The contention of infidelity has been with the God of the creeds, not with the God of the Bible. The God-knowing faculty is love. Love only can interpret love! Love always knows love. Love ca,n always trust love. Faith is love interpreting, know- ing and trusting loye,_J: _ / God is man's suitor. He offers His hand and heart to the race, and gives His Holy Spirit to quicken the dormant germ of love into life. "-» .■ ■>' 10 u WW IS CODt WHAT IS GODt' AH our conceptions of God should be based upon the Eternal Person made visible in the human Christ We can see and know Him by the opening of "the »yes of the heart" (Eph. i. 18, R. V.). We get our religious ideas as we do our politics, largely by in- hentance. If we hold up the theological coin tluit bears the stamp of the current conception of God • "f" '^^' " «""»« » this image a„_d auperecription ^ " the response wouJd^ber-aiTgustine's, Calvin's, or - -t"™;"'":; " ^''° ""■""'^'""'''^ ""y °^ "'«'«. or even Wesley, Watson, or Pope to fix the die of the theo- iogical mint ? J We would see Jesus," and whatever helpr us to see H.m personally, as our Immanuel, really and truly : God w.th us" helps us to see the Divine imaga Jesus Christ Himself is the answer'to the question. Who IS God? What is God? But we have the truth in earthen vessels, and h, ■ts transmission to us, it has been tainted by the Bocial, intelleetuil and political character of the "Vessels," Nevertheless, as the stream holding detritus in solution, deposits the.,e foreign substances in its course as sediment, and is itself lost in the purer water of the great sea, so the colored stream of theo- ■N ''WHO IS GODt WHAX IS GOVr U Jisrus to see logical ideas is being clarified as it is filtered through the pure water of Divine revelation, and hyman erroi-s and conceptions pass from sight in the deep ocean of God's truth. f The mkin purpose of the incarnation of O^'s Eternal Son was for the manifestion of Jesu^ of Nazareth as the Divine Ideal Man. j Man's sin was/therefore, not the prunary occasion of the incarnation. The death, and not the life, of Jesus was the consequence of sin. Even if man had not sinned, would it n6t have been necessary for Ood to have appeared in human flesh as humanity's model, in order that the eternal destiny of man might be attained. Our Lord is not only the medium of revelation, He is the revelation itself, the source and end of all crea^on. The eternal purpose of God in the creation and redemption of man is to manifest Divinity in Human- ity. He purposed to have for Himself a family of sons, of whom His eternal Son would be the elder ■ .bAer. /;.■;:,. ;■•■•' Christ's conception of God was, that He was not only His eternal Father, but that God was the per- sonal Father of every individual of the race. ■.„> 4. 4£. It " »W0 /S CODt tVfTA T fS GODf- ,He understood His self-manifestation in the flesh tohav, for its purpose the revelation of God as a F»(!her. The making an atonement on account of «n, t^e restoration of the Kingdom of Heaven upon earth^and the exemplification of .human holiness by livmg.as a man.a perfeotpattem of human obedience/ _^The whole plan of redemption is based upon the purpose of God to make such a reproduction of Him- self as a son would be of a father. The Son of God became humanity in order that the son of man might become Divinity. ^ TV Gospel idea of God as Father is the sum of His .D.v^e relationship to man. binding the whole family of the human race together, by natural ties of inef- faceable kinsmanship. _ That we may be possessed fully of this grandest fact of Divme revelation, this central truth of all Hivelatmns, we must appreciate the .sublime utter- ' ance. He that hath seen mc hath seen the Father." Such^a conception makes the whole wprld akin and bnrig* the universe into one harmonious 'whole. God is our Father. God is love. i ■^- ;fW"^j'.",' I' ' V^ ' .' ' . -i ? ..' ■ , ;•■ •^ •^•. ^> pulpit paraorapbe: f\/ I of His family > ■4 of inef- randest t of all .'f» "'1 utter- :| her." 1 prai?er. The prayer of Mb^es for his sister, " Heal her now, O God, I beseech thee," is a model prayer. There is no exordium, no peroration. Moses did not inform God of that which he already knew. He made no diagnosis of his sister's bailment. He knew God would not mistake the disease. He made no prog- nosis; but with brief, effectual, fervent prayer," he besought* the Lord for immediate results in behalf of his sister. He did not need to pray five or ten minutes, in order to get into the prayerful spirit, to get the power. He was not like a pump which heeded priming before it would work. He was con- stantly in touch with God. Fasten a string or wire at a certain point, and hold the other end close to your ear ; nq||Het the string hang loose, and touch it with a pin near its fixed end, and no sound is heard "N •{ A*- ! 