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 •?^3^p!p?:j!(ini;pT!5^Mjpprri^^S|S^^ • " 
 
 

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 "PJbnos bsti (©hf^eia." 
 
 Luke x., 42, 
 
 ( What the Master suy$,—" There ia need of(Jne,'—M'niutlf,) 
 
 
 THK 
 
 T 
 
 w m 
 
 E 
 
 BY THK REV. 
 
 RoBBRT H. Craig, 
 
 <iRAUUATK OK GLASGOW CNIVERSITV. 
 
 AuTiioK OF "The Advantages of Knowledge," "The Importance of 
 Sklf-Citltuke," "The Best Method ok Teaching," &c., &c. 
 
 IConbon, ©ntario: 
 
 ADVKRTISKE PBINTINO AND PUBLISHING COMPANY. 
 
 1883. 
 
 147888 
 
ef^iz^ .CI im 
 
 Knt'icd nfcouiii g to j\et of J'arliaircjit (1 Caiiiuin, in tlu; year 
 of our Lord < no tl)0UFaiicl ciplit liuiKlrcfl ai;<l eighty-four, by 
 ]{i V. KoiiKKT H. C');aio, in tlie t ftioo of the Alu.istei of Agri- 
 culture. 
 
PREFACE. 
 
 ■'1 
 
 ZM 
 
 Previous to going to press with this work, I submitted the manuscript 
 to several friends, on whose judgment I could rely, they encouraged its 
 publication, and recommended it to others, the result was a large subscrip- 
 tion list in a short time, signed by clergymen of all denominations, many of 
 the most influential citizens of London and ils neighborhood, and now it is 
 "out." It will therefore ppeak for itself, and be judged by what it says 
 upon the deepest PROBLEMS ot the age we live ^'n. I have done my 
 utmost to solve them with clearness, and shrunk from no difficulty, however 
 arduous,' to give the correct solution — being feailess of opposition, and free 
 from all sectarian bias, my simple and sole aim has been to arrive at TRUTH 
 and to state it intelligibly ; and I trust it will be the means of leading 
 all who read it to the '^oal of their being, and to the end it contemplates, 
 viz, "TRUE HAPPINESS." I take this opportunity of cor^ -ally 
 thanking all who have so kindly helped me, as a stranger, to launcL this 
 work, and I cannot but admire the intelligence and worth of the people 
 who dwell in this lovely land ; and heardly do I wish them all a happy 
 Christmas and a prosperous New Year, when it comes ! 
 
 Especially have I to thank the Revs. Alexander Grant, Peter McDonald 
 James Lince, Canon Innes, D. McGilHvray, and likewise the numerous 
 dear private friends who have helped forward the subscription list by their 
 kind recommendations of the work, and ^ow I hope it will have a speedy 
 sale and give satisfaction. 
 
 Commending it to the blessing of Almighty God, and all who read 
 it — until the period arrives, when there shall be " no Jiiore night" but one 
 bright and endless day of blessedness, 
 
 I have the honor of subscribing myself, every soul's true 
 
 WKI.I.WI.SHRR, 
 
 R. H. CRAIG. 
 175 John Street, London, Ont. 
 
 Dec, 1883. 
 
 P. S.— For ii^ex of contents please see end of book and read the 
 Addendum. 
 
I •-•^ammi 
 
 From the Rev. Alexander Cirant, of Loudon, Ontario. 
 
 " From what I have been able to examine of this book in Manuscript, 
 and from what I know of its author, I believe its teachings are safe ; a very 
 wide range of thought is traversed, and what in many cases would be subject 
 matter for a good many volumes is glanced at. For Sabbath Schools and 
 young people in general, anxious to initiate themselves in some of the 
 great questions that have engaged great minds, we recommend the work." 
 
 "Alexander Grant." 
 From the Rev. Peter McDonald, London South, Out. 
 
 "THE GREAT WANT OF THE AGE" is the title of a voUime the 
 Rev. R, H. Craig, lately from Great Britain, has written for publication. 
 It sketches the notable characteristics of the age j contains a section on ths 
 origin of sin, and a dialogue between the author and an assumed atheist, 
 to evince i/ie claims of Christianity on rational belief. Itelucidates the pro- 
 vision made through Christ to thwart the Dominion of evil, and deliver 
 men from its power, so that the object sought for — the amelioration of 
 mankind and true Happiness may be possessed by all. It brings a wide 
 range of thought before the reader in facile and perspicuous style. The 
 price is only $1.50 elegantly bound in cloth." "P. MacDonald," 
 
 From the Rev. J. Liuce, Komoka, Out. 
 
 " THE GREAT WANT OF THE AGE" is sound and healthy 
 Literature,, The object of this work is to grapple with the errors and sins 
 of the age in which we live, and implant in the mind principles that will 
 keep us safe and secure, " like an anchor " on the great ocean of life. 
 Having examined the wrrk, and knowing the writer to be a man of ability, 
 I can cordially recomm.end the book to all, and would be glad to know it 
 was read by thousands of the rising generation." " J. Lince." 
 
 The three recommendations ahovf are from Baptist Miniaters. 
 
 From the Rev. Canon Innes, London, Out. (Episcopalian.) 
 
 *' I vtuld earnestly recommend this work." 
 
 From Rev. D, McGillivray, or St. James Church (Presbyterian), 
 London. 
 
 " This esteemed and truly talented man, and kind friend and excel- 
 lent minister of the Gospel, has both among his flock, and a*t meetings of 
 his people, strongly advocated this book ; saying he *' believed it was a 
 great work, and would prove a great work on the Great Want of the Age, 
 and he would strongly recommend it to all." 
 
 It is unnecessary to cite any more Recommendations, although there 
 are more besides the above. The Book must staid on its own merits. 
 It has not been got up to make money, because its price is made low, 
 but that it may prove, like every good book, "a light to the soul" and make 
 many HAPrv. 
 
The Great Want of the Aoe, 
 
 -o-»o»o- 
 
 WnAT IS THE CiRKAT Want OK THK AfiE? — The great want of the 
 age is to " banish all existing evils from society, turn every curse into 
 a blessing and make every one truly happy." 
 
 Everyone will admit this is most desirable, because everyone is seek- 
 ing after happiness. But how to attain it ? is the question. To show hftw 
 it is to be effected is the aim herein contemplated. 
 
 Let no one say it is chimercial and impossible, for I will prove that 
 such an ameheration of society is not only possible but practicable. 
 
 " It is a visionary dream," methinks I hear some one say, and adding : 
 " Such an amelioration of society as that proposed in such a world as this, 
 how is it possible ?" It is just like many commendable jthilanthrophic 
 enterprises of benevolent minds in past times, that have proved a failure ! 
 For perfection is too fair a flower to bloom in this noxious desert. 
 
 Who cannot say with one of old, " I have seen an end of all perfec- 
 tion ?" Who does not know from painful and bitter experience — from *he 
 losses and crosses, the baffled schemes, the frustrated hopes and the mortify- 
 ing reverses and galling disappointments, in this wretched world — it is 
 an utter impossibility ? 
 
 Does not Solomon, the wisest of men, tell us, '* The thing that hath 
 been, it is that which shall be ; and that which is done is that which shall 
 be done, and there is no new thing under the sun ?" So fixed and unchange- 
 able are the conditions of human nature and human society, that they 
 cannot be changed or altered, for " that which is crooked cannot be mad^- 
 straight " — cannot be brought into position, "and that which is wanting Cin- 
 not be numbered" — or made a complete whole ; therefore, I maintain 'our 
 scheme is preposterous and absurd '." 
 
 I freely admit all you say in your premises. Solomon did mean what 
 you alifirni ; but there is nothing in your premises to upset my scheme ? 
 
 '* I think there is a great deal to upset your scheme," leplies the ob- 
 jector, "for Solomon asserts, owing to these unalterable conditions in human 
 society, there can be ' no new thing imder the sun;' but if all existing evils 
 be removed, and every curse be turned into a blessipg, and everyone made 
 truly happy, this will be a new thing under the sun !" 
 
 Of course it will, and the soont r the better, for " 'tis a consummation 
 devoutly to be wished." 
 
 " But how can such an amelioration be accomplished, I should like to 
 know?" says my objector. I reply, " It cannot be done by the things them- 
 selves. Can the Ethiopean change his skin ?" The " Great Want of the 
 Age " requires omnipotence to create the new conditions necessary to meet 
 the " Great Want ;" and the omnipotence of gentleness has come to do it, 
 and is doing it every day. For, in whomsoever the omnipotence of gentle- 
 
IHE GREAl WANT OV THE AGE. 
 
 ness which is the infinite love of Gody is found, the inordinate self-love in 
 man (whic*^ 's the cause of all the evils in society) is removed to make room 
 for the infii *^e love ; and it turns every curse into a blessing and makes all 
 things "««r." And just in proportion as the divine transforming love is 
 possessed and cherished individually, in the same proportion, the old con- 
 ditions of human nature and human society become " new," and its po- 
 sessor is made truly happy; therefore, the amelioration I contend for is 
 neither chimerical nor impossible, but a thing easily attainable. 
 
 To demonstrate this fact is the business I now undertake, which 
 deals with the deepest problems in the ever enlarging range of human 
 thought, and it carries us to the utmost bounds of the human understand- 
 ing with delight. 
 
 I have no personal interest in this discussion beyond the special and 
 .paramount claims of truth. No favorite dogma, no school of theology or of 
 philosophy to defend, no blinding prejudices to sway my judgment (as far 
 ■as I know), and no withering scorn to lift me above my fellowman. 
 
 Every enquirer after truth I hail as a brother or a sister. The pioneers 
 of progress, who are so much hated because they have the pre-eminence of 
 mental independence, I can look up to and esteem them liighly ; and I trust 
 no angry word or unkind feeling shall ever betra> my responsible privilege 
 it. ipeaking forth my own independent, unbiased and earnest convictions in 
 solving the great leading questions that are now coming to the front for 
 calm and deep and manly investigation. 
 
 These are Times of great interest and great moment, and my object 
 ■will be in the first section to review them and ascertain what is wanted. 
 Then the other sections will link in together with the first as a con- 
 nected chain of reasoning to resolve the interesting question pro 
 posed, viz. : " How to banish all existing evils from society, turn every 
 •curse into a blessing, and make everyone truly happy ?" In prosecuting 
 "this enquiry we are associated with the greatest minds that have ever lived, 
 for man's " chief good " — or man's right position in the universe of 
 -God and human amelioratioii have always been their favorite themes. 
 The greatest of living minds are now interesting themselves in these 
 •subjects, and let no one turn away from them until they are mastered ; 
 for, of all questions, the question of our own true happiness, and the happi- 
 ness of others, should be thoroughly mastered. Let us look at the efforts 
 put forth in past times to solve this deeply interesting problem. 
 
 King Solomon, the Greek philosophers, the Schoolmen, and the greatest 
 of Thinkers since their day, have all labored to arrive at a satisfactory result 
 •on the great questidn in which we are all interested, how to attain true 
 ■happiness. 
 
 KING SOLOMON. 
 
 The renowned monarch of the Hebrew nation brought the mightiest 
 intellect ever given to man to solve this question. With vast knowledge 
 both of human and divine things, with superhuman wisdom, and with 
 boundless resources at his command, he strove hard and long to ascertain 
 if the happiness he wished for could not be found, and if the state of hu' 
 
IHK ORF-AT WANT OF THE AOE. 
 
 man society could not be perfected, and the result he arrived at everyone 
 knows — "All was vanity and vexation of spirit." 
 
 There are two points in his case, be it remembered, that go to explain 
 his findings as nil : i. His moral state blinded his mental vision ; and 2. 
 what he sought for he could not find, because he sought for happiness 
 where happiness could not be found. 
 
 King Solomon, history informs us, had forsaken God and his worship 
 and service ; he had wickedly broken his covenant with the Most High ; 
 he had become an idolater, and a royal patron of idolatry, built temples to 
 heathen divinities, conformed himself to the practices of heathen mon- 
 archs, and gave himself up, alas ! to a low sensual life and lost the high- 
 toned spirituality he once h^d, and fell into a worldly-minded infidelity 
 when he wrote the Ecclesiastes on which we have been commenting, when 
 <jod appeared to him and rebuked him for his folly, and warned him of 
 what would come upon his family, as he had been foretold if he obeyed not 
 the Lord his God. And therefore Solomon was morally unfitted to solve 
 the problem. 
 
 The consequence was that he sought for true happiness in the wrong 
 direction, as his own experience proved. He sought for it in earthly things — 
 in the acquisition of vast possessions, in gorgeous palaces, blooming vine- 
 yards, flowing fountains, bMgautiful plantations, lovely gardens, a great re- 
 tinue of slaves, in abundance of cattle, the treasures of kings, in things 
 rare and superexcellent, in abnndance of Riches — silver and gold, in the 
 charms of music — vocal and instrumental, and "whatsoever mine eyes 
 desired I kept not from them ;" he tells us : "I withheld not my heart 
 from any joy, for my heart rejoiced in all my labor (while the en- 
 thusiasm lasted in carrying it forward to completion, his enjoyment lasted), 
 but when completed he was unsatisfied. He grasped at a shadow instead 
 of the substance, for, " behold, all was vanity and vexation of spirit, and 
 there was no profit under the sun"— ^no true satisfactionin it all, proving 
 the truth of the great Scotch poet, that 
 
 '* The best laid schemes of mice and men gang affagley " (fail). 
 Solomon's God-like soul, true to its native nobility, spumed all those 
 trifling toys, and would not be cheated out of its glorious birthright. The 
 human soul has such boundless aspirations, such irrepressible desires and 
 amazing potentialties, that nothing less than what is infinite in perfection and 
 eternal in duration can satisfy it. A life of sense cannot satisfy it. It only 
 tantalizes it and produces vexation of spirit. Intellectual pursuits cannot 
 satisfy it, *' for in much wisdom is much grief, and he that increaseth know- 
 ledge increaseth sorrow." How strange, then, that the pursuit after hap- 
 piness is still persevered in where happiness cannot be found ! Is it not 
 folly to seek for true happiness where we only find disappointment ? Is it 
 not madness constantly to believe in promises that are constantly broken ? 
 — to confide in what cheats us with the blossom instead of the fruit ? — 
 to rely upon the herald of anticipation which addresses our imagination, 
 wh-n our experience tells us it is a delusion, like the mirage in the desert, 
 wh :h distance creates, but contiguity destroys ? 
 
 And yet is it not a good thing that the soul that God has created 
 
'I 
 
 THE r.REAT WAN T OF THE AOE. 
 
 iK 
 
 ^1 - inmn 
 
 within us thus protests against everything that is not man's chief good, for if 
 it were satisfied with less wc would find out our mistake when it was too 
 late to be rectified. I.ct us learn then the great lesson which is thus 
 taught us by the faithful vitness we have within us, to rise to the infinite, 
 all-perfect Creator as the only adequate portion for the soul he has given 
 us, and find onr true happiness in Him. 
 
 THE (IP.EEK J'HILOSOPHERS' El FORTS. 
 
 The deep thinkers among the Greek philosophers were as much astray 
 as Solomon was in regard to man's "chief good." 1 r they all differed 
 about it. Each formed his own ideal. Aristippus sought it in pleasure, 
 Socrates in wisdom, and Epicurus in both ; while the Stoics endeavored to 
 find it in stern indifference to pleasure or pain ; and so much did they 
 differ among themselves that some 287 difterent summum bonums were 
 chosen as man's chief good, among the Clreek philosophers. Instead of 
 finding it in "one i/ii.:.;r." they acted as many do now to find it in never so 
 many things, and found it in none. 
 
 The Schoolmen, who were philosophers and divines in the middle 
 ages in the schools established by Charlemagne, bestowed much attention 
 upon the subject of human happiness ; they defined happiness thus^ 
 to use their own words : " In beatitudinem fertur voluntas, non ut voluntas 
 sed ut natura" (The will carries us toward happiness, not as will but 
 as nature). They meant happiness is as natural for us to seek after as it 
 is for the sun to shine, that as the sun was made to give light and heat, so 
 we have been made to get and enjoy happiness ; that happiness is not 
 only a volition of the will, but the enti'-e aim and bent of our whole being ; 
 that it is an object we are bound to set all our sails for till we reach it ; that 
 morning, noon and night it is the onething we are continually seeking for 
 and longing for and pining for. 
 
 Thi? every one is conscious of. Happiness is the deepest instinct im- 
 planted in our nature; it is all our instincts in one. Happiness, there- 
 fore, is the one great want of the age, for it is the want of every one. 
 
 The subject is one, then, in which we are all deeply and personally 
 interested and it is, therefore, entitled to our most earnest attention. It is 
 the cry of our own inmost spirit and it should not be disregarded. God 
 has implanted it within us not to be crushed, but to be gratified in a 
 
 legitimate manner. 
 
 THE GREAT QUESTION NOW GONE INTO. 
 
 The whole question, then, comes to this : "How is true happiness to 
 be secured ?" for while all are seeking after it, few seem to find it. 
 
 I think the correct explanation consists in this, that we havemade happi- 
 ness our chief end, just as the Schoolmen did, instead of making something 
 else our chief end which will infallibly secure it, for happiness, is not, after all, 
 the end of our being. What will secure our well-being will secure it. Jf 
 your w &tch be not gdnjg^rJiJit, you have to get it put right and then 
 
 it will go right! Your wishing the watch to tell you the right 
 
 time will not make it do it. Our continually wishing after happiness 
 will not bring it. The watch is a machine that has to keep its 
 
 
IHK (.REAT WANI Ol' THE ACE. 
 
 equilibrium with the march of time ; it has tc obey the mechanical law on 
 which it IS constructed to give the result you want from it. As it is, 
 then, with your watch, so is it with what we wish with respect to happiness 
 — it is the result of obedience to fixed laws. If we want health we 'nust 
 obey the laws of health to procure it. If we want health of intellect we 
 must obey the diet ites of reason to secure it, and if we want moral health 
 we must obey the laws of moral health that insure it. 
 
 IT LIES IN OlIEDIENCE. 
 
 The whole science of happiness, therefore, is reducible to one word, 
 "obedience." or the fulfilment of the conditions to which happiness owes 
 its birth. If people would care less for happiness as their chief end, ind 
 care more for what infallibly secures happiness, as tneir chief end, happi- 
 ness would come as a necessary consequence ; and, instead of being mocked 
 by a cloud, they would have the sunlit joy of happiness within them. For 
 happiness does not consist in exic^rnals, but in the rich enjoyment of the 
 unspeakable treasure itself in the mind. It is, in short, by doing the will 
 of (iod, and not our own will, that true happiness is most undoubtedly ob- 
 tained. Therefore it is not theendof our being, but the result of our well being. 
 
 God has written His will in our physical constitution, in the laws of 
 health, for the preservation and enjoyment of our physical happiness, for 
 truly the health of the body is very essential to the true enjoyment of life 
 and happiness. Physiology should be studied. 
 
 God has given us an intellectual nature, and written his will in our 
 mental constitution, and in proportion as we cultivate our intellectual facul- 
 ties, the more vigorous and enjoyable they become. Phrenology should be 
 learnt. 
 
 And God has written His moral law, the transcript of His own image in 
 our conscience, that by obeying its dictates in accordance with His holy 
 word, we may have moral health and happiness. The Bible should be 
 earnestly read. 
 
 But now comes a point of the greatest importance. We have seen that 
 the efforts of the greatest philosophers, in past ages, were unsuccess il, and 
 we see daily that the efforts now made to secure true happiness by the 
 greatest philosophers of our age, are just as unsuccessful, for they ask, "If 
 this life be worth living for?" and they conclude "It is not," If, then, this 
 "life be not worth living for ?" there can be no happiness in it to them, for 
 what is life without happiness ?— not worth living for. Human life, I hold, 
 is nothing without enjoyment ; therefore, our modem philosophers are no 
 better than the ancient philosophers in this respect, because they have not 
 found true happiness for themselves, and cannot, therefore, reveal the 
 secret to others. Will the wail of weeping, lamentation, and woe forever 
 ascend to heaven ? Shall it forever be said, Who will show us any good ? 
 With Charles Dickens, I ask : 
 
 " Can this eventful life no mortal teach, * 
 But what is aye beyond our reach ?' 
 
 THE TRUE SECRET WILL RE OUT. 
 
 Take heart, — there is balm in Gilead, there's a Physician there that can 
 
rw^ 
 
 lO 
 
 THE GREAT WANT OF THE AGE. 
 
 cure "all the ills that flesh is heir to," and teach us the great moral of this 
 eventfullife,a moral which the wisdom of So^ jmon could notfind out,amoral 
 which the insight of the Greek philosophers could not discover, a moral 
 which the learning of the Schoolmen could not unfold, a moral which the 
 advanced thinkers of our age cannot make known. It comes through in- 
 ward experience of the infinite love of God in Christ crucified, which re- 
 news and rejoices the sad human heart as nothing else can. 
 
 IT IS THE DOCTRINE OF CHRIST. 
 
 The doctrine of th' Great Teacher, sent from God, and a doctrine, 
 too, which does not set aside the light of science to teach us God's laws 
 in our physical frame, because God has made these laws and given us rea- 
 son to compreliend them. The doctrine of Christ does not set aside the 
 light of mental and moral philosophy, because God has made us in His 
 image, and has given us a consciousness of His imagr and He likes us to 
 look into it and understand it better. The doctrine of Christ does not 
 set aside the refining and elevating influence of the fine arts, for the fine 
 arts help us to appreciate nature better where God has stored away all the 
 fine arts in their original copies. It does not set aside the interests of this 
 life, but secures them. It does not set aside education, and learning, 
 and culture, and refinement, but it is the fosterer of them all. 
 It does for us what nothing elsf; can. It gives us a blessedness 
 which the world can neither give nor take away. It puts everything in its right 
 place, it extracts honey, like the bee, from every flower, it makes the 
 bitter sweet, and turns every curse into a blessing. And to know this 
 doctrine I take to be "the one great want of the age." Oh, it is a doctrine 
 not half understood by them who know it best. 
 
 Nineteen centuries have nearly revolved, and, with all the intel- 
 lect, and all the learning, and all the Christian experience, these centuries 
 have conferred on the human race, where is the man or the sect that has 
 ever completely mastered Christ's doctrine? The angels in heaven have not 
 yet mastered it. It will take all eternity to learn its beauty and glory and 
 blessedness. 
 
 Never man spake like the man Christ Jesus. His doctrine is pure as 
 a sunbeam, sublime as heaven, and true as God. It infinitely excels the 
 method of the Schools, and the teaching of all others, because the essential 
 element in all successful teaching is to impart the whole soul of the teacher 
 to his pupils. Christ not only does this best of all teachers, for true piety 
 can not exist within us without Christ's very, spirit, His very image 
 being within ls; but, oh, that impartation so far excels all the im- 
 partations of our most renowned teachers, that I have no words to express 
 it. No words can portray the Divine Word. 
 
 "Oh, who shall paint him ? Let the sweetest tone 
 That ever treinbled on the harps of heaven 
 * Be discord ; let the chanting seraphim, 
 
 Whose anthem is eternity, be dumb ; 
 
 For praise and wonder, adoration all V 
 
 Melt into muteness, ere they soar to Thee, 
 Thou sole perfection ! theme of countless worlds !" 
 
 f 
 
 ill! 
 
THE GREAT WANT OF THE AGE. 
 
 TI- 
 
 And this ejaculation, however grand, is as nothingto convey the precious- 
 ness of the unspeakable inward experience of the love of God glowing in 
 the heart of the poorest, meanest, and most despised disciple of Jesus, 
 who has learnt His doctrine, and has the precious germ of eternal life in His 
 soul, which is struggling to grow and fashion his ineflFably sweet and lovely 
 image within, amidst so much that is opposed to it, and to make us all divine. 
 
 Indeed, silence here is best, silent musing,' with tears of joy, holy joy^ 
 dimming the eyes, to, make us look within, and meditate, in sacred silence, 
 on the matter. But I would observe there is much at fault about 
 
 RELIGION VERSUS SCIENCE, AND VICE W.R ';,',. 
 
 Religionists have too long neglected the teachings of science which is 
 just the teachings of nature's laws. Too long have they opposed science 
 as if it were an enemy to their well-being. Too long have they despised the 
 culture of the intellect and strangely associated it with infidelity, which is 
 paying no small compliment to its adherents. Too long has ignorance 
 been the mother of our devotion, sentiment its nurse, narrow contracted 
 views its cradle, and sterility, and puerility its product and pretence. 
 
 The cause of Religion has suffered more than any one can tell from 
 this weakness. Such religionists disgrace t'le loftiest system of truth that 
 ever man or angel beheld. They have dwarfed it, deformed it, almost 
 annihilated it, although they know it not ; their little narrow con- 
 tracted souls have never allowed the boundlessness of the Gospel system 
 to be even looked at or to penetrate ^heir living consciousness with its glor- 
 ious effulgence of light and life and joy extending to all the mighty moral 
 universe of God as heaven's antidote against sin and sorrow and misery, 
 not only to irradiate all lands and all hearts on earth, but all the powers 
 and principalities of heavei) — the whole empire of God — and I will prove it. 
 
 The minds of too many christians have resembled dark caverns which 
 admit a little ray of heavenly light, but the divineness of Christ's doctrine is 
 proven thereby, when it has so cheered and comforted its subjects, so^ 
 elevated and prepared them for a higher state of being, as no other system 
 of truth ever has done or can do. 
 
 On the other hand, infidels are very much at fault ; they set up Reason 
 against Religion, and Science against Faith ; for all truth is one, not two: 
 not two jarring elements and destructive forces, but one perfect whole. 
 
 Reason is as much required in matters of Religion as reason is 
 required in the circle of the Sciences ; and Faith is as much required in 
 every day life in the transactions of business and commerce, as faith is 
 required in the sublimer life of God in the soul ; hence, I consider that it 
 is a supreme proof of the Divinity of Christianity, when the laws written 
 upon our physical and mental and moral nature are the laws that are recog- 
 nized by Christianity as conducive to our well-being ; which laws Christ 
 himself fulfilled when upon the earth, in His childhood and manhood; 
 and which laws in our nature are developed by their evolution in righteous- 
 ness and true holiness so as to give us the sublime monarchy over ourselves 
 on earl!., an J by their higher development and holier transformation to 
 qualify us to sit on the thrones of heaven, for Christ in our nature now sits 
 
nf?^ 
 
 12 
 
 IHE (IREAT WANT OF THE ACIK. 
 
 
 at the right hand of the Majesty on High ; and has promised His disciples 
 to sit on His throne with him ! Now, this inward harmony between our 
 nature and Christianity for onward progress and development 1 consider 
 one of the most powerful proofs of the unity of truth that can be given, and 
 of the Divinity of Christianity. 
 
 None of the precepts of Christ violate any law of our physical consti- 
 tution, nor any law of our mental constitution, nor any law of ou • moral 
 constitution ; but Christ's precepts, when obeyed, add strength and purity 
 and beauty to the whole of our three-fold nature ; and there is therefore a 
 closer connection between our obedience to the laws that now secure our 
 present w^ell-being and our future well-being, than has been generally 
 considered. We are, by obedience to these laws, preparing for higher 
 happiness, higher privilege and nobler elevation hereafter among the saints 
 in light; while, on the other hand, through disobedience to these laws, which 
 God has stamped upon us in our present state, we are unfitting ourselves 
 for that higher state of being and lose it altogether. Fitness is a universal 
 law of nature. 
 
 Now,. all this reasoning proves that God designs our individual happi- 
 ness ; that the author of our being is the source of our well-being ; that 
 the God of nature is the God of Scripture ; that we are all made for pro- 
 gress and are making progress either for good or evil, for weal or for 
 woe ; that our future condition will bear an exact correspondence to our 
 present condition, morally considered ; and that all revolves upon the two 
 pivots of obedience to Divine Law, or of disobedience to Divine Law. 
 
 I now submit the plan I propose to secure the objects in view. 
 
 PLAN STATED. 
 
 Iiidividual progression in moral per/edion, as Us Imsis ; from supreme 
 love to God and sincere love to our fellow-men, as its molive ; and the amel- 
 ioration of mankind, as its end, 
 
 L The Review of the Age will come first, in order to see its wants. 
 
 IL The System of Atheism, examine d next, under its various phases and 
 proved to be a barrier in the way of progress, that requires to be removed. 
 
 in. The Being and Benignity of God established on seven rational 
 scientific grounds in order to reach the infinite fountain of happiness with 
 intelligence, with faith, with love, and deepest reverence. 
 
 IV. The Book of Books, wherein God has been pleased to reveal His 
 great promise to man, and the corresponding obligation to do His will; 
 and lastly : 
 
 V. The deeply important enquiry ?s to the origin of sin in a holy 
 universe, (i) traced to its source; (2) its awful consequences; (3) the 
 divine remedy ; (4) mankind placed in new conditions of probation superior 
 to 1 le old conditions ; (5) glorious results; (6) important lessons ; (7) the 
 un' ilding of the plan submitted through individual progression in moral 
 
 ' pc. lection, from love to God and love to man, proved to be effectual for 
 the end proposed in the amelioration of human society and the attainment 
 of true happiness. 
 
 ill 
 
THE AGK WE LIVE IN REVIEWED. 
 
 13 
 
 SECTION I.— THE AGE WE LIVE IN REVIEWED. 
 
 Seven Leading Characteristics. — (i) It is a mechanical age; 
 (2) A money-loving age ; (3) An age of unprecedented progress in science, 
 art, and education ; (4) It is a superficial age ; (5) A truth-forsaking age ; 
 (6) A sinful age ; and (7) It is a lawless age, and near its close. 
 
 Much has been said in high eulogy of the 19th century, and nearly as 
 much in severe censure of it. The authorities on either side have equal 
 ( laims on our credence. Consequently, the only alternative left is to examine 
 the evidence of fucts, with unbiased minds, and impartially judge for our- 
 selves. The magister dixit, or human authority, is a thing of the past. Free- 
 dom of thought and discussion now takes the place of mental bondage. 
 
 Our age has seen a glorious day, in the breaking of many fetters. 
 Freedom of speech and a free press are among the glories ot our age. Our 
 fore-fathers purchased our civil and mental freedom for us, at the expense 
 of imprisonment and blood. May we worthily use it as the offspring of 
 such illustrious ancestors ! 
 
 Mental thraldom is adverse to menial progress. Mental freedom is 
 the nurse of intellectual and moral vigor, and to these there is no limit. 
 For, if the accomplishment of philosophy imply a cessation of discussion, if 
 the result of speculation be a paralysis of itself, the consumn\ation of 
 knowledge is the condition of intellectual barbarism. But we need not 
 be afraid of this. We are but in the beginning of the onward progress 
 of our being ; great achievements in knowledge, as well as in human amel- 
 ioration and happiness, are yet to be made. 
 
 But the glorious freedom we now enjoy, as it produces more diversity 
 of opinion, so it necessitates more careful consideration ; it demands more 
 thoroughness of enquiry, to arrive at the truth in its harmony, so as to 
 approximate to the epoch when diversity will become unity. 
 
 The high intelligence of our age requires of all who live in it to be 
 intelligent ; and the numerous errors that jjievail should make us all the 
 more vigijant. Weeds grow faster than fruits, if not checked. Our single 
 aim should be to sacrifice everything to truth, so as to get at "the truth, 
 the whole truth, and nothing but the truth." Truth is the precious gem 
 we should all dig for, and knowledge is the wing whereby we fly to heaven. 
 
 THE AGE WE LIVE IN. 
 
 (i.) Our age, I have said, is "a mechanical age." The age, above and 
 beyond all others in the world's history, which, with its whole might, for- 
 wards, teaches, and practices the great art of adapting means to ends. The 
 19th century ushered in that triumph of mechanical skill, James Watts' 
 steam engine, perfected. This marvellous machine has communicated a 
 (juickening impulse to the mechanical genius in man, multiplied our indus- 
 trial activities, increased our riches, annihilated space, and enhanced the 
 value of time. It has girdled the globe with railways, made highways for 
 commerce along rivers, seas and oceans, and now a journey round the world 
 can be performed with far more ease and comfort, and in less time than it 
 took to visit the land of Palestine in a former age. 
 
 The advantages it has conferred are numerous ; se« how it wafts us 
 

 H 
 
 THE GREAT WANT OK IHK AGE. 
 
 across the Atlantic in spite of wind and weather, how it manufacturcsi our 
 garments, sows the corn, and reaps the golden grain ; see how it draws 
 water from the fountains, coal from the coal mines, oil from the oil wells, 
 prints literature to enlighten us and diffuses religion to bless us ; see how it 
 has been the promoter of peace, progress, and union among che nations, 
 and united mankind in the sanctities of brotherhood, and, with "one touch 
 of nature, n^akes the whole world kin !" 
 
 But, like everything that is good in our world, has not the steam 
 power been attended with some disadvantages ? If it has diminished man- 
 ual toil, has it not increased the demand for more physical activity and 
 mental energy, so that human life is often endangered ? If it has benefitted 
 the rich mill-owner, the large ship-owner, and the extensive railway share- 
 holder, has it adequately improved the condition of our operatives in the 
 mills, the mariners on the seas, and the employes on the railway's ? If it 
 has made millionaires of monopolists, has it not made bankrupts of smaU 
 traders, and created huge inequalities between the rich and poor ? whicli 
 inequalities are subversive of the spirit of Apostolic Christianity, which 
 exultei in fraternity, equality, and heaven-born liberty ! 
 
 But the greatest evil attending our mechanical age is seen in its effect 
 on mechanical students, leading them to think that " mechanical law con- 
 forms everything to itself; " they have raved and said " man is a 
 machine," ♦' nature is a machine," " the human body is a piece 
 of clock-work, and the Deity is a mechanical power !" What wonder- 
 ful discoveries ! How very smart this is ! But the drollest of their 
 drolleries is when they assert : ** The brain secrets thought as the liver 
 secrets bile." The ground on which this mental law is founded is set 
 forth thus : that " the brain is the mind and the mind is the brain, 
 for everything is '•educible to matter," and, therefore, " the atomic theory 
 solves the problem of the universe and accounts for its origin." Thus it 
 would seem that what Jean Paul Ritcher predicted, has come to pass, that 
 " an age would come when of the world will be made a world-machme, of 
 the ether a gas," [well this may pass, but what follows cannot without pro- 
 test,] " of God a force and of the next world a coffin." Bosh ! Just a 
 a remark or two on this nonsense, that " mechanical law conforms every 
 thing to itself." Who does not see how this delusion arises? Let any 
 single idea become an all-absorbing idea in the mind and it will shape and 
 conform everything to itself? Everyone views things from his own stand- 
 point and through his own media, through his own glasses, for everyone 
 wears glasses of some sort, except the impartial and cmdid. Lord Bacon 
 has cleared up this well in his '* Doctrine of the Fallacy," wherein he shows 
 how the human mind is biased and misled in its judgment by preconceived 
 opinions, prejudices, idle conceits, ignorance and error, which he appro- 
 priately designates "the idols of the mind." Enquiring and reflective 
 young men and women would do well to read Lord Bacon on the *' Doct- 
 rine of the Fallacy," which dissects the human mind with the hand of a mas- 
 ter. Who has not been amused and amazed at the different opinions about 
 the same things that are entertained without any jight and clear knowledge 
 of what they are so positive about, making one laugh to split their sides at 
 
THE AGE WE LIVE IN REVIEWED. 
 
 I# 
 
 their funny observations. As Virgil's peasant compared great things with 
 small, Rome with Mantua, so many compare London with its millions to 
 their little village or town with its units. So is it with mechanical law, in 
 some minds conforming everything to itself. 
 
 But it 13 not true in point of fact, but a gross blunder to say 
 " mechanical law conforms everything to itself," because there are other 
 laws besides the mechanical law in operation in the universe, — the law of 
 attraction, the law of of electricity, the law of magnetism, etc., not to speak 
 of spiritual laws or the hidden principle of life, all of which are quite 
 different from the principle of mechanical law or dynamics. Besides, who 
 gave these laws their birth and their different modes of operation ? The 
 scientists hailed machinery as a new revelation of the structure of the 
 universe to get rid of the supreme intelligence who constructed it ! How 
 strangely men will contradict themselves ! See how they admired James 
 Watt's genius in discovering the mechanical law and lauded him to the 
 skies while the infinite intelligence who formed the mechanical law is 
 regarded as without intelligence and that a congress of brainless atoms origi- 
 nated it ! Is not the framer of a law greater than he who interprets it ? Who 
 but an infinite intelligence could construct the machinery of the material 
 universe, and what mind but an infinite mind could have impressed upon it 
 the laws that regulate its uniform modes of operation ? To say '* the brain is 
 the mind and the mind is the brain," is equally untrue, as to say " mechan- 
 ical law conforms everything to itself" For the brain is not the mind, but 
 the organ of the mind, ai the eye is the organ of vision and the ear the 
 organ of hearing. The mind is as distinct and different from the brain, as 
 a man is distinct and different from the house he lives in. The house is 
 not the man and the man is not the house. The soul of man is as distinct 
 from the body, as the house is, he lives in. There is a spirit in man and 
 the inspiration of the Almighty giveth them understanding. 
 
 Matter is not mind, and mind is not matter. Take the attributes of 
 the one and the attributes of the other, compare them, and you will find 
 they have nothing in common, but are entirely different. What are the at- 
 tributes or properties of matter ? Matter has in it, — take for example a 
 stone, a basin of water, a clod of the valley, a fiower, or a tree, — and you 
 will find in all these objects the properties of extension ; they can be meas- 
 ured and weighed, and so can the brain. Resistance — the stone you touch 
 resists your touch ; the water you put your hand into waves its yielding 
 drops to receive your hand, but still retains its gentle resistance, and is, 
 therefore, a powerful astringent. Divisibility— you can divide the stone, 
 or cut the diamond finer and finer, still it sparkles, and you. only want in- 
 struments and strength of vision to divide it still more and more, an infini- 
 tum. And matter has the property of "vis inertite," inactivity, or mo- 
 bility, the power of motion when put into motion. 
 
 These are the principal properties which matter, with its endless mod- 
 ifications, possesses, and by means of these properties belonging to matter 
 we judge of its essence. 
 
 Now, consider the attributes or properties of mind. Mind has the 
 property of perception ; it can discern, or apprehend, and obtain know- 
 
tf 
 
 THE f;REAT WANT OF THE A<iE. 
 
 >:.■ 
 
 n 
 
 m 
 
 ledge through the senses, and form ideas. Matter can not do this. It is 
 the spiritual essence in the brain, through the external senses, that does it. 
 Mind has the property of consciousness of a living principle within. It 
 can think, can will, choose, or refuse ; it can recall the past, anticipate the 
 future, can combine, create, and originate fresh thoughts and new ideas 
 of things, and this senseless matter can not do. 
 
 Matter dies when it has served its end ; mind never dies, but lives 
 forever. It has the impress of immortality stamped upon it. When the 
 brain and the senses have served the end of their existence an the organ 
 and the vehicles of the mind, they return to their kindred dust, but the 
 soul returns to Him who gave it. The body goes down to the grave, but 
 the living and undying essence within us enters upon the boundless expanse 
 of eternity. Reason and revelation teach this. 
 
 The attributes of progress distinguish the mind from matter. In all 
 the organized productions of nature, we see that they require only a limited 
 time to reach their perfection and accomplish their end. Take, for ex- 
 ample, that noble production — a tree. Having reached a certain height 
 and borne leaves, flowers, and fruits, it has nothing more to do. Its powers 
 are fully developed ; it has no hidden capacities, of which its buds and 
 fruits are only the beginnings and pledges. Its design is fulfilled ; the 
 principle of life within it can effect no more. Not so the mind. It is 
 always growing, and expanding, and yielding higher and richer fruits in 
 virtue, and goodness, and intellectual attainments. 
 
 " 'Tis immortality disciphers man, and explains the mysteries of his 
 Maker " The mind, by going forwards, does not reach insurmountable 
 prison-walls, but learns, more and more, the boundlessness of its powers 
 and its unending progress. 
 
 The superiority of mind to matter is great. A child, by touching a 
 valve,can put the great steam engine into motion to drive a thousand shuttles. 
 Therefore, while we hail our mechanical age for its awakening the slum- 
 bering intellect, by the ingenious adaptation of means to ends, which is cer- 
 tainly better than stolid indifference and mental inactivity, it is deeply to 
 be regretted that this gam of man's intellectual progress should have cost 
 so much loss to man's spiritual progress, in the highest realm of our being 
 — the holy of holies in the inner shrine of the spirit. 
 
 Men have exercised their intellect so much upon matter that they 
 have lost sight of the spirit within them, and have doubted the existence of 
 the Infinite Spirit without them. 
 
 It has been observed that the study of the physical sciences, as chem- 
 istry, is unfavorable to spirituality of mind, and the same may be said of 
 anatomy ; when in the dissecting room vivisection is performed, to find 
 the hidden essence of life, and scalpels are us^ed to discover in death the 
 laws of health, and the same applies to the astronomer, who searches for 
 the Invisible Spirit in the material universe. 
 
 "an undevout astronomer is mad!" 
 
 One of the most gifted star-gazers of the age, to whose mental eye the 
 whole system of the universe appeared in all its glory and harmony, con- 
 
THK AiiE WE LIVE IN . REVIEWED. 
 
 17 
 
 : they 
 
 tinually sought and expected some materia" representati- n of the Infinite 
 Spirit, and refused to believe in God, because he did not see His glory 
 with his bodily eye. How unreasonable are our scientists, since, if they 
 got what they wished, it would be " no God " — no more than the universe 
 itself is. " The heavens declare the glory of God, and the firmament 
 showeth his handy work." The material universe is an emanation from 
 God, a bright shadow of the Infinite Spirit that dwelleth in the light whicli 
 is unapproachable and full of glory, God never wrought a miracle to con- 
 vince Atheism ; His ordinary works convince Atheism, for His invisible at- 
 tributes are thereby revealed so that Atheism is without excuse and with- 
 out reason. — (Rom. : i, 20). For God is a Spirit which cannot be seen as 
 material things are seen, but by the eye of faith. Physical science, by ab- 
 sorbing the mind, banishes reflection upon spiritual objects, and leaves the 
 soul destitute of God, and deprives it of communion with him, vhich is 
 man's highest good. " To be carnally minded is death ; but to be spiritu- 
 ally minded is life and peace." 
 
 To reduce every thing to matter is attended with most serious consc- 
 (juences. The noble aspirations of the hum.an soul are transferred to cast 
 metal mouldings that are cold, hard and dead. It robs man of all the 
 tender feelings of the heart, of the gush and glow of all genuine poetry of 
 the glories of a future state and the purifying hope of heaven and of God 
 himself, our infinite portion. I would rather have them if they were not 
 immortal than be without them although they are. 
 
 Materialism spreads a withering blight over the life and health of true 
 religion and makes the present '* life not worth living for," and the next 
 what no good man can ever be reconciled to, for he instinctively loves to 
 live and shrinks from annihilation. An improved mind understands the 
 greatness of its own nature, and the worth of existence ! The thought of its 
 destr action suggests to it an extent of ruin that the unimproved mind 
 connot comprehend. The thought of such faculties as reason, conscience, 
 and moral well-being extinguished, — of powers, akin to the divine energies, 
 Deing annihilated by their author, — of truth and virtue, those images of 
 God, being blotted out, of progress towards perfection, beir.g broken off 
 almost at its beginning — this is a thought fitted to overwhv'^lm a mind in 
 which the consciousness of its own spiritual nature is in a good degree 
 unfolded. The more the mind is true to itself and to God, the more it 
 clings to existence, the more it shrinks from extinction as an infinite loss. 
 Therefore material Atheism is one of the greatest evils connected with our 
 mechanical aee. 
 
 From the review of our age thus far, do we not perceive that the 
 extinction of material atheism and all practical atheism by the substitution 
 of an enlightened and heal*hy and vigorous spirituality is the one great want 
 of the age. This two-fold itheism lies at the root of all existing evils in 
 society, and if this two-headed monster be not-emoved society is bound to 
 get worse in its sin and misery. I have heard some young men say in a 
 haughty defiant tone : " How can I believe in God ? I have never seen 
 him !" And I have replied : "You cannot see your own thoughts, yet you 
 believe in them ! You cannot see your own feelings, yet you believe in 
 
1 1 
 
 'A t 
 
 I! 
 
 ^! 
 
 i8 
 
 THE GREAT WANT OF THE AGE. 
 
 their existence ! How many places you believe in that you .have never 
 seen ! therefore seeing is not essential to believing. 
 
 There was once a rich man talking to a poor 'man, and the rich man 
 said, " I never saw God and how can I believe there is a God unless I 
 see Him ? If you will show Him," said the rich man to the poor man, " I 
 will believe in Him." " I cannot show you God," said the poor man, 
 " but I can show you one of his livery servants." " Oh, I would like to 
 see one of his livery servants," the nobleman, in a spirit of irony and sport, 
 replied. The sun was shining in his noon-tide splendor. He bade the noble- 
 man to accompany him to his cottage door. " Look up," he said, " into 
 the face of that glorious sun, and you will see the face of one of God's 
 livery servants — the livery he wears is made of golden lace, golden sun- 
 beams !" " Oh, I cannot look into the sun's disc, it would blind me," said 
 the nobleman. " Then," the poor man said, " if, sir, you cannot look on 
 the face of one of God's servants, how can you see God, whose glory is 
 infinitely brighter ?" The poor man was right, for no man hath seen God 
 at any time, the only begotten who is in the bosom of the Father, He hath 
 declared Him. God can only be seen and known by Jesus Christ, who is 
 the brightness of the Father's glory, and the express image of His person. 
 Christ is all that God is. In all that Christ said and did we see the divine 
 character of God revealed. Faith in Christ is the seeing faculty of the 
 Boul. It is the " eye salve." It enlightens the eyes of the understanding. 
 Faith gives us visions of spiritual realities, as science gives us discoveries 
 of material phenomena. It plants new eyes in the soul ; it realizes the 
 invisible, as John Milton found in his blindness. And every man is spirit- 
 ually blind until he is thus divinely enlightened, and sees God. 
 
 Oh, there is nothing so deadening to the soul as materialism, nothing 
 so destructive to the spirituality of religion and its true glory. Therefore 
 Christians should be on their guard against the material tendencies of our 
 age. The ministers of religion, Sunday-school teachers and the noble- 
 minded gentlemen of the Press should all strive to counteract these mate- 
 rial tendencies, for they are immoral tendencies, they are sweeping away 
 all that is great and good and God-like from the earth, and disqualifying 
 the soul for a higher state of being. 
 
 *' Mind, It Seeth ; Mind, It Heareth ; — All Besides is Deaf 
 
 AND Blind. 
 
 ''The sequences of law we learn through mind alone, 
 
 We see but outward forms, the soul — the one thing known, 
 
 If she speak truth at all, the voices must be true 
 
 That gave these visible things, those laws their honor due, 
 
 But tell of One that brought us hither, 
 
 And holds the keys of whence and whither. 
 
 "To matter or to force, all is not confined, 
 Beside the law of things, is set the law of mind, 
 One speaks in rock and star, and one within the brain. 
 In unison at times, and then apart aeain. 
 And both in one hath brought us hither, 
 That we may know our whence and whither. ' - • •- 
 
WE LIVE IN A MONEY LOVING AGK. 
 
 19 
 
 Have we not reached, in the lapse of the ages, the predicted age of 
 the " iron and the clay" -'that formed the legs and feet in Nebuchadnez- 
 zar's image ?— a sign, this, that it will soon walk off and be no more, I 
 trust. For, as the other parts of the vision have been fulfilled, in the de- 
 struction of the world-powers, by parity of reasoning, so will the last part 
 of it be fulfilled in the destruction of the materialism of our age. The lit- 
 tle stone cut out of the mouncain, without hands, is destined to become a 
 great mountain, and fill the whole earth with its light and shade, its ver- 
 dure and living water, and fill it with the beatitudes of heaven ! For the 
 kingdoms of this world shall become the kingdom of our Lord and Saviour 
 Jesus Christ. Is not the tiridegroom now addressing his bride, saying, 
 '* Awake, awake ; put on thy atrength, O Zion ; put on thy beautiful gar- 
 ments, O Jerusalem, the hcly city, for henceforth there shall no more come 
 unto thee the uncirc^mcised and unclean. Arise and sit down, O Jerusa- 
 lem ; loose thyself from the bands of thy neck, O captive, daughter of 
 Zion." — Is. Hi.: i, 2. 
 
 (2.)— WE LIVE IN A MONEY-LOVING AGE. 
 
 It is a money-loving age, because it is a money-making age. The age 
 of machinery has made it a golden age. The whole aim and end of mod- 
 em enquiry into the laws of nature, and the subjugation of material forces 
 to the human volition, has been to make money and to make more money. 
 Machinery has found the philosopher's stone, what the old Alchemists 
 sought for in vnin to transmit all baser metals into gold. Never were so 
 many fortunes made than during the past forty years. The annual returns 
 of England, including Canada, and of the Republic of America prove a 
 gradual increase every year, until now they are simply beyond our utmost 
 comprehension, very easy to write down and report, but incomprehensible 
 to thought Machinery has, as it were, with the power of magic, opened 
 innumerable silver and golden mines, and has said to England and America, 
 *' Take as much as you like, and come for more." The result is that these 
 two foremost nations of the earth are elevated in influence and power above 
 all other nations '* High on a throne of royal state, which far outshines the 
 wealth of Ormus and of Ind, or where the gorgeous East, with richest hand, 
 showers on her kings barbaric pearl and gold," they "exalted" sit. 
 
 Without their spirit of enterprise, and industry, and energy, mighty 
 England and gigantic America could never have reached their pre-emin- 
 ence. But who gave them that spirit ? Who prepared them, by a long 
 series of ages of conflict in various ways, and gave them the golden oppor- 
 tunity to improve ? Every right thinking mind will ascribe it to the God in 
 whom we live and move and have our being. For a man can have nothing 
 good except it come from the author of all good. The earth is the Lord's, 
 and the fullness thereof, and God has honored these two illustrious nations 
 ■above all others, because they have honored him, But is there not much 
 prodigality among the rich ? and improvidence among the poor ? Is there 
 not much prevalence of the sentiment, " My money is my own," " My 
 self-created treasure," and "I have aright to do with it as I please"? Has 
 not the stewardship of money under God been fearfully lost sight of? To 
 
tm 
 
 THF. OREAl' WAN I OF THF. AdE. 
 
 il 
 
 whom much is given, whether in money or talents of any kind, of them 
 much shall be required. Has not the accumulation of money in our day be- 
 come a vice, and the love of it a crime, and its abuse an abomination tiiat 
 maketh desolate ? 
 
 Instead of money proving a blessing, has it not been made a curse to 
 its possessor ? Instead of it being employed to benefit the poor and weak, 
 to relieve the needy and help the industrious honest tradesman, to prevent 
 bankruptcy and establish business on a sounder basis, and in philantrophic 
 en*^crprises for the general good of mankind, in i)romoting education, 
 c'vlization, religion and human happiness, and thereby bring the highest 
 satisfaction to its possessor from the luxury of doing good, and receiving 
 in his bosom the benediction of heaven. Has it not been either niggardly 
 hoarded or prodigally wasted and made to pander, to pride, *o self-aggran- 
 dizement and to base selfish ends in every degrading form ? There arc of 
 course many notable exceptions, such as the late Mr, I'eabody, J.ord 
 Shaftesbury, Lady Coutts and others in humble life, but doubtless there 
 are many faithful stewards of their means both among the great and among 
 the industrious poor, and people of moderate means whose charities are 
 least known, for they are always the best contributors to all the benevolent 
 and religious institutions that adorn our age. But, 
 
 Still the love of money among the rich and the poor and the well-to-do 
 is the besetting sin of our age. It has become to an extent as it never 
 was before, the insatiable moloch of the human heart, before whose 
 remorseless altar all the finer feelings of humanity are saciified. What will 
 men not do to get money ; th jy will lie for it, steal for it, starve for it, 
 forge for it, lose their soul for it, and die for it ! Hence the love of money 
 is a root of all evil among us. 
 
 " In England," says the Right Honorable W. E. Gladstone, "wealth is 
 no longer the possession of a few, but rather what is termed a drug." IJut 
 if the distinction it once conferred is now lost, its love is not lessened. 
 
 According to the spirit of the Gospel and the Christian dispensation, 
 no one has any right to set his heart upon riches, its express command is, 
 " If riches increase set not your heart upon them. You cannot serve God 
 and Mammon." 
 
 2. No one has a right to accumulate money for its own sake or from 
 love to it, or to hoard it up. The Master expressly forbids it. " Lay not 
 up for yourselves treasures upon earth," — but lay up for yourselves treas- 
 ures in heaven. [Mati;. vi. 19, 2o,l 
 
 3. No one has any right to be anxious to get rich. " They that will be 
 rich fall into temptation and a snare, and into many foolish and hurtful 
 lusts which drown men in perdition. For the love of money is a root of all 
 evil, which while some coveted after (or reaching after) have erred from the 
 faith and pierced themselves through with many sorrows." [i Tim.vi.: 8, 9.] 
 
 4. No one has any right to be over-anxious about his temporal interests. 
 Take no thought for the morrow or be not anxious for the morrow. Be 
 •anxious for nothing, but in everything by prayer and supplication with 
 thanksgiving let your requests be made known unto God. [Phil, iv., 6.] 
 "Trust God for the future," and "/>e noi idle," are heaven's mandates. 
 
 'iili 
 
WE LIVi: IN A MONEY LOVINd AtlK. 
 
 at 
 
 5. No one has any right to do what he likes with his money, except to 
 do good to others with it, " To do good and to communicate, forget not : 
 for with such sacrifices God is well pleased." — Heb., xiii : 16. " Look not 
 every man on his own things, but every man also on the things of others." 
 —Phil. ii. : 4- 
 
 6. No one has any ri^ht to live a luxuriant, self-indulgent life, while 
 there is one poor indigent fellow-creature to be found in the world. Who- 
 so hath this world's goods, and seeth his brother have need, and shutteth 
 up his bowels of compassion from him, how dwelleth the love of God in 
 him ? The rich man spoken of by the Saviour, who was clothed in purple 
 and fine linen, and fared sumptuously every day, found himself in the next 
 world where he fared badly, and was grievously tormented by hell's bitter 
 reflections. 
 
 . jL.astly. 7. No one has any claim to the name of Christian who is des- 
 titute of self-denial for the express benefit of others. Heaven's mandate 
 is this, "Let this i.iind be in you which was also in Christ Jesus." And the 
 Saviour stipulates self-denial as the condition of true discipleship. "If any 
 man will come after Me, let him deny himself, and take up his cross and 
 follow Me" in doing good to others. Do not our own souls bear witness 
 to the teaching of Christ, that it is the narrow way of self-denial for His 
 sake which leadeth to life — brings us true happiness here and hereafter. 
 All the true blessedness that is tasted in this world is the .esult of the self- 
 denial of Qhrist Jesus, and all the real good that one man does best for another 
 man costs self-sacrifice of some kind. All great deeds bear the impress of 
 self-denial. Without self-denial history could have nothing in it to thrill 
 us with admiration. Without self-denial we should have no consciousness 
 of the power and greatness of the human soul. Without self-denial we love 
 feebly and coldly, because we perceive nothing in one another to love 
 earnestly, vehemently, and unto death. 
 
 Our age is a money-loving age, — it loves gold more than God. It is 
 no heroic age. it is no deep philosophic age, it is no devotional age, and 
 it is no golden age except in the lowest sense — its accursed love of gold. 
 Gold is the dust that now blinds all eyes. The love of money, like a 
 kanker worm, is killing the life of piety in Christendom. Cur age is 
 making quite an opposite application of money to that which the Word of 
 Godtteaches and requires, as the seven particulars above show. i. Its 
 heart is set on money ; 2. It accumulates it for its own sake ; 3. It is 
 anxious to get rich ; 4. It is over-anxious about its temporal interests ; 
 5. It does what it likes with it, and has no right to do so ; 6. It is living 
 in luxury, while many are dying of want ; and, 7. It has no claim to the 
 Christian name, while it does not exercise self-denial for the honor of Christ 
 and for the benefit of others. 
 
 The deceitfulness of the human heart is no where revealed so much 
 as by the deceitfulness of riches. How many who, when poor, wished to 
 become rich to do good to others and forget it all afterwards. A lady who 
 when in humble circumstances so wished, and she had her wish granted. 
 But what was the result ? Whereas, while in her humble circumstances she 
 was remarkably liberal with her means in promoting the cause of Christ, 
 
22 
 
 IHE (.RF.AT WANT OF THE AdK. 
 
 |i 
 
 mw 
 
 which is the cause of human happiness in every form, when in God's pro* 
 vidence she became rich, she left off giving as she used to do. On being 
 reminded of her oft repeated wish to be rich that she might give more, and 
 asked why it was she used to give so freely and so well when poor, and 
 now when rich gave so little and so grudgingly, she replied, " When I was 
 poor I had a golden heart, but now that I am rich I have a poor, miserable, 
 greedy heart, which will scarcely part with anything." 
 
 This is a type of rich Christians in modern society. Many have been 
 greatly enriched, but their helping hand for the amelioration of their fellow- 
 men has not been put forth in proportion to their riches and increased 
 responsibility as stewards under God. This is one ot the great wants of 
 our age — to make a right use of money. 
 
 The love of money is burning out Christianity from the heart, and 
 erecting the god of this world in its place. It is the greatest sin in our 
 times. Far more extensive than intemperance and drunkenness, and yet 
 how little is said against it from the pulpit, nor is there any society 
 formed to suppress it ! Money is now cleaving like a curse to its 
 possessor instead of proving a blessing to its possessor and others, which 
 it has been given for, as " a thank-offering to the Lord in righteousness." 
 
 How many are attempting whit infinite wisdom has pronounced an 
 impossibility — " Ye cannot seri'e Cod and mamnion.^^ Many think them- 
 selves wiser than God, herein the man of sin is revealed. 
 
 By conforming themselves to the world, by seeking their own personal 
 aggrandisement and importance, and by gratifying the carnal mind, they 
 prove they have not a particle of pure Christianity in them ; for," if any man 
 love the world the love of the Father is not in him", and the true Christian 
 is one who is crucified to the world, and the world to him and for him to 
 live is not self to live in him, but Christ to live in him, and to bs carnally 
 minded is death, but to be spiritually minded is life and peace, because it 
 is to be possessed of a God-like benevolence and a Christ-like self-denial, 
 which brings life and peace and true bliss. Now this deep and dreadful 
 evil — the love of money — which is a root of all evil in our times, must be 
 removed from the earth and no longer cleave as a curse to its possessor, 
 but be turned into a blessing — the love of gold changed mto the love of God. 
 
 The infallible Teacher said, " Where your treasure is there will your 
 heart be also ?" Tell me where your treasure is, and I will tell you where 
 your heart is. God has a supreme and exclusive right to our whole heart. 
 If we do not love God with the ».hole heart, we do not love him at all. 
 Many love him with a divided heart : " No man can serve two masters" 
 of opposite interests, for either he will hate the one and love the other ; 
 or else he will hold to the one and despise the other. 
 
 But many, as I have said, commit a horrid crime in our day. They 
 make Qod a liar, for God has saidj " Ye cannot serve God and Mammon;" 
 but they say we can and mean to do it. Those who exalt themselves 
 above God in their opinions and practises have no Christianity in them, 
 because they are without its work of faith and its service of love. They 
 have never perceived the claims of God to their supreme affection, they 
 have never perceived how God is the sum of all excellence and the source 
 
 IMI^ 
 
WE LIVK IN AN A»;K OK i:NrRF.CKl)F.N I r.l) l'RO(.RESS. 
 
 «3 
 
 of all ha|)pin( SN. How He has an exclusive right in us ns oui maker and 
 preserver, our benefactor and redeemer, our moral governor and eternal 
 judge ! How He has established his claims to our Hupreme love by the 
 infinite love he has exercised towards us in the gift of his only begotten 
 Son to be \hc propitiatory sacrifice for our sins. Herein is love like a God. 
 Our hearts are naturally alienated from God. But this is no excuse for 
 not loving him. It is all the greater reason why we should begin now to 
 love him. Our obligations to love God supremely arise from his right in 
 us, his love to us, his infinite excellency and his authoritative command, 
 " Thou shalt love the Lord thy God with all thy heart, and with all thy 
 soul, and with all thy strength." [Deut. vi, 5.] There is no law more 
 reasonable than this. For God is supreme in Himself as God, and if He 
 is not supreme in our regards, something else is, and we rob God of his 
 right, as the child, who does not love a kind and dutiful and loving father, 
 robs him of his right of filial affection. But the only way we really come 
 to love our Father in heaven is by believing his love to us, on the principle 
 that love begets love. It is in this way the early Christians explained their 
 great love to God, because of His infinite love to them in the gift of His 
 Son to be their Saviour, saying with exquisite delight, " We love Him 
 because He first loved us." And sometimes from the contemplation of 
 His revealed character, saying, " We have known and believed the love 
 that God hath to us, God is love." 
 
 O let us (deeply fix it in our hearts, that God cherishes an infinite 
 interest in the welfare of every one of us ; that He does love each one of 
 us with an mfinite love, and let us see its manifestation in the cross of 
 Christ till our heart burns with love to God in return, and let the undivided 
 sentiment of our heart be, " Whom have I in heaven but Thee, and there 
 is none on all the earth whom I desire besides Thee," and prove it by 
 keeping His commandments, or wr are lost ! 
 
 When I survey the wondrous cross 
 
 On which the Prince of Glory died, 
 
 My richest gain I count but loss • 
 
 And pour contempt on all my pride. 
 
 Were the whole realm of nature mine, 
 
 Th^t were a present far too small : 
 
 Love so amazing, so divine 
 
 Demands my soul, my life, my all ! 
 
 (3.)— WE LIVE IN AN AGE OF UNPRECEDENTED PROGRESS 
 IN SCIENCE, ART, AND EDUCATION. 
 
 Extraordinary activity and mental energy marks our age. The speed 
 of the steam engine, and the lightning of the telegraph have changed en- 
 tirely the face of human society. The dull sluggishness of former ages has 
 given place to progress in everything, and given an upward direction to 
 civilization, intelligence, and refinement. Narrow, contracted ideas have 
 g iven place to broad and liberal ideas ; ignorance, to knowledge ; and the 
 bondage of mental thraldom, to the freedom of mental independence. 
 Science has achieved most brilliant discoveries, art has elaborated most 
 wonderful inventions, and education has in our age made most rapid 
 
Ili; 
 
 if 
 
 I ii 
 
 ■ I. 
 
 514 
 
 THE GREAT WAN 1 OF THE AOE. 
 
 i!i'!: 
 
 Strides. Education has come down from the sequestered and expensive 
 halls of learning to the humblest cottages, and the schoolmaster is abroad 
 as he never was before, knocking at every door for admission to give the 
 boon of a liberal education to all. 
 
 During the last half century science has made the progress of many 
 centuries, which is familiar to every one, for the wonderful manual of our 
 age — the daily newspaper, tells everybody everything, so that Jno one 
 can boast he knows more than his neighbor. Thus the Scripture 
 prophecy has become history, when "many shall run to and fro, and know- 
 ledge shall be increased." — Dan.,xii., 4. And what I have been struck 
 with IS the avidity with which the knowledge is received, for, go 
 where you will, in the old world of Europe or in the new world 
 of America and Canada, you will find, by sea and by land, by rail 
 and by river, in store and in parlor, the newspaper, spread and read, 
 which shows the mighty power the gentlemen of the press possess 
 for good or for evil, in meeting the love in the human mind for news, and 
 to gratify curiosity and higher attributes of the mind. Whatever they write 
 or communicate, let it be truth ; let it be wholesome food for the mind, 
 and not sensational trash and deadly poison. 
 
 Our able men in science are deserving of our aeepest gratitude for 
 their grand revelations of the material universe. They have shed a flood 
 of light inourtimes on many of the sciences in nature, which would fill mary 
 volumes torecord, they haverevealed the vastness of creation, unknown to the 
 ancients, the harmony of nature's laws and forces, all reducible to one, viz., 
 motion, and the beauty with which nature is adorned, as Professor Tindall 
 and others have so well brought to light, and charmed us with. 
 
 By the discoveries of science, and the application of its laws to prac- 
 tical purposes, new conditions in society are being rapidly brought about. 
 Science is rapidly restoring man to his lost sovereignty over nature. As at 
 first God made man upright, and he departed from God by seeking out 
 many "inventionsfl^ so God is again making man upright by teaching him 
 loyalty to his laws. There is homage paid to these laws in the study and 
 discovery of them. As man fell by seeking after forbidden knowledge — 
 the knowledge of evil — so man is yet to rise through communicated know- 
 ledge of good. As it was at first, he lost his rectitude by his "inventions" — 
 his moral delinquencies, so it is by the reverse road of righteousness he is 
 to regain true happiness. The teachings of science are the teachings of 
 unerring nature. Nature was man's first book of knowledge. This first 
 book does not differ in its teachings from the second book — the Book of 
 Scripture. They may look different to the superficial thinker, — the one a 
 Gospel of Works, the other a Gospel of Faith ; but they are both founded 
 on the same foundation, namely, rectitude. Nature is homage to the law 
 of rectitude, so is Christ's Gospel. See how nothing which God does, or 
 God sanctions, but is right. He is holy in all His works, and juai in all 
 His ways. The foundations cf the material universe are laid in unerring 
 precision to truth, so is its superstructure reared in unerring adherence to 
 truth. All natt:re's laws and forces obey their ordinances with unerring 
 
 |f 
 
WE LIVE IN AN AGE OF UNPRECEDENTED PROGRESS. 
 
 *f^ 
 
 regularity and uniformity, to do His will, which is holy, just, and good. 
 Not one faileth unto this day. 
 
 So in the Gospel system. Its foundations aie laid in equity. For 
 therein is the righteousness of God revealed. It is reared in obedience to 
 rectitude, the just shall live by faith, no faith without righteousness, and 
 its crown is a crown of righteousness. It is revealed by the exercise of 
 faith to the believing mind, because it is a system of truth based on testi- 
 mony, and there is no other possible way for testimony to operate, but 
 through faith, as our daily transactions prove. But Gospel faith leads to 
 holiness of life, or it is dead. It works by love, and purifies the heart. 'And 
 without holiness no man shall see the Lord. The two books are one and 
 the same, in reality, although they differ in the mode of their manifestation 
 of the same inner principle — rectitude. God, in His providence, is send- 
 ing us all back to learn the first book, that we may be better enabled 
 to interpret the second book ; and do His will and be happy. 
 
 On the mission of Science, morally considered, it would be easy to 
 write a volume to show how, by her unfoldings of the growth and develop- 
 ment and designs of physical law, a gospel of glad tidings is preached by 
 every flower of the field and every fowl of the air, as Christ taught his 
 disciples, and said to his disciples, who were rather earthly minded like 
 ourselves : " Take no thought" — no distracting thought — the Greek verb 
 here used as elsewhere in the New Testament being derived from 
 " merimn a," distracting thought — and rendered in the new version " Be 
 not anxious for your life," your present eartMy life, " what ye shall eat, or 
 what ye shall drink, nor yet for your body what ye shall put on." This is 
 all that many think about who call themselves Christians, alas ! "Is not 
 the life more than the food, and the body than the raiment ? Behold the 
 fowls of the air or the birds of the heaven, that they sow not, neither do 
 they reap, nor gather into bams ; and your heavenly Father feedeth them. 
 Are not ye of much more value than they ? And why are ye anxious con- 
 cerning raiment ? Consider the lilies of the field, how they grow ; they 
 toil not neither do they spin. Yet I say unto you, that even Solomon in 
 all his glory was not arrayed like one of these. But if God so clothe 
 the grass of the field, which to-day is and to-morrow is cast into the oven 
 (as in Oriental lands) shall He not much more clothe you, O ye of little 
 faith?" [Matt, vi, 25-30.] See and hear how dumb nature speaks forth lessons 
 of dependence and humble faith in God's providential care, lessons that 
 we all need to learn. While at the same time the Gospel of Christ incul- 
 cates "diligence in business" and is a scolder of indolence. 
 
 But it is not in my plan to dwell on nature's teachings nor on any 
 point long, as the field to be traversed does not admit of it. All I can do 
 is to serve the purpose of a finger post along the road to happiness, and 
 to show the way to it. Not that he that " runneth may read," a text always 
 so misquoted — there is too much running in our day — but that " he may 
 run that readeth it." [Hab. ii, 2,] First read then run the right road, and 
 don't make a mistake nor take the wrong road in running too fast. 
 
 To the able and worthy men of science I would venture a word or 
 two, I cannot but admire their industry and perseverance, for 
 
i# 
 
 THE GREAT WANT OK IHIC AGE. 
 
 ! t ! 
 
 » ! 
 
 ' ^ 
 
 •' Science will not be searched with saucy looks," 
 they who would discover the hidden treasures of science must be content 
 to dig deep, to wait long, and to thankfully accept any kind or amount of 
 riches which may reward their perseverance, lest their discoveries may in 
 a future age be contradicted by greater accuracy in the interpretation of 
 nature's unerring laws. For this is the weak point in science, that the 
 discoveries of one age are contradicted bythe next. 
 
 I would seek to cheer and encourage our able men of scientific 
 pursuits to search deeply and diligently into every particular of their 
 laborious investigations by the consideration that a fuiuro age will confirm 
 their accuracy and reward their memory for it. 
 
 What is wanted from our scientists, as they well know, is this, above 
 everything else, the accurate knowledge of fact?, not fancies, not conject- 
 ures, but truth. What care, therefore, is needed, lest their senses may 
 deceive them, and lest their instruments and calculations may mislead 
 them. Since the discoveries of science can only benefit mankind in as far 
 as they are correct readings of nature, and it is no, easy task to discover 
 new truth or to find out flaws in what has been received as truth. But the 
 greater the difficulty the greater the reward and the merit of overcoming^it. 
 Neither are scientific men responsible for the consequences which result 
 from their disclosures, however they may exasperate the odium Theolo- 
 gicuin ; let them fearlessly propound what they have faithfully found to be 
 in accordance with the incontrovertible evidence of facts, and let conse- 
 quences go to the winds. Be independent men. All truth is one, not two. 
 It is a' ways in harmony with-titself and never contradictory, for " no lie is 
 of the truth," wherever it is found in the volume of nature, in the volume 
 of Scripture, or in the volume of the human consciousness, for these three 
 are one, as God in his trinal nature is One. 
 
 And, oh ! now cheering is the thought that the triumph of truth in its 
 complete oneness and internal harmony is* only a question of time, and 
 your diligent "earch in reaching it is the help vre need from you to reach 
 the glorious goal ; therefore, let the progress you make be your stimulus to 
 advancement. 
 
 I have only one consideration more to submit. Stupendous and vast 
 as the additions to our knowledge in every department of physical science 
 have been during the last half century, and grateful though we are for them 
 all, still it should never be forgotten that we are but still standing in the 
 threshold of the temple of truth. And without in the least disparaging 
 the brilliant discoveries of late years, permit me to ask how little do we 
 really know of the planet we inherit and the system to which it belongs ? 
 How little do we know, as we ought to know, of the wonderful magazine 
 of the atmosphere by which our planet is encompassed ? So as to purify it 
 to the utmost and rendered it salubrious as Eden ? How little do we know 
 of the evolution of the winds, so as to make them subservient to greater 
 practical ends ? Why should we not be able to sail in the air in oerial 
 carriages, as ships float in the sea ? How little do we know of the laws of 
 desolating storms and inundations and earthquakes? How little do we as 
 yet know of the crust of the earth and its interior, and are not its hidden 
 
WE LIVi: IN AN ACE OF UNPRECEDENTED PROGRESS. 
 
 2r 
 
 treasures brought more to light through accident than through research. 
 
 We live in a practical age, and if our able Scientists would direct their 
 enquiries more to practical purposes, how much more would be gained 
 for the good of mankind, than speculatit^e enquiries about remote phe- 
 nomena, with which we are as little benefitted as the puzzling problems of 
 the old schoolmen about entities and non-entities^ and about how 
 many angels could dance on the point of a needle, forgetting that the 
 angels are spirits, and the question is without a point ! If our Scientists, 
 with their great abilities, would come down from the lofty heights they 
 love to dwell in, and condescend to men of low degree like us mortals, 
 and help us to understand more of our physical relationships, and how bet- 
 ter to fulfil the conditions of our physical nature, while we inhabit cot- 
 tages of clay which we must soon quit, they would become more useful, I 
 fancy, as the scientific lights of the age we live in, and supply one great 
 want of our age in furtherance of human amelioration and happiness. 
 
 The sanitary laws is a proof how much health and longevity have 
 been promoted by public attention being called to them of late years, and 
 how the enforcement of sanitary conditions during the last thirty years has 
 driven away cholera and pestilence from the crowded cities of England 
 and the continent of Europe, and gigantic America. Let this qnestioa be 
 still pursued by medical men, as well as by scientific philanthropists, until 
 the ravages of the crops by armies of foreign invaders, and prevailing 
 epidemics, and ague, and consumption are known no more. What a boon ! 
 
 P or it is evident to my mind that this is in accordance with the divine 
 arrangement.. God has given us bodies to keep in accordance with physi- 
 cal law, and He has given us reason to guide us in the discovery of physi- 
 cal law, and we are as much under the obligation to obey physical law 
 for the health of the body, as we are under obligation to obey the moral 
 law for the health of the soul. 
 
 Men forget God has written all the science we can ever need in the 
 volume of nature, and, therefore, a second volume did not require to be 
 written upon science, and we as much require to go and enquire what He 
 has written in the volume of nature, as to go and read what He has written in 
 Scripture. God treats us as rational and responsible beings, endowed with 
 reason, having created us in His image. "What a piece of wor i is a man ! 
 How noble in reason ! How infinite in faculties !" 
 
 I now turn the attention of the reader to the progress achieved in our 
 times in the Fine Arts. The works in sculpture and painting of our day, 
 that adorn our museums, crystal palaces, and private dwellings, will bear 
 comparison with the immortal works of Athens in sculpture, and the old 
 masters in painting, and in some respects they surpass them. Those 
 ancient works are now seen at a discount, let it be remembered, in conse- 
 quence of the lapse of time, since the breathing marble and the glowing 
 canvas came from the hand of the artist in all their freshness and splendor. 
 
 But my reason for stating that our age is distinguished by its progress 
 in the Fine Arts, specified, not to mention others, such as architecture, (for 
 arf hitectural pride we cannot boast of) derives its confirmation from the 
 
f : 
 
 M ii 
 
 . r.i 
 
 i||i 
 
 ! ! 
 
 28 
 
 IHE GREAT WANT OF THK AGE. 
 
 progress made during the last thirty years, or since the International Ex- 
 hibition in London in 1851, the first of all the Industrial Exhibitions, and 
 which owed its existence to the illustrious Prince Albert, "the Good," the 
 warm admirer and zealous promoter of taste and refinement, of social in- 
 dustry, and education, and who gave a tone to the fine arts, and an upward 
 progress to their execution, that has left its impress on our age, and has 
 vitalized the world of art ever since ; that great exhibition was opened by 
 him, and flits across the fancy like a fairy scene, with exquisite delight, 
 as a noble conception and a "joy forever." 
 
 The progress made since in the Fine Arts has been very considerable. 
 We had some great masters in the fine arts then, but how they have in- 
 creased since, and have called forth latent talent of marvellous excellence, 
 slumbering in obscurity, even in the lower strata of li e, both in sculpture 
 and painting. Let no one think little of this department of human pro- 
 gress in society, for in the essence of beauty there is a divineness that is 
 most refining and elevating and purifying to the mind, and is much needed 
 in our age of "iron and clay." 
 
 We advocate the cultivation of the Fine Arts, because they have a close 
 affinity with the essence of true religion, and because of their refining 
 influence. Refinement may exist without true religion, but true religion 
 cannot exist without true refinement. The Greek nation was a nation that 
 was refined in a high degree, bui the Greek nation was not a religious 
 nation. The ancient Greeks excelled all others in the refinement of their 
 language and literature; they cultivated their language to the highest 
 degree, and there is not a more flexible and beautiful language under 
 heaven than the Greek ! So that of old it was said if the immortal gods 
 came down to earth they would speak in the language of Plato. They so 
 excelled all nations in Sculpture, so that now every fragment of a leg or 
 arm they have left is hailed as a rich and invaluable treasure of art. They 
 excelled all other nations, too, in philosophy through their native depth of 
 insight. Evolution was its fundamental principle, as it is the foundation 
 of all philosophy, which, no doubt, they got from the Hebrew scriptures. 
 Evolution is the gradual development ol any organism requiring develop- 
 ment. It is illustrated in nature, it is revealed in Grace. Taught in 
 Christ's parables, as in the parable of the mustard seed. But the 
 Greeks lacked the true knowledge of God, for by wisdom they knew 
 not God, and, as a nation, they have come to naught, as every nation 
 does, and every individual does, without trua religion. The French 
 nation is a polite and refined nation, but it is not a religious nation. Many 
 persons are polite and refined who are without true religion, and too often 
 their sweet refinement, their exquisite taste, their love of the beautiful is 
 made a substitute for true religion, which is a fearful blunder. 
 
 But true religion cannot exist without refinement, for it softens the 
 dispositions, it elevates the heart, it purifies the imagination, it refines the 
 sensibilities of our God-like nature, producing tenderness and gentleness, 
 and an incessant longing after progression in moral perfection, in likeness 
 to Jesus, — the beau ideal of the race — who was " full of grace and truth." 
 
 We advocate the cultivation of the Fine Arts, because they give us a 
 
 ;' 1. 
 
 *! 
 
WE LIVE IN AN AGE 01" UNPRECEDEX IKD PROC.RESS. 
 
 29 
 
 good substitute for true poetry, which seems to have fled from us. They 
 speak the language of true poetry in a much more impressive way than by 
 words. They give us pictures that address the eye and the imagination 
 instead of the ear and understandine;, and take us back to the original 
 sources and fountains of true poetry ; and music, heavenly music, now 
 comes with its entrancing strains, as the soul of poetry embodied in sound, 
 as it never did before for the glorious oratorios of Handel and all the great 
 masters, both ancient and modern, are rendered now by thousands of 
 trained voices and stringed instruments, and how enrapturing they are ! 
 
 Nature is full of the Fine Arts. They embody the truth and beauty of 
 nature, and are in essence ♦he same as the moral law of God ; therefore, 
 their cultivators and promoters are engaged in a holy calling and should 
 be encouraged. 
 
 RELIGION AND THE FINE ARTS. 
 
 There is no danger of the Fine Arts being neglected as long as the 
 essence of true religion exists among us. And that they have not decreased, 
 but greatly increased in our times, is a cheering fact. Schools of Art are 
 in every English town and American city. Annual exhibitions 
 and prizes are given, and in this way latent talent is developed, to the 
 admiration of all who attend these exhibitions. 
 
 And here I must not omit to mention the name of one who has done 
 more to advance and elevate art than any man in our times — the gifted Mr, 
 Ruskin, of world-wide renown as a professor and teacher and critic of art. 
 He has done signal service in this department of education. He has 
 made color to speak in a new language unknown before, and has exalted 
 painting to a science, and proved the harmony of true painting with the 
 moral law of God. And so it is for truth and beauty in nature, are synony- 
 mous with rectitude and love in the Decalogue. They are only different 
 ways of expressing the same thing. 
 
 For truth and beauty in lovely harmony is the universal law of the 
 universe. It blooms in every flower, it shines in every star, it sparkles in 
 every dew drop, and glows in the sun. It is beheld in the rainbow and in 
 all nature- -in the whole creation of God ! The heavens are resplendent 
 with his glory, and the earth is replete with his riches ! And when trans- 
 fered to the human sphere it is seen in every good deed that shines in this 
 naughty world. In all the just transactions of commerce and in all the 
 upright conduct of business. In the halls of learning. In the treaties of 
 nations, and in the life of a good man, whose path shines more and more 
 unto the perfect day. But above all it is seen best in the Gospel of Christ, 
 which is the quintessence of truth and heavenly beauty ! 
 
 Let the cultivators and promoters of the fine arts be encouraged in 
 their divine calling, and amidst their arduous and often thankless task be 
 cheered with the thought that they are helping forward the great cause of 
 the amelioration of society. Let sculptors and painters, musicians and 
 photographers, and all in any way connected with the fine arts, cherish 
 the hidden and undefinable essence of truth and beauty, which God has 
 so richly endowed them with, and seek to embody the impalpable image in 
 
30 
 
 THI, (iKF.AT WANT 01' Tlil': A(;i- 
 
 il 
 
 »! 
 
 in 
 
 I ii 
 
 H ! 
 
 a diviner and truer expression, and rise in adoration to the sum and source 
 of all truth and beauty in God. 
 
 The faculty of invention, when rightly directed, is one of our most use- 
 ful faculties. It forms the foundation of mechanical contrivances, the foun- 
 dation of the fine arts, and it reaches its highest point in education, which is 
 the greatest of all inventions. By means of our faculty of invention, we are 
 allied to the Infinite Intelligence, who taught Nature to form all things un- 
 der His volition, by the word of His power. It distinguishes us from the 
 lower animals. They have no such faculty. Their divine instincts 
 remain the same from age to age. Man is of a progressive 
 nature. His necessities call forth his faculties, for "necessity is the mother 
 of invention," and he is always seeking to better his conditions, and the 
 faculty of invention is his great factor for attaining progress. 
 
 As it was by the wrong application of this divine attribute man lost 
 the primeval paradise, so it is by its right application he attains the heavenly 
 paradise. This fact'is illustrated every day. How often do we see men, 
 highly gifted with this faculty, as thieves, and burglars, and forgerers, mak- 
 ing a bad use of it, and, instead of rising to eminence, as they could have 
 done, falling into the lowest depths of degradation and misery ? It is on 
 this principle that every man is the architect of his own fortune. In all 
 our human progress, there is first the physical, then the intellectual, and 
 lastly the spiritual. "In the beginning God created the heavens and the 
 earth." First there came the physical, the raw material to be manufac- 
 tured. In the productions of the tarth, all our food, and clothing, and 
 material sources come. God formed the earth as a fit abode for man, — 
 out of chaos formed a Kosmos. So man develops his intellectual facul- 
 ties on the raw materials of nature, and by the faculty of invention, manu- 
 fac ifes them into suitable uses. Then, as God, our Maker, formed man 
 in His own likeness and image, and gave him power over all nature, in 
 the regal sway of his will ; so man retains his lordly will still, while God re- 
 tains His supremacy, man can alone develop his spiritual niture in harmony 
 with the Supreme Will> which has nothing in it that is despotic or arbitrary, 
 but is the supremacy of wisdom and love. 
 
 In tracing the progress of our age, we see it exactly tpkinr^this shape. 
 There is progress, first, in the invention of machinery. Next, ihere is pro- 
 gress in national education, and, lastly, progress in morals wh\ch is yet to 
 come. There was James Watts, looking at the machinery of the steam en- 
 gine, for he was not its inventor,but perfecter. He saw its defects, he labored 
 eighteen years to rectify them, and he succeeded, after indefatigable indus- 
 try and earnest study, by means of his condensing apparatus, to regulate 
 its power so that it could wield a force that could crush a town, or oppose 
 the utmost resistance to its action ; and with ease be made to manufacture 
 the finest and most delicate fabrics. 
 
 Here is a trophy to genius ! some will say, for genius alone could 
 win such a victory ! I say. No ; it is the reward of industry and per- 
 severance in the application of the inventive faculty. For the facts of the 
 case mentioned prove this. The last eighteen years of the last century 
 saw James Watts working with a will to perfect the steam engine, until he 
 
\Vi: I.IVK IN AN ACIE OF UNPRECEDKNTED I'KOCRESS. 
 
 31 
 
 succeeded. Perseverance is the bridge by which difficulty is overcome. 
 Genius is 9. talent for industry and pe'-severance and conquest. Little 
 strokes fell great oaks, if they are continued. This glorious land of 
 Canada could never have bloomed like the rose, as it does now, without 
 the little strokes, and big strokes, too ! Examine all the products of 
 human genius in inventions, in science, and in learning, and in art. and in 
 everything else, and you will find, as in James Watts' case, success is the 
 reward of well applied industry and a soul burning with enthusiastic ardor 
 to conquer every difficulty by perseverance. It is J>eu et peu — by little 
 and little, for "littles make mickles." Let this consideration fire young 
 hearts with the aspirations that are fed and nourished thus, and what an 
 age will their's become ! This age will dwindle into insignificance in com- 
 parison, and be left far behind, and it iy their noble destiny, decreed by 
 heaven, to achieve it. The mill cannot grind with tie water that is past, 
 and the hasty angler loses the fish. Labor omnia vincit. Well directed 
 application conquers everything. This world has been given to man to 
 subdue it, and it is said the sweetest rose grows upon the sharpest thorns. 
 
 Our world does not owe its progress in science and art, and educa- 
 tion, so much to great minds as to industrious minds, for all minds are much 
 alike, as my observations have proved, and they all carry within them the 
 stamp of divinity, which is slumbering in our souls, and not half awakened 
 in any one of us. 
 
 But, when it is fully awakened, what exploits will be achieved ! And 
 this is the specific design of the glad tidings of salvation — to awaken man's 
 immortal nature to the things that are immortal. 
 
 For the many useful and elegant inventions of the mechanical genius 
 of our age, and their daily increase, we feel very grateful. They lessen 
 human toil and drudgery, they minister to our convenience and comfort 
 and refinement They display great ingenuity, because they are con- 
 structed on the principle of simplicity, which is the great secret of nature, for 
 nature's simplicity is its greatest nobility. And in exanil^Ing these useful 
 and beautiful inventions that crowd upon us every day, for ships are loaded 
 with them from the ingenious and wonderful people of America to all 
 parts of the world, and, in examining their construction, Milton's pithy 
 lines are suggested : 
 
 "The invention all admir'd, and each how he 
 I To be inventor miss'd, so easy it seemed, 
 
 Once found, which yet unfound most "would have thought 
 Impossible !" 
 
 While ignorant of its principle it seems very puzzling, but, when found 
 out, its simplicity is surprising. 
 
 In the struggle to secure a national system of education in England 
 and elsewhere we see the law of progress developing itself like the achieve- 
 ments of genius by conquest. The conquest of difficulties i" tliC reward 
 of perseverance in overcoming them. Long did Lord John l.assell. Lord 
 Brougham, Prince Albert, Thomas Carlyle, the Messrs. Chambers of 
 Edinburgh, and others of that stamp, labor to obtain this great de^deralum, 
 and it came at last. Thus reminding us that progress is the law of all 
 
32 
 
 THE CREA'f WANT OF IHF, A(;r.. 
 
 rich and the 
 
 low vulgarity 
 
 All Christ's 
 
 noble natures, and that the future amelioration of human society is as 
 certain as the day succeeds the night, when vice, which is as much an 
 error in the judgment as a disease in the heart, shall be succeeded by 
 virtue, and when wickedness shall be exchanged for a genuine love of and 
 oreference for goodness ; and all iniquity as ashamed shall hide its head. 
 
 Secular education will not of itself effect this. But a good secular edu- 
 cation is a step in the right direction. For a richer moral growth, a brighter 
 divineness, will come out of an educated mind than an uneducated mind. 
 The want of a good education has, in a great measure, marred the growth 
 of true religion in the past, having taken its rise and progress among the 
 uneducated and having remained very much among the uneducated till this 
 day, with, of course, numerous exceptions. " Not many noble are called." 
 But the time is fast approaching when learning and latent talent and 
 genius and the highest culture will exhibit the glories of true religion, 
 with an attractiveness and winning loveliness that the 
 great will no longer be repelled as hitherto by the 
 of uneducated minds in its disciples and teachers, 
 first apostles and disciples were much more educated than ignorant people 
 think they were, who fancy they have co-equals in them. Christ's first dis- 
 ciples could all speak two* languages, which attainment I take to be one 
 of the most important attainments in the cultivation of the human intellect ; 
 and why the study of languages is falling into disuse and cried down so 
 much as it is in our day, I cannot comprehend. All the New Testament 
 penman thought in their mother tongue, the Hebrew, and wrote in the 
 Hellenistic Greek, and by this means the translation of thought out of one 
 language into another gave them a clearness and distinctness to their con- 
 ceptions of vast value, for we can only know one thing by another, and 
 the early preachers of the Gospel were endued with the gift of tongues 
 and the gift of prophecy, and the gift of miracles, and were well equipped 
 for giving utterance to " the glorious things spoken of thee, O Zion, the 
 city of God !" Therefore, while secular educacion differs widely from reli- 
 gious education, it will prove a good prepaative for the rising race to 
 grasp the infinite truths of the Gospel, thrjugh the cultivation of their 
 intellect, on which the new spiritual tree of life will be engrafted. Even 
 now we discern in the rising generation far more acuteness, far more appre- 
 ciation of mental vigor, and far greater natural endowments than in the 
 former generation ; therefore, our race is not deteriorating, and our new 
 school system is decidedly improving it, intellectually considered. 
 
 It is foreign to my aim to enter largely upon the new system of edu- 
 cation as it exists among us. It is easier to find fault than to mend faults. 
 Let us be thankful for the improvement made, for nothing is ever great at its 
 commencement. The principle of evolution will develop it. Everything 
 requires to grow before it comes to maturity, and time is required for that, 
 to rectify mistakes, such as the cramming system, to make a display of 
 nothing, but what passes for something, and something very different from 
 what it really is. It is not healthy for the mind. It is not based on the 
 principles of gradual, general, well-paced, accurate education. It stunts 
 the growth of the mind. Forced plants are always feeble plants. But 
 
Ol'RS IS A SUPERFICIAL AC.I-. 
 
 33 
 
 to give prominence to two branches of education (such as calculation and 
 geography) to the neglect of other branches less fitted for intellectual 
 display, but none the less valuable ; this is highly objectionable, although 
 everyone knows it is too much the case, who have visited the schools in 
 England, in America and Canada. 
 
 The great object of education, the highest development and accom- 
 plishment of invention, as I take it, is not simply to learn to read, write, 
 cast up accounts, translate the classics, soWe algebraic and mathematical 
 problems, to rehearse the events of history, repeat the facts of science, 
 describe the beauties of art, and unfold the glories of literature by rote ; — 
 these are all necessary as means to an end, as tools for the mind to handle ; 
 but they are only the ground work of education, the grand end of which 
 is : to teach the mind itself to think, to reason, to observe, to deduce prin- 
 ciples, to combine forms of the good, the great, the sublime and the beau- 
 tiful, to have supreme sympathy with infinite goodness and wisdom, to 
 learn humility, to do what is right, to shun falsehood, and to practise 
 virtue ! These are the beneficient fruits of a good education. Delightful 
 task ! to teach the young idea how to shoot and pour the fresh instruction 
 o'er the youthful mind ! 
 
 The teachers, therefore, require to be men of high accomplishments, 
 of well-trained faculties, of high moral character, lovers of God, lovers of 
 children, and living exemplars of what they teach. Such educators our 
 age demands, may God raise them up ! 
 
 The mind is the man and the knowledge of the mind. A man is what 
 he knoweth. And as he thinketh in his heart, so is he. The truth of being 
 and the truth of knowing is all one. 
 
 I have said a great deal hitherto in commendation of our age, but 
 nothing beyond what it deserves. And it is far more pleasant to com- 
 mend than to condemn. "We are to take things by the smooth handle Md 
 touch everything on the divine side, and look upon the bright side of 
 everything as much as we can. But regard to truth requires us to be 
 faithful and will not always allow us to do the agreeable. And faithful are 
 the wounds of a friend. Better is he that exposes a fault than him that in- 
 wardly jeers at it and has not the moral courage to kindly and candidly 
 expose it. " For ithers see us better than oursels,'' and self-knowledge is 
 the hardest and highest of all attainments. " Man know thyself, all wisdom 
 centres there." 
 
 (4.)— OURS IS A SUPERFICIAL AGE. 
 
 I have spoken of the progress of our age in science, in art, and in 
 education. Now I am going to speak of its glaring superficiality, which is 
 a grevious characteristic of our age, and lies at the root of all that is weak 
 and worthless in it, and tends to evil 
 
 Our age is unfavorable to deep or accurate thought, and there is 
 much to account for this defect. The hurry and the^scurry, the rush and 
 ihe push in our times of unprecedented activity, when everything must be 
 got through quicker than it can be got through — with the speed of light- 
 ning — necessarily prevents the mind from going deeply into prolonged and 
 
34 
 
 THE (IREAT WANT OK THK AflE. 
 
 ■• ' 
 
 lli'i 
 
 careful enquiries into things of utmost importance. And this remark does 
 not merely apply to men in business, whose whole thoughts are swallowed 
 up in their business, and therefore they have no lime for reading and re- 
 flection on the great concerns of the unseen and eternal. But it applies 
 to professional men, also, who are overtaxed with the demands of their 
 profession, and cannot fulfil these demands as they could wish. 
 
 But a remedy is needed here, and it must be found, and the cure is 
 in the hands ol those who need more leisure. Let them take the relief 
 they require for contemplation and study, lest worse consequences than 
 being a little poorer follow by having more leisure for higher objects, as 
 thereby they may live longer and to better purpose, and make up for 
 the loss in money, which is as nothing in comparison with the gain. 
 Many of our best professional men, and business and commercial men, 
 with great abilities, are falling everywhere into premature graves, and re- 
 ligion is sadly neglected by them. Oh, let such and all be wise to-day, 
 and not leave to ;.he mercy of a moment the vast concerns of an eternal 
 scene. The great injunction of the Saviour is full of tenderness and in- 
 finite wisdom, in which he rays : "Labor not (or work not with exclusive 
 regard) for the meat which, perisheth, but for the meat that abideth unto 
 eternal life." This is the one thing needful. Heavenly food for the soul, 
 which the Son of Man, who is the living bread, shall give you. 
 
 Our age is characterized by sharpness, and smartness, and a great 
 deal of talkativeness. Every one tries to be awfully clever, or smarter 
 than another. Sound often passes for sense. A man with a great voice 
 like a trumpet is wonderfully admired and extolled by the uneducated ; 
 and sensationalism is terribly desired and fired, while good common sense 
 (which is the best sense) and solid argumentation go for nothing almost. 
 Does not all this prove that superficiality is a characteristic of orr age ? 
 
 Knowledge makes humble, 
 
 Ignorance makes proud, 
 
 Knowledge talks lowly, 
 
 Ignorance talks loud ; 
 Knowledge is modest, cautious and pure. 
 Ignorance is boastful, conceited and sure. • 
 
 Our current literature is more brilliant than it is profound. It is not 
 all gold that glitters. Ours is neither a philosophical age nor an heroic age, 
 nor a moral age, nor a devotional age, nor a deep thinking age, but a 
 superficial age. Few deep, original thinkers, with the grasp of Thomas 
 Carlyle or Sir William Hamilton, are found among us. The science of 
 he mind is without an author like Aristotle, Lord Bacon, Dugald Stuart, 
 Dr. Reed, or Sir William Hamilton. No great poet exists like Shakespeare 
 or Milton, and as for theology — the queen of the sciences, the science of 
 God— our age is without a master mind like John Howe or any of the 
 Puritan fathers. There are many able and excellent preachers and able and 
 learned professors and journalists, but talent is chiefly consecrated to physical 
 science and business and for money-making. The men of the "modem 
 thought," who call themselves "Advanced Thinkers," are for the most part 
 wers, going back to old Greek philosophers for their illu- 
 
 I 
 
 m 
 
OIKS IS A Sl'I'ERFlCIAI- ACE. 
 
 35 
 
 minations — to Democritus, Epicurus, and others of like inferior type of 
 mind, to enlighten the nineteenth century with exploded theories for 
 modern discoveries, which discoveries are hailed as new truths. 
 
 Does noi all this prove ours a superficial age ? The present scarcity of 
 great, original, deep thinkers in our age, may be accounted for, an age 
 which differs so much in this, respect from the Elizabethan age, when 
 there were intellectual giants in the earth, such philosophers ! poets I and 
 theologians ! as have never been surpassed. 
 
 What may be the divine design ? Not to produce superficiality; of 
 course not, but to make us feel all the more our need of the great Teacher 
 sent from God, and to " hear Him." We are too apt to go to man 
 for instruction, and too reluctant to go to Christ. But man has had his day, 
 and Christ means to have his. One by one our distinguished great men 
 are passing away, but Christ remains and means to become the one great 
 central figure of our age ! and the one thing needful is his teaching. 
 
 As long as we have Jesus Christ as our teacher, we will never want 
 the best of all teachers and the deepest of all thinkers. For I have made it 
 my business to acquaint myself with the deepest thinkers of ancient and 
 modern times, and I have been privileged to converse with many of the 
 deepest thinkers who are departed this life, and am prepared to prove that 
 Jesus Christ as much surpassed all human thinkers, as much as the glorious 
 sun in its meridian splendor surpasses a glimmering farthing candle ! 
 
 Just take this as a proof : Transport yourself in imagination to the 
 sweet and lovely home in the village of Bethany, where Lazarus and his 
 sisters, Mary and Martha, dwelt. The sun has now gone down behind . 
 the western hills, Jesus with his twelve disciples and others leave the city 
 of Jerusalem, proceeding Along the mountain range towards the East, two 
 miles distance, they are kindly welcomed into this abode of peace and 
 love, where Jesus often spent the night after being fatigued with his inces- 
 sant daily labors in healing the sick, giving sight to the blind, and casting 
 out devils, and preaching the Gospel to the poor, and found the solace 
 here of earthly friendship, and the balm of mutual kind affections. The 
 Saviour is reclining on a couch in the open parlor, and Mary is sitting on 
 the same couch at His feet, while Martha is busily engaged in preparing 
 the evening meal. Mary was of a reflective cast of mind and liked instruc- 
 tive conversation and the sweet fellowship of the Saviour. Martha was of 
 a kind and active disposition, and liked to spread a good tab?e and make 
 her illustrious visitor well provided for. All the work, except what was 
 prepared before hand, devolved on her ; she thought it was too bad of 
 Mary to leave her to do all the work now, and sit by Jesus idle. And 
 Martha, therefore, advanced to Jesus and said, " Lord, dost thou not care 
 that my sister did leave me to serve alone ? bid her, therefore, that she 
 help me." But the Lord answered and said unto her, " Martha, Martha, 
 thou art anxious and troubled about many things ; but one thing is need- 
 ful ; for Mary hath chosen the good part which shall not be taken from 
 her." (Luke x, 40-42.) 
 
 The point here to consider is the judgment given in the case by the 
 Saviour. He gently chides Martha, not for lier warm-heartedness, but for 
 
THK CRE.Vr WANT OF TIW. Ac.K 
 
 M ; 
 
 * her over-carefulness. There was no need for her mind being wholly swal- 
 lowed up with such a very small matter. In all probability she had servants 
 in her house to whom she might have committed the rest of the work. In 
 Martha we have a representative character. How many are there in our 
 world like Martha ? Good, warm-hearted, hospitable and kind people who 
 cannot make enough fuss over their visitors, in having everything in such 
 apple pie order, with a little touch of womanly vanity in it, and courting 
 approbation for it, and with the hastiness of temper that usually accom- 
 panies the warm-hearted and impulsive fretting herself to death over noth- 
 ing at all. Jesus, therefore, just draws a picture of herself, that she might 
 see and know herself, which is the hardest lesson we have to learn. 
 
 " Martha, Martha," He says in a sweet, gentle, tender tone of voice, 
 not in a scolding way, " thou art anxious and troubled about many things." 
 Everything to put on the table distracted her — one thing not rightly baked, 
 another thing not rightly cooked, one thing overdone, and another under- 
 done, everything wrong and nothing nice, and all spoilt, — " oh dear, dear 
 me, whatever shall I do ! It's all Mary's fault, I will go and get her to help 
 me." You see how her whole soul is swallowed up, without a moment to 
 give for the food of her soul. Just like our busy, bustling age, all the time 
 given to business, not a moment for thoughtful reflection about infinite 
 and eternal interests. Oh, no ! none. Mary's quiet, thoughtful, heavenly 
 mindedness is commended in contrast to Martha's solicitude about many 
 things. Jesus brings in the antithesis, and says, " but one thing is needful,'^ 
 — but one thing. 
 
 Oh! in that "one thing" everything else is included and subordinated to 
 it, and in this single utterance there is a depth of thought that infinitely 
 exceeds all human thought ; all the deep thougl^ of all the ancients and 
 all the modern thought is contemptible in comparison. For it is to have 
 fellowship with infinite wisdom and to partake of the mind of God, and be 
 qualified to share iu His immortal felicity ! This is something worth 
 having. This is the one thing needful. The one great want of our age ! 
 Mark, instead of complying with Martha's request Jesus, knowing what 
 was in Mary's mind at the time — some great, anxious thought she wished 
 explained and to be better understood. Oh, what a relief it would be to 
 her mind to have that thaught resolved and rightly apprehended and 
 understood, and p ' .o have not many such thoughts that require the great 
 Teacher to make plain ! 
 
 Jesus you see, therefore, is between the two sisters' wishes, and His 
 decision is admirable. His conduct noble. His wisdom profitably to direct 
 both them and us. Christ approves Mary's choice — we have all free- 
 dom of choice. Mary hath chosen the good part, which shall not be taken 
 from her. She is not only approved of, but allowed to remain to have 
 further converse with Him, whom her soul loveth, and enjoy His elevating 
 and purifying and ennobling fellowship, and it is what will never be taken 
 away from her, " the one thing needful," the free choice of it, the good 
 part or portion ; what is it ? It is quiet, conscious, endearing fellowship 
 witn Jesus ! This is the one thing needful for every one of us to keep the 
 
 IH'" 
 
A 1*1 111 I (.'K-'AkiN<. \i;r. 
 
 I 
 
 «oul from famishing, and fiotii barrenness and lukewarmness in thii Lot 
 bustling age. 
 
 Often let us steal away to our closets for secret prayer and short 
 reading of the Scriptures, and get that good part — even eternal life in the 
 wealth of God, which shall not be taken away from us, but abide for ever. 
 Oh, why is it that a portion so good, so great, so immortal, so infinitely 
 precious, is so little thought of ! as th«; loving personal fellowship with 
 the infallible Teacher ? Why should it be so little thought of? nothing can 
 give such depth ot thought, such elevation of mind, such purity of heart, 
 such happiness to the mind as this, and nothing can make our superficial 
 age so quickly change into the opposite of what it now is ! O, that men 
 were wise, that they understood this, and would consider their latter er.u, 
 their immortal and future good, and enter into its possession now through 
 fellowship with the incarnate Ood. 
 
 Superficiality is the greatest foe to human amelioration and true hap- 
 piness. No progress can result from it, except progress in frivolity, levity 
 and folly. What preceded the downfall of the Roman Empire wil 
 assuredly precede the downfall of Christendom if superficiality be net 
 checked and taken out «f the way. Take up the stumbling block. Super- 
 ficiality in religion is worse than no religion ; it leads to wrong views of 
 divine truth, to an empty form of Godliness, which gives the lie to iti 
 power, and it is an illusion and a snare, an abomination that niaketh deso- 
 late ! Christ's teaching aione can cure it. 
 
 (5.) -A TRUTH-FORSAKING AGp:. 
 
 There is a close connection between superficiality and truth-forsaking. 
 Superficial thinking is usually inaccurate thinking, and leads to wrong appre- 
 hensions and wrong conclusions. Its examination of things, if examination 
 it can be called, is too quick to be correct, and too sntart and sweeping 
 to be jvi\ and lasting. It is neither deep enough nor comprehensive 
 enough, and leads to error ; inferences, often at fault ; premises oftener. 
 Take an illustration : Suppose you ate sick and your doctor visits you. 
 He makes a superficial examination of your symptoms, feels your pulse, 
 and looks at that well-known member that " tells" so much. He forms his 
 judgment ot your case and prescribes accordingly. He omitted to apply 
 his tube to your lungs and attend to other symptoms. He prescribed 
 wrong medicine. It inflicts injury and hastens the disease lurking in your 
 system, whereas, by taking everything into his calculations he would have 
 given you right medicine and prevented serious results. Or take this 
 illustration : A banker is very superficial in counting the money in the 
 bank. He gives his customers, in honoring thpir drafts, more money than 
 he ought to have given out. In a short time the bank is ruined. 
 
 These cases relate to the body and to money, but what I am refering 
 to relates to the soul and its unspeakable riches, and inaccurate thinking 
 kills many precious souls and ruins the immortal interests of myriads. 
 
 This was the great fault in the early ages of the Church of God, 
 and it is the great fault oi the Church of God in our age — incorrect think- 
 
38 
 
 IHK CiREAT tV'ANT OF THE AGE. 
 
 ing ; .'or incorrect thinking about divine truth invariably leads to the 
 falling away from divine truth. Therefore, intellectual unrighteousness 
 leads to n>oral unrighteousness, and moral unrighteousness leads to unhap- 
 piness. 
 
 It was by the early Christians forsaking the truth that error sprung 
 up in the apostolic age, and has accumulated in our age. This is 
 a subject ef the deepest importance, to which I most earnestly entreat the 
 attention of every thinking man and woman, and its importance is increased 
 by the circumstance that we are walking in the shadow of the last time,--the 
 end of the age is drawing near — a matter on which much obscurity and error 
 prevail, which we should strive to understand in connection with the sub- 
 ject of our Truth-forsaking age. 
 
 Oh, it lay as a heavy sorrow on the heart of the Apostle of the 
 Gentiles, and he earnestly sought to crush the first appearance of the evil 
 that was to ruin the Church of the living God. He earnestly warned the 
 Galatian converts, and the Corinthian converts, and all the early Christians 
 against its insiduous approaches and its appalling consequences. It was 
 his thetne in his intercourse in private and in his preaching in public, as 
 well as the subject that most heavily pressed upcn his spirit in his won- 
 derful epistles. It is sketched with his masterly hand in his second epistle 
 to the Thessaloniang, chapter second. Will the reader be so good as to 
 Jceep the New Testament open at the place before him. 
 
 II THES. II, I-I2. <^ • 
 
 The coming of Christ was the bright prospect ever before the 
 Apostle's mind. But the early Christians, like later Christians, had wrong 
 thoughts on the subject ; they thought it was the end of the world, and that 
 it wab right upon them. To remove this wrong idea from their minds, he 
 here wrote as follows : — " Now, we beseech you, brethren, by the coming 
 of our Lord Jesus Christ, and by our gathering together unto him, that 
 ye be not soon shaken in mind nor be troubled neither by spirit, nor by 
 word, nor by letter as from us, as thai the day of Christ is at hand. Let 
 no man deceive you by any means : for thai day shall not come, except 
 there come a falling away first, and that man of sin be revealed, the son of 
 perdition." Sensationalism was practised in those days as well as in ours. 
 There were many alarmists then who made the primitive Christians believe 
 in the speedy dissolution of all things, (as all have heard of many 
 modem Christians believing in, like good Dr. Gumming, who wrote that 
 the world would be at an end in X847), and the poor creatures, that Paul 
 wrote to, just out of the ignorance and darkness and thraldon of Paganism, 
 became so swallowed up with the speedy dissolution of all things that they 
 could think of nothing ehe, and neglected their daily calling and every- 
 thing, and longed for martyrdom for relief from the coming of that awful 
 day of the Lord. To correct this mistake, Paul wrote as above to comfort 
 their roinds and relieve them from distraction about the end of the world. 
 Paul explicitly told the Christians of his day that the day of Christ would 
 not come, except there cwne, 
 
A TRUTH-FORSAKING AGE. 
 
 m 
 
 " the falling away first. " 
 
 This is an important expression, not only as it marks a great epoch 
 in the history of the Church, but as assigning the reason for the downfall 
 of Christianity in the world. 
 
 What are ve to understand by it ? How did it come about ? And 
 what has it led to ? In the original Greek what is here rendered " a falling 
 away," is only one word — hei apostasia — " the apostacy." It comes from 
 apo, from, and histeemi, to stand, and means " standing from," or 
 "departure from," here rendered "a falling awav," but as the definite 
 article is used it should be not a falling away, but " the falling away." 
 From what ? the truth. That is the nature of the apostacy referred to. 
 Jifst as the first apostate of the universe ** abode not in the truth," stood 
 not in it, so *' the falling away" is tl.a falling away from the truth. But 
 what is truth ? Jesting Pilate asked this question, when incarnate Truth 
 stood before him as the King of truth ; because Jesus told Pilate when 
 he asked, " Art thou King ?" " To this end was I born, 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." Thus Christ claims to be the 
 witness bearer of truth and the King of truth, for every one that hears and 
 obeys the truth are his subjects, — they are " of the truth." 
 
 " The falling away" was the depai'ting from the truth, as it is in Jesus, 
 the true Light of men, " the Truth." And it came about by other thoughts 
 than correct thoughts coming into the mind of the early Christians, incor- 
 rect thinking about Christ and his truth led to it. The reader may ask : 
 
 Can you give me an instance and proof of that ? Yes. Paul tells us, at 
 the second verse, that " the mystery of iniquity doth already work." " The 
 falling away" had already begun,which he here calls^the "mystery of iniquity." 
 It was a secret, concealed enemy working against the saving truth of the 
 Gospel, undermining it and destroying it by neutralizing its saving power, 
 as a man will throw poison into a well, so the wells of salvation were early 
 poisoned through error, — incorrect thinking coming into the mind, and 
 causing " the falling aw^y from the truth." 
 
 There are two ways of perverting truth : mixing s-mething with it, or 
 substituting something for it. Just as one might do with a bottle of good 
 medicine when he mixes it with what neutralizes and spoils it, or throws it 
 away and fills the bottle with something else that is poisonous. 
 
 The mixing process was the first way " the " mystery of iniquity" 
 began, and the Gospel was rendered ineffectual thereby. Christ will not 
 save us if we attempt to add anything to his merits. The Judaizing teachers 
 prepared the mixture. These Judaizing teachers were Tews who professed 
 themselves converts to Christianity. They retained their Jewish predilec- 
 tions and added the Jewish ceremonies, especially circumcision, to the 
 Gospel's discoveries, and added thereby a mixture of merit of their own to 
 Christ's infinite merit, thinking it would be an improvement, and everywhere 
 propagated the mixture of a lie with the sovereign remedy of the perfect 
 Truth. Paul had learnt from his deep personal experience that the error 
 he once entertained in his thinking about the perpetual obligation of the law 
 
THE GREAT W.VNl- 01' JHE AGE. 
 
 ■t\ 
 
 of Moses (ceremonial) was the devil's snare he fell into, when he persecuted 
 the Christians, and having bought '' the gold tried in the fire," he discarded 
 the beggarly elements of the world, and having received " the white 
 raiment, clean and white," and " the eye salve" of a renewed spirit, he flung 
 away " the garments spotted with the flesh," and crushed the rising heresy 
 of the Judaizing teachers in the bud and checked its progress, as a man 
 rushes to extinguish a fire at its commencement. 
 
 With a soul kindled with holy zeal for the honor of Him who met 
 him along the road to Damascus, in His heavenly refulgence, and said, 
 " Saul, Saul, why persecutest thou me ?" With an ardor that burned like 
 re in his spirit for the love of souls and their eternal interests and welfare^ 
 he poured forth a flood of eloquence lull of holy indignation at the foul 
 crime of polluting the pure water of life with the poison of Jewish ceremo- 
 nialism, he denounced and anathematized the Judaizing teachers, and said 
 to the Galatian church [i, 6-9] : " I marvel that ye are so soon removed 
 from Him that called you in the grace of Christ unto another Gospel, 
 which is not another ; but there be some that trouble you, and would 
 pervert the Gospel of Christ. But though we, or an angel from heaven preach 
 any other Gospel unto you than that which we hav^ preached unto you, 
 let him be accursed." And to prove he had weighed ' s words, and knew 
 what he was saying, to be just, although strong, he repeats the same words 
 again, and adds : ** As we have said, so say I now again : If any man 
 preach any other Gospel unto you than that ye have received, let him be 
 accursed, O foolish Galatians, who hath bewitched you, that ye should not 
 obey the truth ?" Paul stood as a noble champion for " Christ and Him 
 crucified," as the only ground of a singer's acceptance before God. 
 
 There is a hindrance to the mystery of iniquity mentioned by Paul 
 m the succeeding, clause of the 7 th verse deserving of attention, " only he 
 who letteth will let, until he be taken out of the way ;" as it stands there in 
 the old version, it is scarcely intelligible. And a curious circumstance 
 accounts for the obscurity arising from the English word " let," having 
 changed the sense it had when the Scriptures were translated. ** To let," 
 then, meant the veiy opposite of what it means now. Then it meant to 
 hinder, to restrain, to prevent. Now it means to permit, to 3liow, to give 
 leave to, as to let a house to a tenant, to occupy. Usage gives Ic- vvo to lan- 
 guage and changes the meaning from one time to anoui&i . The new 
 version, which always adheres closely to the original, although is vi^nglish 
 is often poor, gives a truer translation, but is also very obscure and puzzling 
 to know what is meant by " only t/iere is one that restraineth now until he 
 be taken out of the way." 
 
 Endless conjectures have been given to explain this clause about the 
 " one that restraineth the mystery of iniquity from increasing until he be 
 taken out of the way that restraineth it." Some considering it was the 
 secular powers restraining the ecclesiastical domination that was by the 
 Pope, it is said, sought after, which Tertulian, Augustine, Chrysjstom are 
 thought to favor. 
 
 To my mind the original explains it in a most satisfactory and instruc- 
 tive manner, as meaning that what prevented departure frorn the truth, as it 
 
A TRUTH-FORSAKINO AGE. 
 
 4*'- 
 
 is in Jesus, was the steadfast adherence to Christ that characterized the early 
 Christians— their oneness with Christ. " Noneb'it Christ, none but Christ, 
 and nothing but Christ, nothing but Christ,' ras the heroic cry of their 
 spirit when they suffered martyrdom for His sake ; and their oneness in 
 heart and hand with each other, extorting the commendation from their 
 enemies: "See how these Christians bve one another." In their union 
 with Christ and with one another was their strength, and while that lasted 
 the mystery of iniquity was restrained. United they stood ; divided they 
 fell. Paul's original words contain, I think, both a promise and a threaten- 
 ing, a commendation and a caution. Christ himself is he that alone res- 
 traineth the mystery of iniquity until it is generated in their midst. There- 
 fore, let him that thinketh he standeth take heed lest he fall. What I 
 have said is the spirit of the passage. 
 
 Paul told these Thessalonians that they knew that which held the 
 evil back. He had told them about it when he first saw them, so that he 
 only repeats it again. For my part I cannot see any obscurity at all in the 
 original, although the sentence, as rendered in both the old and new 
 version, is one of the most obscure and puzzling sentences in the Ne v 
 Testament. But I think any reader ordinarily acquainted with the Greek 
 language will agree with me that the language is verj simple as it stands • 
 " monou " only, "ho katehoon," he who restraineth, "arti" now, or opposeth 
 now, orholdcth out against the mystery of iniqviity novi, shall restrain it now^ 
 "heoos" until "ek mesou," out of your midst, or from among yourselves, 
 "genetai," it be generated, or arises, then it will increase and spread like a 
 Hood. Instead of it being taken out of the way, as oujj translations both 
 have it, it will be brought into existence, and then, as is stated in the 8th 
 verse, the mystery will be revealed and prevail. It is in harmony with 
 the Scriptures : " Resist the devil and he will f^ee from you, encourage 
 him and he will overcome you." The way to h'^ld out against evil is to 
 stop it in its first beginnings, which is easy at first ; but if entertained or 
 encouraged it will grow and increase until it overpower you, as a mighty 
 giant, and slay you. Little sins grow into big sins if encouraged, as little 
 seeds grow into great weeds if allowed to grow in your garden. 
 
 The Apostle thus warned the early Christians of the danger they were 
 in if they did not bring all the antagonism of their moral nature against 
 the mystery of iniquity, for it would originate with them or among them ; 
 and how early it arose and spread, let the history of the seven c'lurches in 
 Asia Minor prove to whom the Book of Revelations was primarily address- 
 ed, which Churches are now extinct. How it spread, let the subsequent 
 history of the church, piove from the second century of the Christian era 
 up to the time Martin Luther was raised up of God to preach a pure 
 Gospel in the dark ages of Christendom, when the nations of the earth 
 were covered with Papal darkness and error. But it is now receiving its 
 fulfilment as it never did in the history of the Church on earth since 
 Martin Luther's time. 
 
 In Martin Luther's time it had its fulfilment in the Church of Rome 
 with the accuracy of history to such an extent that the prediction has 
 always been applied to that Church alone. But, if that were the true in- 
 
'iffi 
 
 i 
 
 
 it 
 
 i 
 
 
 n 
 
 42 
 
 THE GREAT WANT 01" THE AGE. 
 
 terpretation and fulfilment of the prediction, the question arises, why has 
 Christ not come ? If the usurpation of the Papacy in divine things i^ so 
 unequalled and terrible, according to Protestant divines, who have said, 
 " that if this passage be not applicable to it, it is difficult to say who there 
 ever has been, or can be, to whom it should belong." Then, I ask, why 
 is it the Lord has so lon^ delayed his coming ? Facts are stronger than 
 words, and facts do not warrant such an interpretation, in my humble 
 opinion. Bad as the Church of Rome may be, she is not without her ex- 
 cellences. She has a nrmer grasp of all the essential doctrines of the Gos- 
 pel of Christ than almost any of the Protestant churches have. Where she 
 errs is in having added so many things that the Scriptures do not warrant 
 any church on earth to add, belonging to Paganism. But she has many 
 in her Church, both among'h.?r priests and her adherents, that would be a 
 credit to any of the Protestant churches. Their charities and their zeal, 
 their character and their worth, in many respects should make Protestants, 
 with their purer Gospel and higher pretensions, blush for shame at their 
 deficiencies. God would never have tolerated Roman Catholics so long 
 if there was not some good thing in them ; and undoubtedly there is, and, 
 therefore, the Church that is so much condemned by Protestants- which 
 has existed from the earliest ages, which is increasing all over the earth — 
 the Church of Paschal and Massilon, Manning and Newman ; the Church 
 which excels all others for high talents and scholarship, for devotedness and 
 zeal, for liberality and charity, is not th , only church lo whom this prophecy 
 applies, as I will demonstrate in the next, where ** the man of sin " is 
 revealed as the effect of the falling away, which ** man of sin " is so vehe- 
 mently held as applicable only to the Church of Rome. 
 
 Great prominence is given in the epistles of the New Testament to 
 this propagator of destructive error. He figured in early times, and cor- 
 rupted Christianity, and ruined the Church of God on earth. He figured 
 in olden times of the world ; there were false prophets among the people of 
 old, such as Balaam. Now, there are only two forces in the moral world — 
 Truth and Falsehood. These have always been in conflict since sin entered 
 o£ir world, by the corrupter of truth, the father of lies, and they will always 
 be in conflict till falsehood is extinguished. The Son of God becar>^e in- 
 carnate that He might witness to the truth and destroy the works <^»f the 
 devil, which works were originated in falsehood, and are the operations of 
 falsehood and the development of falsehood. The revelation of God in 
 Christ, which is " the Truth," and is contained in the Gospel of Christ, is 
 a force sufficient to destroy all the works of falsehood, and will yet accom- 
 plish this, for the Lord Jesus Christ will *' consume it with the breath of 
 His mouth, and destroy it before the brightness of His coming," as here 
 predicted in the passage under consideration, at the 8th verse. But God 
 treats men as free agents, and as rational and responsible beings, who are 
 capable of receiving the truth, so as to be saved from falsehood ; and it 
 proves their fearful criminality "^hen they reject the saving truth, and 
 cherish and propagate falsehood. ' 
 
 The propagators of the falsehood which went with the direct intent of 
 destroying the Truth, are referred to by^the Apostle Peter, Second Epistle, 
 
A TRUIH FORSAKING Adf., 
 
 43 
 
 ii., I, 2, 3 verses : " But there were false prophets among the people, even 
 as there shall be false teachers among you, who shall privily bring in 
 damnable heresies, even denying the Lord that bought them, and bring 
 upon themselves swift destruction. And many shall follow their lascivious 
 doings, by reason of whom the way of the truth shall be evil spoken of. 
 And in coveteousness shall they with feigned words make merchandise of 
 you ; whose judgment now from of old lingereth not, and their damnation 
 slumbereth not." 
 
 Paul, to the same effect, says in his Second Epistle to Timothy, IV., 
 3rd and 4th verses : **.For the time will come when they wiU not endure 
 sound doctrine, but having itching ears, they will heap to themselves 
 teachers after their own lusts ; and will turn away their ears from the truth, 
 and turn aside unto fables." 
 
 How completely these predictions have been verified, ecclesiastical 
 history proves, and our own age reveals. 
 
 Alas ! how the glory of primitive Christianity faded under the wither- 
 ing blight of a corrupted Christianity. In the first century of the Christian 
 era it shone forth as the purest and brightest emanation from heaven the 
 world ever saw. To oe a Christian then, was a very different thing from 
 what is to be a Christian now ! It was an age of persecution in its most 
 awful form. By fierce persecution the father of lies sought to crush and anni- 
 hilate Christianity, and therefore, its disciples had to sacrifice all for Christ, 
 who is •' the Truth " incarnate — '* God manifest in the flesh." 
 
 To be a Christian in the first ages of Christianity was to be a Christian 
 indeed! It signified no faint convictions, no equivocal condition, no 
 questionable motives. It was identical with all tha; could elevate and en- 
 noble mankind ! The zeal it spoke of was an unextinguishable flame, the 
 hope it argued, an anchor immovable before the rudest tempest. The joys 
 of which it was the symbol were as life from the dead, the charity it sig- 
 nalized was warm as a mother's love, and gentle as the dews of heaven. 
 No danger could alarm its possessor, no opposition quell the spirit of 
 consecration to •Jesus and active beneficence to man it was knovtn to indi- 
 cate and produce ! The fury of the persecutor and the derision of the 
 scorner were alike powerless before it, and he who possessed it stood cohei- 
 posed and dauntless against th^ combined assaults of earth and hell ; as if 
 a shield of triple brass begirt his bosom ; as if the shield of the cherubim 
 were outstretched over his head, he was insensible to weakness and incap- 
 able of fear ! 
 
 You might crush his limbs with torture, his affections with solitude^ 
 his name With infamy and his freedom with the chain ; but he had that 
 within him that which could not be crushed nor impaired — it was the energy 
 of a livinj faith. This, like electric fire, acquired force by repression, and in- 
 tensity by resistance? and borrowed increase of splendor from surrounding 
 gloom. He might fall, but he could not fly. He might perish, but he 
 could not yield. His blood might be spilt upon the ground, but his hope 
 could not waver. His character might be calumniated, as Tacitus tells us, 
 by bloody Nero and other malignant foes, but his honor remained pure 
 
44 
 
 The GREA'i WANT OK THE AGE. 
 
 ■^1 
 
 and uritarnished, and like the fabled Phoenix, the Christian rose from of 
 ^ the flames that consumed his body, to dwell wilh Christ in glory ! 
 
 Chrisiiinity then was the religion ol* heroes, saints, apostles, martyrs ! 
 It transiurnned all it touched into its own celestial likeness, and it endued 
 its subjects with an inflexible constancy and an inexhaustible ardor, before 
 which the virtues of the ancient pilriot and warrior dwindled intt> ordinary 
 things. O ! to be a Christian then was to hold fellowship with uncreated 
 wisdom, to walk in the steps of Jesus, and to breathe a philanthropy as 
 pure as it was unquenchable, and as benevolent as it was divine. 
 
 What is Christianity now ? and what is it to be a Christian now ? 
 Christianity now i$ just anything you like to make it, and to be a Christian 
 now is to be as unlike Christ as it is possible to be — the -nore unlike 
 Christ the better will you suit the spirit of the age. The father of lies has 
 succeeded by changing his tactics. He first tried persecution, to crush 
 the infant cause, but per-ecution gave it the strength of a giant, because in 
 its weakness it was made strong through Christ, by asking His strength, 
 and the blood of the martyrs has been the seed of the Church. But satan 
 LOW makes Christianity so pleasant and agreeable as to make nothing in it 
 disagreeable ; no self-denial in it, nor philanthropy, nor anything to cost a 
 pang or a cent. What he could not do by faggot and s#ord, he succeeds 
 by our fashionable Christianity, and the power of the Cross is lost because 
 the offence of the Cross has ceased ! And " the man of sin," who is the 
 incarnation of the devil, is the chief agent, ind he is represented in the 
 pulpit and in the pew everywhere ! and a'l hell exuUs and rejoices that the 
 ancient faith is so fast fading away from the mind of man, and man lost 
 in sin and misery ! - '■ 
 
 (6)— IT IS A SINFUL AGE. 
 
 Look at the word-painting, Paul' here gives, and you wi*l see "the 
 man ot sin" in his assumptions, ar^d what airs he puts on of self-importance 
 in his hellish work, in attempting to undeify the l^eity. 
 
 " And the man of sin be revealed, the son of perdition, he that 
 exalteth and oppostth himself against all that is called God or is worship- 
 ped ; so that he sitteth in the temple of God, setting himself forth as God." 
 
 It is unnecessary to conjurs up the Pope here, because every man 
 has a Pope in himself, until his self-assumed arrogance and native pride 
 be subdued by the humiliating and self-mortifying truth of the glorious 
 Gospel, and Jesus Christ takes the seat of the scorner, and reigns supreme 
 as the Lord of the conscience. Men read the Bible as they read a human 
 author, and sit in judgnnent over it as something very much inferior to them. 
 The human reason is certainly to be called into vigorous exercise in read- 
 ing the sacred Record, but let it be with some degree of reverence, not 
 that we approve of Bibliolatry,- -the worship of the Bible — but the author 
 of such revelations deserves deference, for they are lilie the revelations of 
 natute, whose reverenti'l students are always the most successful students. 
 God resisteth the proud, but He giveth grace to the humble ! 
 
 The condition of all knowledge is humility, because humility is the 
 essence of docility and reverence. And one reason all philosophy is con- 
 ditioned is to teach us humility, fo' chc more philosophy enlightens the 
 
A SINFUL AGE. 
 
 45 
 
 more we discover our ignorance. Socrates was pronounced the wisest of 
 men by the oracle at Delphi, because he only of all men best knew his ignor- 
 ance or was most conscious of it. Sir Isaac Newton, when complimented 
 on his discoveries of the laws of light and gravitation, and other laws of 
 nature, compared himself with his characteristic humility to a little child 
 walking along the sea shore picking up a few pebbles more beautiful than 
 others, while the great ocean of unexplored truth lay before him covering 
 its innumerable precious pearls. 
 
 But the province of the supernatural as much surpasses the province 
 of the natural, as heaven surpasses earth, and eternity exceeds time, and 
 for any one to enter that sacred province with the spirit indicated in the 
 passage above, shows the absence of reason, and reveals unwisdom and 
 self-conceited arrogance ! *' Men trample where devils tremble." 
 
 If ever mortal man needed divine illuminaiion and inspiration it is in 
 the investigation and study of. the Gospel of the grace of God. It is 
 utterly impossible to advance one step here without divine teaching. 
 
 The current of religious thought in our age has decidedly been in the 
 direction to eliminate the supernatural from religion altogeihej:. The 
 Neology and Rationalism of Germany has spread its influence far and 
 wide. It has gratified the pride qf the human intellect arid the self-suffi- 
 ciency of erring men. How plausible have been its preteusions to simpli- 
 plicity ! How readily hailed by the ignorant ! And how satisfying to the 
 shallow-brail. _'d, kid-glove age we live in. Only the divinely taught of the 
 Lord know the necessity and indispensableness of supernatural religion, 
 — nothing else can satisfy the religious emotions. 
 
 Never was there a falser maxim prof a<?ated than the following : 
 " Where mystery begins, religion ends," for fhere can be no religion with- 
 out mystery worthy the name of religion, and the converse is more correct : 
 where religion begins, mystery begins ; and when mystery ends, religion 
 ends. By mystery I do not mean mysticism, but sucfi heights and depths 
 of truth that require divine illumination in the mind to understand 
 "them, and in the knowledge and experience of which we advance in pro- 
 portion as we receive mo'-e and more divine illumination, because the finite 
 mind can never comprehend what is infinite fully to all eternity, but we can 
 know now in part by means of God himself revealing himself to the mind, 
 a^ none but God can make God known. 
 
 The cry for '* simple views" — " simple views" of the Gospel — so long 
 ringing in our ears have resulted in superficial views, delusive and soul- 
 destroying views. The law ot the Lord is perfect, converting the soui, 
 making wise the simple and sincere. We cannot improve God's word. It 
 cannot be made simpler than it is. The entrance of Thy word giveth light, 
 it giveth understanding to the simple. 
 
 I referred, when speaking of " the falling away" from the truth, by 
 adding something of human merit to it, as taught by the Judaizing teachers 
 and denounced by Paul. Now "the man of nn" adopts the opposite 
 method of taking away from the truth of the Gospel, till nothing is left of 
 the divine Gospel, and it is turned into a human gospel, and the glory of 
 God from beginning to end i? departed ! 
 
/ 
 
 4& 
 
 THE GREAT WANT OK THK Al!E. 
 
 II THBS. 11, 8, 9, AND lO. 
 
 *' Where no vision is the people perish," — w'thout divine illimination 
 souls periih. And if the only standard of truth be explained away as we 
 have seen is the drift of the religious thought of our age, lawlessness, as a 
 necessary consequence will take the place of law ; for when the Gospel is 
 gone divine illumination is gone, and all is goue. The doctrine of the 
 Holy Spirit's work has disappeared among us. 
 
 What does the generality of professing Christians and the irreligious 
 care about the Gospel ? What value do they attach to correct views of the 
 Gospel ? Tell them how to put monsy in their pocket, how to become 
 rich, and they are all ear and earnestness with their mouth gaping to 
 swallow down the good news ! But tell them about salvation and the 
 unsearchable riches of Christ, and they care nothing for heaven's good 
 news. As for sound, pratical, expeiimental preaching, ibey loathe it. They 
 all think they are good enough already, they compare theinstlves by them- 
 selves, and think they are a great deal better than anybody else and sure 
 to go to heaven when they die. 
 
 But if you lay down such fundamental principles as the following, and 
 hear them afterwaros in their homes talking over it, how mightily offended, 
 they are when spoken to, thus : " Dost tfiou not known, O man, O woman, 
 who callest thyself a Christian, that thine election of God, thine effectual 
 calling of God, and thine eternal salvation cannot be proved, unless thou 
 art conformed to the image of God's Son," for whom God foreknew he also 
 foreordained to the image of his Son, and whom he chose in Him before 
 the foundation of the world, He chose that they should be holy and with- 
 out blemish before Him in love ! If, therefore, thy ruling motive in thy 
 life be not the constraint of Christ's love, if love to Christ be not thy ruling 
 passion, thou art still in thy sins, and art none of His, none of His ! Self 
 is thy God, thyself the God whom thou dost worship, and self-adulation is. 
 the incense thou art continually seeking to be offered to thee, and thou 
 art no Christian, but a practical atheist ! Be not deceived, God is not 
 mocked." Such preaching as this in our day would empty half our churches,^ 
 starve the minister in many lo.oalities,and make him retire and go somewhere 
 else. People in general do not go to God's house to be instructed, and 
 taught in the Lord, to worship before Him and be built up in faith and 
 holiness. 
 
 People go to church as they go to a theatre, to be pleased, to see on 
 another and be seen, to keep up an appearance, to see the last shape and 
 style of the new fashions, to be fashionable with their gold chains and 
 trinkets, to be solaced with a soothing unction to their conscience for 
 going to church, and to lay God under an obligation to prosper them next 
 week in the world ! 
 
 What do sneering skeptics, blaspheming atheists, and pampered 
 ministers and priests care about the inward glory and harmony and blessed- 
 ness connected with the religion of Christ, as revealed in the divine Word ?• 
 That Word is no word for them, they will have thei.' own will and way for 
 their guide, and have none of God's word. 
 
A SINFUL AOE. 
 
 47 
 
 Are not all divisions among Chiistians traceable to departure from the 
 oneness ot the one revealed God and violation of God's law ? Christ never 
 came to found a sect, but to establish a kingdom, whose foundation is 
 faith in Him, whose bond is love to one another, and whose end is individ- 
 ual progression in moral perfection, in a growing likeness to iis founder by 
 keeping his commandments. But where is the faith that lays hold on 
 Christ to life eternal ? Where is Christ laid hold on alone for salvation ? 
 Where is the love to one another ? Alas ! alas ! Where is the growing 
 likeness to Christ, or aay likeness at all ? Let facts demonstrate ! And 
 where is the obedience to His holy commandments and the soul-saving 
 power of His people ? Where is it ? and where arc they ? 
 
 The Lord certainly has not left Himself vithout witnesses on the 
 earth. And doubtless He has many hidden ones> whose hearts are true as 
 steel, but their visibility is not what it should be. 
 
 On the other hand, the wicked in the world are greatly more numer- 
 ous than the righteous. 
 
 But the worst thing of all is, that such a large number— by far the 
 greater number — who profess theniselves as Christians, are "self-deceivers," 
 having a name to live while they are dead. 
 
 I feel I mu»t sound an alarm in Zion, for things are not at their worst 
 y^t. The thrilling description here given by the inspired Apostle Paul, 
 and the inspired Apostle John, in his Apocalyptic visions, is as yet unveri- 
 fied, although fast hastening on in these days of defective views of Christ's 
 most precious Gospel, in these days of defection and lukewarmness in 
 hearty zeal for Christ's cause, when many have lost their first love and the 
 prestige of their forefathers — in these days of worldly conformity among 
 God's people, and their unfaithful stewardship of money, all which 
 prognosticate and prepare the way for the predicted onslaught of the 
 archfiend and adversary, who knows how to make ready for the day of 
 battle and finsl conflict, as soldiers in the field of battle know when to 
 attack the enemy, " W^hose coming is according to the working of satan, 
 with all power and signs and lying wonders, and with all deceit of un- 
 righteousness; for them that are perishing !" The lawless one means to 
 gain a victory in his final conflict, which is at hand, and ensnare and ruin 
 thousands 'vho are now his certain prey, but are unconscious of it. 
 
 The lawless one is now in our midst. We can trace his footsteps in 
 many marks of iiis iai^igc oa the spirit and practices of our Age. 
 
 What Archbishop Tillotson said many years ago is more fully verified 
 in our times, viz., "That fine old English plainness and sincerity, that 
 generous integrity of nature and honesty of disposition which argues true 
 greatness of mind, and is usually accompanied with undaunted courage and 
 resolution, is in a great measure lost among us." I don't think we hear it, 
 as we once did, in the very ring of the voice ; nor see it, as we once did, in 
 the countenance beaming with affection and frankness 3 nor feel it in the 
 cordial, open-hearted shaking of the hand, and in the whole expression of 
 the inner man, made visible in the eye and in the eotire demeanor. 
 
 People now-a-days are far more selfish and hidden and suspicious and 
 regardless of the feelings and welfare of others than they used to be. 
 
 i :53 
 
 ! ■:\: 
 
4« 
 
 •IHK,(;REAI WAN! OF I HK Mil) 
 
 i 
 
 Everyone now-a-days is weighed by the weight of his purse, and for the 
 ends of selfishness man is held in admiration, while the poor are despised. 
 All in pposiiion to the spirit of the Gospel, which is a spirit of kindness, 
 generousntas, and helping one another on, as tender-hearted, sympathizing 
 brothers. 
 
 If we look into the business world nothing is more conspicuous than 
 the unscrupulousness with regard to truth respecting articles to be sold, 
 and in the mania for competitive advertisements, where everyone professes 
 to sell better and cheaper goods than another, which is a barefaced false- 
 hood ; but most of all, in the prevalence of adulteration in food and 
 raiment, the specious falseness of our age is seen, for we do not know the 
 half we eat, nor half the stuff we wear. We may be eating poison for what 
 we know, or the babies die, and rve don't know why, and have a coat of 
 shoddy or made of devil's dust, and not know it. But things like these, ye 
 know, must be in the reign of lawlessness, and a thousand tricks in trade 
 besides best known to the swindling fraternities that practice such frauds 
 and wickedness. 
 
 (7.)— IT IS A LAWLESS AGE. 
 
 People in business and of the world who rail so often upon the 
 religious community, quite eclipse *' the hypocrites " by their cant and 
 dexterity in deceiving the public ; but they can't deceive God, and one day 
 they will come to know this, and be punished for their crimes. If all this 
 selfish cold-heartedness on the one hand, and dishonesty on the other, in- 
 crease as they have done the last thirty years or so, what will society become 
 by-and-bye ? Like what the old philosopher thought it was when he went 
 through all the world with a lantern in his hand, to see if he could find an 
 honest man in it ; but a second lantern will be required in our world soon 
 to find if there be a true, warm-hearted man in it ! 
 
 The gifted Charles Dickens, who was a keen observer of human 
 character, drew the following picture of human society while he was among 
 us, which is being verified more and more every day in the world : 
 
 " LEARN FROM THE LESSON OF THE PRESENT DAY." 
 
 How pride engenders pride, and wrong breeds wrong. 
 
 And truth and falsehood, hand in hand along 
 
 High places walk in monster-like embrace. 
 
 The modern Janus with a double face. 
 
 How social usage hath the power to change 
 
 Good thought to evil in the highest range. 
 
 To cramp th? noble soul and turn to ruth 
 
 The kindling impulse of the glowing youth. 
 
 Crushing the spirit in its house of clay. 
 
 Learn from the lesson of the present day. 
 
 Whaf is the lesson ? The downfall of " the Truth," and the enthrone- 
 ment of lawlessness in its stead, as it is at this day. 
 
 O God, interpose for the downfall of Satan's empire, and for the estab- 
 lishment of Thy kingdom on its ruins ! Come, Lord, come quickly. 
 Amen ; even so, come, Lord Jesus. 
 
 But alas, the most melancholy evidence of lawlessness is among 
 Christians. 
 
A LAWLKSS AGK. 
 
 49 
 
 Non- professors hear that Christ's religion makes its possessors happy ; 
 but many that profess it, they see, are miserable, morose and gloomy. 
 They are told that true piety is inseparable from personal holiness ; but 
 they have detected some of its professors as scarcely honest, nay, dis- 
 honest ! They have heard that Christians set their affections on things 
 above, and are laying up treasures in heaven ; but many whom they know 
 as professed Christians are such as ardently mind earthly things, and give 
 their hearts supremely to Mammon. They hear that Christ asserts an 
 absolute property in His people, demanding an unreserved consecration of 
 all they are and all they have, in His service. But in the lives and conduct 
 of some professed Christians they see no practical proof nor demonstration 
 of such an ''nnobling principle ; they act as if all they had were their own, 
 fc they cannot part even with a little of what they hold as stewards under 
 God, to a brother in need, and hold their possessions with so firm a grasp 
 that they are without any regard to this law of Christ's kingdom, and are, 
 therefore, spreading the lawlessness of the age ! 
 
 When we look at these inconsistencies of professed Christians, need 
 we wonder at the spread and progress of infidelity ? Fas doceri ab hoste. 
 It is lawful to learn from an enemy. I know the Christian system as a 
 system of Truth, is impregnable. I know that all that malice can suggest, 
 and all that ingenuity can devise, cannot overthrow it, and, therefore, we 
 have nothing to fear from its foes, who are incapable of themselves to 
 comprehend it or judge of it, without its personal experience. Faith gives 
 us visions, as science gives us revelations. 
 
 What we have to fear is the professed friends of Christianity, who 
 contradict it in every part by their life and conduct. " Save me from ray 
 friends !" have many said, and have thanked God for their enemies. 
 Christ has always suffered most from His professed friends, who. Judas- 
 like, have said " Hail, Master !" and with the kiss on the cheek, have held 
 the dagger in their hand, to crucify Him afresh. And now at this day He is 
 wounded in the house of His friends — the Church — as He never was. 
 The Church, as it is now constituted, is the greatest obstacle to the pro- 
 gress of Christ's kingdom on earth, and the Infidels, while they have no 
 logical argument for remaining Infidels whatever, on the ground of the in- 
 consistency of Christians — still, they are doing an important service by 
 their attacks on this vulnerable part. 
 
 If some reply, ''Are not both the good and the wicked to grow 
 together, as the parable of the tares sown in the field, tells us, till the 
 harvest?" Yes; but the field is not the Church, but the world, where 
 Christ represented the enemy as sowing the tares among the wheat. See 
 Mat. 13, 38, "The field is the world." Christ's invisible kingdom — His 
 body of the faithful — is His true spiritual Church, and these tares are not 
 His Church at all. They are outside of it, and are to be kept outside 
 of the Church, in the world. But they are the veeds now that disfigure 
 it — the plague spot that infect it — which have no right in it, and must be 
 got rid of and burned out of it. And that Christ will, ere long, come and 
 do, and the heaviest vengeance of heaven will fall upon the vile hypocrites, 
 the detestable self-deceivers, who always succeed by their success in de^ 
 
 % 
 
 \ «:? 
 
 I m 
 
 i ,■ 
 
5° 
 
 Tin; r.RKAT WANT OK THE AflF.. 
 
 reiving others to deceive themselvofs, and believe the lie they got others to 
 beheve, that they were Christians, after all. This is the working of error, 
 that (iod sends those who received not the love of the truth, that they 
 should be saved, who believe a lie that they all might be judged — fairly 
 dealt with — who believed not the truth, but had pleasure in unrighteous- 
 ness. — Verses ii -12— whose end is destruction. 
 
 THIi "lawless one" WHERE HE SHOULD NOT BE. 
 
 If you wish to see the " lawless one" in our midst go not to Infidels, 
 go not to the world . but go to Christians, go to the churches of our land, 
 and you will find them swarming in myriads. You will find " the lawless 
 one there." just as Judas was found among the Disciples, as a professed 
 friend of Jesus, but a traitor, selling Him for money. They are just like 
 Judas, trying to serve God and Mammon. And discerning outsiders see 
 this and remain outsiders on account of it, and infidels are gratified by it, 
 becauBe it helps them out with their illogical arguments for remaining 
 infidels. 
 
 Just as the inlet to *• the falling away" from the truth at first was 
 opened by admitting the unregenerated into the fellowship of the faithful and 
 led to all the mischief that followed afterwards, so impurity of church 
 fellowship is the sole cause of all the lawless ones swarming like wasps 
 that steal away the honey and make none, and " the lawless one" has so 
 increased in our times that the expression has become representative not 
 of one here and there among the faithful, but is the type o odern Christian 
 society. For the Christian church is become the snarf he towler. All 
 people know how men catch birds, how they have ne. , c^ud strings and 
 poles, and an enticing bird — the call-bird — to sing so beautifully that all 
 the silly birds come to hear it and see it, and become friends with it, and 
 so they are caught. All people know how the spider catches the fly and 
 eats it, so the archfiend, who is '' the lawless one" incarnated in the hypo- 
 crites, entices them into the churches to serve his vile purposes, and to 
 turn the house of God into a den of thieves. 
 
 The door of admission says to every passer-by : " Welcome, welcome 
 stranger to come in, and sit on a cushioned seat for you have got a gold 
 chain on." ** Welcome, welcome, beautiful little fly, come in, and stop, and 
 
 die !" This it says to every passer-by. And the passers-by enter, 
 
 and are so pleased with so much attention — given to serve wordly interests, 
 ' — and they are so pleased with the sweet, comforting preaching, and the 
 devil is pleased too. 
 
 The door of admission does not say, ** You must be bom a||Bain 
 " You must be regenerated, or you cannot enter into the kingdom of God." 
 •' Ye must repent, or ye shall all likewise perish." Oh, no ! " Membership 
 in this church on easy terms, or any terms you like." And " the lawless 
 one" has fine scope for his lawlessness 1 And it is in the temple he sits 
 and exalts himself above God's truth. And in the holy place his iniquity 
 is practised as he is here described, whose coming, or presence, as the word 
 used (parousia) means (vs. 9 and 10, 11, 12,) " The presence of whom is 
 according to the working of Satan, with all power and signs, and lying 
 
 )» 
 
A LAWLESS AGE. 
 
 5« 
 
 
 -wonders, and with all deceit of unrighteousness for them tha^ are perishing ; 
 because they received not the love of the truth, that they raight be saved. 
 And becausd of this God sends them a working of error that all may be 
 Judged who believed not the truth, but took pleasure in (adikia) 
 unrighteousness." 
 
 There is a striking contrast and rivalry here implied between the 
 Prince of darkness and thn Prince of life ? Satan, incarnated in " the law- 
 less one," attempts to imitate and surpass Christ. Did Christ come with 
 miraculous attestations to prove the divinity of His mission ? The working 
 of Satan is with all power, and signs, and wonders, but they are lying 
 wonders ! Did Christ come to establish the truth on earth, that it might 
 produce righteousness in them that were perishing because of their depart- 
 ure from truth ? Satan's aim is to establish falsehood with all deceit of 
 unrighteousness in them that are perishing ! Did Christ come to save men by 
 their loving the truth, believing it and practising it ? Satan's aim is to des- 
 troy men by prejudicing them against pure Christianity, and giving thein 
 something they will like better and more agreeable to their carnal nature, 
 that they might not believe the saving truth, but take pleasure in iniquity ! 
 Did God send a working of error through " the lawless one" in keeping 
 with the exercise of man's free agency, that they might be fairly dealt with 
 in the day of judgment, and eat of the fruit of their own ways ? Then how 
 necessary it is that we should look to how we stand in His sight, and 
 cherish the love of t le truth that we may be saved. Oh, there is nothing 
 so precious and valuable on earth as the truth I 
 
 The enquiry of it, is the love making or wooing of it ; the knowledge 
 ■of it, is the presence of it ; and the belief of it, is the enjoying of it ; and 
 the practical conformity to it, is the sovereign good of man. But to know 
 it and hold it in unrighteousness, is to act the part of tlie " lawless one."' 
 No one can practise deceit without knowing it, for it could not be deceit 
 without the perception of its opposite, and when the perception is lost the 
 heaviest penalty is inflicted in our becoming the prey of self-deception and 
 the victim of lawlessness, — this is the working of error God sends as its 
 necessary consequence and its righteous retribution. There is no being 
 more to be pitied, therefore, than the self-deceiver, who has practised 
 hypocrisy so long as not to know he is a liypocrite, but believes he is what 
 he is not, until the conscience is awakened by some visitation of the 
 Almighty out of the self-condemning dream, which, perhaps, the terrible 
 day of judgment will be the only thing to show the self-deceiver his true 
 position ; and then to alter it, impossible ! Oh, it is here the awful issues of 
 the habitual perversion of truth are seen, and the Church is the archfiend's 
 •selected sphere for its highest, and fullest, and saddest developments. 
 Therefore, the remedy must be applied here. 
 
 I , 
 
 THE GREAT WANT OF THE AGE IN THE CHURCH. 
 
 It is sad, indeed, to think that where we should expect the least need 
 o( improvement, there should be found the greatest need of improvement. 
 All the other wants of our age are as nothing compared with the magnitude 
 
52 
 
 THE GREAT WANT OF THE AGE. 
 
 and urgency of the one great want of our age in the Church of the living 
 Cod. 
 
 The Church in our day is Satan's chief seat, where he sits and exalts^ 
 himself above God. The Church is where he has now his chief princi- 
 pality. It is here where he exerts his greatest power. In the world he 
 has everything his own way, for the world lieth in the wkked one. The 
 world is on his side, carried captive at will. The Church is his opponent, 
 or ought to be. To the Church is given the high commission to conquer 
 the world for Jesus. Satan is determined to prevent this. And what does 
 he do to prevent his subjects becoming the subjects of another King? 
 He tries to turn the Church into a specially-favored province of his 
 kingdom. And how does he act ? He comes there with all his energy, 
 to sow tares into it, — aa our Lord has told us, to get unregenerated men 
 and women into it as members, and as ministers of the Church. 
 
 Impure Church fellowship, as I have said above, was the inlet, at first, 
 to Satan — to all the falling away from the Tmth — from the Christ ; and the 
 inlet to all tiie evils ever since, in the Church. Consequently, purity of 
 Church fellowship is the one remedy. 
 
 A New Testament Church, according to Christ, and the teach ngs of 
 His Apostles, is a society of regenerated men and women. 
 
 Christ solemnly legislated this law as the fundamental law of His 
 kingdom. (John III., 3-5.) The visible Church is to correspond to the 
 invisible Church, as nearly as possible. None but the saved on the Day of 
 Pentecost were added to the Church. (Acts II.,47.) And the whole tenor of 
 the Nfcw Testament proves this. That which restrained the mystery of 
 iniquity, was the firm adherence to purity of Christian fellowship. When 
 that was relaxed, the mystery of iniquity began to reveal itself The 
 visible body of Christ had no schism in it till then. No diversity of sects, 
 till then. No error in doctrine till then. And no destructive element in it 
 till then. But what do we see now ? Never so many sects, never so many 
 doctrines, never so many destructive elements, that it is a wonder that we 
 have any Church at all. But it is " the living in Jerusalem " that preserve 
 the Church. But for the true and faithful Christians, Christianity would 
 have ceased. It is only in such. 
 
 The adversary of God and His people never objects to any of hi^ sub- 
 jects becoming a member or an office bearer in a Christian Church, pro- 
 vided they remain his dutiful subjects. He rather approves of it, because 
 it will be for the promotion of his rule and dominion just where he wants it 
 more and more to be. Now, don't let any laugh, and say there is no devil, 
 but the devil in yourself, for when I come to speak upon the Origin of 
 Evil in a Holy Universe, the reader will come to think otherwise, or I am 
 mistaken. There are more things in heaven and earth than "thy philosophy 
 ever dreamt of, Horatio ! " 
 
 The broad distinction between a servant of Christ and a subject of 
 the devil, is simply this : The servant of Christ is under law to Christ in 
 everything. (Rom. VI., 17-18.) The subject of the devil is without law 
 to Christ, and, therefore, " the lawless one." He does not think himself 
 a subject of the devil, because his own will is his law in everything. But 
 
A LAWLESS ACE. 
 
 53 
 
 of 
 
 in 
 
 law 
 
 jelf 
 
 this just proves he is the subject of the devil, for the "Spirit" that now 
 worketh in the children of disobedience, is the devil ; and when you follow 
 out the bent of your owi; will, you do not submit yourself to the will of 
 Christ. This is just what the devil wants you to do, for thereby you serve 
 him, and disobey Christ. " Know ye not that to whom ye yield yourselves 
 servants, to obey, his servants ye are to whom ye yield obedience, 
 whether the service be of sin unto death, or of righteousness unto life ?' 
 (Rom. VI., i6.) The man who does not serve Christ, serves the devil. And 
 a man can serve the devil better in a church than out of a church. He is 
 in a church hke leaven, to leaven the whole lump. Evil communications 
 corrupt good manners. The tone of the Church's piety is lowered thereby, 
 the conversion of souls hindered. This is the plague spot that must be 
 burned out. The express command of heaven to Christ's Church on earth, 
 is, "Be not unequally yoked with unbelievers. What communion hath 
 light with darkness ? Wherefore, come ye out from among them, and be ye 
 separate, saith the Lord." (II. Cor., 14, 17). 
 
 Purity of Church fellowship is God's decree, and it must be, whatever 
 it costs, or the Church of Christ is ruined, and pure religion is doomed and 
 lost. 
 
 WHERE THE EVH. LIES, THE CURE APPLIES. 
 
 This, above everything else, is the " one great want of the age" — a 
 pure Church. But I fear it will not come. And, therefore, I warn the 
 faithful in the Church of what must inevitably follow. The prediction in all 
 its awful import, as here given by inspiration of God. There is nothing 
 but " the truth" as it is in Jesus, the pure Gospel, that can check and 
 remove the lawlessness in the Church, and where are we to look for the 
 right exemplification of that heavenly purity and bengnity the Gospel 
 imparts, but to the Church Christ has purchased with his own blood ? But 
 if its members belie that Gospel by unholy and selfish lives, then the stand- 
 ard of the Cross is fallen, because the professed disciples of Jesus have 
 fallen away from its requirements ; and if they have never been crucified in 
 their lusts and passions, they have no right to be in the Church as Christ's 
 members, for " they that are Christ's have crucified the flesh with its affec- 
 tions and lusts." The cure is in the hands of the faithful, and if they cannot 
 reorganize their churches anew, so as to adhere to Christ's specific for 
 making and keeping his churches as He requires them to be, then the only 
 alternative left is for the faithful, the living in Jerusalem, to come out from 
 among them and be separate, for this mixed state of things cannot be suf- 
 fered to remain much longer without the most diastrous consequences. In 
 view of which I tremble. Because the passage before us does not refer to 
 some distant period of our world's history, nor to some foreign nation, but 
 this passage speaks home now, to you and me, and all the dwellers now on 
 the earth, for every " lawless one" is simply every one who is living now 
 without Christ, and has not Christ formed in them as '* the tfuth" to regu- 
 late their intellect and understanding, their affections and their heart, and 
 their entire life and conduct. "Let the same mind be in you as was in Christ 
 Jesus" is as authoritative as the command, "Thou shalt not kill, thou shalt 
 
\\m 
 
 54 
 
 THE GREAT WANT OF THE AGE. 
 
 not Steal, thou shalt not commit adultery, and thou shalt not covet." If the 
 truth of the Gospel be not the power of God unto our salvation, it will be 
 the power of God unto our condemnation. None can be neutral in the 
 matter of the Gospel : it is either a savor of life unto life, or a savor of 
 death unto death to every one. Oh, let this solemn passage speak home to 
 every one of us, which passage taken in connexion with other passages in 
 the Apocalypse, foretells an increasing progress in the reign of the *' lawless 
 one" in the churches of Christ, where now he has chief quarters established, 
 and in the world at large, to an extent exceeding all comprehension. I am 
 no alarmist. I speak to facts. Paul feared lest the adversary should by any 
 means corrupt the minds of the early Chr.^tians in his day from the sim- 
 plicity of their genuine attachment, and sympathy, and union, aiid oneness 
 with Jesus, as the serpent beguiled Eve in his craftiness. What Paul feared 
 has transpired. It has become a dread reality in our day in the complexity 
 of the Church at the present hour, and it appears to me to forbode an 
 awful coming conflict between Satan and the Saints of God, such as never 
 was beheld in the earth since the Christian era began. 
 
 J ust £0 give one single proof, the passage in the Book of Revelation, 
 which has many parallel passages on the principle of evolution and present- 
 t"' .on of different aspects of the same epoch, and as now drawing nearer 
 -and nearer and fulfilling now, you will f.nd in chapter xiii. i. 
 
 Here a hellish monster is seen rising out of the sea — which is the 
 'emblem of tribulation, as the sea is the residence of storms and tempests — 
 having seven heads, (to which three were afterwards added), making ten 
 heads and it had ten horns, and upon his horns ten crowns, and upon nis 
 crowns, the name of blasphemy (see v. 6,) and he was full of blasphemy ! 
 Never was there a time in the history of the Church on earth when more 
 blasphemy prevailed than now. Thirty years ago Atheism came forth in 
 England, Mr. HoUyoake, in London, publicly debating with Rev. Brewin 
 •Grant whether there was a God, and Hollyoake was succeeded by other 
 atheists, who blasphemed the God of heaven more than he, and now the 
 placards posted up in our great centres of industry : Manchester, Liverpool 
 and Glasgow, are shocking to reid and indecenc, and both men and women 
 harangue large audiences in a manner that almost bids defiance to the 
 Almighty, and fills one with terror and trembling to hear them taking God's 
 name in vain! France, however, in the last century, was just as outrageous, 
 in this respect, as England is now. And to this hellish monster great power 
 was given him, combining the strength of the untamable leopard with the 
 feet of the ferocious bear, the mouth of the lion and the power of the 
 dragon, with a throne and great authority, proving the time had come for 
 the utmost intensity of action and the utmost malignity of combination 
 among the powers of hell were to be jut forth in full force ! 
 
 This awful monster is received with universal homage, whose name is 
 blasphemy, whose nature is cruelty, and whose aim and end is destruction, 
 presenting a striking contrast to the partial reception the Saviour received 
 on earth, whose name is ' the altogether lovely," whose nature is benignity, 
 and whose mission was salvation. 
 
 The whole earth wondered after the beast. Why ? Because of its 
 
. < :l '-.IB 
 
 A LAWLESS AGE. 
 
 55 
 
 1 1 ■<»•" 
 
 fighting qualities. What a low set of blackguards ! who shouted in admira- 
 tion of its physical strength.— Who is like the beast?— Who is able to 
 make war with him ? And there was given him a mouth, uttering great 
 things, and blasphemies. Bui, we are informed his time is limited. 
 Power was given to him to continue forty and two months — a period in 
 prophetic language I do not pretend to fix, although I have my own im- 
 pression, as denoting a good many years, but still limited in duration, 
 which is a relief to the mind. But what follow.s reveals to us a deep moral 
 conflict, for we are told at the seventh verse : And it was given him to 
 make war with the saints. This war is now raging. And it is added, " to 
 overcome them." God of heaven shield them m the fierce day of battle, 
 and give them strength to witness for Thee, since they are Thine. 
 
 The progress of devil worship and devil supremacy increases. Verse 
 8. And all that dwell upon the earth shall worship Him whose names are 
 not written in the Book of Life of the Lamb slain from the foundation of 
 the woiid. The faithful and true to Christ shall never be lost, nor worship 
 the beast ; and they will be made strong in the Lord, and in the power of 
 His might. 
 
 Now, when you connect, in your mind, such a scene as this with the 
 description of the lawless one, whose presence is with aU power and signs 
 and lying wonders— undeifying tb*- Deity, if he could, and deceiving the 
 very elect of God — perverting liie truth, so as to make them believe a lie. 
 
 PONDER THE INEVITABLE RESULTS! 
 
 What may we expect from the reign of lawlessness — when he has got 
 it all his own way, and is crowned as the entire world's king, and the 
 Church's god ? What can w^e expect from lawlessness but its effects ? 
 What but the destruction of human happiness and the disorganization of 
 human society, by the perpetration of all that is wrong, and the violation 
 of all that is right, in sanctioning crime and legalizing vice, by subverting 
 truth and upholding falsehood, increasing selfishness and checking benevo- 
 lence, favoring the bad and persecuting the good ; by hellish malignity riot- 
 ing over the destruction of human happiness and human life by murder 
 and suicide and villainy; with dynamite, infernal devices and machines as 
 yet unknown ! Above all precious and immortal souls eternally lost, that 
 might have been saved ! 
 
 Such will be the inevitable results of the reign cf lawlessness, through 
 Christians wandering away from the purity of the Gospel, and giving place 
 to the devil, if Divine mercy do not interpose. 
 
 Let no one imagine I have over-drawn the fearful crisis which is 
 rushing upon us with hellish fury and direst malignity. Neither let anyone 
 think it is at a distance. The terrible crisis is at hand, and is in our midst 
 already, to an appalling extent. 
 
 The apathy and indifference to it in all Christendom at the present 
 hour,'shows it has come to a head ; for this very apathy and indifference 
 are spoken of by Christ Himself, as the signs that were to precede its full- 
 grown magnitude, by the images he employed ; and they are the very con- 
 ditions for the enemy to take advantage of, in his final grasp at the crown 
 
 
 '■: '-"*? 
 
 
 , » 
 
 1 :!■; 
 
 
 I' ■:\ 
 
 II 
 
 
56 
 
 THE GREAT WANT OF THE AGE. 
 
 !l J 
 
 rights of the King of Heaven. There is one point here, however, I must 
 clear. It is not the end of the world, but the end of the age, which is the 
 point to be kept in view. And it is not to the manner of Christ's coming, 
 but to the fact of His coming, that I insist upon, at present, as near. 
 While the preceding signs of it, and the effects of it, are the things I wish 
 to speak of now, and the practical lessons to be learnt from this most im- 
 portant event, predicted by the Apostle, when " The Lord shall consume 
 'i the lawless one " with the breath of His mouth, and shall destroy (him) 
 with the brightness of His coming. (Verse 8, II. Thess., second chap.) By 
 taking a rapid glance at these points, we shall learn what Israel, knowing 
 the times, ought to do. 
 
 I. The prevailing apathy and indifference among Christians to the 
 necessity of Christ's coming in the existing state of society to rectify it is 
 predicted to precede His coming. In the parable of the tares, Christ tells 
 us (Mat. xiii., 25,) " While men slept, his enemy came and sowed tares 
 among the wheat." This is exactly fulfilled, as I have adverted to by the 
 admission of the unconverted into church fellowship. They aie the tares 
 which the enemy sows among the wheat, and the indifference about pure 
 communion is represented by sleep. It was while men slept Christ's enemy 
 came and sowed the tares among the wheat. Having by this means ruined 
 the Church, they care little about reorganizing it, and as little about Christ's 
 coming to rectify it. When the time for judgment is to begin at the house 
 of God, and if it begin first at us, what shall be the end of them that obey 
 not the Gospel of God, whether in the Church or out of it ! The deacons 
 say," we must get in money to pay our expenses, you know ; and the minister 
 likes a large church and a large stipend, you know ; and we are no worse 
 than our neighbors, you know, — not half so bad ! and laugh." So the 
 devil's work is done while the deacons are wide awake and the minister, 
 too, to their own wordly interests, but asleep to Christ's sorrowing heart,, 
 and the devil is glad ! 
 
 In the parable of the ten virgins (xxv Mat. 5,) '* Wh(!n the bridegroom 
 tarried, they all slumbered and slept. But at midnight there is a cry, 
 ' Behold the bridegroom ! Come ye forth to meet him ! Behold the bride- 
 groom Cometh, etc' " There is so much crying in the streets outside that 
 the sleepy virgins are startled and awake out of their sleep, and five were 
 wise to prepare beforehand their flambeaus with their vessels of oil, but the 
 other five were foolish and delayed to have their torches ready, were with- 
 out oil to keep them burning, and could be of no use in the procession m 
 the darkness of night without the torch burning, so they are in a terrible 
 way to get the oil. They run to the wise virgins to borrow some. Oh, no, 
 said they, we require all we have, but go to those who sell oil and 
 and they will give you oil ; and after they have gone to the meally-mouthed, 
 the honey-lipped, popular preachers that sell passports to heaven, and 
 while getting some fresh, soothing unction to their disquieted conscience,, 
 and making up for their lost time on the road, when they arrive the wise 
 virgins had got in, but they were too late and the door was shut ! And 
 they could not get in, all they could do. Do you know the reason ? 
 
 Tlie Lord did not know them. They had not got the *' oil of gladness" 
 
A LAWLESS AGE. 
 
 57 
 
 from the Lord Jesus, or He would have known them. They had got some 
 combustible stuff from ** the man of sin," " the son of perdition," *' the law- 
 less one," and it only gave them a flaring light of a profession that was an 
 exact imitation of the '* light of life," but it was as bad as dynamite at last, 
 for it brought them to destruction. The improvement Christ made of this 
 parable was an admonition, which is now much needed among his true 
 disciples : " Watch, for ye know not the day nor the hour." Indifference 
 and apathy about the coming of the heavenly Bridegroom is here predicted 
 and required to be caanged into watchfulness and preparedness for His 
 coming. " Awake thou that sleepest and arise from among the dead." 
 Again, in the parable of the unjust judge, Christ evidently refers to 
 the state of mind in society about His coming, in saying " When the Son 
 of man cometh shall He find faith on the earth ?" — Faith in Himself or 
 even any belief in His coming ? Society will be in such a state of indiffer- 
 ence about it, as not to believe in it when the time arrives. His coining 
 to personally reign in Jerusalem is largely believed in ; but His coming as 
 intimated in the Scriptures, as I will show presently, is fast fading from the 
 mind of Christians ; and, therefore, it is all the more in keeping with this 
 question, " When the Son of man cometh shall He find faith on the earth?" 
 Neither faith in Himself nor belief that He is coming shall be much exercised 
 or cared about, and, therefore, giving the adversary all the more advantage, 
 for then is the hour and power of darkness, and men are never more in 
 danger than when they grow indifferent about it ; and further, apathy and 
 indifference about the appalling crisis of our times adds to the magnitude 
 of the evil and gives a terrible significance to it, when those who should be 
 alarmed and concerned about it are careless about it. It indicates a sad 
 state in the Christian community — want of sympathy with Jesus, whose 
 heart is filled with an infinite sorrow just nc ^ because of the growing 
 wickedness and rebellion in the earth. Apathy and indifference to it is the 
 
 2. This fearful crime of indifference to the present low state of religion 
 worst feature in it. 
 
 and unconcern about it, is easily accounted for. The Apostle has indicated 
 the three things as signs of the end of the age we have already considered, 
 viz., first, " the falling away," next, " the revealing of the man of sin," and 
 then " the lawless one ;" after these have come, as they have done, need 
 we wonder that apathy about the regeneration of society should be found 
 in the Church of God itself ? 
 
 John Bunyan had a clear idea of it when in his " Holy War," he said, 
 " When the giant had thus far proceeded in his work, he betook him to 
 build some strong holds in the town. And he built three that seemed to be 
 impregnable. The first he called the hold of Defiance, because it was made 
 to command the whole town, and to keep it from the knowledge of its 
 ancient King. The second he called Midnight hold, because it was built 
 on purpose to keep Mansoul from the true knowledge of itself. The 
 third was called Sweet-sin-hold, because by that he fortified Mansoul 
 against all desires of good. The first of these holds stood close by Eye-gat^ 
 that as much as might be light might b% darkened there. The second wa$ 
 buUt hard by the old castle, to the end that it might be made more blind, 
 
 4 
 
 I 
 
 , "I 
 
 !■'' 
 
 
 ^:i 
 
 % 
 
 ih 
 
ii 
 
 58 
 
 THE GREAT WANT OF THE AGE. 
 
 if possible. And the third stood in the market place." Strange to find a 
 method, even in madness, where we would expect to find none. But, you 
 see there is a close connection — a method in the three signs above as 
 much as in the three things John Bunyan had in view — the lust of the eye, 
 the lust of the flesh, and the pride of life, for they always go together in 
 this order, and have a close correspondence or analogy in them to the 
 three-fold process mentioned ; and how strikingly the last just brings us 
 where we are in our time, called by Paul the '* lawless one or lawlessness," 
 by another way of putting it, " the pride of life ;" by John Bunyan, the 
 " market place," and so it is in our day for disregard of God's truth, a 
 good position in society, and the way to reach it in the market place is all 
 that people care about. Satan has got the victory. All the world is admiring, 
 and worshipping the beast, and the Saints are overcome. Their apathy and 
 indifference to the existing state of society proves it. 
 
 Only one here and there seems to be concerned about it. They think 
 it cannot be otherwise than it is — no use to try and improve it ; they are 
 well provided for, and feel very comfortable in themselves, and the rest 
 must just be left with the decrees of heaven they inwardly think, and some- 
 times openly assert, *' It can't be helped." 
 
 Our modern Christianity is a lie, a delusion and a snare ! It is des- 
 troying churches, it is destroying souls by the million, and Christians can't 
 see it, nor do they want to see it. " A deceived heart hath turned them 
 aside, so that they cannot deliver their soul, nor say, ' Is there not a lie in 
 my right hand?'" The standard must be raised. The Bible standard 
 reached and lived up to. 
 
 We don't need to fear Infidelity nor Atheism. They are purifying fires. 
 Christianity — the religion of Christ, falsely so called because falsely con- 
 ceived of, is what we have to fear. Its exact and true ideal is lost. 
 
 " And now Diabolus thought himself safe , he had taken Mansoul; 
 he had ungarriscned himself therein ; he had put down the old officers, 
 and had set up new ones ; he had defaced the image of Shaddai (the 
 Almighty,) and set up his own ; he nad spoiled the old law books, and 
 promoted his own vain lies ; he had made him new magistrates, and set up 
 new aldermen ; he had built him new holds, and had manned them for 
 himself. And all this he did to make himself secure in case the great, 
 good Shaddai, or His Son, should come and make an incursion upon 
 them," — just that, acute John Bunyan, the glorious dreamer ! 
 