14 PULPIT /PARAGRAPHS. at the other end ; but draw the string Uut, till it is almost a mathematical line, and the pin-ncratch sounds at your ear like the crack of a rifle, l)ecau8e the string ia taut. Just as the string is tense, so must our hold on God be tense or intense, which is, literally. iintensely tense; then every breathing of desire becomes a wave current which touches God. and not God only, but it touches also the object of our prayer, and^nswers itself, God being in it. ■ - -^ ^ ■* - ■.' ■ , ■ CbrlBt an^ tbc i»a00C0.. "Jesus, when He saw the multitude, was moved, with compassion." There are two ways of seeing a crowd, one begets separation, the other knits us to them, because of their needs and woes. Jesus saw them in their sin. and loved them; pitied, and pi-ovided a remedy. We are not to pray merely for the harvest, but we must 'gather it in and pray others to do the same. Had Jesus kept himself from the sorrow and woe. and cross and death. He would nev9^> 7 h have saved another soul; so we, when we see the ship of sin going down, must not only pray for. the soulp , on board, we must have the lifeboat put out for theiH rescue and be willing to man it, and so, under God, ^ b^' the saviours of oiir race. W:- ■o.- ■w"-':^^ FULFIT PARAGRAPHS. 16 t XTbe proOigal Son. The departure from bonie had been gradual and slow, but the return is not particularly described, further than to say, that he aroNo and came to his father, as if to indicate that this decisive point was actually his salvation. " And while he was holding himself at a great distance, his father saw him, and ran with great haste, and embracing him» kissed him again and again." This is a faithful picture of Qod's relation to the sinner as he returns to his Heavenly Father. The loss of a sinner is Qod's loss, an^}od feels it more than any one else. No one can fill your chair if it be vacant around heaven's table. If you are absent, God your Father will miss you. If yon are lost, your father is seeking for you and longing for your return home. t " How terrible a thing it is to be in sin at all, terrible to have influenced any other soul in the wrong direc- tion, thus being the means of bringing about a "multitude of sins." How fearful it must be if it is to be the lot of any never to come to Qod, but always to wander away farther and farther from Him! ! % '^A .•'!' •jfT '*W^ "^^ H K 16 PULPiT PARAGRAPHS, cllflM- Tho ftadd^Ht thing of all ih the merciful which Hinnera, after being long rej^d^^^ tiecd, and scourged by the laHhi»itaa|la tertJir con science and to no eftect, bei^uie mHcn8i{)l^ to the eflfects of sin, and find tl^ hell they are in, quite tolerable or even agreeable. Is it possible that these consciences can never more l)e routfodi Certainly the Bible -does seem to teach it so. If so, then surely theriys room for great earnestness in rousing, sinnei-s to^S^l the smart of sin, and forsake that which at "Srsf wounds painfully, but later oi»r^" when it is finished, bringeth forth death "—the death of con- science, the death of even the consciousness of sin. Such a death, though the less painful, is certainly the greater, though not the only hell. tlnlverJPWratBcrbooD ot (Bo^. "Odd is no respecter of persons : but m every njaiion he that feareth him and worketh righteoW- ness is acceptable to him." The conversion of PeAer and the Jewish Christians from a narrow bigotry and hide-bound prejudice was, on one hand, as npfce- worthy as was the Christianizing of Cornelijjsf^n the other. God's p'urpose was to liberali^B^^e Jewish f m •f PULPiT PARAGRAPH'S. Church, while he Christlantased the Oentil^i. Pttor was taught the brotherhood of man ; and whew he ^ had learned hiii lesnon completely, he was prcpare(|j|^ , ' teach Cornelius the fatherhood of God All ti^ ^ saored to God. and they shoukl be to us, True, ^oi | km elected va, but it U an deMon to aervice, not iha^ we may bo His pets, and iTOt m proclaim just enoxii^li^ of the Gospel to save sinners from hell, for Gwl ha« given a sufficient measure of his spirit directly to the