 This the Son of God is coming to do, for there is great need for it. 
 ** Come, Lord Jesus, come quickly." 
 
 Why tarrieth the coming of Thy chariot ? 
 
 Many, who are deeply interested in this great matter, have said to 
 themselves and others: "Why is His chariot so long in coming? Why 
 tarry the wheels of His chariot ?" It is because his bride is not ready to 
 receive him. If the truly Godly would wake up, and prepare for His com- 
 ing, He would come to-day or to morrow. Yes, He would. 
 
 3. Let us understand what the coming means,and whatChrist will do by 
 His coming in the souls of His people, and then we will understand what 
 His people have to do to secure His coming. By the coming of the Lord> 
 
 : 
 
I \ 
 
 A LAWLESS AGE. 
 
 59 
 
 in the great passage before us, is meant the presence of the Lord,"parousia." 
 Well, we want the presence of the Lord. Now, it is here said what He 
 will do, the lawless one the Lord Jesus will destroy by the Spirit of 7iis 
 mouth, and abolish by the effulgence of His presence. 
 
 His coming then does not mean His coming to destroy the world or 
 to destroy men's souls, but to destroy men's sms and save men's souls. And 
 when this is effected, all evils now existing in society will be banished from 
 it, every curse turned into a ble&iing, and every one made truly ha\)py. 
 Oh, how glorious, how desirable is this ! — which is the one great want of 
 tne age. 
 
 Now, we have been upon the road to happiness all the way, since we 
 started from the first page of this book, seeing as we went along the evils 
 that exist and have to be remedied, and what science can do and must do, 
 what art and education can do and must do, and now we have come to the 
 terminus, and have had as quick a railroad journey to it as I could find 
 rather too quick, I fear, to see things fully and fairly ; which a railroad 
 journey never allows us in passing along, as the old stage coach system 
 did. The subject is so vast that it is not an easy thing to grasp every part 
 of the problem, and keep everything, as we go along, in view. But now we 
 have reached the goal. 
 
 But here again much requires to be carefully and clearly, aud rightly 
 understood, so as to avoid the mistakes that have been fallen into by many. 
 For I think of all subjects, the subject of Christ's coming is least under- 
 stood. Some think it wijl be like a great transformation scene, which the 
 Almighty Saviour will effect by his leavmg His heavens, leaving His ever- 
 lasting throne, and fixing it in glorious magnificence in Jerusalem. Others 
 think it will be such an energy put forth by the Spirit of God, as to leave 
 them nothing to do, but only wonder and adore. While, perhaps, most 
 think of the coming of the Lord as an instantaneous destruction of our world, 
 the resurrection of the dead, and the change of the living and all mankind 
 to appear before the judgment seat of Christ, — being the end of the world 
 and the last day, which they think may be a very long day — a thousand 
 years ! 
 
 The great essential point in Christ's coming, I think, is quite over- 
 looked by all these views of it, which I take to be this : Christ's coming 
 is Christ's presence in His people, and through them, by the power of His 
 Spirit, creating a new heaven and a new earth wherein dwelleth right- 
 eousness. 
 
 The Greek original, any one at all acquainted with Greek will perceive, 
 is clearly and forcibly brought out by the rendering I have given to 
 " parousia." 
 
 It is the presence of Christ in his people, and not away at Jeru-' 
 salem, or up in heaven, but His presence in their thoughts, their affections, 
 and their life and conduct, that is to destroy the lawlessness of the age. 
 It is something we have now, it is the greatest moral force in the universe. 
 It is very faintly felt, it is very dimly seen now. It has only to be more 
 felt and more seen, and sinners will be converted to God. There is nothing 
 in wordly-minded Christians, which is a misnomer and a contradiction in 
 
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 i 
 
 
 (■ff 
 
 
 
 ■If, 
 
 i i 
 
p 
 
 60 
 
 THF. (IRF.AT .VANT OF THE AUE. 
 
 , 
 
 terms — for the friendship of the world is enmity with God, and a wordly- 
 minded Christian is no Christian at all— there is nothing in such Christians 
 to convert the world— the people in the world are just as good, or as 
 bad, as worldly people in the church ; there is no difference, and there is no 
 need nor possibility of changing them, when they ^re six of one, and half a 
 dozen of the other. 
 
 How beautifully and strikingly the Greek orig'nal presents the great 
 truth here taught, the delightful promise here G;iven, the glorious prediction 
 here foretold about ** the lawless one," whom the Lord Jesus shall consume 
 — "too pneumati tou stomatee," — ** with the breath of his mouth," — not a 
 malediction breathed in curses, as the wicked do and serve one another, 
 but what will bring the 1 wless one to nought by, "tee epiphaneia tas 
 parousias autou," by the bright manifestation of His presence. It can only 
 be manifested in one way, by one sort of people in the world, only by those 
 in whom the Divine Breath is breathing thoughts and wishes, holy emo- 
 tions and performing holy, God-like actions, for it can breathe none unlike 
 itself. Oh, it is the Divine Breath that is needed to breathe on the dry 
 bones that they may live 1 
 
 What was it in the first age of the Church that made Christianity such 
 a power in the 'jarth ? It was not the miracles, with which it was divinely 
 attested, or Simon Magus would not have made such a fool of himself ! It 
 was not the sad and cruel death of the innocent Man they condemned and 
 crucified at calvary ! It was not the preaching of a few Galilean fishermen 
 setting forth the miraculous resurrection of our Lord from the tomb ! It 
 was the divine power from on High that attended their preaching 1 It was 
 the divineness that beamed in their lives, and that shown in their character. 
 Had there been no falling away, there would have been no crevice for the 
 mystery of iniquity to enter the holy Church of God by, and defile it and 
 destroy it. 
 
 The living spirit of God — the life of God in man made Christianity 
 in the first age of the Church what it was ; and by the same method Cl\rist 
 means to make His Church what it should be now, and what it will hv. in 
 the futuie. For it is here predicted that the lawless one the Lord Jesus s lall 
 slay by the spirit of His mouth, as already quoted, — by the breath of His 
 mouth — not by human breath — and by the effulgence of His presence. 
 Where ? In his people, whose lawlessness he has slain ! There is no other 
 way for religion to exist, to extend, to conquer! Bu^ here is the power of omni- 
 potence predicted to be vouchsafed, before which every evil shall vanish, 
 but not without we have the enmity of our own hearts slain, and fhaf law- 
 lessness that exists in every man, until he be made a new man — a different 
 ' man from what he was. Now, this change can alone be effected through 
 the power of the holy Spirit. It is not by might, nor by power, but by 
 my Spirit, saith the Lord, that the living temple df the Deity is to be built. 
 
 But the doctrine of the Spirit has disappeared from the Christian 
 Church, and so Satan is having a fine time of it. He is the spirit men like 
 best to have, although they acknowledge it not, and would be ashamed to 
 :say it. The accursed thirst of gold proves it. 
 
 But all is nothing without the life of God in the soul, and where this 
 
A Lawless age. 
 
 6i 
 
 life is, and is exemplified, Christianity can never die in the earth, and by 
 this living power it can alone prevail. It is not treatises on the evidences of 
 Christianity that are wanted, but those that God has written in the human 
 consciousness of the new spiritual divine life that are to overthrow infi- 
 delity, confound atheism, and extend pure and undefiled religion in the 
 world. 
 
 4. It is recorded of the children of Issachar that they had understanding 
 of the times to know what Israel ought to do. God's children should go 
 and do likewise. The children of Issachar v.ent to the coronation of King 
 David, so let God's children go to the coronation of King Jesus. King 
 David had a rival, so has King Jesus. 
 
 Now, the best way to see Christ crowned is for each of us to be loyal 
 subjects, and honor Him by a fuller and heartier obedience to Him in our 
 hearts and lives. As He has promised to come in the power of His Spirit 
 — the crowning blessing of the Gospel dispensation — so let us pray for the 
 fulfilment of that promise in its New Testament amplitude and glory, 
 which none of us has yet formed, perh-^ps, a proper conception of the 
 divine intention in this respect, or we would pray for it without ceasing 
 until it is fulfilled. 
 
 God's Spirit is to be a spirit in our spirit to make us divine, giving 
 us divine thoughts, divine feelings and divine lives. Until the Church is 
 filled with the Spirit it will never accomplish the work of the Church as 
 God designs it. And the only way to set about the great and ennobling 
 enterprise of Christ's Church on earth, is by each member of the Church 
 of God (which is not of men) to pray for the Spirit, encouraged by the 
 gracious promise : *■ I will give the Spit it to him that asketh it." 
 
 Some say the Spirit is already given, and that is true. I.ut the Spirit 
 is not all given. The Spirit has been given and has been grieved away. 
 And now he is not given, because Christ is not glorified. Oh, that this 
 were a deep felt need. It is the one great want of our times. Oh, that we 
 felt our deficiencies more, for who .rmong us has lived up to his privi- 
 leges? Oh, that God's people h d a deeper sense of their individual res- 
 ponsibilities and shortcomings. Oh, that the Spirit were poured forth upon 
 all God's true people, as a Spirit of deep heart-searching and humiliation, 
 and confession in secret and in public before Him to the acknowledgement 
 of our deep personal transgressions, as well as our national sins and our 
 church sins, and that all would unite in what I have here written in devout 
 prayer to God. 
 
 A PRAYER FOR GOD'S DEAR PEOPLE IN THE PRESENT CRISIS. 
 
 Let US corne b fore the Lord our God, who is a refuge for us in the 
 •awf 1 crisis that is now reached in our day, and bow down ourselves before 
 the God of heaven and earth with lowliness of mind and deep sorrow and 
 ■contrition of heart, and say unto the hearer of prayer : — 
 
 " We have sinned, we have committed iniquity, we have done wickedly, 
 and have rebelled even by departing from Thy precepts and from Thy 
 Judgments. Neither have we barkened to Thy servants, the prophets 
 who have spoken in Thy name unto us, nor unto Ihy Son, 
 
 ' 'ti'\ 
 
 "1 
 
 ' hi 
 
 m 
 
m' 
 
 t>i 
 
 THE GREAT WANT OF THE AGE. 
 
 I 
 
 i 
 
 the Lord from heaven, nor to the Apostles who have taught us Thy 
 holy Go'pel and Thy holy commandments, and to all the people of the 
 land. O Lord, righteousness belongeth unto Thee, but unto us confusion 
 of faces, as at this present time, when the love of many waxeth cold, when 
 the standard of the cross is fallen, and when there is such a falling away 
 from Thy truth, and when the enemy has come in like a flood. O Lord, 
 to us belongeth confusion of face, to our ministers, who have erred with 
 ourselves, from Thy holy commandments. But to Thee, O Lord, belong 
 mercies and forgivenesses, though we have rebelled against Thee. Neither 
 have we obeyed the voice of the Lord our God to walk in His laws, which 
 He set before us by His inspired servants. Yea, all Israel — Thy chosen 
 people — have transgressed Thy law, even by departing that they might not 
 obey Thy voice ; therefore, this curse is poured out upon us, because we 
 have sinned and encouraged others to sin byour unholy example set before 
 them. Yea, all this fearful crisis in rebellion against Thee throughout the 
 whole world has arisen through the falling away of Thy chosen ones from 
 the precepts of Thy holy word, and from the truth and holy commandments 
 and ordinances of Thy dear Son our Lord, yet made we not our prayer 
 before the Lr rd our God that He might turn us from our great iniquities, 
 and understand Thy truth, and rise to the fulness of the stature of perfect 
 men in Christ Jesus ; therefore, hath the Lord watched upon the evil and 
 hath brought it upon us, as at this day, for the Lord our God is righteous 
 in all His works which He doeth ; for we obeyed not His voice. 
 
 " And now, O Lord our God, that has brought us out of the bondage 
 of sin and Satan with a mighty hand and an outstretched arm, through the 
 blood of Thy dear Son our Lord, and given us Thy holy Spirit to purify 
 and sanctify us, and exceeding great and precious promises to comfort and 
 sustain us, as at this great Gospel day — we confess before Thee that we 
 have sinned, that we have done wickedly. O Lord, according to Thy 
 righteousness, I beseech Thee, let Thine anger and fury be turned from 
 Thy Church and Thy people, who are become a reproach to all that are 
 round about us. 
 
 " Now, therefore, O our God, hear the prayer of Thy servant and his 
 supplications, and cause Thy face to shine upon Thy people and Thy 
 sanctuaries that are become desolate, for the Lord's sake. O my God, 
 incline Thine ear and hear ; open Thine eyes and see, and behold our deso- 
 lations and the Church which is called by Thy name, for we do not present 
 our petitions before Thee for our righteousness, but for Thy great mercies. 
 O Lord, hear ; O Lord, forgive ; O Lord, harken and do ; defer not for 
 Thine own sake, O my God, for Thy people and Thy Church that are 
 called by Thy name. Amen." 
 
 If the Spirit here breathed be felt and cherished by God's people every- 
 where, how soon would we find His anger turned away, and His judgments 
 averted, which He has threatened against His people when they back-slide 
 from His holy word. 
 
 If deep humiliation before the Lord with penitential confession of our 
 individual sins, our family sins, our church sins, and our national sins of 
 Sabbath desecration, drunkenness, vice and despising Gcspel ordinances^ 
 
A LAWLKSS AGE. 
 
 6S 
 
 II* 
 
 be sincerely felt and cherished by God's people, He will forgive us and 
 send His holy Spirit, the health-giving Spirit of His grace, unto us, and 
 slay the lawless one, and bring him to naught, as He has promised. 
 
 Is there anything too hard for the Lord ? The Lord said to Abraham 
 (Genesis xviii., 14): Nothing is too hard for the Lord, that He has 
 promised. The Lord is not a man, that He should lie and break His 
 promises, nor the son of man, to repent of His promises. Faithful is he 
 that hath promised who shall also bring it to pass. But prayer is the 
 condition of fulfilment. " I will yet for this be enquired of by the house 
 of Israel, to do it for them." Prayer is the means |of turning all God's 
 promises into blessings, and preparing us for them. 
 
 Prayer makes the darken'd cloud withdraw, 
 Prayer climbs the Ladder Jacob saw — 
 Gives exercise to faith and love, 
 Brings every blessing from above . 
 
 Prayer makes impotence omnipotent, turns every curse into a blessing, 
 and is the golden gate of heaven. 
 
 Our extremity is God's opportunity. In infinite condescension, our 
 Father in heaven has said to His regenerated ones : " Ask me of things 
 to come. Concerning my sons and concerning the work of my hand, com- 
 mand ye me." The Lord waiteth to be gracious. He has been waiting 
 now of a long time, and we have made Him wait. 
 
 God's method all along, and will be till the end of time, is to make 
 good His covenant of grace with His people, which in substance is this : 
 " In blessing, I will bless you, and make you a blessing." He blesses us, 
 not for our own benefit alone, but to be the means of blessing to others. 
 We reach the end for which He has given us a new heart, and renewed 
 within us a right spirit, in the exact proportion as we reach the highest end 
 it is possible for God to employ us in, by being instruments in saving souls 
 from death. This is the end of our high calling of God in Christ Jesus; 
 but this end can only be attained by us, by our making it our end— in being 
 more and more qualified for it, like Paul, who said : One thing I do, for- 
 getting past attainments, I strive to reach higher attainments, in being more 
 like Christ, so to reach the goal of my being, and obtain the prize of my 
 high calling of God in Christ Jesus. The two go together — reaching the 
 goal and winning the prize. 
 
 Oh ! when will Christians be aroused from their lethargy and apathy, 
 and fulfil heaven's design in their new creation ? 
 
 God has sent none into this world to make and amass money, as the 
 design of their life here on earth. God has sent none into this world to 
 seek ease and comfort for themselves, as the design of their life on earth. 
 Much less has God created anyone anew into His glorious image, for the 
 purpose of making and amassing money, or in seeking after ease and com- 
 fort to themselves, and fortunes for their families. He has sent every one 
 of His new creation into the world to be the honored instruments of reveal- 
 ing to others the value of the " unsearchable riches " of Christ, and to ex- 
 hibit to others the worth of the " peace that passeth all understanding " to 
 them that know it not, and the sweet satisfaction an^ true blessedness such 
 
 
«4 
 
 THK ilREAl" WANT OF IHK AdK. 
 
 posses? in the "joy unspeakable and full of glory" that thrills in their 
 hearts, to draw others to seek after true happiness where regenerated souls 
 have found it— in Christ. Christians, therefore, pervert the purpose of 
 their new creation, and perpetrate a crime of awful magnitude when they 
 go into the world to make and amass money, to reach a good social 
 position, and to find ease and comfort when God says, " This is not your 
 rest, arise and depart, for it is polluted." 
 
 God sends His children of the regeneration as He sent His only be- 
 gotten Son into the world, "to seek and to save sinners." And Jesus 
 Christ sought to impress His genuine disciples with this one grand ideal, 
 that as He was the sent of the Father, as the world's Evangelist, so were 
 each of His true disciples to be each in his own sphere, by the perpetual 
 sermon of a holy life, to preach " the glad tidings of salvation," which they 
 had c me to know through knowing Him. " Ye are the light of the world." 
 '* Ye are the salt of the earth." What a moral dignity He elevated them 
 lo, as the enlighteners ot mankind, as the conservators of a world on the 
 eve of perishing. He raised His disciples far above other men, to such a 
 sublimity and grandeur, that angels in heaven might have envied — when 
 he pointed to a city on the top of a hill, and said, " A city set on a hill 
 •cannot be hid." It is there for observation, and so are you. It is an em- 
 blem of the heavenly city, the city that hath foundations whose builder and 
 maker is God ; and so are you a citizen ot heaven, and you are to walk 
 worthy of your high vocation, and take others with you to heaven, and 
 breathe its purity and its blessedness all around. 
 
 As Christianity was glorious at its commencement, so shall it be still 
 more glorious at its consummation. Before that joyous era arrives churches 
 shall rouse themselves and awake as from the tomb. " Their dew shall be 
 as the dew of herbs, and the earth shall cast forth her dead." In that pros- 
 perous era, thought, learning, genius, shall not remit their toils, nor veil their 
 brightness, science shall not abandon her researches, nor eloquence her 
 glory. But all shall be invested with a holier beauty, and shine amidst 
 diviner light. " The loftine!=r of man shall be bowed down, and the haught- 
 iness of man shall be made ow, and the Lord alone shall alone be exalted 
 in that day." Wealth consecrated by religion shall no longer cleave as a 
 curse to its possessor, but it shall be unto the Lord as an offering in right- 
 eousness. While happy and contented poverty, relieved from the burden of 
 want, not by mercenary hirelings, but by the hand of a brother, shall be 
 adorned and hallowed like the penury of the Son of God by tranquil rest- 
 ing on a never failing providence, and the calm certainty of an inheritance 
 in heaven. The hoary head shall be encircled with lambent glories, and a 
 brightening diadem already half revealed And then ardent and generous 
 youth panting after deeds of holy enterprise, and filled with no other ambi- 
 tion than might glow within the breast of angels, shall stand prepared for 
 every summons, and be ready to spring forth either to honorable service or 
 triumphant death. The apathy and indifference, which now so generally 
 prevails, shall be exchanged for enthusiastic zeal and unreserved consecra- 
 tion to Christ the Lord. The infidelity and atheism, and brutality, and 
 blasphemy, and reckless lawlessness, which now abound, shall be exchanged 
 
THE SYSTKM OK ATHEfSM FAAMINED. 
 
 6S 
 
 
 for fidelity and piety, and v'Hl (lodliness, charity and love, and rectitude. 
 " The sun shall be no more thy light by day ; neither for brig itness shall 
 the moon give light unto thee ; but the Lord shall be unto thee an ever- 
 lasting light, and thy God thy glory. Thy sun shall no more go down (as 
 in the early days,) neither shall thy moon (in its reflection of the Saviour's 
 light) withdraw itself; for the Lord shall be thine everlasting light, and the 
 days of thy mourning be ended. Thy people also shall be all righteous, they 
 shall inherit the land (the glorious blessings of salvation) for ever, the 
 branch of my planting, the work of my hands, that I may be glorified. A 
 little one shall become a thousand, and a small one (as the Christian church 
 is now) a strong nation T, the Lore, will hasten it in his time. (Is. 60:19-22.) 
 
 Thus have I endeavored to sketch the leading characteristics of our 
 age, the einls growing out of them, and the sovereign remedy to be applied 
 to remove them. But it would be an insufficient review of our times if the 
 religious errors of our times in the bold advances ofatheismhadnot special 
 prominence, and the counteractives brought forward in the solid rational 
 grounds we have for believing in the existence of the Supreme Being, a 
 subject not sufificiently dwelt upon among the rising race. 
 
 Young people should be well instructed in the reasons and grounds of 
 our belief in sacred matters, if ever theology is to grow out of its puerilities 
 and keep up with the age of progress in everything else ; for of all subjects 
 it is the least progressive and the least taught in the public teachings of our 
 day, and must ere long die of inanition. How sad that the most glorious 
 subject in the range of human knowledge — theology — the queen of the 
 sciences, the science of God, should be of all subjects the least grappled 
 with, and least looked into, and taught. And yet upon no subject does 
 the mind require to be more enlightened by the public teachers of Chris- 
 tianity, for upon nothing does the assimilation of the soul to God so much 
 depend as upon clear Scriptural views of the character of God, and the 
 relations in the interior of the God-head. The soul can never enter into 
 its fulness of blessing here until it becomes personally acquainted with the 
 true God ; nor be qualified for its entrance on the infinite blessednesa 
 hereafter, unless it becomes personally acquainted with the infinite God 
 now. Wherefore I proceed to examine the doctrine of atheism as held in 
 our day, and to piove its untenableness and unreasonableness, and then 
 give seven rational and scieutific grounds for believing in the being and 
 benignity of God. 
 
 SECTION II.— THE SYSTEM OF ATHEISM EXAMINED. 
 
 EPHESIANS II : 12 "WITHOUT GOO IX IKE WORLD." 
 
 It will serve to clear our way at the outset, if the English reader will 
 recollect that the Greek word ** <7///e?^/," rendered "without God" in this 
 passage, answers to the English word "atheists," and that it exactly 
 means — " without God." Atheism, in our day, is growing into a sys- 
 tem of many difTerent forms and shades of opinion about God. It is not 
 a total disbelief in God, as it is commonly considered, but it is a system of 
 false views and fatal errors about God, which is sweeping away thousands 
 
 !'i 
 
 ,i!l 
 
I'll '' 
 
 ii 
 
 €6 
 
 THE GREAT WANT OF THE AGE. 
 
 J., 
 
 1 
 
 I 
 
 I . 
 
 from rectitude in their thought and life, and, therefore, it is high time this 
 gfowing system of most destructive error be carefully examined, and our 
 young people be thoroughly enlightened regarding it, and see through its 
 hollowness and superficiality, and be prepared to refute it, as it is at 
 variance with the dictates of sound reason, not to speak of the testimony of 
 divine revelation, and utterly ridiculous and absurd, as I will prove. 
 
 I will be scrupulously careful, however, to do justice to the atheists, in 
 stating their views with exactness, and in giving them credit for their good 
 intentions, and saying all I can say in their favor, remembering the saying 
 of old Lucian, thyon monee tee aleetheia, " to sacrifice everything 
 for the sake of arriving at the truth." And I am certain that the r-theists 
 will find me a truthful and candid and kind interpreter of their v ws, only 
 stating what is correct about them, and what is just ; not for the sake of 
 victory, but for the sake of veracity. And I will do this, not only for the 
 sake of justice to atheists, but for the good of those who are in ignorance of 
 their distinctive views, and who rUii them down as all alike, with railing accu- 
 sations and severest censures, without knowing what they are attacking, and 
 ■Going more harm than good. 
 
 Christians have yet to learn a great deal from the atheists, for while I 
 firmly hold they are " enemie? of the Cross of Christ," and I pity them from 
 the depths of ray heart, they are not rightly understood. Christians have 
 made men atheists by not faithfully witnessing for God, their Saviour in the 
 world, by 'eading them to form ^rrong views of the God of heaven, and the 
 generality of professed Chi istians are nothing but practical atheists under 
 another name, and know it not. " A deceived heart hath turned them 
 aside, so that they cannot deliver their soul and say. Is there not a lie in 
 my right hand ?" and are going down to peruition while they fancy they are 
 on their way to heaven, while they are not. False views of God lie at the 
 foundation of all that is false in religion, whether the person that holds them 
 be an avowed atheist or a professed Christian. And to both, the faithful re- 
 monstrance of Paul may be applied : " Awake to righteousness, and sin 
 not, for some have not the knowledge of God. 1 speak this to your 
 shame." 
 
 Now, as it is lawful to learn from an enemy, Christendom has much to 
 learn from the atheists in our day. Many of them resemble the skeptoi 
 (" the skeptics ") among the Greeks and Romans, who were called 
 atheists, not because they disbelieved in the existence of a Supreme Being, 
 such as Socrates, Plato, Seneca, Ciccro ; but because they did not believe in 
 the divinities the heathens worshipped. Their moral sense was shocked by 
 the brutalities, sensualities and Infernalities ascribed to Jupiter, Juno and 
 Mars, &c. So, many called atheists in our day disbelieve in the gods many 
 and the lords many, that Christians worship ; because every one, like the 
 rnen of Athens, have a divinity of their own, not the God in Christ, tut a 
 god of their own conception, and of their own liking and devising, and this 
 is the baleful root ol all the irreligion in the world. It is lo be " without 
 God." the true God, as revealed to the eye of faith in Ciirist, instead of 
 being with God, in sympathy and unity of holy living, and loving, and like- 
 ness to Him. 
 
n 
 
 THE SYSTEM OF ATHEISM EXAMINED. 
 
 67 
 
 io make this difficult subject simple to the most ordinary capacity, I 
 will conduct its discussion in the form of a conversation with the atheists, b}' 
 asking and answering questions with an assumed shrewd young friend — one 
 of the advanced thinkers and leaders of modern thought, who has passed 
 through all the different phases of atheism, till the last phase of it, namely, 
 Agnosticism, v/hich I will hereafter explain, asking only one thing of the 
 reader — a little patience — to read it to the end. 
 
 DIALOGUE BETWEEN MR. FREDERICK 
 
 AND THE WRITER. 
 
 " O, dear Mr. Frederick, I am so glad to see you. I have been think- 
 ing much about the 'atheists ' of late, and as youare well acquainted wi'h 
 all their different views and arguments in support of their opinions, and have 
 now got to the 'top of the ladder," as you call it, I would like to have a talk 
 with you about your ' advanced views.' " Well, dear sir, I am equal)/ glad 
 to see you, and to tell you tijat the ' free thinkers,' to whom I belong, are 
 making rapid progress all over the world, carrying all before them, while 
 your old-fashioned, stereotype religion, is dying out as fast as it can, all the 
 world over." " My dear Frederick, I am sorry to hear it, although I be- 
 lieve it ; for truth i falling away, the last glimpse of godliness is leaving 
 the earth, ard falsehood is spreading fast, and is being enthroned in human 
 hearts. Th s is just what I have been writing in the previous section of 
 this book, .'.nd proving it from Scripture predictions and actual facts in the 
 present age of our world's history." 
 
 " I want you to read it, and to tell me if what is stated be not ' The 
 Great Want of the Age.' And now, from you, dear Fred., I want to learn 
 
 * The Great Want of the Age,' as further revealed by atheism, or, as you are 
 pleased to call it, ' the advanced thought of the age.' " " Yes, we considor 
 ourselves ' advanced thinkers,' because we have got beyond Christianity and 
 the Bible, and we glory in the name of * free thinkers,' and in the law of 
 
 * progress,' and all that will advance human well-being and the happiness 
 of the human brotherhood ; that is our Bible and our cieed." 
 
 " I am aware of all that, for I have heard it over ai\d over again ; but 
 I want to know the principle, my dear Frederick, on which you are going to 
 work ov.t your scheme of human amelioration and philanthropy, which I 
 wish you to succeed in a xomplishing. As an intelligent leader of the 
 modern thought, you are, no doubt, convinced that religion of the purest 
 kind is that which sets b'^ibre us what we need in reaching — true nobleness 
 of character, -* which is the basis of all human progress and improvement 
 and human amelioration and happiness.'" "Yes, I admit that is the 
 mighty lever that is to lift up society — * true nobleness of character.' " 
 
 " Very well, Frederick. I wish to apply this test to the entire system 
 of. atheism, to see how it can reach true nobleness of character in its ad- 
 herents. You can help me to solve the problem, because you are well ac- 
 quainted with all its different aspects; and as you have come to the last 
 edition of atheism, and think you are right now, you will be able to tell me 
 about the different stages you have passed along, and to show me why you 
 abandoned these stages as insufficient to reach your ideal." 
 
 
 
 it- 
 
1 • 
 
 i 
 
 
 ■1' 
 
 68 
 
 THE GREAT WANT OF THE AGE. 
 
 Mr. Frederick now gives, in a short analysis, a dear account of the 
 different sects amone the atheists, as follows : 
 
 '* No man or woman of any intelligence can ever become an * Anti- 
 theist,' for the ' no God ' theory is in defiance of all intelligent reasoning. 
 Few, comparatively, among the atheists, hold it. This is well enough known, 
 because they would cease to be sound reasoners if they did. No one would 
 listen to them if they uttered such an unproven negative. It being so utterly 
 illogical in its basis and assumption — without adequate proof that any 
 superstructure built on it would be equally illogical, and go for nothing, and 
 be suicidal." 
 
 " You are right, then, Frederick, in not including the Antitheists among 
 your • advanced thinkers,' for it is very evdent they are no thinkers at all, 
 and will never be able to sit in the chair of logic in any university, only in 
 the chair of the scorner, over their drink and debauchery. But how strange 
 it is, Fred., that almost everyone in society looks upon the atheists as being 
 exactly as you describe the anti-atheists." 
 
 " Yes, ignorant people that know no better, all think we all deny the 
 existence of the Supreme Being — the ' advanced thinkers' do not." 
 
 " Will you tell me, then, Fred., why you call such as stoutly disbelieve 
 in the existence of God, antitheists ? And not simply atheists ?" 
 
 " The word ' atheist ' strictly means what you have said at the outset," 
 said Frederick, "and as the Scriptures translate it — 'one without God.' 
 Whereas the word ' antitheist' means ' one against God ;' one who is out 
 and out opposed to God,' and ' one who puts himself in the place of God 
 and is a God to himself.' " 
 
 " I see you make a correct use of the Greek preposition — " antt," — 
 and I think, Frederick, the philological history of that little word, ' anti,' 
 in its gradual applications and development will throw light upon the tran- 
 sitions of the human mind in its gradual departure from God, until it reaches 
 the awful climax arrived at by the antitheists. for I firmly believe man was 
 originally made in the image of God, that every one born into the world 
 has that image in him, defaced and defiled though it may be, and that 
 none, but a few hordes among the degraded savages, have been found 
 among all nations without the inborn idea of a (iod. " For when the Gen- 
 tiles (the heathen,) which have not the law (of supernatural revelation), as 
 the Apostle says, do by nature the things contained in the law, these 
 having not the law, are a law unto themselves.' [Ro. ii, 14.] And it is 
 only by perverting the law of God in the human conscience, and erasing 
 the divine image written in the heart, doing violence to all his nobler 
 nature, that anyone can ever become an antitheist. You will remember 
 what I am going to tell you about the history of the Greek preposition 
 " anti" or if you are not accjuainted with its developed usage, you will 
 easily find it in the Greek classics according to the laws of language gov- 
 erning this word, as language is a transcript of the human mind and of 
 human experience. ist. In its primary meaning, or root-meaning, it 
 signifies ** in front of,'' next [2] *' in opposition to," then [3] " in preference 
 to," next [4] " in exchange for,' and lastly " in place of, or instead of." 
 The antitheist passes through all tJiese transitions, until he comes to say, 
 
THE SYSTEM OF ATHEISM EXAMINED. 
 
 69 
 
 " I am, instead of God, a god to myself, and T will icknowledge no other," 
 thus fulfilling the prediction of the adversary, " Ye shall be as gods." First 
 doubling God, next opposing God, next preferring someth ng else to God, 
 then exchanging one thing after another for God, and, lastly, putting him- 
 self in the place of God, and resolutely worshipping himself and all that 
 will gratify self and selfishness to the utmost." 
 
 
 ■1 
 
 THE DIFFERRNT SECTS AMONG THE ATHEISTS, 
 (I.)— THE ANTITHEISTS. 
 
 (( 
 
 I. This is the lowest order of the atheists, to which Jack Simmins 
 belongs. They are directly opposed to the possibility of any Supreme Being 
 having any existence in the universeat all; they are *'an^ttAetsfs," not atheists, 
 in our acceptation of the term, and let me tell you the highest order of 
 " free thinkers," of whom I am one, and so is Mr. Herbert Spencer, my 
 apostle, repudiate the name of athei ts, for we do believe in the infini- 
 tely Supreme Power, as all Agnostics do. But those who say, " There is no 
 God, and there cannot be any, are, strictly speaking, " antitheists," out and 
 out disbelievers and deniers of God, and blasphemers of His name. And 
 their position is utterly untenable, illogical and absurd." " Why, Fred- 
 erick ?" " Because it all rests upon a fallacy." " Will you explain what 
 you mean, Frederick ?" " I mean that antitheism, the *• no God" system 
 of thought and opinion rests upon a " Petitio Principii" — a begging of the 
 question, assuming the thing to be proved without sufficient evidence. 
 And, therefore, it is a position that is unwarranted and unsound, and he 
 is nothing better than a fool that will say, " there is no God." " And here 
 I may just tell you," said Frederick, " here is a gross perversion, and 
 setting aside of the grand, logical and sound principle and basis the 
 advanced thinkers always act upon *' to have a sufficient ground for what- 
 ever we believe in, and adequate evidence, or reasons, for what we do not 
 believe in," for a negative becomes an affirmative, when it is acted upon ; 
 and it often requires more exhaustive evidence for the adoption of a nega- 
 tive tha for the reception of an affirmation." "You are perfectly right 
 here, Mi I'rederick ; a truth in reasoning, which has been overlooked by 
 the philosophers. Will you please to corroborate and confirm your point 
 of argument, which I consider vastly important ?" " To arrive at the nega- 
 tion : there is no God, the antitheist would need such an induction and 
 collection of universal knowledge that no mortal man, were he to live 
 through eternity, could obtain. He would require to visit all the millions 
 of fixed stars with their vast systems and suns that modem science has 
 discovered, and pass along from them through all the boundless universe,, 
 for space can have no bounds, as we can never go so '"'^r in our concep- 
 tions, but we can go further, so that many eternities and immensities of 
 boundlessness would be required to be gone through, and others succeed- 
 ing these before the evidence there is ' no God ' could be exhausted and 
 made cocrlusive, inasmuch as there might be some unvisited region where 
 the object of the searching esiquiry, is there a God ? could be found. 
 
 •'ill* 
 
 m 
 
 1 f 
 
 
70 
 
 THE GREAT WANT OF THE AGE. 
 
 n 
 
 Where He is pleased to unveil His face and reveal His glory with a mag- 
 nificence and splendor transcending all conception, and yet attemper- 
 ing the refulgence of His beams to human vision, that it is beheld with 
 infinite rapture and delight as the beatific vision of God !" This is truly 
 grand reasoning, Frederick, but I fear it goes a great way beyond agnos- 
 ticism. However, let that pass. You have proved your point completely : 
 that the antitheist holds a position he cannot prove, and believes in an 
 assumption he cannot defend, and in a negative he dare not as a rational 
 being avow ; therefore, it is absurd. The antitheist, therefore, must have 
 some other reason than that, which reason can give him, or logic can 
 afford him, for the a Joption of his hypothesis, and I dare say it will be found 
 stated in the Bible. You think as one of the advanced thinkers, you have 
 confirmed what is written : " The fool hath said in his heart there 
 is no God," or viuld there were none. [Ps. xiv, i.l And the character 
 described there, you will note Frederick, is exactly what you find Jack 
 Simmins to be — nothing of nobleness in it, for he has no exalte>i ideal in 
 his soul. *' They are corrupt, they have done abominable works." " That 
 is its invariable concomitant. " 
 
 " Therefore, the antitheist can never rise above the idol he worships 
 and serves, and having destroyed all the nobleness of his nature he can 
 never be a benefactor to others or ameliorate others, but prove an injurer 
 and a curse to the race." 
 
 " Yes, I can bear my witness to all this," said Frederick, ** for I have 
 seen it, and felt it, and we free-thinkers, therefore, who detest the antitheists, 
 never allow ourselves to be classed with them, and think it wrong 
 on the part of others to rank us with them. We can then dismiss the 
 antitheists altogether." 
 
 (2.)— THE PANTHEIST. 
 
 2. " The opposite of the antitheist is the pantheist, is he not ?" "Yes, 
 he is quite the oppa>I:e. The pantheist sees God everywhere, in everything. 
 The antitheist sees God no where and in nothing. With the pantheist the 
 universe is God, and God is the universe. With the antitheist the universe 
 is not God, and God is not the universe, he has no God but himself ; but 
 the pantheist sees a God in everything but himself. These are two extremes 
 as opposite as the poles asunder." 
 
 "So they appear. But will it surprise you, dear Frederics, if I prove 
 to you that they are both alike ?" "It will surprise me, indeed, because 
 they are in my view totally dissimilar." " Well, you will find that 
 extremes meet here, as they always do, (in the middle.) And that the one 
 denies the personality of God as much as the other. For you know that 
 pantheism robs God of his personality, as it makes everything to be God ; 
 it reduces the great first cause of all things to nothing, for God is '^nothing 
 to you, or to me, as an object of intelligent worship, if He be not an infi- 
 nite intelligence, but an infinite intelligence cannot exist without a distinct 
 consciousness apart from the universe, and a distinct consciousness part 
 from the universe cannot exist without a distinct personality. Therefore, 
 if you rob God of His personality, you rob God of His consciousness and 
 
 |i 
 
THE SYSTEM OF ATHEISM EXAMINED. 
 
 7t 
 
 be 
 
 t 
 
 of His infiaite intelligence, and reduce Him to nothing, so that the logical 
 landing place of the pantheist and the antitheist is the same, that is : noth- 
 ing, or tantamount to noihing, as an object of intelligent worship without 
 consciousness residing in a personality." 
 
 " The poor, crouchinfj, trembling Hindoo, filled with idolatrous devo- 
 tion, is a pantheist ; he prostrates himself before every trembling bush at 
 his feet that shakes under the wind, and entreats its succour and protection; 
 who will call that religion? It is superstition ! Religion is intelligent devo- 
 tion and homage offered to the Infinite Spirit, our Father in heaven, with 
 enlightened views of His character, as Jesus, the great Teacher, taught the 
 woman of Samaria to " worship the Father." " Ye worship ye know not 
 what." The true worshippers shall worship the Father in spirit and in truth. 
 For the Father seeketh such to worship Him. God is a spirit, and they 
 that worship Him must worship Him in spirit and in truth." [John iv,22-24.] 
 " Pantheism, is just diffused idolatry and heathenism, worshipping it 
 knoweth not what. This is an insult to the God of heaven I It can never 
 elevate the humiu race. It never has. It never will. I know there is much 
 in the heavens above and in the earth beneath to exalt and exult in ; and 
 in the sweet influences of nature much to soothe and to delight the mind 
 of the intelligent, but if they tell us they are unconscious of their heavenly 
 Father, and we say the same, what are we better than they ? But if we are 
 conscious of a living intelligence within us that seeks a living intelligence 
 without us, to whom can we go but to Him who made all things, as a per- 
 sonal consciousness to find the fellowship we need even to the Father of 
 our spirits ? We can have no fellowship with an impersonal God. The 
 Hebrew bards had none. They were not pantheists. " I am that I am," 
 was the object of their worship, ''who fiUeth heaven and earth with His 
 presence," 
 
 Pintheism confounds the distinction between God and the works of 
 God, and is a gross blunder, just as you would confound a man with the 
 the works of a man, and say there is no difference between them, that they 
 are one and the same, which is a palpable contradiction. Pantheism con- 
 founds this immutable distinction ; therefore, pantheism disbelieves in 
 God as much as antitheism does as to His glorious personality. 
 Pantheism prevailed among the Greeks. Aratus, the Greek poet that Pari 
 quoted from in his masterly address to the Athenians on Mars' hill, was a 
 pantheist. Cicero, who was a great lover of the poet Aratus, imbibed his 
 spirit, for in answer to the question " What is God ?" on his work con- 
 cemmg the nature of the Gods, he replied : ^^Dios esse mundos — the universe 
 is God." iEschylus, the great Greek tragedian-poet, was a pantheist, for 
 with him " the air, the earth, the heaven, all is Jupiter." " But we need 
 not wonder at this, when the one great fact of Christ in the glory of His 
 person, as the Lord from heaven, was not revealed to man. who is the 
 central figure, and the one grand truth in the inspired record, as the beau- 
 ideal of the race. Pantheism was taught by Spinoza in the 17th century, 
 and by Hegel and Schelling in the fgth century. It has been revived in 
 <jermany. It has appeared in the writings of Bailey, Carlyle, and Emerson, 
 
 n 
 
 lii 
 
7a 
 
 THE GREAT WANT OF THE AGE. 
 
 I' 'i 
 
 
 but it will never take root in England nor America, because of the prac- 
 tical character of the people." 
 
 " Now you see, Mr. Frederick, that pantheism by shutting out the 
 personal God from the mind ignores his existence as such entirely ; and 
 without a personal God there can be nothing for our personal conscious- 
 ness to lay hold on, so that, in reality, there is no difference between pan- 
 theism and ' no God' at all." 
 
 " Well, sir, I never saw pantheism so before, and I can see plainly it 
 brings us to the same result, practically considered, as antitheism. So we 
 can dismiss it also." 
 
 " Now, who will you next name, Frederick, for a little further consid- 
 eration ? I would suggest that large class of free-thinkers, whom many 
 designate, 
 
 (3.)—" THE MATERIAL ATHEISTS, OR DEISTS." 
 
 " Do not these differ very much in their views from one another ?'* 
 " Yes !" " Is it that form of being "without God" that sometimes takes 
 shelter from the avowed denial of Him ; because He may possibly exist, as 
 they have not been through all the universe to be able to dispute or dis- 
 believe His existence, and which shrinks from openly confessing Him, 
 because He is not suf^ciently proven to their satisfaction whether He is,, 
 nor what He is ?" " Yes, that is a broad enough definition. I think it 
 covers all the ground. Although it branches off into a great many different 
 modes of reasoning and ways of thinking on the subject." 
 
 " To the all important inquiry, " Who, or what is God ?" what is the 
 answer ? Some say it is " nature," others it is " matter," and others sayfit 
 is the " forces of nature," and some go so far as to say, " It may be 
 something else different from all these;" they make it an open question for 
 further light and knowledge, and say they are waiting for it. Few think it 
 is " chance," as many once did, for chance they perceive is a word used 
 to acknowledge only their ignorance ; so is the word " fate," or " destiny," 
 an acknowledgement of ignorance. Some trace the origin of the universe 
 to the " nebular hypothesis," or to the atomic theory," or the doctrine ^of 
 " evolution." But all agree in this, " while we don't deny the existencefof 
 Qod, we disbelieve that He is the God of the Jews, or the God of the 
 Christians." This is about the sum of their views." " Then come " 
 
 (4.)— "THE SECULARISTS." 
 
 The name " Secularists" was adopted by Mr. Hollyoake and others,^ 
 which name, I think, perhaps, more clearly expresses what these people 
 aim at better than any other, for they are not religionists but secularists. 
 They are trying to make the best of this world. For it is very certain that 
 all their reasoning and mode of thought leads them further and further away 
 from the Great First Cause, and the only thing they seem to care about is 
 " earthly things " and "secular interests." It is perfectly clear they can 
 never find the living among the dead — the living Go<1 among dead matter ; 
 — and that is where they are looking to find him, and where they never 
 
 
 fi 
 
;i-'!' 3 
 
 THE SYSTEM OF ATHEISM EXAMINED. 
 
 73 
 
 ':A 
 
 can find him. God is found not in the objective but in the subjective ; not 
 out of a man but in him, in them " to whom He is pleased to reveal His 
 Son." — " God can only be known in Christ." " This I have proved from 
 my own personal experience ; and God can not be known satisfactorily in 
 any other way but by Christ," — who is "the way the truth and the life," " no 
 man cometh unto the Father but by Him." It is mere trifling to try and 
 argue out the origin of the universe from the things which the material 
 athiests or deists contend for; the diversity of opinion amongst them shows 
 how puzzled and perplexed they are in their own minds in solvli^g the 
 problem, and I can see nothing new in their theories, for they have all been 
 advanced centuries ago by many Greek philosophers of a very ordinary 
 type of mind, and they have all been refuted over and over again and 
 ought to be abandoned." " The next " 
 
 (5.)—" THE POSITIVISTS :" 
 
 The material athiest, the great M. Comte, is the founder of the new 
 school of philosophy, has acted wisely and shown both vigor of intellect 
 and practical benevolence of heart in giving up such idle speculations, 
 having found no satisfaction from them because they fail of their task. He is 
 shrewd enough to see this, and instead of spending any more time in this 
 direction, he calls on the philosophers to set about active measures for the 
 amelioration of society and to be kind and generous to the poor and weak. 
 Professor Clifiord and others hailed the new school, and called them- 
 selves by the name of Positivists, for they mean to do something positive 
 and no longer be speculative. Strange to say that this new school have 
 gone back to the old philosophy, for Jesus Christ is their chosen Leader 
 and Guide as the greatest philanthropist that eveir this world saw, and 
 by following the example of Him who went about doing good, the Positiv- 
 ists are earnestly seeking to ameliorate mankind. 
 
 Well, Frederick, is not this borrowing from the old book you despised, 
 and from the Christianity you "advanced Thinkers" say you have superseded ? 
 If ycu and they strip Jesus Christ of His essential divinity you will rob 
 Him of His infinite glory, and if you think that human effort can reach His 
 superhuman excellence without superhuman aid you will find yourselves mis- 
 tak:^n ! It is remarkable that after all that has been said about modem 
 thought and advanced Thinkers the secret of their strength and supposed 
 progress should come from the man Christ Jesus ! How can they call it a 
 new philosophy when it is as old as the nineteenth century? Strange how 
 free thinkers contradict themselves. Kenan, the great skeptic, whose pro- 
 longed and determined effort during his life time was to strip Christianity of 
 its supernatural element greatly contradicts himself when he afterwards 
 said, by way cf panegyric, with reference to Christ : " Rest now in Thy 
 glory, noble initiator. Thy work is completed. Thy divinity is established : 
 fear no more to see the edifice of Thy efiforts crumble through a flaw. For 
 thousands of years the world will extol Thee. Banner of our contradic- 
 tions, thou wilt be the sign around which will be fought the fiercest .of 
 battles. A thousand times more living, a thousand times more loved since 
 Thy death than during the days o Thy pilgrimage here below. Thou wilt 
 
 ii ] 
 
 t", !; 
 
 \ if 
 
74 
 
 THE GREAT WANT OF THE AGE. 
 
 become to such a degree the corner stone of humanity, that to tear Thy 
 name from this world would be to shake it to its foundations. Between 
 Thee and God men will no longer distinguish. Complete conqueror of 
 death, take possession of Thy kingdom, whither by the royal road Thou 
 hast traced, ages of adorers will follow Thee." " You see how this skeptic 
 could contradict himself in first striving to explain away the supernatural 
 firom Jesus' life, and then say that between Christ and God men would no 
 longer distinguish, and that His name would be so interwoven with the 
 life of men that to tear it away would be to shake humanity to its founda- 
 tions." " Lecky, the Rationalist and historian of Rationalism, is compelled 
 to speak in a similar strain of Jesus of Nazareth as the beau-ideal of the 
 race, " as not only the highest pattern of virtue, but the highest incentive 
 to its practise." " Strauss, whose one aim was to destroy Christianity, 
 speaks of Christ as the " Being, without whose presence in the mind per- 
 fect piety was impossible." And now the new school of philosophy in 
 Germany with atheists and secularists composing it, finding they can do 
 nothing towards solving the problem of th*^ universe, are now setting about 
 to reform, and elevate, and purify society by the adoption of Jesus Christ 
 as their inspiration, and model man to efifect it ! and to do it by leaving 
 out the supernatural element in Chistianity, as if the supernatural 
 in the religion of Christ was the source of its weakness instead 
 of the source of its strength ! another stroke/ of the mystery of 
 iniquity, already considered. Truly, mv dear Frederick, there is some- 
 thing in all this very strange. It can only be accounted for by 
 the mystery of iniquity in our times working as an imposter and a 
 deceiver, to make out Christianity, under the charm of Christ's name, to be 
 nothing after all, and obliterate Christianity entirely, for nothing can ever 
 benefit man unless it comes from God ;" Christ is God's unspeak- 
 able gift, and Christ is God, and Christianity is God in man, as we have 
 shown." " Then come " 
 
 (6.)— "THE AGNOSTICS." 
 
 " But, dear Fred., I have spoken a long time, and now you will have 
 your ' say' about the agnostics you have joined. I shall be glad to hear 
 what their special views are, who their founder is, and your grounds of 
 preference, but what a strange name ! — ' agnostics !' It reminds me of the 
 inscription on an altar in Athens, that Paul saw, ' To an Unknown God I* 
 " Agnoosko theo." 
 
 "Yes, the term is derived from that same Greek word, Agnosko, and, 
 as applied to God, means that we regard him as the ' Unknowable God.' 
 Well this, Frederick, does not provt much * advanced thought !* " 
 
 " Oh, the idea \fe entertain of God is so great, so grand, and so 
 unlike what Christians entertain," replied Frederick, " that it exalts the 
 mind to infinitude, and imparts nobleness to it, and that is the reason I 
 like agnosticism ! which, we consider, is far in advance of all other 
 conceptions among religionists, and therefore, we have a right to call 
 ourselves 'advanced thinkers,' and the 'leaders' of the new 'modem 
 thought,' about God, whom we call the ' first cause' of all things, the 
 
THK SYS 1 KM OF AIHK15M EXAMINED. 
 
 75 
 
 ' supreme power' is so infinitely great, and inconceivably glorious, that we 
 call ourselves the ' agnostics,' for we believe in the exbtence of the 
 ' unknowable one,' and therefore we are no atheists, and refuse to be called 
 atheists. Mr. Herbert Spencer is our founder, the most advanced thinker 
 of the age, the greatest philosopher of the age, and the most intellectual 
 and powerful reasoner of the age. He has cleared up all the mystery 
 about the origin ot the universe, and proves the existence of the ' supreme 
 power' most satisfactorily in this thorough practical mr.nner, in his first 
 principles thus : ' We cannot think at ail about the impressions which the 
 external world produces, without thinking of them as caused ; and we 
 cannot carry out an enquiry concerning their causation without inevitably 
 committing ourselves to the hypothesis of a first cause.' This is most 
 logical reasoning, is it not ?" 
 
 " Certainly it is. But the first cause is more than a hypothesis — 
 a grand reality, as I will prove before we end our conversation, with the 
 force of an irresistable demonstration, when we come to speak of the 
 evidences for the existence of God." "Now, sir, I should feel obliged if you 
 favor me with your remarks, at length, on agnosticism ; as I consider it is 
 quite a new discovery Mr. Herbert Spencer has made, and when com- 
 bined with the new philosophy of M. Comte, great good must be the result ; 
 therefore, I ask you if the exalted conception of the supreme power of Mr. 
 Spencer, and the practical common sense of M. Comte, when united 
 together, be not calculated to usher in a new era into the world, and 
 ameliorate the race ? And if we who embrace this exalted view of the 
 divinity, and seek, in a thorough, practical way, to be philanthropists, be 
 not entitled to the name of 'advanced thinkers?' — true reformers and 
 benefactors of mankind ! And if the * moder'^ thought,' as I have put it, 
 be not in advance of the obsolete Bible and the obsolete Christianity in 
 our times ? and ;vhether it be not the one great want of the age ? Now tell 
 me." 
 
 " You ask me, dear Frederick, so many important questions all at once 
 that I will require some little time to answer them fully, but I will fairly 
 meet them with as much brevity as possible, ist — I admire your enthusi- 
 asm arising from your new views, and I wish your sanguine hopes of 
 the benefits they may bring in the improvement of others, may 
 be realized, with your sanguine temperament, your aspiration of spirit,^ 
 and benevolence of heart, it is not unnatural for you so to feel. 
 2. — Now, whether a new era will come through these new views, as 
 you regRrd them, I cannot say, but to you the belief in a '* Supreme Power"^ 
 in the Universe is a new era in your mental history — a great transition 
 state from the determined denial of a Supreme Being ; and I grant also, 
 that the transcendent and stupendous loftiness of the ineffable conception 
 of the agnostics is calculated to be a counteractive to the extremely low 
 and miserable, and degrading idea of God, which the generality of Chris> 
 tLns in our age of professional Christianity seem to have formed, or idly 
 entertain in their minds — the worst thing they could do, as it is destruc* 
 tive to all that is divine in religion, for our idea of God always moulds 
 and conforms our religion to itself, and we can never have too lofty too 
 
 
 l' 
 
 ■Hi 
 
 ■■ I- 
 
 * r'' 
 
mmmm 
 
 7«> 
 
 THE GREAT WANT OK THE AGE. 
 
 Ill I 
 
 exalted an idea of the infinitely excellent and glorious one — the Creator 
 of the Universe, and the uncaused cause of all things, and to find one who 
 was an athiest, a man of princely intellect, one of the clearest thinkers, 
 and foremost philosophers of the age abandoning his atheism for theism, 
 logically driven to believe in the hypothesis of a first cause, and who will 
 not allow himself to be classed with the athiests, is, certainly, an advance 
 in the ri^ht direction on his part, and is calculated, as in your case, to lead 
 free thinkers not to think so freely, but according to the strictness of 
 reason and the restraint of inexorable logic. For the Supreme Power has 
 made all things conditioned to teach us humility, and that no flesh should 
 glory in his presence. All this I frankly admit in favor of agnosticism. 
 3. — But it has many grievous drawbacks. It makes you think too 
 highly of yourselves, and I will show you how you base it all upon com- 
 paratively nothing. Your new conception i? nothing new. It is as old as 
 the old fashioned Bible you so much disregard, because you don't know 
 its worth and value, which taught your great transcendental unknowable 
 Supreme Power thousands of years ago, as you will find in the book of Job 
 xi., 7-8. " Canst thou by searching find out God ? Canst thou find out 
 the Almighty unto perfection ? It is as high as heaven ; what canst 
 thou do t deeper than sheol what canst thou know f The nieasure thereof 
 is longer than the earth and broader than the sea," and in the 136 Ps. we 
 have a most exalted view given us of the infinite God and His ineffable 
 greatness and glory as past finding out, is gloriously described in the Old 
 Testament by Isaiah 40th < Habakkuk iii ch., and all the prophets ; and 
 then, as you call yourselves advanced thinkers, I should like to know what 
 you are '• advanced thinkers" in ? for it appears to me you are infinitely su- 
 perseded by the Apostle Paul, who undertook to instruct the advanced think- 
 ers at Athens, who were very much like you, and used your very title and 
 distinguishing name as an inscription on one of their altars, as I have 
 already referred to, for each of you agnostics is an altar like it, dedicated 
 — " to an unknown God." Paul was then in the palace of intellect, ad- 
 dressing the master spirits of mankind who, by their wisdom, knew not 
 <jrod. For " God resisteth the proud, but giveth grace to the humble." 
 You remember what the great Chrysostom said, the golden -mouthed, that 
 when he read the gifted writings of men, the Greek and Roman classics 
 he derived much pleasure from them, but none of them could bring rest to 
 his troubled heart like these words of the adorable Jesus, " Come unto me all 
 ye that labor and are heavy laden, and I will give you rest. Take my 
 yoke upon you and learn of me. for I am metk and lowly in heart, and ye 
 shall find rest to your souls. For my yoke is easy and my burden is 
 light." — Mat. xi., 28-30. It is in Jesus Christ we see what is "knowable 
 of God through man to man ; and likewise what is " unknowable" of God, 
 for, " without controversy great is the mystery of Godliness," God mani- 
 fested in the flesh." 
 
 " AGNOSTICISM AS A SYSTEM." 
 
 " Now, dear Frederick, I would just add that your agnosticism may serve 
 the purpose of a lofty idealism for the highest order of intellect to revel in 
 
THE SYSTEM OF Ai HEISM EXAMIMKD. 
 
 77 
 
 it, but it will aot serve the purpose of a practical religion, because it is not 
 suited to the ordinary class of intellect to take any interest in it, whereas 
 the gospel system is universal in its suitability to the man of well re- 
 plenished brain, and to the man of ill-replenished brain, having heights 
 and depths infinitely surpassing the most gigantic minds that ever ap- 
 peared in the earth, as, for instance. Sir Isacc Newton, Shakespeare, 
 Bacon, and Milton ; and yet so simple and intelligible in its so^l-saving 
 and soul-elevating utterances that the little child can understand them, 
 anci " a way-faring man," though a fool, (of weak and imbecile mind) 
 " nt ed not err therein," as many interesting cases have proved, as in the 
 case of poor Joseph, so well known, and others I have met with. Further, 
 your agnosticism presents to my view the mental abstraction of a deity, 
 which the epicuiean philosophers entertained of a Supreme Power so 
 remote and exalted that no one could approach unto, and so indifferent 
 to the interests of his creatures as to be shut up in the solitude of heaven, 
 regardless of the wants and woes of sorrowing and 'suffering humanity, as 
 if man was so insigrificant as to be unworthy of hi notice ! Whereas, 
 infinite tenderness in the true God is most endearing, and attracts to God, 
 as Jesus did when upon the earth, who was full of tenderness and truth." 
 " Paul evidently viewed the agnosticism at Athens, in his day, as very 
 similar to the agnosticism of our day. For you will observe how he ad- 
 dressed the Athenians as those who believed in a " First cause," a "Supreme 
 Power," but disbelieved in the Providence of God, the fatherhood of God, 
 His loving interest in man, His longing after us to return to Him, to seek 
 Him, that we might find Him, to participate in his fellowship and loving 
 favor, and no longer remain in ignorance of Him, but to change our views 
 respecting Him, and to anticipate the judgment day in the which he will 
 judge the world in righteousness by a man " en andri " whom He hath 
 ordained, whereof He hath given assurance unto all men in that He hath 
 raised him from the dead." (Acts xvii., 22-31). Paul delivered no meta- 
 physical arguments to prove the existence of God, the origm of the uni- 
 verse, and the doctrine of final causes, and the true character of God, 
 human responsibility, and the necessity of a judgment day. All these 
 matters he proved by a statement of facts that included them. But the 
 chief point he urged was for them to get rid of their " agnosticism," their 
 ignorance of God. He began with this (verse 23) — "Whom ye ignorantly 
 worship, Him declare I want unto you." He kept to this as his text all the 
 way through, and concluded by saying, (verse 30) " The times of this 
 ignorance (in the past about the godhead) God winked at, (overlooked), 
 but now God commandeth all men every where to repent," (metanoien) to 
 change their mind — get new views of God's character, and makes his ap- 
 peal by reference to the day of judgment to enforce the dutj of immedi- 
 ately giving up their agnosticism -their ignorance of the true God ! (Acts 
 17., 22-31) if you carefully read this grand oration of Paul before His 
 Athenian congregation, who prided themselves in their wisdom, and who 
 " by their wisdom knew not God," you will, I hope, dear Frederick, think 
 e of your new light, and find it is like a glimmering tapei in the presence 
 
 ' i 
 
 ■^:\ 
 
 \\ 
 
 
78 
 
 THE OREAT WANT. OF THE AOE. 
 
 of the sun — light of divine revelation in the glorious gospel of the blessed 
 God." 
 
 Agnosticism, is not atheism, it is deism ; but it is not much better 
 than atheism. It denies the fatherhood of God, it denies the providential 
 care of God over us, it denies the efficacy of prayer, and it denies the ex- 
 istence or possibility of miracles. It gives us no conviction of sin, no 
 hope of pardon, no consolation in sorrow, nor support in trouble, nor joy 
 in death ! It tells us of no future world, no glorious heaven, no da^ of 
 final judgment, no reward of virtue, no punishment of vice, and no Saviour 
 to save us ! All it does is this — it sets before us a high mental abstraction 
 — the deity of abstract reasoning;, which, instead of operating upon the 
 mind like a vital force of healthfulness, it grows weaker and weaker, till it 
 is reduced to nothing. For, observe, the Supreme Power it presents is 
 one too great to be gentle and compassionate ; it is too mindful of the 
 universal welfare, or too regardless to be concerned for any single in- 
 dividual in the infinite universe; it is too; awful to be approached, too re- 
 mote to be communed with, and too overwhelming to be loved. The 
 Eedestal is too high for the ima{;e to be seen, the splendors in which it is 
 id are too overpowering to look upon, it is lost in its own splendor, and 
 it defeats the object it intends for by acknowledging a Supreme Power, 
 we loose a Supreme Being and have no God ! Tekel ! 
 
 SECTION III— EVIDENCES OF THE BEING AND BENIGNITY 
 
 OF GOD. 
 
 Established on seven rational scientific grounds, namely : i. Causa- 
 tion. 2. Design in nature. 3. The human consciousness. 4. Universal 
 history. 5. The human conscience, 6. Providence and prayer, and 7. 
 Human experience. 
 
 Some may think this is a subject that should not be taken up, that it 
 savors of impiety, and may do harm rather than good. I hope this haziness 
 will be dissipated by such as thus object reading the section. Truth never 
 shuns enquiry, but invites it. It is open and candid, and sincere, and 
 needs no cloak to conceal i* " transparent loveliness. Times alter opinions. 
 The defiance and blasphen.^ of our age, engendered by ignorance and 
 wickedness, must be shamed out of existence, and a dear young rising 
 race must be tenderly cared for, and be instructed, and qualified to put to 
 flight the army of the aliens, and be made bold and courageous in the 
 panoply of truth. 
 
 This great fundamental truth is required to be clearly and forcibly 
 stated and argued out, and no longer taken for granted, without any clear, 
 correct, and comprehensive view of it, or well-considered arguments in 
 support of it, to give to others satisfactory reasons for the holding of it, 
 with the grasp of an unflinching fidelity, and to confound those who deny 
 it, and make themselves fools by their ignorant talk about it. 
 
 We must have fair play in religion as well as in everything else. 
 Sunday-school teachers, I trust, will be up to the times we live in, and 
 thoroughly master the subject, so as to be able to instruct their dear 
 
EVIDKNCES OK IHE HEING AND IIENIGNITV Ol OOD. 
 
 79 
 
 children concerning the beirg and benignity of God, and implant in their 
 tender and plastic minds the " root-idea " of all true religion soundly and 
 Scripturally, tor f ccording to the idea they ente/tain of God in early life 
 will be their future life. 
 
 My aim will be to make this profound subject simple as possible, and 
 avoid abstruseness, so that a child may be able to comprehend it. 
 
 The seven proofs of the being and benignity of God, which are stated 
 above, and which I am about to unfold, will form a mass of evidence and 
 argument which nothing will be able to overthrow. And the deep and 
 delightful insight they are calculated to give us, increasingly as they are 
 carried out (beyond the length my time limits) of the endearing character 
 of God, should render the great subject an interesting study, both (or the 
 old and the young, and prepare us for thinking about Ood our Maker with 
 greater interest, higher intelligence, stronger faith, intenser love, deeper 
 reverence, and loftier admiration and devouter adoration than we have 
 even hitherto cherished and experienced. 
 
 ^i.)— FIRST PROOF DERIVED FROM CAUSATION. 
 
 By " Causation" is meant the working of a cause in producing an 
 effect. As every effect has a cause, so every cause is adequate to the effect 
 it produces. The thing sought to be established is to prove here that : 
 God is the great first cause of all things. And the method of handling it is 
 this : — I. Something must have always been. II. That which has always 
 been must be adequate to account for all that is, and III. That which has 
 always been, and is adequate to account for all that is, is God. 
 
 /. Something must have always been. — I would here admonish the 
 young reader, and those who have not exercised their reasoning faculty 
 much, and to whom reasoning seems difficult to follow, because they have 
 not tried what they can do in it, to read slowly, and follow a few easy 
 steps, and they will soon find themselves masters of the entire argument. 
 This remark is, I dare say, almost unnecessary in the Dominion ot Canada 
 and the United States, for the faculty of reasoning, like the imagination, 
 I have observed, is in wonderful vigor in the Western Hemisphere, and 
 the rising race here is astonishingly sharp. 
 
 Being sure, then, that something now is — the entire universe — we will 
 be able to trace it back to something that has always been. For what is 
 plainer than that, if all being at one time was not, it must have had a 
 beginning, when it began to be ; and that some one was without a begin- 
 ning to be able to give a beginning to all other things ; since if nought 
 had ever been, nought would ever be ; therefore, something must have 
 always been without a beginning, self-existent, uncaused and eternal as the 
 first cause of all other things, or all other things could not exist. Don't 
 think I am begging the question or assuming what requires to be proved. 
 For, to use the words of Herbert Spencer : " We cannot think at all about 
 the impressions which the external world produces on us without thinking 
 ot them as caused, and we cannot carry out an enquiry concerning their 
 causation without committing ourselves to the hypothesis of a first cause." 
 It is an inevitable starting point. 
 
 ■lif'i 
 
 h- M 
 
 j I ; 
 

 ili 
 
 II ! 
 
 80 
 
 THE GREAT WANT OF THE AGE. 
 
 The Strict laws of reasoning that govern the mind in its search after 
 truth, both in the deductive and inductive methods, are regulated by the 
 connection between cause and tiFect. Out of this connection we cannot 
 go. For the moment we depart from it we are brought into inextricable 
 confusion. Whereas, while we keep in it, everything is made plain as two 
 and two make four. Since every effect must have an adequate cause to 
 produce it, and the original cause of all things must necessarily be uncaused, 
 or it could not b" the originator of all things, either by permission, as in 
 the case of evil, or by direct operation, as in the case of good, which dis- 
 tinctions shall afterwards be made plain under the last section — on the 
 " origin of sin in a holy universe." 
 
 To get lid of the everlasting * Yea," the attempt has been made to set 
 up an " eternal series of successive existences," which theory breaks down 
 at every successive step of its antecedents, till, at the end, it is utterly 
 vTiuiout any eternity at all, and proves to be inadequate to account for the 
 everlasting " Yea." The atomic theory, the nebular hypothesis, the silly 
 nonsense about chance, all partake of this illogical and unsatisfactory rea- 
 soning, which may be illustrated by means of a chain consisting of a great 
 niimber of links. If you remove link after link, you come to the first link. 
 Then, who made it ? It could not make itself, since in that case it began 
 to be, and if it began to be it could not be from everlasting, since it had a 
 beginning ; and since the whole is the same as its parts, if the parts be 
 dependent existences, like the races of mankind, then they are of limited 
 duration, and if of limited duration they cannot reach back to unlimited 
 unbeginning existence, and, therefore, cannot be eternal. The first link 
 in the chain must have been made by some one, and that some one must 
 have been without beginning of days, as without this there can be no first 
 cause at all. 
 
 To believe in an *' eternal series of successive existences," to get rid 
 of the everlasting " Yea," is to depart from the demands of our reason, as 
 we huve proved, and to believe in it is the greatest credulity, because it 
 has no adequate basis to rest upon, and, therefore, no one can commit 
 themselves to such an absurd conclusion of something out of nothing, 
 except they be bereft of the faculty of reasoning — something eternal, there- 
 fore, must have been or nothing is. Therefore, the existence of a first 
 cause, itself uncaused, is in the strict sense of the word no " hypothesis," 
 or assumption, although Mr. Spencer, no doubt, used the word "hypo- 
 thesis" in the sense of what is incapable of being understood, of course it 
 is ; but we are driven to its adoption by inexorable logic, as a great pri- 
 mordial truth, and self-evident fact, according to the strict laws of reason- 
 ing that g7ve;n the human mind, that something uncaused, and from 
 everlasting, must have always been, else nothing could be. This is per- 
 fectly clear. Hence we proceed. 
 
 2. That which has always been must be adequate to account for all 
 that is. — Because 'that which has always been" is possessed of the attribute 
 of eternal existence, and this attribute includes all perfection, and is neces- 
 sarily the everlasting fountain of all being. Nothing could be before it was, 
 and nothing can be without proceeding from it ; therefore, " that which 
 
EVIDENCES OF THE I5EING AND BENIGNITY OF GOD. 
 
 !. .1 
 
 has always been must be adequate to account for all that is." Hence the 
 great problem of the origin of the universe is solved, being directly trace- 
 able to that which has always been. Its Almighty Creator. The God in 
 whom we live and move, and have our being, and by whom all things 
 exist This is equally clear, and requires no further elucidation. I once 
 heard Mr. Hollyoake, of London, England, one of the clearest thinkers 
 among the secularists, and so-called atheists, declare that, that which was 
 " eternal, was clothed with infinite perfection in itself, and adequate to 
 account for all derivative existence and the author of ?11 things." 
 
 J. That which has always beeti, and is adequate to account for all that 
 is, is " God." — For the eternal is alone adequate to account for all that is ; 
 and as we jadge of man by his works, so we can form our estimate of God 
 by his works. For, 
 
 " The just Creator condescends to write, 
 In beams of inextinguishable light. 
 His names of wisdom, power and love. 
 On all that blooms below or shines above." 
 
 Let UB lift up our minds then in contemplation to Him who hath 
 alwayi:^ been and always shall be, the self-existent and glorious I am, who 
 has formed all things, the most minute, and the most stupendous through- 
 out His illiriltable universe, and how august and incomprehensible He 
 appears ! Whose arm is omnipotence, whose eye is omniscience, and 
 whose presence is everywhere at one and the same moment of time, 
 clothed with infinite perfections, and who is past finding out ! How grand 
 and glorious a Being i 
 
 To say that Ood is, and that he is the author of^all that is or shall be, 
 is as far and as high as we can go in our conceptions of the infinite and 
 uncreated one. But who can comprehend those two definitions of God ? — 
 Of His absolute being and doing ? Indeed they may be reduced to the 
 first — the fulness of personal being. But it can never be brought to the 
 level of our finite understandings, nor is it a thing to be desired. If there 
 were no object for ever rising above us, and beyond us — for ever reveal- 
 ing and yet never realized, we should lose our higher thoughts of our 
 more divine consciousness. How dull and insipid would our life become, 
 if there was no infinite in whose immensity our thoughts might run out 
 and be lost — no incomprehensible in whose grandeur and glory we might 
 become absorbed, and in whose mysterious presence we might bow in 
 wonder and adoration. 
 
 " Dark with excessive bright His skirts appear. 
 Which dazzle heaven, that brightest seraphim 
 Approach not, but with both wings veil their eyes." 
 
 We are to conceive of Him as existing before the mountains were 
 brought forth, from all eternity, and to whom a past and a future eternity is 
 an ever present *• now." All finite being relates to time and space ; but 
 God is to be conceived of as before all time and space. His^existence ia 
 an illimitable distance from all finite existence. Not only did all finite 
 existence flow from Him, but the time and space by which all existence is 
 
 Ut 
 
82 
 
 THE c;reat want of the A(.;E. 
 
 
 I 
 
 I ■! 
 
 i 'I 
 
 1 
 
 
 ! I 
 
 conditioned, are to be traced up to Him as their efficient cause. Though 
 He himself has a life in time and with time, he is yet exempted from all 
 succession and all limitation. His nature can have no finality, for he lays 
 His essence on infinitude ; His years can have no change, for to Him the 
 past and the future are no mere negations. We never say that God was 
 or God will be when we think of God in His essence, but that God is. The 
 present, the ever present is His existence. Of Him it can be said, with 
 all the force of a living truth, that from everlasting to everlasting He is 
 God ; but were we to change the language, and to affirm that from ever- 
 lasting He has been God, and that to everlasting He will be God, we 
 should convert truth into falsehood. We should thus separate Him from 
 the God that is, whereas the God that is, is the God that was and is to 
 come. 
 
 THE NEBULAR HYPOTHESIS. 
 
 In the vain struggle to rid the universe of a personal God adequate 
 to account for ail its personal existences (for nothing that exist;: but has an 
 organism or an individuality of its own,) and to reduce the infinite glories 
 of creation to " cold material laws," no more ingenious theory has ever 
 been devised, or has obtained greater force and celebrity than the nebular 
 hjpi"»:hesis associated with the name of La Place. The nebulae is the 
 name g^ven to those masses of matter of different defjrees of density, which 
 are stretched along the skies, and appear as tracts of light brightening 
 towards the centre, and meltinsr away in their outline into an irregular 
 haze. The zone of the Milky Way, and the sword of the constellation of 
 Orion, are examples ff the self luminous substance spread throughout the 
 space of the heaven, from which, it is alleged on the hypothesis of LaPlace, 
 (which is nothing but conjecture,) that the stars and planets originally 
 took their form. Modern astronomy has proved this hypothesis to be with- 
 out the least shadow of truth in it. What were thought to be the factories 
 of worlds, where the raw material of a dusky vapor was the primal matter, 
 out of which stars were made and systems were formed, powerful telescopes 
 have revealed them to be clusters of stars already made, instead of being 
 a fortuitous concourse of atoms in a chaotic and incompact state, like the 
 dust flying about in a cotton or woollen mill, they have been proved by 
 the telescopes of Herschell and Rosseto be beautiful .stars in clusters, like 
 bouquets from the garden of Him who dwells in light. More powerful 
 telescopes are only needed to discover more wonders in the architecture 
 of the heavens. 
 
 THE ATOMIC THEORY. 
 
 This is another attempt to account for the origin of the universe 
 otherwise ' a that of an adequate cause. The ato Tiic theory, that atoms 
 arranged i mselves into the universe ; or that they came by chance ; or 
 that matter is eternal ; or that the present system of things always existed, 
 and wi*! continue as it is, are all inadequate to solve the problem of the 
 univerjc. 
 
 Such illogical reasoning and nonsense might have been excused among 
 
i^ 
 
 EVIDENCES OF THE BEING AND BENIGNITY OI COD. 
 
 83 
 
 Pagan philosophers, but to hear it all revived in our day, and spouted 
 about as the modem solution of the universe by the advanced thinkers, 
 (with the exception of the agnostics,) by the skeptics who pnde them- 
 selves so much in the strength of their intellects and the soundness of their 
 reasonings, theories as baseless as the fabric ot a vision, is one of the 
 strangest aberrations of the human mind in our age ot boasted intelligence 
 than can be found. Their defenders must know they are not of recent, but 
 of ancient origin, that the authors of them were confuted by far abler men 
 they were who tried to propagate them in the ancient times of Socrates and 
 Cicero, Plato and Aristotle, who put them to silence then. And they n: ust 
 also know that all that their wild speculators could advance in their sup- 
 port were nothing better than frivolous fancies, which could not satisfy the 
 demands of the himan mind then, nor now, and are only what the sophists 
 of that age attempted to defend in spite of sound reasoning, since they are 
 totally inadequate to account for the origin of the universe. What is there 
 in a concoursf 1 atoms, like the dust driven before the wind, to account 
 for the universe, which modern astronomy has revealed ; a universe so vast 
 and magnificent that the human mind cannot, with all its utmost efforts, 
 form anything like an idea of, and which biology and electricity and 
 chemistry in tUeir specific departments are only beginning to find out, and 
 all the other sciences are helpine us to perceive in endless manifestations 
 a power that is infinite, and a skill that is absolutely perfect ? 
 
 What but an infinite intelligence could originate such a glorious uni- 
 verse as this we live in? Since the cause must be adequate to produce the 
 effect in everything else, are we to give up this maxim in connection with 
 the greatest of all effects of an effici'^nt cause — the creation of such a uni- 
 verse? 
 
 IS MATTER ETERNAL ? 
 
 But some tell us matter is eternal. How do they know matter is 
 eternal ? AH the proof they can give us that matter is eternal, is this, " I 
 think so, or I believe so." But there is no proof in that to satisfy anyone, 
 for it IS just as likely another may say the contrary, " I don't think matter 
 is eternal, and I don't believe it." If you ask this one what proof he can 
 give ? He can at once give you the great Scripture testimony : " In the 
 beginning God created the heaven and ihe earth" — the raw material — 
 and it was in a chaotic state a long time, until it was transformed into a 
 universe, such as it now is. — (Gen. i. 1-3.) Geology proves this. 
 
 ■ IS THE PRESENT SYSTEM OF THINGS ETERNAL ? 
 
 And yet the assertion has been made and held, in opposition to the 
 written revelation, by many, that the present system of things must have 
 existed from eternity — an allegation based on the undeviating recurrence of 
 the seasons, and the perfect security which presides over human interests and 
 concerns. Astronomy has testified tha t even within the range of the solar system 
 there are disturbing causes which must ultimately precipate its destruction ; 
 and which, therefore, on the supposition that it has existed from eternity, 
 must have long since swept it with its final fires. "The very regularity ol 
 
 S 1 
 
 ' '' I 
 
 ■ ' ■ I 
 
 
" ' 
 
 it 
 
 1 It 
 
 84 
 
 THE GREAT WANT OF THE AGE. 
 
 the planetary motions in theirluminousoibits," says Whewell, "which is so 
 adapted to impress the mind with the conviction that there is some in- 
 telligent and presiding power which directs the whole, has been adduced 
 by skepticism as a proof that this syEtem of movements never had either a 
 beginning or a maker. But while there is a wonderful provision for cor- 
 recting all those disturbing forces which would interfere with its regularity, 
 there are facts which militate strongly against the perpetual duration of 
 our system. 
 
 Whatever light is, whether it radiates from the sun, or results from the 
 vibration of an ethereal fluid, the planetary spaces cannot, it seems, be en- 
 tirely devoid of matter, consequently of what must tend, in however small 
 a degree, to interfere with the motion of the bodies. But the appearance 
 of a comet of a very singular kind, the extreme tenuity of which allowed 
 the constellations to be seen through its body, and the observations of its 
 motions, have produced in the minds of astronomers a strong belief that 
 there does exist a resisting medium which, though extremely rare, must 
 yet tend to retard the motions of the planets, and in time — though, without 
 the mterference of a superior power, it might be millions of ages — to effect 
 the destruction of the whole system. That which is destructable, which 
 is wearing itself out, the duration of which is lessened every moment of its 
 continuance, cannot have existed from all eternity." And thus science 
 conducts us by a pathway of facts to the conclusion, long since announced 
 in the sacred records, " Thou, Lord, in the beginning, hast laid the 
 foundations of the earth, and the heavens are the work of thy hands ; they 
 shall perish, but thou remainest ; and they all ishall w^ax old as doth a gar- 
 ment, and as a vesture shalt thou fold them up, and they shall be changed ; 
 but thou art the same, and thy years shall not fail." 
 
 In God, the infinite, there is no succession of time. He is from 
 eternity to eternity theaame. He is immutable ; and because He is im- 
 mutable. He is immortal. Not only is He perfect life, but that life knows 
 neither change nor end, and because " I live," he says to His people, " ye 
 shall live also." 
 
 In God, therefore, we have an adequate cause for all that is, and all 
 that shall be. In Him we live and move and have our being, and He is 
 before all things, and by Him all things consist. Therefore, nothing can 
 be more self-evident than our syllogism based on " causation " in proof of 
 the existence ot God, ( i) something must have always been ; (2) that which 
 has always been, must be adequate to account for all that is ; and (3) that 
 which has always been and is adequate to account for all that is, is God. 
 
 (2.)— SECOND PROOF DERIVED FROM DESIGN IN NATURE 
 
 Design implies a designer, and the evidences of design in nature are 
 evidences of a directing mind presiding over the universe. These evidences 
 are so abundant that wherever we look they are apparent, and bear the 
 impress of an infinite intelligence, whether we direct our attention to the 
 starry heavens, or the green earth, the great sea, or the wonderful magazine 
 of the atmosphere, to our curiously formed phys;c«.i ■ a u. .s, or our wonder- 
 

 EVIDENCES OF THE UEING AND BKN'IGNIiV OF GOD. 
 
 85 
 
 fully constituted minds, — we are furnished with illustrations of a wisdom 
 that is exquisite for its skill and overflowing with a benevolence transcend- 
 ing all ♦he productions of humau skill and benevolence by infinite degrees. 
 And the more they are invi.-:tigated, the more do they reveal the excellency 
 of their Maker, and suggest, beyond what they at first present, a vast and 
 abundant store of undiscovered perfection for us further to perceive, and 
 be delighted with as we extend our researches. 
 
 THE DOCTRINE OF FINAL CAUSES. 
 
 The conopleteness of the argument, however, has been marred by the 
 different views entertained by scientists and philosophers on the doctrine 
 of " final causes." By the expression " final causes" is meant the ultimate 
 design of the author of nature in his works. The expression was originated 
 by the Greek philosopher, Aristotle, who possessed a most wonderful mind 
 for penetration, depth and clearness. He always looked below the surface 
 of things, and searched out their causes. With him every " why" had a 
 " wherefore," and every "what" had a "how." He called the "why" the 
 •* efficient cause" — that to which anything owes its origin. The " therefore,'' 
 the final cause — the design, or end, or p'lrpose, which it is intended to 
 serve. The " what," the " material cause," — the materials it consists of; 
 and the " how," the formal cause, — the mode or manner of its formation. 
 
 This classification of causes is exceedingly useful, as it helps us to 
 understand the philosophy, or underlying principle of all derivative exist- 
 ences ; and enables us to interpret almost everything in a clear and satis- 
 factory manner, and should be well considered, and practically applied, for 
 the classification of our knowledge. 
 
 The young reader will be able to understand this classification of 
 knowledge very easily, when I tell him, if he should go into a watchmaker's 
 shop and see a beautiful gold watch lying before him. Its maker is the 
 efficient cause of it ; the materials it is made of is the material cause of it ; 
 the size and shape, the formal cause of it ; and the notification of time is the 
 final cause of it. The " why" and the " wherefore," or the efficient cause and 
 the final cause, usually go together, for the efficient cause looks at the final 
 cause ; the watchmaker kept in view the design of the watch when he con- 
 structed it, or when he gave out the different parts to be constructed by 
 his workmen. Also, the " what" and the " how" usually go together, for 
 the material cause looks at the formal cause, — the size and shape of the 
 thing. Now, the efficient cause in nature is the Author of nature. He that 
 made all things is God. The final cause is the design or end everything 
 that is made is to serve, or the different purposes each thing is to answer, 
 pr there are often more ends or purposes to be answered than one only. 
 
 THE DIFFERENT THEORIES OF PHILOSOPHERS. 
 
 It is here the dispute arises about the final causes in nature. One class 
 of philosophers think that every object is designed for some use (Harvey); 
 another class of philosophers think that every organism is designed for reach- 
 ing a perfect ideal in its species (Dr. Owen) ; a third class of philosophers 
 
 
 
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86 
 
 THIC (JREAT WANT OK THE ACK 
 
 I, 
 
 
 think, differently from the other two, that the design in nature is inscrut- 
 able, because imperfection mars the usi ind ruins a perfert ideal (Herbert 
 Spencer); while a fourth class of philo. phers think the design in nature 
 is a perfect ideal in the infinite mind, which will be ultimately revealed 
 (Plato). I don't wish to puzzle and perplex the reader with this vexed 
 question. I only want to try if something may not be done to solve the 
 problem. I think " the lost link " may be found to make all the different 
 links, or different opinions, harmonized, and thereby prove that nature 
 speaks truth, and corresponds with facts, even when she appears to depart 
 from truth and consistency. 
 
 THE DIFFERENT THEORIES RECONCILABLE. 
 
 The labors of all the philosophers are not without important results. 
 They take different views or aspects of the same thing. Their differences, 
 are harmonies ; because they don't disturb the relationship of facts by 
 their differences, but strengthen the relationship of facts. A man who is 
 I'^oking at objects at one angle, sees them differently from another man 
 who sees them from a different angle ; but the objects are still the same, 
 although from the different standpoints iliey appear to Vciiy. The aeronaut, 
 the man m a balloon, sees our earth very differently from those who see it 
 on terra firma. But these differences of opinion, while they have retarded 
 the true progress of scientific discovery, and have tinctured the minds of 
 many scientists with infidelity and with unworthy thoughts of the great 
 Author of nature, still the^ serve to shed light on the subject they obscure, 
 and darken, and perplex, I will show this. 
 