heart of the heathen to save him from helli if he obeys its voice ; but Jesus told Pikte " For thi» cause came I into the world, that I might boor witness to the truth ;" and ^e are here for the same purpose, and have no other mission than to take Ood'i^^.grand evangel from the life and lips of J^yswis and curry it to His other children, our bpotfi'egi, proclaiming to them the fulnesb of tlj^^^Father's lov» revealed by the Nazarene in all i^«beautif ul Divine tenderness. Gqi^'s system isjjot^ mere heavenward emigration policy, but Eftther a grand reclamation plan to make all men fbd-like. Thousands who, never hBving heard of Him,cannothaveany faith in the historic Christ, will be acceptable to God, because they have obeyed Hip law written in their hearts. i '0 > 4'' 18 PULPIT PARAGRAPHS. iji I! • I 'Moman* The uplifting of society depends on tyo?n««: to the moral and spiritual man. The sinner is away from home till he comes to his Father's house. Tliere he finds home, health and heaven; but sin may be permitted to become a chronic disease; it may be- come a second nature. Wherever sin exists salvation is the remedy. John lived in Ephesus, where Apollo, the sun-god, and Diana, the moon -god, were wor- shipped as the representatives of light, but he tolls us of a God who not only representH light, hut who is light, and stands in the spiritual world in a similar relation to that sustained by the physical sun in the physical world. When we are told that " God is light " we know something at once of His truth, purity, wisdom, diffusiveness and free griWe. When we are told that " God is love," we see a complete picture of goodness, and the nature and character of the spirit is revealed in these two sentences : " God is love" and "God is light." The .Holy Spirit is Christ's life still active m the world of spirit. Light comes to every man, and though he may shut it out it will forever beat its radiance against every barrier, and though never admitted it will still retain its characteristics of diffusiveness and purity. -it &T?^^^T Fii'^^j -"^tniitiir > I ! ii f PULPIT PARAGRAPHS. .■■ ' ■ ■■ i' ■ ,- . " '■■-■ •■■ ■.'■■."' ow are ihe dead raised up ? " TheXfirst day of the week was kept by the early Christiahs, as a constant and convincing testimony of the fact that Jesus was "raised from the dead"— convincing because it was not in keeping with their creature comforts to declare the resurrection of their Lord. It brought persecution and reproach and scorn, and yet they joyfully declared Him risen. St. Paul says that if Christ be not risen our faith is vain ; and, further^ he argues from the resurrection of Jesus to the general resurrection, hence the great importance of the fact. If we say it is contrary to science or to the laws of nature, who are we that we thus exhaust with our puny judgment the resources of the Infinite ? H,ave we universal experience ? Do we profess, with our human vision, to cover the whole range of pos- sibilities that lie incomprehenlaible to^ finite wisdom, in the out-flowing providences of the Eternal One ? the body which is raised is not a material body, but a spiritual. What is a spiritual body ? It is the harmonious expression, in substantial but immaterial form, of the spirit which rules within it. What could PULPIT PARAGRAPHS. 88 be more encouraging than such teaching, and how it must stimulate us to see that the spirit character developed here, is worthy of expression in a state where all is light and no hypocrisy can exist, but where each shall see the other as he is ? CbrlBttan 3BrotbcrbooD. A Christian is a Christ-man, a human Jesus, and must be animated by th^ Christ-like spirit. He must be earnestly solicitous for the welfare of his fellow- men, and only in so far is he a Christian. ■ ■ " * ■ ■ We can only serve God by serving man. There is no real, true, complete consecration to God that is not a consecration to humanity. The Gospel of Jesus knows no reconciliation to God that does not result in a reconciliation to man. Sacrifice is the law of the life of God, and. the teaching of Jesus makes the law of man's life the same. ■' ^v; ' ■ .^ . : ■ . .,:. The world's uplifting has been through the suffer- ing of those who have loved it and given themselves for it. He alone has caught the Christ spirit who is living the sacrificial life and is a vicarious sufferer for others. &, n^m-f iv ■*''*T T^ .'^ ■'»¥ ^f- ^'' U * PVLPIT PARAGRAPHS. Every person is as truly called of God to the business of world-saving and man-blessing. as was Jesus. ; ,> J5rain anO Ueart. It has been said that heart and not brain is the imotive power in religion. This may be true of some : ikinds of religion but not of real Christianity. \ i . All moral love, human or Divihe. contains the ele- Iment of thought as a factor. I Christianity is neither an impulse nor a fervor, but ithe expression of an omniscient intellect that roused j an omnipotent affection. i Genuine Christian character is not the' product of i glowing feelings or impassioned emotions, but of iiitel- j ligent application of Divine truth to the individi^al ■[.life.- ■;■; ^ :-:• : ■■■ ■ V* ■;;■ -■■^■f ■■ r Religious fervor is the result. It is the boiling, I but j not the fire. ^ | J True fervor is the outcome of the burning of the 1 fuelof truth in the brain, until it brings the heart to ■ ] • ^ 1 thd boiling point. 1 Genuine religious feelmg is inseparable ^-omreligi- l ous thinking, and grows out of it. . L PULPIT PARAGRAPHS. 25 The fuel has been furnished; now put it upon the coals, that heat maybe generated to move the heart engine that propels the machinery of life • --- — '-^—- ■■.',* ■'■'■.'■■■ [•Dr. A. D. Watson, whom we have to thank for the pulpit para- graphs, said, at the memorial service held in Euclid Avenue Church : "It was truths such as these, coming from a heart of great spiritual fervor and deep thoughtfulness, which fastened them- selves like arrowheads into the life of this people. It was such truths, uttered in that fierjt epigrammatic form, which, coming from a tender heart, led many of those who knew his teaching best, to rank him among the ablest pulpit teachers of his time." -Ed.].-- ■ W' ' ,:il (Bcme of C:bou(jbt. i Mv present duty alone concerns me; I have no timt- to consider my future, whether I slmll be in heaven or hell. I ' . ^■. .Let us remember what is the purpose of God.>ml work earnestly for its accomplishment. . We are enabled to receive the power of the Holy Ghost by a consecrated use of the power we have already received. The saxjrament'of the Lord's Supper is a privilege and a duty. I prefer the drunkard to ^he Uar, the glutton before the rogue, and even the libertine before him whose heart is filled with hate. ev«n though hB dare to hold the name of thel^rince of Peace by calling Kimself a ■ •■■-*» # GEMS OF THOUGHT. 27 Christian. Gluttony, lust and drunkenness are not the worst sins. Christianity is learning the character of God and / living it A Christian is one who reproduces the character of God as manifested in Jesus Christ. ( ■■ .•■■■'■'' '. ■. \ " I ■ In Jesus of Nazareth God lived a human life, to / show us what )kind of life He wanted us to live. When a universal reign of righteousness is here j Christ will not then come, simply because he will have alr^dy come. ^3;^he PU^ of Salvation is not a means by which any one can^iy ; He died for me and the whole thing is settled, and then go on sinning when the opportunity arises. Christianity 'is not a religious emotion, nor an intellectual position ; , it is the whole being taking hoW of a living Christ. ' We must be devoted to such a use of the Spirit, that we shall be the agents of God in this world. Christianity is for this life as well as for that which is to come. • ^ i < __j 28 I. CEMS OF THOUGHT. The all-Father is doing the beet with U8 that his love and wisdom can do, yet we are moat unworthy of the title which Jesus has put upon us when he call us His friends^ . ^ If heaven ts a place fi^!*e we must recline forever in flowery beds of ease, I dO not want to go there. 1 I.- ^ xrcmperance. ,'*;'■' We all „claim to be temperance people, and yet we are enslaved by the„ curse. ; Truly it may be said of this "evil beast," its strength is" in its tail, and its tail is the Government, and its Royal Commission. Vote right. Too often the temperance people do the talking for the liquor party. Thus, how often we have heard Christians say, " You can't make sober men by legislation," or "There's more drinking than there was before the Scott Act was adopted," when all the facts go to prove the contrary? Is this true in your case ? If so, cease to do the work of the vilest traffic on earth. Help to cut off even one branch of the upas tree of sorrow and sin. /■ I ■■ -1 ltf?» 