 THE SCIENTIFIC METHOD. 
 
 The aeronaut — the man in the baloon — sees our earth from a lofty 
 scope of vision. All its hills and mountains appear nearly on a level, and 
 everything looks so fair, and beautiful, and enchanting. It is with a lofty 
 mind our philosophers and scientists pursue their scientific method of 
 inquiry into the phenomena of nature. They expect to find perfection in 
 everything, in every organism, and in every function of every organism. 
 Perfection is what they expect to find, it is their beau ideal. And with their 
 well-cultivated minds and keen perceptions, they can discover a fliw where 
 an unscientific mind cannot discover it. 
 
 THE -BATTL, BETWEEN THE SCIENTISTS AND THEOLOGIANS. 
 
 Theologians, not so well versed in " the scientific method " as the 
 scientists, dispute the accuracy of their discoveries, and send the scientists 
 back to nature to search again. The scientists, on the other hand, main- 
 tain their position that much imperfection exists in nature. And so the 
 battle rages between them. The scientists are at fault in drawing the 
 inconclusive inference that because there is imperfection in nature, its 
 Author is imperfect ; and the theologians are at fault in so stoutly defend- 
 ing nature's perfection, and in not receiving the well-proven results of "the 
 scientific method." Because facts are revelations of law, and should never 
 
EVIDKNCES OK THE liEINO AND BEXIGNITV OK GOD. 
 
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 be perverted but held sacred. To draw wrong inferences from Ihem is a 
 great error ; and to pervert or wrongly interpret them in their relationship 
 is wicked. 
 
 THE KEY TO UNLOCK THE MYSTERY. 
 
 The violation of moral law in God's holy universe accounts for the 
 disturbances of physical law in nature. As when one member suffers all 
 the members suffer with it. This subject is fully gone into in the last 
 section. 
 
 Now, harmony appears where there is apparsntly no harmony, and 
 the different theories of the doctrine of final causes are harmonized ; and 
 all of them help us to understand and solve the great problem on which 
 they all differ and become all united, — each in its turn doing its part, and 
 all taken together, completing the solution and forming a perfect chain of 
 reasoning, i. Everything in nature is designed for some use. 2. Perfection 
 is not discovered in every organism, but is found in each species. 3. Design 
 in nature is interfered with and marred, and becomes inscrutable. 4. Design 
 in nature is a perfect ideal in the infinite mind, which will be ultimately 
 revealed. 
 
 There is a gradation of great thoughts here, most wonderfully verified, 
 and they strengthen and complete the evidence of a directing mind in the 
 universe. 
 
 THE HARMONY AMONG THE ANTAGONISTIC VIEWS. 
 
 I . Harvey, who discovered the circulation of the blood, owed his 
 discovery to the deep impression on his mind of design in everything, and 
 he pursued this line of thought on this important subject, and in all his 
 investigations in nature ; and saw design manifesting itself wherever he 
 turned his inquiries, proving that God has made nothing in vain, and that 
 everything He has made has its use and design, if we could only under- 
 stand it. Modern science has made great additions to our knowledge on 
 this point. 
 
 Professor Darwin, who was no atheist, although oiten claimed by 
 atheists, says : " The more I study nature, the more I become impressed 
 with ever increasing force with the conclusion, that the contrivances and 
 beautiful adaptations transcends in an incomparable degree the contri- 
 vances and adaptations, which the most fertile mind of the most imagi- 
 native man could suggest with unlimited time at his disposal." 
 
 Kant, the celebrated metaphysician, who was no atheist, although also 
 claimed by the atheists, says : " The right contemplation of a well-meaning 
 mind on so much casual beauty, and so much combination answering the 
 end, as the order of nature displays, finds proofs enough to gather from 
 them a Will accompanied with great wisdom and great power ; and the 
 common conceptions of the understanding are sufficient to this conviction, 
 so far as it shall suffice for a virtuous conduct, that is morally certain." 
 
 Monsieur Comte, the founder of the new philosophy, who is also 
 claimed by the skeptics and atheists, says : '' The order of nature is doubt- 
 
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 THE GREAT WANT OF THE AGE. 
 
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 less very imperfect, but its production is far more compatible with the 
 hypothesis of an intelligent Will, than with that of blind mechanism." 
 
 Sir Isaac Newton, the greatest of all modern philosophers and 
 scientists, as is well known, saw design in all God's works, and was quite 
 enraptured with the stately order and uniform harmony among the celestial 
 bodies, and continually looked through nature up to nature's God. 
 
 2. No one can deny the law of adaptation and the law of subserviency 
 that pervades the universe. But the perfection of nature is called in ques- 
 tion. The existence of this fact led Dr. Owen to enquire whether there 
 might not be specimens of perfect organization in each species, and he 
 labored until he found it in the vertebrae of animals. This line of investi- 
 gation is now much pursued by the attention given to agricultural exhibi- 
 tions, etc., yielding results of great value. 
 
 God has left just so much beauty and harmony and perfection in the 
 material universe as to prove there is a perfect Being in existence ; and 
 yet so much imperfection, as to demonstrate the need of a remedy to per- 
 fect it or to supersede it. 
 
 3. That design in nature is broken off and not complete is undeni- 
 able. And, therefore, those scientists, who have called attention to this 
 fact, have evinced great moral courage in stating it, knowing the opposi- 
 tion and persecution it would rouse up against them, especially from igno- 
 rant bigots and stupid ecclesiastics. But great is the reward which the 
 valiant propagator of truth obtains from the consciousness of rectitude. 
 When, however, imperfection in nature's works attaches imperfection to 
 the Author of nature, great is the injury infl cted on the propounder of it, 
 which injury would have been prevented by a larger and correcter knowl- 
 edge of the case. It is to charge God foolishly, since the imperfection 
 comes not from God. 
 
 The imperfection in the material universe comes through secondary 
 causes, and not from its great original Author, as I have stated and proved, 
 and illustrated in the last section, which relates to the ** Origin of sin in a 
 holy universe." 
 
 The philosophers and scientists go too far, when they infer from the 
 imperfections visible, that the Author of nature is imperfect. Let the facts 
 speak for themselves as facts ; and let the origin of imperfection be 
 separately considered, as another fact, quite distinct from the existence of 
 the imperfection, capable of being explained without impugning the infi- 
 nitely perfect God. 
 
 Suppose you have a beautiful gold watch lying on your table, and a 
 child lifts it, and lets it fall upon the ground, and all the fine workmanship 
 is deranged thereby ; would it be right to jjlame the maker of the watch 
 for this result? Was it not caused by the child ? The watch was made 
 perfect by the watchmaker, it came perfect from his hands, and, therefore, 
 he is not to blame for the action of the child, who has rendered the watch 
 useless by the accident. 
 
 When M. Comte makes this remark : " The idea of final cause and 
 Providential government is ruined by the irresistible evidence of modern 
 science," he goes too far, so does Prof. Tindall, etc., etc., etc. It is both 
 
EVIDENCES OF THE IlEING AND BENIGNITY 01' GOD. 
 
 89 
 
 >'{ 
 
 presumptuous and ignorant, so to speak. And the crucial test of the 'c/irys' 
 taline tens' connected with the organ of the eye, which M. Comte adduces, 
 fails to prove his point, because, although it be subject to disease and 
 imperfection thereby, and although evil prevails in the universe to a vast 
 extent, neither *' the id«»a of final cause," nor a " Providential government" 
 is ruined, but carried to a higher end, to the fulfilment of moral purposes, 
 which are far more exalted and important than the fulfilment of physical 
 laws. 
 
 4. Those philosophers who, like Plato, regard the subject of design 
 in nature as " a perfect ideal in the infinite mind, which will ultimately be 
 revealed and fulfiled," show far greater depth of mind, and far deeper 
 reverence of spirit than M. Comte and the whole atheistic school of 
 modern pretenders to advanced thought. 
 
 Herbert Spencer the leader and founder of the agnostics, tells us, in 
 his *' Principles of Miology," v. i., p. 332, that he adioiits a first cause, a 
 supreme power, because he ii >lriven to it by an intellectual necessity ; but 
 rejects the tiiuil » Ause cimnected with 'he universe, because it is to him 
 " inscrutable and unknowable." There is candor biere and great intellect ; 
 but when we are taught by Divine revelation the filial cause connected with 
 the univo>4t', why should we ignore it? We need to be $0 taught. God 
 alone knows His intention. 
 
 How foolish it. is to exclude the interpretation of His works and His 
 ways God gives us in his Word ! Which lie has expressly given as a lamp 
 to our feet, and a light to our path. The moral purposes of God are made 
 clearly known in His inspired Record. And every Christian philosopher, 
 who is enlightened by the Divine Spirit, as all Christ's faithful ministers 
 are, and heavenly taught Suuday-school tea '.hers and the divme election 
 are, can rise infinitely above the great men of science through the revela- 
 tions of a divine faith, and see unfoldings of a plan truly God-like, 
 and sublime, and glorious, which casts the conjectures of philosophers 
 into the shade when they attempt to darken counsel by words without 
 knowledge, and only expose their ignorance ! The gifted Plato far excelled 
 them, who, in his travels into Egypt, read, it is believed, the books of 
 Moses, iind became divinely enlightened, and I think his * Monotheistic 
 System' goes to prove this. Were our great men of science to study God's 
 Word, how much more enlightened and useful they would become. Here 
 we are taught that God suffered evil to enter into His holy universe as a 
 punishment for sin, that He controls it, and makes it subservient for good • 
 and that while it threatens the subversion of His supremacy, and the des- 
 truction of the harmony and happiness of His universe, yet He renders it 
 conducive to the establishment of His supremacy, and to raise His universe 
 to a higher harmony and happiness, through His own interposition in its 
 behalf, so that a plan of consummate wisdom is carried forward by means 
 of those very imperfections which seem to baffle and obstruct His designs, 
 and stronger evidence of His Providential government is given thereby, 
 than if these impeifections did not exist. His immutable law of rectitude 
 He will not abandon, nor suffer to be trampled in the dust, and by the 
 very means that were used to render it nugatory, He ujakes it all the more 
 
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 THK (IREAT WANE 01 TM!; AGF.. 
 
 binding and inviolate. Hence the flaws that are pointed to in His works, 
 He is no more the author of than the watchmaker whose handy work the 
 naughty child shivered and deranged, and His being and benignity are 
 demonstrated all the mere by His maintenance of a universe so injured 
 by the voluntary rebellion of His creatures, and destined to destruction in 
 consequence, and, which will be fashioned according to the working of his 
 own will into a new universe of resplendent glory and unparalleled beauty 
 without spot or blemish. 
 
 The Almighty fiat that created a Kosmos out of a Chaos, can bring 
 order out ot confusion, and create a new heaven and a new earth wherein 
 dwelleth Ighteousness ! 
 
 f" 
 
 " Deep in unfathomable mines of never failinj; skill, 
 He treasures up his bright designs and works His sovereign will. 
 IJlind unbelief is sure to err, and scan His works in vain, 
 (iod is His own interpreter, and He will make il plain." 
 
 No greater fallacy was ever uttered than that of Herbert Spencer, 
 that the presence of " disease a fid entosoa " entirely upsets the perfect ideal 
 which the scientific proof demands for the existence of design in the 
 universe, for " disease and entosoa " are under God, workir.^, out the very 
 problem which they seem to perplex and ruin. " For our light affliction, 
 which is but for a moment, worketh for us a far more exceeding and eternal 
 weight of glory," under the purifying grace of God. " I reckon," says Paul, 
 " that the sufferings of this present time are not worthy to be compared 
 with the glory which shall be revealed in us," — to whom they are sanctified. 
 " For the earnest expectation of the creation waiteth for the revealing of 
 the sons of God. For the creation was subjected to vanity, not of His 
 own will, but by reason of him who subjected it in hope, because the 
 creation itself also shall be delivered from the bondage of corruption into 
 the glorious liberty of the children of God. For we know that the whole 
 creation groaneth and travaileth together until now. And not only so, 
 but ourselves also, who have the first fruits of the Spirit, even we our- 
 selves groan within ourselves waiting for our adoption, to wit, the redemp- 
 tion of our body," — the resurrection morn, when this mortal shall put on 
 immortality ! (ii Cor. iv. 17., Rom. viii., 18-23.) 
 
 A higher reading of the divine design in the whole system, of which 
 we form a part, is necessary to comprehend his perfect ideal. Whatever 
 human teachers may tell us, the divine Word assures us that the great 
 problem of the universe is being solved every day and every hour of every 
 day with infallible accuracy, just as things are and are approximating to — 
 a glorious consummation, which is the Christian's cherished hope and his 
 enrapturing and transporting joy ! There is a Supreme Intelligence, an 
 Infinite Directing Mind presiding over the great universe, a benignant 
 Providence regulating ail things to a glorious issue. There are infinitely 
 higher ends in contemplation in the mind of God than displays of per- 
 fection in the phy.cal universe, which is only a scaffolding for erecting a 
 superb building — a spiritual temple — of infinite moral grandeur, suitable 
 
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 EVIDll.NCI.S Ol' TUi; UKING AND 11P;NIGN1TV OF tUJiJ. 
 
 9» 
 
 for the ineffable Deity to dwell in and His holy angels and His glorified 
 saints, there to worship Him and to enjoy His love and fellowship for 
 evermore. 
 
 Here both good and evil exist these two; our probationary state 
 under them is the third thing (the lost link among philosophers), and the 
 fourth thing is the ultimate result in each of us, which will correspond 
 exactly to our state here. Oh, may we all reach that infmitely blessed 
 state, and so fulfil the design God is seeking to fulfil in each of us. 
 
 THIRD PROOF— DERIVED FROM CONSCIOUSNESS. 
 
 This is a most interesting subject, and I want to interest my dear 
 young readers in it. Every bright young mind likes to be instructed and 
 get fresh knowledge. Now I want to tell you something about the fresh 
 knowledge connected with this new branch of evidence derived from 
 Consciousness. It forms a distinct department of knowledge by itself, 
 and it is exceedingly valuable and I think you will like it. It is one of 
 the great original fountains ol knowledge ; and if you wish to be an original 
 thinker, go to the fountains of all knowledge, and drink of the living 
 waters ; all original thinkers do this, they don't go to the streams. Now 
 there are three great fountains of knowledge, (i) The fountain of external 
 Nature, without us, in the works of God — beautiful nature whose dome 
 is heaven, and whose temple is the universe. (2) The fountain of Scripture, 
 in the Word of God — beautiful Scri )ture, whose canopy is the heaven of 
 heavens, and whose sanctuary is tho holy of holies, where God dwells ; 
 and (3) The fountain of knowledge m the human Consciousness — the 
 world within you, where your own thoughts and feelings and experiences 
 live and are enshrined in your own mind, in which you are personally 
 interested. Now hitherto we have been considering what relates to 
 knowledge in the objective ; but this relates to knowledge in the subjective; 
 and in this distinction you have all knowledge included, it is either 
 objective — without us, or subjective — within us, 
 
 I don't wish you to undervalue the former — knowledge in the objective 
 — but I wish you to value very highly the latter — knowledge in the sub- 
 jective. Its importance can scarcely be over-valued. For as I remarked 
 at page 33, " The mind is the man, and the knowledge of the mind. A 
 man is what he knoweth. The truth of being and the truth of knowing is 
 all one ; for as a man thinketh in his heart so is he." The huma'i mind is 
 the brightest display of the infinite mind with which we are acquainted. 
 It is created and placed in this world for a higher state of being beyond 
 the grave. Here its faculties begin to unfold ; here those mighty energies, 
 which are to bear it forward to unending ages begin to discover them- 
 selves ; and the chief object we should keep in view is to train our minds, 
 so as to enable us to fulfil our duties rightly here, and to stand on high 
 vantage ground when we leave it for the great hereafter. 
 
 There is one thing connected with the knowledge derived from our 
 Consciousness worth a great deal. It gives us inward tests of truth that 
 are infallible. These tests cannot be questioned. 
 
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 The facts of our Consciousness are placed by metaphysicians — men 
 who have studied the mind — both ancient and modern, above the reach 
 of question, as facts to rely upon. In confirmation of this, I might refer, 
 to a great many who have made the science of the human mind their chief 
 study, and who are admitted by free-thinkers (as they call themselves,) 
 and sceptics — men who don't believe in the Bible — as good authorities on 
 mental science ; such as Lacretius, Sextus, Empiricns, Descartes, Hume, 
 Schuize, Platner, Reinholdt, St. Austin, Scotus, Buffier, Mayne, Reid, 
 Cousin, Sir Wm. Hamilton, and a great many besides. They all hold 
 that the data or cognitions or experiences or facts connected with cur 
 individual Consciousness, are such that we cannot doubt or disbelieve. 
 
 And the current of human thought in our times is running in this 
 channel very much. It is an old fashioned way, but a right way, to test 
 everything by our own personal cognitions or certain knowledge. For 
 whatever comes home to our own Consciousness, and is corroborated by 
 our own experience, we readily and firmly believe in, just as we believe 
 that two and two make four, or that honey is sweet and aloe is bitter. It 
 is therefore a reliable way to prove anything and an easy way, as I will 
 show you. I don't think it has been applied to prove the Being and Irving 
 kindness of God, but it will be a good way to apply it ; since the transition 
 from our own Consciousness to the Divine Consciousness is, a natural 
 transition, and a very delightful one. It is like a child coming to its father, 
 and recognizing him ; for if, we have been made in God's image. He must 
 be our Father. The more we look into ourselves, the more we will be 
 convinced that none but an Infinite Intelligence could be the author of our 
 being, having such wonderful capacities given us, and since every effect 
 must have always an adequate cause to account for its existence. 
 
 I will now show the young reader the two sources of our knowledge 
 in connection with Consciousness, [i] The first is myself, the subject of 
 my experiences, which experiences I cannot doubt of, no more that I can 
 doubt that I exist. [2] The second is that there is something distinct 
 from me, external to me — this I can have as little doubt of. 
 
 First : The facts connected with our individual consciousness tve cannot 
 doubt or disbelieve. — Now you will find it difficult to prove to another that 
 you exist ; yon can have no doubt about it in your own mind, because it is 
 one of those primal convictions or cognitions that is self-evident, and does 
 not require to be proved. You know, that you exist, within yourself, you 
 are conscious of it. When David Hume, the historian of England, 
 attempted to prove that his personal identity was only an idea, and that 
 everything was a mere idea, no reality in anything \ he was soon brought 
 to his senses when another philosopher to whom he was talking, gave him 
 a blow with his walking-stick across his legs, the phantom was soon dis- 
 persed from his mind. He felt there was a reality both without him and 
 within him for he felt the heavy blow inflicted. It is by the attributes of 
 our being that we are conscious of our being or existence. It was by the 
 attribute of thinking that the celebrated philosopher Descartes [pronounced 
 Decart] proved his identity in the well-known words : Cogito ergo sum. 
 [I think, therefore I am.] 
 
EVIDENCES OF THE BEING AND BENIGNITY OK GOD. 93 
 1 
 
 Some have said there is a fallacy in this reasoning, that he required to 
 prove his thinking as much as his existing, and that he reasoned in a circle. 
 But on closer examination, it will be found strictly correct reasoning. He 
 was satisfying his own mind of his existence by one of the attributes of his 
 mind ; and the exercise of that attribute — his capacity of thinking — proved 
 by his writings, convinces others that he did exist. VVe judge of everything 
 by its attributes — a rose by its flagrance, its color and its formation. The 
 personal identity of ourselves by the attributes of our being. It is in this 
 way the infallible fact is proved by its infallible witness, — to use the lan- 
 guage of St. Austin, who said : " Nothing is so well-known to an intelli- 
 gence as that he feels that he thinks, that he wills and that he lives." 
 Therefore all we are personally conscious of we need have no doubt about 
 — our feelings, our thoughts, our volitions, and our existence and ourselves 
 are, one and the same thing and are inseparable from ourselves, so that it 
 would be easier to deny ourselves than to deny our conscious experiences 
 or the facts of our Consciousness. For we cannot doubt of what we are 
 conscious of, because if we are conscious of any experience, we cannot 
 doubt that the experience exists, since to doubt the experience exists, and 
 at the same be conscious of it, is a contradiction. 
 
 I cannot be conscious of myself and at the same time doubt that I am 
 conscious of myself, therefore all eur conscious experiences are without 
 doubt. They are realities, they do not admit of disbelief or doubt, or we 
 could not be conscious of them as realities. Hence our conscious expe- 
 riences constitute the original bases of our knowledge and of truth in the 
 mind itself. We have not only wonderful capacities for acquiring kno\v • 
 edge from without, but we have original criteria from within to judge it by. 
 The great Apostle of the Gentiles could on this ground appeal to his 
 hearers and say : " I speak as unto wise men,"— men capable of thinking, 
 comparing and judging, intelligent men, therefore "judge ye" — discern — 
 " what I say," if it be not right. The facts of our individual consciousness 
 debar doubt from the mind. They shut out skepticism from the mind, as 
 a thief and a robber is shut out by doors and bars ; and they lock the 
 doors and keep the key, lest any crawling, crouching, cruel serpent of 
 doubt and disbelief enter in and make us incapable of confiding in the 
 certainties they reveal in our conscious experiences and cognitions, in the 
 theatre of the soul. On this rock will Christ yet build His Church and 
 the gates of hell shall not prevail against it in the conscious experience of 
 His presence. 
 
 Second : The fact that there is an external world from without us of 
 which we are conscious — something distinct from me — is likewise without 
 the shadow of a doubt. And this is the second source of all our knowl- 
 edge. Here however there is often room for doubt and need of caution. 
 Our eyes may deceive us, appearances may disappoint us, and our criterion 
 ofjthe inward experience has to be exercised — the light within brought to 
 bear upon it. 
 
 There is a class of men who call themselves " Idealists," that I must 
 tell the young reader about. Many think, idealists deny the existence of 
 the external world and shut out its existence altogether ; that it is with 
 
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 THE GREAT WANT 
 
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 THE AflE. 
 
 them a mere idea, and not a reality, as their name idealists seems to imply, 
 but this is a mistake. The " idealist" has a different way of looking at the 
 external world from the " realist," as we do. He transfers everything to 
 the internal world within him, sees everything that is objective as a sub- 
 jective — all the phenomenal as reflected by the internal, like the camera 
 obscura, which throws the images of external objects on a white surface 
 placed within a dark chamber or box, as when your photo is taken and 
 afterwards made transparent. 
 
 The idealist does not deny the internal world in himself, he sees 
 everything in this internal world, as an idea, or image of it, reflected to his 
 views which comes by reflection as you often do when you recall scenes in 
 your childhood and have them photographed to the eye of your mental 
 vision. The external world to the idealist appears as the reflex of his own 
 spirit, he does not deny it or he could not have its reflex because the one 
 is the counterpart of the other. 
 
 There is a curious instance of extremes meeting between the materialist 
 and the idealist which may interest the young reader and be instructive. 
 The materialist, who holds the old atomic theory, of every atom being 
 surrounded with an atmosphere of its own even in the firmest wood or 
 hardest steel — a strange unproved theory ! And the idealist, on the other 
 hand, who conceives that a spiritual substratum pervades and supports 
 everything. The materialist sees nothing but matter, the idealist nothing, 
 as it were, but spirit in his idealism ; and yet they both meet together, 
 [although as far apart as the poles asunder,] /// this — they are each in quest 
 of the Invisible Being that formed every atom and gives each atom its 
 position in the material universe and also that framed the human spirit, 
 which is the reflex of the infinite Spirit, for the living consciousness within 
 the materialist and the idealist and in every one of us clearly testii '' to a 
 living consciousness without us as its originator \ since every effect must 
 have an edequate cause and every cause must contain in itself all its 
 effects. This is a near way to go to God, to go by the way of our own 
 individual consciousness to the infinite consciousness, in whom all live 
 and move and have their being. 
 
 From my own personal consciousness, I have found the infinite 
 PERSONAL CONSCIOUSNESS, and this is the proof of God's being and 
 benignity which every man carries in himself, that I now wish briefly to 
 put before the young reader. 
 
 Just reflect for a little upon the phenomena of the human Conscious- 
 ness in relation to [i] The capacity of thought. [2] The sovereignty of 
 the will. [3] The strength of the affections and [4] The mysterious func- 
 tion within us of life, and who I ask can be the autnor of these things, but 
 a Being whose understanding is infinite and whose powe; is incompre- 
 hensible! ! 
 
 I. Consider the capacity of human thought. Just look at its grasp 
 and rapidity. Although light, which is the most refined of material sub- 
 stances, files in its golden beams from the sun with a matvellous rapidity, 
 95 millions of miles in a few minutes, human thought travels the 95 millions 
 of miles and back again in the twinkling of an eye and annihilates distance 
 
EVIDENCrs OK THF. DEIUC. AND I5KNK;N'rrV Or C.OV. 
 
 95 
 
 altogether ! Nay it can travel through the illimitable universe, through 
 boundless spaces in an instant ! It can soar to the starry hosts above and 
 dive into the deepest abyss of the sea beneath. It can take the wings of 
 the morning, and travel where human foot never trod, be at the home of 
 our childhood, be communing with distant friends and dearest relations 
 far, far away, and feel no fatigue in all its rapid flight nor obstruction to its 
 musings. Whence then this capacity — so vast and so wonderful which can 
 grasp all worlds and all space and a past and future eternity, but from a 
 Being who is capable of producing it ? 
 
 2. Consider the Sovereignty of the Human Will. Man has a lordly 
 will of his own. He has the power of choosing and of refusing, among 
 an endless profusion of objects soliciting his preference. You can eat or 
 drink or refrain from the one or the other or both just as you decide. You 
 can sit down or rise up, walk or stand. Take up a book and read it or go 
 and do something else. What freedom of will therefore we all possess ! 
 And to what is such a sovereignty to be traced, but to One whose sov- 
 ereignty is free and absolutely infinite ? We are neither the offspring of 
 chance nor the offspring of a blind necessity nor of an arbitrary despot ! 
 Of the different theories about the human will, I cannot now speak. 
 Only the fact that we are free agents, and have the power and privilege 
 to exercise our volitions as we choose in all ordinary matters is perfectly 
 clear and the fact proves J}oth the being and benignity of an infinite intel- 
 ligence — as the cause must be adequate to account for the effect. 
 
 J. Consider the Strength of the Ifuman Passions. Where is the poet 
 who has ever been able to describe them ? They have a strength in them 
 that exceeds the vigor of Byron; a tenderness that exceeds the sweet ten- 
 derness of Cowper and Burns, of SheMey and Collins and Longfellow ; and 
 a grandeur that surpasses the sublimity of Milton and Shakespeare ; and 
 raptures which the poet Laureate of England cannot with all his ability ex- 
 press, and which the poets of the Bible often excel in revealing. But after 
 all, the emotional nature within man exceeds all the poets, all the philoso- 
 phfers, all the great prophets and the greatest preachers that ever succeeded 
 best in portraying our emotional nature. Every one is conscious of this 
 from their own experience. All the efforts of historians and novelists have 
 never been able to write the history and the facts of the human conscious- 
 ness, as they have been experienced, therefore man rises above the con- 
 ditions by which he is surrounded and hence his true origin can only be ac- 
 counted for by an infinite maker — " What a piece of work is a man ! How 
 noble in reason ! How infinite in faculties ! In form and moving how 
 express and admirable ! In action how like an angel ! In apprehension 
 how like a God ! " 
 
 4. Consider^ in fine, the function of Life in Man. Life even in its 
 lowest form is incomprehensible, and in itj highest range and development 
 it exceeds all the efforts of the acutest and profoundest biologists and phi- 
 losophers to tell us what it is. Much less can our ablest scientists commu- 
 nicate life even to a frog with all their animal magnetism and ingenuity. 
 To whom then can the mysterious function of life within us be traced, bu 
 
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 THE GREAT WANT OF THE AGE. 
 
 to the life giving God, who breathed into man the breath ot life and he be- 
 came a living soul. 
 
 " Knovvest thou the importance of a soul immortal 1 
 
 Behold the midnight glory ; worlds on worlds, 
 
 Amazing pomp ! redouble the amaze 
 
 Ten thousand add and twice ten thousand more 
 
 Then weigh the whole ! 
 
 One soul outweighs them all 
 
 And calls the astonishing munificence 
 
 Of unintelligent creation poor!" 
 
 In view of all I have said about our individual consciousness let this 
 be our resolve, my dear young friends, for whom I have expressly written 
 this article, " O may I live as long as I live to Him who gave me my life 
 and all the capacities of my being." "Bless the Lord, my soul and all 
 that is within me bless His holy name" — who is the infinite personal Con- 
 sciousness of the universe ! 
 
 FOURTH PROOF— DERIVED FROM THE UNITED TESTI- 
 MONY OF ALL NATIONS. 
 
 A universal cognition carries in it the evidence of a universal truth. 
 The point then here is to prove whether such a universal cognition has 
 been found among all nations of the Being and Benignity of God. Of 
 course we cannot expect to find any very exalted conception or idea of the 
 infinite spirit among ignorant and debased nations ; nor to find any idea at 
 all of God, much less the benignity of God, where the human mind has 
 been without any elevating thought in it — such witnesses are out of court 
 as witnesses in the case. It is observable that where exalted views of the 
 character of the Supreme Being are found, there corresponding elevation 
 in the character of the people is found, proving that exalted ideals are 
 necessary to reach true nobleness of character. I will advance some evi- 
 dence from ancient and modern sources to prove the universal cognition of 
 a supreme being ; and meet some objections that are advanced against it 
 with all possible brevity. Indeed this branch of evidence is so well knoWh 
 that very little need be said upon it. Cicero, the renowned Roman Sena- 
 tor and orator — one of the most candid and enlightened men of antiquity 
 — took cognizance of the universal cognition when he said in his treatise — 
 De Natura Deorum — concerning the nature of the gods — " What nation is 
 there or sort of men that hath not, without teaching, a certain prolepsis (an- 
 ticipation or conception) of the gods? There is no nation so barbarous," 
 he adds, " no one ot all men so savage as that some apprehension of the 
 gods hath not tinctured their mind ; that many so think corruptly of them, 
 which h the effect of vicious custom ; but all do believe that there is a di- 
 viae power and nature. Nor hath men's minds by agreeing together ef- 
 fected this. It is not an opinion settled in men's minds by public consti- 
 tutions and sanctions ; but in every matter the consent of all nations is to 
 be reckoned a law of nature." Now it is in the very nature of man tc have 
 such a cognition — written in his consciousness, and therefore to be re- 
 ved as a universal truth that cannot be disputed or disbelieved, as we 
 

 EVIDENCES OF THE liElNCl AND nENIGNlTV OF COD. 
 
 97 
 
 said when speaking upon the undeniable cognitions and self-evident con- 
 Tictions of the human consciousness. 
 
 Plutarch, the well known biographer and historian, bears a similar tes- 
 timony when he says : " That if one travel the world, it is possible to find 
 cities without walls, without letters, without kings, without wealth, without 
 coin, without schools and without theatres. But a city without a temple, 
 or that useth no worship, prayers, etc., no one ever saw. And he believed 
 a city may be more easily built without a foundation, or ground to sit on, 
 than any community of men have or keep a consistency without a religion." 
 All modern travellers and missionaries have confirmed the universal 
 cognition, which, these ancient writers state, the exceptions to it in some 
 savage hordes, discovered by Dr. Moffat in Africa, whose language had no 
 word to express any god; and of others found in Brazil, who were destitute 
 of the idea of a god, simply prove that they were so deteriorated as to be 
 incapable of rising to any superior being above themselves, and were 
 mined for the want of it, both intellectually and morally degraded below 
 the bruia creation; and such therefore are not to be regarded as constitut- 
 ing any valid objection to the universal cognition of mankind. 
 
 Nor does it explain away the testimony of the human race to the exist- 
 ence of God because of the imperfection of the idea of God entertained 
 among the heathen, since that proves a deterioration in the mind of the 
 heathen through their own corruption. Nor does the objection that there 
 were skeptics disprove the cognition of the Supreme Being, for as we be- 
 fore remarked, some of the skeptics in ancient times, like some of the 
 skeptics in modern times, were possessed of a higher conception of God 
 than that which generally prevailed, as in our day tnere are many of the 
 skeptics possessed of superior minds and higher moral culture than those 
 they differ from and hold a loftier conception of God than many who call 
 themselves Christians ! The noble minded Cicero defended Velleius on 
 this very ground. He was denounced as an Atheist because he did not 
 hold with the ''gods many" among the Greeks and Romans ; but as firmly 
 believed in the fact as Cicero did, and was the first to notice, that " the 
 notion of God was impressed by nature upon the minds of all men as a 
 universal belief." — Phrenology witnesses to this fact. 
 
 It is no use to deny and falsify this great and important fact written 
 into the very nature of man that there is a God above us. It may be ig- 
 nored. It may be disliked. It may be effaced. But it can never be to- 
 tally eradicated. Men may try to disbelieve it and succeed for a time in 
 living " without God," but it will assert its sway at last over their minds 
 with an overpowering strength, when danger and death overtake them. 
 This reminds me of a doctor who professed himself to be an atheist on 
 board ship and laughed at the idea of people praying, but when the ship 
 was overtaken in a storm, he was found on his knees praying. The storm 
 threatened shipwreck — the passengers became alarmed and none more ter- 
 rified than he ; and when the captain looked down from the " poop " on 
 the passengers on the lower deck he saw them filled with consternation, 
 and who did he see conspicuous among the passengers but the man who 
 had ridiculed prayer bewailing his condition and crying to Almighty God 
 
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 for mercy and deliverance ! " Conscience makes cowards of us a)l," and 
 the proof from Conscience will fall next to be considlsred. 
 
 FIFTH PROOF— DERIVED FROM CONSCIENCE. 
 
 Is there such a thing as Conscience ? and if so, what is Consciencr ? 
 Some men auJ women, who are public teachers of others, tell us there is 
 no such thing as Conscience ; — no inherent, primordial, original sense, 
 within us of right and wrong ; that conscience is the result of education; 
 and they refer to the savage and the civilized, the educated and the uned- 
 ucated, and the environment by which we are surrounded and the circum- 
 stances in which we are placed and the way we are trained, and brought 
 up, as giving us a knowledge of right and wrong ; and consequently that 
 there is no such thing as any moral sense whatever, but these things that 
 have been mentioned make the Conscience ! Education and circumstan- 
 ces, we admit, greatly modify our perceptions of right and wrong, and so 
 does habit and our surroundings. But education and circumstances, habit 
 and our surroundings, however they may modify our cognitions of truth 
 and error, of what is just and unjust, and of what is right and wrong in 
 human conduct ; these, cannot account for the universal possession of the 
 human Conscience. Consequents can never be evolved out of antece- 
 dents which are themselves only consequents, as effects cannot at the s-ame 
 time be both causes and consequences, since effects and consequences are 
 distinct from causes and antecedents. The fruit of the tree is not the tree 
 that produces the fruit. The fruit did not produce the tree, but the tree 
 produced the fruit ; so, consequents or effects can never come out of an- 
 tecedents or causes which are not adequate to account for them, and which 
 are not the causes or the antecedents at all ! 
 
 Every rational be'ng has some inward enter ion of right and 7t>rong, 
 whence came it ? Education, habit, circumstances cannot put into a man 
 what nature has not in any shape given him. 
 
 Without an inward criterion of rectitud'j in a man how could he be 
 capable of judging between what is right s:nd what is wrong ? It is just 
 the same as trying to measure a lot of things without any rule or standard. 
 There must be a given standard or thev cannot be measured. Therefore 
 there must be some inward criterion orrectitude in every responsible being 
 or he cannot be responsible ! 
 
 The law of God i i written on men's hearts, conscience bearing wit- 
 ness to it. Every man carries this witness within him, therefore there is a 
 Conscience in every man, which is found accusing them when they do 
 wrong, or else excusing them under some pretext or another. And every 
 man is conscious of a conscience in his own thoughts, abuse it or stifle ii 
 or pervert it as they may, and if it should be silenced for a time, some 
 event or circumstance will awaken it with all the more terrib'e force of self- 
 condemnation on account of that very injury and violence done to it. 
 Sometimes suicide is perpetrated to get rid of its agony, as if that could 
 extinguish what it only increases and perpetuates ! or reason is dethronctl 
 and the maniac is tortured with self-inflicted tortures that reveal how inex- 
 
EVIIiENCES or TlIK HEINC AND BEXIliNITV OF COD. 
 
 9^ 
 
 orable the law of conscience is when it maddens its violator into a very 
 fiend! 
 
 When speaking of Consc iousness — the knowledge of our thoughts 
 and feelings and experiences, I referred to the facts, the data, the pheno- 
 mena of which we are conscious, that we never doubt them or disbelieve 
 in their existence, because they are self-evidencing .ind we cannot divest 
 ourselves of them, for they are parts of our very selt--()ur own most in- 
 ward being, and so full of reality that we need no proof of their reality— 
 their voices are so articulate, their strong evidence so irresistible, that we 
 cannot mistake them for our own experiences, no^ those of some one else. 
 Even those who have the double consciousness, still believe in iheir own 
 experiences, although they appear double, which can be explained. 
 
 Now the Conscience is just the law-court of our Consciousnkss, 
 where everything of moral wrongs is brought up sooner or later for trial 
 and cannot be got rid of without justice being satisfied and equity reached. 
 And wbjt a great thing is this that our divine nature implanted within us 
 is seeking to build up within us in our probation even a character by the 
 living reality of truth. How deplorable would be our case were it other- 
 wise ! If everything in our consciousness was unreal and false and untrue 
 only to be misled by it and the root of our nature a lie ! Who in that 
 case could be a sinner? What an outrage would we be subjected to in 
 being continually deceived, falsified and bewildered ! Would not the 
 author of our nature be suspected and hated and despised if this were so ? 
 
 Do not divines forget the primordial foundation of our being laid in 
 rectitude and confound our own perversity which is the cause of our de- 
 pravity, with the effects of it, in the ruin of our Godlike nature which was 
 made upright ? Yet still the voice of the witness in the conscience to rec- 
 titude remains, and never can be extinct. 
 
 We are so constituted that falsehood can have no existence within us 
 v/ithout the knowledge of truth, nor conscious wrong be perpetrated with- 
 out the consciousness of rectitude, nor deception cunning and fraud exer- 
 cised without their opposites present in the mind. Therefore if we have 
 not a conscience, a moral sense within us, how can these things be ? How 
 could we know right from wrong and wrong from right without it? 
 
 Where can we find then clearer evidences of the being of God and the 
 perfections of God — of His truth and rectitude, his forbearance and 
 benignity than from the Conscience He has ijnplanted within us i* None 
 but a God of truth and rectitude could have been its author, and none but 
 a God of infinite forbearance and benignity would put up with us His re- 
 bellious ofispring, under its violations. We ourselves have tried to get rid 
 of it, and never can education account for it. The devil could never have 
 implanted the Conscience in us for he is a liar from the beginning. God 
 alone is its author, and a truthful image it gives us of the moral character of 
 God as the God of truth, of justice, of rectitude and holiness : as well as 
 of infinite forbearance and tenderest benignity and benificence. 
 
 The Conscience is a tribunal erected in the breast of every human 
 being, both young and old, male and female, savage and civHized, educated 
 and illiterate. Before this tribunal every thing we think and feel and say 
 
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 THE GREAT WANT OF THE AGE. 
 
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 and do takes its stand and is judged as right or wrong, good or evil, blame- 
 worthy or praiseworthy, althr-'gh our moral sense is far fri>m perfect and is 
 often seared and perverted a? n the well-known case of Lady Macbeth con- 
 templating the murder of the king prayed that she might see wrong to be 
 right and right to be wrong, yet the monitor was not gone or she would not 
 have so prayed or wrestled with herself as she did. 
 
 The decisions of this inner monitor, the advocate for the true, the just, 
 the upright and the pure within us is more or less clear and decisive. 
 Happy is the man, the woman, the child who has the answer, or the in- 
 terrogation of a good Conscience ! Were each to cultivate a good Con- 
 science by obeying its dictates how soon would all the evils that now pre- 
 vail in human society disappear, every curse under which humanity groans 
 be turned into a blessing and every one be made truly happy ! This is the 
 very end and design for which God has implanted the Conscience — the 
 sense of right and wrong within us. Therefore in all our personal conflicts 
 with evil we have a powerful helper for good and a sweet comforter in the 
 midst of all that is so depressing in doing "the painful right, "arising from the 
 treachery of false friends and the indiscretions of true friends and above all 
 from the deceitfulness of our own hearts and erring judgments and how 
 much we need the guidance, the solace and the strength of the author of 
 our Conscience to r^aintain within us tAe individual progression in moral 
 excellence^ which is the very goal of our being. Thi God of Conscience 
 will help all who believe in Him, for He is a rewarder of all them that be- 
 lieve in Him and seek His help. 
 
 The Conscience, I need scarcely add is not a code of ethics — it is 
 not the moral law, but it is the faculty whereby we distinguish between 
 good and evil. It is the hand that points to the moral law already written 
 in our hearts, and says " Thou shall notj^ and '* thou shall /' on the penalty 
 of moral death or the benefit of moral life. 
 
 Were the law of Conscience strictly adhered to even if its author were 
 disowned and denied or forgotten and grieved, so holy just and good is it, 
 that society would become morally perfected, virtuous, honest and upright. 
 But it would not be religious, nor spiritually minded, nor heavenly minded ; 
 nor enjoy the solace and comfort, the peace and inward purity whxch faith 
 in God and in the invisible things of eternity and heaven impart. Morality 
 is a thing that can be distinguished from religion ; although there can be 
 no true religion, without morality ; there can be morality, without true re- 
 ligion ; at least I think so, and the history of the world proves it and the 
 loss of God and heaven through eternity will confirm it, if my reasoning be 
 valid. 
 
 This is a very great and lefty subject, and an all important subject in 
 the critical times we live in, when religion is professed without morality ; 
 and morality is possessed without religion ; and will fall to be considered in 
 our last proof of the being and benignity of God. 
 
 All that I want to establish under this branch of the evidence is, that 
 there is a criterion within us by which we are enabled to distinguish between 
 goad and evil, right and wrong ; and however it may be affected like ever>- 
 thing else within us, by our environment, and however it may be perverted 
 
■-VIDFNCKS Ol 1..K I'.LINC AND BENIt;NITV OF (iOI». 
 
 101 
 
 and destroyed or cultivated and strengthened, still there it is, os God's vice- 
 recent in the soul of man. Call it by any name you like, the name of Con- 
 sciKNCE, is (juite sufficient to denote it, as the moral sense within us ; and 
 what I contend for is, that this law of our mor^il nature proves the existence 
 of a Moral I^awgiver, whose moral character it substantiates ; and the in 
 ference flowing from the fact of a Moral Lawgiver is inseparable from it,, 
 namely the same Lawgiver will be our Judge ; that as this law brings us to 
 its tribunal now in everything we think and feel and say and do ; so will 
 its Lawgiver bring us before His tribunal and judge each of us at the last 
 day and our individual destiny will correspond in the next world, with our 
 individual moral character and conduct in this world. 
 
 SIXTH PROOF — DERIVED FROM PROVIDENCE AND 
 
 PRAYER. 
 
 * 
 
 The most precious things are often least valued and often slighted. 
 
 It is recorded in history that *' when pearls became plentiful at Rome, 
 they were little valued and even slighted." 
 
 Of all precious things, none are more precious than Providence 
 and Prayer ; for by the former the wealth of the infinite Clod is daily 
 showered down upon us, and by the latter we become possessed of "the pearl 
 of great price" — an infinite treasure. 
 
 And yet to talk to some people about Providence and Prayer is, — to 
 use an Orientalism, — like casting pearls before swine who not only despise 
 them, but who turn and rend you because they can't eat them and don't 
 understand their value. Some who see the above heading may say the 
 evidence you are going to bring forward requires more to be evidenced, 
 than what you are going to evidence. Providence and Prayer require more 
 faith from a man than the being and benignity of God does ! Now I think 
 it is well to kcv^p the points before us that have been already considered, 
 and to see their bearing as we advance in our royal pathway to happiness. 
 And a little reflection on these points, I think, may be sufficient to give us 
 a strong presumptive argument in favor of the reality of Providence and the 
 efficacy of Prayer ; and if these can be established, the most convincing evi- 
 dences of the being and benignity of God will be established and the way 
 cleared for the consideration of the last crowni.ig proof of the glorious 
 Deity. 
 
 1 . Now if it be true that " Causation " necessitates our belief in a 
 first cause and that first cause is necessarily possessed of the attribute of 
 eternity ; and that attribute necessarily includes all infinite perfection, to 
 whom the plenitude of being in a past and a future eternity is a present 
 now ; and whose presence and infinite power and omniscience are essen- 
 tially connected with His being, and who is therefore everywhere present, 
 whose power is continually in operation, whose eye sees all things as 
 perfectly as His na'ure is perfect, then what is more reasonable than to in- 
 fer that His Prov ience is exercised over all His works with the care and 
 love of an all-perfect parent ? 
 
 2. If in the next place this all-perfect Being manifests His wisdom by 
 
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 THE GREAT WANT OF THE AliK. 
 
 " DESIGN IN NATURE " to bc SO far reaching as to exceed the scrutiny of 
 the profoundest philosophers, who have only been able, as yet, to *:ike in a 
 small part of His plan, and His revealed wii* in the Sacred Record enables 
 us to perceive the " design " contemplated v^orthy of His matchless wis- 
 dom. His immaculate purity, His unbounded knowledge, His infinite 
 power and unsearchable goodness and love ! Does it appear to be incredi- 
 ble to believe that the same Almighty Being is superintending and govern- 
 ing all things by His providential care and incessant vigilance and influen- 
 tial control towards the fulfilment of that glorious " design ?" 
 
 3. If again this infinite Being has made us in His own likeness, en- 
 dowed us with a "consciousness " of such vast capacities in the power of 
 thought, in the strength of our affections and passions, in the sovereignty 
 of our volitions and in the mysterious attributes of our life, — embracing an 
 epitome of the universe, — and if none but an infinite personal consciousness 
 is adequate to account for our wonderfj' nnture — is there anything at 
 variance with reason in concluding that such a Maker cares for the works of 
 His hands, that He is mindful of man and visits him, like as a tender 
 parent visits his children and provides for their daily wants, and delights to 
 dwell with them, rejoices in their joy and sympathizes with their sorrows 
 and over rules all things for their good ? 
 
 4. If history proves that the human race have in all ages and among 
 all nations and in all climes acknowledged a divinity although in a very im- 
 perfect manner, and have departed from Him in their hearts, but still have 
 maintained a united cognition of Him after a manner ! Is it to be won- 
 dered at, if the Father they have forsaken should yearn over their exile 
 from Him, and night and day seek their return and tenderly care for them, 
 when human fathers feel and act in their degree with the very same solici- 
 tude and affection? 
 
 5. In fine, if the human "conscience" looks after our moral well- 
 being, seeks to deter us from what is wrong and false and base and to en- 
 courage us in what is right and true and kind ! Is it to be held as a mere 
 fancy that the maker of that " conscience " within us concerns Himself 
 about our moral well-being and is tenderly seeking to deter us by this very 
 " conscience " from evil and its consequences, and to produce in us what 
 is good and make us blessed and happy like Himself, and is infinitely in- 
 terested in our individual welfare and showing us how to reach it, by build- 
 ing up a character in us of moral rectitude, and goodness, and nobleness, so 
 that we may be qualified for a higher state of being hereafter ? Surely there 
 is nothing at variance with the dictates of sound reason then, in believing in 
 the Divine Providence, when all this makes it so consistent with reason 
 and therefore the evidences that prove the being and benignity of God, 
 which have been already adduced prove the reality of the Providence of 
 God and the ef!icacy of Prayer to Him ? 
 
 But if further proof be necessary to make the most skeptical believe 
 in God's Providence there is nothing so convincing so conclusive so irresist- 
 ible as Prayer — ^just as the best proof for believing in the personality of 
 any one is to fellowship with him — there is nothing like friendly intercourse 
 for finding out what any one is— so is prayer to God, heartfelt intercourse 
 
EVIDENCES OF THE BEING AND UENIGNITV OK *;0D. 
 
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 Mrith the Father of our spirits is, the most powerful proof that i know of for 
 those that don't know God to get acquainted with Him, for I can stake my 
 life on this, ^hat all real .prayer is efficacious, when real. It is a wonderful 
 thing. It can give us strength in weakness, joy in sorrow, health in sick- 
 ness, avert every evil and meet every exigency. I'rayer can do for us what 
 nothing else can ! It can bteak the galling fetters of sin ! It can turn 
 every curse into a blessing ! It can turn the scales of fate more than the 
 edge of the sword ! 
 
 Prayer has arrested the wing of time, turned aside the scythe of death, 
 and discharged heaven's frowning and darkest cloud in a shower ot blessing ! 
 
 Prayer changes impotence into omnipotence! It is the hand that 
 strikes down satan our greatest adversary ! It moves the hand that moves 
 the universe and secures the resources of the infinite God ! V/hat battles 
 has it not fought ! What victories has it not won ! What burdens has it 
 not carried ! What wounds has it not healed : What griefs has it not 
 assuaged ! What deliverances has it not wrought ! What blessings of in- 
 calculable worth has it not secured I It is the wealth of poverty ! the refuge 
 of affliction! and the blessedness of heaven! Indeed there is nothing it 
 cannot do and there is nothing it need want. 
 
 In short. Prayer is a privilege too exalted for our just comprehension 
 and a power too vast for our right apprehension. It turns the evils of ad- 
 versity into greater blessings than those of prosperity ! 
 
 Socrates believed— and philosophy has revered him for his faith— that 
 an invisible spirit swayed his thought. Napoleon believed — and poetry has 
 discovered piety in the faith — that supernatural power intervened in his 
 destiny. Shakespeare believed — and facts have proved it — that " there is a 
 divinity in our ends rough hew them how we may." 
 
 Prayer is much more than a reflex influence on the mind of the sup- 
 pliant — it is that, and it is very valuable — the mind lifted up in communion 
 with the infinite Spirit — it is far more than that, it brings a real answer 
 from the Hearer of Prayer, it brings the power of God to operate for good 
 in a great many ways, which never would have been put into operation 
 without it, and which eternity will alone be able to reveal ! 
 
 Prayer is a subject miserably understood. It is ridiculed by some as 
 superstition. Laughed at by others as weakness. Sneered at by some as 
 fanaticism, and not half believed in by the most devout. It is a subject 
 imperatively requiring deep, earnest and thorough examination and most 
 deserving of it. I will try to state a few points, to elucidate the branch of 
 evidence for the being and benignity of God, derived from Providence and 
 prayer and answer objections, with all brevity. 
 
 (i.) — Prayer is a law of nature 
 
 It is as much a law of nature, as it is for the artist to paint from his 
 own soul having regard to the higher law. Oh how he prays. How he 
 desires to gain his end. That's prayer. All the aspirations of genius is 
 prayer. They are the innermost essences of prayer. For the following 
 reasons, (i) Because they have in them a felt deficiency, so has all true 
 prayer before God, it feels what it wants. 
 
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 (2) There is an intensity of desire to have that felt want met. So it 
 is with all true prayer, it must have what it feels it wants. 
 
 (3) There is a lofty aim or purpose to be reached — tc execute the 
 work in hand perfectly. So is it with all true prayer/ it is an exalted motive, 
 as well as an intense desire and a deep-felt want. 
 
 The motive with the artist may be right, or wrong — that does not 
 affect the question, because it is homage to this law — with the Christian 
 the motive is everything — such as will be for the good of those his prayers 
 are offered for — not anything selfish or sinful, but lofty in its aim. If we 
 regard iniquity in our heart the Lord will not hear us. " Ye ask and have 
 not because ye ask amiss — to consume it ( a your own lusts." 
 
 The law of prayer is the same law of nature as makes the child cry for 
 bread when hungry — a deep-felt want, a desire to have that want supplied 
 and taking the best means to secure it. Prayer is the voice of weak and 
 afflicted humanity crying to its benevolent and omnipotent parent for relief. 
 Is there anything weak or childish or superstitious in this ? or in any k^ 
 of nature ? Prayer is as much a law of nature in the mind as breathing is a 
 law of nature in the body. We cannot live without breathing, neither can 
 we live without praying. 
 
 <*^' rr.iyer is the Christian's vital breath. 
 The Christian's native air." 
 
 (2.) — Prayer is a law of the kingdom of God. 
 
 Prayer is based on the principle of cause and effect, on the connection 
 between asking and receiving, " Hitherto you have asked nothing in my 
 name," said infinite Wisdom and Love. '^Ask and ye shall receive that 
 your joy may be full or fulfilled." It can neither betray a weakness nor 
 presumption nor superstition to obey this law which is appointed by the 
 King of heaven. It proves a weakness, and an arrogance and what is 
 worse than superstition — infatuation to disobey it. 
 
 (3.) — Prayer is an unspeakable privilege. 
 
 It invites us to hold audience with the Deity, which infinitely surpasses 
 the most exalted intercourse with the greatest and best of the gifted and 
 honored among men. It is not merely to ask and to receive what we can 
 only obtain by asking and receiving by means of prayer. But it is to enjoy 
 the fellowship of the most High, to drink of His Spirit, to participate in 
 His favor, and to partake of the mind of God and be raised above the 
 Iretting cares, the grovelling pursuits, the anxious fears that grind us down 
 and be lifted above them into the calm serenity of unshaken confidence 
 in the wisdom and over-ruling Providence of our Father in heaven. 
 
 Therefore all objections to prayer are groundless. 
 
 The objections derived from the decrees of God, the unchangeable- 
 ness of God, the fixed laws of nature, the supposed impossibility of miracles, 
 and everything else. For this all comprehensive reason, prayer fulfils God's 
 decrees ; its efficacy is based on the immutability of God ; it does not set 
 
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 EVIDENCES OF THE liElXG AND DENIGNITY OK GOD. 
 
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 aside the fixed laws of nature ; nor is it in materialism its efficacy lies ; 
 but in moral miracles its efficacy consists ; and without interfering with the 
 ordinary course of nature, prayer finds its evolutions in moral results^ 
 through the operation of spiritual laws, and yet subordinates all things or 
 makes them subservient to its fulfilment, according to the subduing power 
 of God. 
 
 Prayer and Providence are inseparably connected as cause and effect. 
 For he that pours out his heart before God in secret, will be openly reward- 
 ed. To deny the efficacy of prayer is to prove that those who deny it have 
 never known what real prayer is; and to disbelieve in the Provider.ce if 
 God is to prove the absence of spiritual vision. Is conscience disburdened 
 of its load of guilt? Is the tumult of agitated passion hushed into tran- 
 quiUty ? Is the gloom of fear exchanged for the radiancy of hope and joy ? 
 Are the snares of temptation felt to have been broken and the soul'to exult 
 in a new born freedom, as she escapes like a bird from the fowler ? Are 
 the suggestions of an unbelieving heart silenced and the force of conviction 
 secretly repaired ? Do the oracles of Scripture, on whicli we had long 
 unsuccessfully pondered become at once clear and luminous ; and is their 
 application to our circumstances perceived as if they had been written for 
 ourselves alone ? In all these cases what can be more certain than that the 
 Father of our spirit has visited our souls and made us recipients of a direct 
 and special illumination and renovation so that we can no longer doubt of 
 the reality of His Providence or the efficacy of prayer. This poor man 
 cried and the Lord heard him and delivered him out of his distresses. The 
 angel of the Lord encampeth about them that fear Him. O taste and see 
 that the Lord is good, blessed are all they that put their trust in Him. Do 
 we not discover the utmost minuteness of calculation often as to each 
 ihcident which may concern our comfort ! the greatest comprehensiveness 
 of foreught respecting the remotest influence which bears upon our safety ! 
 the tenderest solicitude and readiness and promptitude to afford^ us help 
 and sucor, however momentary be the exigency, however sudden the 
 emergency ! Is he not about her bed and about our path, and in our 
 habitation, and through all the stages of our life, so near us that were we 
 even the single objects of His tender care. He could not manifest more 
 convincingly His proximity and solicitude. Is it not to His watchful care 
 over us in His Providence that we owe numberless coincidences on which, 
 though apparently fortuitous, our whole career is practically suspended ? 
 Each circumstance is a link in a chain of causes and effects, which result in 
 such astonishing combinations, by means of which numerous events that 
 would have separately proved most perilous and disastrous to our interests, 
 have been rendered subservient to our benefit and surrounded us with an 
 impregnable defence. 
 
 Thus the malice of our bitterest foes, the perfidy of our most unfaith- 
 ful friends, the pressure of our heaviest calamities, the frustration of our 
 best conceived and coivcerted plans, and the very danger and disaster of our 
 most humiliating misconceptions and infirmities have been by the wheels 
 within wheels, the links withm links made auxiliary to the attainment of 
 what neither any prudence of ours could have compassed, nor any watch- 
 
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 THE GREAT WANT OF THE AGE. 
 
 fulness on our part could have insured nor the highest faculties could have 
 achieved — such is the relation and bearing of the Divine Providence which 
 has watched over us froni our childhood to the present moment, !*s it has 
 been verified in every separate individual and much more than this could 
 we only see it. But such knowledge is too wonderful for as to comprehend. 
 It is too high and deep for any one to attain ! And yet how ungrateful we 
 have been to think so little of it ! 
 
 There is a two-fol J history of the world that may just be noticed in 
 connection with the moral government of God. The one relates to time, the 
 other to eternity. To the one belongs the records of great empires which 
 in succession rose to maturity and then faded away and perished. To the 
 other belongs a kingdom that shall not pass away but be everlasting and extend 
 to all people and nations and tongues. In the one are the memorials of 
 conflicts, revolutions and the shock of opposing states. In the other are 
 seen the recovery of fallen spirits, the overthrow of satanic powers and the 
 triumphs of the Redeemer — the Prince of Peace. The one of these histories 
 is near to its termination ; the other scarcely yet at its commencement. 
 
 Each has its striking epochs, its illustrious transactions, its critical con- 
 junctures, its famous characters, its memorable scenes, its appropriate 
 memorials. 
 
 In the secular, we read of great battles and where they were fought 
 familiar to all readers of civil history, Cannae, Marathon, Thermopylae, 
 .Rome, Athens, Persepolis, Babylon. In the spiritual we read of spots sig- 
 nalized by greater and more illustrious battles and more lasting results such 
 as the plains of Haran, the fields of Palestine, the solitudes of the Arabian 
 Desert, the shores of the Red Sea, the mountains of Sinai, Horeb and Tabor, 
 the desolated walls of Nazareth and of Jerusalem — the gardens of Olivet,. 
 Gethsemane and the hill cf Calvary ! 
 
 By the one we might be pointed with rapture to the researches of a 
 Pythagoras, the instructions of a Confucius, or a Zoroaster, the genius of an 
 Aristotle, the labors of an Archimedes, the glories of the intellect in a Bacon, 
 a Newton, a Locke, and a Milton. By the other how by the advent of a 
 Hebrew child born into our world all the wisdom of the ages all the glories 
 of the divinity all the blessedness of heaven should not only be disclosed 
 but produce the most astonishing results infinitely exceeding all that poets 
 ever sung and holy prophets foretold and angels conceived and whose career 
 on earth and its results shali form the theme of contemplation and wonder 
 amidst the glories of a never ending existence— Jesus of Nazareth ! — God 
 manifested in the flesh ! This brings us now to the crowning evidence for 
 believing in the being and benignity of God. 
 
 THE SEVENTH PROOF DERIVED FROM EXPERIENCE. 
 
 This is the last ri the evidences of the being and benignity of God 
 named, and it is by f r the most interesting and the strongest especially to 
 the believer, who has been favored with the saving knowledge of Christ and 
 has experienced the manifestation of God to his soul. The " Experimental 
 evidence" not only proves that God is,but it reveals what he is; as a just God 
 
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EVIDENCES OF THE BEING AND BENIGNITY OF GOD. 
 
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 and a Saviour to the beiicving mind. It makes the possessor of it more 
 than a match for all the skeptics in the world. He may not be able to 
 refute their arguments, to detect their sophistries or to overthrow their 
 objections ; but his consciousness of the love of (jod, and of the salvation 
 of God, and the witness of the spirit of God within him, nothing can upset 
 or destroy. The "Experimental evidence," deep down in the depths of his 
 soul of the revealed character of God in Christ of his eternal life in Christ 
 and of his hope of salvation through Christ, fills him with joy and peace in 
 believing in God as the God of his salvation. He is firm as a rock here, 
 because of the manifestation of God to his soul, through the saving know- 
 ledge of Jesus Christ our Lord, and all the cavils of infidels go for nothing. 
 
 *' Should all the forms that men devise 
 Assault my faith with treacherous art, 
 I'd call them vanity and lies 
 And bind the gospel to my heart." 
 
 Of many things is the saved man and woman conscious, and perfectly 
 satisfied with, (i) Of the essential divinity of Christ, that Christ Jwas more 
 than a mere man, that he was perfect God and perfect man — the Revelation 
 •f God in the flesh. (2) Of the mediatorship of Christy " He the just one 
 having suffered in the room of us the unjust, that he might bring us unto 
 God," by his revealing God to us through his Spirit, who works within u 
 the works of God unto eternal life. (3) Of his perfect safety in and through 
 Chritt ; and (4) of the renewal of his nature into the image of Christy through 
 faith in Him ; as having become a new man in Christ Jesus, quite a differ- 
 ent man to what he once was ; and he feels under the most binding obliga- 
 tions to follow Christ in the ' regeneration,' till faith is lost in sight, and 
 hope rises into full fruition, and mortality is swallowed up of life ! And 
 never so many things more is the '■^Experimental evidence^^ full of, that I have 
 not time to write them and many of them cannot be written, but only 
 experienced in the inner shrine of the spirit and in th*? deepest depths of 
 the heart and in the soul's own sacred, secret consciousness, with ever 
 growing increase, for the heart knoweth his own bitterness and a stranger 
 intermedleth not with his joy ! But all strengthening to the soul 
 in the being and benignity of God to the exclusion of all doubts on the 
 matter. There is such an overwhelming mass of evidence in the experi- 
 mental proof to the being and infinite benignity of God as might fill 
 volumes and yet not the half be told, so that I feel a confidence here that 
 nothing can shake,and I only wish every one possessed the great "Experimen- 
 tal proof," for it is here in the subjective data and inner cognitions that 
 Christianity brings all her strength and proves ' the doctrine all divine,' and 
 to stand not in the wisdom of man, but in the power of God. It is within, 
 that all its conflicts and conquests are ; and it is but a small part of the 
 " Experimental proof" that can be written with pen and ink, it is written on 
 the fleshly tablets of the heart and comes out in the life and that only in 
 part. But I have a duty to fulfil in undertaking this work and must do 
 the best I can to unfold this last and best of all the proofs of the being and 
 benignity of my God so as to benefit others for this grand " Experimenta 
 
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 THE GREAT WANT OF THE AGE. 
 
 proof" is beyond question the one great want of the age for securing its 
 highest amelioration and its truest well-being and perfect happiness while 
 other things are by no means to be discarded or overlooked. Its special 
 province is this, to put everything in its right place and keep it there, to 
 give us heavenly wisdom that we may adorn the doctrine of Christ our 
 Saviour in all things — in business and in pleasure, in earnest labor and 
 cheerful industry under the load of heavy toil, and vast responsibility ; as 
 well as in sweet refreshing rest and hai)py leisure j and in all the social 
 amenitiesof life— we are to use this beautiful world as not abusing it, and 
 try and do all we can to relieve the heavier loads, the deeper wants, the 
 ^eater cares and troubles, of others ; while we don't forget to explore in 
 secret depths the tracks of sacred meditjltion, that we may try to impart to 
 others the science and the elements of an imperishable happiness ! Nor 
 should we forget that this unwritten volume of secret history, which cannot 
 be written in time out of the experimental proof, is traced among the annals 
 and archives of eternity. Every event that affects our individual lives and 
 in any wise affects the kingdom of jesus passes (as the electric currents over 
 land and sea) to those ever growmg and celestial annals, for we are far 
 better known in heaven, if we are in Christ, than we are known on earth, 
 and by and by we will all pass away too and " Know even as we are 
 known" for here we are all strangers and sojourners in a foreign land, and 
 at a distance from our true home as all our fathers were before us, who are 
 now looking down upon us, and know all about us and deeply interested 
 in us to an extent we know nothing of. 
 
 I. The Deitv of Christ, requires some consideration, as being 
 essential to the fulness of the " Experimental proof." 
 
 For if Christ were a mere man He could not save us and our faith in 
 Him as our Saviour would be in vain. Everything contains only what is in 
 it. A vessel has just in it what it contains or it is empty. Jesus Christ 
 is the chosen vessel of God filled with the Divinity. The treasure was put 
 in the earthen vessel that the excellency of the power might be of God and 
 not of man for us to see God in Him and worship Him, to render our hom- 
 age without any scruple aiising out of His humanity which was hallowed and 
 sanctified as its shrine and the temple of the Deity and inseparable from 
 it in the glory of His divine personality. In Him dwelt all the fulness of 
 the God-head bodily. Christ came to reveal God and make His glory 
 known— the glory — of the combined beauty of all the divine perfections 
 harmonized into a focal point and beaming through the opaque boJy of 
 His humanity at times transcending the glory of a million suns. 
 
 Referring to His transfiguration on the Mount the Apostle John says : 
 " The Word was made flesh and tabernacled among us and we beheld His 
 glory, the glory as of the only begotten of the Father, full of grace and 
 truth." (John 1-14.) And the Apostle Peter who also saw it and enraptured 
 to an overpowering ecstacy referring to it says of the Master in vindication 
 of the divine origin of Christianity : " We have not followed cunningly 
 devised fables, when we m'^de known unto you the power and coming 
 (parousia — presence) of our Lord Jesus Christ, but were eye witnesses of 
 His majesty, for He received from God the Father honor and glory, \\hen 
 
EVIDENCES OF THK 1!E1N(; AND IJENKINITV Ol' t;oi). 
 
 109 
 
 of 
 
 there came such a voice to Him from the excellent glory, This is my 
 beloved Son, in whom I am well pleased. And this voice which came 
 from heaven we heard, when we were with Him in the holy Mount. 
 (II Pet. i., 16.) 
 
 The utmost care has been bestowed to make the fact clear and incon- 
 trovertible that Jesus »vas Divine — not a semblance, not a partial embodi- 
 ment, not a temporary manifestation, but a true, a full, complete and 
 abiding manifestation of the essential Divinity — the very of God of the very 
 (jod ; so that if any fact was ever proven, this has been proven that all that 
 (iod 'vas Jesus is, that the Jehovah of the Old Testament is the Jesus of 
 the New, that the Lord who sat in the throne of heaven and was worshipped 
 by the radiant angels, the seraphim and the cherubim and all the hierarchies 
 of heaven was the same Lord that shone on Mount Hermon, that was 
 despised by the carnally-minded Jews, derided by the Gentiles, and suffered 
 on the Cross of Calvary as the propitiator for our sins, that arose from the 
 dead and ascended to heaven and now sits at the right hand of the Majesty 
 on Hi^h until all His enemies be His footstool to prove He is Lord of all ! 
 
 The evidence of this most important fact has every element of evidence 
 in it that Bacon has so wonderfully brought together in his great doctrine 
 of '* Evidence" to prove, confirm and establish it, and a great deal more 
 than he never thought about, so that the one grand solitary monument in 
 the ages in its unique grandeur in its towering magnificence is the one fact 
 of the glory of Christ in His Divine Personality— 2& the Revealer of God 
 and the revealed Divinity in a nature like our own. Foretold by prophets 
 hundreds and thousands of years, before He bowed His heavens and came 
 down and appeared among men as the babe at Bethlehem and the P^ather 
 of the everlasting age ! Sung by poets in the most enrapturing strains of 
 eloquence as " WonderfnV in all He should be and do .md suffer; and 
 the glory that should follow is a theme when they think of they break into 
 rapture and talk of the honor of His majesty and the glory of His power 
 and His renown with a brilliancy and sublimity that is truly of divine 
 inspiration. They lay all nature under tribute to reveal His worth and to 
 celebrate His praise. Christ is the one grand central figure in the Old 
 Test ment und the one grand central figure of the New. '* To Him gave 
 all the prophets witness," and of Him all the apostles and evangelists 
 te tified. The former dispensation, in all its temple service and gorgeous 
 ritual, presented Him in bold relief as the victim of sacrifice and the great 
 High Priest who should offer it, as the Lamb for sinners slain before the 
 foundation of the world, and yet the scape goat of the wilderness who 
 should bear away our sins into a land unknown ! as a prophet of the 
 Lord like unto Moses ; as a priest forever like unto Melchizedek who was 
 of a peculiar priesthood ; ai'.d as a King whose dominion was to be co-ex- 
 tensive with creation and lasting as eternity. All the names and titles in 
 the Old Testament in the Hebrew, that are exclusively appropriated to God 
 Almighty bearing the insignia of uncreated being and infinite perfection, 
 and divine prerogative, are all applied to Christ in the Greek, by the writers 
 of the New Testament. And Christ Himself claims them as His own by 
 assuming them and all the predictions in the prophets and in the Psalms 
 
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 THE GREAT WANT OP THE AGE. 
 
 He applied as refening to Himself while His own birth and life and death 
 and resurrection, His doctrine, His character, His spiritual kingdom find 
 their exact fulfilment in the specific and glorious events themselves, so that 
 no fact in all history is so fully established as the essential Divinity of 
 Jesus Christy our Lord. 
 
 At page 7 1 I rematked that, " God can only be known in Christ," and 
 that I have proved this from my own experience ; and that God cannot be 
 known so satisfactorily in any o^her way but by Christ, who is "the Way, the 
 Truth and the Life." Christ Himself has told us : — " No man can come 
 unto the Father but by me." This implies two things, ist. that Christ is 
 essentially Divine, and by Knowing Him we know the Father ; 2nd. that 
 it is in virtue of His mediatorship, we poor sinful creatures are privileged 
 and permitted to come to God the Father. Into all the depths of this great 
 subject I cannot now go ; however inviting and delightful and profound 
 — proving that the science of theology infinitely surpasses all the sciences. 
 '' AH other knowledge in her presence falls degraded and like folly shows." 
 
 For in this science — this knowledge, we pass from the finite to the 
 infinite, from the creation to the Creator, from the human consciousness to 
 the divine consciousness, which by the way is the fourth original fountain 
 of knowledge and the greatest and best of all knowledge — the knowledge 
 of God. 
 
 Now the method, God — the invisible essence of Deity — has taken to 
 reveal Himself to our humanity is by forming a man like ourselves on pur- 
 pose to enable us through our own nature to know the divine nature as 
 full of tenderest benignity and loveliest humility — attributes cognizable in 
 sweet and lovely external nature, in the works that God has made, in the 
 flowers and the ministries of nature everywhere,— attributes which always 
 adorn the most amiable and most estimable among men ; and have their 
 fullest and highest exhibition in Him who is "altogether lovely" and was 
 full of loveliest condescension without making others feel it was exercised, 
 being real ; and therefore, although the very God incarnate. He mingled 
 among men as one like themselves, which He really was — Behold Him at 
 the festive board He provides good cheer, wine that could exhilarate but 
 not inebriate, as a lesson to teach the marriage guests at Cana of the wine 
 of His kingdom ; and how He approved of the social amenities of human 
 life and how He the uncreated glory of the universe haJ married our 
 human nature that we might marry His divine nature. Behold Him when 
 wearied and worn with His incessant labors of love resting at noon by the 
 well of Jacob and entering into friendly conversation with the v/oman of 
 Samaria, without her being able to see any resplendent beams of His infinite 
 majesty, and giving her to drink of the water of life of which if any man 
 drinks, he will never ihirst after the polluted streams of earthly pleasures 
 as he did before drinking of it, and hear how He invites the weary and 
 heavy laden, without ostentation or unreality and says—" Come unto me 
 all ye that are weary and heavy laden and I will jj've you rest." He gives 
 the weary rest. He gives His beloved sleep to drown their earthly cares 
 and bears them for them. And then what emphasib must we give to what 
 follows : " Take my yoke upon you and learn of me" — submit to your 
 

 EVIDENCES OF THE BEING AND BENIGNITY OF GOD. 
 
 Ill 
 
 environment, and circumstances which we are so ready to t<iink are beneain 
 us and we above them ; " And learn of me" — " learn of me ;"— for I am 
 meek and lowly in heart : and ye shall find rest to your souls. There is 
 no lesson more needed in the age we live in. Its spirit is quite the oppo- 
 site of the self-denying, the meek and lowly Jesus — an age full of self-will, 
 independence, arrogance, pomposity and pride I I wonder what it is all 
 for ? Can't serve another or help another or cheer another; but assumes 
 such airs and such nonsense, such self-conceit and suspiciousness and 
 empty pride ? Self-abnegation was the law of paradise, it was the law of 
 Christ that He constantly illustrated — " who though He was ' rich ' in all 
 the uncreated glories and prerogatives of Deity, became poor," — so poor, 
 as to be dependent on the poor for his support, and haa not where to lay 
 His head, "that we through his poverty might be made rich" — in the 
 " riches" that are " unsearchable " in value and can make us perfectly 
 happy now, and infinitely rich hereafter. Where was ever such a sublime 
 proof given of the costliest sacrifices and the noblest nature ! — Is it not 
 like a God ? 
 
 Need we wonder that most men who have been distinguished for 
 superior mental powers, although skeptics, have admired the loveliness of 
 Christ's character and been enraptured with it ! let us hope they admired 
 more than merely intellectually ? Some of their beautiful and wonderful 
 sayings I will record presently for they are worth recording and preserving. 
 
 Strange it is however that those very attributes which adorn the 
 Saviour's most lovely character should not draw every heart to Him for 
 salvcfion and life eternal, and make Him the enrapturing object of their 
 homrige and worship and delight, since by these very attributes He is 
 proven without the shadow of a doubt to be all He claimed to be the 
 essential Divinity enshrined in our poor, frail, suffering humanity to enrich, 
 strengthen, beautify and glorify it ! 
 
 Some of the tesHinonics of skeptics re<ipecting Jesus Christ. 
 
 1. Spinoza, who was a Jevif by birth, and a pantheist by religion, says, 
 " He is the best and truest sj*nbol of heavenly wisdom, or of ideal per- 
 fection." This is the loftiest eulogy that could be uttered coming from one 
 who was a Jew by birth and education. 
 
 2. Voltaire, who only ridiculed Religion and continually sneered at 
 it, was " overawed by the life and character of Jesus Christ." I refer the 
 reader to his Philosophical Dictionary in proof of this which can be perused 
 at leisure. 
 
 3. Napoleon I., who often said wonderful things, says, "I know men 
 and Jesus Christ is not a man," — meanu'o; He was supernatural and divine. 
 
 4. Strauss, one of the greatest infidols of Germany whose entire life 
 was spent in trying to prove that Christianity was only a system of mytho- 
 logy without anything of the supernatural in it speaks of Jesus Christ, the 
 founder ot Christianity, thus : " The highest object we can possibly imagine 
 with respect to religion, the Being without whose presence in the mind 
 perfeqj: piety is impossible." This is a remark that shows he perfectly 
 understood the theory of Christianity for without Christ's indwellmg spirit 
 
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 THE GREAT WANT OF THE AGE. 
 
 -within us we are none of His. But to reconcile perfect piety with myth- 
 ology is an impossibility and proves the futility of his prolonged eflbrt to 
 do it. 
 
 5. John Stuari- Mill, one of the leading sceptics in London, Eng- 
 land, some years ago, and one of the members of the J^ritish Parliament 
 for Westminster states it as his conviction that the conception of the lifb 
 and character of Jesus Chiist was above all human invention and conse- 
 quently of supernatural origin. It is strange to find so much contradiction 
 in the views of sceptics. Read this, *' Whatever else may be taken away 
 from us by rational criticism, Christ is still left, a unique figure, ndt 
 more unlike all His precursors than all His followers, even those wh6 
 had the direct benefit of His personal teaching. It is of no use to say that 
 Christ, as exhibited in the Gospel is, not historical, and that we know not 
 how much of what is admirable has been superadded by the tradition of 
 His followers. The tradition of His followers suffices to insert any number 
 of marvels, and may have inserted all the miracles which He is reputed to 
 have wrought. But who among His disciples or among his proselytes was 
 capable of inventing the sayings ascribed to Him, or of inla^ining the life 
 and character revealed in the Gospels. Certainly not the fishermen of 
 Galilee, as certainly not St. Paul, whose character and idiosyncrasies werfc 
 of a totally different sort, still less the early Christian writers in whortl 
 nothing is more evident, than that the good which was in them was all 
 derived, as they always professed it was derived from the higher source." 
 John Stuart Mill is greatly prized and continually quoted by free-thinkers, 
 but they never quote this passage, for it goes to prove the impossibility of 
 Jesus Christ to be of human invention how then can His life and character 
 be accounted for ? 
 
 6. Lfcky, the historian of Rationalism and himself one of the free- 
 thinkers as they are called says : •• It was reserved for Christianity to pre- 
 sent to the world an ideal character which through all the changes of 
 eighteen centuries has inspired the hearts of men with an impassioned love, 
 and has shown itself capable of acting on all ages, nations, temperaments 
 and conditions, has not only been the highest pattern of virtue, but the 
 highest incentive to its practice and has exercised so deep an influence that 
 it may be truly said the simple record of three short years of active life has 
 done more to regenerate and soften mankind than all the disquisitions and 
 philosophies and all the exliortations of moralists."' 
 
 7. Rousseau, the famous P>ench infidel said while living " Can it be 
 possible that the personage whose history the Gospel contains should be a 
 mere man? What sublimity in His maxims ! What profound wisdom in 
 His discoveries 1 If the life and death of Socrates are those of the sige, 
 the hfe and death of Jesus are those of God." 
 
 8. Fichte, the noblest representative of recent Pantheistic speculation 
 in Germany, makes Jesus Christ the propo^under of his philosophy, and 
 bears the highest testimony to His superior excellency. 
 
 Goethe, the greatest genius of Germany says ; " Chiist is the divine 
 man— the Holy One." ^ 
 
EVIDENCES OF THE UEING AND BENIGNITY OV GOD. 
 
 1*3 
 
 9. Byron, the gifted, the eloquent poet, has left this record behind 
 him, " If ever man was God, or God man, Jesus Christ was both." 
 
 10. Theodore Parker, the impassioned and brilliant Unitarian 
 preacher, while rejecting miracles and utterly denying the supernatural — 
 thus reducing Christ to the condition of a man, with no powers, but such 
 as belonged to his own human nature, yet wrote as follows : 
 
 • "Jesus there is no dearer name than thine 
 
 Which time has blazoned on his magic scroll ; 
 No wreaths, no garlands, ever did entwine, 
 So fair a temple of so vast a soul. 
 
 * There every virtue set his triumph seal, 
 
 Wisdom conjoined with strenpth and radiant grace 
 In a sweet coi)y heaven to re al, 
 And stamp i)erfcction on a mortal face. 
 
 Once, on the earth, wert Thou before mine eyes 
 
 That did not half Thy beauteous brightness see, 
 
 K'en as the emmit does not read the skies 
 
 Nor our weak orbs look through immensity. 
 
 Once on earth wert Thou a living shrine 
 
 Wherein conjoining dwelt the ( iod, the Lovely the Divine !' 
 
 It would be easy to multiply similar testimonies given by free thinkers 
 in all ages of the world and they are on the increase in our age. These 
 testimonies coming from such great men deserve, 
 
 A FEW REMARK.S. 
 
 THE AUOVE TESTIMONIE? 
 
 Arc self-condemning, Christ exalting, and point a moral. — ^^ Self -con- 
 demning^' for if Christ was so admired by them why did they not ac- 
 knowledge Him and believe in Him and renounce their skepticism ? The 
 position these men took was a false one. For, if Christ was so lovely in 
 his character, so perfect in his manners, so profound in his wisdom, he 
 must have been more than man, which many of them affirm. And He 
 himself claimed to be divine, and he suffered on the cross for the claim he 
 put forth because one ground of his condemnation was that " He called 
 God his own father makinj; Himself equal with God." (John v. 18). 
 How then can these men justify themselves ? On the pretext that he was 
 either an imposter or a fanatic ? But they did not say he was either ; 
 therefore the only alternative is that he was what he professed to be — God ! 
 "I and my Father are one. ' — ^^ Christ exalting," becau.se as they belong to the 
 Master-spirits of mankind, — men of the most exalted order of intellect, 
 they are intellectually on our side acknowledging against themselves that 
 Christ was so exalted in his character and life above all, therefore Chris- 
 tianity in its founder has compelled its very enemies to exalt what in their 
 falseness they repudiated and showed a weakness thereby notwithstanding 
 all their power and strength of intellect, — and it ^^ points a moral" viz : 
 that head-knowledge is not heart-experience ; and that there is something 
 far greater and better in man than " mere intellect " — the devil has plenty 
 
 
 :\r 
 
 \m 
 
 
 VI 
 
 t ii 
 
 ••■•:; 
 
r 
 1.-; 
 
 114 
 
 I'HE GREAT WANT OF THE AGE. 
 
 II 
 
 '1 1:; 
 
 !M i. 1;:' 
 
 of intellect, all bad men are made worse by great intellect. The moral 
 excellencies of the heart in man are infinitely better than greatness of in- 
 tellect. When will men learn this ? God has stamped his deepest repro- 
 bation upon the idolatrous worship of intellect as a divinity. There is 
 far more to admire in a sweet, innocent, lovely babe than in the profound- 
 est philosopher who is all intellect and without a sincere heart in him ! Is 
 not such a cynic ? and often a surly, snarling misanthrope?— a hater _, of 
 good men aod of God ? When will this worship of intellect cease ? Never 
 is Christ extolled f n the Word of God for his intellect ! Never are any of 
 the saints extolled fcr their intellect ! The greatest instances of intellect in 
 the Bible are Balaam the false prophet and Solomon the erring king ! AU 
 the graces of the Spirit belong to the heart. All the good in man and wo- 
 man flows from the same fountain — and it is much much more in the power 
 of woman than man to elevate the race through the heart that God has 
 given her under the sanctifying power of divine love purifying and ennobling 
 it. All the angels in Heaven are portrayed by their possession of holy love ; 
 and all the apostate angels by their want of holy love. 
 
 Now it is just here, the amelioration of human society is to take its 
 rise, and the happiness of the human family is to be attained — in the moral 
 renovation of the heart — in the true, the tender the pure, the refining, the 
 elevating feelings of the heart — it is here, the love of God in Christ comes 
 to remedy all that is false and cruel and base and grovelhng. The gospel 
 is glad tidings of love — love that is infinite and divine ! Professor Tindall 
 is right when he says — " The problem of problems is the satisfaction of the 
 relieious emotions." Christ has come to give us its solution because God 
 sent him. " Herein is love, not that we loved God, but that he loved us 
 and sent his Son to be the propitiation for our sins." 
 
 " For God so loved the world that he gave his only begotten son that 
 whosoever believeth on him should not perish but have everlasting 
 life." This is the gospel in brief. 
 
 It conies in the form of a testimony of love — the testimony of God 
 concerning his son based on facts that are incontroveitable. It addresses 
 itself to our credence. For there is no other way for testimony to be dealt 
 with but through credence or faith. Anything more would make salvation 
 to be of works or of merit. Anything less would not meet the case. 
 Therefore it is by believing in the love of God in the gift of His only 
 begotten son that we can only get * eternal life.' Faith worketli by love 
 and purifieth the heart It is to them that believe that the arm of the 
 Lord is revealed, which is Christ as God. " The Gospel is the power of 
 God unto salvation to every one that believeth," for it puts the believer in 
 possession of Christ, and through the revelations of faith the believer sees 
 God in Christ, and is delivered from the wrath to come upon unbelievers and 
 delivered from the power, the love and practise of sin as well as its awful 
 consequences. " Therefore being justified by faith we have peace with 
 God," — arc reconciled to him, " through our Lord Jesus Christ and have 
 access into this grace," — the free loving favor of God which is his grace — his 
 infinite compassion, " and rejoice in the hope of the glory of God" — in the 
 sure prospect of heavenly glory, " and not only so but we glory in tribula 
 
EVIDENCES OF THE IIE!NO AND BEHIGNITV OF (K>D. 
 
 "$ 
 
 
 tions also because tribulation worketh patience and patience experience 
 and experience hope and hope maketh not ashamed," — will not be disap- 
 pointed, " because the love of God is shed abroad in our hearts by the holy 
 Spirit which is given unto us." Romans V. 1—5. 
 
 Hence what we contend for is not an intellectual but a spiritual 
 apprehension of the glor^ of God in Christ, which comes through faith in 
 Christ as dying for our sms, accompanied with .i deep sense of our need of 
 Him as sinners before God and producing moral renovation in the soul in 
 likeness to Christ by loving obedience to God —as revealed in Christ. 
 Where this is experienced all the fruits of the holy Spirit will be found, and 
 nothing else can be a substitue for it. 
 
 The morality without the Gospel may suffice for a genteel respectable 
 sort of life, but it c?" never meet the spiritual demands of God's holy law, 
 nor atone for personal transgressions of it, nor bring true solid peace into 
 the mind, nor loving fellowship with God nor into the inheritance of the 
 saints in l^ht. 
 
 '* Talk they of morals, *0 ! thou bleeding; love 
 The grand morality is love of Thee.' '' 
 
 It was this which made the early Christians what they were — the 
 constraint of Jesus' love — and nothing can bring back primitive Christianity 
 but its holy flame rekindled in the church by the living fire of the ho'y 
 Spirit. Where it is found there will be found self-denial for Christ, a pure 
 life and unreserved consecration to God, and soul-saving power. To 
 possess it is to be all that we require to he and to be without is not only the 
 greatest calamity but the deepest crime ! How blessed, O God is the man 
 whom Thou choos^st and causest to approach unto Thee from whom Thou 
 takest not away Thy Holy Spirit but to whom Thou impartest the 
 joy of Thy salvation ! He has never need of tearful eyes nor of a sad coun- 
 tenance. His losses are gains, his crosses are crowns His Father in 
 heaven cares for him and manages his affairs, death is his friend and heaven 
 his home. " If a man love Me he will keep My words and My Father will 
 love him and We will come and make our abode with him and manifest 
 Ourselves to him." 
 
 " This is life eternal to know Thee the only true God and Jesus Christ 
 whom Thou hast sent." 
 
 Thus have I endeavored to demonstrate the *' BEING AND 
 BENIGNITY OF GOD," from the seven proofs adduced,—!. Causa- 
 tion, which is a logical necessity in the laws of reasoning that inevitably 
 conducts us to a great first cause. 2. Design in nature, which proves 
 when rightly interpreted by the higher reading a most glorious issue worthy 
 of such an infinite Being. 3. The human consciousness, on the prin- 
 ciple, every effect must have an adequate cause, there must be an infinite 
 intelligence residing in ar. infinite personal consciousness as the author of 
 the human consciousness, or it is without any adequate cause. 4. Uni- 
 versal History, carrying in it a universal cognition which has the force of 
 a universal truth. 5.C0NSCISNCE, being our inner criterion of right and wrong, 
 testifies as a law of our nature to the existence of a lawgiver from whom it 
 
 (f;! 
 
 
 ( •■■■ 
 
 :ij :; 
 
 
 ! i 
 
ii6 
 
 THE GKI:AI NVANi 01 TIU: AGE. 
 
 has originated. 6. I'uovidknck and Prayer, being clearly deduciblcfron-k 
 the preceding proofs already advanced, lend a further additional copfirma 
 tion in themselves of the being and benignity of God and explain the rela- 
 tionship existing between the moral governor of the universe and us His 
 rational and responsible creatures. 7. And lastly, Human Experienck, 
 completes and crowns the whole argument in the heart of every true Chris- 
 tian and makes the evidence complete as any mathematical problem ever 
 was demonstrated with irresistible force ; — 
 
 To dispute the IJeing and Benignity of God, or disbelieve that there is 
 One All-perfect Supreme Power is unreasonable, since He is proved to be 
 from everlasting to everlasting God, and the Creator of all things, since '* in 
 Him we live and move and have our conscious being," since to Him, 
 the whole human race, in all ages, a) d in all languages, and in 
 all climes, hns instinctively cried " Abba," although very imperfectly, and 
 also since the moral stnse is God's vice-regcnt in the soul of man; 
 and since from the supernatural revela'.ion of God given in His only Son, — 
 Jesus Christ, our Lord, — we perceive His glory and are enabled to 
 articulate the endearing •* Abba," with intelligence, and with a heart of 
 true filial adoration and supremest love and grateful praise ; *' for of Him 
 and through Him and to Him are all things ; to whom be glory for ever 
 Amen." 
 
 '* We praise Thee, O God : we acknowledge Thee to be the Lord. .All 
 the earth doth worship Thee ! the Father everlasting. To Thee all angels 
 cry aloud : the heavens and all the powers therein. To i'hee the Cherub m, 
 and Seraphim ; continually do cry. Holy, Holy, Lord God of Sabbaoth ; 
 heaven and earth arc full 01 the majesty : of Thy glory. The glorious com- 
 pany of the apostles : praise Thee. The goodly fellowship of the prophets : 
 praise Thee. The holy Church throughout all the world doth acknowledge 
 Thee ; Thou art the Father : of an infinite majesty ; Christ is Thine honor- 
 able, true : and only Son ; also the Holy Spirit : is the Comforter " — of Thy 
 people ! To Thee, O God, the Triune God, the only true God, the only 
 wise God our Saviour be glory and majesty, dominion and power both now 
 and ever. Amen." 
 
 In the next section I am going to have an animated conversation with 
 Mr. Frederick about a very important matter which " hope will be interesf- 
 ing and instructive especially to my dear young readers— about the Bible. 
 
 SECTION IV.- A NEW VIEW OF THE BIBLE. 
 
 Presenicd in a conversation resumed between the assumed Agnostic — 
 Mr. Frederick and the writer. 
 
 " The Bible I must tell you," says Mr. Frederick, " has always been a 
 puzzle to me. I have never been able to comprehend its structure, its 
 scope and design. It is certainly very interesting in some parts. Its his- 
 torical sketches about the babe among the bulrushes found by Pharoah's 
 
NEW I.K.Hr ON AN OLD Si iijm 1. 
 
 iir 
 
 a 
 
 its 
 
 lis- 
 
 Ih's 
 
 daughter in the river Nile, who afterwards distinguished himself as the lib 
 erator and leader and Icgislatur of the Israelites in the wilderness and as u 
 fine historian, writing in such pure Hebrew ; and all about Joseph and hi» 
 brethren whom they sold through envy to the Israelites, and who aflerwardd 
 rose through the nobleness of his character to sit on the throne of Egypt, 
 and acted as a wise governct in providing beforehand corn for the nation 
 against the seven years of famine; and all about the old patriarchs— the 
 stories it gives us are certainly very interesting and wel! put. I like too the 
 glorious rhythm of the old Hebrew poetry — the grandeur and sublimity of 
 Isaiah, the sweetness of the odes of David, the vigorous style of Paul, the 
 tenderness of John, the bold earnestness of i'eter and the practicalness of 
 James and above all the wonderful character and noble life and tragic death 
 of the great hero of the Book — Jesus of Nazareth — and all its contents, f(ir 
 such an old book — the oldest in existence— I must say it has often stirred 
 my soul to its very depths ; but what it was ever written for, or why some 
 make such an " ado over the old Bible I could never comprehend for it 
 appears to me without any given design at all !" 
 
 '* I don't wonder, Mr. Frederick, that you have experienced difficulty 
 in getting ac the one great design contemplated in the Bible from beginning 
 to end, for I have had great ditficulty on this subject myself. And the dif- 
 ferent theories given about it rather increase the difficulty instead of remov- 
 ing it. The same thing viewed from different standpointsdoesnotoften reach 
 the same results or come to one and the same end. Although when the 
 right rationale is discovered — the true principle on which it is based is 
 clearly apprehended, then view it as you may from any point, the same 
 thing is seen always, only underdifferent aspects which makes it all the more 
 interesting and important and valuable, as then its detail is comprehended 
 under the same principle. When you get at any time into a lighthouse in 
 the ocean and look into all the concave mirrors in Ihe lighthouse reflecting 
 the light on all the angles and objects outside on the ocean how valuable 
 for saving the ships, but how queer your own face looks ! You will laugh 
 when you look into these funny looking glasses, you would not believe that 
 it was you but some one else that you never saw before and never knew. 
 But you know that it is your own personal identity and not another's. Well 
 when we get the right key to unlock the treasures of the rich treasury it 
 will enable us to see all the angles of human life and all the dangers in the 
 ocean of life and how the shipwrecks happen. Yes and far more delight- 
 ful and exalting views besides !" 
 
 " O my dear Frederick how I have been enraptured by the lovely views 
 that many have taken and given of the great Bible mirror. As when Robert 
 Pollock in his Course of Time calls it '• the star of eternity " — how sweetly 
 suggestive! Or when Dr. James Hamilton of London, of loveliest memory 
 compares it to nature in its hills and dales and streams and lakes and land- 
 scapes always interesting us by its freshness and novelty arresting the atten- 
 tion sometimes by its sublime and towering grandeur among the everlasting 
 hills sometimes by its sweetness and loveliness at the eajfly dawn the glorious 
 sun streak by streak shoots up its golden beams until all — the whole 
 horizon is flooded with its splendor. You know His inimitable way of 
 
 
till! 
 
 m 
 
 i: f! 
 
 a 
 
 ii8 
 
 THE CREAT WANT OF THE AGE. 
 
 describing nature with the hand of a master ! You perceive vvhat I am at? 
 Mr. Frederick ! I am drawing your attention to its structure — its wonder- 
 fully varied character and records that have so much puzzled you as reveal- 
 ing its myriads of mirrors, and the Bible reveals its g/ory where you and I once 
 found only difficulty, confusion, and mystery, for all is harmony and sim- 
 plicity! It infinitely excels Charles Dickenstin his graphic descriptions, 
 .and Shakespeare who surpasses every word-painter among men." 
 
 I would compare the fiible to a precious sparkling costly diamond, 
 which looks charming from every point of view. The diamond has this 
 great peculiarity connect .d with it that it sparkles all the wore it is broken 
 into pieces and is therefore indestructible. So is the Bible broken up 
 into never so many texts — for originally it was not so divided into chapters 
 and texts — the translators did this to make it handy for reference it came 
 in masses of solid diamonds and how it sparkles in all these particles of it, 
 each text being a precious stone in the eyes of him that hath it and es- 
 teems it precious, whithersoever it turneth it prospereth, and diffuses its 
 radiance and beauty, the single texts have prospered in the thing designed 
 by them, how many a dark mind they have enlightened with the light of 
 life eternal ! how many a sorrowful downcast spirit they have revived and 
 comforted with the joy of salvation ! how many a poor broken-down trav- 
 eller in their weary journey in life, overtaken by misfortune and ruin and 
 desolation, they have enriched with the pearl of great price, healed the 
 heart wounds of adversity and set them in the pathway of happiness and 
 acted the part the good Samaritan acted towards the man that went down 
 from Jerusalem to Jericho, and fell among robbers who stript hira of his 
 j-aiment, and wounded him and left him half dead and who was passed by, 
 by the Levite, and shunned by the priest, both taking the opposite side of the 
 road, like the unfeeling selfish miserable Christians of our day who profess 
 so much and do so little in a right spirit towards the poor unfortunates the 
 world is filled with ! Such are just brought into the position that fits them 
 to look away from man to God — to go to His Word and are guided to the 
 text that just suits them and it acts the, part of the good Samaritan who 
 bound up that poor ill-used man's wounds, pouring in oil to heal the 
 wounds, and wine to m?ke his heart glad and set him on his own beast and 
 walked himself on foot, and brought him to an inn and took care of him and 
 paid all his expenses. This the Book of God has so often done, jusf be- 
 cause it has God's heart of infinite compassion in it towards the poor 
 and needy and him that hath no helper just like the good Samaritan who 
 had compassion on the man robbed, wounded and found half dead on his 
 journey. 
 
 The Bible is given as a lamp to our feet and a light to our path in our 
 journey through life. You observe here, Mr. Frederick, the doul>/e meta- 
 phor, drawn from the case of the Oriental traveller who had a lantern in his 
 hand and a light on his breast, the lantern in the hand would mislead 
 in a long journey, without roads and railways, without the light shining 
 alonp his path from his breast. It is the darkness which makes the lamp 
 jind the lantern so welcome. And it is the darkness of misery in the sick- 
 
I 
 
 NEW LIGHT ON AN OLD SUBJECT. 
 
 119 
 
 room and in the house of mourning in which the light trom the divine 
 Word shines with its heavenliness— as a light from Heaven for so it is." 
 
 " A glory gilds the sacred page Majestic, like the sun 
 It gives a light to every age It gives bvit borrows none.'" 
 
 The Specialty of Scripture. 
 
 Before I go into the exposition of my subject and show you dear 
 Frederick how its unique design becomes fulfilled in the most simple man- 
 ner possible, I want to impress your mind with a sense of the excellence of 
 Scripture because of the special province it deals with and the greatness 
 of it. 
 
 It does not undertake to teach us science, nor business, nor art. 
 These belong to the other books God has already written and we must go 
 to them — the books of nature without and of the human consciousness 
 within — exereising our reason, etc. 
 
 The province of scripture is to teach the ethia of human life. It teaches 
 human duty and how to fulfil it. It points the way to human well-being 
 and true happiness. It unfolds our highest interests in both worlds and 
 informs us how as moral responsible free agents how to secure them. 
 
 A moment's reflection on the magnitude of this sacred province will 
 convince you that none is competent to write such a book and legislate re- 
 specting our moral and spiritual relationships with infallibility and accu- 
 racy but the author of our being — the fountain of law, the source of all bless- 
 ing and the sum of all excellence. Because the ethics of human life none 
 but the author of life is capable of comprehending and our moral relation- 
 ships none but Him in whom they centre can legislate upon, no voice but 
 His can bind us, under obligation to fulfil the duties resulting from them, 
 therefore the one grand excellence of Scripture is this, that in it is •* The 
 Word of God:* 
 
 " Well " says Frederick, " I shall be glad to have the vexed and diffi- 
 cult question of the Inspiration of the Sciprtures cleared up and settled !" 
 
 "That will come as an inference from the contents of the Scriptures 
 and the direct way to see the whole structure and design of the record will 
 be to take the following proposition and work out the problem thus, 
 
 Given : The Scriptures of the Old and New Testaments. 
 
 Required : To find and prove the * Word of God ' is in them. 
 
 Now the ' Word of God,' I require to produce is, what has been 
 spoken by God as the Word of God and not by man ? " 
 
 " Yes, if you do that you will find what is required." " Well to my 
 mind the structure of the Scriptures looks like this. It consists of two 
 elements — a divine element and a human element. The divine element 
 contains the ' Word of God,' the human element the ' word of man.' I 
 don't say this mark to lessen the value of the Scriptures, but to reach the 
 structure." " Will you show me the structure then ?" ** Yes. All that God 
 the Lord from heaven has spoken I would call 
 
 : ■) 
 
 n 
 
 i 
 
 \ 
 
 iii 
 
 lv-i,ilfe 
 
 
 
 'i ■ ! 
 
 THE 
 
 ' niBLE PROPER.' 
 
i?o 
 
 THE GREAT WANT OF THE AGE. 
 
 n 
 
 I - '. 
 
 All the rest I would call 
 
 THE * BIBLE NON-PROPER.' 
 
 I don't mean improper — but the ^ Bible non-proper ' to distinguish it 
 from the ' Bible-proper.' Would you enable me to understand the dif- 
 ference and how to apply the test ? For I can't very well see how I am 
 to distinguish them without first knowing what is Divinely inspired and 
 what is not. " Never mind the subject of Inspiration at all just now, it 
 will come afterwards. Let us look at the contents, the structure first. 
 
 The Structure of the Bible. 
 
 If you visited a fine temple St. Paul's in London England, or the 
 Westminster Abbey or St. Peter's at Rome, you would examine the struc- 
 ture first and then enquire about the architects afterwards. 
 
 The Bible is the temple of truth and in that temple you will find as 
 you look into it 9. promise and a command. And these two things consti- 
 tute the ' Bible-proper.' The ^oxvq\x% promise of a Saviour and the divine 
 command to obey Him — the first was proclaimed among the bowers of 
 Eden by the Lord God from heaven after the fall of man. The second 
 was proclaimed from Mount Sinai when the Lord God in terrible majesty 
 proclaimed the Moral Law. These two things are the entire 'Word of God.' 
 They are his " Word " lor they were spoken by Him and their internal evi- 
 dence proves it All that is added in the ' Bible-proper ' is only a further 
 development of them and all spoken or authorized by God himself the 
 Lord God from heaven. The ' Bible-proper ' therefore is of verbal inspira- 
 tion in the strictest sense of the term and cannot possibly be otherwise as I 
 stated at the commencement, for none but God could give iYit promise and 
 none but God could prescribe tV>e law. TYi^ promise is couched in these 
 ever memorable word^ of God (Gen. iiL 15), '< The seed of the woman 
 (that is Christ) shall bruise thy head (that is Satan's) and thou shalt bruise 
 his heel." It was addressed to the adversary and fell upon him as a male- 
 diction—foretelling his doom; but it came as a benediction to lost and 
 ruined man ! It was i\iQ first oracle of mercy spoken by God from heaven 
 and it includes every other as the glorious gospel of the blessed God. 
 
 The language is enigmatical or metaphorical and is remarkably ex- 
 pressive. By "the seed of the woman "is meant as I have already said 
 Jesus Christ the Saviour of sinners. He is the promised "seed." So much 
 was this accredited that every woman, even Eve herself, when she gave 
 birth to Cain, her first-bom, hoped it was Him, and ever/ Hebrew mother 
 thought the same until the virgin mother had its fulfillment. The Jews 
 till this day believe the promised "seed" is yet to come, and nothing has 
 tended so much as this expectation to keep the Jewish nation, although 
 scattered abroad, intact and united. 
 
 OF THE ILLUSTRIOUS PERSONAGE HERE PREDICTED. 
 
 " In the great promise of the Saviour of the world (Gen. iii., 15), you 
 will observe, dear Frederick, the words employed to designate Him, he is^ 
 
 \ li 
 
NEW LIGHT ON AN OLD SUHJECT. 
 
 121 
 
 called ' the seed {or the offspring) of the woman,' — not ' of man,' but * of 
 woman/ — the greatest honor ever conferred upon woman, — lovely woman ! 
 although she was first in the transgression, the honor conferred proves the 
 tenderness of the divine mercy towards her, notwithstanding her great 
 transgression, and how < mercy rejoices over judgment,' and how by the 
 very instrument Satan sought to ruin the human race, God designs in his 
 love to bring salvation to it. 
 
 This great promise I need not tell you had its fulfilment in " Maty 
 the virginl^ as we are informed in the gospels of the New Testament with 
 its interesting particulars (Mat. i., 18-25. Luke i., 26-38), and Paul advert- 
 ing to it in Galatians (iii., 19) makes use of the very expression here used 
 and says, "The law was added because of transgressions till ^U he seed'* 
 should come to whom the promise was made." And further on (ch. iv., 4) 
 he states : " But when the fulness of the time came, God sent forth his 
 son, born of a woman born under the law, that he might redeem them that 
 were under the law, that we might receive the adoption of sons." 
 
 This is a deep and sacred mystery — the birth of Jesus Christ our Lord, 
 which should be regarded with great reverence. There is a peculiarity con- 
 nected with it that distinguishes it from all other births among men. He 
 ^as " born of a woman " and yet " the sent of God " as " his only begotten 
 son," " through the power of the holy Spirit," while He himself as the 
 second person of the God-head did not abhor the virgin's woman, so that 
 the Saviour as God was not passive in the formation, but voluntarily be- 
 came man " for He took not on Him the nature of angels, but the nature 
 of man," when he became " bone of our bone and flesh of our flesh," that 
 he might " succor " and " save" us, — as one united to the race in virtue of 
 his humanity, and yet distinct from it, in virtue ot his divinity ; hence the 
 name of "Emmanuel" given to him — God with us, God in our nature, as 
 having come to save us, which the parallel name "Jesus" given to Him 
 implies — the first part of which (Je or Jah) meaning "God," and the latter 
 part an abbreviation of Shua or Joshua meaning Saviour, taken together 
 denominates Him as God our Saviour. "Thou shaltcall his name Jesus," 
 said the angel to Joseph who was taken into council in the great matter, 
 "for he shall save his people from their sins." (Luke i., 31. Mat. i., 21.) 
 
 I know how skeptics jeer over this sacred and hallowed mystery, and 
 how they cavil ever the genalogies given and utter horrid blasphemies, but 
 this is on?y a fulfilment of the first part of the ancient prediction in Gen. 
 iii., 15 — "I will put enmity between thy seed" — the devil's seed or off- 
 spring " and her seed or offspring " and therefore it is just what we may ex- 
 pect. A greater fact than this illustrious birth never came into existence 
 in the annals of the world or of the universe ; and a fuller confirmation of 
 no fact was ever given which I am prepared to prove, and therefore believe 
 it and rejoice in it." 
 
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 THE ENIGMA EXPLAINED. 
 
 The great fact contained in the promise is the one grand achievement 
 of the Saviour's life — the conquest of " him who had the power of death." 
 
122 
 
 THE GREAT WANT OF THE AGE. 
 
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 The promise makes little allusion to the event of his illustrious birth^ 
 it points us to the glorious victory of hia marvellous life. 
 
 Now,although no record of his birth had ever been written, althoufi;h an 
 impenetrable darkness had covered his ancestral home in the inn at Bethle- 
 hem, where he was refused admittance, which history informs us was his an- 
 cestral home — because it was the home where David was born, and where 
 Br ^x married Ruth ; although the place of his birth were disputed like that 
 of Homer, and his parentage disputed like that of Shakespean^, still the 
 grandeur of his character and the might of his achievements could never 
 have been blotted out from the memory of mankind ; for he is the admired 
 of believers in all ages of the world, and the admired of unbelievers, who 
 claim to be judges of true greatness ; and if any one should dispute the 
 fact whether the marvel of all mankind, the beuu-ideal of the race — ^Jesus 
 of Nazareth — ever lived, he would only expose his deplorable ignorance of 
 all history, ecclesiastical and civil, in the Augustan era, and all through 
 the ages, for the Christ of history is so interwoven with all history as its 
 living spirit, that his birth and life and death cannot be denied ! 
 
 In language that at first looks obscure and enigmatical the promise is 
 given — " 7%e seed of the ivoman shall bruise thy head and thou shalt bniise 
 his heelJ' But the revealing light of time enables men to perceive that no 
 words could have been more fitly spoken. In these few monosyllables are 
 found the 'Golden Legend ' of all ages. Traces of it are found in all lands,in 
 all languages. It is the fount of inspiration among the poets of the west, 
 in Homer and Virgil, and of the philosophers and poets of the east, among 
 the Magi. In this promise we see the star of Bethlehem shining over a 
 drooping, despairing world, kindling hope and joy, bringing the dawn of a 
 glorious day. These few monosyllables, dear Frederick, spoken by the 
 Lord God from heaven, unlock the treasures of an infinite wisdom and love. 
 They contain the germ of * the tree of life ' from which our first parents were 
 thrust away through their guilty alienation from the God of love and of su- 
 premest excellence ; and we too have all forfeited the tree of life through 
 our own heinous transgressions. But the promise brings back the tree of 
 life with its golden bough?,and under its delightful shade the weary find rest 
 and are sheltered from the noon-day heat of the divine displeasure, and find 
 sweet refreshment under all the sorrows of life and protection from the roar- 
 ing lion of hell seeking to devour them,and partaking of its ambrosial fruit as 
 the plant of Jehovah's right hand planting we enter into a new life and being, 
 and are made gainers instead of becoming losers by the fall. But the key 
 to open the hidden meaning of this exceeding great and precious promise 
 is to be found in what preceded — a greater fall than the fall of man — 
 the fall of the angels in heaven ! This is quite overlooked by nearly all, 
 and the result is that they read the words and wonder ! or are amused and 
 smile and lose an infinite joy. For it leads them through their ignorance 
 and stupidity to form wrong views of the character of God and his loving 
 interest in man and the true conditions of the case. 
 
 The malediction fell on the arch fiend who was the first rebel in God's 
 holy universe and the ring-leader of rebellion against God. He forsook 
 his service and dragged legions of holy angels with him. He has just 
 
NFW LIGHT ON AN OLD SUBJECT. 
 
 i»3 
 
 come into the bowers of Eden and spread his foul influence there and 
 ruined mankind. Oh the woe ! the woe ! the woe ! God the Lord comes 
 to avenge himself upon the great adversary and in words of wondrous import 
 he denounces his doom, while they promise an infinite boon to man by 
 raising up one who would be his destruction and man's salvation. 
 
 In the serpent, Satan had concealed himself, the doom therefore falls 
 upon the serpent. In the head of the serpent is the deadly sting, by crushing 
 his head the sting is destroyed. The victor is to endure the bruising of his 
 heel. During allChrist s life timeSatan sought to supplant him — been always 
 at his heels, till at length he succeeded in securing his crucifixion and his 
 * heel ' was then sadly bruised while nailed to the accursed tree. The in- 
 jury Christ received was partial like the bruising of the heel, but the con- 
 quest he obtained was complete. For "through death" he destroyed him who 
 had the power of death, that is the devil." So that he could not destroy 
 any more worlds, or gain the final victory over man. Having spoiled 
 principalities and powers he made a show of them openly. Great in- 
 deed were the sufferings he bore, unspeakable the anguish he endured, 
 but their duration was short and their effects upon his body, like the scars 
 of the soldier in the field of battle, are to his honor, while the adversary 
 is foiled, disgraced and in effect destroyed. Christ then took the prey from 
 the mighty one and delivered the lawful captive. His chosen ones were made 
 secure of eternal salvation. For by his death on the cross Christ extract- 
 ed the sting of death, which is sin. As then he made a perfect aionevient 
 for sin. He not only sealed his testimony with his blood as ever any 
 martyr did, but his testimony was only preparatory to his death — the 
 completion of the prediction of Daniel — "to finish transgression" — check 
 its progress, "make an end of sin offering, make reconciliation for iniquity 
 and bring in anevenasting righteousness." His death was the culminating 
 point of his life, the consummation of the holy purpose of God, to stamp sin 
 with his infinite abhorrence, so that the moral influence of the cross spreads 
 its salutary health among all the realms in God's moral universe and pur- 
 chased redemption for his elect — all who should believe in Christ to the sav- 
 inp" of their souls. The atonement was for the whole world commensurate 
 '..ith the race, for without this not one sinner could be saved. His propi- 
 tiatory sacrifice had in it an infinite efficacy and therefore on the ground of 
 it all are welcomed to receive eternal life through faith in the propitiatory 
 sacrifice which reveals the infinite love of God to all mankind, " For God 
 so loved the world " — the world of mankind, that whosoever believeth in 
 him should not perish, but have eternal life, — the evety believing one is cer- 
 tain of eternal salvation. But the belief is not a mere assent of the under- 
 standing, but the full consent of the heart, not " I once believed," but al- 
 ways believing, perceiving our need of his atonement, under a deep sense 
 of our guilt, understanding the doctrine of his substitutionary death, its di- 
 vine intention, and knowing the love it reveals as a love that passeth know- 
 ledge and so findina; eternal life welling up within us. 
 
 I know, dear Frederick, the doctrine of the cross is an humbling doc- 
 trine-^a pride-killing doctrine and a sin-killing doctrine. Much has it 
 been perverted and sadly abused. Ever since the days ofColeridgfe — the 
 
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 184 
 
 THE GREAT WANT CF THE AGE. 
 
 gifted Coleridge — you remember his enchanting poem, " The Ancient 
 Mariner ?" , "O, yes, I remember it well. Poor Coleridge with his opium 
 smo»ing." '* I fear his opium smoking impaired his understanding in his 
 opposing the true doctrine of the vicarious death of Christ. Many drank 
 in the poison he distilled, and departure from this vital soul-saving truth 
 has broken the symmetry and completeness of the Christian system, for it is 
 the golden thread that runs through the whole web of divine revelation — 
 from this first oracle of mercy to the end of the book which discloses to 
 our view the glo'ified saints before the throne as having '* washed their 
 robes and made them white in the blood of the lamb." 
 
 To understand this one point correctly is to understand the whole 
 Bible — the "bruising of the serpent's head and it bruising his heel." 
 
 " Well," replies Frederick, •' I did not look at the Bible at all in this 
 light before. It opens up the whole volume under a revealing light to my 
 mind, and I shculd like to hear more about the structure and design and 
 unity of the Bible." " It will give me pleasure to do so. And before we 
 leave this oracle of mercy in Eden spoken by the Lord God, let me just 
 add that wherever it is further developed by the Old Testament prophets 
 who could not of themselves develop it,God is found speaking through them 
 to his people in these far distant ages and to us also. He revealed it to 
 Abraham and gave him to understand that it was by faith. or trust or confi- 
 dence in God to fulfil his promises in "the seed" that he was to be saved. 
 And all the particulars and prophetic visions respecting Christ's kingdom, 
 as well as his sufferings and the glory to follow, are of course included in this 
 first view of the •* Bible proper " relating to the coming Saviour. Then of 
 course in the New Testament when Christ appears on the stage of his 
 public ministry, it has ie fulfilment of the promise completed when " God 
 who in sundry times and in divers manners spake in time past unto the 
 fathers or patriarchs by the prophets hath in these last days spoken unto us 
 toy his son," who "spake as never man spake." And the conception ot such 
 apersonnge, as John Stuart Mills has said in his testimony I quoted, could 
 never have entered into the minds of his apostles or the evangelists, there- 
 fore it accords with such a promise spoken by God as " /it's Word'* uttered 
 in the garden of Eden thousands of j ears B. C, exactly fulfilled by Christ 
 the " Word of God*' by all he said and suffered and achieved. 
 
 SECOND PART OF THE * BIBLE-PROPER.' 
 
 "But the 'Bible- Proper' I have said contains also ' the word of god,' 
 spoken by God himself, not only as a promise but a command. And if in 
 the former God comes to us as a tender loving father, not willing that any 
 of us should perish, by providing for us a Saviour in his only begotten and 
 well beloved son. In the latter God comes to us as the Sovereign Ruler, 
 and issues his law at Mount Sinai in the ten commandments, and in the 
 judicial and ceremonial law to his ancient people, for their observance ; 
 which judicial and ceremonial law is s\m'g\y z. prejiguration of the promise 
 about Christ already considered, which law was certainly of divine institu- 
 tion and the Jews who observe it to this day regard it as such. 
 
 But I wish to confine your attention, Frederick, to the moral law. 
 
NEW LIGHT ON AN OLD SUBJECT. 
 
 "5 
 
 i,'!- 
 
 All the words of this law were spoken by God at Mount Sinai. (Erxx.) No 
 one will dispute this. It is such as no one but God the Lord could ever have 
 conceived. And none but an all-perfect being could ever prescribe, be- 
 cause it challenges and requires our supreme love to Him, which none 
 could claim but a being of infinite excellence as the Supreme Being ; while 
 it prescribes a love, co-ordinate with the love we cherish towards ourselves, 
 towards others. Christ was the great expounder of the moral law when 
 on earth. He cleared it of the false interpretations of the Jewish Rabbis, 
 and the false conceptions of the Jewish people, who sadly perverted God's 
 holy law and gave a poor representation as a nation of the high toned 
 morality which the old Judaism imperatively required, for instead of being 
 a light to the surrounding nations and the glory of the God of Israel, 
 they were rather the opposite giving a dark repulsive representation of the 
 only true religion on earth, That religion was not to blame, for any de- 
 fects, but its representatives. Just as Christianity in its glory is obscured 
 and obstructed by us, its poor representatives. 
 
 So original is the Decalogue that none but a God of infinite love 
 could have originated it. Fur love is the fulfilling of the whole of it. In its 
 essence it is the innermost appreciation of goodness in God the infinite ex- 
 cellence, and of the creatures formed in his image. Its spirit is not to look 
 at their faults, but to throw ihe mantle of oblivion over them ; not to ele- 
 vate ourselves above them, but to find out the good that is in them ; for 
 none is entirely destitute ot the good atm the true and the kind, and to set 
 before them with all humility and tenderness a strength of self-denying af- 
 fection that will lead them to rise higher in the scale of moral excellence. 
 Now the moral law as thus expounded is nothing else but the purely 
 bright, lovely image of God, put into words by God himself and with the 
 authority of an infinite regard for his creatures' best good, he legislates 
 " thou shalt" and "thou shalt not." 
 
 I 
 
 THE SECOND PART OF THE "BIBLE PROPER "- 
 
 -THE "COMMAND"- 
 
 -IS TO LOVE. 
 
 " And the deeper you go into the moral law of God the firmer will 
 be your belief and the stronger your conviction that it is holy, just, and 
 good. Holy in its essence — the purest of the pure — just in its require- 
 ments between God and man and man and man, and good or beneficial in 
 its tendency. So much so that if the woral law were fully obeyed, hu- 
 man society would be perfected — every evil abolished, every curse now rag- 
 ing turned into a blessing, in ten thousand ways, and every one made truly 
 happy ! 
 
 There can be no doubt of this. But strange to say how it is obstructed. 
 Some say,"Oh,that is not the way God wants us to be saved." " It is not by 
 doing but by believing." As if the love in the promise of his Son comin 
 to save his people from their sins should be opposed to the love in his law, 
 which is one and the same thing, only coming with the force of law; and 
 this should render it all the more imperative and binding upon our obedi- 
 ence. *' Oh, no," say they, "Christ has done it all by dying for our sins, and 
 all are safe through the blood and we must only trust in the blood and not in 
 
 
 

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 136 
 
 THE GREAT WANT OF THE AGE. 
 
 any excellence of our own !" Don't you see, Frederick, the utmost soph- 
 istry is here ? 
 
 Well it is just here where what is called evangelical Christianity is this 
 day walking in darkness. From a praiseworthy regard to discard all self- 
 righteousness, they think themselves saved without personal holiness which 
 is an impossibility. 
 
 And from an incorrect view of what Paul means by the word " law,"* 
 in his most wonderful and precious epistles, which he uses in several sensea 
 or different applications, they always attach the sense of legal obedience or 
 acting like the self-righteous Jews who turned the means into the end. 
 instead of seemg their need of the atonement of Christ so clearly revealed 
 by the ceremonial law as their schoolmaster to bring them to Ohrist, re- 
 vealed in every rite — the altar, the sacrifice, the priest, the blood, the 
 hyssop-branch and laying hold on " eternal life " in the Saviour to come, 
 and loving God for it supremely and their neighbors ardently, as them- 
 selves, they converted or turned the ceremonial law into a Saviour by a 
 most rigid scrupulousness to its minutest requirements ; while they ne- 
 glected the weightier matters of the moral law — "judgment and mercy and 
 fai!^h " — they strained out the little gnat and swallowed down the great 
 camel, and Christ denounced woe upon them and called the Scribes and 
 Pharisees — " hypocrites^' and " blind guides'* History repeats itself it has- 
 been said ! 
 
 THE TWO ARE ONLY ONE AND THE SAME. 
 
 There is no difference between the innermost essence of the mora) 
 law and the innermost essence of the everlasting gospel. The only differ- 
 ence between them is this, that the moral law puts before our eyes what 
 God's law requires to be in us, and the everlasting gospel gives it ; first in 
 the promise objectively, which as we have seen is Christy ** the seed " and 
 in the heart subjectively when Christ is received into it, by a hef^rty belief 
 in him, by a joyous acceptance of him, then the law is writter npon th& 
 heart, a new nature is given and old things are past away which is wrought 
 in us by the holy spirit of God. 
 
 The principle involved, dear Frederick, is this, ^^The highest good is^the 
 ultimate rule " — God in his infinite excellency is the highest good ; like- 
 ness to Him is the ultimate rule to reach that highest good ; and in reach- 
 ing it the highest and healthiest activity of all the powers he has given us 
 is called forth in reaching the end for which life and all its powers are 
 given. 
 
 God designs to restore us to his image or his likeness — that image is 
 pure and holy love, to trace his image anew in our selfish nature, he re- 
 veals his love in the promise — gives us Himself in sacrifice and self-denial 
 and death to win back our alienated hearts, and on the ground of this as if 
 it were not enough he commands us to exercise it, with all the sanctions of 
 law to enforce it, — life and death ; so that he enforces by these sanctions 
 the command of believing in his infinite love in the promise — in Christ— r 
 in the gift of eternal life, inclusive of all blessing for as he knows there is no> 
 
NFAV LICHT ON AN OLD SUBJECT. 
 
 127 
 
 Other way by which we can have the blessing and the likeness but by be< 
 lieving in the gospel of love. 
 
 Now, Mr. Frederick, I wish to ask you, if I have proved my point that 
 the Old Testament and New Testament scriptures contain the fVord of 
 God? If the "promise" given in the garden and the moral iajv pro- 
 claimed at Mount Sinai be not the Word and Will of God ? and whether 
 they be not in essence the revelation of divine love ? and whether they be 
 not more fully developed in the gospel of Christ as spoken by Him — the 
 Lord from heaven ? " Yes, I think you have very clearly established your 
 point, and thrown quite a new light upon the Bible and prove d i t 
 most unique and simple and truly grand 1 For the one great leading 
 idea in all the three things — the promise, the moral law, and the gospel 
 is one and the same in essence, only receiving a fuller and fuller develop- 
 ment and therefore I now see the rationale or underlying principle 
 of the divine record in a new and attractive light. But I should like to 
 heai what you mean by the Bible non-proper ?" 
 
 I mean by the " Bible non-proper " what is outside the spoken Word 
 of God. In the ** Bible Proper " we have the divine consciousness, if I 
 may so speak — the inner thought and feeling and will of God revealed to 
 us. In the Bible non proper we have the human consciousness — the inner 
 thought and feeling and will of man revealed to us. 
 
 ist. In the Godly and 2d, in the Ungodly and 3rd all that partakes of 
 the consciousness of man and belongs to the human side, in science and 
 human history and the ordinary affairs of human life. 
 
 1st. The Bible non-proper in the Godly is the counterpart of the 
 Bible proper. It is the revealed love of God within the soul. The word 
 of God spoken by God in the promise, in the law, and in the gospel as 
 oome home to the heart and received in the love of it slaying the natural 
 enmity removing the natural selfishness, destroying the idols of the heart, 
 and producing love to God, reverence of his name, contrition for sin, hatred 
 of sin, rejoicing in Christ, likeness to Christ and the fruits of the Spirit, To 
 the Word of God in the Scriptures there is a response within the heart of all 
 the Godly. 
 
 The outward Word has an inward correspondence. Just as the seed 
 you sow in your garden or farm contains the germ of the future flower or 
 grain or fruit, but does not grow if it is outside of the earth, but when it is 
 sown the flowet, the fruit, the whole original germ is yielding according to 
 its seed, so the incorruptible seed of the word sown in a genial soil in the 
 heart and warmed and watered by the Sun of Righteousness and the dew of 
 the spirit and the discipline of our Heavenly Father, until it is breathing 
 fragrance and yielding fruit and growing into the divine likeness silently, 
 steadily, attractively, and progressively as a tree of righteousness the plant- 
 ing of the Lord that he may be glorified until it is removed to the paradise 
 above where it shall forever bloom in all the spiritual excellencies of the 
 renewed nature and be developed into a full representation of the tree of 
 life and never wither nor decay nor die. No chilling blasts to weaken it, 
 no pestilential vapors to poison it, no boar out of the wood to mutilate it, 
 
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 128 
 
 THE GREAT WANT OF THE AGE. 
 
 no deadly serpent to injure it as all the Godly have now to encounter and 
 overcome. 
 
 And there is one remarkable fact, dear Frederick, all the godly, both 
 in the Old Testament and in the New, in all ages in all lands, and under 
 all circumstances, resemble one another^ because they all correspond to the 
 same original copy in the divine word, partake of the eame spirit that was 
 breathed in the promise, uttered by the law and revealed in the gospel, 
 and are changed into the same image from glory to glory even as by the 
 " Lord the Spirit." They all cherish the same feelings of reverence for God 
 and love to God,have all the same aspirations, cherish the same hopes and 
 fears encounter the same temptations from the M'orld, the devil and the 
 flesh, have the same desires in prayer, have the same spiritual warfare. Of 
 course there are diiTerences in attainments, in knowledge and in consecra- 
 tion ; but they all hate sin, they all love God, and they all wish others to be 
 saved, and have the same blessedness, though different in degree. 
 
 Skeptics know nothing of the inner life of the godly and never can 
 they, nor any one until they have believed in the infinite love of God and 
 experienced it in their hearts and walk with God and delight themselves 
 in God. 
 
 This is the reason that the harp of David, in all its variety of heavenly 
 minstrelsy, is the ever abiding harp of the church of the living God. This 
 is the reason the patriarchs of old and the prophets of old and all God's 
 people of old in their records left in the Old Testament in speaking of 
 God or of their own experiences in religion are so much relished by God's 
 people now for they were all men of like passions with ourselves and had 
 God's love within them. Oh how they prize God's Word uttered by the 
 prophets in the promises and how they relish too God's Word in his threat- 
 enings ! Nineteenth Psalm is a proof of this — which expands the thought 
 of the divine love revealed in his law and shows how much more the reve- 
 lation of God in the Words of his mouth excel the works of his hands in na- 
 ture ; but modern scientists don't think so, because they are not conscious 
 of such divine experience, or they would ! Sir Isaac Newton, &c., did. 
 
 And how precious are the precepts of the holy word in their applica* 
 tion to human relationships. The divine assurance of succor and guidance 
 and protection in every possible position and circumstances in this change- 
 ful life ! The sweet prayers ! the calm confidence ! the ecstatic joys ! and 
 what adds an infinite value to them all — they are all real, sincere and true ! 
 and as applicable to the tried Christian now as to the tried believer then. 
 
 All the difference is, the saints of old looked forward to the fulfilment 
 of the promise in the coming seed. God's saints now look back and trust 
 to the finished work — the finished work of Christ — and look upwards to 
 Him on his heavenly throne interceding for them, sympathizing 
 with them and over-ruling all things for their good. 
 
 And when we come to the New Testament and read the recorded ex- 
 perience of a Paul and a Peter and a James and a John and the recorded 
 experience of the early Christians in the whole detail, what a divine com- 
 mentary we have confirmatory of the Word of the Lord on the sublime utter- 
 
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NEW LIGHr ON AN OLD SL'UJF.Cl'. 
 
 1 89. 
 
 ances of the Saviour, how exalted their experience, how progre«sive their 
 Christian growth in likeness to the Master where all culminates. 
 
 Paul gives us ihe logical view of the doctrine of Christ, James the practi- 
 cal view, Peter theardentearnestheroicand hopeful viewand Johnthedisciple 
 whom Jesus loved gi/es us the interpretation of one whose whole heart and 
 soul was full of love and I think rises above them all. Each speaks as he 
 was moved by the holy Spirit according to their different temperament and 
 way of viewing the same thing — the doctrine of Christ — what Christ taught 
 his disciples — the imperishable truth of God ! So that >ou will find there 
 is an entire oneness and unity in the inspired Record. And a marvellous 
 progressiveness in the development and structure of it. And therefore the 
 sceptical views of Christianity now in vogue are horrid lies — that " Chris* 
 tiaaity is now dying out of the heart of Christendom !" that " it resembles, 
 nations that rise to their maturity and decline and disappear" — that "it re- 
 sembles the religions in the Eist that are fast vanishing away 1" Robert 
 IngersoU and others who talk in this way are false prophets. Notwith- 
 standing all I have said with regard to the age we live in — the sins and the 
 errors that prevail, the falseness of merely professional Christianity which can- 
 cannotbe too much condemned,and the urgent need of God's people becom- 
 ing more earnest more consecrated and filled with the Spirit, to have a deeper 
 devotion, a robuster faith, more self-denial and especially more zeal at such a 
 time as this considering our exalted privileges and what great things God has. 
 done for us. Still I believe there was never an age when there were more ex- 
 cellent ones in the earth among ministers, private Christians and Sunday 
 school teachers, and no moie can Christianity become obsolete and fade 
 away and disappear, than the sun in the heavens can cease to give light and 
 warmth and produce vegetation in the earth as long as it continues tn the 
 heavens ; so never can Christianity fade away and expire as long as the Sun 
 of Righteousness continues to shine in the heaven of heavens, who is the 
 everlasting fountain of all being and beauty and bounty and has assured us 
 that the present state of things is fast hastening to a close, when irreligron 
 and false religion shall perish and a brighter day is near, when Christ shall 
 take unto himself his great power and reign in the hearts of the children of 
 men ! 
 
 " The stars shall fade away, 
 
 The sun himself grow dim with age 
 
 and nature sink in years ; 
 But it shall flourish in immortal youth, 
 Unhurt amid the war of elements, the wreck of matter 
 
 and the crash of worlds !" 
 
 " Do you perceive the distinction, Frederick, here drawn between the 
 ' Bible-proper ' and the ' Bible non-proper,' and how they so harmoniously 
 blend together as one and the same Word?" "Yes. In the 'Bible 
 PROPER ' it is God Himself speaking to man, in the * Bible non-proper ' 
 it is renewed man speaking God's Word, through the Holy Spirit dwelling 
 in him." " Yes, I see you understand it It is a i*rong evidence that 
 God's Word is true when the correspondence is so decided." 
 
 " I must tell you," adds Mr. Frederick, " you are opening my mind 
 
T 
 
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 130 
 
 IHF f.KEAT WANT OF Till; A(,K, 
 
 to the g/ories of the Bible ! You have placed the true Divine Word of 
 Ood on a so/id vasts, which no one is able to overthrow, and I like the in- 
 ductive method yon are pursuing-^drawing the inferences from well- 
 established facts, and not conjecturing a theory and then trying to prove 
 it according to the deduction method." 
 
 '* Yes, that last method has prevented the progress of true knowledge 
 both in science and religion, ever since it was devised and adopted by 
 Aristotle, although the Aristotlean logic has been useful in other respects." 
 
 " What has given my mind a wrong bias against the Scriptures was, 
 was led to think all tie Saiptures came from God direct, now I begin 
 to see much of it comes Irom man." 
 
 " Yes, Frederick, that important distinction has been overlooked and 
 been productive of much evil. Just as the scientists, finding imperfec- 
 tions in nature, have attributed these imperfections to God and inferred 
 that God could not be perfect, since if perfect He could not be the author 
 of nature, wl\ich is imperfect. So many have reasoned in like manner 
 about the Bible. They have attributed its imperfections to the author of 
 the Bible and then have said God cannot be its author, He who is abso- 
 lute perfection, because of these imperfections — overlooking the human 
 element in it. 
 
 3. They have disliked the disclosures of human crime, they have mar- 
 velled at its inaccuracies in natural science, and been perplexed by 
 numerous discrepancies and come to the conclusion : 'No, it cannot be 
 any book from God at all.' 
 
 " It is here Frederick where the prolonged battle field has been — on 
 the debatable ground of Scripture, as I formerly stated, — between the 
 theologians and scientists. The scientists and others, of advanced views 
 of things, have said under the increasing light of modern discovery, 
 ' Why this contradicts the Scriptures therefore the Scriptures cannot be 
 true.' The theologians, on the other hand, revering the Bible — * The 
 Bible is right whatever it says, and you must be wrong.' " 
 
 " How then can you get over the difiiculty ?" asks Frederick. " In 
 this way. In the two other books — the book of nature which God has 
 written, and the book of the human consciousness which man has written, 
 in the facts they reveal — God in ] lis unerring|regard to truth never contra- 
 dicts in His Holy Word. He does not write a second book to teach 
 science having written that book already in the glorious universe. Neither 
 does He write a third book to deprive man of the consciousness that He 
 . has given him. If God undertook to teach science He would leave the 
 province which in the Sacred Record He has prescribed to Himself, viz., 
 to reveal His Will and make known His Divine Consciousness to man for 
 man's moral guidance. He invites man to read the book of nature which 
 science with its beautiful discoveries unfolds to him and be instructed in 
 the works of His hands. He does not correct human errors in science as 
 that would interfere with another book — the book of the human con- 
 sciousness, for if God did that, He would prevent the labors of science, its 
 progressive discoveries and the book would become that large that no one 
 could read it and the world of mind would not be able to contain it. He says 
 
NFAV LIGHT ON AN OLD SUHJKCT. 
 
 «3» 
 
 ' Use your reason, read that book for yourselves. I don't need to inter- 
 pret science, let science mind its own business, the book is before you, I 
 hav" written the book of science already in nature for your investigation, 
 minJ my ' Word ' and hear it ' and your soul shall live.' 
 
 " Don't you perceive infinite wisdom and rectitude in the Divine 
 method ? Don't you see how each book is kept original, kept in its own 
 separate sphere to serve its own specific purpose ? If man err in his de- 
 ductions in science let him go to the original book and correct his errors 
 by reading and interpreting that book correctly. Nature keeps so steadily 
 to her divine laws as to teach man many lessons, he is slow to learn. She 
 corrects his blunders in one age by her steady prosecution of the divine 
 laws to show him in a future age " you did me a wrong then but you have 
 yourselves to blame. I pursue the even tenor of my way with the precision 
 of truth and unerring rectitude and in the ministry of love, I forbear with 
 ^our ill-treatment and I forgive it too, if you will only forsake your falsify- 
 ing conduct and repent — Change your mind and learn of me for I am meek 
 and lowly in heart and ye will find rest in your labors — true satisfaction in 
 them and not be tossed tc and fro with every wind of doctrine and specu- 
 lation and torture 'loe another and calumniate one another from age to 
 age even as ye do — Ye proud Piiarisees and hypocrites, ye blind guides !" 
 
 And so with regard to all other discrepancies in the Sacred Record 
 touching chronology for instance, which a great bishop in the Episcopalian 
 Church made so much noise about a few years ago — these inaccuracies all 
 coming from the human side which God in His infinite mercy and forbear- 
 ance has permitted to arise in keeping to Ilis own prescribed phn in His 
 precious Book. The prejudices and ignorance regarding this Book of 
 Books further proves the infinite loving kindness of our God as everything 
 else proves it — in His Providence^ which by the way I must not forget to 
 state makes another great original book of God just as imperfectly under- 
 stood as the rest — as the book of nature^ Scripture, the Divme conscious- 
 ness, the human consciousness^ so is the book of Providence — making five 
 in all, as many as the fingers on each hand, reminding us that as we have 
 two hands and the fingers on each hand correspond to each other, so there 
 is a correspondence between them — a unity in them, and everything is 
 double of that which is, but without divine illumination they remain un- 
 appreciated and unlcnown ! It is that and that alone that opens our blind 
 «yes to see God in everything and be made like unto Him which is the 
 one grand design of them all. But the Book of Scripture is the Book of 
 Books. It sheds light over all the other books and is full of light within 
 itself — It is a self-contained book and its own interpreter. 
 
 The records it gives us of the sins and follies of good men proves its 
 fidelity and genuineness and are held up as beacon-lights to warn us on the 
 ocean of life of its dangers and even to comfort us amidst our sad 
 deficiencies as fallen erring creatures, but never to encourage but deter us 
 from them, seeing their fearful consequences in others, but not to be guilty 
 -of the same, seeing their consequences but be deterred from them. While 
 the records it gives us of the wickedness of bad men likewise proves its fidelity 
 and genuineness as the great reflector of human character in all'ages how 
 
 :! \\ 
 
ija 
 
 THE GREAT WANT OF THE AGE. 
 
 
 everything connected '"'th the human consciousness is viewed frona the 
 standpoint of the Divine Corsciousness and that verily there is a God that 
 judgeth in the earth and will at last prove that He is a hater of evil-doera 
 and a rewarder of them that do well. 
 
 It is not in my plan to write fully upon any point but to bring every- 
 thing to bear on the given object I have in view How to reach happiness 
 and the amelioration of the race. And I would therefore here observe 
 that 
 
 Bible Inspiration is the Great Want of the Age. 
 
 Man has been long enough going to fallible guides for reaching the 
 object of his wishes. Let him now go to the infallible Word of God and 
 learn the wisdom he needs and receive the instruction it gives. Our age 
 needs above everything else a clearer, fuller, and deeper knowledge of 
 God's Word — the knowledge that accompanieth salvation. To the Word 
 of God every overthrow of despotism^ every advancement in human liberty, 
 all national progress and moral elevation in society both in ancient and 
 modern times is to be traced. To the Word of God is to be traced that 
 invisible power^ the Christ in history, which has in all ages of the world 
 crushed the head of the serpent, coiling round human hearts and human 
 homes and human happiness to drink their blood. It brought God's 
 grievously oppressed people out of Egyptian bondage, and brought them 
 uto the promised land. It is that Almighty arm which crushed the Lead 
 of the serpent or the Cross of Calvary that is to be vouchsafed ere long to 
 sweep away ever/ vestige of the old dragon the devil and emancipate our 
 ruined race from his cruel captivity into the glorious liberty of the children 
 of God. Awake, O arm of the Lord, awake as in the ancient days and 
 come and save Thy chojen and redeemed people whom Thou hast re- 
 deemed by Thine own blood ! 
 
 " Art Thou not it that hath cut Rahab and wounded the dragon ? 
 Art Thou not it which hath dried the sea, the waters of the great deep ? 
 that hath made the depths of the sea a way for the ransomed to pass over ? 
 Therefore the redeemed of the Lord shall return and come with singing 
 unto Zion : and everlasting joy shall be upon their head ; they shall 
 obtain gladness and joy and sorrow and mourning shall flee away." 
 (Is. 51, lo-n). 
 
 " If there be one thing more than another I would recommend to you,, 
 my dear Frederick, it is your constant study and daily perusal of 
 the Word of God. Oh 
 
 " Read and revere the sacred page 
 A page where triumphs immortality, 
 Which not the whole creation could produce 
 Which not the conflagration shall destroy 
 'Tis buried in the minds of gods forever. ' 
 
 " Remember, Mr. Frederick, the Scriptures are the life nourishment 
 of the soul. O therefore, my friend ! cease to kill the inner man with 
 hunger, to torture him with a cruel rxivation, not of bread and water, but 
 of the words of the Lord. Do you need repentance and confession of 
 
THE ORIGIN OF SIN. 
 
 133 
 
 sin ? Are you assailed by trials and sufferings? Are you waylaid or per 
 secuted ? Are you weighed with grief and anxiety, or does anything else 
 trouble you ? Do you strive to become virtuous, or do you desire to 
 praise and thank God ? Here you find something to suit all these cases. 
 Only read it in such a manner as if it had been written to answer your 
 situation, your frame of mind ; follow it up with your disposition, conse- 
 crating yourself to the Lord. The Holy Scriptures excel beyond com- 
 parison, all science and learning. They not only present the saving truth 
 in myriads of forms, but invite you to partake of it, and be satisfied in 
 >our understanding with true knowledge, in your conscience with true 
 peace, in your heart with pure joy; while they invite you to a sweet 
 heavenly home. They divert the mind from seeking after earthly treasures 
 ana possessions and direct it to infinitely higher objects. By means of 
 their occult passages they exercise the minds of che strong, and by their 
 simple language they entice the weak. You will find that their occasional 
 obscurity is not so great that you need fear through careful study to over- 
 come it, nor their sense so easily comprehended even in simple passages 
 that it will not reward you to read them again and again for always fresh 
 light comes out of the simplest passages most. 
 
 " In the Sacred Record men of maturer judgment meet with ideas of 
 higher things and reach through further contemplation still higher like 
 ascending a range of mountains you can always go higher and higher, until 
 you are lifted above creation, in your thought I mean, and- dwell in the 
 presence of the uncreated and invisible and be lost in silent rapture and 
 wonder and praise and join in your song of gratitude with the glorified 
 saints before the throne in heaven, be like Paul caught up into the third 
 heaven and be unconscious of everything terrestrial whether in the body or 
 out of the body you cannot tell. 
 
 " But yet the histories here recorded, the precepts here inculcated 
 and the duties here enjoined are all practical and suitable to our earthly 
 state and must be conscientiously fulfilled with the help of God and above 
 all, dear Frederick, unite earnest prayer with your perusal of God's Word 
 for diviiie illumination to re:ich the inner sense. Bene orasse bene studuhse^ 
 was Luther's motto and it is like all his strong-minded corarnon-sense cor- 
 rect — To study well is to pray well. Now will you do it?" " Yej." 
 
 „ ;k 
 
 i|! 
 
 SECTION V. 
 
 :nt 
 ith 
 
 )Ut 
 
 of 
 
 OF THE ORIGIN OF SIN IN A HOLY 
 UNIVERSE. 
 
 "The origin of fin," it has been siid, "is a problem too deep to be 
 solved, a mystery too dark to be cleared up — in enigmi too hidden ever to 
 be found out. M my have tried to solve it and have failed, the Scriptures 
 are almost silent on the matter, and for anyone to attempt to unravel it, is, 
 to attempt to be wise above what is written, and it savors of presumption !" 
 
 This language has often been employed and much more to the same 
 effect, and were it not that I am convinced tliat this eiJ4-''"y is closely con- 
 nected w^'fh the things relating to the " One Great Want of the Age," 
 I woul'-' ■ ■ ■ '-renture to discuss it. 
 
134 
 
 THE GREAT WANT OF THE AGE. 
 
 I am aware it is a difficult subject rightly to handle, I am fully sen- 
 sible of the limits of the human understanding, and I claim no superiority 
 over others ; but I am deeply impressed with the great importance of the 
 subject, and I consider no subject is more required in the present critical 
 state of things to be brought to the front and rightly understood. I think 
 the Sacred Scriptures are more luminous upon the subject than is generally 
 considered, — that owing to prevailing ignorance and false reasoning on 
 the subject, the Gospel system of truth is feebly grasped, that great injury 
 is done to the prejudice of the moral government of God, and the 
 immaculate purity of the Divine character, to the doctrine of the Divine 
 decrees, the sovereign monarchy of the Most High in His sublime and 
 glorious supremacy, the freedom and vast responsibility of His rational 
 creation, and fearfully obstructive to the law of progress in human society, 
 — for these reasons I undertake to solve the deep problem of the Origin 
 of Sin in a holy universe . 
 
 I undertake the mighty task with a deep sense of its magnitude, and 
 rely upon the sympathy and forbearance of my readers in the hope that 
 abler men may be induced to take it up and do it more justice than I can ; 
 and yet I am not without the cheering hope that some light will b- eak 
 forth out of the dark cloud and that order will spring out of confurion, and 
 most unfeignedly do I seek divine succor and guidance in going into the 
 full consideration of this mystery of mysteries for in addition to the light 
 of reason and the light of divine revelation, there is need most of all of 
 the light of divine illummation, — 
 
 " And chiefly thou O Spirit, that dost i^refer 
 
 Before all temples the upright heart and pure 
 
 Instruct nie, for Thou knowest. 
 
 What in mc is dark 
 
 Illumine ; what is low raise and support, 
 
 That to the summit of this great argument 
 
 I may ascend and justify the ways of God to man !' 
 
 Deeply impressed with the solemnity and' sacredness of this awful 
 mystery I feel awed and subdued and laid prostrate in the dust, feeling my 
 utter weakness and inadequacy to venture near it, as though I heard a 
 voice from heaven saying " Take off thy shoes from off thy feet, fo-. the 
 place whereon thou standest is holy ground " — Divested then of all 
 worldliness, carnality, and secularity and clothed with humility, sanctity 
 and devotion, I will " turn and see this great sight " — " Behold the bush 
 burning ye* not consumed !" Behold how in the midst of its smoke and 
 blackness and darkness and tempest a radiant glory beams and brightens 
 and yet brightens still, all the lonely solitudes and lofty cliffs of Mount 
 Horeb are clothed with a splendor surpassing a million suns and the name 
 of the Lord is to Moses revealed in its uncreated majesty of ineffable 
 being, so out of the dark cloud of sin shall come a glorious light that shall 
 yet gladden all hearts that are loyal to the King of glory in all His holy 
 universe ! 
 
 The lint oj thought that presents itself is this. 
 
 I. 
 
 Sin exists and what is sin ? a. Whence came sin ? God is not its 
 
THE ORIGIN OF SIN. 
 
 »35 
 
 author — proved. Who then was the author or originator of sin ? 3. What 
 caused it ? How did sin enter into a holy universe? Ho wean it be account- 
 ed for ? 4. What consequences followed — in heaven and on earth ? 5. What 
 has God done to thwart it and remedy it ? 6. What results have followed — 
 affecting the interests of man and the whole moral creation of God ? 7. 
 And lastly, what are we warranted to expect in the future history of our 
 race from this disclosure and the future of God's universe ? 
 
 Question : Does the plan stated at the ccvwiencement of this book ful- 
 fil the reguireinetits of the emse, and meet the one great want of our age, 
 as inclusive of all conceivable wants ? To proceed : 
 
 (i.) Sin Exists — and JVhat is Sin? 
 
 If there were no sin we 
 our starting point as 
 
 is 
 
 On the existence of sin the enquiry is based, 
 would not require to find out its origin. Sin then 
 existent. The problem is simply this : 
 
 Given : sin exists ; 
 
 Required : to find its origin. 
 
 But the question arises, What is sin ? This point requires to be 
 settled— -the import to be attached to the term, fixed. What may be 
 viewed as sin by me, may not be viewed as sin by another. The exist- 
 ence of sin as an entity we have assumed, but not defined. This therefore 
 requires to be agreed upon. The distinction between the verax and the 
 verum is important. The ancients knew it better than the moderns. Cicero 
 is clear upon this. Verax meant true of speech. (See Oraculum Verax de 
 Div. I., 19). Speaking tohai is believed and according to fact is ' Verax. ^ 
 
 But Verum meant, truth in the apprehension but not in reality. (See 
 Cie. Off. I, 4.) This may appear to some unnecessary to be here gone into, 
 but nothing is more essential than, as Locke says, to ^^ bottom our ideas" 
 We must be agreed and rightly understand ti'/iat sin is, for while all will ad- 
 mit it, because their conscience bears w'tness to its existence and if any 
 man thinketh he hath no sin he deceiveth himself. Nay, what is worse 
 we all have a sinful nature. But we must find out and settle the question 
 what is sin ? 
 
 " Sin is the transgression of, or want of conformity to the moral 
 law of God " — which we have proved and established as the immutable 
 law of rectitude — consisting of supreme lov'e to God — the infinite ex- 
 cellence — and coordinate love to others. (See Section IV.) Our English 
 word sin is of Anglo Saxon origin from syn, and it is a curious thing. 
 That the word sin is nearly the same word in the root and sound in all 
 the following languages, only with a slight difference : In Iceland and 
 Danish synd, in German sunde, in Latin sons sentis, which is from the old 
 Greek sintees, derived from sinoo, to hurt, that which is hurtful, guilty. 
 God's law is that which is right and good, therefore its violation is wrong 
 and hurtful. The moral law is the foundation of all good national law in 
 every nation under heaven. Solon adopted it and constructed his twelve 
 tables upon it, and Lycurgus, etc., did the same. God's law is admitted 
 by all to be founded in equity. For if God be the best of the best, as we 
 have proved him to be, then that is the reason he is entitled to be admired, 
 
 ■ '1! I 
 
 \ '11 
 
 
 
 
 . »• 
 
 i ' V 
 
 I 
 
 ^11! 
 
136 
 
 THE GREAT WANT OF THE AGE. 
 
 ador:d, loved, obeyeci and revered above all, and that most supremely, and 
 is entitled by right to be the sole monarchy of the universe,especial!y when 
 as we have seen that the inmost essence of the moral law is the reflex of 
 God's own essence ; and consequently the moral law is the conservative 
 force of his moral creation and the material creation too. It is the 
 law that binds the universe into a universe — a unity, harmony, oneness, 
 rectitude. To violate the moral law is to derange the ph}sical laws and 
 bring their whole force into antagonism against the sinner, and hence vio- 
 lation of the moral law affects the physical laws of nature and produces 
 disorder and evil, as infliction ot punishment, consequently it is to the 
 transgression of the moral law of God we are to trace all evil in the material 
 universe of God as well as all evil in his moral creation, the evil being just 
 and righteous penalty. This shows what an evil and bitter thing sin is. 
 Oh, how hurtful ! In the first table of the moral law the first four com- 
 mandments relates to the duty we owe to God in its application to ourselves ; 
 in the second table, the six succeeding commandments, what relates to the 
 duty we owe to our fellow-men. This mode of arrangement in the moral 
 law is adapted to man. It is simply a matter of detail in relation to us of 
 the essential principle of love \ therefore the principle is the same however 
 it may be applied. In relation to higher orders of God's intelligent crea- 
 tures, it is conceivable, the same essential principle holds good, therefore 
 the law of holy love is the law of God in relation to every holy being in 
 every holy realm. 
 
 If sin then be admitted to be the violation of the moral law of God, 
 there must have been a first violator of it, some one who first violated the 
 moral law of God — must have been because sin exists in God's universe; it 
 must have had a beginning in some one, or otherwise sin would be without 
 a beginning or of eternal duration ! If of eternal duration as the old Greek 
 philosophers imagined, then sin existed before it began to exist, since we 
 have already proved that the existence of an infinite all-perfect Being as 
 alone eternal is a logical necessity to account for all other being, therefore 
 if sin was without a beginning sin began to exist before it could exist which 
 is a contradiction in terms. But before sin could exist moral law had to 
 exist for without a moral law there can be no sin, for where there is no law 
 there is no sin. Therefore sin must have had a beginning, because sin 
 exists, and as sin is the violation of the moral law the moral law existed 
 before sin could be committed or began to exist. This leads us then to the 
 next point, 
 
 (2.) Whence Came Sint Who was its Originator? 
 
 It must have originated with some one since sin could not exist with- 
 out beginning to exist, therefore it must have begun with some one. Who 
 originated sin in the universe ? I here reply emphatically that sin could 
 not originate with God, as some have supposeu, because s'.n is at utter 
 variance with His nature and the supposition involves' a contradiction, 
 because God cannot be the sovereign and the rebel — he cannot rule in 
 righteousness and break His sceptre ! His supremacy arises from Hi 
 
THE ORIGIN OF SIN. 
 
 J37 
 
 ^1 
 
 in 
 
 
 infinite excellency, the moment infinite excellency ceases, infinite excel- 
 lency ceases to be supreme, because its supremacy is lost. 
 
 GOD WAS NOT THE AUTHOR OF SIN. 
 
 It is possible for an earthly monarch or magistrate to administer the 
 law to others and break it himself, but this is impossible with the Monarch 
 of the Universe. There is an essential difference between the adminis 
 trator of law and the fountain head of law, as great a difference as can be, 
 erefcre the analogy cannot apply, and where the analogy does not arply 
 the reasoning fails. A magistrate may live as a violator of the law he ad- 
 ministers, but it is not in virtue of his immorality he lives, for he lives in 
 spite of his immorality ; apply this to God and God ceases to exist, for the 
 essential essence of the Divine Being is in His holiness — His perfection of 
 love and rectitude — ** I am that I am " — what God is, is God. His uu- 
 changable and everlasting being is His unchangable and everlasting per- 
 fection ; His perfection is, His being ; and the perfection of His being ; and 
 perfection and being are indissoluble in the nature of His bein,?, therefore 
 //"God ceases to be perfect He ceases to be. 
 
 Let us think rightly on this profound subject. Let us reverently think 
 of the Supreme Power, who is a spirit, infinite, eternal, unchangable in His 
 being ; in His wisdom, power, holiness, justice, goodness and truth, whose 
 inmost essence is love, and all His attributes are the attributes of His love. 
 We have already proved His infinite being and benignity by seven proofs 
 in the third section. If these proofs are not conclusive, what is conclusive ? 
 
 I CHALLENGE THE WHOLE WORLD TO DISPROVE THEM ! If they be COtl- 
 
 clusive, then this point is a foregone conclusion — God is perfection itself. 
 And therefore to imagine He can be the author ot sin in any manner or 
 measure or way is an utter impossibility ! For the simple reason that it 
 would be suicidal to Himself and He would be no longer God. There- 
 fore God cannot be the author of sin in any form or shape. 
 
 This ill-conceived hypothesis cuts the throat of its own argument — it 
 is an outrageous and most monstrous lie — a weak sophism — a blundering 
 fallacy — a ridiculous absurdity — away with the blasphemy, away with it 
 forever ! The Holy One the author of sin !!! 
 
 Consider what sin is. Sin is a thief and a robber ! It steals from 
 God, it robs God in whom all glory dwells as light in the sun, of his in- 
 alienable and imperishable right as the supreme and sole monarch of the 
 vast and boundless universe he has made. It sets up a rival, it tramples 
 his authority in the dust, for sin is opposed to the law of God and to the 
 nature of God and is his infinite abhorence, therefore Grd cannot be the 
 author of sin. 
 
 As no man can be a robber in the usual sens'e of the word, and be the 
 person he robs, as no man can be a murderer and be the person he mur- 
 ders, and yet live, so no more can God be the holy one that inhabiteth 
 eternity, and be the author of sin, for he could not in any form connive at 
 sin and live ! 
 
 Sin aims a death blow at the Deity and says, *' would there were no 
 God ! no judge and avenger ! no superior to me ! no holy supreme being, 
 
 ': 
 
 
 
ilMJ 
 
 J 
 
 138 
 
 THE GREAT WANT OF THE AGE. 
 
 that I might just do as I like in my lawlessness and be my own great boss ! 
 Hence sin is God's antagonist and adversary and foe. 
 
 Can a man carry fire in his bosom and not be burnt ? Can he nurse a 
 snake in his breast and not be stung ? 
 
 But there is another ground to place the horrid indictment upon to see 
 its untenableness. Since sin is the violation of God's moral law, the de- 
 parture from Tightness, the erection of rebellion and revolt against infinite 
 perfection — look at the consequences that would ensue, if the Almighty con- 
 nived at sin, or was in any shape or form the author or abetter of sin, or 
 if he allowed it to pass with impunity in any part of his moral empire, un- 
 checked and unpunished ! Thefr his authority as moral governor of the 
 universe would be disregarded, then the fire of seraphic love would be 
 quenched, then the pillars of justice and judgment would be no longer the 
 establishment of his throne, then faithfulness would no longer be the girdle 
 of his loins, then (and with reverence be it spoken), there would be a disso- 
 lution of the moral character of God — anarchy and rebellion would spread 
 its terrible comusion, then ruin and woe unutterable would everywhere 
 prevail, the dark demon of death would sweep over the dreadful scene of 
 desolation, like the vulture over the field of battle to feast on the carnage, 
 — all the forces of nature would be in most awful conflict and all the rebel- 
 lious spirits destroying one another, till not one solitary living creature 
 was left, and then the universe with its creator would be wrecked and 
 ruined as ever any gallant ship at sea was lost in a dreadful stoim ! But 
 God still lives — his law is still in force, his holy angels still worship Him, all 
 creation hotvs before Him and rejoices in His benignant smile ! Therefore 
 God is not the author of sin, neither tempteth he any one. Sin, to be sin, 
 is a voluntary transgression on the part of a free, responsible and rational 
 intelligence, therefore we will find it where it can alone be found, in some 
 creature whom God has made as its originator. 
 
 Who, then, 7c/as the Attthor or Originator of Sm in God's Most Holy 
 
 Universe "i 
 
 On this important subject we might have been left uninformed. We 
 might have been left as many seem to be left, in ignorance about it. Many 
 ancient Greek philosophers, like many modern English philosophers, have 
 been left to their own conjectures. But one fact is worth a thousand con- 
 jectures. Now valid testimony is declaration to prove fact, and the very 
 testimony needed has been given by Jesus Christ, who is the true and faith- 
 ful witness. In His testimony we are safe. All the laws of valid testimony 
 are f'llfiUed in Him, and even more than Lord Bacon and all great lawyers 
 ever dreamed of. For he was not only an " eye witness of the fact " and 
 a " competent witness to bear His testimony to the fact," but He is " the 
 7>«M" itself! 
 
 In the "Bible-proper" (Section IV.) we saw the "word of god" 
 revealea. Christ as the incarnate " Word of God." In Him are hid all the 
 treasures of wisdom and knowledge, and He has revealed these treasures to 
 us. Hehas spoken on the origin of sin, and His testimony is final. Being the 
 
THU ORIGIN OF SIN. 
 
 139 
 
 Lord from heaven, as we proved under the experimental proof of the being 
 and benignity of God, in Section III. We are bound, therefore, to accept 
 His testimony, for He is the true " Verax " — the living Oracle of God. 
 His testimony is confirmed by the writers of the divine Epistles — God 
 speaking in them to us by the human element of their own inward convic- 
 tions under the guidance of the Holy Spirit, that was promised to bring all 
 things to their remembrance whatsoever Christ said unto them. His words 
 were the seed plot of their thoughts, which words they cherished and de- 
 veloped in their own minds, giving each the color and complexion of their 
 own individual idiosyncrasy, as each reveals his own peculiar temperament 
 and formation of mind. And upon this subject of the origin of ain they 
 are all agreed, entirely united, each in his own way referring to it, and mak- 
 ing different remarks and reflections upon it touching their point of view, 
 and giving us valuable information of a practical nature regarding it. It 
 was well known among the Apostles of our Lord — an accepted truth, and 
 among the early Christians, who were not favored as we are, with the entire 
 canon of Scripture, therefore our ignorance on this matter makes us not 
 unblameworthy. 
 
 Having seen, in answer to the important question, — " Whence came 
 SIN ?" — that God cannot be its author, abettor, or in any shape or form its 
 originator, or father, since sin is God's greatest foe. To have originated it 
 would have been suicidal to His own existence, subversive of His own 
 supremacy, and destructive to His own creation, and therefore impossible. 
 
 To say, as many have said, '* God could have prevented sin," is tanta- 
 mount to saying God could give and not give voluntary free agency to His 
 intelligent creatures, that He could make them responsible and , not re- 
 sponsible, that He could teach them and at the same time not teach them, 
 that to obey Him is better than to disobey Him, that He could not punish 
 transgression if it was committed by the creature, transferring to himself 
 the homage due alone to the Creator — it would prove a reducto ad 
 absurdum — a contradiction in terms. 
 
 Some people have the wildest 7ieas possible about the Omnipotence 
 of God, when physical might is not involved in the question, but moral 
 power is involved only in the question, and moral power is never at variance 
 with the whole moral character of God, which is never at variance with the 
 moral well-being of His creatures. 
 
 On this deeply important subject how many seem to forget that God's 
 sufterance of sin reveals His infinite forbearance towards His adversaries, 
 as He is the greatest sufferer in the case. They seem to forget that obedi- 
 ence, to '^e acceptable, must be voluntary obedience on the part of all who 
 render obedience, and that disobedience, to be blameworthy, must be vol- 
 untary disobedience. They seem to forget that by these issues God appeals 
 to our higher reason, to lay the foundations of His moral government in 
 the principles of equity and justice and love, since it proves that no good 
 can come from acting contrary to His holy will, while individual progres- 
 sion in moral perfection comes from doing His holy will. 
 
 ^"«l 
 
 ! * 
 
 :.'j 
 
 -ji 
 
 'k 
 
 11n 
 
 'r:Xi 
 

 Hi; 
 
 ill. 
 
 Hi I 
 
 i 
 
 X40 
 
 THE GREAT WANT OF THE AGE. 
 
 WHO THEN WAS THE AUTHOR OR ORIGINATOR OF SIN ? 
 
 The only authority admissible, we have said, is the authority of God 
 himself on the origin of sin in his holy universe. Conjecture here is inad- 
 missable. One divine testimony is worth a million conjectures — the more 
 the worse. God in our nature has clearly divulged it. The divine "Word " 
 has spoken upon it and that is enough. He has not left us in ignorance, 
 as many seem to think. I can put my finger on the divine disclosure. It 
 is written in John viii. 44., as spoken by the Lord God from heaven. The 
 passage reads thus : "Ye are of your father the devil, and the lusts of 
 yo\xx father ye will do. He was a murderer from the beginning, and abode 
 net in the truth, because there is no truth in him. When he speaketh a 
 lie, he speaketh of his own ; for he is a liar, and \ht father of it." 
 
 Note here three times is the term "father" mentioned. What is the 
 import of the term as here employed by the Saviour ? The term " father " 
 as applied to the devil is very significant. It at once points to him as the 
 originator of sin, and this is the sense the term " father," when not applied 
 to natural descent, bears, when it is used to denote the father or foun^lar or 
 originator, of any sect or class or combination among men — as, Zeno was 
 the father of the Stoics, or the founder and originator of the Stoics, —Abra- 
 ham was iht father of the faithful — this is the us,e Christ himself makes of 
 the term when He here distinguishes between the natural descent of those 
 he addressed and their want of claim to " Father Abraham " in their spirit- 
 ual character, and tells them of their father in the true sense of the term : 
 " Yt are of your father the devil. 
 
 The Orii^iji of Sin in God's Holy Universe Traced to the Father of It. 
 
 The full force of the term, however is not brought out as it stands in 
 the original. You see in the translation given the word '^your " is printed 
 in italics — " Ye are of jw/r father the devil" and you know when any 
 word is printed in italics in the translation, it does not occur in the origi- 
 nal. Now lead it without (" your "). " Ye are of the father the devil," — 
 this is just as the words are in the original. The definite article " the " is 
 twice used — " the father the devil'^ He is " the father "^ — the founder, 
 the author and the originator and leader of all evil in the universe. It all 
 came from him as the father oVii, and not from the Father God — the good, 
 as the word God means. 
 
 That this is the import of the term " the father " here, I will now 
 proceed to show. Observe what the Saviour adds. He comprises the 
 whole history of sin, under lusts, murder and lies — these he traces to the 
 devil as the father of tbem, whose own history and character he describes 
 in what follows that, he " abode not in the truth," " that there is no truth in 
 him," that when he speaks bespeaks the lie, speaks of what belongs to his 
 own realms (Toon idioon), that he is a liar,and the father of it, — the father of 
 tfie lie, that corrupted creation and made others swerve from the truth, the 
 divine rectitude, in which God created him and them. Therefore upon 
 him is chargable all the guilt and crime in God's moral universe. 
 
 To appreciate and comprehend the full bearing of this wonderful pas- 
 
THE ORIGIN OF SIN. 
 
 141 
 
 sage it is necessary to glance at the circumst&nces that called it forth. 
 Christ is now in the thick of battle. He is surrounded with a murderous 
 crew. They are intent upon killing him. The prediction of the enmity 
 between the two seeds (in the first part of Gen. iii., 15. which my time did 
 not permit me to go into), is now fulfiled to the letter — *' and I will put en- 
 mity betwean thy seed and her seed " — Christ stands alone in all the dig- 
 nity of inr ocence and the majesty of truth — the greatest champion the world 
 ever witnessed — '* faithful among the faithless " — He discerns his invisible 
 foe. He identifies him in his seed, who now thirsted for his blood. Be 
 opens upon him with a charge that all the artillery ot earth could not wield, 
 that all the artillery ot the heavens could not send forth, or if they did they 
 would fall powerless. The arch-fiend is now intent upon the destiuction, 
 by horrid villainy and violence, of the lonely man of Nazareth, he thinks 
 he is getting it all his own way. The devil with his legions of infernal 
 fiends are there, they are all unseen by any eye but that of Jesus himself. 
 
 The Saviour now utters an indictment against the ringleader of the in- 
 furiated mob who claimed God as their father and Abraham as their father, 
 and says : 
 
 " Ye are of the father the devil, and the lusts of your father 
 ye will do, he was a murderer from the beginning and in the 
 truth he abode not because there is no truth In him. When 
 he speaks the lie, he speaks of what belongs to him because 
 he is a liar and the father of it." 
 
 Oh, how this terrible indictment against the Originator of sin in God's 
 holy universe must have told upon the adversary who was urging on the 
 infuriated mob to slay the Son of God — a heavier indictment never was 
 uttered against any being in God's universe before and never can be again. 
 
 How it must have stung and mortified and appalled the Evil One— - 
 the great adversary of God and man, and convinced him that Jesus was the 
 eternal Son of God . Search ail languages for gravest charges and most 
 formidable indictments among all the law courts on earth, and you will find 
 nothing so concise, so coniprehensive, so awful, as this indictment of Jesus 
 against him whom He here charges as the originator of sin in God's most 
 holy universe ! 
 
 There is a thrill of piercing censure in it that no invective has ever 
 reached. Cicero against Cataline, Deraosthei:es against Phillip of Macedon, 
 although powerful, are as nothing compared with this concise, compre- 
 hensive and terrible charge of the Son of God against the adversary. 
 
 There is no need, after this testimony from the Son of God, spoken 
 against the adversary as the author of all sin, so pungently put, so irresist- 
 ibly proved, so terribly told --no need for us any longer to enquire or 
 doubt who is the originator of sift ? 
 
 God is cleared. All others are cleared. And the true author of all 
 sin as the father of it, is declared by tlim who is the " true and faithful 
 witness," and who cannot lie ; and the manner he follows up the indict 
 ment afterwards confirms it in a manner that makes the evidence irresist 
 ible that, He who is " the Truth" spoke " the truth, the whole truth 
 
142 
 
 THE GREAT WANT OF THE ACE. 
 
 ^1 
 
 and nothing but the trut'h" in the case, for He was Himself the eye wit- 
 ness of it all, as w* will show, further on. 
 
 GREAT IMPORTANCE IN WHAT FOLLOWS — JOHN VIII., FROM V. 45 TO 59. 
 
 What follows is exceedingly important in two ways. It carries in it 
 internal evidence that the passage quoted above, on which I have been 
 commenting, is not a cunningly devised fable, nor invented by man, but 
 contains the Word of God — a revelation from God on the origin of sin, 
 and (2) what follows proves how unreasonably men will act who pretend 
 to be seeking after truth and great adepts in reasoning, and yet are so in- 
 consistent and illogical that when truth is presented for their acceptance 
 they shun it, and instead of being thankful for it, they calumniate and per- 
 secute its teachers. So Socrates, the greatest teacher of truth among men 
 500 years B, C., was treated — even put to death. And so is Christ here 
 treated and afterwards put to death, because of the very truth He taught. 
 
 Although the spiritual truth He taught is the aliment of the spiritual 
 nature, and when understood, chosen and adopted into the soul, is the 
 priceless good, and brings blessedness, freedom, power, and wealth, and is 
 an imperishable treasure ! 
 
 Need we wonder, then, Christ knowing the hearts of th'jse proud 
 Scribes and Pharisees, thus addressed them, v. 45, " And because I tell you 
 the truth, ye believe Me not." It was because they hated the truth-bearer 
 and the spirituality of the truth He made known, With reference to the 
 former — Himself, He says : " Which of you convicteth Me of sin ?" And 
 with reference to the latter He says : " And if I tell you the truth, why 
 do ye not believe Me ?" And now He as forcibly applies it to their con- 
 sciences : " He that is of God heareth God's words ; ye, therefore, hear 
 them not, because ye are not ot God " — a most logical conclusion. They 
 are shut up. And all they can do is to adopt the sceptic's weapons of per- 
 uonal abuse, slander and ridicule, although He had just challenged them 
 to bring a single charge of sin against Him — which, if Christ had been like 
 other men, they could soon have done, but all they could do in defense of 
 their unbelief and their uncalled-for vindictiveness is, to rail against Him 
 and say (v. 48) taking praise to themselves for the hackneyed expression, 
 " Say not we well, thou art a Samaritan, and hast a devil ?" For a Jew 
 to call any one a Samaritan was to use the bitterest epithet of scorn and con- 
 tempt he could use, and to say of any one he was possessed of a demon 
 was equivalent to say he was possessed ol lunacy, and the wildest kind of 
 lunacy, as in the loth chap, and 20th v., they said, '■'He hath a devil and is 
 ?nad /" And that was what they meant now, for the terms are synonymous. 
 