'Revivals. % The true revival is not that which brings a spas- modic result, even though it be ah addition of con- verts to the Church, but rather the lifting up and strengthening of Cliristian principle in the lives of the individual members of the church, so that they may be led to go forth to work^nd bring in a con- tinuous harvest of souls won/to God, as a result^of such revival in t^e hearts ^f^the people, ^ The power )t« God j» not a thing which we have to acquire i^id use \k our effort, but we are to put ourselves in such a^ relation to God that He* can use U8 by His Spbit of power, and we shall then be instruments of^G(j>d, and not as we foolishly suppose, using God'8;Spirit a^ an instrument which olir hands canhan(Ue and our,' wisdom apply to the business of life. |n a word, we are not to use God, but are to maker it possible for God to use us. . > 1 ';^^. 't ■■ ig«*i!in- f ■», ■"■^^^i^ - I c « s i«, ^,«(5- t-^'T"^-^^ ^pt- - ,■•«¥ iw^ ''.'^-iPI ''^ i^W*??' ^ »B" i Ijow to StuO? tbc llIlor&. I XxlracU /nm Addreiu Outn at tke Pronncinl S^mdny School AMMociatiwi^ Ottawa^ in 189ii. Ut. Know What Stwdy h, Then Study /<. ^ But some one present may say we need a spiritual jjrraHp of the Word. Can we get hold of the truth in the heart and in the soul, so that it becomes part of our spiritual nature, without first having received it in and through ^he intellect? end. We Shpuld Aek What is the Purpose of the BiUet ,' "■- 7 ■' '•; This is announced in the text, " Let us make man in our image, after our likeness ; " i.e., its aim is to produce a life by the unfolding of a life; to reveal the heart and character of God for the purpose of restoring the life and character of man. A. .-|v ^■ HOW TO STUDY THE WOnh. 31 The purpose of the Biblo is thu pruductiou of a perfect man, not an abnolutely sinless man, but a per- fect man. Wliat is the divine ideal / Christ Jesus. What is a perfect man i I answer ju«t what Chridt would be if he became me, if he lived under my hat, walked in my boots, was doin^^ my business and had to pass through life in my circumstances. - ^— ^^^ The chief aim of the Bible is character on enrth, 1 aot happiness in heaven hereafter. There is, it seems to me, no spiritual growth toward the production of manhood, character, and a truly righteous life, but that which -prises from a real i knowledge of divine truth. Piety is of the intellect, the will and the emotions. It is only as a man knows and does the divine will that he becomes a man. Thinking, feeling, willing and doing, as animals think, feel, will an^ do, does not lift man above^ the animals. " . Srd. We should conieto the Study of the Bible,. with . an unprejudiced mind and without judgmoiit afore- thought, to find out what the writer nxeant, and not to see if it will fit ih^o ^ur creed or defend our pre- conceived notions, t V * I n NO IV TO STUDY THE ^ORD. 4ih WermMlook at ,t ■ * - \ " - > :/*-:';--:-^ , ^ * ._ -•■-■* ;■!.:- y » -"• -■- / '--.-" ■ ■ -. J #f -Religion in politics. From an Addreaa at th^ International Christian Mndi^oi' Convention, Bodony Juhjj 1896. ' ^ » Gob gave the world a. 'model nation before He gave it an ideal man. The citizen must be impressed with the trvith that government is a fact, ordained of God for a«defimte moral purpose. Forms of government are human,.the 'institution thereof ' Divine. That ^ciet^* shqjffld be oirganized into the State is as muct a part of God's plan inJiis economy for the salvation of the race as that the followers of Jesus should be formed into a" Church.' God is' as much interfested in the general and local Government , of the United States," Canada, or any other country, as He was of the Hebrews, and, has as much to do with the Christians of to-day, aa He had with the Jews prior to the advent of th« ■• Saviour.... :'•; -^".v ':' '■ /'^ . [ i^^-'^t: '■ ■^■' \; ' ■;''. The.citiisen's duty is to make the government of the ^tate and municipality "worthy of the Gospel^f :/ .\ / -.• RELIGION IN POLITICS. 