 Oh, just think of the Infinite Glory of the Universe thus spoken to ! 
 What infinite forbearance is here ! 
 
 THE PRINCE OF REASONERS IS HERE IN THE MAN CHRIST JESUS. 
 
 But it is the devil himself that is employing these unbelieving Jews to 
 defend him under the indictment, as so many powdered-wigged advocates 
 in a law-court set up defenses in behalf of the criminal at the bar, now 
 
THE ORKJIN OK SIN. 
 
 '43 
 
 s to 
 
 charged with the greatest crime in the universe, and a poor case they make 
 of it. They simply retort, a very common way of self-defense. But it has 
 nothing to fasten upon, and therefore Christ repudiates the retort, and it 
 falls powerless and pointless — (v. 49) — Jesus answered, " I have not a 
 devil— -a demon f'** daivwnion "^; but I honor my Father, and ye do dis- 
 honor Me ; and I seek not my own glory ; there is one who is seehi/ii; (his own 
 ,i;lo)-y) and judging " — this has reference to the empannelled criminal now at 
 the bar — Jesus had already appealed to His Father. 
 
 Now I consider He is making His appeal to their father, who was 
 zealously seeking to take advantage of the opportunity to get the glory that 
 did not belong to him, and was discerning and judging of all that was 
 spoken by the Pr'*>ce of Life, and was looking forward to the extinction of 
 the Saviour as his last expedient to get rid of Him. When lo ! Christ 
 meets his foul, murderous thought by saying (51) "Verily, verily, I say 
 unto jrou, if a man keep My saying (My Word — My doctrine) he shall 
 never see death." Here Christ claims the power over death. Satan had 
 obtained the power of death through his lie in deceiving our first parents 
 and slandering the name of the Most High — for his name of devil means 
 " the slanderer," so that where he expected to obtain the victory he is to 
 find his deepest ignominy, for Christ's Word, when kept, can turn death 
 into life, and mortal agony into immortal glory. 
 
 On this declaration of His dominion over the devil, and his regions of 
 the dead, the captious Jews said, with their superficiality, " Now we know 
 that thou hast a devil. Abraham is dead, and the prophets are dead ; and 
 thou sayest, if a man keep my saying, he shall never taste of death. Art 
 thou greater than our father Abraham, who is dead ? and the prophets who 
 are dead ; whom makest thou thyself?" These blinded Jews neither un- 
 derstood the spiritual life Jesus came to give to them that believe on His 
 Word, nor who the Saviour was who came to destroy him who engulfed 
 our race in the yawning pit of death, and to advance us to a state so 
 glorious and happy that the dissolution of our mortal nature scarcely de- 
 serves the name of death ; they thought He spoke merely of natural death, 
 and that His disciples would be exempted from the common lot of 
 humanity, and therefore they thought now He must be a lunatic altogether, 
 and press home the question, " Whom dost thou pretend thyself to be by 
 assuming such distinguishing honors and glory as belonging to thee ?" 
 Jesus meets the question fairly and fully (v. 54) "Jesus answered, if I 
 glorify (doxazoo) Myself, My glory is nothing; it is My Father that 
 glorifieth Me ; of whom ye say, that He is your God ; and ye have not 
 known Him ; and if I should say, I know Him not, I shall be like unto 
 you, a liar." A most logical argument, so pungent as to make Christ fly 
 for His life. 
 
 " But I know Him and keep his Word." This is most admirable. I 
 do not know which to admire most, the power and the cogency o . the rea- 
 soning, or the character that shines through it, Frederick I But as if He 
 had not exercised enough of patience to convince them that he was neither 
 a lunatic nor a fanatic, he tells them how their father Abraham wished to 
 enjoy the privilege which they were now abusing by their disregard of Him, 
 
44 
 
 THE fJREAT WANT OF THE ACE. 
 
 
 I't * 
 
 as unworthy of their notice — (56) *' Your father Abraham rejoiced to see 
 my day ; and he saw it and was glad " — God vouchsafed to reveal it to his 
 believing mind — faith has its visions, most undoubtedly and as certainly as 
 science affords its revelations to the diligent student of science. 
 
 But these carnally minded Jews could not comprehend this. (57). 
 Tne Jews therefore said unto Him, 1 hou art not yet fifty years old, and 
 hast thou seen Abraham ? Jesus said unto them — with great emphasis — 
 "Verily, verily, I say unto you, before Abraham was, I am." " J am " — 
 meaning what they, in the language he spoke, understood to mean — "/<?• 
 /lova/i " — distinctly claiming equality with God — the everlasting fountain 
 of all being. 
 
 Oh, how this would thrill the soul of the arch fiend, it affected his 
 emissaries with the fury of murder, regarding it as horrid and intolerable 
 blasphemy, (v. 59). "They took up stones therefore to cast at him " — 
 although in the temple — a place so sacred. All they were intent upon 
 was to stone Him to death — lifting up stones with which the temple was 
 being repaired at the time.* "But Jesus hid himself, and going through 
 the midst of them went his way and so passed by " — unseen and untouched ! 
 He that claimed and proved himself to be the " I am," could as easily con- 
 ceal himself and pass away out of sight, as he can clothe the heavens with 
 clouds and the earth with the mantle of darkness, for the physical omnip- 
 otence of the Son of God has no limits to its power for by him were all 
 things created that are in heaven and that are in earth, visible and 'nvisi- 
 ble, whether they be thrones or dominions or principalities or pov all 
 
 things were created by Him and for Him, and He is before all thi . ^nd 
 by Him all things consist. (Col. ii , 10). 
 
 The infallibility of the testimony to the origin of sin in God's holy 
 universe cannot be disputed. The divine Logos directly traces it to "M< 
 father the devil.'^ And the New Testament penmen, under the guidance 
 of the infallible Spirit of God, attributes it to the same originator, therefore 
 this point is settled. 
 
 Jude, the Apostle, referring to it, extends the view and includes the 
 fallen angels that the prince of devils dragged with him in his revolt from 
 the throne of God to set up one of his own. Epistle of Jude v. 6. " And 
 the angels which kept not their first estate, but left their own habitation, he 
 hath reserved in everlasting chains under darkness unto the judgment of 
 the great day." 
 
 The inspired Apostle John to the same effect. I. Epistle iii., 3 — 
 " The devil sinneth from the beginning," and "he that committeth sin is of 
 the devil." 
 
 The Epistles of Paul and Peter to the same effect. Paul frequently 
 warns us against his devices. Peter speaks of his doom, II. Ep. ii., 4, and 
 our duty of resisting him, I. Peter ii., 8. Some have wondered how the 
 first sin should begin in heaven — such a holy place ! But where else could 
 it begin but in God's holy universe, since before it began there was no sin 
 in the holy universe of God ? 
 
 * Josephus informs us that the temple was undergoing repair all the time of Christ's 
 ministry and life. [Joseph. Antiq. Jud. Cil. xv., Cap. 11.] and other authorities besides. 
 
 u 
 
Tl(l<: OKKilN OK SIN, 
 
 145 
 
 holy 
 
 " the 
 
 3— 
 
 lis of 
 
 jntly 
 
 and 
 
 the 
 
 )uld 
 
 sin 
 
 [rist's 
 lides. 
 
 
 Job, adverting to the folly of the fallen angels, says (Ch. iv., i8) ; 
 " And bis angels he chargeth with folly or instability." Although this pas- 
 sage may be intended to exalt the human mind to the mfinite purity of 
 God in whose sight the heavenH are not clean as the Hebrew word em- 
 ployed by Job may simply denote the imperfection of the creature com- 
 pared with the infinite perfection of the Creator. 
 
 But what has amazed me most, touching the subject of the originator 
 of sin is the grv^ss ignorance about the exis'encc and infernal influence of 
 the devil. For I have been actually asked by othenvise intelligent men, 
 " If ever there was such a being spoken of in the Bible?' and "if he was 
 not only a creation of the poet Milton ?" Thus proving most lamentable 
 ignorance of the Scriptures. While others have (rcquently told mc that 
 they *• did not believe there was any devil aI all, except the de%'il that was 
 in us and that it was wrong to blame him instead of ourselves, as he has 
 no existence except in the imagination." It is certanily wrong to blame 
 the adversary for our own yielding to his temptations for the command of 
 the divine Scripture is : "Resist the devil and he will tie*? froiii ' ou." 
 For he is a great coward — more so than many I have met with among his 
 human agents, who, when you resist them, instead of fleeing from you, they 
 fly at you. 
 
 But it is high time people had more knowledge upon this subject and 
 all others relating to their highest intm-ests and all cant and humbug disap- 
 peared and the true philosophy of salvation were better understood and 
 practised, which is pure benevolence and neither malevolence nor pride, nor 
 selfishness with a cloak of religious pretence ; nor orthodoxy of creed 
 without a particle of the divine element ol self-sacrificing love in them. Oh, 
 when will professing Christians learn the divine law of love ? and cease 
 from fancying that because they have a good opinion of themselves they 
 are perfectly safe for eternity and heaven while they are full of suspicion 
 and malice towards others, and are the devil's most active servants he has, 
 and are on the road to eternal perdition and fit for nothing else ! Truly 
 we are living in the age of the Lawless One l It is high time that souls 
 going to hell were fully aroused out of their sleep of death and warned of 
 their awful delusion and danger arising from the position they are in, es- 
 pecially in connection with the adversary of God and man, who is leading 
 them captive at will, and they know it not. For ** the God of this world 
 hath blinded the minds of them that believe not, lest the light of the glori- 
 ous gospel of Christ, who is the image of God, should sh ne into them." 
 " And the whole (unrenewed) world lieth in the wicked one," and are con- 
 tent to remain ignorant of th% god they worship and serve, who is their im- 
 placable foe. 
 
 How many who regard themselves as good Christians both in the 
 pulpit and in the pew are self-deceivers ? Unless the love of God be in the 
 heart and in the life, we are no better than the Scribes and Pharisees who 
 called themselves the children ot Abraham and the children of God, whilst 
 Christ discerned them to be the children of the (fevil., This state of things 
 at the near close of false Christianity and the reign of the arch fiend can 
 not be tolerated any longer. It is the reverse of charity, it is cruelty to- 
 

 I 
 
 I 
 
 i 
 
 i \ 
 
 146 
 
 THE GREAT WANT OF THE AGE. 
 
 wards those who are at ease in Zion not to sound an alarm in the consciences 
 of so many who are now deluded and spiritually dead. " What meanest 
 thou, O, sleeper ? Arise and call upon thy God," lest he come and sweep 
 thee away from his footstool and consign thee to the awful doom of thp im- 
 penitent hypocrites and unbelievers. "Awake thou that sleepestand arise 
 from among the dead" — hail the light of the Sun of Righteousness, "and 
 Christ shall shine upon thee." 
 
 A Scriptural Vieiu of the Adversary, the Devil. 
 
 Before concluding this part of my subject I feel it incumbent to set 
 before my young readers in the perilous times before them, a Scriptural 
 statement of the character and agency of the originator of sin, who, 
 although he be mortally wounded and is doomed to destruction, he is now 
 intensifying:, his action and malignity against the cause of God and the 
 Church of God and the people of God, because he knows his time is short. 
 I wish also to awaken the utmost vigilance against his wiles, and to call 
 out the whole force of our moral nature into the fullest antagonism and re- 
 sistance against him — on the part of every one who reads this book — 
 with all brevity. 
 
 MucJi Instruction May be\Derivcd from the Names Given to Him, 
 
 The Het rciv ^^../;ies are Always Descriptive of Character and Agency. 
 
 He is called Satan because satan signifies '"■ adversary ^^ and he is the 
 greatest adversary of God and man. 
 
 Devil — the slanderer, because he began, and has continued his evil 
 course by slander. 
 
 Beelzebub, because he is the prince of devils, and has proven himself 
 such. 
 
 Apollyon — the destroyer, because none of God's creatures ever de- 
 stroyed so much, and he is restless to destroy or annoy every one. 
 
 " The Dragon and that old Serpent the devil " emblematical of his 
 power and his cunning. 
 
 " The prince of the poiver of the air," so powerful as can " wield 
 these elements, and arm himself with the force of all their regions," and 
 but for divine interposition would hurl our earth to destruction. 
 
 *' The spirit that now wo^keth in the children of disobediem e " in a 
 vari.'^ty of ways, to serve his purposes of mali^ity and wickedness. 
 
 These references are sufficient to prove he is a being of great energy, 
 of powerful intellect, of vast resources, and deep craftiness and destruc- 
 tiveness, — one of the chief of God's works originally, and a powerful 
 antagonist, requiring of us to seek the divine omnipotence to overcome 
 him, or he will overcome us. 
 
 There is no evil work' on the face of the earth, but he has the chief 
 part in it. He hinders the Gospel, by drunkenness, by vice, by lust and 
 crime and falsehood. He perverts the Scriptures and opposes the cause 
 
THE ORIGIN OF SIN. 
 
 147 
 
 of Christ in every possible way. He beguiles men into sin, he knows how 
 to work upon their weakest part, whether it be ambition, love of approba- 
 tion and flattery, love of pleasure or love of gain and riches, or love of ease 
 and indolence. 
 
 He induces the unconverted to believe they shall not be punished for 
 their sins and for remaining unrenewed in the spirit of their mind. And 
 he tempts good men into false positions, and persecutes them in right 
 positions. He is characterized by deceitfulness and craftiness, by envy 
 and malice, by presumption and pnde, which he communicates to all his 
 children. He is fierce and cruel, active in doing evil and mischief con- 
 tinually. He tempted Christ, and he tempts Christ's best servants to de- 
 stroy their usefulness, and those he can't destroy he worries and vexes in a 
 thousand ways, by hard thoughts about God, and blasphemous thoughts 
 against Christ. 
 
 He sows discord and strife in families and in churches and among 
 nations. God's people are admonished to be armed against his wiles, to 
 resist his temptations, and to be vigilant and sober-minded, and to quench 
 "..is fiery darts by the shield of faith, and to give him no inlet into their 
 minds by their entire consecration to God. 
 
 We are informed that he will be condemned at the judgment, that 
 everlasting fire is prepared for him, and that God will bruise him under 
 His people's feet shortly, and give them the victory through their faith in 
 God. 
 
 The above sketch is sufificient to prove there is a devil and no mis- 
 take, and that we have all need of a might that is supernatural, to over- 
 come him, or he will overcome us. 
 
 I NOW ADVANCE TO THE THIRD PARTICULAR, VIZ. 
 
 (j.) How Did Sin Enter Into the Mind of a Holy Angel 1 
 it and How Can it he Accounted for ? 
 
 W/iat Caused 
 
 This is one of the deepest and most important enquiries we could 
 turn our minds to in earnest thoughtfulness. 
 
 It is here in connection with the primal sin — the crisis of all being, 
 when war broke out in heaven, the dwelling place of God, among His 
 most exalted intelligences, that we will find most difficulty of all to grapple 
 with, as in all originations and beginnings, the modus operandi is most 
 occult and difficult to comprehend, even in material thingo, how much more 
 in spiritual things !" 
 
 So deep and dark the subject seems, that it almost forbids us search- 
 ing into it ; yet if we reverently pursue the enquiry no harm, but much 
 benefit, will result from it, as will afterwards appear. 
 
 THE PRIMAL SIN — THE MOST INSTRUCTIVE AND WONDERFUL OF ALL EVENTS. 
 
 It will prove when fairly and fully considered how unnecessary the 
 old apologetic system of vindicating eternal Providence and justifying the 
 ways of God to man is, when we get the key to reveal the deep mystery 
 
148 
 
 THE GREAT WANT OF THE AGE. 
 
 1 
 
 I 1 
 
 ; I: 
 
 into our hand. It will dissipate many idle and groundless conjectures. It 
 will invest the cross of Christ and the gospe' system of sublimest truth 
 with a new glory. It will reveal much connected with our highest and 
 best interests, scarcely ever thought of, and prove not a dry abstract and 
 obstruse subject, but a most interesting and profitable and most marvellous 
 subject we can take up. 
 
 It is in itself the most sensational event in all the annals of history in 
 God's universe — for it marks both the beginning and end of all things, 
 reaching to interminable ages in the issues and results — to all eternity af- 
 fecting all things created and increate,*and the most wonderful manner in 
 which God acts in his might and majesty, in his mercy and benignity, to- 
 wards all his rational creation — towards the fallen and unfallen when the 
 blow was struck against Him and Hi-- throne, when the great adversary 
 rose up in rebellion against his mild andclementand equitable government, 
 and there was war proclaimed in heaven ! — there is an interest and a mar- 
 vellousness here beyond all conception — all the marvels of romance and 
 fiction, all the history of nations on earth and the most fascinating descrip- 
 tions of the most giited among men oifaci and of fable are as nothing com- 
 pared with this one overwhelming event of the primal sin in God's most 
 holy universe ca v;^ enquire into the origin of it, how it was brought about 1 
 
 I can conceive it although I cannot promise to give anything like 
 an adequate delineation of it such as it requires and deserves ! 
 
 In what Way was the Primal Sin Originated? 
 
 The fall of the angels in heaven has a closer connection with the fall 
 of man in paradise than people are generally aware of. It is usual with 
 most to trace sin to its source as the glorious Milton traced it to ** Man's 
 disobedience and the forbidden fruit whose mortal taste brought death 
 into the world and all our woe." Few go further back than this in tracing 
 the origin of sin. Consequently much darkness remains in the mind re- 
 specting the moral government of God and his remedial scheme in its vast 
 scope and significance. To go back to the fall of the angels in heaven 
 brings us to the root of all evil, it is fitted to expand the mind, to open 
 fresh and new realms of thought, to understand the great system of Provi- 
 dence better, to open flood gates of light upon the obscurest moral rela- 
 tionships and the most important moral relationship in which we stand in 
 God's universe — obscure because they have been entirely overlooked and 
 forgotten and not because God has not revealed them and not because he 
 does not want us to know them — the only limit to man's knowledge lies in 
 his indolence, and indiff"erence to know more ; for it is absolutely infinite 
 and boundless and the light of modern science '>as in part revealed this, 
 but the divine light of revelation reveals it to an infinite extent beyond 
 physical science, and theology has been the least progressive of the sciences 
 because it has been the least explored. But the age of enquiry we are now 
 beginning to live in is destined to extend theology — the greatest of tdl 
 knowledge into yet unknown depths and this u one of them. Christ and 
 his apostles knew it and made it known, the early apostacy from the trutlr 
 
THE OiilGIN OK SIX. 
 
 149. 
 
 to- 
 
 re- 
 vast 
 aven 
 open 
 rovi- 
 rela- 
 d in 
 and 
 e he 
 js in 
 inite 
 this, 
 ond 
 ices 
 now 
 all 
 and 
 rutlr 
 
 
 in the early ages of the church has greatly obscured our true knowledge of 
 God and of sin and spiritual things, a new era hits come and progress is in- 
 evitable and most salutary results will follow . 
 
 THE USUAL WAV THIS PROFOUND oUr'-JECT IS REGARDED. 
 
 AH that has been thought about it is this — "It was pride that caused the 
 angels to fall in heaven,"and with this brief superficial way of regarding the 
 great subject it is dismissed as one of those things which is *' involved in 
 mystery," and every kind of conjecture has been formed and we are " left in 
 utter ignorance about it." The question seems never to have lieen raised — 
 If the angels fell through pride, jc/iai caused the pride ? Fur pride enters 
 into all sin. And therefore .sin had entered into their once holy minds be- 
 fore the pride began to display itself in their arrogant defiance of the Al- 
 mighty. 
 
 Of course it is a diflicuU and intricate enquiry as every one must ad- 
 mit to find out how sin could come into existence at all in God's holy uni- 
 verse, and most of all how it could enter into the mind of such an exalted 
 and holy intelligence as that of an angel of hght ? 
 
 What I most of all regret is that on this profound mysterious subject s& 
 many gratuitous and God-dishonoring thoughts and dark suspicions have 
 been cherished. For to say on the one hanT] : ** We don't know how 
 sin eniered into God's holy universe," and ' to say," on the other hand,. 
 "God determined it, God had a purpose to serve by it" is to implicate God 
 as either its author or its promoter in some way or another, and if I can 
 succeed only thus far to disprove these blasphemous thoughts in addition 
 to what has already been advanced to combat them and silence them, I will 
 have done some good by this enquiry, not to speak of still higher objects^ 
 touching the remedial scheme in us far reaching moral influences that will 
 be attained I trubt by it. 
 
 ' OF THE GREAT PRIMAL SIN OF THE FALLEN ANtlELS. 
 
 Three points I now undertake in the solution of this question to 
 prove: ist. Whatever the sin was which the fallen angels committed, it 
 was voluntary in its nature. 2<1. An abuse of privilege of the highest order, 
 and 3d, In all probabiliry it had its root in envy, therefore, self -induced y, 
 most unreasonable and most heinous in the extreme. 
 
 i^i St.) The Primal Sin was Voluntary in its Nature. 
 
 All sin of course is voluntary disobedience against God, Sin could' 
 not be sin unless it had the consent of the will. If it were not voluntary, 
 it could not be blameworthy, and if it were not blameworthy it could not 
 be punishable. 
 
 The obedience God requires to be acceptable must be free, spontan- 
 ecus, and spring from love. Love is not love unless it be free and spon- 
 taneous. Love cannot be coerced. Love is delighting in its object or in 
 its labor of love. This is the high motive that God— ///c Supnme Exccl- 
 
 
iSo 
 
 THE GREAT WANT OF THE A(;E. 
 
 ienc€ — sets before U8 in his holy law, which we have rea^oa to believe is the 
 law of God for every holy being of every holy realm. J t is not, however, 
 a matter of voluntary choice in the sense of any rational creatuic being a/ 
 libe/ty to love,or not to love God supremely, God has made us and all his ra- 
 tional creation lor Uimselt — made us to the end of loving Him, delighting 
 in Him, honoring Him, serving Him, obeying Him, and doing, in shoit, 
 Uia will, that we may have no will but His and therefore to love Him su- 
 premely is the law of our being, as rational intelligences, capable of know- 
 ing such a father and oi finding our tiue well being in his approval of us. 
 If this be true with respect to man, it must be tiue of the holy angels, who 
 are higher in the scale of creation than man and consequently better able 
 to know God and receive high':r delight from their communion with the 
 Father of their spirits than man is capable of in his lapsed condition. 
 ( rod's claims upon their free, spontaneous and voluntary supreme love and 
 obedience are obviously without limit. While therefore the law of God to 
 love — to love Him supremely and their fellow angels with the love they 
 love themselves their own being is botii most binding and inviolable while 
 it is nevertheless free, spontaneous and voluntary — binding in the sense of 
 infinite obligation, and voluntary in the sense of it being most agreeable 
 and moot natural and most dutiful and most rational as well as moot bene- 
 ficial. No higher end can be gained, no wiser course can be pursued. 
 
 The moment, therefore, tree, spontaneous, voluntary, supreme love to 
 God cases, that moment the law of the lational moral nature is broken, 
 and another object takes the place of God and he is disowned, forsaken, 
 and disobeyed and dishonored, and instead of iindirg freedom there is now 
 slavery, bondage, death. There to the admiring view of the holy angels 
 was a manifestation given of an infinitely perfect creator, possessed of every 
 possible excellency in the utmost petfection calculated to call forth most 
 sweetly and spontaneously their highest admiration, their prof ounaest ad- 
 oration and ecstatic delight and jubilant joy and suoremest love and warm- 
 est affection and adoring praise and infinite rapture ! 
 
 There was therefore nothing in God to alienate them from Him, but 
 on the contrary everything to bind and unite them to Him. 
 
 There was nothing in the universe to estrange them fiom Him. And 
 there was nothing in themselves as they sprung from His crtating energy, 
 pure and perfect with exalted intellects far above man, with hearts attuned 
 into harmony with the infinitely perfect nature of God — the supreme 
 excellence. 
 
 How then did they become different from what God made them? 
 How could they fall at all ? That they did become different from what 
 they were originally made is matter of fact, that they did fall is matter^of 
 historv ! 
 
 No conjectures of ours can account for a thing so unaccountable. 
 We are shut up to the necessity of seeking a higher wi«Hom than our own. 
 Has Scripture afforded us any help here? It has. What then saith the 
 Scripture ? It tells us plainly rheir sin was self induced because it tells us 
 it was voluntary transgression. Where? 
 
 ffe' 
 
THt ORIGIN OF SIN. 
 
 15* 
 
 JUDE v., 6. 
 
 That the sin by which these once glorious beings fell from their ex- 
 alted state was, their own personal and voluntary sin is, here clearly dis- 
 closed : 
 
 " And the angels which kept not their first estate, but left their own 
 habitation, He (God) hath reserved in everlasting chains under darkness 
 unto the judgment of the great day." This Taken aloug with what the 
 Saviour said about the originator of sin, that " he abode not in the truth/' 
 will be sufficient evidence to prove that their sin was voluntary in its natur 
 — the point to be proved and established. 
 
 And here the original requires to be carefully considered, it brings ottt 
 this point far more clearly and forcibly than either the old or new version. 
 I would here remark at the same time, that no English reader need be 
 shaken in their confidence and reliance upon the translations — all of 
 them, the Vulgate, the French (which is often more transparent and cor- 
 rect than almost any other) and every other version, are substantially cor- 
 rect, and cannot mislead the English reader, or any other reader of any 
 translation. Why, then, " bother" about the original at all ? Simply for 
 this reason — in all matters of careful enquiry, as the present, why not 
 " bother " about the original, since it is in the shades of the meaning that 
 we get at Xhtpith of the matter under consideration. 
 
 Any one who has studied foreign languages must know that no trans- 
 lation can possibly give the original text in its idiomatic nicety and exact 
 similitudes, it is like taking plants out of their vir^nn soil and putting them 
 into a hot-house, or into an uncongenial, unnatural soil, they lose their original 
 lustre and strength and freshness, although you still have the plant in its root 
 and stem, and I would far rather avoid so much reference t~ the original for 
 this very reason, that it cannot be sufficiently understood by the effort made 
 without seeing it. And this fact should make the English reader exercise a 
 kindly, grateful feeling towards all the repeated efforts of translators, and 
 not get suspicious or faultfinding, when they all do the best they can to 
 instruct the English reader, with their laborious and often thankless task. 
 
 This digression I consider necessary, both as a shield to myself and 
 my honored and learned brethren in the path of educating others, who 
 need it. 
 
 T/ie Voliiniary Nature of the Primal Sin, 
 
 Is clearly indicated and satisfactorily proved by the testimony of the 
 Saviour as traceable to the sad conduct of the adversary, of whom He 
 said, " he abode not in the truths Christ could not have blamed him as 
 He did, if he had not of his own accord lost his original integrity by his 
 apostacy from God. The very point of His denunciation centred in this, 
 that " he abode not in the truth," and if it had not been voluntary it could 
 not have been blameworthy. 
 
 Tne Apostle Jud2 seems to have been looking at the apostacy of the 
 angels that fell in this very aspect of it, when he wrote these distressing and 
 melancholy words in his epistle (v. 6) " And the angels which kept not 
 
 t I 
 
 M 
 
 'H 
 
IS* 
 
 THE GREAT WANT OF THE AOL. 
 
 t 
 
 i- 
 
 their first estate, but left their own habitation, He hath reserved in ever- 
 lasting chains under darkness, unto the judgment of the great day." And 
 the fact of it being a voluntary apostacy is more intensely expressed in the 
 original in the words he uses, by the mould in which they are ca^t. 
 
 First he puts their case before us in the light of not holding to their 
 original condition of high personal monarchy, but of themselves divorcing 
 themselves from their primeval nature of strict rectitude and integrity ; and 
 next he puts their case in the light of its issues, having disqualified them- 
 selves for remaining in heaven, he tells us, they left their glorious princi- 
 pality. He does not say whether they were intent upon further rebellion, 
 although facts prove that they were, but he informs us they were put under 
 restraint, not destroyed, but chained up, as criminals among men are put in 
 chains in a prison, and reserved for trial at the next assizes, so the fallen 
 angels are reserved in everlasting chains under darkness, in their gloomy 
 cells, unto the judgment of the great day — the great assizes of the universe, 
 when we must all appear before the judgment seat of Christ, to answer for 
 the deeds done in the body, as well as he. 
 
 Their case may be illustrated by a man holding a high position of 
 trust as a banker, when he does not retain his integrity, but defrauds the 
 bank and appropriates to himself what does not belong to him, he has to 
 abscond from the bank. If the angels had kept their original integrity 
 they would have been in heaven still, like the unfallen angels, just as the 
 absconding banker need never to have absconded had he kept his integrity, 
 if he had not forsaken his true self and divorced himself from himself, so to 
 speak. He lost his situation by it, and so did they lose their principality 
 in heaven by it. liut for the banker to lose his charac ter was a far greater 
 loss than that of his situation. As soon as his integrity was gone he was 
 morally ruined, and so were they as soon as they divorced themseh es from 
 their original nature ; and as the banker was voluntary in his act of defraud- 
 ing the bank, so were they voluntary in their act of defrauding God and 
 heaven of their just and rightful claims to their dutiful service. 
 
 Further, we learn from another Apostle another view of their case. 
 Peter ii., Eph. ii , 4, *' God spared not the angels that sinned, but cast them 
 down to hell, and delivered them into chains of darkness, to be reserved 
 unto judgment." Here is a proof of the awfulness of their crime, "God 
 cast them down to hell." Would not suffer them to remain in heaven any 
 longer, being unfit to remain in it. And God would not have so dealt 
 with them if their sin had not been their own act and deed —their own 
 self-induced and voluntary transgression. And the great judgment day will 
 prove it. 
 
 (2.) The Apostacy of the Aiige/s k>os an abuse of pi<ivile(;e oJ the 
 
 Highest Order Conceivable. 
 
 The fall of the angels nnplies they were placed in a position of pro- 
 bation, or trial. Just as our fir?t parents were placed in, and as we all are 
 placed in, with all the intelligent creation of God. 
 
 The principle of moral probation is a most ec^uitable principle. It 
 
 is 
 
founded on justice to the well-deserving, and of justice to the ill-deserving. 
 
 It is the principle on which men act in all the moral spheres of life ; 
 and human life could not exist without it. The prizes in life are won by 
 those that work for them and win them. 
 
 Young men, when industrious and persevering, and dutiful and faith- 
 ful to their employers, " get on," are promoted, and rise. It is to the in- 
 terests of the employer to keep hold of them and reward them for their 
 good merits, and encourage them in well-doing. " Seest thou a man 
 diligent in his business ? he shall stand before kings : he shall not stand 
 before mean men." 
 
 God is pleased to act upon this principle. " Them that honor me I 
 •will honor, and they that despise me shall be lightly esteemed " God is 
 always found identifying His glory and honor with our interests and advan- 
 tage, and connecting our duty with our felicity. 
 
 The holy angels, while unfallen, knew all this law of divine equity for 
 the promotion of progress by well-doing, and for the prevention of moral 
 elevation in the ill-doing, better than we can conceive of it. 
 
 Consequently their voluntary disobedience is all the more to be won- 
 dered at. How they could ever relinquish such an exalted state of bless- 
 edness and ennobling elevation, getting higher and higher in moral excel- 
 lence and attainments for evermore, and for them deliberately to choose 
 the reverse position and sink downwards and downwards for ever in 
 irretrievable wretchedness and woe, is scarcely credible ! But the very ring 
 ef the words of Jude is in our ears : " The angels who kept not their first 
 estate, but left their own habitation " — are now in perdition ! And the 
 Saviour, who was ever meek and mild, we have heard Him denouncing the 
 devil as their ringleader, and guilty of a crime the most awful and atrocious 
 in the universe ! for he became " the father of the lie " that has corrupted 
 the mo.al creation of God, and ruined man, as we heard Him delivering the 
 terrible indictment against the prince of the fallen angels, as "he who 
 abode not in the truth," but " was a murderer," " a liar from the beginning 
 and the father of the lie," that has done all the mischief and spread all the 
 sin and misery among angels and men. 
 
 We can form no adequate idea of the exalted blessedness and moral 
 greatness the rebel angels forfeited by their voluntary apostacy, but they 
 knew it, and therefore their rebellion was an abuse of privilege of the most 
 exalted order, that w^e can scarcely believe it to have been possible. But 
 alas, it is only too true. 
 
 Oh, what golden crowns of glory, 'honor and immortality they cast 
 away ! What unsearchable riches in knowledge, in moral excellence and 
 spiritual blessedness they forfeited ! What exalted privileges ! What mag- 
 nificent prospects ! What rapturous joys ! What infinite blessings 1 they 
 sacrificed. And for what did they make the exchange, by becoming con- 
 tentious, by not obeying the truth, but obeying unrighteousness ? Tribu- 
 lation and anguish, and a heritage of woe unutterable and unending. How 
 unequal to the task they attempt, of disenth'roning the King of Glory ! the 
 Lord strong and mighty, the Lord mighty in battle ! 
 
 '* Ascribe ye greatness to our God, he is the rock, his work is perfect ; 
 
 
154 
 
 THF GREAT WANT OF THK AGE, 
 
 i f 
 
 IS 
 id. 
 
 H'.. 
 
 for all his ways are judgment ; a God of truth and without iniquity, just 
 and right is He. They have corrupted themselves.^' The rebel angels are a 
 corrupted race of angels, God the Holy One infused no ingredient of evil 
 into their nature, as it came pure and spotless and perfect from his omnip- 
 otent hand. 
 
 By their own voluntary disobedience they fell from their exalted 
 eminence. 
 
 By their own spontaneous, self-willed abuse of privilege they sank to 
 the bottomless pit, and all they have gained by their infatuated choice is, 
 only evil and nothing but evil, and that continually. 
 
 This leads to the great fundamental question : — 
 
 (j.) Henv Can it be Accounted Fot 1 Was it not Envy f 
 
 How a holy creature could sin is a profoundly interesting question. 
 The solution of this problem is however extremely difficult. No predeter- 
 mination on the part of God can be permitted to enter the mind, as that 
 would destroy the free agency of the creatuje He had made responsible for 
 his own acts. 
 
 God moves in His circle, the creature moves in his. God never inter- 
 feres with the creature's freedom. He knows from eternity all he will do, 
 and so much does he respect his creatures' freedom that he suffers its abuse. 
 The existence of sin proves this, and our daily observation and experience 
 proves it. But there is more than prescience, there is his eternal purpose, 
 which He carries into effect that nothing can possibly frustrate. But His 
 secret will being unknown, except in as far as he is pleased to reveal it, is, 
 his own determinate council 
 
 All good comes from the author of good essentially. Al! evil comes 
 from the creature of his own will entirely. His over-ruling power and infi- 
 nite love are seen in his providence. Day unto day uttereth speech, night 
 unto night showeth us knowledge. He only doeth wondrous things. But 
 he never infringes on the freedom of his responsible creatures which is 
 their inalienable birth-right. He has made such provision that all can be 
 made eternally happy ; but such a provision that has its sanctions as law, 
 that regulates its participation by the creature, and is even a law to the 
 Creator^ being the expression of his own most holy, wise and benignant 
 will. Order is heaven's first law and thererore God is not the author of 
 confusion but the God of infinite perfection, therefore every mouth shall 
 be stopt that quarrels with its maker and his eternal reprobation of sin 
 marks the absolute purity of his infinite nature and cannot be found in 
 Him by predetermination or in any other sense whatever. Christ's sublime 
 Utterance : "Who of you convicteth me of sin ?" will ever remain un- 
 answerable. 
 
 I have said in reply to the enquiry now under our consideration, how 
 could sin enter into a holy angel, that in all probability its root was ''envy." 
 T freely admit that what I now advance is only a theory of my own, for the 
 simple reason that nothing explicit is stated in Scripture upon this point. 
 It is an open question, and theorising is the only possible way of reaching 
 
THK OKIC.IN OK SIN. 
 
 tS5 
 
 what is unknown. As in Algebra we reach an unknown quantity by known 
 quantities, so here by means of three known things respecting envy I want 
 to find a fourth thing, whether the Apostacy of the fallen angels may not 
 have sprung from the working of envy in their minds ? 
 
 I St. Envy is a prolific root of sin among men. 2nd. Envy, in its en- 
 trance into the minds of our first parents, when innocent of sin, produced 
 their apostacy from God, and in its course on earth, envy is the rival of 
 heavenly wisdom. 3. Envy is the equivalent of what zeal is in a bad 
 sense. The enquiry can do us no harm, it may be the means of doing 
 some good. 
 
 (/.) Envy is a Prolific Root of Sin A,nong Men. 
 
 There are many root-evils among mankind. ' The love of money is a 
 root (not the root) of all evil. (No definite article is used in the passage, 
 I Tim,, vi., 10.) The love of approbation, fame, pleasure, ease, power, 
 &c., are all root-evils. Horace, in his first ode, gives a very complete 
 picture of the motives or springs of human conduct. 
 
 But of all root-evils, envy, although least thought of, is the greatest. 
 If we look around us and trace the origin of the most of evils in society — 
 discontentment, covetousness, detraction, strife, pride, quarrelling, war, etc, 
 envy will be found to be the most prolific root of evil among men. One sees 
 another possessing something he does not possess, and he becomes envious 
 of it, and cannot rest till he has it, whatever it may cost, or whomsoever its 
 acquisition may injure. The devil is called the " envious man " in Scrip- 
 ture, \*ho sowed tares among the wheat, because he did not wish his neigf 
 bor to have a better crop of wheat than himself. 
 
 Now, as like produces like, and as we can always judge of the cause 
 by the effects, may we not see the adversary almost everywhere in society 
 under the aspect of envy and greed and covetousness ? 
 
 Envy slew Abel, sold Joseph and murdered Christ, Envy has de- 
 stroyed more than the sword, pestilence and famine. It is cruel as the 
 grave and stabs with a mortal wound the reputation of noble minded men, 
 whom death cannot harm ! 
 
 Go where you will — in any country, enter the society of any circle — 
 rich or poor, religious or irreligious, and you will find envy at work tearing 
 neighbors' characters to pieces, under-rating others to exalt themselves with 
 vanity and lies. 
 
 Envy is the gre'tsst violater of the second table of the decalogue. It 
 is therefore the most prolific rort of evil among men. It is the devil s 
 chief factor and what we find In the representative usually agrees with the 
 represented. 
 
 {2.) Envy led to the fall of man and thefefore it may have led to the fall 
 
 of the devil and his angels. 
 
 It is the rival of heavenly wisdom all the world over and it may have 
 been God's rival in heaven. 
 
 ■I I i 
 
 'a ■ 
 
 If; 
 
9S$ 
 
 HE GREAT WANT OF THE AGE. 
 
 The Apostle James (Ch. iii , 14) contrasts envy with heaven'y wisdom 
 thus : " If ye have bitter envying and strife in your hearts, glory not and 
 lie not against the truth. This wisdom descendeth not from above, but 's 
 earthly, sensual, devilish. For where envying and strife is, there is confu- 
 sion and every evil work. But the wisdom that is from above is first pure, 
 then peaceable, gentle, and easy to be entreated, full of mercy and good 
 fruits, without partiality and without hypocricy." In carnal wisdom and 
 envy we have the very devil incarnated among men ; in heavenly wisdom 
 and charity we have Christ incarnated as the former was and is Christ's 
 rival on earth he may have been the rival of Christ in heaven through envy, 
 ■and fell and came to finish his rebellion among men. 
 
 (j.) " Efwy " IS the Equivalent of what " Zeal " is, in a Bad Sense. 
 
 It is a curious circumstance that the same word has often two quite 
 diffpient and opposite meanings in all languages. The word " Zeal^' in a 
 good sense is, •' holy fervor,'* in a bad sense " wicked envy." It is so ren- 
 <iered in Scripture, Because the original word (zeelos) from which our 
 English word ** zeal " is derived, bears these two meanings according to its 
 application, which I say is a curious circumstance, and as it is a common 
 law of language, it reveals a law of the mind, which law will help us to 
 establish our theory, respecting the feeling in the mind, when misdirected, 
 that may have precipitated the holy angels to headlong destruction, and it 
 seems to teach us many a lesson. " Z?a/," in a good sense, means burning 
 ardor in the soul for that which is right and holy and good and commend- 
 able, when rightly guided — tempered with prudence, enlightened by know- 
 ledge, and pure in its motive, being actuated in its glowing ardor, its bright 
 burning flame, and kindled by love to God and love to man. 
 
 But "s^a/," in a bad sense, is quite the opposite of this, when it burns 
 from self-aggrandizement and from selfishness in any form, when it burns 
 to gratify the malevolent affections in man or angel ! 
 
 Likewise when " zeal " is misdirected in connection with religion and 
 the highest objects in existence, how injurious it becomes, and how it 
 cloaks itself under the pretense it is zeal for God. The same burning 
 ardor which would lead to martyrdom with triumphant valor, and place its 
 hallowed shrine with unmoved decision on the burning pile, and exult in 
 the flames that consumed the body to ashes, would, when misdirected, 
 draw the sword of persecution, destroy human life without a single scruple 
 or self-accusation, and go to every city and village, " breathing out threaten- 
 ings and slaughter," as Saul of Tarsus once did, and glory in it, as evincing 
 devotion to the cause of religion and God ! 
 
 The Deeds which Men Most Admire ; Stark Naked, are Deformities that 
 are Painted with Unhallotved Fire. 
 
 Of course everything is conditioned. All knowledge, all emotion, all 
 motive, all action is, in its nature and tendency, good or bad, according to 
 the principle of its relationship, in which it exists and moves in its orbit. 
 
THE ORKilN OF SIN. 
 
 157 
 
 Guided by this general law, our translators give an illustration of its con 
 nection in the particular use of the word, which is always the same word in 
 the Greek original, /eelos — zeal. It occurs about sixteen times in the New 
 Testament Scriptures, and their rendering is in all the cases where it occurs, 
 very happily or appropriately given. It is derived from the verb (zeoo) 
 to burn or glow, and in itself it means simply '* afetvid affection^' while its 
 play and exercise, as directed, shapes its nature and proves its meaning in 
 that which is good or bad— the author of it being the responsible agent for 
 its production and direction. And therefore there is soinethitig here worth 
 diving into, in connection with the most astounding fact in the universe of 
 God — how sin could by any possibility get an entiance and find a dwelling 
 place— a home, in the bosom of such holy, upright and pure and iiitelligent 
 beings as the holy angels ? 
 
 The IVoni 'Zeal' in its Two-fold Sense. 
 
 But to establish my ground of argument, and strengthen the basis of 
 my theory concerning this most inexplicable, most marvellous phenomenon, 
 I will produce the evidence of the fact that the word zeal is so translated 
 in New Testament, and so regarded and distinguished in the Greek classics, 
 with all brevity, so as to arrive at the disclosure it opens up, or may be con- 
 ceived to reveal,inthis most thrilling tragedy of all tragedies in all the universe 
 of God! John ii., 1 7 — as applied to Christ, when His holy zeal burned for the 
 pur.ty of His Father's house, predicted in Ps. Ixix., 10, • The * zeal' of Thine 
 house hath eaten me up ' — consumes me like a flame with its very intensity. 
 And the Hebrew word here quoted (Kineah) means ^ zeal' or " envy^ ac- 
 ording to its application, and often ^jealousy' (Numbers v., 14, 15, &c.) 
 II. Cor., vii., 7, — Translated '■fervent mind,' indicating the zeal or warm 
 affection of the Corinthian Church towards Paul, the glorious champion of 
 the Gospel he once despised. 11. Cor , xi., 2, — Translated 'Jealousy,' as 
 indicating Paul's zeal for the unity and purity of the Corinthian Church, 
 both the verb to be zealous and the noun zeal are here used. 
 
 These are three instances of the word * Zeal ' as used in a good sense. 
 See Rom. x. i, for its perversion by the self-righteous Jews, and Phil, iii., 6 
 for its perversion by Paul in persecuting the church. 
 
 Now for its application as indicating ^envy' In Acts v. 17, when 
 the high priest rose up and all they that were with him — being the sect of 
 the S:.dducees — and were filled with * indignation '—the zeal of 'envy' 
 rather I think here, or a mixture of the malevolent feelings — " and laid 
 their hands on the apostles and put them in prison," because they were 
 proving their apostleship too well in the miraculous powers conferred on 
 them in healing the sick and casting out demons— and doing no harm 
 whatever. " Zeal " here was worse than " envy," it was malice mixed with 
 arrogance and spite, etc. 
 
 II. Cor, xii., 20. Classed with the worst passions of human nature and 
 closely allied to them and usually productive of them, such as debate, 
 wrath, strifes, backbitings, whisperings, swellings of pride and tumults of 
 
 i' » 
 
 r 
 
>58 
 
 THE flREAT WAN! OF THF. AOK. 
 
 disorderly meetings—" Envyitigs " (plural used) can claim all these for her 
 offspring. And so is it in the plural used in Gal. v. 20, in the obvious 
 sense of the most debasing and corruptive passions of depraved humanity 
 ** Envyings " or wicked emulations— {y\^ of lust and crime and abominable 
 idolatry — enmities, seditions, murders, drunkenness, revelings, and such 
 like works of the flesh which exclude from the Kingdom of God ! 
 
 NOW AMONC THE GREEK CLASSICS 
 
 the same applications are made of the Greek word zeelos, in a good sense 
 it is equivalent to the Latin ' ^mulatio' — 'emulation,' that is commendable 
 and so translated by I^atin writers. In a bad sense its Greek equivalents 
 prove it to mean dark suspicion, cruel jealousy, insatiable greed, foul ambi- 
 tion, and connected with all the basest human passions. So say Plutarch, 
 Plato, Hesoid, Lucan, Euripedes, Sophocles, Demosthenes as well as Seneca 
 and Cicero, Virgil, Horace — invidia — looking between rival interests pro- 
 ducing ' envy,' hatred, ill-will, spite, grudging, an ill opinion one man has 
 of another, malice, maliciousness, displeasure against one — so that it is very 
 prolific of evil when once it enters the mind. 
 
 '• A sound heart is the life of the flesh, but ' envy,' " says Solomon, " is 
 the rottenness of the bones." 
 
 m 
 
 A UTTI.E LIGHT REGINS TO SHINE ON THE DARK MVSTFRY. 
 
 Now, what I have got to do is to find a link of connection to lead from 
 these known quantities, admitted facts that envy among men is a prolific 
 root of sin, that the course of its history illustrates whence it came from. 
 Envy is the tempter of the happiness of the embowered pair in paradise and 
 produced envy in the tempted to secure their fall and from the rivalry be- 
 tween Satan and Christ on earth — the only two combatants in it as illus- 
 trated by the religion and dominion of the false god and the true God and 
 further from the third fact that the wo- . zeal in a bad sense means envy — I 
 raise the question. May not envy havp something to do with the fall of the 
 rebel angels, inducing in some way or another their rebellion against God? — 
 the good zeal, the holy flame through an error of judgment turned into an 
 unholy flame of evil passion, as all will admit that sin is in every case of its 
 committal an error of the judgment at least in its initiation or commence- 
 ment. 
 
 The great difficulty now to overcome is, to find out by means of these 
 known quantities the unknown quantity — the solution of the problem. 
 
 We found the unknown quantity before, from the three known quantities 
 for the Scientists, perhaps we will do the same here. The reader will remem- 
 ber when considering the doctrine of the "final causes" — speaking of design 
 in nature [Sec. III.] In seeking to reconcile the different theories of the 
 philosophers I adduced the two facts of good and evil, the third fact proba- 
 tion — and out of these came the revelation of the divine Archetype in the 
 universe ox fourth quantity confirmed by divine revelation. Probably out 
 of iht probation of the angels in heaven we may find the lost link here also. 
 
THE ORir.lN OK SIN. 
 
 '59 
 
 The Lost Link Searched for and Found. 
 
 1 have found the lost link, and I think I sec the key attached to it 
 that will fit all the wards in the lockcd-up mystery, and open it to our 
 amazement. At least we will see whether it is so or not. But still the sub- 
 ject is difficult to grapple with. 
 
 A few moments' reflection will show us the lost link. And after it is 
 found every one will say, " Of course that's it " — " and everybody knows 
 that." If so there is no need for me to say a word more. 
 
 "Now, Mr. Frederick, you have been sitting silent never so long- 1 
 want you, Frederick, to tell me what _, ou think about this matter, and I 
 want to ask you if you can tell me how to unravel this mystery — how sin 
 came into God's holy universe ?" "Well, sir, I think it is impossible for 
 any one to account for the entrance of sin into the holy mind of a glorious 
 intelligence as that of an angel of God. And if any one should say after 
 you tell us where the lost link is to be found, it is what no one, as far as I 
 know, ever knew anything about it. At the same time you have already 
 stated it would be found where the ether lost link was found, for getting at 
 the final and grand design of God in connection with all that is so perplexing 
 in His material universe, and if I recollect right, you said it would be found in 
 the probation, or state of trial, we were now in, and come out of that." 
 " Exactly so, Mr. Frederick, I am glad you are paying so much attention." 
 " And further, I think you said a little ago, the same thing might be applic- 
 able to the angels. But what you can make out of their probation I don't 
 know, nor any body else, but I should Uke to hear it." 
 
 The Probation of the Angels in Heaven. 
 
 " I have said, Frederick, a little reflection upon the probation of the 
 angels will find us the link that seems to be lost, or the thing in which the 
 mystery will necessarily come out of, because their course of conduct put an 
 end to their probation in heaven, and as that course had the entrance and 
 working of evil in it to their expulsion from heaven, it is there we are 
 to find the lost link. You understand me, Mr. Frederick ?" ** Perfectly. 
 You say it is in connection with their state of probation in heaven that we 
 are to find out how they lost their original rectitude." " Of course it is, 
 and now you will see the force of my remark, that every one will reply 
 there is no other way but that to account for it." " Yes, true, but then the 
 thing is to find out the origin of their voluntary transgression, their abuse 
 of privilege so exalted and glorious, when they distinctly knew how sinful 
 how unreasonable and hurtful and disastrous the consequences, both to 
 themselves and the moral creation of God, their conduct would prove, and 
 above all, how dishonoring to their Maker and rightful Sovereign in heaven 
 it would be. Indeed, the* more I think of it, dear sir, the more inexplicable 
 it appears to me, and I get quite bewildered over it, and can scarcely think 
 at all. It is unaccountable, so perplexing, so entirely unreasonable as to 
 appear utterly impossible, and I begin to ask, can it be true ! Is it not a 
 ■wild delusion ?" 
 
r6o 
 
 THE GREAT WANT OF THE AGE. 
 
 ! I 
 
 "But, Frederick, it is nevertheless too true, alas i" " Well, it must be 
 so, because of all the evidences that prove it into which you have gone so 
 thoroughly, and at the time you v^ere bringing forward these evidences of 
 the fact, it appeared to me to be unnecessary, for who can deny or disprove 
 them?" 
 
 " Yes, Frederick, the whole creation groans under the burdens that first 
 transgression laid upon it — aU the misery, all the tears, that ever have 
 flowed from eyes^nce bright and happy, all the anguish, the agony, the un- 
 utterable woe, which these six thousand years and ages previous have 
 recoraed in the experience of the wretched victims of the primal sin, which 
 none but themselves and heaven know anything of, bear witness to the 
 awful fact that these once bright and holy intelligences drifted away from 
 happiness to misery, from glory to ignominy, from holiness to wickedness, 
 like some gallant bark sailing on the glassy sea, and making a pleasant and 
 prosperous voyage, springs a leak and sinks down into the abyss, and can 
 never rise to sail again ! 
 
 " It is too painful a subject to dwell on, dear P'rederick, and therefore 
 too true a reality to doubt of. And however difficult to comprehend, 
 Rouse up and give me your attention a little longer, and perhaps we will 
 find it out after all. We will have to adopt an expedient, however, to help 
 us." " And what can that be ? " 
 
 '' It is the usual help that comes when everything else fails, as in ex- 
 ploring expeditions, when all positive kncv, ledge fails us, when only doubt 
 and difficulty and darkness surroun^! us." 
 
 •' What in all the world can that expedient be ?" 
 
 " It comes to light up our pathway in the dark, it comes to take us on 
 its wings, and bear us away into new regions, where the foot of man has 
 never trodden, and where all is bright I There is no other way to master 
 the problem, I guess " 
 
 Here Frederick half thinks I have gone out of my mind with the in- 
 tense study and application this deepest, darkest mystery has required. 
 He eyes me with a sort of strange bewilderment, and I burst into laughter 
 ano say, " What's :he matter, Frederick, what's the matter ?" " Oh, 
 nothing," says he, "I was only thinking you were getting out of your line 
 of thought a bit, and I was puzzled where you would find your expedient." 
 " Well, Frederick, here it is. It is Imagination." 
 
 Imagination must help us where positive statement leaves us. No 
 sound reasoner can ever object to our calling in the aid of tke imagination 
 when reason is its guide, and well authenticated facts such as the three 
 factors I have mentioned are made use c.*", and other available sources of 
 knowledge are drawn upon. Tor imagination so guided is only a higher 
 form of reasoning, although it takes the form of speculation. For if specu- 
 lation be inadmissible where imagination is necessary to reach the invisible, 
 how can it ever be reached ? Imagination is one of the most exalted fac- 
 ulties God has endowed us with. Its sphere lies in the invisible — the un- 
 seen, the spiritual and the eternal. To deny its aid is to shut ourselves out 
 from the mo.st exalted spheres that we are capable of soaring into. There- 
 fore, if speculation be denied, our highest knowledge can never be reached, 
 
THL ORIGIN OF SIN. 
 
 for if the result of speculation be a paralysis of itself, the consummation of 
 knowledge is the condition of intellectual barbarism. I claim, therefore, 
 the legitimate use of imagination in the present case, in keeping with estab< 
 lished facts, as necessary to the solution of our problem, how Sin could enter 
 the mind of a holy angel ? 
 
 Scenes in Heaven. 
 
 In plain words, in order to realize the Probation of th-i angels before 
 the rebellious ones fell, it is necessary- to conceive of their probation, and to 
 have the test of it by which they fell. 
 
 Now we know that God is pleased to reveal His mind and will front 
 time to time to the angelic hosts, because in the divine revelation of John 
 such communications as the two I am about to mention are stated. These 
 communications relate to the coming events in the Book of the Providence 
 of God. 
 
 In Revelation, chap. v.. we thus read : " And I saw on the right hand 
 of Him that sat on the throne a book written within and on the back, close 
 sealed with seven seals. And I saw a strong angel proclaiming with a 
 great voice, who is worthy to open 'e book and to loose the seals thereof? 
 And no one in the heaven, or on the earth, or under the earth, was able to 
 open the book or to look th irein." It is a divulgence of vast interest. The 
 Apostle John, like ourseiv^'", was desirous to know things, and he is represent- 
 ed as weeping because no one was found worthy to open the book.and he was 
 desired not to weep, because the Lion of the tribe of Judah, which is 
 Jesus Christ, would unfold the book, and He came and took the book, and 
 all heaven paid Him their homage, and they sung a new song, saying, 
 ** Worthy art Thou to take the book, and to open the seals thereof ; for 
 Thou wast slain, and didst purchase unto God with Thy blood oui of 
 every kindred and tongue and people and nation," and so forth. This was 
 an announcement about the progress of the Gospel in our world. 
 
 In another part of the Apocalypse we find this vision, cha]). xv., 
 relative to judgments upon the earth reflected by a glossy sea mingled with 
 fire, and the victorious disciples of Christ that overcame tlie adversary are 
 represented as standing, by the glassy sea with harps of God, and they sing 
 the song of triumph, — the &ong of Moses md the Lamb, saying, Great and 
 marvellous are Thy works, O Lord God Almighty, righteous and true are 
 Thy ways, Thou King of Saints, Th'.s celebrating Jehovah's praise for 
 the conciuest tliey had g:t'ned over the beast and over his image, and 
 showing that heaven is much interested in our best interests and what tran- 
 spires here is recorded tliere and calls forth songs of praise to God the 
 Lanil). • 
 
 '% 
 
 .rl I 
 
 !• 
 
 m. 
 
 ie un- 
 
 iSOUt 
 
 "here- 
 [ched, 
 
 THE lALL OF rHl. AM ( f.S I'kOIIAlUA- FORETOLD TO IHEM. 
 
 It is conceivable that a divine conimurication was niade respecting 
 the creation and fall and redem[)tion of man lo the holy angels 
 before our world was formed. 
 
 And it is to this announfcnK-nt that I utUu h i^reat importance as giving 
 
l62 
 
 THE GREAT WANT OK THE AGE. 
 
 iJ 
 
 US the solution of the problem and requiring the exercise of the imagination 
 to reach it. 
 
 The points to be very guarded in are the substance of the revelation 
 given and the manner of it, such as is calculated not to diminish but in- 
 crease the holy fervor of supreme love to God, such as is calculated not to 
 weaken but strengthen their steadfastness and devotedness and loyalty to 
 their rightful and sovereign Lord, — to awaken vigilance because danger is 
 near, to kindle their zeal for the honor and glory of God in his service and 
 prove the test of their future career in their being advanced to higher 
 honors and richer crowns of glory or to deep and eternal disgrace and 
 misery. — And nothing in the revelation in the least calculated to have the 
 effect of awakening envy or jealousy or to precipitate them into lebellion 
 and revolt, but to test their zeal, their faith, their love, and to be for their 
 highest interests and progress in their moral perfection. 
 
 I''or it is wrong to think the holy angels are beyond increase of know- 
 ledge and increase of moral perfection, since they are neither possessed of 
 absolute perfection like God nor can ever be without progression both in 
 knowledge and moral excellence on the principle that God is infinite and 
 they are finite and it cannot be otherwise. 
 
 Far be the thought from every mind that God ever tempted any one of 
 his creatures to sin in all his condescending communications and inter- 
 course with his creatures as their probation is founded on his infinite equity 
 and love. 
 
 THE ANNOUNCEMENT CONCEIVED TO BE GIVEN IN HEAVEN. 
 
 In keeping with these conditions stated and far more in the infinite 
 essence to guard the announcement and make it worthy of his immutable 
 and glorious perfection, let us soar away to heaven and see its glory and 
 hear its rapturous songs and realize some great and wonderful anrwunce- 
 ment given relative to the fall of the angels. 
 
 It is a high court day in the royal palace of heaven. The Son of God 
 in his uncreated glory appears in the likeness of the son of man (as de- 
 scribed by John in the book of Revelation, Ch. i. 12-15,) sitting in glory in- 
 effably bright on his exalted throne, a vast assembly of all the hierarchs of 
 heaven are there representing all its innumerable thrones and dominions 
 and principalities and powers, clothed with majesty, in robes of resplendent 
 brightness and beauty, and their countenances beaming with intelligence 
 and love and gracefulness surpassing the splendor of the meridian sun, sit- 
 ting on their magnificent thrones. But the Saviour in his glory increate 
 infinitely outshines them all. And now and for some time 
 
 '■'There 7vas SiUnce in Heaven^ 
 
 Deepcot silent tliought and fervid emotions and wonder now fill the 
 minds of all these angelic hosts above. They anticipate a new and great 
 revelation from tlie great eternal Son of God that is now to be vouchsafed 
 to them. They are searching out what it will Ixe. They know it will be of 
 surpassing interest and of infinite moment. A glorious song is sung in 
 
!11! 
 
 THE ORIGIN OF SIN, 
 
 163 
 
 lions 
 [dent 
 lence 
 sit- 
 teate 
 
 the 
 treat 
 lafed 
 k of 
 in 
 
 deepest adoration of the great eternal Son of God with harps of gold — a 
 song of praise and of triumph, resembling that which Moses and the chil- 
 dren of Israel sang when Pharoah and his hosts were drowned in the Red 
 Sea, saying, " I will sing unto the Lord for He hath triumphed gloriously " 
 — in anticipation of the conquest over the foe that is to arise in the universe 
 of God to dethrone the eternal Son of God, the majesty of heaven and 
 earth ! 
 
 The Saviour opens His mouth, and words flow forth with grace so 
 sweet, and in grandeur so great, yet with tidings so wonderful as to exceed 
 all they had ever thought or heard before, that all their hearts are full of sym- 
 pathy with Christ going forth to conquer the foe, and with zeal for His victor- 
 ious conquest they all unite in triumphal song, as from blessed voices sweet 
 uttering joy, and heaven's high arches ring with their loud hozannas, blend- 
 ed, however, with deep personal emotions of sympathy with their dishonored 
 monarch and concern for themselves at the prospect of a malicious foe in- 
 vading heaven to dethrone their King and endanger their own peace and 
 safety, and tli.-i; mighty foe to be one of themselvt and thus they sing : 
 
 " Holy, holy, holy, is the Lord of Hosts— the whole earth is full of 
 His glory '• — Who shall ever dare from among us to rise up in rebellion 
 against Thee ? O Lord, the Lord who is strong and mighty ? He shall 
 ever be, He shall ever be, our <fz;^/--glorious, our ever-glorious KING, and 
 we His most loyal. His most loyal subjects for ever and ever ! For He 
 alore is entitled to our supremest worship and service and praise ! 
 None can ever dare Him to battle, ' r lift up their puny arm of re- 
 bellion against Him I For He is the i .urd — the Lord strong and mighty, 
 the Lord mighty in battle ! Non^; can ever conquer Him ! He is the 
 King of Glory ! and nothing but victory and renown can attend the 
 goings forth of our adorable King, for He is the Lord of Hosts, and 
 terrible is His name ! He is the Lord God Almighty. He will triumph. 
 He will triumph, over all His foes ! He will triumph over all His foes, for 
 holy IS His name ! H holy, holy, great and mighty is our King ! He 
 is the King of Glory, the Lord of Hosts is His name. Allelujah 
 AUelujah, Amen." 
 
 The announcement made bythe eternal Son of God to all the assembled 
 hosts of heaven on this great (Kcasion of His revealings of His Providence, 
 let us reverently conceive to have been to the effect : 
 
 " That a new world would be formed as the residence of a ne7o order 
 of creation, very different from them. They would not all be created at 
 once, but gradually increase from the first two of that race to such a num 
 ber that no man among them woulJ be able to number. Man is the name 
 to be given to that new creation, being made out of the ground as to his 
 body, but formed after the Divine image as to his intelligent mind. That 
 in that world a great conftact between good and evil would be waged, and a 
 
 -■11 
 
 1 
 
164 
 
 THE GREAT WANT OF THE AGE. 
 
 
 great question decided as to Hi's own rights of sole monarchy over the uni- 
 verse. That man, created in the Divine image, would be tempted by one to 
 disobey the will of God, and fall from his state of happiness and holiness. 
 That the Son of God would go down to their habitation and proclaim a 
 Saviour, and predict the doom of the tempter, who should be one from 
 AMONG THEMSELVES, who would Hse up against the Son of God in heaven !" 
 And at this revelation all the angelic hosts are filled with consternation and 
 alarm and astonishment ! " That He would restrict and punish that 
 seducer, and take up the race Himself as the special object of His care and 
 solicitude, unite Himself to it by making the nature of man the temple of 
 the Deity ; and in single combat as a man. He would contest the claim of 
 riglit to that alienated offspring, anr' suffer and expiate their guilt through 
 His own death on an ignominious cross ! That He would thereby conquer 
 His antagonist, and through the instrumentality of men specially raised up 
 and (lualified to make known His purpose of grace, many sons and 
 daughters would be brought to heaven, who should rise to the highest 
 honors in heaven, and the Son of God would Himself sit as the Son of 
 Man in the throne of heaven, and the saved who through Him overcame 
 the adversary of God and man, would sit with Him on His throne," — or 
 something, probably, to this effect, as the sacred Scriptures suggest to us. 
 
 Misdirected Zeal Nozv Begins to Manifest Itself in Heaven. 
 
 A mighty prince among the angels, whom we shall call Lucifer, in his 
 zeal for the honor of the Son of God, begins to entertain a thought, he regards 
 the condescension of the eternal Son of God as too great a condescension for 
 Him to stoop to, and thinks the enterprise might be transferred to o le of 
 their own number, and that he himself, if permitted, would undertake to 
 be man's deliverer, would be willing for Christ to take His nature upon 
 him for the pleasure he would have in saving man, and for the glory of God 
 in undertaking it, r.nd he revolves and revolves the matter in his mind, and 
 says, like Peter, " Far be it from Th^e. Lord ! Let me go instead ! I will 
 go and die for Thee." He thinks of the prize to be won, and he desires to 
 win it, and t)ecoiiie heaven's king. He informs his large principality of it. 
 They approve of his zeal for God, and perceiving how it would exalt their 
 chief, they unite with him in the proposal, nay, they insist upon it being 
 done as a wise, benevolent and dutiful thing to be undertaken, and approve 
 of his proposal and intention. 
 
 The Saviour informs Lucifer that He Himself must alone undertake it. 
 At this the prince is displeased, and his flaming zeal for the honor of the 
 Most High is changed into flaming zeal against Him, and there is war in 
 heaven instantaneously, among the angels, which results in the expulsion 
 of the rebel angels, witli their prince, from heaven. 
 
 Reviewing flic Conception. 
 
 I don't know, Mr. Frederick, how niany objections and faults and ex- 
 ceptions will be made aiul taken against the above conceptioii of the prob- 
 able wa}- sir cnie into existence in the mind of that once so great, so ex- 
 
THE ORIGIN OF SIN. 
 
 165 
 
 pheir 
 jeing 
 Irove 
 
 te:t. 
 the 
 in 
 iion 
 
 ex- 
 
 alted, so zealous an angel of God, as he who rose up in rebellion against the 
 Son of God — who is the only revealed God in heaven and on earth. But 
 I know that thr re is a great deal connectei with the conception that might 
 go to strengthen it in its bearings upon the *' solution of the mystery " of 
 evil and the mystery of godliness— God-man manifested in the flesh, seen 
 of angels, etc. Of course the way 1 have put the case partakes of the im- 
 perfection of our fallen nature, and I almost feel afraid of my conception, 
 lest it be at variance with Milton's suggestion, when he says : 
 
 " Heaven is too high for thee to know 
 What passes there, be lowly, wise." 
 
 Mr. Frederick says : — " Nothing can be done without some one think- 
 ing it is at fault and the most ignorant and empty heads are always the most 
 conceited and the first and loudest in their talk ; it matters not what it is, 
 they will have their self-assertions made for they like to hear themselves 
 speak and offer up the incense of self-adulation to themselves so that it is 
 best never to mind them." 
 
 That's true enough, Frederick, but I want you to tell me how the state- 
 ment, given by way of a supposed communication to the angels in heaven, 
 approves itself to your mind, and how it may possibly give us the key to 
 the solution of the mystery and if there be any valid objection to it ? Does 
 it fulfil the conditions that were stipulated ? 
 
 " I see nothing whatever in the conception of the statement," says 
 Frederick, " to offend the most fastidious taste or to warrant any valid ob- 
 jection, because it fulfils the conditions required in it to preserve the free 
 agency of the exalted intelligences in heaven, to bind them to the throne of 
 God in their loyalty and love, and nothing in it to induce disaffection, alien- 
 ation and disobedience to his all-wise and unerring will. It is free from 
 objection I consider on the side of the philosophy of mental science, trac- 
 ing the feelings to the thoughts and the actions to the feelings. The men- 
 tal law of suggestion with reflection is clearly follov ed and what serves the 
 purpose in view — the issue corresponds with the thing sought for in the ter- 
 rible crisis in the fall of the rebel angels and its consequences. So that out 
 of their probation comes the solution of the problem and the conception is 
 the key hanging upon that link — a link lost to them and lost among men. 
 The basis of the conception of free communication of the purposes of God 
 in heaven is laid in his recorded revelations in the Apocalypse, and the bold- 
 ness of the conception being kept within the limits of the recorded facts of 
 the Bible and within the sphere of probability, not to speak of possibilities, 
 justifies the moral courage by which the conreption is distinguished." 
 
 " But, Frederick, what I wish to know is, wherein it is at fault in any 
 way or open to objection, for mind, it is only a theory and as such it should 
 be regarded, and not regarded as a dogma but kept where all theories should 
 be always kept, sub judice, in an even balance of the mind." 
 
 "Well, the only thing wanting, I think," says Frederick, ** is for you, 
 sir, to show and open out the process of the solution, how the known quan- 
 tities have readied or enabled you to reach the unknown quantity especially 
 relating to "zeal" turned into "envy," and to produce further confirmations 
 of the result arrived at as being in accordance with sound reasoning, for 
 
i66 
 
 THE GREAT WANT OF THE AGE. 
 
 ■*i 
 
 
 even should your conception after all be not the solution of the mystery, 
 if you can demonstrate further the probability of it, that is all any reasonable 
 mind can ask, smce to prove the absolute certainty ot it the high require- 
 ment, of the Word of God, as a voucher, is needed. 
 
 '* While let me add," says Frederick, " the line of thought like this, if 
 it does not reach the absolute fact in the case, off/ie origin of sin in God's 
 holy universe, it spreads light as it goes on other subjects of vast importance 
 which cannot but do good for enlightening the mind." 
 
 " The demands you make, Frederick, are just, and I am bound to meet 
 them, but the time required for their full discussion is not mine to give, 
 other duties are pressing their urgent claims and therefore it is only a brief 
 glance at these demands I can give." 
 
 " Well, you will recollect how I proceeded to deal with this grave and 
 profound question — the deepest of all mysteries, ^^ How sin could enter 
 into the mind of a holy angel ?" when there was no sin in existence in God's 
 universe, and might never have been but for the sin committed, I first of 
 all endeavored to establish two propositions : ist, That whatever that sin 
 was, it was " voluntary in its nature," and 2d, " An abuse of privilege." 
 Here I left the subject of probation, but it was only to come back to it re- 
 inforced by searching for something with which to look at the probation 
 under its light, and that I found in " zeal turning to envy " as I considered. 
 And to make the working of envy to bear upon the case it was here required 
 to show, I St, how envy was a great root-evil in human society — next, how 
 a parallel seemed to run with it in the course of the adversary in our world 
 from the beginning, and lastly, how zeal and envy are synonymous when 
 zeal is turned from good to evil. And thus equipped by the digression, I 
 returned to the lost link of the probation and then by the help of the imagi- 
 nation saw the key hanging from that lost link to open the mystery in the 
 supposed communication given in heaven which through misdirected zeal 
 turning itself into envy, for " zeal of God without knowledge " becomes 
 injurious, and may have led to the defection, the apostacy and the 
 ruin of the rebel angels. So that from the three known facts stated 
 connected with zeal we reach the unknown quantity or fact, now 
 supposed to be made known, or perhaps a close proximity to it. 
 For whether by divine revelation or otherwise, whatever may have 
 been the immediate occasion or circumst?ince that led to their fall - 
 from being pure, upright and holy and obedient they became the 
 opposite, it is certainly correct for us to conclude it was in some way 
 effected through the flame of zeal being changed into the flame of envy, 
 — mixed with presumption, pride, ignorance and rebellion, for "where 
 there is envying there is strife, confusion and every evil work." And I ap- 
 prehend it is just here that a great deal that is unknown will become known to 
 prove that the great conflict in Keaven arose between the adversary and the 
 Son of God for the tempter made this his ground of attack continually 
 against Christ, " If thou art the Son of God," etc. " Christ was manifested 
 to destroy the works of the devil " — his works of envy and falsehood. 
 
 The communication supposed to have been given, was of course given with 
 that infinitude of mind in God which transcends the grasp of created intel- 
 
way 
 pvy, 
 ere 
 ap- 
 nto 
 the 
 ally 
 ted 
 
 nth 
 itel- 
 
 THE ORIf.IN OF SIN. 
 
 167 
 
 lects.but which the infinite mind so wonderfully and perfectly works in its own 
 almighty orbit without in the least interference, — in all its prescience, in all its 
 eternal purposes of infinite wisdom, rectitude and love, — with the free, vol- 
 untary, responsible agency of his rational creatures, and while to our weak, 
 limited minds it may appear to interfere, it is just as impossible as it is for the 
 absolute independency and sublime monarchy of the Most High, whose 
 ' spirit is a free spirit,' to become dependent upon his creatures for the per- 
 petuity of his existence, while he is as independent of his creatures as the 
 sun in the heavens is independent of the earth to make it shine. But like 
 the sun which gives us light and never consults us in the matter, God gives 
 us light unasked for, for our good, and humbles himself to Lehold the 
 things in heaven and to hold fellowship with them and to come and taber- 
 nacle among men to make us happy and kind and pure like himself, that 
 through his association wit' us there may be friendship and fellowship and 
 assimulation in us to Him : It is a lelic of the fall in us ever to fancy 
 there can be the least interference on the part of God for the limitation of 
 our liberty, or the slightest infringement upon our free agency when he 
 seeks us to make us thereby free indeed ; for then^ it is in harmony with the 
 laws of our mental constitution which he has implanted within us, for 
 *' He is the freeman whom the truth makes free and all are slaves besides." 
 
 It is equally untenable in relation to the angels for us to imagine that 
 they had to fall to serve any purpose he could not have done without. 
 What! Did God require the angels *to do evil that good might come?' 
 (mee genoito) " God forbid !" What a narrow contracted soul that man 
 must have in him ever to think so ! Nay, more, it is making God a fiend 
 by the horrid thought,and to utter the words of blasphemy when that thought 
 is put into words ! 
 
 If the angels had never fallen and man had never fallen the resources 
 of the infinite mind would not have been in the least diminished. All na- 
 ture proves in myriads of forms the boundlessness of his research, the infini- 
 tude of his resources, and eternity will only serve to prove that He is 
 " past finding out !" 
 
 And if he has been pleased to deal so mercifully and patiently with his 
 fallen angels and with fallen man and has at infinite cost of expense and 
 suffering evinced hi. prerogative ' to bring good out of evil,' would it not 
 have been infinitely better had there been no Such cost and no such fall 
 among angels and men ? 
 
 Oh,- Frederick, the illogical way people draw inferences' from the pro- 
 cedure of the infinite mind has damned the progress of religion beyond all 
 calculation ! 
 
 TWO OBJECTIONS AGAINST THE THEORY REFUTED. 
 
 Mr. Frederick says, to recall and repeat, ** The process of the prob- 
 lem is as useful as to rehearse a problem in Euclid after it is solved. It en- 
 ables us to test afresh the grounds of the argument whether they are ad- 
 missable and sound, and to judge of the conclusion whether it be correct. 
 As to the grounds or data you have taken care to establish them previously, 
 and as to the conclusion it follows I think legitimately enough." 
 
 
 ■ 1 
 
 ri 
 
 m 
 
1 68 
 
 THK GREAT WANT OF THK AOE. 
 
 ^ "There are however two objections to upset the theory, if these objec- 
 tions could be made valid which you have already labored to show the 
 hAUowness of, but nevertheless deserve here at this point to be, I think, 
 considered, viz: " The Predestination of evil from all eternity," and that 
 " God is indirectly the author of etiil." 
 
 ** These two objections have taken a firm hold of some minds and your 
 
 * theory,' while it is meant to overthrow them, I should be glad if you 
 would grapple with them ' hand to hand ' and ' box them well ' and lay them 
 prostrate in the dust never to hold up their ugly heads again." 
 
 "Ah, Frederick, it is easier said than done. Like Goldsmith's 
 " Domine," how many are to be met with, 
 
 Who if you argue with, against their will, 
 Although quite beaten, they argue still. 
 
 " I despair altogether of such people ever learning anything. They are 
 so dogmatic that they have no docility, and without docility, that is open- 
 ness to conviction and candor of mind, there can be no adv.,ncement in true 
 learning and excellent knowledge. This is just another aspect of human 
 
 • supe^ciality * with an awful amount of ' cheek ' in it. It is best I think 
 not to argue with such, for they are past improvement and enormously self- 
 conceited as all dogmatists are, I don't say * dominies ' are, but ' dogmatists,' 
 they are more like dogs than men, they can only snarl, and bark and bite ; 
 and it is best to keep as far away as you can from them. 
 
 It is the best evidence that one has reached truth when he can pro- 
 duce sound reasons for embracing it, and these reasons should be the only 
 defense, not any flimsy nonsense like — "It is so, because / think so;" and 
 " It must be so, what I say. because / believe it." The grounds of the convic- 
 tions here, consist not in the soundness of their data, but in the weakness 
 of their supposed truth. The former is the " verax " and the latter the 
 " verum." Don't you see the importance of this distinction ?" " Yes, I am 
 beginning to see it, like a light shining in a dark place." " What do you 
 mean by that, Frederick?" " I mean by it, that all seem to me to be in the 
 dark about it." " Well, you get out of the dark ard keep out it. For it is 
 one thing to have a firm grip of truth as truth ; and quite another to be 
 grasping at a shadow which is only a figment of the fancy, a delusion and a 
 snare, which the adversary is getting many to believe in, each after their 
 own fashion, to their injury." 
 
 " But an exposure of the holJowness of the two objections I have 
 stated may be useful to truth-seekers and fbr the good of the rising race ?" 
 " Well, Frederick, I will do anything for them. Tha false ground taken in 
 the dogma that " Evil is a divine pre.lestinaiion from all eternity " arises 
 from a wrong view of the doctrine of "predestination" in connection with 
 the " divine decrees." Chiefly from the error of viewing God as one of our- 
 selves, and also from the received opinion of many, that prescience in the 
 divine mind depends on divine predestination of events, which is absurd. 
 For this reason — the two separate orbits involved, which I mentioned be- 
 fore. Every rational, responsible creature has one orbit, and God has His. 
 
 To apply this to our subject. If the sin of the fallen angels was 
 
THE ORIGIN OF SIN. 
 
 169 
 
 *' voluntary in its nature" and was "an abuse of privilege of the highest 
 order," it was their own act and deed, and no predetermination or toreor- 
 dination of the infinitely Holy God ; because I have proved this already 
 to be an impossibility, approaching to blasphemy since sin is so diverse 
 from and contrary to the nature of God — so destructive to the existence of 
 all being and happiness and harmcny in God's holy universe — and so in- 
 finite an offense and sorrow to God and utterly suln^ersive of his authority. 
 Its remedy^ therefore, is as wonderful as God is great and past finding out 
 in his perfections. 
 
 DIVINE PREDESTINATION AND DIVINE PRESCIENCE DISTINGUISHED RELATIVE 
 
 TO FUTURE EVENTS. 
 
 In the contemplation of the sublime doctrine of the " Divine Decrees," 
 Frederick, we should guard against confusing the divine predestination of 
 events with the divine prescience of events, as they are events that are dis- 
 tinct and separate in their character and consequently distinct in the divine 
 mind. They fall under the "decretive will" and the "permissive will" of God. 
 Not that God has two wills. But the events are different in themselves, 
 and therefore differently viewed, as we ourselves view the good and the bad 
 with different sentiments. The good are viewed with divine approval, the 
 bad with divine disapproval. Regarding good events or actions, God is their 
 author essentially, as he is the fountain head and source of all good — as Christ 
 said, " there is none good but God," absolutely, so that he creates or pro- 
 motes and furthers all that is good in the creature and brings it to a suc- 
 cessful issue and is always ready and pleased to do so. Under this, falls 
 the divine predestination of events. 
 
 Regarding bad events or acti*^ ns God suffers them to come into exis- 
 tence, disapproves of them and visits them with punishment according to 
 " His determinate council and foreknowledge " of them, in the exercise of 
 his infinite wisdom, overflowing love and influential control, and in accord- 
 ance with the free agency and moral responsibiUty of his intelligent crea- 
 tion. He does not in any way whatever encourage or sanction them or 
 approve of them or in any way whatever is He implicated in them ! 
 
 On the grave question of God tempting any one to sin, * the living 
 oracles ' have uttered no uncertain or ambiguous sense, like the heathen 
 oracles of the pagan divinities. In the inspired volume the remotest in- 
 sinuation of any such dark suspicion is met with the firmest remonstrance 
 and debarred and shut out and condemned ; for such a dark suspicion, 
 such a wicked thought is sin, a base slander against the character of the in- 
 finitely " Holy One who inhabiteth eternity." All that is good is essen- 
 tially from God, all that is evil is essentially from the creature and the crea- 
 ture alone. 
 
 Let me give you one passage from the divine record to prove the im- 
 possibility of God tempting any one to sin, in the sense now under consid- 
 eration to implicate God in any sin ever committed by any creature simi- 
 lar to the adversary in his tempting power, or in the slightest degree in any 
 manner or form or shape whatever. 
 
 li 
 
 ■ < \ 
 
170 
 
 1HE GREAT WANT OF IHK AGE. 
 
 In u 
 
 To prevent all such wrong thoughts, it is written : 'Let do man 
 (" no cuf," in the original, (meedeis) neither man nor angel) say when he is 
 tempted, I am tempted of God ; for God cannot be tempted with evil 
 things and he himself tempteth no man — ^oudena) no one ; "but each one 
 (Hekastos) is tempted when he is drawn away by his own lust and enticed, 
 Jas. i., X2-14. In the case under consideration the prince of the rebel 
 angels was " drawn away and enticed by his own lust," of envy, ambition 
 and pride into rebellion against God, as we have seen his sin was self- 
 induced and self-originated. " He stood not in the truth." "He along 
 with his confederates retained not of themselves their original condition ; 
 but forsook their principality of their own accord " — such is as close and 
 faithful a rendering of the original as I can give. And our own experience 
 confirms the fact that we are the authors of our own sins in our voluntary 
 departures from rectitude, of which we are perfectly conscious, in losing 
 the sovereignty, the right dominion over ourselves and m ceasing to be 
 true to ourselve' , for to be true to self, in the right sense, is to be true to 
 all besides — since we can only know falsehood by truth and can only know 
 what is wrong by what is right and the violation <i{ rectitude by the know- 
 ledge of rectitude, as I showed when speaking of the Moral Sense. 
 
 The holy angels before they fell, having far clearer views than we can 
 possibly have of right and wrong, — their defection, alienation and rebellion 
 was all thf ir ownheinous act and deed — all this repetition is required to meet 
 the hypotiesir, now under consideration — nan iy, '^ the divine predestination 
 ofwhats ever comes to pass beitig necessary, <. // is thought^ in order to the 
 divine f.^rek'.owledge oj whatsoever comes to pass.'^ 
 
 With the infinite mind of God this hypothesis of requiring God to fix 
 events before being able to know them will be seen to be erroneous, be- 
 cause the divine omniscience can know the events that are going to be 
 fixed by others, to whom he has delegated the extraordinary right and 
 greatness of free agency accompanied with responsibility, as well as the 
 events in the exercise of his own sovereignty he has Himself fixed from 
 eternity. Therefore there is an important distinction betM'een God's pre- 
 destination of events and his prescience of events, which distinction is very 
 much overlooked and disregarded and leads to wrong conclusions upon 
 most vital points. 
 
 THE DISTINCTION ILLUSTRATED. 
 
 Take this illustration. Suppose you are informed that on a certain 
 night your house will be entered by a band of burglars known to be very 
 desperate and determined men, who will either have your jewelry and 
 money or your life, or both. That night you have everything prepared to 
 frustrate their design. You have constables and firearms all ready. At 
 the dead hour of that very night they arrive and proceed to their villainy. 
 You allow them to come into your house and to rob you of your jewelry 
 and your money and when they are walking off with the spoil, exulting at 
 their easy procured prize, they are arrested, put into chains and committed 
 to prison. Did your foreknowledge of the robbers, of their intended at- 
 tack upon your valuable treasures, y?^: their horrid burglary in their minds ^ 
 
< 
 
 THE OKIi.rN or SIN, 
 
 '7» 
 
 Was it not their own act and deed and none of yours ? So is it with the 
 case in point. God's prescience of the conduct of the rebel angels did not 
 require his predestination of it ! But it required his " determinate council 
 and foreknowledge " to enable him to defeat the attempt to rob God of his 
 property, his rights and his precious jewels, just as your foreknowledge and 
 previous council ano arrangement protected what belonged to you. This 
 is perhaps the reason the devil is called by Christ a "thief and a robber 
 and a murderer," as he was nothing short of all this in his lawless invasion 
 in the royal palace of heaven as well as in the euibowered groves of 
 paradise. 
 
 So in like manner the passage quoted to support this hypothesis of 
 (lod decreeing the wickedness of the Jews and of Judas serves to illustrate 
 the distinction I refer to between the permissive will of God and his de- 
 cretive will, viz.: 
 
 When the Apostle Peter, on the day of Pentecost accounted for the 
 outpouring of the Divine Spirit and his marvellous agency accompany I's; it 
 in the divine afflatus and gilts of tc-jues, making the Jews think ;hat 
 Christ's apostles were all intoxicated. Peter said : " Ye men of Judaea 
 and all ye that dwell at Jerusalem, be this known unto you, and hearken 
 unto my words. For these are not drunken, as ye suppose ; seeing it is 
 but the third hour of the day (nine o'clock in the morning) but this is that 
 which was prophecied by Josel," etc. * * * Then he brings home to their 
 consciences their horrid crime and says — "Yemen of Israel hear these 
 words : Jesus of Nazareth, a man approved of God," etc. — " being deliv- 
 ered up bv the determinate connsel and foreknowledge of God, ye have by the 
 hand of lawless men crucified and slain." (.^cts ii. 1423). You will see 
 that the aforesaid hypothesis is entirely without support from this passage, 
 because this fculest deed — the most awful murder ever committed on 
 earth was their own act and deed. God foresaw t, he suffered it, and by 
 the very means which Satan, through these wicked men sought to extin- 
 guish the Saviour and his cause, God foreordained from all eternity to be 
 the means of extinguishing Satan and his causi. ultimately, and crown the 
 son of man in heaven as Lord of all. 
 
 It is therefore necessary to be very careful in thinking of these pro- 
 found matters of the " divine decrees " belonging to the infinite mind — to 
 think of them accurately and to guard against confounding things that dif- 
 fer, lest we charge God foolishly or strip his responsible creatures of their 
 responsibility." "I see the whole now clearly," says Frederick. "Well I 
 will now say a little in behalf of the theory." 
 
 The Theory of the Fall of the Angels Defended on the Ground of the Great 
 
 Principh' it Upholds, and the Collateral Evidences 
 
 by 7vhich it is Supported. 
 
 That principle is, the probation of the angels in heaven, a principle 
 laid deep as we have seen, in the foundations of Equity. The test I ad- 
 duced was simply designed as an illustration of that principle, and however 
 imperfect, the principle remains the same. 
 
 ^f' 
 
 ! t» 
 
 ••tl 
 
1 1 
 
 \\ 
 
 
 )' 
 
 173 
 
 THE (;REAr WANT OF THE AOE. 
 
 It is certainly little that is given in the divine volume touching th« 
 occasioft of the fall of the angels, as ihe Scriptures have been written not for 
 angels but lor us men, and teach " the ethics of human life," and not of 
 angelic life. 
 
 From the silences of Scripture we can learn much. 
 
 Had the angels that fell never have fallen they niight have been with- 
 out probation as fttr as we could know. The tact of their fall proves it. 
 But to hear some how they speak, they would never have been placed on 
 probation at all nor man either, because they think God should have pre- 
 vented it 
 
 For Go'' to have prevented the possibility of their fall or man's fall, it 
 would have required on the part ol God either to have made all his rational 
 creation absolutely perject^ but as there is none absolutely perfect but God, 
 and as there can be no mure than one absolute Supreme Being, the rational 
 creatioii could i.ot be absolutely perfect j or if God had made his rational 
 creation without probation to prevent the possibility of their falling, then 
 they would have been like stars without orbits of their own to move in, like 
 organisms without functions, with stationary instincts like the beasts that 
 periih, and would hive had an existence without improvement, a being 
 without progress, like a machine I 
 
 Man's glory is that he is a free agent. It is this which invests him 
 with responsibility, for wherein lies his responsibility his monarchy con- 
 sists, and are not angels greater than men ? 
 
 But angels could not be superior to men, which we know they are, 
 unless they were free responsible agents, for men are. It is because their 
 responsibility is greater, that they are superior to men^ and their responsi- 
 bility is greater because their capacities are greater than man's. 
 
 To whom much is given, among men, of the same much is required — 
 a manager of a large concern among men is more responsible than some 
 little clerk in the counting house. This principle is applicable to the higher 
 orders of ihe intelligent creation. 
 
 The rationale or ground of reason o\ probation proves its desirableness 
 and equity. It makes life exceedingly desiral le and worth living for, be* 
 cause probation is based oh the law of progress nd promotion. 
 
 To the superior in trlligences it holds out an ennobling prize — the prize 
 of higher excellence, higher capacity, higher participation in the endless 
 life ot God, and this is the only way by which they can possibly reach the 
 end of their being. As it is with regard to ourselves the end of our being 
 is assimilation to God. And in the infinite nature of God the superior 
 intelligences. have 'scope and verge enough ' to risi higher and higher in 
 knowledge and excellence, in capacity and perfection, in honor and glory 
 and blessedness through the unending ages of eternity. 
 
 Therefore God has placed them on the principle oi probation and trial 
 not to fall, but to rise for their own immortal good and a higher ptize the 
 holy angels could not seek ! But alas, some of these holy argels did tall by 
 their own voluntary transgression, that voluntary transgression must have 
 had some cause or another. I have ventured to attribute it to ' envy ' and 
 have shown how zeal when perverted is the equivalent of zeal in a bad 
 
THK ORKIIN OF SIN. 
 
 tfi 
 
 cense and is called " envy." In the parallel case of a holy mind becoming 
 «inful in the case of our first parents, envy was the cause. They sa^' the 
 forbidden fruit to be desired, they envied it, partook of it and fell. 
 
 Is it not probable that the mind of Satan " lusted to envy "and fell, 
 in consequence ? The pride and ambition mentioned in Scripture as 
 the condemnation of the devil may therefore have been produced through 
 ' envy.' He knew from his own experience how most successfully to tempt 
 and ensnare — hew to induce evil into a holy mind and the facts of tie case 
 reveal that he distilled the poison of " envy " and succeeded. And all 
 history proves that there is nothing more prolific of evil as an originating 
 cause than " envy." Indeed it has in it the essence of all sin, and gives 
 us the very origin and process of sin in the mind. First the object al- 
 though forbidden is viewed as desirable for several reasons, next resolution 
 fostered by self>will, pride ambition fans the rising flame, then all conse- 
 quences are disregarded and the sin is committed and then the penalty 
 comes as certain as the day follows the night, as the cause accounts for 
 the effect. 
 
 f 
 
 M'^ 
 
 li 
 
 H 
 
 T/ie Hccne in Heaven Paralled by Another Scene on Earth. 
 
 A very memorable scene indeed took place in an upper room in Jeru- 
 salem, like history repeating itself, for both Christ and Satan were there. 
 The Saviour was surrounded by all his attached disciples as in heaven by 
 his loyal angels. Only one of these disciples was disaffected — only one 
 among the angels of exalted rank was disaffected — that one disciple was 
 his adversary and traitor, that one exalted angel was his adversary and 
 traitor. Judas as Christ's traitor had many confederates on earth. The 
 devil had, us the Son of God's traitor, many angels as his confederates in 
 heaven. Tlie sin by which Judas fell was covetousness ; the sin the devil 
 if\i by was the same sin, for envy is covetousness. 
 
 Christ did not in any way induce Judas to become his adversary nor 
 to betray him, during all his sojourn with him on earth, neither did Christ 
 induce Satan to become his adversary or to betray his confidence a)l the 
 time of his sojourn in heaven ; Judas betrayed Christ to his enemies for 
 the sake of a liitle paltry sum of money that he could not spend, and did 
 him no good, he afterwards committed suicide. Satan betrayed his master to 
 his confederates for the sake of a paltry gain which can yield them no good, 
 but result in their ruin and eternal misery. 
 
 Christ knew beforehand what Judas was going to do, and told him of 
 it in presence of His apostles in the upper room at Jerusalem, " One of 
 you sitting with Me at supper shall betray Me," etc. They were all 
 amazed, and asked, "Is it I ?" 
 
 Christ announced beforehand to His angels in heaven, His high mes- 
 sengers, that one of them would become His adversary and betray Him, 
 and they were all amazed, and made a similar enquiry in all probability, 
 for even Judas made the enquiry. 
 
 The announcement was calculated to deter Judas, and so was it calcu- 
 lated to deter Satan. After the announcement Satan entered into the mind 
 
 I 
 
 !,; 
 
 
174 
 
 'IHK GREAT WANT OF IHi; AGK. 
 
 ?f*1 
 
 of judas on earth ; after Christ's announcemenf, sin entered into the mind 
 of Satan in heaven. Christ's announcement had nothing in it to induce 
 Juuas to betray Him to his confederates ; Christ's announcement in heaven 
 had as little in it to induce sin to ^nter the mind of satan, and influence 
 him to misrepresent Christ to his confederates in heaven ; — Satan was " the 
 father of the lie," he was a murderer from the beginning of his fatherhood 
 of lies, and it is a remarkable thing, the word * begitming' has no deBnite 
 article in the original, therefore it point<! back to a beginning of a remoter 
 period than the lie with which he roistepresented the Divine character to 
 our first parent , when he was a murderer, for he had in him the heart of 
 the murderer in heaven before he left it. So that the conception I have 
 ventured to make holds good in all these particulars, besides the one I fur- 
 ther mentioned, that Satan desired Christ to take his nature upon Him, in- 
 stead of the nature of man, which verifies aa obscure Scripture, that 
 " Christ took not on Iiini the nature of angela, but the seed of Abraham" 
 (Heb. ii., i6) whic'a He Himself was predicted to be, as the promised 
 •♦seed." 
 
 RESULTS GAINED BY THE THEORY SUBMITTED. 
 
 m\ 
 
 1. It proves that God is not the author of sin. 
 
 2. It disproves the absurdity of sin being eternal. 
 
 3. It traces sin to its real author, *' the father of the lie." 
 
 4. It reveals the probation of the angels, laid in equity. 
 
 5. It proves the primal sin to be self-induced, and the act and deed 
 of satan. 
 
 6. It demonstrates the eternal Son of God, the object of his attack. 
 
 7. It shows that only " One " of His exalted princes fell, with His 
 angels. 
 
 8. It proves that Satan was "the slanderer and liar and traitor of 
 God." 
 
 9. It shows how much evil one sin can produce. 
 
 10. It proves what an evil and hurtful thing sin is, and how unreason- 
 able. 
 
 IT. It traces the origin of sin to holy zeal degenerating into "envy." 
 
 12. It l:»aches a great lesson to beware lest we have wrong zeal for 
 God. 
 
 13. It proves that the universe is ruled by a holy being. 
 
 14. It shows how wrong it is to trace imperfection to a perfect being. 
 
 15. It sheds I'ght on the whole Providential Government of God. 
 
 16. It makes known the inf?:iite forbearance of God towards His 
 creatures. 
 
 1 7. It proves that sin brings its own punishment and penalty. 
 It reveals the foreknowledge of God as distinct from His predes- 
 
 18. 
 tination. 
 
 19. 
 
 20. 
 creaturep 
 
 It proves that God is capable of fufilling His own mind and will. 
 Tt demonstrates the free agency and responsibility of His rational 
 
THK ORIGIN OF SIN. 
 
 I7f 
 
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 His 
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 son- 
 
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 While it gives us an' insight into the amazing resources of the eternal 
 mind that are truly infinite, snd sheds light on the greatness of the reme- 
 dial scheme of redemption as not confined in its issues to our little world, 
 but that they extend through all the universe of intelligent creatures, and are 
 lasting as eternity. And it reminds us that our o^xv probation is sadly over- 
 looked, and that its full recognition is " the one great want of the 
 age" And to "beware of covetousness " and ''envy!" And this 
 leads us now to consider the next question, Mr. Frederick. 
 
 (4.) What Consequences Followed the Fall of the Rebel Angels in 
 
 Heaven and on Earth. 
 
 I — The Rebel Angels were Cast Out of Heaven and Put Under 
 
 Restraint. 
 
 Heaven was no place for them to remain any longer in. 
 
 For heaven is the dwelling jilace of the most High, where He reveals 
 His face and where there are exalted pleasures for evermore, which the pure 
 and holy can only enjoy, for without holiness no cue can see the Lord in 
 His glory and resplendent effulgence, in which He dwells. 
 
 The rebel angels unfitted themselves to find any pleasure there, it was 
 a greater hell than the one they we*-? cast down into, although that is only 
 an abode ot misery beyond all conception. By their own awful crime they 
 were disqualified, like criminals, to oe in the society of well-conducted 
 citizens. And were intent, like those miserable creatures, upon committing 
 more crime. They* were as anxious to leave heaven as God was decided 
 upon expelling them from heaven. Neither were they deprived of life nor 
 of the opportunity they sought to leave heaven for to follow out the bent of 
 their own wicked devices, but put within the length of their chains, in 
 which they were bound, as men chain up lions, bears and tigers in a public 
 exhibition, for satan and the rest were the Spectacle of holy angels from 
 heaven. Presumably the end was to try their strength upon the plundering 
 and destruction of the new creation of the. race of man, and presumably the 
 point of debate in heaven, our world therefore became the battle field of 
 conflict between satan -and Christ on earth, who should be the greatest 
 — who should be the conqueror and the world's King and God ? So that 
 the necessity of the conflict was a foregone conclusion that could not be re- 
 called, and of such tremendous issues that the oft-repeated objection and 
 sneer that our world was too insignificant for its Creator to bow His 
 heavens and come down into — never thinking that it was required to con- 
 test its rightful Sovereign, and which objection is as frivolous on the part 
 of its authors — the sceptics, as their defense can make it, because the real 
 nature of the case is wrongly viewed, inasmuch as the nature of a battle 
 and its importance among nations on earth never depends upon the kind 
 of battle field where the contest is waged. 
 
 For it is a notorious fact that all the greatest battles have been fouj^ht 
 and won upon the most insignificant battle fields, and their localities have 
 never added anything to the prowess of the arms on either side of the com- 
 
IHE GREAT WANT OF THE AC.E. 
 
 w 
 
 batants, but always been derogatory to the splendor of the achievements 
 gained therein. So that the once bright and burning seraph that flamed 
 in zeal before Jehovah's throne and the Son of God whom he worshipped 
 in rapt devotion, who came down from his exalted throne to contest this 
 greatest of all battles is not for a moment to be considered in the least 
 affected by the /oca/e where that battle was fought and won, because it was a 
 conflict between the greatest and highest interests of the moral creation — 
 between truth and error, love and envy, life and death — not of a mere tem- 
 porary nature, as mortal life and bodily death, but of an eternal and spirit- 
 ual life and death, these were the interests at stake, and they are of such 
 magnitude <,hat no human and even no angelic mind is competent to com- 
 prehend th' m,so that though the sovereign creator of all the millions of suns 
 and s^^stems that are beyond the " ken " of the most enlightened astrono- 
 mer and the grasp of any human mind to conceive, and though he was 
 equal with God and it was no prize for him to be owned as such tor he was 
 that before creation dawned, for his motiye and his end justified his laying 
 aside the robes of his uncreated royalty and assuming the meek and lowly 
 garments of our humanity, having declined the angelic vestment he became 
 man that in the very nature in which the adversary sought to gain his vic- 
 tory and rise to higher conqu^sts even the monarchy of the uiiverse, the 
 Son of God himself conqi' ;red the usurper ! It was by the results of that 
 victorious conquest, not by the garments he wore nor by the obscure and 
 paltry dim spot called earth, that the battle is to be estimated by. 
 
 Places where the greatest battles have been fought and won, as I have 
 said, always have been distinguished for their insignificance. Cannae, 
 where Hannibal conquered the Romans and slew 40,000 of patrician blood 
 and sent three bushels of rings belonging to the slain, in proof of whom 
 they were he had slain, everyone knows, who knows anything of. Roman 
 history, was a poor, pitiful village of Naples. 
 
 Marathon, where Miltiades with 10,000 brave Athenians routed an 
 army of Persians consisting of 100,000 foot and 10,000 horse, was a poor 
 paltry Athenian town only known by the victory so famous, renowned, that 
 was gained there. 
 
 Thermopyloe, where Leonidas successfully opposed a great army of 
 Persians was, as is well known, a miserable narrow strait between the 
 mountains of Thessaly and Phoces — and pray what was the renowned field 
 of Waterloo? where the terror of Europe and of the world was struck down 
 never more to menace mankind and sent to the solitary Su Helena to eke 
 out a lonely existence and die ! What was it and what is it even now, but 
 a common or ordinary tract of land which no doubt Byron has immor- 
 talized, not because of what the field was when he saw it, but what was 
 done upon it when he said as he walked over it, 
 
 Stop ! for thy ti 1 is upon a nation's dust, 
 An t:arthquakt''s spoil is sepulchred below ! 
 Is the spot marked with no collossal bust 
 Or column ' jphied for triumphal show? 
 None ; but the morals truth tells simpler so. 
 As the ground was before, thus let it be. 
 
THE ORIGIN OF SIN. 
 
 177 
 
 How that red rain hath made the harvest grow ! 
 And is this all the world has gained by thee, 
 Thou first and last of fields king-making victory. 
 
 Therefore, to speak of the insignificance of our world in comparison of 
 the glorious universe, to weigh the results of the spiritual conflict waged in 
 it by the Lord from heaven against the great adversary of God and man, is 
 no better than to fix the triumphs in arms by the battle fields where they 
 were gained, instead of by the greatness of the victories themselves, and is 
 as illogical as it is without any relevance to the mighty moral conflict under 
 consideration, whose results afTect the whole universe of God, material and 
 spiritual, and to all eternity ! both angels and men ! 
 
 2 — Satan Enters Paradise, 
 
 and plunders it, and the Saviour immediately appears, as He was wont 
 to come and hold fellowship with the lovely pair, and utter His denun - 
 ciation and doom upon him, and howe / sceptics may jeer and laugh over 
 the scene, there is as much truth in th <. whole dialogue, first between satau 
 and our first parents, and the one that succeeded, between the Lord God 
 and them, as it is possible to crowd into words of the most sententious kind 
 that ever were used on earth. 
 
 The whole that transpired can be proved from the history of the race 
 among all nations of the earth to have left an indelible impression, and to 
 have floated down along the stream of time into all the habitable globe. 
 And more than all this, the palpable results of that first temptation are to 
 this day seen and read in every man's moral nature, which I am prepared 
 to prove, so that it is neither a myth nor any symbolical fable, but as true a 
 record as ever was written ! 
 
 But the doctrine of original sin — the sin of our first parents, and the 
 effects of it in their offspring, is nov/ in our age as much shunned and put 
 out of sight as the doctrine of the Holy Spirit's work is carefully shunned 
 and forgotten, at least too much so. 
 
 THE SCENE CHANGED FROM HEAVEN TO EDEN. 
 
 The Great Importance of Understanding Rightly the Fall of Man. 
 
 To our individual selves and to the rising race rightly to understand 
 the consequences of the apostacy of man is of paramount importance. For 
 without rightly understanding them, we cannot rightly understand almost 
 any of the great truths of God's Divine Record, nor perceive what concerns 
 us in our most vital interests for time and eternity. 
 
 The statement given of the temptation is concise and comprehensive. 
 It comes in the form of a dialogue. How remarkable that all the greatest 
 events in history arise out of dialogues, as well as all the greatest transac- 
 tions in commercial life, in business, in science, in literature, in art, in 
 peace and war, in politics and progress, in nations, in the advancement of 
 religion and human happines?, in all that relates to human life, both its 
 large Interests and small interest?, are the result of dialogues between two's 
 
 ii 
 fi i! 
 
 ■1 tl*! 
 
 1: " 
 11 
 
 i I 
 
 : 5 
 
 III 
 
 'IS' 
 
 !■ if! 
 
 lf 
 
t0 
 
 THE (IREAT WANT OF THE AGE. 
 
 and three's, a/ the outset, so that human history is only an extended 
 dialogue. 
 
 And the reason of it is this. Human history is real life^ and real life 
 when recorded is the Dialogue of life — not a fancy, but a reality, and what 
 makes it so arises invariably from colloquial intercourse between man and 
 man, not to speak of man and his better half as being of course required. 
 
 The Bible is the greatest book in existence because it contains the 
 greatest Record of real human life in all its different aspects in all ages, 
 — anywhere and everywhere — the mode and fashion of it, and its grand 
 design is to transmit the highest form of life, but here we read the record 
 of death, resulting too from a dialogue between two or three. 
 
 Satan expelled from heaven finds in due time his entrance into Eden. 
 He knew his way bacV to it since the happy time when he sang as one of 
 the " morning stars, and all the sons of God shouted for joy !" at the 
 creation of the world, when the holy angels came to see our world so 
 clothed with beauty and its paradise so fair, fit for angels to dwell in ! 
 
 He comes now on a very different errand, not as a spectator, but as a 
 plunderer, alas ! And with his acute intellect he selects his instrument in 
 the sleeky, winsome, charming and beautiful creature called the Serpent. 
 He informed himself in this beast, being a spirit, he could as easily do this 
 as we can put on a garment, and he also selects his victim best suited to 
 his diabolical purpose to prevail with man, he selects the gentle, beautiful, 
 guileless woman, to reach the soft side of man and prowess of woman. 
 
 GEN. lU., 1-6. 
 
 Being thus situated, he starts the dialogue as here given — which im- 
 plies there was some conversation that preceded it — " Yea hath God said 
 thou shalt ?iot eat of every ttee of the garden ?" The enquiry is very natural 
 seemingly, but exceedingly dexterous. It breathes a sort of feeling of kindly 
 interest and sympathy under a sort of cruel privation ! and surprise and 
 doubt about it — a sort of fawning half flattering fault-finding for the better- 
 ing of one's condition that we meet with among subtle, hollow-hearted ser- 
 pents in the world and so often met with. "Yea is it so?" "Oh, it cannot be ?" 
 implying it should not be, and I can put you in the way of something bet- 
 ter than being so straitened and restricted ! " I would not stand it ', oh, 
 you are jesting, it cannot be true ? that God has said thou shalt not taste 
 of every tree in the garden 1" As if all the trees but one were not enough ! 
 and more than enough ! 
 
 The little casual mistake was intended all the time. Eve in candor 
 corrects it and says (v. 2) : "And the woman said unto the serpent, We may 
 eat of the fruit of the trees of the garden ; but of the fruit of the tree ivhich 
 is in the midst of the garden, God hath said, Ye shall not eat of it, neither 
 shall ye touch it, lest ye die." 
 
 Here the tempter has gained his object in the parley and he seizes his 
 victim with the grasp of death and immediately follows up the opportunity 
 by instilling doubt, detraction and envy into her soul and all is over ! 
 (4.) And tne serpent said unto the woman, " Ye shall not surely dv fo? 
 
THE ORUilN OK SIN. 
 
 179 
 
 God doth know that in the day ye eat thereof then your eyes shall he 
 opened, and ye shall be as gods, knowing good and evil." Tnis was quite 
 enough. Envy, disregard of consequences, and an apparently good motive 
 impel the woman to transgress u.p mild reairictio/i of her Maker and she 
 yields anH falls from her high and holy state and is lost (v. 6.) "And when 
 the womiiii saw that the tree was good for food, and that it was pleasant to 
 the eyes, and a tree to be desired to make one wise, she took of the fruit 
 thereof and did eat, and gave it to her husband yith her ; and he did eat." 
 
 The tale is soon told but the consequences are not soon ended. 
 There is perfect naturalness in it, and a simplicity in it, that makes it *' the 
 least adorned, adorned the most." I see nothing in it to And fault with, 
 when it is read under the light of the fall that preceded it and rightly un- 
 derstood. " 
 
 " Well, says Mr. Frederick, I thought it was all " />os/i " before, but not 
 now after the awful tragedy we have heard, and have beheld; and looking at 
 the different points from its side lights. I can now understand the matter 
 of probation better, the serpent and the antecedents affecting the serpent's 
 illustrious employer and inliabitatit, and the victims of his cruel malice quite 
 in a new light altogether and certainly the fall of the rebel angels in heaven 
 gives the key to the fall of our first parents in paradise. But as to the 
 consequences of it I want to understand them clearly and correctly for I now 
 see tnere is more in them than I had any idea of before." 
 
 The Consequences 0/ Adam's 
 
 Transgression. 
 
 "Of the original nature of man, we are expressly told it w.is perfect, 
 without the least taint of sin, or ingrediein of defection, for "it was created 
 in the image of God." Just as the holy .uigels were made pure and perfect, 
 man only less in degree of capacity a.ud roignificence of mental power and 
 spiritual replenishment, but capable of culture and growth as all God's 
 rational creatures are and for their own good our first parents were placed 
 like the angels on the 
 
 PRINCIPLE OF PROIiATION. 
 
 For as all created being is derivative being, and if there be proprietor- 
 ship in existence none has a fuller title to it tlian the author of created 
 being. As the streams flow from the fountain, the principle of dependence 
 is a necessary condition in the creature upon the living and life-giving foun- 
 tain. And in proportion to the value of the gift so is the gratitude that is 
 due to the giver of it. Therefore in every possible way you view the re- 
 lations between the creator and the created, he is entitled to fix his own 
 terms of requirement from those to whom he has given life and breath and 
 all things. Oh, what a privilege, what an ennoblement of living to be per- 
 mitted to love the infinitely lovely, to be capable of adoring the infinitely 
 adorable, and to be privileged to participate in his fellowship, which is to 
 possess and enjoy a life worth having and " worth living for." 
 
 The mildness and the reasonableness of requiring only one restriction 
 of their freedom, not as an arbitrary requirement, but as at once a test of 
 
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 THE GREAT WANT OF THE AGE. 
 
 their having no will but God's, and by evincing it, to be remove from their 
 sojourn on earth to the higher realrris of his created intelligen ^s and in 
 virtue of their innocence and intef,'rity and unreserved consecration to par- 
 take of immortal felicity, taste 01 ^^the tree of life," and never see death, 
 surely this was a condition extremely mild and kind and beneficent for 
 them to fulfil and God to reward them if they kept it with his high appro- 
 val which is life, and with his loving kindness which is better than life. 
 And all the flimsy, silly nonsense about the apple so hackneyed and weak, 
 is unworthy of notice. 
 
 But " man in honor abode not !" Behold the crown has fallen from his 
 head ! and the pure gold of unalloyed pristine excellency has become 
 changed into the base dross of moral deformity and degeneracy ! 
 
 The tempter has succeeded with his temptation and thus lar triumphed 
 over the God of heaven, for by his subtlety and insinuations and sophistry 
 and lies, and the alluring bribe he held forth of their freedom from restraint, 
 high attainments in knowledge and godlike greatness and dignity, he fasci- 
 nated their guileless mind^ persuading them to believe it was a right and 
 proper thing to " eat of that forbidden tree " and assert their own freedom, 
 and that no harm would result from the act, he succeeded, alas, thereby in 
 obtaining over them " the power of death, which is the power of God's 
 wrath," and " the power of falsehood." In the former he has been foiled, 
 in the latter he has been rendered inoperative through the divine in- 
 terposition in behalf of all the seed of the woman who know the truth and 
 lay hold on eternal life and " overcome the wori ' the devil and the flesh," 
 for we are all on our trial and probation too and these are the conditions 
 of our successfully fulfilling our high probation under God which yields 
 its grand product ! 
 
 (i.) AdanCs Offspring Partakes of Adams Fallen Nature. 
 
 This is one of the necessary consequences of the fall of man which I 
 am very anxious to set clearly before you, Mr. Frederick, for it is now al- 
 most forgotten or not so scripturally apprehended as it ought to be. 
 
 Fiercely and long was the discussion about original sin discussed. 
 Strong and untenable positions were taken by its defenders which had the 
 fate that extreme views always have, they ended in the opposite extremes 
 and were abandoned altogether, for push any truth to an extreme and it 
 becomes an error, so little is believed of th > really sensible and instructive 
 and deeply important and vital doctrine, that Adam's offspring partaken of 
 Adam's nature, that it is seldom heard of except by the extremists — if I 
 may coin a word. Oh, it is the glory of truth that it will stand the utmost 
 searching, but no rough banc ling, it is like a delicate flower, in the hands 
 of those that handle it roughly, it withers and fades away and they lose the 
 fragrance and beauty of it, but to the truth-seeker it expands and blooms 
 brighter and brighter and never perishes. 
 
 Whatever that fallen nature became, by a necessary law it is tran5mitt;ed 
 to Adam's ofTspring. If there be one truth more clearly revealed by mod- 
 ern science than another it is that "every organism is according to the condi- 
 
I 
 
 THE ORIcaN OF SIN, 
 
 i8i 
 
 tions of its birth." Parents represent their offspring before they are born, as 
 a tree represents its fruit before it is produced. They affect the physical, the 
 intellectual and moral organism of their offspring by the lives they live, as 
 the fruit of the tree is affected by the soil the tree grows in, or the culture it 
 receives or is denied and the circumstances that affect the growth and de- 
 velopmentof the tree has its outcome in its fruit and so all progenitors, ac- 
 cording to the light and teaching of modern science, live their lives over 
 again in their future offspiing. Since then this law is so thoroughly establised, 
 it goes to prove that whatever the fallen nature of our first parents was it has 
 been transmitted to their offspring and therefore in this respect we all par- 
 take of the consequences of Adam's sin. And this exactly corresponds 
 with the Scripture that man's hereditary corruption is handed down from 
 father to son. And the cheering truth connected with it in the same 
 Scripture that "Christ has redeemed us from our vain conversation received 
 by tradition from our fathers," which just means the hereditary corruption 
 which is handed down from father to son. 
 
 All history, all observation, all experience, as well as all science, con- 
 firms this important fact that Adam's offspring partakes of Adam's fallen 
 nature. What that nature is it is unnecessary for me to state because it is 
 visible before our eyes. 
 
 And the remarkable point is this, dear Frederick, that the more closely 
 the statement of the fall of man is gone into the more strongly is it proved 
 to correspond with the human nature we all have. 
 
 And the very temptation of the old serpent the devil in its ingre- 
 dients we all drink in with our mothers' milk and are all characterized by 
 80 that the deadly poison of the serpent has mixed itself with our very 
 blood, and these ingredients can be detected in all the characteristics of 
 our age, and can be traced up to this source as their originating cause. 
 But no one will blame roe for the strong representations of human de- 
 pravity which many hold, after the principles I have so fully stated under 
 the third section respecting the human consciousness and the human 
 conscience, (Section III.) 
 
 These are most important points, which inductive reasoning most 
 powerfully establishes. 
 
 (2.) Natural Death is Another Consequence of Adams Sin. 
 
 This is a fact which no ©ne acquainted with the subject at ail can 
 question or deny. Indeed, it matters little whether it be denied or 
 doubted, facts daily prove we are all mortal, only the worst of it is that " all 
 men think all men mortal but themseives." 
 
 And what is more, spiritual death immediately followed Adam's trans- 
 gression to his own soul. Never was a prediction more certainly fulfilled 
 than this : " In the day thou eatest thereof thou shalt surely die." In 
 that very day dying they did die spiritually. As when we sin we die 
 spiritually, in that moment lose the favor of God, which is life. For 
 " the soul that sinneth it shall die." 
 
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 182 
 
 THE GREAT WANT OF THE AGE. 
 
 (J.) But the Third and Mat Important Point I Wish Chiefly to Insist 
 
 Upon Here is the Representative Position of our First 
 
 Parents were Created in and How we Are All 
 
 Affected by It. 
 
 The human race was not created like the angelic race — all at once in 
 maturity and without matrimony. 
 
 God has created the one individual man, and from that one individual 
 man, all the other individuals of the race sprung. This was according to 
 the Divine idea, who has made different orders of intelligent creatures. In 
 the one man, therefore, the whole race was represented, and by his conduct 
 the whole race was affected physically, intellectually, morally and spiritu- 
 ally in every possible way. Adam was the one head to represent all the 
 body of the human race, as the cause contains all its effects and as the 
 whole includes all its parts as one. 
 
 People may object to this as they may, their objections will not alter 
 the fact. It is a positive truth. As certain as a member of Parliament 
 affects his constituency by his representation of them by every vote he 
 gives and every official act he performs in Parliament as their representa- 
 tive, and the constituency is bound by his acts and deeds, and cannot alter 
 them. 
 
 Adam stood as our federal representative, and in his first sin we all 
 sinned, and in his condemnation and death we all partook, as the first 
 temptation of man has in it the elements of all temptation. 
 
 As the first sin of man has in it all the elements of all sin. 
 
 So the first transgressor includes the whole race in the effects and con- 
 sequences of that first transgression. 
 
 It is of no use to try and shut our eyes against this most solemn fact. 
 
 By losing sight of it or by ignoring it we gain nothing ; but we lose an 
 immense deal. We lose the clear, plain state of the case, and become un- 
 concerned about our true condition. 
 
 And we fail to appreciate the representation of the second Adam, the 
 Lord from heaven, in all the divine adaptation of it to our circumstances and 
 true wants, and perish in our sins — the greatest of wh ch is unflelief, a sin 
 we in this very way disqualify and constitute ourselves unable to avoid, 
 because it nullifies and makes us hostile to the saving truth, and conse- 
 quently we are lost. 
 
 I have no object to gain by stating these facts — no creed to defend, 
 no sect to uphold, no church to vindicate. I seek only the tiuth of God 
 to defend, to uphold and to vindicate. And its vindication will immediately 
 be forthcoming. We should ^jtrive to see the very worst of our case and 
 get it rectified, to find out onr danger and escape from it, to be aroused out 
 of our sophistries and lying refuges, so as to get at the plain luatteis of 
 fact and the everlasting refuge that will not fail us when it is most needed. 
 
 Our Saviour came as the one man to represent the race anew, and to 
 place us in entirely new conditions of probation from those we were 
 brought into by the one man Adam. 
 
THE ORIGIN OF SIN. 
 
 183 
 
 The parallel between the two representatives can onlj be rightly seen 
 by the full acceptance of the consequences of Adam's first transgression. 
 And the vindication I promised to give is derived from one of the most 
 syllogistic and argumentative passages in the whole writings of Paul, the 
 most logical writer in the New Testament, or perhaps you can meet with 
 anywhere. The parallel he diaws is given in the well-known passage in 
 his Epistle to the Romans, chap, v., 12-19. It begins with an ioferencs. 
 *• Therefore," — Paul has just been giving reasons for the justified rinnerre* 
 joicing in every blessing of salvation, and in every trial and dispensation 
 of Providence, but more especially in the great love of God, as manifested 
 in Jesus Christ, and how through the propitiatory death of Christ we have 
 been, from our natural state of enmity to God, reconciled to God and made 
 to rejoice in God through our Lord Jesus Christ, through whom we have 
 received the reconciliation. Our hostility to God is now changed into 
 friendship with God. Now he draws the vuteresting parallel — " As through 
 the sin of one man sin entered into the world, and death through sin ; and 
 death passed unto all men because all Kiuned : - tbr until the law sin wa« in 
 the world ; but sin is not imputed "—laid to one's charge, "wht. a there ?fs no 
 law, nevertheless death reigned from Adam till Moses, even over them that 
 had not sinned, atUr the likeui^tii vU Adam's transgression " — over children 
 who had not committed actual transgi ission — " who," that is Adam, is a 
 figure (tupos) a type or an emblem of Him that was to come, that is 
 Christ. 
 
 Having thus traced sin to Adam, and death tn sin, and Adam as a 
 type of Christ, now he shows the superiority of Christ, as our representative, 
 over Adam, thus (v. 15) ** But not as the oflfence — ttie fall, so also is the free 
 ^ift of Christ, for if by the trespass or fall of the one, the many died, much 
 more did the grace of God, and the gift by the grace of the one man, Jesus 
 Christ (righteousness which brings eternal life) should abound to the many ; 
 ■and not so through one thaf. sinned, so is the gift ; for the judgment came 
 of one unto condemnation, but the free gift came of many trespasses unto 
 justification (v. 17) For if, by the trespass of the one, death reigned 
 through the one ; much more shall they that receive abundance of grace 
 and of the gift of righteousness reign in life through the one, even Jesus 
 Christ. So then as thrr ugh the trespass or fall of the one it issued or 
 reached unto all men to condemnation ; even so through one act of 
 righteousness, or the righteousness of one, the free gift came unto all men 
 to justification of life. For as through the disobedience of one man (hoi 
 polloi, the many) all were conditioned (kalestatheesan) sinners , so also by 
 the obedience of the one shall the many (all) be conditioned righteous 
 (dikaioi). 
 
 From this passage or course of reasoning I am led to infer that by 
 the fall of Adam, sin, death and judgment have resulted, and sprung upon 
 the race. But there is a bright side to the fall of man, through the powerful 
 representation of the second Adam, the Lord Jesus Christ, righteousness, 
 eternal life and divine approval are conditioned to all men upon their 
 faith in Him. 
 
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 184 
 
 THE GREAT WANT OF THE AGE. 
 
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 Therefore we have nothing to complain of, but every reason to be 
 thankful for everrtore. 
 
 We should not blame Adam nor Eve in the matter, but the adversary 
 oi God and man. 
 
 And it was in the sufferance of the God of justice and Jove to suffer 
 the adversary to overwhelm our race with sin, death and misery, that the 
 blow was struck, as the murderer of the race, for he murdered then all the 
 souls of men, struck death into the soul of every one of the human race. 
 But the infinite love of God brings the second Adam to our rescue, to en- 
 dure " the death " for us, to open up a new and living way for us to life 
 eternal, to holiness and true blessedness. 
 
 We have seen that it was th ; act and deed of the once bright angel 
 who rose up in heaven as His enemy, and the crown rights of the 
 Son of God being denied him, he comes into the Garden of Eden 
 in the form of a reptile, to have his revenge, and God permits 
 him to try his strength in battle against Him. The challenge was 
 made in heaven, and earth is the selected arena to fight it out between 
 Satan and the Son of God, and the prize is the kingdom of men — a universe 
 to be lost or won ! 1 tiiink this is the right way to put the case, 
 Frederick ?" 
 
 ** Well, I think so, too, and it is truly a most marvellous thing alto- 
 gether, and deserving of deep reflection, as it concerns our deepest 
 interests. The overthrow of the first man Adam by such a powerful 
 antagonist, is not, after all, so much to be wondered at. I don't suppose 
 that any of the human race would have been able to do any better than he 
 did, although we don't like to suffer for another man's sins ?" 
 
 " No, we don't. And hence the complaints raised against Adam as the 
 representative of the race. The sin of our parents consisted, of course, in 
 their listening to the tempter, and in yielding to his temptation, and if he 
 succeeded with them in their state of perfection, there is less hope for any 
 of us, with our fallen nature, overcoming him, so that we have need to 
 guard against his wiles, and give him no encouragement, and to seek the 
 constant help of the Captain of our Salvation, to enable us to resist him, 
 and never to parley with him. For he that committeth sin is of the devil, 
 as the Apostle John tells us. And the best way is to have the Spirit of 
 Christ dwelling in us, and our whole heart and life consecrated to God." 
 
 Haying thus considered the consequences that followed the primal 
 sin and the fall of our first parents, let us now come to our next enquiry. 
 
 (S-) J^^i^^ ^^^ ^^^ Done to Thwart and Remedy Sin and Save 
 
 Sinners, 
 
 This has been partly considered already, as it was necessary to obviate 
 objections by bringing forward the interposition of " the Christ " as our 
 second Adam, as the conqueror of Satan, and to place us in better condi- 
 tions as regards our probation, than we were by the first representative of 
 the race. 
 
 For it is ihe race as such that the Apo&tle speaks of, and not a part of it. 
 
THE ORIGIN OK SIN. 
 
 185 
 
 Since all the race have been conditioned sinners, through Adam's fall, so 
 by Christ, our second Adam, all are conditioned righteous, that they might 
 be saved through Him. 
 
 This is a point of immense importance, and not sufficiently under- 
 stood, I will now establish and prove the inexcusablcness of any going 
 to hell, or of being lost through sin. 
 
 On the Universality of the Provision of Gospel Salvation. 
 
 I. The reasoning of the Apostle Paul in the parallel above quoted 
 between Adam's representation of the entire race oi mankind, and Christ's 
 representation of the race, is a representation on both sides that is 
 CO equal, or it is a parallel without parallelism. If Christ represented 
 all Adam represented, then the provision of Gospel salvation is universal, 
 and commensurate with the need of it. There is nothing in the 
 passage against this view, the richness of the provision, as exceeding 
 the consequences of the fall, is the chief point the apostle here la- 
 bors to prove, therefore the provision is not in any way limited in its 
 universality for the race. It would be an injustice to the race were it so 
 limited. The expression (hoi polloi) " the many," is known by all Greek 
 scholars to be an equivalent for the expression " all," without distinction 
 and without exception. The two forms of expression are used by the 
 apostle in the passage as synonymous — in v. 12 he employs the expression 
 "all," to represent the universality of death, and in v. 15 he uses the ex- 
 pression " the many," to represent the same idea, so that the " all that 
 dif d " are " the many that died " through sin. In lik ; manner " the 
 many " that died are " the many " to whom the grace of God and the gift 
 by the grace of the one man Jesus Christ, hath abounded, nay, much more 
 abounded in the 15th verse. So that there is an abundance '\\s the provision 
 of gospel salvation exceeding the many that died through the fall of Adam. 
 Like the boundless love of God, it is greater than the lost among men 
 needeth, therefore the provision, instead of being limited to a few of the race, 
 exceeds "the many" of "the many," **the all" — of the race. I am not speak- 
 ing at present about the actual recipients of Gospel salvation, but the actual 
 extent of its provision. And it is similar here in its provision to what was in 
 Christ's representation of the Gospel salvation under the beautiful meta- 
 phor of a bountiful supper, when there was more provided than guests to 
 partake of it. 
 
 And neither does the Master, nor Paul, nor any of the New Testa- 
 ment heralds of salvation, ever limit Gospel salvation to a few, such as the 
 " Elect" but press its acceptance on all, and as honest and sincere heralds 
 of Gospel salvation, they could not offer what did not exist, or press their 
 hearers to believe in that which was untrue. 
 
 The Gospel offer, to be sincere, must have a basis, that basis can only 
 be the universality of its provision, or it would be false to make a universal 
 offer if there was no universal provision, therefore Gospel salvation must 
 be universal in its provision, consequently the theory of election, as com- 
 monly held, is unscriptural when that theory is based on a limited atone- 
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 THE GREAT WANT OF THE AGE. 
 
 2. If Gospel salvation be limited in its provision only to the " elect,'^ 
 meaning by that tenn those v-^o believe ^ then how can Paul put the solemn 
 enquiry about neglecting a Gospel salvation that does not exist, to those 
 that cannot escape if they neglect it, since they prove they are unbelievers 
 by neglecting it? when he says. How shall we escape if we neglect so great 
 salvation ? ( Heb. ii. ) 
 
 Further, if Gospel salvation be limited in its provision to the elect 
 alone, then how can the apostle Peter speak as he does (in his Second 
 Epistle, V. I.) about certain fals3 teachers bringing damnable heresies and 
 denying the Lord that bought them ? 
 
 Again, if Gospel salvation be limited to believers alone, then how can 
 one be condemned for not believing in what is not true, for by remaining 
 unbelievers there can be nothing for them to believe in, if the provision of 
 Qospel salvation be limited to believers only ? 
 
 I hold the greatest sin a man can commit is not to believe in God's 
 testimony He has given of His Son, for he makes God a liar, and deprives 
 himself of eternal life, by his unbelief. (John v., lo.) He that believeth 
 not God hath made Him a liar ; because he hath not believed in the testi- 
 mony that God has given concerning His Son. 
 
 Belief in anything'does not make it true, nor unbelief untrue ! I may 
 believe what is false, that will not make it true, or I may not believe in 
 what is tnie, but my unbelief will not make it untrue. The *^verum" belief 
 in the mind of what is not in reality will not make it a reality. 
 
 Truth is the " verax,^ it remains true whether you believe it or not. 
 Truth is not affected by our states of mind, although our states of mind are 
 affected by truth, when believed. 
 
 Truth is immutability, and such is the glorious Gospel. If we believe 
 in it, having a right understanding of it, and sincerely receiving it with all 
 the heart, it ^U save the believing soul, but unbelief in that glorious Gospel 
 will condemn the sinner who does not believe in it, because it is true, 
 therefore, to hold Christ has died only for the elect, or believers alone, is a 
 fallacy. Our way is now better prepared to lo9k at 
 
 THE REMEDY GOD HAS PROVIDED FOR LOST MAN. 
 
 WHAT GOD HAS DONE TO THWART THE DOMINION OF EVIL, AND TO DB' 
 
 LIVER MAN FROM ITS POWER AND RESTORE HIM 
 
 ANEW TO THE DIVINE IMAGE. 
 
 The covenant made with Adam having been broken through the 
 temptation of the adversary, by our first parents yielding to his temptation 
 ftnd ruining then: happiness and the happiness of the race, as we have 
 briefly sketched ; our attention is now to be directed to the new covenant, 
 (although 'everlasting') arranged in the divine councils of eternity, com- 
 monly called the " covenant of grace," comprehended in the first oracle 
 of mercy proclaimed by the Lord in paradise, which all future revelations 
 were designed to unfod and illustrate, both as a promise to man and as a 
 denunciation on the devil and his works, man is thereby placed in a new 
 
THE ORIGIN OF SIN. 
 
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 state of PROBATION from that of our first parents and the representation of 
 the race is transferred from Adam to Christ, who suffers the penalty of 
 death, thot it might not fall in all its dreadful import on the race through 
 faith in Him, and who works out a perfect righteousness by complete 
 obedience to the holy law of God to secure an honorable ground of justifi- 
 cation in behalf of man. that through his representation of the entire race, 
 all who believe in Him should be delivered from tbe consequences of 
 Adam's first transgression and th^ir own sins, and by their vital and spirit- 
 ual union with Him as their new head and representative they might become 
 partakers of a new moral nature, grow up into his likeness and obtain a far 
 better paradise than the one which was lost by their first head and repre- 
 sentative and become a new race of an exalted order and made eternally 
 blessed. 
 
 To demonstrate those delightful and glorious truths by adequate evi- 
 dence the first thing is to examine (i) the nature, (2) the design and (3) the 
 extent of what is called the atonement for human transgression made by 
 the Son of God. 
 
 The atonement of Christ is a theme of inexhaustible interest. It is 
 the key-stone of Christian doctrines, the foundation of Christian hopes, the 
 main-spring of Christian morals, the pulsating heart of the Christian life 
 and the very soul of Christianity. In itself considered the atonement is 
 the greatest and most glorious of God's works, and in its issues throughout 
 the intelligent creation the most influential, abiding and comprehensive. 
 Arjgels desire to look into its deep disclosures of moral and everlasting 
 truth and love. Here they behold justice crowned with honor, mercy tri- 
 umphant, wisdom most profound and holiness shining in infinite splendor 
 and matchless glory, while sin is punished, the sinner rescued, Satan de- 
 feated and destroyed. Seraphim stoop from their heavenly thrones tu min- 
 ister to Him in the Garden of Gethsemane and having gazed on the amaz- 
 ing spectacle of the cross, they ascend to hestven to prostrate themselves 
 before the infinite Majesty on high, and cherubim and seraphim unite with 
 all the hosts of the Lord of Sabaoth, and with rapture sing under the far- 
 reaching revelations of a future glory in this accursed world of ours : Holy, 
 holy, holy is the Lord of Hosts, the whole earth is full of his glory. And 
 so our earth will be when the great atonement of the eternal Son of God 
 has become rightly understood and duly appreciated by the inhabitants of 
 our earth ! 
 
 (\.) In its Nature t/ie Atonement of Christ is His Expiation of Human 
 
 Guilt. 
 
 It was prefigured under the former dispensation by the sacrifices of the 
 sin offerings and whole burnt offerin(j;s on which the sins of the Jewish na- 
 tion were laid by the officiating priest laying his hands on the heads of the 
 victims and making confession of them and likewise the live scape-goat 
 who was similarly used by the officiating priest confessing the sins of the 
 people on his head, and who afterwards sent him away into the wilderaess, 
 as recorded in Exodus and Leviticus. Isaiah alludes to this when speak- 
 
 
 
 ?i 
 
 ir 
 
 'I 
 
i88 
 
 THE GREAT WANT OF THE AGE. 
 
 '! 
 
 [l'^ 
 
 i 
 
 ing of Christ (ch. liii, 6), '• All we like sheep have gone astray ; *ve have 
 turned everyone to his own way; and the Lord hath laid on him themiquity 
 of us all — made to meet upon his head the iniquity of us all." Frequently is 
 the principle of the substitutiofi of Christ, the innocent one, in the room of 
 us, the guilty, referred to in the New Testament. " He who knew no sin was 
 made sin for us or a sin-cffering for us." '' Christ the righteous one suffered 
 in the room of us the unrighteous." '' Christ hath redeemed us from the 
 curse cf the law having been made a curse for us." 
 
 2. In its design the atonement of Christ is to effect our reconciliation to 
 God by the infinite love and mercy it exhibits on the part of God and of 
 his well beloved Son, thus " God commendeth his love towards us in that 
 while we were yet sinners Christ died for us." That the enmity of our 
 hearts might be slain, that the love ot God may be shed abroad in our 
 hearts, that by faith in Gud we may be justified, adopted and saved from 
 the penalty, the power, the love and the practice of sin, and be made new 
 creatures in Christ Jesus. It is only by perceiving our need of Christ's 
 atonement and understanding it as suited to our need, and believing in it, 
 that we can be saved. For it is through the exercise of our faith in the 
 atonement we obtain forgiveness of our sins and eternal life in a rational 
 manner and that our whole moral nature is changed and transformed into 
 the divine nature. This part respecting the designs of the atonement will 
 be fully considered when I come to speak of man's new condition and 
 probation. 
 
 (3.) As Regards the Extent of the Atonement of Christ' 
 
 It is commensurate with the race and made for all without exception. 
 Less than this could not meet the demands of the case. The remedy 
 would not be commensurate with the disease nor the parallel betw; i the 
 consequences of the fall and our own sins and the provision cf salvation in 
 Christ be realized. The two lires cf the parallel would not be equal. The 
 demands would exceed the atonement, if it were not universal in its extent, 
 ror could one single sinner be saved unless provision was made fcr the 
 salvation of all. Since in Adam as representative of the race all fell, if 
 the race was not fully represented by Christ, as it was by Adam, the repre- 
 sentation of the case would not be adequate to fulfil the demands. Sup- 
 pose a member in parliament, as the representative of a constituency, repre- 
 sents only par: of the constituency and fails to represent the interests of his 
 whole constituency, he would be justly complained of as partial and un- 
 faithful to his constituency. The whole or none is the condition of his ap- 
 pointment and therefore if he does not fulfil the condition of his appoint- 
 nient he has forfeited the right to act at all for the constituency as their 
 proper representative in parliament, therefore no sinner could be honorably 
 represented by Christ as the representative of the race unless all were re- 
 presented by Christ, and the sins of none atoned for unless the sins of all 
 were ator^d for. And so the Scriptures everywhere represent the atone- 
 ment of the Son of God, not as limited, but universal, not as specially made 
 for a portion of the race, but for the whole race. 
 
 tv 
 e: 
 w 
 
THE ORIGIN OF SIN. 
 
 189 
 
 ;^ 
 
 This is a point requiring to be made clear. For although the Scrip- 
 tures use every fwim of expression that can be conceived of 10 express the 
 extent of the atonement of Christ as universal and without distinction and 
 without exception as having been made for " all " and ** every one," for the 
 " world " and the " whole world," many limit it to the " elect " ol God and 
 thereby exclude the nou elect from its provision of infinite blessings with- 
 out having a single passage in the sacred Scriptures to &uppoit their view, 
 for we nowhere read that Christ died for the elect only or for believers in 
 Christ ONLY. This view of the atonement evidently arises from looking at 
 the atonement in relation to its ultimate issue and not in relation to the 
 race in its rich provisions of infinite mercy and boundless love and the fact 
 of the atonement/^r se^ in itself considered, is lost sight of and much injury 
 is thereby done to the relationship of facts which is the relationship of 
 divine laws in the divine mind, since the atonement of Christ relates to the 
 provision of salvation made by God in Christ, and election relates to the 
 actual possession of its blessings, for many are called but few are chosen. 
 The provision warrants " the many," " all," to be invited to partake of it, 
 but only those who comply with the invitation participate in the rich and 
 boundless provision, as many interesting illustrations are given in Scrip- 
 ture to point out the distinction, and it is herein the principles of man's 
 probation under the new covenant find their free and full operation and 
 constitute man's responsibility and free agency and God's righteous sov- 
 ereignty and infinitely wise and merciful and equitable moral government. 
 
 
 ; ::i 
 
 1 HE ATONEMENT OF CHRIST PROVED TO BE Universal IN ITS EXTENT. 
 
 The interests of truth and of immortal souls requires some extended 
 consideration of this ^reat fact. It is the basis of the gospel system which is 
 founded upon the equitable principle of it being an adequate remedial 
 arrangement. 
 
 But if the consequences of Adam's transgression and our own trans- 
 gressions be not atoned for to the extent of the whole race, then the remedial 
 arrangement fails to meet the exigencies of the race, if Christ by his atone- 
 ment as man's second representaiive, does not rescue the race that Adam 
 ruined, if he only represented some of the race and not the whole ol the race, 
 then this inadequacy would imperil the remedial arrangement and God would 
 be regarded as partial and unequal in his dealings, and the gospel system 
 would be open to most serious objections and be unworthy of its author ! 
 
 I am aware, Mr. Frederick, these are strong words, and will sound 
 harshly on the ears of many highly esteemed and worthy ministers and ex- 
 emplary private christians, whose hearts are good, but whose logic is defec- 
 tive, but if truth cannot stand the stern tests of logic it cannot be truth at 
 all, for the science of logic is the science of truth — it teaches us how to de- 
 tect error and avoid it and how to test truth and reach it. 
 
 In the case of a limited atonement to meet an unlimited demand, the 
 reasoning is as defective as to expect the whole in a part — an equivalent for 
 what it is not, and therefore not a " quid pro quo " — an equivalent — but a 
 
 1 M' 
 
 hi 
 
 t 
 
 ' *! 
 
190 
 
 THE GREAT WANT OF THE AGE. 
 
 " non sequetur," a result that does not follow to satisfy the demand, just as 
 a million dollars will not satisfy the demand of a million millions ! 
 
 But here again is the " verum " in opposition to the " verax " — a truth 
 cherished in the mind, or an idea rather regarded as truth, in the minds of 
 those who entertain it, that " Christ by his vicarious death only died for a 
 portion of the race," whereas the truth in the thing itself— in the fact, is not 
 perceived, but falsified, although never intentionally f far from it. the 
 " verum " never does this — it is a sincere belief in the mind of what is not 
 true out from the mind, in the thing believed. Whereas the " veray " is 
 truth in the fact apprehended by the mind and believed in, and its utterance 
 is the speech of what is real and true, and not imaginary and false! 
 
 This is what I have got to establish, and it will prove * a double edged 
 swofd* as truth always is — it will cut away the error of ihe univbrsalist, 
 whom it affects (for there is a variety of Universalists), on the one hand, 
 and it will cut away the error of the limitarian of the infinite atonement 
 of the Son of God on the other. 
 
 " Well," remarks Mr. Frederick, " you are in the battle again sword in 
 hand, to slay error. I wish you success. Give me, if you can, a short 
 syllogism that will at once logically refute the ' verum,' and establish the 
 
 * verax ' " 
 
 " That, Frederick, can be done with the greatest ease, for every truth 
 uttered in God's Word is a syllogism carrying conviction en the soundest 
 principles of logic, for it is the science of the highest * reason.' 
 
 " We cannot do batter than take the first oracle of God that oflFers 
 itself to the mind — that glorious passage which comprehends the whole 
 * Bible proper ' in brief— xht very foundation of the salvation of God and 
 the whole philosophy of Divinf salvation — a passage known by every one 
 who knows anything of God's Word — a passage which gives us the begin- 
 ning, the middle and the end of Divine salvation — a passage which has 
 done a wonderful amount of good, and deserves to be written in letters of 
 gold, and which none can object to, as it contains its own vindication and 
 carries the self contained proof in itself of its sublime truth, as spoken by 
 the Lord from heaven. Himself (John iii., 16) 
 
 ' For God so loved the world, that He gave His only begot- 
 ten Son, that whosoever belleveth in Him should not perish,, 
 but have everlasting life.' " 
 
 *' O, how charming is Divine philosophy ! Not harsh and crabbed, 
 As dull fools suppose, but musical as is Apollo's lute, a perpetual feast 
 Of nectared sweets where no crude surfeit reigns !" 
 
 " You will find in this wonderful utterance, Frederick, a perfect syllo- 
 gism in the mood Barbara, with its major and minor terms and conclusion 
 conesponding to both : 
 
 Here is the major term— "GOD SO LOVED THE WORLD AS 
 TO GIVE HIS ONLY BEGOTTEN SON." 
 
 ffere is the minor term^ as included in the major — " THAT WHOSO- 
 EVER BELIEVETH IN HIM SHOULD NOT PERISH, BUT 
 HAVE EVERLASTING LIFE." 
 
THE ORIGIN OF SIN. 
 
 191 
 
 :1 
 
 Then :omes its delightful conclusion or application — '* i, Robert h. 
 
 CRAIG, BELONG TO THE WORLD GOD SO LOVED, AND I BELIEVE IN GOD'S 
 ONLY BEGOTTEN SON, THEREFORE I HAVE ETERNAL LIFE. 
 
 " Examine ihe major term closely — what was it " God so . loved ?' 
 " The world." " What are we to understand by ' the world ?'. Is it the 
 elect world?" " or the habitable globe?" " or the human race ?" " Well, 
 read it so now with that idea in your mind, and see the result." " God so 
 loved the (elect) world, that He gave His only begotten Son, that whoso- 
 ever of the (elect) world believeth in Him should not perish, but have 
 everlasting life." " But will not all the elect believe in Him ?" *' Tes, 
 certainly." " What, then, is there here by way of instruction and divine 
 consolation ?" " A great deal" " Granted." " That all believers are 
 certain of eterna! life ?" " Yes, certainly." 
 
 " Now let us read the great words as Christ gave them. < God so 
 loved the world that He gave His only begotten Son, that whosoever 
 believeth in Him — (in the original — tlie every believing one in Him) shall 
 not perish, but have everlastling life.' " " What difference is there in the 
 two readings?" "In the former reading we are directed to the elect 
 T^orld as the world God so loved ?" " Yes, and that is certainly true. 
 God loved them. Is there anything besides ?" " Yes, the love of God is 
 confined by it to believers only^ whereas by the ' world,' viewed as mankind 
 universally, all the race is so loved as declared." " Now which is the cor- 
 rect reading of Christ's words ?" *• The latter, for no word ' elect ' is fou^^d 
 in the passage." *' Very well. Is not this adding to God's word ?"^ 
 "Yes." " Is that right ?" "No." "Why?" " Because a heavy anathema 
 or curse is pronounced upon such as shall add to God's Word." (Rev. xxii., 
 18.) " But you would not consider it adding to God's Word if the addi- 
 tion was in accordance with the mind of the Spirit in God's Word ?" " No, 
 in that case it is not adding anything to subvert the Divine Word, but an 
 elucidation of it." " Granted. But what is required of those who put in 
 the restriction thus given to this passage ?" " They have to prove that 
 God's love is restricted to the elect worlds and that in pursuance of this love 
 He gave His only begotten Son for them, and them alone, and that He 
 died for the elect world only'* ** Well, Frederick, if that limitation in the 
 love of God can be proved, and the limitation of Christ's atonement can be 
 proved by the testimony of other scriptures, as being in harmony with the 
 mind of the Spirit, the passage would bear that interpretation. I press, 
 then, for the/n7^ and I defy any man to produce the proof that God so 
 loved the elect world only^ or all believers only, and that Christ died for ' 
 believers only^ because no such passage is contained within the boards of 
 the Bible. And I am prepared to prove that God's love extended to the 
 * world of mankind sinners as such,' with an infinite, boundless compassion 
 God-like and Divine, and that in pursuance of this infinite love of God, 
 Christ died for all without exception, and further, that the insertion of the 
 word " elect" in connection with the ' world ' la not only unw? rantable, but 
 leads the enquirer after salvation for some warrant to believe in God's love 
 towards him, instead of basing his belief on the testimony of God without 
 him, while he is an unbeliever, and is without the experience of the love of 
 
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 :\\ 
 
 III 
 
 I 
 
 N 
 
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192 
 
 THE GREAT WANT OF THE AGE. 
 
 r.3 
 i '« 
 
 "II 
 
 li.i' 
 
 God, as God's way of bringing the sinner to experience it, after believing in 
 it, and not before believing in it, on the simple and authoritative testimony 
 of God, as here given by Christ, and elsewhere in the Divine Record. 
 This is a matter of great practical importance, and must be made clear. 
 The alteration which a single word will produce in a passage has changed 
 the course of many a bill in Parliaments, and many a legacy and legal in- 
 strument. And slight as the alteration may appear in this great passage to 
 some, and even desirable to square with their preconceived views on a 
 limited redemption scheme, the consequences it produces are incalculable, 
 and detrimental in the extreme, ist. It misleads. 2nd. It perverts. 3rd. 
 It is untrue. 4th. It is high time it were given up." 
 
 I St — // misleads. For if the love of God only extends to the elect, 
 then it leads the mind away from the saving truth to the enquiry whether 
 " I be one of God's elect, and be warranted to believe that God so loved me 
 as to give His only begotten Son for me,"and not on the ground of the Divine 
 testimony, and be satisfied with that, and that alone, for no higher authority 
 can be found in the universe to base our belief upon than God's own testi- 
 mony. " I require to know and be assured whether I am one of the elected 
 whom God so loved," as here plainly stated — to perplex my mind about the 
 evidences of the elect, or the believers, before I am one, to seek for evi- 
 dences before I am in a position to have them, that I am one of God's 
 children and chosen in Christ." Now where is the man that has ever read 
 the names that arc written in the Lamb's Book of Life ? Has any one seen 
 it, been in heaven to read it ? Is my name in it, I wonder ? Oh, do I feel 
 sorrow for my sins ? Oh, do I possess the evidences of God's regenerated 
 ones? and so forth. Is not this calculated to mislead the young enquirer 
 who wishes to be saved and does not know what to believe ? Told often 
 to believe, but never told w/u7i to believe, and why to believe, but only to 
 believe there is an elect number, and to try and be one of the elect of God. 
 But others take up another position, that proves how untenable this view is, 
 and say,'Well, " if I am elected I will be sav^jd, and if I am not elected I can- 
 not be saved, and there is no use in me troubling myself about it . I must 
 just wait till God's time comes to be saved." And souls are perishing who 
 need not perish, and who would not perish except for lack of knowledge. 
 Oh, how sad ! 
 
 2 — It perverts. Christ dM not say " God so loved the (elect) world," 
 but that "God so loved the world" ' There is not a word about election in 
 » the passage, that I can see. Can you see any, Mr. Frederick ? " No." "The 
 only way to see it is for one to forge it and force it into the passage. It is 
 not found in any of the Greek manuscripts, not in one of them 1" " But even 
 for the sake of argument, how could any one, know whether he was one of 
 the elected — really I wish for you Sir to make the matter of election a little 
 clearei to my mind, for I am using a word I don't understand ? — I was going 
 to say how could any one, even supposing he read the names of the elected 
 in the heavenly record, be able to know whether he was meant or not, see- 
 ing there are so many of the same name living in the same locality, and even 
 two I have met with having the same name in the same family. Who is 
 who ?" "Yes, that i^ the reason I am going to state that the alteration in the 
 
THE OillGIN OF SI.V. 
 
 193 
 
 passage not only misleads the mind of the reader, but perverts the great 
 truths in the glorious passage, ist, the infinite love of God for a lost world 
 (in the major term) and the wise, the wonderful, the reasonable, the 
 righteous requirement (in the middle term) — ^just whosoever beliereth. It 
 matters not what his name is, nor where he lives, all that he has to make 
 out is whether he belongs to the world of sinners lost by t!;*^ fall of Adam or 
 not, and if he can make out he is not one of the human race, but something 
 very superior to anybody else, for that would only prove him to be inferior 
 and a lunatic 1 or if he should think he had no need of a Saviour, that 
 Adam's sin never touched him in its effects, nor had he any sins at all — the 
 greater is the pity ! for he is giving the strongest proof of his need of a 
 Saviour, although he does not know it, because he is spiritually blind and 
 spiritually dead, and therefore he is truly an object of pity for God to love 
 with the love of pity and infinite compassion, and send His Son and His 
 Spirit to quicken him out of spiritual death. 
 
 3 — // is untrue. It cannot be proved God's love extended to the 
 elect alone. It cannot be proved that Christ died for the elect alone. On 
 the contrary, it can be proved God loved " all," the " whole world," that 
 Christ died for " the whole race," and I will put it beyond dispute shortly. 
 Some think God's love is such that he cannot love wicked people, only 
 good people, that he cannot love sinners, only the righteous, and I have 
 heard some say they did not require anything from God but a little for- 
 giveness, and they were sure of that, because God loved good, honest, 
 truthful, upright people, as they were, so that you see, Frederick, how the 
 plainest words will be misunderstood, and errors can be taken out of 
 truths, and be believed in as truths, and truth lost ! 
 
 Of course the love of God here is the love of compassion, not the love 
 of complacency. And if ever a poor, miserable, fallen, ruined race can 
 have a claim on the infinite benevolence of the Deity, it is the human race ! 
 Tempted by such a fiend ! Engulfed in such misery ! With a nature so 
 vile ! In a state of moral ruin ! Spiritual disease and spiritual death ! 
 Not an object of pity ? Not an object of compassion ? In the name of 
 heaven what is ? — Oh, enough^ enough to melt the heart of a stone, and 
 make the cold, hard steel melt and flame into sympathy for man ! O how 
 the God whose name and whose nature is love itself, is misjudged, abused 
 and misrepresented and calumniated by cold, selfish, proud, arrogant man, 
 who dares to limit infinite compassion, when infinite compassion is all needed 
 so much to save lost man ? 
 
 Just hear a passage or two from the Inspired Book, confirmatory of 
 John iii., 16, we have been considering. " In this was manifested the love 
 of God toward us, because that God sent His only begotten Son into the 
 world that we might live through him." — **Z;W through Him /" Herein is 
 love, not that we loved God, but that He loved us, and sent His Son to be 
 the propitiation for our sins. And lest any one should, in their narrow, 
 contracted souls, limit the infinite propitiation of Christ, here again the 
 disciple of love does not fail to tell us that the propitiation of Christ is not 
 for our sins only— but also for the "WHOLE WORLD." And this 
 is no isolated proof of the boundless love and compassion of our 
 
 
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 i 
 I 
 
 ■A 
 
 H 
 
 r 
 
 VA 
 
 I' 
 
 ) 
 
 8 
 
194 
 
 THB UREAT WANT OF THE AOE. 
 
 Father in heaven, whose love ia like a God come to weep over the scene of 
 woe and desolation sin has xused, and gives Hi« son as a sin offering, 
 to tell the universe how free.. He pardons, and how willingly. His only 
 begotten Son comes to our rescue — comes to save us a//, and weeps because 
 men will not believe it I And how sad, Fredericic, that men whom God 
 has raised up to preach Christ, restrict that infinite love to a portion of the 
 race, and call it the " election** and know not who they are or what they are 
 talking about, only they have been taught by others to think so — and how 
 untrue — because they can't think for themselves, and see they are falsifying 
 God's Word, and preferring man's word to God's Word. 
 
 The love of God is His love for sinners, not because they were 
 sinners, and extending to the ungodly, not because they were ungodly, but 
 in spite of it, for they had all the same need of it, as love alone can change 
 that nature, and is God's method of saving sinners, for nothing else in the 
 universe but love like God's love can turn His enemies into friends — can 
 arrest the wicked in their wickedness — can make them say, « Well, in my 
 wretchedness, if man has no pity for me, God has ; if man would crush me, 
 yillify me, God sympathizes with me !" Oh, it is this, // is this^ and nothing 
 but this, that will save lost, ruined, helpless man. It is by this power God 
 wins back our alienated affections, and saves the lost, and for any limitation 
 to be put on it is a. 9nce dishonoring to God and cold-hearted cruelty to 
 man ! No wonder Christianity in our day is such a poor, cold, lifeless, 
 miserable thing, partaking more of the detraction and malice and damna- 
 tion of the devil, than the " true life," the " yearning compassion," the 
 " self-sncrificing and boundless love of God ! whose very nature and essence 
 is love." — Read ist Epistle John, 4, 8; Epistle to Romans, chap, v., 
 6, 7, 8, 2nd Cor. v., 1 4- 1 5 — and see how the matter stands in the sunlight of 
 God's Word. 
 
 Revealed truth is the great instrument by which God accomplishes His 
 merciful and holy " purpose of grace " — of saving the fallen, converting sin- 
 ners from the error of their ways, making them happy on earth and pre- 
 paring them for eternal glory in heaven, and tue least thing we poor, 
 miserable mortals can do is to search into that revealed Truth earnestly and 
 carefully, avoid most vigilantly all errors, in our judgment of it, take 
 nothing at second-hand, through slothfulness ; and above all, let us, dear 
 Frederick, endeavor too to keep the mind free from the biases of educa- 
 tional influences, and seek to remove those accretions that come and 
 deaden and neutraliz ". the revealed Truth, as plants and vines are weakened 
 and die from the little insects that beset them, and the accretions they 
 gather upon them, and look so sickly and wither away, if not purged from 
 them. " Every branch in Me," says the Saviour, " that beareth fruit My 
 FatJier purgeth it, that it may bring forth more fruit." 
 
 We must undergo the ordtal^ however severe at times, and get purged 
 from the accretions of second-hand views and cherished errors, gathered 
 from human authors and erring commentators, and- get our views direct 
 fl-om the revealed Truth itself, and be always learning more and more of 
 the fulness and completeness of the revealed Truth of God, and see it in 
 its harmony and unity and beauty, reflecting everywhere in the Divine 
 
\ 
 
 THE ORIGIN OF SIN. 
 
 195 
 
 Record the countenance of the King, who is the Glory of angels, and the 
 Saviour of men, seeking to save a world lost through sin. Oh, there are 
 depths here, Frederick, which have never been fathomed, heights here which 
 have never been scaled, and breadths and lengths in " the purpose of grace" 
 which we can never fully comprehend, but we are to ** follow on to know tht 
 Lord" and not stand still, as some do, incrusted in their great-grandfather's 
 opinions, and like the cold, ice-bound lake, with the frozen stones in it, 
 remain with these opinions as fixed and immovable as do the cold, life- 
 less, frozen stones in the beautiful and enchanting lake. We are to search 
 the Scriptures for hidden treasures until we find them, and then not to 
 hoard them up to ourselves, as so many do, but scatter them all around us, 
 to enrich others, and above all, Frederick, let us never be afraid to hear 
 different opinions from others, for we can always learn something good 
 from everything and everybody, if we have only a mind to do it. And 
 why should we not, as progress is the law of life and stagnation the law of 
 death 1 
 
 But bear it in mind, Frederick, the revealed Truth will not bear rough 
 handling. It is like the sensitive plant, that shrinks and folds up its 
 tender leaves, and withholds its sweet, refreshing influences and fragrance 
 and sweet loveliness from all such rude treatment, and says plainly, my 
 heavenly secrets are not for you, " To them that aie froward I am froward," 
 " the secret of the Lord is with them that fear Him, and to them will He 
 reveal His covenant," or His " purpose of grace," even His " loving favor." 
 And while you are intent on getting more of the Divine illumination into 
 your soul, oh don't be intent upon novelty and running after every new 
 view and every " new-fangled notion," because so many err here, — it is the 
 love of novelty, and not the love of trutf>, that so many are continually in 
 pursuit of, like children that are tossed lu and fro with every wind of teach- 
 ing, and have no fixed principles witiuu them. Satan tempted man at first 
 through novelty and curiosity, and he is doing this still, for the multiplicity 
 of sects in the Christian Church is the deepest disgrace of our age— one of 
 the saddest proofs of the aberrations of the human intellect arising from the 
 disorder in the human heart, because the imperishable and immutable 
 truth of the "One Lord, the one faith and the one baptism " is gone from 
 our midst. 
 
 Oh, when will all the human family of God come together into the 
 unity of the faith and of the knowledge of the Soii of God unto full grown 
 Christian manhood, unto the measure of the stature of the fulness of 
 Christ ? When, oh when will this golden age arrive among Christians ? 
 The question is easily answered. As soon as they give up and abandon 
 all human additions to the revealed Truth of God, and all human excisions 
 or subtractions from the revealed Truth of God, and in short, substitute the 
 ** verum " by the " verax " — then the union will be vital and eternal, and as 
 it should be, based on the rock of truth, and pervaded with the spirit of 
 love, then jealousy and discord shall cease lo be exercised, the strife of 
 opinion and the r ;alry of interests be no longer known, then Christ's fer- 
 vent prayer for th union of His Church shall be fulfilled, and then she will 
 look forth like the morning without a cloud to obscure her glory, be fair as 
 
 If 
 
 -I 
 
 ■ I 
 
 ■' h 
 
 i ! 
 
196 
 
 THK (IREAT WANT OF THE AGE. 
 
 the moon in her purity, walking in celestial brightness, clear as the sun, 
 with the divine fire of heavenly love in her heart of heart8,and be terrible as 
 an army with banners, and chase the dt .-i< und his angels out of the world, 
 and when all will vie with one another in holy deeds of benevolence and 
 who will serve the Master best, and be most like Him, the King of 
 Beauty ! And oh, what crowns of glory the> shall win and wear when the 
 last traces of evil in our world shall be obliterated — when the sceptre of 
 death shall moulder, and the darkness o'i the grave shall be dispersed — 
 when the Church of Christ shall be gafWered to her rest — when the last 
 • elect vessel ' shall be saved — when the festival of heaven shall be prepared 
 — when the song of eternity shall begin, and when the glory of a ransomed 
 world shall add its last triumphs and splendors to the glorious crown of the 
 Redeemer of men ! 
 
 Now, Frederick, the mightiest lever power to lift up the fallen down 
 Church of God, and the fallen world of lost souls, is the great and glorious 
 Truth of the Atonement of the Son of God iOr human transgression rightly 
 apprehended in its divine design, and acted out in all its human results. 
 This is the lever^ worked by the arm of the Lord — the Spirit — that is to 
 revolutionize the world, regenerate mankind, and renovate the church of 
 the living God. Rightly to understand this Truth is above everything else. 
 
 "THE ONE GREAT WANT OF OUR AGE." 
 
 THE ATONEMENT OF THE SON OF ODD 
 
 is heaven's Sovereign Remedy for "all the ills that flesh is heir to." This 
 truth, rightly understood and felt /// the great heart oj the world, will effect 
 far more than paradise could have done for us, had it never been invaded 
 by the foul robber and murderer. It will prove the epic of human history, 
 the epic soug of Paradise regained. It will bring us infinitely better re- 
 turns than we would have had if the earthly paradise had never been lost. O ! 
 if our ruin has touched the heart of the Divinity with such a sympathy for 
 man under the griefs, the tears, the woes, and the inexpressible and in- 
 numerable sufferings of poor, ruined, and suffering humanity, that he is re- 
 solved not only upon crushing the vile serpent and his crew, and dealing 
 with him and them in a manner which will receive the sanction of the great 
 jury of the whole assembled intelligent universe, before it is finally carried 
 into effect — and this in some measure accounts for the delay, seemingly, of 
 the fulfilment of prophecies and promises : but this delay and forbearance 
 will tend to justify the divine moral government all the more when the hid- 
 den things of darkness are brought to light — when the hearts of all the 
 actors in the fearful drama shall be revealed, and when the returns of com- 
 pensation will be rendered all the greater to his poor, despised, tried and 
 persecuted ones, who have been since sin began its course on earth, and who 
 are now seeking, with all their weaknesses and numerous infirmities, to 
 prove they are only seeking to do His will, and, however painfiil to flesh 
 and blood, however misconstrued their course and their conduct, these hid- 
 den ones He comforts and gladdens by His own abiding presence ; and 
 when He appears, they shall appear with Him in glory, ineffably bright 
 
THE ORIGIN OF SIN. 
 
 »97 
 
 the 
 
 knd 
 £ht 
 
 It is not here, it can not be here, where the ransomed of tue Lord, who 
 have been redeemed by Hii power, as well as by the price of His blood, 
 ca'i have the fruition of his purpose of Grace (or this is but the bud of our 
 being, the dim dawn, the twilight of our days, here the battle with evil is 
 to be fought, but the Great Beyond is to bring the conqueror's crown, and 
 it is in virtue of the close connection between time and eternity in our 
 80J3urn in this world, and the results of the transaction of the Atonement 
 terminating upon the mighty issues that are to be evolved by it, that the 
 great Trurh should be gone into, and apprehended in its divine design as 
 universal in its efficacy, and the greatest exhibition of the infinite love of 
 God and of His wisdom, and the most wonderful means of forever shutting 
 out the entrance of sin again from His hol> universe that could ever be 
 conceived of ! 
 
 But the theory of a Limited Atonement completely destroys the glorious 
 Truth connected with it, as a lie in the very heart of the truth, like the 
 kanker worm in the heart of the beautiful rose bud tk:at eats away its vital' 
 ity, till it drops from its parent stem dead. 
 
 It is not only a theory, without a single verse of Scripture to support 
 it by its assumed restriction as " only* for the elect or believers that Christ 
 died, a voucher which is absolutely required to warrant its assumption — ^but 
 it is expressly contradicted by every possible predicate that the powers of 
 language possess, to indicate it is not only for them that believe in it, and 
 receive its benefits, but for all the world, all the race— for them that doiit 
 believe tn it, as well as for them that do believe in it — the believing or the not 
 believing is a thing quite distinct from the fact that Christ died, that 
 " he died for all," that " he tasted death for every man ;" and therefore it is 
 neither logical nor rational to limit a thing by ihe way it is used, after it 
 has been provided for all — the abuse of a thing does not disprove its ex- 
 istence, since men could not be guilty of unbelief — in not believing in a thing 
 that had no existence, therefore on this ground of a limited atonement the 
 unbelievers are not unbelievers at all ! they are honest truthful believers 
 according to the theory, because they do not belive at all — they cannot be 
 condemned for not believing in an atonement that was not made or not 
 intended for them, when they don't believe in it at all. This is the logical 
 landing-place of a limited atonement. Whereas in God's word the unbe- 
 lief of unbelievers is made the very ground of their condemnation, and 
 therefore it must be true that Christ died for those who are condemned for 
 not believing in Him, and this shows how the sanctions of law — of life %t 
 death — are now transferred from the legal system to the Gospel, system 
 with such wonderful force in the glorious passsage — "God so loved 
 the world that He gave His only begotten Son, that whosoever believbth 
 
 ON HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE," implying they 
 
 will have everlasting death if they do not believe in Him. 
 
 It is unbelief now that is the soul-destroying crime — a crime as bad 
 on earth as the devil's crime in heaven — it makes God a liar, as the devil 
 did, it thrusts God away — God the Lamb, and asserts its independence 
 of Him as the devil did, and it aims another prolonged quarrel with God, 
 who will be greatest, and they shall have the trial, and the proof, too, as the 
 
 I 
 
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198 
 
 THE GREAT WANT OF THE AGE. 
 
 devil is now having it, and they will be his associates, and share 
 in his doom nost assuredly, for of all unreasonable ihinrs, the act of 
 disbelieving in such a glorious truth is the most unreasonable, because it 
 is true tliat Christ's atonement is as universal in its extent as Adam's sin 
 was, and infinitely efficacious for the expiation of a thousand worlds, and the 
 only hope for our world, and/ree to all — Oh ! it is no lie, but a solemn 
 truth that Christ died lor those who deny him. (2 Peter, ii., 2), for those 
 • that reject Him, (John in, 18&36; i Ep. John, v, 10 — 1)2, and for 
 those that perish. (Acts xiii, 41). Therefore the doctrine of a limited 
 atonement is untrue, and the universalitv of Christ's atonement is the great 
 truth that is to eradicate the lie from God's moral creation that corrupted 
 it, and it will do it according to the divine purpose of infinite love. 
 
 (4.) // is high time tha this misleading, perverting, untrue 
 THEORY of a LIMITED ATONEMENT Were given up by all who hold it 
 It turns the Remedial scheme into a miserable fallacy and failure. It 
 cannot meet the demands or the conditions involved in the Remedial 
 scheme if it does not provide a free and full, a present and everlasting sal- 
 vation for the entire race ruined by the first representative of ft, if the 
 second repsesentative (with deepest reverence) has failed to fulfil these con- 
 ditions. How dishonoring and dreadful a doctrine is this ! that will lift up 
 its voice and tell me that my God and Saviour failed to fulfil the demands 
 of law and justice in any single case of those lost and ruined by sin com- 
 mited by another before he was born ? For this is the root of the evil. 
 In Adam all the race died, spiritually^ for he stood at the head of the race, 
 and represented the race as we have already proved from God's Word 
 (Rom, v., 12-18). In every man's own sins his voluntary concurrence is 
 involved, as we have proved, but " by nature we are the children of wrath 
 even as others." 
 
 It is no use to cover up original sin. It is no use to be flimsy and 
 illogical here, and never see the deep, the awful necessity of a remedy 
 required, as nothing short of the infinite love of God offering up itself as a 
 sacrifice for lost man, and so it was nothing short of this^ and where this 
 infinite love of God touches the heart it expands it, it bums up its 
 selfishness and makes an incarnation for itself to dwell in, as it is designed. 
 
 If the head should say, through human teaching and human limita- 
 tion, " The atonement is limited to believers," the heart will cry out, 
 " Well, get all men to be believers," and if the head should again say, 
 " but what are you to tell them to believe ? — If it is only known to God 
 for whom Christ died, you may be asking your hearers to commit a fraud ! 
 if you get them to believr that Ohrist died for them, if he did not die for 
 them ! '• Well," replies tiie heart, " I know it is illogical^ but there are many 
 other things we cannot understand as well as the general ofier of salvation 
 on the basis of? particular redemption." " Well," says the head, " I never 
 siw a pyramid yet standing upon its apex instead of its base, and if this be 
 the sort of irrational nonsense and insincere preaching and humbug, the 
 sooner you go ra-A be a butcher, and kill sheep fi'om the meadows instead 
 of the poor, wardeting sheep among men, the better." 
 
 " Now I call this, Frederick, " humbug:' What do you call it ?" " I 
 
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 the 
 
 "1 
 
 THE ORIGIN OF SIN. 
 
 199 
 
 call it an outrage upon reason ! and don't wonder that free thinkers who 
 must have sound reasoning from men who assume to be teachers of others 
 and it is because ot the want of it among the clergy, not of course all, 
 but generally such total want of even common sense, that the intellect of 
 the age is fast withdrawing from places of divine worship, because there is 
 so much mere " twaddle" and the eternal cry. " believe," without ever 
 stating " what it is we are to believe," and " a/Ay" we are to believe ! 
 and of course to hold that Christ died only for those that believe in Him 
 without knowing who they are out of the human race, for whom Christ 
 died is the most successful way of getting none to believe in Him^ for if th'^iy 
 say he came to save sinners, and make a restriction to His power, ai d 
 his willingness to save sinners, and then affirm they know he is willing, when 
 they restrict His atonement to a certain number ol sinners, so that we are 
 told to believe, and then told not to believe ! — how any honest man can 
 preach at all with such a thing as a limited atonement I cannot compre- 
 hend, although I believe they are sincere ?" 
 
 "Oh, certainly, theyare sincere in the "7;*r«w," but not in the ^^verax" 
 and this distinction defends their sincerity, because their hearts are better 
 than their heads. And in this, we will get at the solution of the theory. It is 
 derived from tradition, from reading, human teaching, and it < tands in the 
 wisdom of men, and not in the power of God, and the great human heart 
 will not believe in it, even the preacher's own heart spurns the unsound 
 doctrine ! 
 