37 ■X. What i| right is right for everybwly, what is wrong is right for nobody. \ ' Business is religion, politics is religion, anything by which we can do good -to our fellowman is religion. Christianity is useless except as it impresses itself upon the world for humanity's welfare. ^ Christ's heart was ift the coming of liis Father's. r kingdom. The founding of a Kingdom of Heaven here and now, made of the material that constitutes ' human nature and inhabited by real liv^ men and women, constituted the spirit of his life and burden of hispurposer ^ ; The only citizen life that is worthy of the Cos- pel of Christ is that which is in ha.rmony with the Golden Rule. The franchise is onte of the most sacred rights bestowed upon freemen, and should al^w^ays be exercised without f ear br favor, free from corruption and bribes, in the interest of the common- wealth/ . The citizen has duties as well as rights. "The wel- fare ol the people is the highest law." ' Farty shibboleths^ in the Christiafi Church should be sacrifice^on the altar of hutoanity, an^ the world made to believe that the Father has sent the Son, because of the oneness of the ^lievers in Jesus. -A ■ li. *" . / K ^ I-1 Zbc atonement Human redemption is the outworking of God's heai-t, and that heart the heart of a Father. A correct view of tlie Atonement cannot be de- velofjed under the spell-of monarchy or law. God's government is patriarch»l, and the family circle is ^the model of His kingdom. / The Atonement was the expression of a holy affec- tion for the human race. :/ Our view of the Atonement must be based on the ■J Fatherhood of God, and must be in harmony with I His nature, which is love, and .with His chaKacteV; which is righteouMiess. • . On what principle doas a loving parent forgive a sinning child ? Does he require compensation from the prodigal or his substitute ? Does he ask that the transgressor, or someone on his behalf, shall pay some price, or suffer some penalty before he will receive him. back? ' • . . « ' *. '■ • • . ■ - *W \ \ /■ / I :-i THE ATONEMENT. 89 •*' . ChriBt suffered on our behalf as our race repre^ eentative, but not instead of us, nor as an absolute ^ isubstitute, i^or as an exact ^quival^nt. We have a true picture of the Atonement in the story of the Prodigal Son. The boy, wants to come home, and the father receives him' at the first oppor- tunlty. But legalism steps in, i» the case of the older brqt;her. He wants the demands of striet justice met. The father is satisfied that the son is restored to . his father's home and heart, and to a life of righteous- ness. TOe mvUic purpose* .■•■■■-■--■■■:■- v: ■ ■/■-■ . ;:■.■'.:•-■ ■ •■■ -■■ ^ /:>■■ .' ^o understand the Atonement, we should see God, - reaii^^e ^is purpose, kiioW His heart. . \ The \vrhole' "scheme of human redemption" is . mtinward on God's part. It is from God and for man. It is Clod's means of accomplishing His bri- ginal purpose n^c^ceming man. That purpose was to make man with the nature an(i character of God. This is what He at first undertook when He said, ■ '- ■ ■■■■'.■ ■. -. ? ■ ■ ■ "Let us make man in our, image,- after our like- ( ness.'' He designed to 'make mati so that he should livfe the life of God. : 7 ^ - - a ^,.^. A i- -i ■ '/ m THE ATONEMENT. He undertook bo great a task because, He loved' th^ _ race with the love of a Father towards His childrtiiar.^ It was the outworking not of pxk after-thought, but of the eternal intention of the Divine mind and heartv God's purpose is large. He intends not merely that man' shall get to Keaven when dead. He {iesigns to reproduce His own character here in the eternal ^^anow. lie has never swerved from this purpose. ■ " » ■ .'■•.■.*■. * ■ ■' ' • ' . • ■ * ■"■■"...,■, Cbrlst tbe /DcWator. ' The life and death of Christ was a visible mani- festation of the nature and character of Qod, and of his, feelings towards sinners and against sin^ His. life and death were a reconciling act, whereby the wKole worldvis drawn to Him. It is also a vindication of righteousness, and a testimony of GodV abhorrence of ' .■■ ■ • ■ .. "• ^ ■ ■' " / - ■ ■■ "-■. /■■■■:.■■■'■- " » ■ '. sin.. ■ ■ " . ■•' : . ^ ■/■- « Christ was the man nature" in the Qo<^ead. He was also the God nature and character in manhood. But no conception of God as father is correct that doesnot include the idea of governor and judge, and this because He is Father. His fatherliood is para- mount. " GodiaLove" but He is righteous love. He is also Light ; and " the Law of .the Lord is perfect." .m.r--§ i TtiB ATONEMENT. 41 While Ood's nature is lov^ His character is righteouaness; hence His forgivife(g grace is not mere indulgence of thei isinner, and the Atonement is not a means by ^J^hich God ignores siii and releases the sinner. It id rather a means by whi^h He shows His eternal hatred ^nd horror of Bin, because it destroys His childrca; while, at the same time, He shows His love for His children by saving them from the soul- destroying sin/ 'v Jesus could reveal God only by condemning sin, exalting righteousnesfif, and loving the sinner. God does all these unceasingly, and calls upon man to do the same. In as jfar as man obeys this call he becomes Jik^ Christ, a revealer of tjod; and in this sense eYe|ry man may; be a Chnst. In these facts lie the whole truth conctianing the Atonement. There is an element in every .man's nature which is capable of responding to the call of righteousness. That element is perpetuated and total depravation prevented by the Atonement. Thus the Holy Spirit finds in^every man a means of approach to his heart, in consequence of the life and death of Christ. ■I: I ■ 1 ■m^--- '?^~ 4> THE ATONEMENT. Ubc Copenant of J5loo&, The ancient sacrifice had a twofold pui*pos^ : First, to teach love in the form of sacrifice ; second, to teach righteousness or cleansing from sin. These lessons were in harmony with the nature and ' character of God, and were intended to be a revela- tion of God by the kindergarten method, suited to the childhood of the race. Jesus taught the same lesson, but by a different method, that of actual per- , sonal revelation of God in terms of man, ' The sacrifices were not peculiar to the Hebrews. 'Abel offered sacrifice before there was a Hebrew ----"-^f^eople, and they were .common to many nations, vindeed, the idea of sacrifice seems to have b^ten com- mon tp the whole human race. ' : The greatfestf^gif t is the life,' and the fact that the ' '- life is in the blood . led to the. shedding of blood to * represent the gift of life.; i . The sacraTWen^tAm was the' Roman soldiers* oath of allegiance. "^ In the forming of a new legion, the y;, cerem(i(^y was performed by collecting, in an up- . tamed shield, a few drops of blood drawn frdto the arm of tbe captain and each soldier, by his own %■■ '. ..; T/JE ATOAlBMSNT, \. •X:' 48 Hword. Then the captain, holding the shield aloft, .' dipped his hand into the blood, and eaojii soldier,^;) \^ passing by in turn, dipped his hand with th4 captain's^ By this covenant of blood -thoy becarjwJNa blood ' brotherhood, by whrdi theifr hearts and fives Were as • one, symbolized by the mingled blo^. Thus th^ swore fealty to each other, eveii to tli6 death, ^|^- By the frequent bashings and ^eansings of the Hebrew ritual, as well as by the fact that the offerings were to be withput blemish, by the inno- cence of the laijib offered, and /the purity of the temple vessels, was the hoUness/of God constantly taught. And these primiU*e people saw in the innocent victim' a life represeiVting theirs, and be- lieved" in God's willingness to I receive them, which was as large a conception ^f Gcki's love as they could master.' ■', W" - ■ ' -i"'- ' ■ . ■ - ^ -r-\- '■■( ■■, ' ■ ■ ■■■...■,■■ .■ . ■ ■■-■ ■ •: ;■' / ^SEfegp Christ came He never made use of these symbols. He neve^pplies them to Himself. When ^ He wants to teach truth He takes them away from these things to higher ground^and teaches the love and holiness 'of God, by a livT% illustration in His own person, pf what God is to man, and what man . should be to God. -••.*, . i^p' •I- M tbanitedivinfl Sermon. (DougUu MetKodUt Church, AiotUreal, Novemlm M Thanksgiving Day is the day for the nation and home.' This world is Christ's world, ever since He gave Hi« life for it. fhe world is redeemed but not saved ; it is " being saved." ^ The Kingdom of Heaven is here, just as spring is here when the May flowers and violets come, but, we want more to fallow. When it shall have fully come every human life will be a Christ life reproduced. * Christ taught that in order to find true greatness His disciples must be servants and minister unto others, "Even as the Son of Man came, not to be ministered unto, but to minister and to give His life a ransom for .■many.";: .. ,•,,.:, ^a:: .■■.•.■■ -■. - ■...■e..."'' '' ■:•_. ..■^_.. _u.. ;. ^Ibfiove one's neighbor as one^ self is not the Christian law of love, it is the Jewish law of justice, — .^i-^ ,-,.,/.,#■ THANKSGIVING SERMON. 40 of which Holf-lovo i9 tht) Htandard. Ohrist's iduul 'm< in liiH new comniandmeat, " That ye lovo ooo another *\ a« I have loved you." He that emptied Himself of Divinity, lived a life of Buffering, and died for U8 while we were yet sinnem, showed that He loved us far more tlian He loved Himself. 7^^^ ~ ----^~- . ~ --^ Ho sets before His followers a fresh precept for the regulation of life. New, because a new love is ^ enjoined which springs from a new principle. 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