 Paul's heart yearned over the spiritually dead, just as these good men 
 do, but Paul's convictions in his judgment always governed the feelings of 
 his heart, and these convictions were derived, not from a limited e^tone- 
 ment,- or a particular redemption theor}', but from a universal atonement, 
 and a redemption work finished on the Cross, consequently there was har* 
 mony between the judgment and the feelings. To prove this, Paul says, 
 " The love ot Christ constraineth us because we thus judge, that if one died 
 for*all (that is Christ), therefore all died (spiritually of course) and He died 
 for a// (the all that died — the entire race) that they who live (spiritually of 
 course, through believing in Christ) should no longer live to themselves (a 
 selfish life — they cannot) but unto Him who died for them and rose again," 
 hence the substitutionary death of Christ is the vitalizing truth of the race. 
 Paul here tells us plainly — the all who died in Adam Christ died fo^^ 
 therefore this glorious truth is the life of the race, and his statement here 
 confirms his parallel, formerly considered in Rom. v., 12-19 — "For as 
 through the one man's disobedience the many were made (or constituted 
 or conditioned) sinners, even so through the obedience of the one (Christ) 
 shall the many be made (constituted or conditioned) righteous." 
 
 You see, therefore, Paul held no limited view of the atonement, or he 
 could not have so stated the parallel between our fall and ruin in Adam, 
 and our redemption and life in Christ, for we have life from His death. 
 And the probation of man is therefore laid deep in the infinite love of God, 
 and faith with its necessary e/idence and fruits is the test by which we 
 are now on our trial. Ooaiu anything be more reasonable f You see 
 the love is to destroy the enmity, and the belief of it the devil's lie ! So 
 
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 : : 
 
300 
 
 THE GREAT WANT OF THE AGE. 
 
 that from supreme love to God and sincere love to man, produced by the 
 faith of the great atonement, the amelioration of mankind is to be reached, 
 all existing evils banished from society, every curse turned into a b'essing, 
 and every one be made truly happy ! 
 
 " I hope I have proved to your satisfaction, Frederick, the extent of the 
 atonement of Christ to be according to the Scriptures, coextensive with the 
 
 race?" 
 
 " I consider you have. It is necessarily so, because, ist — You have 
 stated, in opposition to the Limitarian theory, that it is without the least 
 foundation from Scripture, inasmuch as there are not any restrictions given 
 to it, that there is no such word as that Christ died only for them that 
 believe in Him. When Christ's death is spoken of, it is presented as dying 
 for W/' — dying for ^sinners* for the ^ungodly,* dying for Uveryoni — given by 
 God for the ''world," and as a propitiation for the "whole world." Next, you 
 Irave shown how, if election is brought in as inclusive of those for whom 
 He died only^ and to the exclusion of the non-elect, it is an assumption 
 without any voucher from God's Word, since to view the atonement in that 
 connection is to remove the basis of belief from the atonement to the elec- 
 tion, therefore this method of viewing the Gospel misleads the enquirer 
 perverts the Gospel, and is not founded on fact, and the sooner 
 It is given up the better. I would only remark on the argument, that 
 it appears to me to be as necessary lo have a universal provision of 
 salvation, as the effects of sin are universal, and that reason demands it to 
 make every man who refuses to believe the fact an unbeliever or disbeliever, 
 while the necessity of faith in it is as essential as the atonement itself for 
 salvation, therefore, wh le the Limitarian view is proved to be a baseless 
 theory, the Universalist who infers that all mankind will be saved because 
 Christ died for all, is a fallacy, because believing in Christ is as clearly 
 necessary to personal participation in the benefits of Christ's atonement as 
 the atonement itself. The atonement being made for all, all are sincerely 
 invited and required to believe in it, as the great means God has employed 
 to save us from the consequences of sin, being in answer to the demands of 
 justice for Adam's first transgression and all our own sins, while the love of 
 God, exhibited by the gift and sacrifice in the sinless and righteous life and 
 the substitutionary death of His own dear Son, is fitted to draw our hearts 
 to God, to love and obey Him on account of it." " Yes, all correct^ 
 Frederick. And the infinite merit and value of such an atonement, made 
 by One possessing the atiributes of Deity, can never be limited in its effi- 
 cacy except by those who reject it and limit it. In itself it is infinite and 
 free to all." 
 
 Thus I have endeavored, dear reader, to answer the question at the 
 heading of this part of my discussion on the great subject of evil in God's 
 universe, namely^ What God has done to thwart the dominion of evil, and to 
 remedy it ? by referrin _, to the marvellous interposition of the Son of God 
 Himself, to thwart XY adversary in his malicious designs to destroy the 
 spiritual and eternal interests of the human race by His all-prevailing 
 atonement and expiation of human guilt and transgression, that the remedy 
 is as universal as the evil is universal ; and that it is an answer by divine 
 
THE ORIGIN OF SIN. 
 
 20I 
 
 appointment for your every ain, as well as every one else, and so is at once 
 a perfect satisfaction to divine law and justice for your sins and mine, and 
 for the sins of the whole race of mankind, without let or hindrance, except 
 the one hindrance of unbelief. The reasons for this I now will explain, I 
 trust to the satisfaction of every one, — because it is in the matchless mani* 
 festation of the infinite love of God we are bid to look and see and realize a 
 motive so powerful as to draw us to God, because it produces within us a new 
 moral nature, so as to slay all love of sin in our hearts, — root out our natural 
 selfishness from within us, — remove all our fears and hard Ihoughcs about 
 God we have too often cherished, and coming in our thoughts and affections, 
 and with all our grievous transgressions, through Christ, the new and living 
 way, putting our implicit confidence in Him as our own dear Redeemer 
 and personal Saviour, and receiving the free forgiveness of all our sins, 
 divine acceptance, peace with God and eternal life, we learn under the 
 moral influence of a justified state the light, the love, the life and the liberty 
 of God's saved ones, and are made more than conquerors through Him that 
 loved us, for He takes us under the special care of His Providence, gives us 
 the Holy Spirit, makes us useful and holy and happy ,support8 us under every 
 trial, sustains us under every sorrow, and at last receives us to Himself into 
 His heavenly mansions, that we may enjoy Him forever, and dwell with 
 Him and His saints in light and eternal blessedness, wheras unbelief pre* 
 vents all this. 
 
 " He came to raise our fallen race 
 
 And our lost hopes restore, 
 Faith leads us to the mercy seat, 
 
 And bids us fear no more." 
 
 (6.) What Results Have Followed Affecting the Interests of Man and 
 
 the Whole Creation of Godi 
 
 We have seen the dark and dreadful cloud of evil dispelled by the 
 l}right shining of the Sun of Righteousness. No sooner did the primal sin 
 enter into God's holy universe than it was checked in its influence by the 
 expulsion of its perpetrators from heaven, and they were put under restraint 
 by the omnipotence of God. We all know something of the strength of a 
 deranged human spirit, wken under the fits of insanity, it takes sometimes 
 several strong and powerful men to hold down the maniac under the fury of 
 madness, although of slender build, and comparatively of little muscular 
 strength, naturally. Conceive of the control required to hold in check the 
 strength of will in such a mighty spirit as that of the chief of the apostate 
 angels— a being so exalted in rank, as he evidently was, who could influence 
 his angels under him to unite with him in assaulting the very Majesty of 
 heaven — of what use would chains of adamant be to bind such a mighty 
 Power,peihaps next to the archangel of God,when you conceive of the potency 
 of this mighty being when his spirit was kindled into fury by being thwarted 
 in its dominion of evil and rebellion against the Most High, when the 
 angels under him are possessed of far greater power than any human spirit 
 — " the least of whom could wield these elements, and arm him with the 
 force of all their regions," But the Son of God — the manifested God 
 
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ao3 
 
 THE GREAT WANT OF THE AGE. 
 
 (Elohim) could as easily keep him in check and expel him and his angels by a 
 single volition of His will, as we can pass a thought through our mind, or 
 perform the easiest act in our daily life. Of course the chains spoken of 
 are in accommodation to our modes of thinking and acting in putting into 
 chains great, stalwart criminals. — ^Therefere, the devil and his angels are 
 put under restraint. 
 
 The permission given to Satan to enter Paradise proves, I think, that 
 the primal sin was in some way connected with the fall of man, as I have 
 endeavored to put into words in the imagined scene in heaven, when the 
 fall of the angels took place. 
 
 The immediate interposition of Elohim — in the Garden of Eden — the 
 Lord God from heaven, to predict his doom, and the remarkable way in 
 which the destruction of Satan's power was to be effected through One of 
 the race, as the Son of Man, accomplishing it, and so exactly fulfilled in 
 Christ, the Son of God, which has passed under review, proves the reality 
 of the whole thing from first to last, and not any fiction or romance — it is 
 infinitely more marvellous, surpassing all human conception, up to the time 
 the Saviour cried on the Cross — " // is finished" 
 
 The extreme difficulty connected with a subject like this arises from 
 the nature of it, as being connected with " spirits," as being purely and en- 
 tirely in the empire of mind. 
 
 The conflicts of nations, with their diplomacy and despatches, and the 
 marches of their armies, can be all seen, and are tangible to the external 
 senses, whereas here the whole thing is different. " Every battle of the 
 warrior is with confused noise and garments rolled in blood, but this with 
 fuel and fire." 
 
 The fuel of envy changing the fire of seraphic love and holy zeal for 
 God into the fire of animosity and malice against God, accounts for the 
 primal sin, taken in connection with ihe communication I have conceived 
 as a probable circumstance, which does not in the least afford any pretext 
 for it. While to the fuel of the Divine indignation burning in the fire of 
 the infinite love of God for the welfare of the universe, is to be traced the 
 overthrow of this great and mighty antagonist, and teaches us many lessons 
 which time prevents me fully going into. 
 
 But there is one great lesson that grows out of the whole subject, 
 which I wish to derive from it for myself as well as others, namely, " that 
 what Christ was in the world we are to be in the world." 
 
 He conquered the devil, and so must we. He trusted in God, and :^ 
 must we. He would allow him no quarter, and so must we. That so the 
 prediction which was so closely kept in view as relating to Christ as the 
 promised seed of the woman, who was to bruise the serpent's head, may be 
 fulfilled in each of us by us. For this is the other side of the prediction, 
 that the seed of the woman, as the entire race of mankind, should overcome 
 the Evil One. Christ, as the Captain of our Salvation, has gone forth 
 before us, and in His humanity in our own flesh and blood, has overcome 
 the mighty foe, and has said to every son of Adam, Follow Me, as I was in 
 the world so are you, fear not I am the Forerunner follow me — giving us an 
 easy pathway to victory, for fighting in our Saviour's strength, we shall bruise- 
 
4 
 
 THE ORIGIN OF SIN. 
 
 305 
 
 Satan under our feet, and obtain the conqueror's crown. We constantly 
 read in the Apocalypse of the victory of the saints, over " the beast and his 
 image" who arecounted worthy to enter heaven — such are the chosen of God, 
 they are approved of by God, and counted worthy of heaven, but they who 
 are overcome by him are cast into the lake of fire with him for ever ind 
 ever, because they, like hiui, believe a lie and act upon it. That lie is this, 
 "God is not God," "God is not love." "God is partial, cruel, tyrannical, He 
 did not die for the sins of men, or give His Son to die for the sins of men, 
 or if He had there would be no more sin nor sinners in existence " while 
 they themselves are^ so they believe in a lie, in a falsification of the Di- 
 vine character. 
 
 I believe every man is sent into this world to lessen evil in it, and not 
 to increase it, that all greatness lies in goodness — in self-sacrificing love — 
 this is love like a god, it is the very love of the very God, this is heaven's 
 way of over :;oming evil in His holy universe, and the Cross of Calvary sits 
 perpetual monument. He bids all the intelligent universe look at it and 
 live, and so they do, with the exception of somr angels of God and some 
 among men, who will not look, and therfore cannot live, and so they die 
 eternally. 
 
 This is summing up the whole results in a few words, and as they may 
 be called in question, I proceed to the proof. 
 
 God, in consequence of evil coming into His holy universe, has taken 
 means to prevent it ever coming into His holy universe again, and has turned 
 the battle against the foe, taken the pray from the mighty, and delivered the 
 lawful captive, and established His throne the firmer by the measures adopted 
 to shake it and undermine it He has endeared Himself to all His good 
 and true angels in heaven by His oblation on the Cross, given them new 
 views of sin. revealed its unutterable malignity and baseness and moral 
 turpitude, and deepened His law of love in their hearts by His own volun- 
 tary atonement for its transgression, extending its benefits to all the guilty 
 — they who believe in it live, they who disbelieve it peiish without the hope 
 of ever living inHis presence. 
 
 So that by the sanctions of the law fulfilled in Himself through His 
 only begotten Son, He brings forth the equity of His government under a 
 new revelation of its equity, in proof of the impossibility of that law being 
 broken with impunity, that its sanctions are inviolable — the law might be 
 broken, but the sanctions cannot be altered. Therefore, " die He or justice 
 must." But rather than suffer justice to die, or the penalty of the violation 
 of His law not to be carried into effect, the only expedient is for Himself 
 to interpose and ofier up His only begotten and well beloved Son in the 
 enactment of the penalty. 
 
 " With outstretched arms stern justice and soft, smiling love embrace, 
 supporting in full majesty His throne when seemed its majesty to need sup- 
 port — or that, or man, inevitably lost I" 
 
 Survey the wondrous cure, and at each step let higher wonder rise, 
 Pardon for infinite offence, a pardon bought with blood, with blood Divine, 
 Of Him I made my foe, persisted to provoke, though woo'd or aw'd ; 
 Bless'd or chastised, a flagrant rebel still, nor I alone, a rebel progeny, 
 
 
 
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204 
 
 JIIF. GREAT WANT OK THR AGE. 
 
 My species up in arms ! Yet for the vilest of the vile He riies, 
 
 Most joy'd o'er those of deepest guilt, as if our race were held of highest rank, 
 
 And Godhead dearer as more kind to man I 
 
 Yes, nothing but love — love like a god could devise and carry into effect 
 the great Expedient. It pleased the Father to bruise Him, to make His 
 soul an offering for sin, He shall see His seed, He shall prolong their days, 
 and the pleasure cf the Lord shall prosper in His hands, therefore shall I 
 divide Him a portion with the great, and He shall div de the spoil with the 
 strong who stood with Him in battle on the plains of heaven, who minis- 
 tered to Him in His agony in the Garden, who gazed upon the Cross with 
 amazement and deepest sympathy, who hovered over His dead body in the 
 tomb, who were ever ready to fill all the earth with their radiant presence, 
 and smite His enemies with their glittering swords, and hurl them to de- 
 struction in a moment ; but the love of God prevented them, who ascended 
 with Him in triumphant songs to heaven, who met Him then in numbers 
 without number at heaven's gate, who shouted, " Lift up your heads ye 
 gates and be ye lilted up, that the King of Glory may come in." "Behold 
 God is gone up with a shout"— the shout of victory and triumph. " The 
 Lord with the sound of a trumpet, blown by no human breath, sing praises 
 to God, sing praises, sing praises unto our King, sing praises. For God is 
 the King of all the earth, sing ye praises with understanding. God 
 reigneth over the heathen, God sitteth upon the throne of His holiness. 
 The princes of the people are gathered together, the people of the God of 
 Abraham, for the shields of the earth (that quench the fiery darts of the 
 wicked one) belong unto God : He is greatly exalted !" And now sits in the 
 throne of His glory, at His Father's right hand, until He maketh His 
 enemies His footstool, to step up higher into the realms of a new spiritual 
 creation, where there shall be no more curse, but the throne of God and 
 the Lamb shall be in it, and His servants shall serve Him, and they shall 
 see His face, and a brightening diadem shall be on every head, and they 
 shall reign for ever and ever ! 
 
 And the reason of it all is " because he poured out his soul unto death 
 and was numbered with the transgressors " — the taunted friend of publicans 
 and sinners, a glutton and a wine bibber, the jeered beelzebub, and yet 
 *' holy, harmless, undefiled, and separate from sinners," clad in t' * garments 
 of the son of the carpenter, invested with the lowly garments of our 
 mortality, and yet the thrice holy Lord God Almighty who came to de.stroy 
 death, and him that had the power of death, to expiate human gvilt, to 
 save a world lost through sin./r^w sin^ "to fir ish transgression" — check and 
 extirpate the lie that corrupted and ruined creation, " to make an end of 
 sin-offering," and fulfil all the foreshadowing of the former dispensation "to 
 make reconciliation for iniquity" — slay the enmity of human hearts, and 
 raise His redeemed and regenerated people in a body like His own from 
 the corruption of the grave — and "bring in an everlarting righteousness" for 
 the saved, never to be corrupted nor defiled through jin again. Yes, every 
 vestige of the curse shall be removed, and the last enemy shall be 
 destroyed — death shall no longer be a king rioting over human slaughter, 
 and human tears, and human degradation, no longer the "King of Terrors !" 
 
THE ORIGIN OF SIN. 
 
 20$ 
 
 For Christ's death is the death of death, Christ then said, " I will ransom 
 them from the power of the grave ; I will redeem them from deaih. O 
 death I will be thy plagues (to the wicked one). O grave, I will be thy des- 
 truction (to the saved) repentance shall be hid from mine eyes" — the lion 
 of hell is doomed — the corruptor of 'he universe shall never be permitted 
 to stand in glory bright, in heaven again. The day of vengeance is in 
 mine heart, and repentance is hid from mine eyes." 
 
 And this doom must by parity of reasoning be the doom the unre- 
 vokable doom of all who are leagued with the great adversary of God and 
 man— who believe the lie they are so willing to believe in as a truth, and 
 turn the truth of God into a lie — the lie — that our God If not the God of 
 love ! He has given the last proof of it that they can have, and if that be 
 not the savor of life unto life it will prove the savor of death unto death. 
 
 Christ is the King of the invisible world, he holds the keys of hades, 
 He openeth and no one shutteth and he shutteth and no one openeth — 
 the prize to the believer in him is everlasting life, the doom of the disbe- 
 liever from Him is eternal dt-:h. "So that these shall go away into everlast- 
 ing punishment, but those into life everlasting." 
 
 Christ even now turns His enemies into His servants. The very Devil . 
 is advancing his kingdom which he is seeking to destroy, the very sinners 
 he employs as the enemies of the cross are helping to reveal its brighter 
 glories, and the very saints whom he persecutes and accuses of sins never 
 -committed by them with railing accusations, serves to remind them of sins 
 they have committed, and through the healing virtue cf the cross tears of 
 anguish are wrung from their hearts ; and Death the dark gloomy slave, 
 Christ employs to watch over the expiring saint and remove from this world 
 of woe, and not only that, but the reason Death is " called the last enemy" 
 is this, that Christ employs him to watch over His victims, as a king looks 
 over his subjects, and exults in having the greatest dominion of all kings, and 
 as a shepherd watches over his flocks by night, so the last enemy is compelled 
 thus to watch over the dust of the saints, doing good service after all, for 
 he is so stationed and commanded to serve, that they may be safe and 
 undisturbed during their season of rest, that the prey he thought was his 
 may be taken from the mighty monarch, and the lawful captive be freed 
 from his bondage and cruel humiliation, and raised up from the dark 
 shades of the grave when the blessed morning dawns, when at the sound of 
 the archangel's clarion^ the dead shall rise, clothed in celestial beauty, and 
 looking back on the grave exult and sing, "O Grave where is thy triumph 
 now, and where O death thy sting !" So when that bright morning of the 
 resurrection comes, death having delivered up his trust, shall himself die 
 not being any longer required to serve the x.-'andates of our King of glory, 
 his term of service has expired. Life in eveiy possible sense shall issue 
 forth in all its refreshing and enduring and beautifying springs. Our 
 whole nature " body, soul and spirit" shall be purified, perfected, and 
 endowed with endless incorruptible life — for the gospel not only reveals 
 the immortality of the human spirit which can never die as long as God is 
 pleased to sustain it in existence, but it reveals the immortality of our 
 humanity for it was in our humanity or our human body where the lie was 
 
 il 
 
 ii 
 
 f 
 
 !i 
 
 i 
 
 '11 
 
 'I 
 
9o6 
 
 THE GREAT WANT OF THE AGE. 
 
 fostered and brought forth death, alas, in every sense of the word. But 
 here is the marvel I This corruptible must put on incomiption, and thi» 
 mortal must put on immortality, and when this corruptible has put on in- 
 corruption, and this mortal has put on immortality, then shall be brought 
 to pass the wonderful saying, ' Death is swallowed up in victory.' 
 
 So let thine enemies perish, O Christ of the living God ! and let them 
 that love thee be as the sun when he goeth forth in his might. Oh, they 
 shall be this as thy " sons of light" thy dear " children of the resur- 
 rection" for hast thou not said they shall shine as the stars and as the 
 brighness of the firmament ; nay, more — they shall shine forth as the sun in 
 the kingdom of thy Father, hast thou not said for their consolation and 
 comfort in this dark and dreary rale of tears — " Let not you hearts be 
 troubled, ye believe in God, believe also in me In my Father's 
 house are many mansions, if it were not so I would have told you, I go to 
 prepare a place for you, and since I go I will come again that where I am 
 ye may be also." " Yes, I believe, even so come Lord Jesus." We can not 
 follow Thee now and see those bright and beautiful mansions worthy of thy 
 creating hand as the architect of the universe, but thy wurd of faithful 
 promise is enough to make us patient and wait for it, for " we are saved by 
 hope !" 
 
 Oh, how complete will be the Saviour's conquest over all evil, and oh, 
 how glorious will be its returns ! He took the stakes. He allowed the invest- 
 ment at which all marvel and think wrongly of the king of heaven, but the 
 investment so full of sorrow to His own heart to see His fair creation so 
 ruined, the compensation will prove His permission of evil wai> right. 
 
 As a wreck may sink in mid-ocean, and the foaming billows roll over 
 it, so that not a vestige of it is seen, nor a wavelet to revolve around the 
 place to mark where the wreck perished as Phaorah and his hosts sank like 
 lead in the Red Sea, the representatives of the devil and his crew, and all that 
 wished to accompany them on their piratical expeditions ; So shall the 
 destruction of the wicked One be and his angels and his seed, the foaming 
 billows of the just displeasure of God shall roll over them, the darkness of 
 death with its everlasting chains shall bind them, they shall never beable again 
 to hurt or annoy in all God's holy mountain — the universe will be better in- 
 finitely without them, and they shall eat of the fruit of their own ways, and 
 be compelled to acknowledge the justness of their awful doom. *' The 
 memory of the wicked shall rot, but the righteous shall be had in ever- 
 lasting remembrance." 
 
 The Righteous shall enter into life eternal — life — immortal, sinless, 
 godlike and divine I And, oh, what rejoicings shall be heard at the ter- 
 mination of this successful war, as on earth the termination of successful 
 wars is celebrated by rejoicings, and the insignificance of the battle-field 
 is forgotten in the triumphs of right over wrong, freedom over depotism, 
 liberty over slavery, and all the nation rings out the came of the battlefield 
 and it is immortalized for ever. So shall this little planet of ours, be immor- 
 talized among all the nations of the universe throughout all the empire of 
 God, and held in everlasting remembrance, and its very significance shall 
 draw forth more and more ecstatic praise at the infinite condescension of 
 
4 
 
 THK ORIGIN OF SIM. 
 
 aox 
 
 
 heaven's king in assumins a nature so poor and mean, dwelling in the midst 
 of a people thatcould so little appreciate His excellence, despised Him and 
 put Him to death only through malice— the obsurity and littleness of our 
 earth in the map of the universe, where, the feet of God in the flesh walked, 
 where, the voice of God was heard, spoken by human lips, where the works 
 of God were performed of such a peculiar nature, as could not be per 
 formed anywhere else, and their astonishing character and extraordinary 
 results will add a significance to our world, and a splendor and glory to it 
 that no other spot in the universe was ever so exalted by and can never be ! 
 
 At the termination of this war between God and Satan, between slants 
 and devils, between good and evil, the successful King and all His success- 
 ful subjects shall be hailed with triumphal songs and rejoicings infinitely 
 surpassing the triumphal procession of thw Roman general, when he returned 
 with the conquests and spoils of foreign nations to the capitol of Rome, 
 and the mistress of the world, was overjoyed. Angels and archangels 
 shall joyfully come and meet them, and welcome them to their fellow- 
 ship and companionship, they will be better able to speak about the points 
 of the battle, and tell us where we failed, and where we succeeded, be- 
 cause they were spectators to see it all, and oh, how we shall then see how 
 it was u/i got the victory corresponding exactly to God's Word that tells us 
 all about it The angels will not think us unfit or unworthy to be so ex- 
 alted even above them, but exult and rejoice over the sons of earth raised 
 as kings and priests unto God in the heavenly places, so that under all these 
 considerations, an incalculable importance is given to the question, /tow we 
 nre spending our life in this worlds and no subject can claim more attention 
 from us than to know what MAN'S TRUE PROBATION is on earth, 
 wherefore let us look at it closely, and examine the matter thoroughly, for 
 nothing can be compared with it in this life, and our utmost attention should 
 be given to the matter. 
 
 The full consideration of which will, therefore, now come under the 
 last particular of my long discussion, namely : 
 
 (l.) What are we to Expect in the Future History of our Race, from 
 this Disclosure^ and in the Future of God*s Universe. 
 
 By " this disclosure " I mean the light given by the whole discussion on 
 the question of human privilege and human responsibility, what goo 
 HAS given, and the things god requires of us, and how we are to 
 FULFIL our state OF PROBATION here as we ought to do, doth for our own 
 personal good and the good of others ^ and reach the goal of our being and win 
 its glorious prize. After this is set fully before our view, we will be able to 
 draw the legitimate inferences in favor of a glorious future^ as it cannot fail 
 to come " forth from the Lord of Hosts." And may none of us be wanting 
 in helping it forward with all our might. 
 
 To reduce this vast subject to the simplest form, it may be thrown into 
 a simple proposition, thus : 
 
 given : The infinite self-sacrificing love of God. 
 
 REQUIRED : To sccure the supreme self-sacrificing love of man. 
 
 ■' 
 
 I 
 
 I 
 
 I 
 
 M 
 
 M 
 
308 
 
 IHE GREAT WANT OF THE AGE. 
 
 Corollary : The faith of God's love mcessary to produce man's love, ana 
 the absence of the faith of the former^ the only thing to prevent the latter. 
 
 This will give us a clear insight into the whole subject. It will enable 
 us to see how OUR PROBATION is laid in equity— on the foundations 
 of divine love and rectitude, and how just the demands are in return, of 
 love and rectitude from us. And further, the reasonableness of faith in 
 God, and the unreasonableness of not exercising faith in God, and how the 
 ^^ election of grace '^ is fulfilled by the former — by faith in God, and how 
 eternal condemnation is provoked and fulfilled by the latter, — by disbelief in 
 God's infinite, fre i . ove for the race of man, and each one in particular, as 
 resulting or terminating in character, as the essential conditions of eternal 
 destiny, which the Word of God reveals, which human reason confirms, and 
 which no law In existence, nor creature in existence, nor conceivable cir- 
 cumstance can ever alter or upset. These are the points to be proved and 
 clearly understood. 
 
 THE importance OF UNDERSTANDING EACH FACT CLEARLY AND THE RE- 
 LATIONSHIP OF DIVINE FACTS. 
 
 I need not detain the intelligent reader, but for the sake of my dear 
 young readers, who have not, perhaps, exercised their reasoning faculties 
 much, how necessary it is, not only to understand each particular fact stated 
 clearly, but the connection of each fact with another, and the bearing and 
 relationship of the whole argument upon the subject under discussion, to 
 see each particular fact by itself, as so many links in a chain, and then the 
 connection of the separate links, one by one, and then to see the entire 
 chain in its completeness, as a whole. For all knowledge is based on the 
 principle of relationship of oi.e thing to another, or comparison, we can only 
 learn one thing by another thing, as a picture book teaches a child — analysis, 
 gives us the particulars, as you take a watch and separate all its parts one 
 from another, and each part by itself, that is analysis ; then synthesis gives us 
 the relationship of each, and the completeness of the whole, after each part 
 of the watch is put into its right place, and the watch is seen in its entirety. 
 The greatest difficulty lies in understanding the relationship of the particular 
 facts, and the bearing of the whole together, in their completeness. Any 
 one can pull a watch to pieces, but it requires knowledge to put the pieces 
 together, and arrive at the right completion of the watch. Now it is just 
 herein the progress in theology is lacking, and the greatest good of man 
 consists. Separate truths are apprehended, but their relations requires to 
 be more clearly understood. The relations of facts in the kingdoms of 
 nature, for example, are where the divine wisdom is most seen, and most 
 disclose the infinite skill and knowledge of God, just as we see the skill and 
 knowledge of the watchmaker, putting the separate parts of the watch 
 together, so between the different kingdoms of the mineral, the vegetable, 
 the animal, the intellectual, the moral and the spiritual, there is such a won- 
 derful law of subserviency seen, that reveals the skill and the knowledge of 
 the Infinite Mind, as in the mineral — the earth producing the vegetable 
 life, the vegetable life sustaining the animal life — in the sheep and the cow 
 
THE ORIGIN OF SIM. 
 
 209 
 
 and the oxen, — the animal life in man sustaining the intellectual life, the in- 
 tellectual sustaining the moral life, and the moral life, the spiritual— and the 
 spiritual the divine life in the soul of man. 
 
 The hasty way I have put this illustration is not the strictly scientific 
 way of putting it, but it may serve my present purpose to open a fresh field 
 of contemplation that is scarcely ever looked into, and to reach a higher 
 object, to yf;i^ out more than has yet been found in the highest realm of 
 knowledge, DIVINE KNOWLEDGE. The Scripture doctrines seen in 
 their mutual relations to each other^ and in thdr perfect whole, is onk of the 
 GREATEST WANTS OF OUR AGE. Here we trace the divine wisdom as 
 nowhere else. Here we see a plan so perfect that it carries in it the force 
 of a mathematical demonstration. This is now most of all needed to anni- 
 hilate every possible objection that can be brought against the Christian 
 system of truth, and impi '•t its mighty impetus to the progress of ** pure and 
 undefiled religion," which it has lost and never been permitted to exert itself 
 since the apostolic ages, and which will ultimately reveal " the glory of the 
 Lord, and all flesh shall see it together," and humanity become the living 
 temple of the Divinity throughout the whole eai th ! 
 
 Christians are to take unto themselves the whole armor of God ^ and not 
 a few detached parts of it, as most are doing now — some making most of 
 the '* helmet of salvation," others " the shield of faith," some " the sword of 
 the Spirit," and others *• the girdle of truth," some " the minutiie of Chris- 
 tian duties," others "the minutiae of Christian ordinances," few the *' all 
 prayer weapon," fewer still the all-glorious '* praise and triumphal song " — 
 least of all, though the greatest of all — the aggressive onslaught of the 
 devil's dominions and the world's conquest for Jesus, as an army terrible with 
 banners, making ev. ry vestige of the foe flee before them, being fully 
 equipped in the whole panoply of omnipotence, to accomplish the one 
 great end of the Church militant on earth ! 
 
 t! 
 
 ir' 
 
 
 HOW HUMAN PROBATION AS ARRANGED BY GOD IS PERVERTED BY MAN. 
 
 The quickest and surest road to this glorious consummation now lies 
 before us. The road that is to lead us to man's probation under the dis- 
 pensation we are privileged to live in. The most practical thing we can 
 take up in this great practical age. But the most obscured, perplexed and 
 perverted thing in existence. Nothing more vital and important, and yet 
 nothing less thought of and more disregarded. Nothing requiring more 
 to be kept in view, and yet nothing so much forgotten. Many seem to 
 think they have no responsibility at all, thai they are at liberty to do what 
 they like, to believe what they like, or not to believe anything at all, That 
 they can be perfectly neutral in religion, that it does not concern them in 
 the least, and ask, why should it ? I will tell them this immediately. Some 
 think and say, " it does not matter what a man believes, but how he lives, 
 that ' handsome is that handsome does.' " Others, that all a man requires, to 
 be saved, is " only to believe, only to believe in the precious blood of 
 Christ." Some think "Christ has done everything, and they are left to do 
 nothing." Others go so far as tc fall into the whirlpool of antinemianism, 
 
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 '»Li 
 
 Si, Il 
 
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 n II 
 
3IO 
 
 THE GREAT WANT OF THE AOE. 
 
 that " the moral law is no longer binding upon them who believe in Christ, 
 that He is the end of the law for righteousness," that they have all their past, 
 their present and future sins all forgiven, even before they are committed, 
 and may commit never so many more that their sins will not condemn 
 them, for they are justihed already, and where sin abounds grace much 
 more abounds — a very comfortable doctrine for the flesh, but not according 
 to the Spirit of all grace, which is a holy Spirit, and '* they that are Christ's," 
 it is written, " have crucified the flesh with its affections and lusts." Others, 
 again, say, " the moral law is binding, and Christ has atoned for human 
 transgression, and has commenced the work which they are to complete by 
 their good works, so as to get to heaven, and not go down to hell." This 
 IS pervaded by much that is right and truthful, while it has a legal spirit in 
 it that may prove detrimental. Some, again, make out that " God's elective 
 love will reach to aH that shall be finally saved, that Christ died for none 
 but the elect, and that God's Spirit will effectually work in them and save 
 them, with means or without means^ just as God sees fit." And many think 
 so much of themselves and of their Christian experience as to conclude that 
 they are God's elect, and like the Pharisee, they complacently say, " Stand 
 by, I am holier than thou," and they have usually a great deal of Spiritual 
 pride, and can hear almost nothing but what they call the " high doctrines 
 of grace " about predestination, election and Divine sovereignty, etc., and 
 leave man without any responsibility, or anything to believe in except a law 
 work comes first, and thereby be made sensible of their being among God's 
 elect, although many of these hyper-Calvinists are very strict, good people, 
 and not antinomians. And then a large class attend the place of worship 
 of their fathers, whether they are Roman Catholics or Protestants, and 
 think they cannot do better than just adhere to the religion they were 
 brought up in, and do the best they can. 
 
 But how few among all these really understand the great question of 
 man's PROBATION on earth ! Far be it from me to say they don't under- 
 stand it, or that they may not be fulfilling it rightly after their own idea. 
 But what I am anxious to reach and set forth is the Divine idea of Man's 
 Probation — the "verax" instead of the *'verum." 
 
 And it is truly delightful and a great relief to the mind, amidst all the 
 chaos of human ideas about it, to rise above them and away from them, and 
 see it in 
 
 ONE THING— IN ONE THING ONLY, 
 
 as comprehending all things as the Divine idea, and which has in it the very 
 essence of God — His image, and which never fails to produce God's image, — 
 to produce purity, piety, humanity, — god-like benevolence towards man, a 
 supremacy of moral power over self, and infinite affection towards God, its 
 giver, in eve'y possessor of it. 
 
 It is that one only thing which is to " banish all evil frovi human society^ 
 7vhich is to turn every curse into a blessing (which I will presently prove), 
 and to make every one truly happy." 
 
 It is called by the most endearing name in all the languages of earth — 
 
THE ORIGIN OF SIN. 
 
 an 
 
 a name which has been everywhere idolized — a name which is above every 
 name, immortalized on earth in the greatest productions of human genius — 
 in song and in history, in romance and in reality — a name designating a 
 thing which has done more for man in his childhood and life than anythmg 
 else, and is yet destined to do more good than ever it has hitherto done — 
 the elixir of life and the very essence of all human progress and ameliora- 
 tion — it is 
 
 "LOVE!" 
 
 The infinitely pure^ the infinitely free^ the infinitely perfect love of God 
 
 towards man. 
 
 This, if I may be permitted to use the expression, is the stake God has 
 laid against Satan in the mighty conflict to regain our lost world from him. 
 God stakes His all to win it over from the devil to Himself, and having 
 given all. He can give no more, and those of the race whom Satan succeeds 
 in keeping, God loses, and they are lost forever, and are exiled from God's 
 paternal bosom by their own voluntary choice of the devil in preference to 
 God, as their god, whom they worship and bow down to and serve for 
 " lusts," " murders " and " lies " that can profit nothing, as all know who 
 have by the infinite power of the love of God been delivered from them. 
 And there is no power but that in all the universe that can save us out of 
 the devil's grasp, his dreadful drudgery, his cruelty and his tyranny and his 
 ETERNAL DOOM, in whUh all who are his shall share for ever and ever^ and 
 it cannot be otherwise. 
 
 • Oh f there is need of knounn^ this subject by every one. 
 
 ■ • 
 
 There is no subject so claiming uur thought as this subject. Would 
 to God I could make it clear and plain to the ac'mowledgment of every 
 reader. O Heavens help me in my mighty task, to remove the prejudice, 
 the darkness, the misconceptions, the misconstructions that have so much 
 prevailed, and do now blind the minds of them who believe not, in whom 
 the god of this world has blinded their minds, lest the light of the glorious 
 Gospel of Christ, who is the image of God, should shine into them. O that 
 the devil may be now seen falling like lightning from heaven. He has been 
 long enough in Thy lower heaven on earth — Thy Church under the Gospel 
 dispensation. O let the time of his downfall now come ! Oh let the victory 
 be Thine, Thou God of Love, by the captives of the devil loosing his hold 
 of them, through the omnipotence of Thy gentleness, through Thy Spirit of 
 love being so poured forth that every one may clearly see how tenderly and 
 consistently with the laws of the conquest Thou art acting, and canst do no 
 more, to win them to Thyself! 
 
 These previous remarks I deem necessary to call forth the attention 
 this most momentous subject demands. None of us has ever seen its vast 
 importance and relationships as we ought. Angels desire to look into these, 
 things they are personally interested in them, it is no idle curiosity that makes 
 them bend from their exalted thrones to look into the infinite depths of the 
 
 1 
 
 I 
 
 ■i 
 
 I 
 
212 
 
 THE GREAT WANT OF THE AGE. 
 
 love of God in its far-reaching issues and results. We need Divine illumi- 
 nation to understand it more thoroughly. And therefore let us seek it, 
 and from personal interest in it awaken our attention to it, as if we had 
 never heard or thought of it before, lest the benefit be lost by us which 
 more intense consideration of it would yield. How to get gain, make 
 money, become rich, or get pleastire and become happy, are points that 
 prove how much interest and attention can be called forth in connection 
 with the fleeting things of this life. Is it, then, unreasonable to ask a 
 similar amount of interest and attention on what is so much more important 
 as heaven is higher than earth, and eternity is longer than time. For too 
 often has the love of God been slighted by us. 
 
 IT IS THE INFINITE, SELF-SACRIFICING LOVE OF GOD 
 
 THAT IS GIVEN 
 
 TO SECURE THE SUPREME, SELF-SACRIFICING LOVE OF MAN. 
 
 If this can be proved to be the fundamental principle of our 
 probation, with the test of our obedience to God under it, then 
 there will be found not only a correspondence between it and the 
 probation of the angels, as we saw infinite love in God to them, and su- 
 preme love from them to God, was its sum and substance ; but the.e is 
 vastly more here on God's part to us — a self sacrificing love of God toward 
 us which they never had which is the peculiarity in our case, and justly 
 demands a self-sacrificing love in return from us, on the principles of jus- 
 tice, in which all systems of right probation or trial are laid. 
 
 And then the product it yields is what places man on the high moral 
 ground of all God's intelligent creation, it removes the selfishness of his 
 fallen nature, lifts him up to delight in supreme goodness, and to fulfil his 
 position in the universe towards his fellows — now on earth a benefactor of 
 the race, no longer an injurer to ethers, no longer seeking any personal 
 object, as riches, pleasure, power, as the object of his life, but self-sacrificing 
 benevolence for the good of all men, as much as in him lies, and God's 
 glory. 
 
 The two things, then, I am t9 prove is the fact first stated, God^s love 
 to man ; and second, the faith of that fact producing supreme love in man 
 to God, and securing sincere love to his fellow-man, and the self-sacrifice in 
 God's love producing self-sacrifice in man's love. 
 
 ( I.) The Infinite Love of God is Proved by the Gift of His Son. 
 
 This, we have shown, was the firzt oracle of mercy that fell as a doom 
 on Satan, and the promise of deliverance to fallen man. " The seed of the 
 woman sliall bruise thy head, and thou shalt bruise his heel." No fact is 
 more bound up with the history of the race than the birth, the life, the death 
 and the resurrection of the Son of God, which we have already proved. 
 That the gift was given, or that Jesus Christ came into our world and lived 
 and died in it, no one in bis senses can dispute or deny. But that this 
 same Jesus Christ proved the infinite, self-sacrificing love of God to the race 
 remains to be shown and satisfactorily attested. 
 
THE ORIGIN OF SIN. 
 
 213 
 
 (2.) It is in the Sacrifice of Christ we see God's Self-sacrificing Love. 
 
 This is just where the proofs are given, and most needed, but it is here 
 where they are usually most omitted, not by the sacred writers, not by Jesus 
 Christ, not by God the Father, but by the defective way the subject is 
 usually considered, both by divines and infidels. 
 
 Some distinguished prelates in a large section of the Church of Christ 
 — and a most worthy section of it, too — have spoken in such a way, I fear, 
 as to impair the sacrificial character of God's love. 
 
 Unitarians have^ with their benevolent souls in them, frowned away the 
 vicariousness of the death of Christ, regarding Him very grandly in the 
 light of a teacher and a pattern and model man for the race. Which, of 
 course. He is. 
 
 (3.) This has been the Battle-ground Betwee?i Infidels and Christians. 
 
 Nothing more contested, perhaps, in the history of Scripture doctrine 
 than this — the self sacrifice — the punishment and suffering endured by the 
 Son of Qod, as expressing at once not only the design of God's love, but the 
 greatness of it in the Cross of Calvary. It is not in the least to be wondered 
 at that this should be made the selected arena and battle-ground of dispute, 
 because it is just here where the point of attack on the part of the devil, 
 and the point of defense on the part of the Son of God centres. The mur- 
 derer in heaven aimed a death-blow against God, as all sin does, all hatred 
 carries heart-murder in it. As the murderer was in the Garden of Eden, it 
 was "death " he aimed at. He knew how the penalty of death — spiritual 
 death — was the necessary punishment or consequence of sin, and how God 
 could not revoke that sentence, he knew, it was, an impossibility, and he 
 longed for Christ's death to be accomplished, but for God in that death to 
 offer up Himself as a sacrifice for sin, in the person of His Son, would be, 
 in his view, impossible, and if so, man's doom would be inevitable, and his 
 ruined state beyond redemption I 
 
 (4.) Some of the Objections to the Sacrificial Nature of Christ's Death. 
 
 And a great deal that is plausible can be advanced in support of the 
 opposite view, and that is just what makes God's truths to be all the more 
 important and vital, for the truths that are most important and vital are the 
 truths that are always most imperilled, for it is just there the boundary line 
 between the two kingdoms is drawn, showing the shrewdness and craftiness 
 of the adversary against God and man, and especially in intellectual ques- 
 tions, where the mighty intellect of the arch fiend so adroitly ensnares the 
 great intellects among men, and gains the advantage over them, whereas 
 the simple heart of the pious peasant, or the honest heart of the poor old 
 woman that reads her Bible without any sophistry, understands its deep 
 mysteries infinitely better than the most gigantic intellect among skeptics — 
 a fine humiliation to the pride of human intellect ! Great and good men, 
 tc«, have erred here, I have hinted. One of the prelates of the Church oif 
 England, of great eminence - one whose genius is said to have been mi 
 
 if 
 
 i! 
 
 ii 
 
T 
 
 214 
 
 THE GREAT WANT OF THE AGE. 
 
 honor to human nature — Bishop Butler, and also the distinguished and 
 illustr.ous Dr. MacGee, who has written largely on the atone^nent, are 
 •considered not to have grasped the awful Spiritual exigencies and necessi- 
 ties of the case, as the Word of God, and even reason demands. 
 
 (^i) It has been considered harsh and unreasonably severe, rcen cruel, for 
 God to exact satisfaction from His own Son — the innocent in room of the 
 guilty — forgetting that God's law binds Him to fulfil its sanctions, and that , 
 God is Himselt the object of the rebellion, who " so loved the world as to 
 give His only begotten Son" to suffer and die for it, for " He spared not His 
 own Son, but delivered Him up for us all." The legal obstacles that rose up 
 against the free flow of His love to the fallen and guilty had to be removed 
 before He could be declared as just, and the justifier of him that believed 
 in Jesus. Where was the cruelty ? Not against Christ, for He willingly 
 undertook to seek and to save the lost out of His infinite love, to communi- 
 cate the blessings of salvation, for the sake of the good it would do, as pure 
 love is always disinterested, and " seeketh not her own." In John iii., 14. 
 
 Hear how Jesus tells Nicodemus, " As Moses lifted up the serpent in 
 the wilderness, even so must the Son of Man be lifted up, that whosoever 
 believeth in Him should not perish but have eternal life." That was His 
 object in being lifted up on the Cross, as' the expression implies, here used 
 by the Saviour — (Hupsootheenai) for these words were evidently uttered by 
 the Saviour, and not the words of the Evangelist, as Erasmus and others 
 think, for they beautifully explain to Nicodemus how the " new birth " is 
 effected, viz., by believing in the sacrificial death of Christ, and they were 
 often upon the Saviour's lips (see John viii., 28, 32 and 34) to intimate 
 what death He would die, that as Moses lifted up the serpent in the wilder- 
 ness (Numbers xxi., 8-9) as a remedy to heal the dying Israelites stung by the 
 serpents, so must the Son of Man be lifted up on the cross, so that sinners, 
 through His death, might have me sting of death removed, and participate 
 in a new and noble life, that believing in Him they might not perish, but 
 obtain eternal life. 
 
 Never was any truth more perverted and obscured than the infinite, 
 self-sacrificing free love of God. To turn this greatest of all facts into a 
 fable or a lie is the malignant design of the adversary. To get men to 
 think as he does about God is his most persevering effort, the thought of 
 all his malicious thoughts he persists most to fix in the hu.iian heart, for he 
 knows that the mind which entertains it is certain to be on his side, and 
 sure to be his victim. And the method he adopts is to perplex and per- 
 vert the nature and design of the death of Christ. To remove from it the 
 idea of a sacrifice for sin, to eliminate from it the atonement for human 
 transgression, which presents the most powerful demonstration of the self- 
 sacrificing love of God in the universe. For by doing this he prevents the 
 faith of it, he takes away the hope of salvation from the lost soul, and 
 obstructs the operation of the powerful motive to win back the human 
 heart to God, to subdue it, transform it and beautify it with His own 
 image. Therefore, this is the truth which, above all others, should be 
 most thoroughly and clearly understood and valued, for it is a matter of 
 life and death — nothing so important. 
 
THE ORIGIN OF SIN. 
 
 215 
 
 And as I am upon the subject of the objections against it, I will take 
 them up one by one, and show how false they are, and what ridiculous sub- 
 terfuges they are —nothing but refuges of lies from the father of lies. 
 
 These objections are usually based on a wrong view of the Divine 
 nature, and supported by endless theories of " virtue," which is just another 
 name for "human probation." But sadly perplexed by metaphysics,and easier 
 to go into than to come out of, they are such labyrinths, and have such un- 
 fathomable depths in them. Let us go to the pure, simple Word of God, 
 which liveth and abideth forever. For these theories about virtue have 
 come and gone through all the ages> ever since the days of Cain, the first 
 perverter of the great atonement by his "theory of virtue," and the first mur- 
 derer of a brother among men. They are like so many airy nothings or 
 fanciful delusions, which have done more harm than good, and divorced 
 morality from theology, instead of getting from theology the grandest 
 morality that it is possible for man to have, which comes from the infinite 
 love of God, as the sun and centre of the Christian system of truth, irradi- 
 ating it with celestial light, heavenly beauty and divine life, and is the only 
 thing in existence to warm and vitalize and purify the cold, dead, selfish 
 human heart, and make it pure as God is pure, and benevolent as God is 
 benevolent, and restore Paradise again to us by a tenure which shall never 
 be broken and a blessedness even now on earth scarcely ever dreamed of, 
 for it is heaven's antidote against all evil. 
 
 In addition to the objection of " cruelty " alleged against the atone- 
 ment, which we have seen to be so groundless, a second objection brought 
 against the sacrifice of Christ is that it represents God as '* unjust," another 
 form of the same thing. A third, that it represents God as " vindictive," 
 and a fourth is, that God could pardon sin without it, and that no atonement 
 was needed, and a fifth objection is opposing the fact of Christ's vicarious 
 death by trying to •' disprove it altogether, and by making out sacrifice to 
 mean something in Scripture quite different from any sin-offering or expia- 
 tion or atonement of Christ at all." 
 
 OBJECTIONS TO IHE SACRIFICE OF CHRIST REFUTED. 
 
 (2.) To say —the sacrifice of Christ for human transgression is to repre- 
 sent GOD as '* VINDICTIVE," — is to say white is black, and to fix a stigma on 
 the holy, benevolent character of God, which is full of malignity, because it 
 is quite the opposite. The sacrifice flows from God's free love as its 
 source, and love is its motive-power to win the alienated heart of man 
 fiack to God, it is therefore without vindictiveness, because it reveals God's 
 own infinite, sacrificing love. What vindictiveness QPuld there be in God so 
 loving the world as to give His Son to die for it ? T'here could be nothing 
 revengeful or vindictive against man in it ! " Beloved," says the Apostle 
 John, *' let us love one another ; for love is of God, and every one that 
 loveth is born of God, and knoweth God ; for God is love." (God not oiily 
 loves, but is love itself, and therefore, in the sacrifice of His Son He could 
 not be vindictive in the least against man, for man was the object of this 
 wonderful manifestation of His love, for the apostle adds) " In this was 
 manifesttsd the love of God toward us, because that God sent His only be- 
 
 n- 
 
 < \ 
 
3l6 
 
 THE GREAT WANT OF THE AGE. 
 
 gotten Son into the world, that we might live through Him." And as if 
 this declaration was not enough, he adds —delighting to dwell upon this 
 marvellous proof of the infinite love of God — " Herein is love (love like a 
 god) not that we loved God, but that He loved us, and sent His Son to be 
 the propitiation " — or propitiatory sacrifice — " for our sins." (i John, iv., 
 7-10.) And lest any might possibly think God's love only extended to the 
 good and the righteous and godly among men, or such as God foresaw 
 would become good and righteous and godly, and thereby have some claim 
 or His mercy and love, hear the words of another inspired apostle : 
 
 Paul, in writing to the Church at Rome, says (Rom. v., 5-8) "For 
 when we were yet without strength, in due season Christ died for the un- 
 godly. For scarcely for a righteous man - the man that is just — will one 
 die ; yet peradventure for a good man — the man that is good " — a benevo- 
 lent man — "some would even dare to die. But God commenoeth His 
 love towards us, in that while we were yet sinners " — transgressors — " Christ 
 died for us" — "/or us" (huper) in behalf of us — in our room and stead. 
 Where did the vindictiveness in this great transaction appear ? Where ? If 
 vindictiveness neans revenge? It 'vas a holy revenge against sin, and 
 against the originator of sin, and this ])roves the purity and benevolence of 
 the love — when God in Christ appears " the sinner's friend and 
 
 Sin^s eternal foe .'" 
 
 (3.) To say " the sacrifice of Christ for human transgression represents 
 GOD AS UNJUST," because " // makes the innocent suffer in the room of the guilty^ 
 the jusi for the unjust" — The substitution of Christ was certainly as here 
 stated, for He, the Righteous One, suffered in the room of us, the un- 
 righteous, " and He who knew no sin was made a sin-offering for us (huper 
 heemoon — in our behalf — in our room and stead.) But the inference drawn 
 from this stupendous fact is unwarranted, because instead of making God 
 appear as unjust, it proves Him to be (juite the opposite — to be just in jus- 
 tifying him that has faith in Jesus, whom God set forth to be a propitiation 
 through faith in His blood, to show and demonstrate His justice and 
 righteousness in the view of the holy angels and the rebellious devils, that 
 He was too holy to pass sin with impunity, and had too much regard to the 
 authority of His own law, which bound Him to see the fulfilment of its pre- 
 cept and penalty. How shall man, then, be just with God without an 
 adequate atonement and perfect satisfaction being made for man ? And as 
 none could do that but Himself, in the person of His Son, who voluntarily 
 undertook to fulfil all righteousness, and endure the death of the cross as 
 inan, in the nature sin was committed, for man, as the substitute of man, a 
 way has thus been opei^d up — a consecrated channel opened for His infinite 
 free lo7ie and mercy toTJow forth to all the race, through Christ, bringing 
 eternal life to all who accept the gift, who believe in Christ, who receive Him 
 as the manifested God into their hearts, and in Hiin find righteousness and 
 strength and eternal salvation and true blessedness ! The substitute brings 
 more honors to the justice of God in behalf of those for whom He stood, 
 than the perpetual obedience of all the race could bring, or the everlasting 
 destruction of all the transgressors could bring, for the substitute is God's 
 
THE ORIGIN OF SIN. 
 
 217 
 
 own Son — His Son by His right of inheritance, as a son inherits the nature 
 of his father, and has, therefore, a more excellent name than the angels — 
 the angels are God's sons by creation, Jesus Christ is God's Son by an in- 
 alienable right, as the manifested God in heaven, against whom the rebellion 
 in heaven arose — in His pre-exittent state He thought it no robbery to be 
 equal with God — it was no prize for Him to be on an equality with God (as 
 the New Version has ably translated the original words in the passage now 
 quoted fiom Phil il, 6), and He bore the same divine equality with God 
 on the earth, for He was the outbeaming effulgence of the Father's glory, 
 and the express image of His glorious personality. And in proof of this 
 God spoke of the sword of justice falling upon Him as our surety, when He 
 said, " Awake, O sword, against My fellovy ; smite the shepherd. For it 
 pleased the Father to bruise him. He made His soul an offering for sin. He 
 made to meet upon His head the iniquities of us all, so that what man could 
 not do, what angels could not do, God in the person of His Son did, to 
 vindicate the inviolability of His law, the inflexibility of His justice, the 
 purity of His holiness, while He freely justifies the guilty who believe in 
 the substitute, and magnifies the law and makes it honorable. Not tha 
 there was any conflict in God's attributes, or that God might love us because 
 Christ died for us, but Christ died for us because God so loved us. (John 
 iii., 14, taken in connection with v. 16.) A sublimer proof of the infinite 
 justice of God could not be given, while the believer in God's love is freely 
 pr-idonedand saved through Christ. 
 
 Therefore, the substitution of the innocent in room of us, the guilty, so 
 far from representing God as "unjust," it reveals His "justice" in the 
 most conspicuous manner possible. For rather than not punish sin, He 
 punished it in the person of His only begotten Son, that He might extend 
 pardon and salvation to all who believe in His Son, in harmony with. His 
 justice. There is, therefore, no injustice here done by God towards man in 
 providing such a Saviour, and no injustice done by God towards His Son, 
 as we have already proved. Christ in our nature, as the second subsistence 
 in the Godhead, voluntarily undertook to suffer as the Just One in the room 
 of us, the unjust, for the love of Christ for man moved Him to leave His 
 celest' u throne, to bow His heavens and come down to our rescue, for He 
 emptied Himself of all His glory when He took upon him the form of a ser- 
 vant, and was made in the likeness of man. " Lo I come to do Thy will, O 
 my God, Thy love is in my heart." He became our brother-man, and 
 loved God supremely, as man, and loved us, His brothers and sisters, 
 with a love passing knowledge, for He humbled Himself, and became 
 obedient unto death — even the death of the -cross, and He despised 
 its shame and endured all its cruelty which came from man, and all the 
 malice which came from the Devil and his angels, for the joy that was set 
 before Him, of bringing many sons and daughters to glory, and it would 
 have been cruelty to have preven'ed Him. The cruelty is in those who 
 will not believe in His infinite sufferings on theif behalf — this is to wound 
 Him afresh, and no sorrow goes to His heart so much as to have suffered 
 all, and atoned for the sins of all, and so many not to believe it. There- 
 
8l8 
 
 THE GREAT WANT OF THE AGE. 
 
 fore, the objector is the author of an injustice to the Redeemer, which he 
 better take home to his own heart 
 
 (4.) To say — " God could have pardoned our sins without the atonement" 
 — this is to think quite differently from the way God in His infinite 
 wisdom has acted in the case, for it there be any fact to be believed in on 
 adequate evidence, it is the fact of Jesus Christ having made a full, a reaF 
 and a perfect atonement for the sins of men. It is the burden of the 
 prophets read Isaiah 53 — a chapter which has converted more Jews than 
 any other to Christ, and many Gentiles— which reads more like history than 
 prophecy, and is verified by history and by the Saviour's life and death, and 
 the New Testament is full of the doctrine. The objector who demurs to 
 it on the plea that God could pardon our sins without it, is to assume a 
 wisdom above God's, for if He; could have pardoned us without the atone- 
 ment of His well-beloved Son, why did He not do it ? Would all the agony 
 and ignominy be useless in this very thing for which it was endured, can 
 any one imagine ? I am at a loss to see, unless it be so in .he case of the 
 objector himself. For if, sin could have been pardoned and man saved 
 without the atonement of Christ — if the atonement was not needed — I 
 press the question, why was the atonement made ? Because the most ex- 
 plicit language is used to convey this idea, and God never misleads by His 
 Word, He always means what He says, and says what He means. 
 
 Under the former dispensation the great truth was continually incul- 
 cated, that " Without the shedding of blood is no remission." The whole 
 Levitical system was built on this principle — sacrifice, according to the 
 teaching of Christ and His apostles. The fulfilm.ent of it is found in Christ, 
 as the Lamb slain before the foundation of the world, who came in the 
 fullness of the time, and put away sin by the sacrifice of Himself in Hi* 
 own body on the tree To Him the former sacrifices and offerings all re- 
 ferred, from Him they all derived their temporary efficacy, and in Him 
 they were all consummated and fulfilled. The first name He was called by 
 on His entrance on His public ministry, when His forerunner called the 
 attention of His disciples to Him was that ot *'theLamb ^6^^^whichtaketh 
 away the sin of the world," and the constant emblem of Him in heaven in 
 the Apocalypse is that of a " Lamb as it had been slain." And on this 
 representation of Himself, all heave.ii is filled with songs of praise. 
 
 Christ took special pains to teach the same truth in various ways, both 
 in His parables and His direct allusions to Himself—" Think not," He said, 
 in His sublime sermon on the mount, ** that I am come to destroy the law or 
 the prophets : I am not come to destroy, but to fulfil. For verily I say unto 
 you, till heaven and earth pass, one jot or one tittle shall in no wise pass, till 
 all be fulfilled." (Mat. v., 17-18.) When He would impress His disciples 
 with the duty of serving one another. He held Himself up as their exemplar, 
 and said, " Even as the Son of Man came not to be ministered unto, but to 
 minister, and to give His life a ransom for many — His life was the ransom 
 price for our redemption from death." (Mat. xx., 28, Mark x., 45.) Thus 
 the Saviour spoke again the words of Rosea xiii., 14, "I w^ill ransom them 
 from the power of the grave, I will redeem them from death." And the 
 apostles speak the same great truth of the sin-atoning Saviour everywhere 
 
 I] 
 s 
 h 
 t 
 s 
 r 
 
THE ORI(;iN' OF SIN. 
 
 219 
 
 in their epistles, when they allude to His death, as when Paul says He was 
 
 delivered for our offences and raised again (on account of) our justiHcat ion. 
 
 (Rom. iv., 25) Who gave Himself a ransom for all (huper, in behalf of) 
 
 all. ^i Tim., ii., 6.) Peter speaks of the precious blood of Christ, by which 
 
 we are redeemed, as do all the apostles. Paul especially, in the Epistle to 
 
 the Hebrews, which is a luminous commentary on the Book of Leviticus, 
 
 showing the connection between the Levitical law and its fulfilment by 
 
 Christ, and the necessity and nature of Christ's sin-atoning death, so that the 
 
 Divine forgiveness cannot come in any other way but by faith in His blood, 
 
 or sacrifice for sin Any other way is precluded as a foregone conclusion. 
 
 ** I do not frustrate the grace of God," says Paul, " for if righteousness come 
 
 by the law, then Christ is dead in vain." (Gal. ii., 21.) Again Paul tells 
 
 us in the next chapter, v. 22, " But the Scripture hath concluded all under 
 
 sin, that the promise by faith of Jesus Christ might be given to them that 
 
 believe. But before faith came, we were kept under the law, shut up unto 
 
 the faith which should afterwards be revealed. Wherefore the law was our 
 
 schoolmaster (paidagoogos, pedagogue) to bring us unto Christ, that we 
 
 might be justified by faith." And how Paul gives prominence to the 
 
 gratuitousness of Gospel justification on the ground of Christ's merits and 
 
 none of our own. " For all have sinned and come short of the glory of 
 
 Goo ; being justified by God's ^ace through the redemption (apolutrooseoos) 
 
 that is in Christ Jesus," whom God hath set forth a propitiation 
 
 (hilasteerion) through faith in His blood, to declare His righteousness for 
 
 the remission of sins that are past through the forbearance of God ; to 
 
 declare, I say, at this time His righteousness : that He might be just and 
 
 the justifier of him that believeth in Jesus, etc. (Rom. iii., 23-26.) 
 
 So that the atonement of Christ demonstrates the Divine rectitude, as 
 well as the Divine love, in the method He pardons and saves the believer 
 in Christ. Whereas the pardon contended for without the atonement of 
 Christ is conceived to come from the benevolence of God, but the benevo- 
 lence of God is never at variance with the righteousness of God, for a God 
 all mercy would not be just — the Divine nature and essence is certainly 
 love, but it is love regulated by all the perfections of His natnre, which are 
 the attributes of His love, and He cannot act otherwise, therefore the views 
 of the objector under consideration is at variance with the nature of God, 
 and is untenable. 
 
 Lastly, and in brief, the attempt to explain away the scriptural term of 
 sacrifice by viewing sacrifice apart from sin and independent of sin is to per- 
 vert the whole truth involved in the sacrifice of Christ which he made for sin^ 
 and in behalf of sinners, and an infinitely great sacrifice it was in the true 
 sense of the term — sacrifice — "a giving up and suffering privation and loss to 
 gain a worthy end." Christ sacrificed heaven's glory and felicity, sacrificed 
 His life, Himself, as Phil. ii.. 6 and 8, i Cor., 5 and 7, &c., prove that in 
 His mediatorial woik He was both the victim of sacrifice and the great High 
 Priest who oflfered up His humanity on the altar of His divinity. But by 
 Mr. Maurice " On sacrifice" he considers that •' sacrifice is entirely indepen- 
 dent of sin." That sacrifice is but another name for love, holiness, goodness 
 and truth. Now in un fallen worlds where there is no sin there can be no 
 
 ' I 
 
 ::! 
 
 h 
 
 ! ; 
 
aao 
 
 THE GREAT WANT OF THE AGE. 
 
 such thing as sacrifice, where the Seraphim and Cherubim and holy angels 
 are we read of " service" but of no " sacrifice." This is a perversion of the 
 true import of the word "sacrifice.'^ Christ was made sin, or constituted a 
 sin offering, and as such He offered Himself unto Ood a holy oblation to 
 save us from the punishment, from the guilt and indefilement of sin as well 
 as to deliver .us from the power, the love, and the practice of sin. And it is 
 employed as the most powerful motive to a holy life. " Be ye followers or 
 imitators of God as dear children ; and walk in love (holy love) as Christ 
 also loved us, and hath given Himself for us an offering and a sacrifice to 
 God for a sweet-smelling savour. But fornication and all uncleanness or 
 covetousness, let it not be even named among yuuas becometh saints." (Rph. 
 v., I and 2). Mr. Maurice's idea on the ancient sacrifices under the law 
 contains certainly valrable truth when he says, " The ancient sacrifioea 
 were symbolical, and designed to express man's subjection of himself to 
 God — his submission to the will of God, his yielding himself up to God, 
 or as he more frequently expresses it, His self-sarrifice ? This is all right and 
 important as far as it goes, but on the "great day of atonement" and in all 
 the sin-ofierings as well as in the thankofferings Christ was the lamb for 
 sinners slain before the formation of the world, and His obtaining for us 
 the remission of sins, deliverance from future punishment, redemption from 
 the slavery of sin, and an inheritance among the sanctified through faith 
 that is Jesus is by far the chief truth, symbolically, and designed to be 
 taught,and ot course we are to be as Christ, dedicated to God in our life 
 and being, and present a willing sacrifice of ourselves, and count all things 
 but loss — mean and valueless in view of the excellent knowledge of Christ 
 Jesus our Lord and count them but dung that we may win Christ, and be 
 found in Him, not having our own righteousness, but His as the Lord, 
 our righteousness both for justification and sanctification, as branches in 
 the vine grow from Him the root and be found yielding the fruits of holi- 
 ness, thanksgiving and praise to God for His unspeakable gift, even cruci- 
 fied with Him. 
 
 A sentimental atonement will nevet satisfy the demands of divine law 
 and justice, which requires perfect obedience to its precepts and lerfect 
 satisfaction to its injured rights through punishment, and all this v/e have 
 already proved that He was the lamb of God for sinners slain. This is 
 the essential idea of Christ's sacrifice, its merit stands to our account, 
 and in Christ's mtrit we are accepted before God m His beloved in 
 whom we have redemption through His blood. But the divine idea of the 
 scriptural love of God to us in Christ does not stop here, it is to teach 
 us the evil of sin and to hate it, it is to teach the infinite purity of God, 
 and to love it, and it is to reveal to us His infinite mercy that we may 
 confide in it, and above all, it is to fill us with such a sense of the infinite 
 self-sacrificing love of God, His boundless compassion towards our lost 
 souls and our lost world, as 10 make us unreservedly consecrated to Him 
 as living sacrifices in our bodies and in our whole being, and sacrificing 
 ourselves for the good of others, temporally and spiritually for their eternal 
 good. Such is an epitome and a very imperfect one of the divine inten- 
 tion of the great sin atoning sacrifice of the eternal Son of God. Would to 
 
 tc 
 fa 
 tl 
 
THE ORIGIN OF SIN. 
 
 231 
 
 God all the world knew it and fulfilled it 1 Having thus cleared our way 
 to the contemplation of the infinite self-sacrificing love of God towards 
 fallen, sinful, lost, man, let us now fix our attention for a few minutes upon 
 this most interesting and delightful truth. 
 
 Here at the cross of Christ is the spot in the great ui\iverse where 
 God in His moral nature may be best beheld and understood. It may be 
 compared to that one spot in a noble cathedral lying right beneath the 
 lofty dome, where the spectator, commanding all the grandest features of 
 the edifice, is reminded to look around him if he would see the monument 
 of its architect. If we wish to obtain at one view the magnificence and 
 splendor of some mighty city, we seek the loftiest tower to command the 
 survey. If we wish to see a landscape famed for its beauty and grandeur, we 
 climb the sides of some lofty hills to behold it, and had we the illimitable 
 universe to range over, where would we go to obtain the fullest manifesta- 
 tion of the godhead ? Should we soar on angels wings to the heights of 
 heaven to see its pure and exalted happiness and to hear its angelio 
 anthems ? Should we, cleaving the deep darkness descend to the regions 
 of the lost to weep over them, or go down to the horrid abyss where the 
 rebel angels are incarcerated in their everlasting chains, to hear their wail 
 of woe ? No j sweeping away from those blissful heights and these dole- 
 ful depths we would find it better even to remain in this world of ours,, 
 and go to Calvary and realize while standing on that hallowed hill the 
 scene enacted there nearly nineteen centuries ago. For on that conse- 
 crated spot where the cross of salvation rose, and the blood of the Re- 
 deemer fell, we would find the centre of a spiritual universe and the fullest 
 display of the manifold wisdom, the matchless mercy and the infinite love 
 of God, where the hosts of heaven came and learnt new views of sin, new 
 views of God in Christ, and new prospects for our fallen world, while the 
 Creator they worshipped before in heaven, they beheld in human form 
 nailed to an accursed tree, and all nature sympathizing with His inconceiv- 
 able sufferings, for the sun was clothed in mourning and the heavens were 
 covered with sackcloth and the adamantine rocks were rent, and the very 
 dead came forth to see the awful spectacle, and, although it was for the 
 sake of man Christ thus bled and died, man will not spend a few moments 
 to contemplate it ! 
 
 This is of all things the most strange and unaccountable, when we con- 
 sider that it is their greatest benefactor their truest friend, their very Maker 
 dying and exclaiming " it isfinished !" What was finished ? A perfect atone- 
 ment for our sins. A finished work of salvation for our souls, a full free 
 pardon purchased for criminals who have all justly merited eternal punish- 
 ment for their crimes, a blessed peace for rebels doomed to die, a glorious 
 liberty to captives in deepest bondage bound, a happy life for those who 
 are in deepest misery, and spiritually dead, an infinite salvation for those 
 who lie in the borders of hell, and a crown of glory for those who are under 
 condemnation;, and expos'^ every moment to endless ignominy, and woes 
 unutterable, and above ;< 11, it is the Kind's Son that languishes and dies be- 
 cause of His infinite free love for man, and wonderful to tell they care 
 nothing about it ! 
 
 V: 
 
 m 
 
333 
 
 THE GREAT WANT OF THE AGE. 
 
 Oh, why is this? Was ever mortal courted so in groans of an ex- 
 piring prince of matchless dignity, for he is the Prince of the king's of the 
 earth ? And yet he knew it all before He died for them, that they would 
 treat Him so, and it did not deter Him I 
 
 It is true. He was terribly afraid during His agony in the garden of 
 Gethsemane when His soul was almost dissolved from His body, and He 
 sweat as it were great drops of blood, and He sighed and cried "Father if it 
 is possible let this cup of anguish pass from me," but that bitter cup was 
 not the cross, it was not His awful death there he was shrinking from, it 
 was the fear He would not be able to reach it, it was the bitterness of death 
 then which made Him utter strong crying with tears and made Him so over- 
 come ! "And He was heard in that He feared," mighty angels ministered 
 unto His human weakness, and He was strengthened to go forth through 
 all His conflicts — His apprehension, when Judas betrayed Him with a kiss 
 into the hands of His enemies— His mock trial, when He stood at Pilate's 
 bar, and underwent a scene of inhuman injustice, and when He carried His 
 cross until He had no more strength to carry it, and Joseph of Aremethea^ 
 helped Him, and when He endured the jeers, the scoffs, the barbarous 
 cruelty of the Roman soldiers, who put upon Him the garment of ironical 
 royalty, put a reed into His hand as a mock sceptre, spat on His face, 
 and performed many barbarities, and crowned His head with thorns, 
 nailed Him to a cross, and His latest voice was heard praying for His 
 murderers, " Father forgive them for they know not what they do !" neither 
 do ye who now feel unaffected by it all ? 
 
 Do any of you ask, can all this be true ? Yes, it is the greatest truth 
 that ever existed, whether you believe it or no. To believe it is your 
 privilege now, and by beliving it enter into life eternal, and all the bless- 
 ings I have mentioticd. To remain indifferent to it and disbelieve it is to 
 forfeit them all and be lost ! 
 
 Nothing is more certain. Oh^ let me with deepest affection warn 
 you of your danger, lest that prediction be verified in you, " Behold ye des- 
 pisers and wonder and perish, for I work a work in your days, a work 
 which ye will in no wise believe, though a man declare unto you." 
 
 If it were not true that Christ the Lord of glory did not die for you,, 
 there would be no crime in you disbelieving it, but because it is true, 
 therefore, not to believe it is to add insult to rebellion, ingratitude the 
 most unaccountable, the most base which you would not be guilty of to 
 your fellow man, if your house was on fire and he rescued you from its 
 flames and perished in the effort, while you were saved from the burning 
 pile 1 Oh, what infatuation ! Is the service of sin so sweet that you never 
 wished to be delivered from its scorpion stings ? Is the bondage of the 
 devil by which you are enthralled so delightful that you never longed to 
 be emancipated from its cruel tyranny ? What is it that so entices you 
 away from such a Saviour whose service is so p'easant, whose yoke is so 
 easy, and whose burden is so light ? Why, oh, why, will ye die in your 
 sins and be lost ? " How shall ye escape if ye neglect so great a salvation ?"^ 
 It is an easy way to be saved, although it cost the Saviour much to make 
 it so easy. He came into the world to die for the salvation of the world. 
 
THE ORIGIN OK SIM. 
 
 aaj 
 
 To deliver them who believe in Him from death spiritual and eternal — 
 the sad consequences of sin, and to bestow upon them who believe the gift 
 of eternal life. This is the gospel of the kingdom. It goes through this 
 plague-stricken world crying, O sin smitten soul ! wouldstthoube healed ^ 
 Look to Jesus lifted up on the cross for thy salvation, O tormenting con- 
 science ! Wouldst thou be stilled ? Look to Jesus lifted up for thy healing t 
 O soul condemned and dying I Wouldst find again thy life ? Look to 
 
 Jfesus and thou shalt be saved, and whosoever would not perish, let him 
 ook to Jesus and be saved. 
 
 " Seize the kind promise while it waits, and march to heaven's pearly gates, 
 Believe and take the promised rest, obey and l)e for ever blest. ' 
 
 How awfully perilous is that gospel hearer's state, who has heard the 
 
 Sospel's joyful sound without experiencing its joy, and become so gospel 
 ardened and indifferent as to care nothing for the consequences of that 
 state, and the danger of being swept away every moment into that place 
 where the blackness of darkness ever reigns, and where there is weeping 
 and wailing and gnashing of teeth, where the worm of remorse dieth not, 
 and where the fire of God's holy indignation is not quenched ? 
 
 Now, this is the probation under which we are all placed. It is a pro- 
 bation of infinite privilege, but of the infinite self-sacrificing love of God. 
 In addition to all the infinite excellence which God possesses in Himself 
 to challenge and entitle Him to our personal supreme love, and all the 
 claims He has upon us as our Maker and preserver, our daily benefactor 
 and governor and eternal judge, He adds that of His revelation of love 
 to us in the cross of Christ to reconcile us to Himself, and secure our 
 supreme affection in return. Is it not a reasonable requirement ? 
 
 As our first parents were lost through believing a lie, so we are saved 
 through believing a truth which harmonizes with the moral law on the 
 principle of love. 
 
 As our first parents were deceived by Satan and mined, so we are to 
 place implicit confidence in Christ, our Saviour, and be restored to the fellow- 
 ship and favor and family of God. 
 
 As Satan got the power of falsehood and death over our first parents, 
 so Christ seeks to satisfy our minds with truth and quicken us into a new 
 spiritual life. 
 
 Faith in Christ is necessary to secure confidence; no friend would con- 
 sider they had our confidence if we did not believe in their word of promise, 
 nor would we feel they had confidence in us if they doubted our word of 
 promise We may fail to fulfil our promise through many causes ; Christ 
 can never fail to fulfil His promise. 
 
 Now the whole system of probation under which we are placed is 
 this, to believe a fact, trust in a promise, and do the will of God. The 
 alternative not to believe in a fact, forfeit a promise and incur the just dis- 
 pleasure of Almighty God. The fact we are to believe in is God's infinite 
 free love to each of us based on His infinite free love to our race. 
 The promise that God gives to such as believe with all their heart in His 
 infinite free love, is eternal life, and the will of God is to keep His cooi- 
 
 ! if 
 
sa4 
 
 THE GREAT WANT OF THE AGE. 
 
 mandments love Him supremely, and our fellows sincerely. If we do not 
 believe in God's love we forfieit His promise and perish. 
 
 THE QUESTION OF INDIVIDUAL PROGRESSION IN MORAL 
 
 PERFECTION. 
 
 The conclusions arrived at theoretically are the following. There is a 
 fitness in the infinite love of God to produce love in return in every human 
 heart, since " love begets love," and the infinite love in God is calculated 
 to produce supreme love in us. It is most reasonable to believe in the 
 infinite love of God, so convincingly proved, so abundantly attested ; and 
 the most unreasonable thing on the part of any one not to believe in it. It is 
 by believtng in *^the loDe that God hath to us," that obedience is produced 
 within us. And where the faith the love, the obedience exists an noble 
 character will be formed. And in that character a guarantee is given of 
 human amelioration and happiness that can be found no where else. 
 Hence we are warranted to expect a glorious futute, through the love of 
 God, being believed in and universally exemplified. 
 
 " O divine love !" The sweet harmony of souls ! the music of angels 1 
 The joy of God's own heart I The very darling of His bosom ! The source 
 of true happiness ! The pure quintessence of heaven 1 that which reconciles 
 the jarring principles of our world, and makes them all chime together and 
 melts hearts into one another ! — When wilt thou have thy dwelling place 
 in every human bosom ? It is thy right to be so welcomed and cherished, 
 and it is in the interest of every one to yield to thee thy right, and :iince God, 
 Himself is love, and has assured us of thy future increase in the earth, 
 we believe in thy increase " O Divine love," and in thy amelioration of 
 mankind ! For it is in the power of thy potent sceptre " to banish all ex- 
 isting evils from society, turn every curse into a blessing and make every 
 one truly happy." Therefore, we will seek thy speedy and wide spread — 
 increase over all the earth by the diffusion of the everlasting gospel — the 
 gospel of love ! 
 
 It is in this way I reach the mighty lever which is yet to lift up fallen 
 man, and regenerate mankind, namely — " individual progression in 
 MORAL PERFECTION," as founded on iht faith of the gospel, which produces 
 supreme love to God and sincere love to our fellow-men, and purifies the 
 heurt of every one in whom the faith of the gospel dwells, or rather lives and 
 progresseSy for there can be no spiritual progress without spiritual life, and no 
 spiritual life without God's love in the heart purifying and expanding the 
 heart and producing a noble life. 
 
 Into MsiR full practical beamings of this great subject, it is impossible, 
 from my narrow limits to enter. I must speedily bring my book to a close. 
 But I will do what I can to establish my principle for the amelioration of 
 mankind. 
 
 The basis of our plan has been stated as . . 
 
 individual progression in moral perfection. 
 I will look at this principle, first of all, apart from Religion, as the 
 
INDIVIDUAL PROGRESSION IN MORAL PKRFECTION. 
 
 92$ 
 
 last's of Human Amelioration and test it. And for the sake of testing it 
 with all fairness I will view it and define it thus, 
 
 Moral Perfection Defined. 
 
 *' Aa Fairness for falseness, Kindness for selfishness. Tenderness — in 
 regarding the feelings of others — for roughness — or disregard of the feel- 
 ings of others — and Rightness for Wrongness." 
 
 Now grant this shape of moral Perfection to be attained in Society, 
 and what have you got ? Morality without Religion^ and this species of 
 morality is contending for the mastery over Religion at present in our Age. 
 
 Itcalls ithclf by a significant name, vis., " ldothe-Right"2Si6. isopposed 
 to " I do-the- Believe.'* And it is curious to observe how the One seeks 
 Morality without Religion, and the other seeks Religion without Morality. 
 They are two great opposing Forces reaching the same end — the DestruC' 
 Hon of True Religion in the earth, and they appear to me to present the 
 Last Scene in the Devil's Drama. 
 
 ■Quite a masterpiece, perhaps his most ingenious and successful One. 
 And it is to be hoped, like all extraordinary clever masterpieces, it is carry- 
 ing things too far and will prove suicidal, and be the last Act in the awful 
 Tragedy of Evil, which the Devil has originated. 
 
 // ts a marvellous phenomenon, and deserves looking closely into, for 
 it just suits two large classes in Society — the one class who wishes Morality, 
 apart from Religion, and the other class, who wishes Religion apart 
 from Morality. 
 
 We can almost read the two classes in the shape of their heads, (for 
 I believe there is a great deal yet to come out of Phrenology for the future 
 progress of Society in many ways.) 
 
 There are those who have naturally strong Religious Instincts in them, 
 who must have some sort of religious devotion and worship to gratify these 
 instincts, and it matters not where they are born — if in a barbarous 
 heathen Isle of the Sea, they would have been ** heathens most devout." 
 If born in a Christian land, *' Christians most devout." But they have no 
 intelligent, clear, scriptural convictions in their minds, they are just what 
 their parents were, and as they were brought up to, very well satisfied to " do- 
 the-Believe," and no more that the " I do-the- Believe" contented with a 
 creed, a form of worship, a religious life " without the power of godliness," 
 which turns out to be a Religion without Morality 1 And they would be 
 offended if you told them they were without true Religion. 
 
 Then there are those who have naturally small Veneration, ivge scU- 
 esteera, cmd tremendous firmness and high conscientiousness, and they are 
 very independent, self-asserting, strong-willed people, naturally, who want 
 Morality, but don't care about religion much. They consider religion 
 superstition, a vain childish weakness, a jangle of nonsense for paying 
 priests and clergymen. 
 
 The two positions taken by the " I do-the-right," and '• / do-the-Be- 
 lieve," are both false. For there can be no true religion in a man or weman 
 without morality, and there can be no true morality without genuine reli- 
 gion. The morality contended for above, as " moral perfection," although 
 
ia6 
 
 THE GREAT WANT OF THE A<;E. 
 
 it would improve society Tery considerably, it can have no proper standard 
 of morality, with the force of the Law of God and the precepts of the 
 Gospel, for each is left to his own standard, or conception of " fairness for 
 unfiurness. Kindness for selfishness, tenderness for roughness, and Tight- 
 ness for wrongness." It can have nothing of the motive-power of the true 
 Christian and it can never raise society above its oivn level 
 
 *^ I do-the-Right' sounds right, but it may be wrong. 
 
 Of course, I wish to carry such honorably-minded men and women 
 (I speak sincerely) with nie by the strength of truth and reason, not for the 
 sake of party interests for I have none, but for the sake of their own best 
 mterests. While I wish to enlighten the "/ do-the-believe,'^ as not 
 believing at all. 
 
 I am a firm believer in the necessity of having something stronger 
 than " human resolutions and utilitarian motives" for effecting the amelior- 
 ation and happiness and upward progress of society. I think all humaih 
 goodness of the purest and higest order is a divine Inspiration^ or divine 
 tmanation. And in addition to this, we need a perfect model constantly 
 kept before ns. 
 
 To the former conviction — a divine inspiration or emanation, I have 
 been brought through deep personal experience ; and to the latter — a 
 perfect model constantly required, I have been brought from a well- 
 known law of nature — the law of imitation, for man is an imitative being 
 all his life through — from his cradle to his dying bed. 
 
 Now we havt^ both these wants supplied in the glorious Gospel, — 
 faith in it^ brings tlie former — a divine emanation into the soul, a divine 
 inspiration^ if ever there was one, breathing the life of God into the soul of 
 man and his image anew into it, and Jesus Christ is the perfect model it 
 sets before us, that we may grow up into Him — the beau ideal of the 
 i-ace. 
 
 I will give here three reasons to prove that something stronger than 
 " human resolution and utilitarian motives" are needed for the upward 
 progress of Society, such as is urgently required. 
 
 These three reasons are based on the Dictates of Reason, on Observa- 
 tion, and Experience. 
 
 The first reason^ showing the necessity of something stronger than 
 " human resolution and utilitarian motives" — even a divine emanation or 
 divine inspiration as necessary for attaining to virtue or the highest morality, 
 is derived from the enlightened dictates of human Reason, proved by the 
 most enlightened 'philosophers of antiquity. 
 
 Socrates, the prince of ancient philosophers, says, " Wheresoever virtue 
 comes, it is the fruit of a divine dispensation." 
 
 mnsi'iplato, his illustrious pupil, says, " Virtue is not to be taught bat by 
 divine instruction." 
 
 Seneca, the greatest of heathen moralists, says, " Are you surprised 
 that men should approach to the Gods ? It is God that comes to man, 
 nay, which is yet more he enters into him, for no man can become virtuous 
 but by divine assistance." 
 
 Of course it is well known these men had a very exalted conception of 
 
INDIVIDUAL PROGRESSION IN MORAL PERFECTION. 
 
 aa7 
 
 virtue. They regarded it as partaking of the nature of the immortal gods, 
 which conception of virtue harmonizes exactly with the Faith of the Gospel^ 
 which works by love, and purifies the heart, and makes us partakers of the 
 Divine nature. 
 
 Simplicius, the noble Roman, says : " This I say Lucilius, a holy 
 spirit dwelleth within us, of our good and evil works the observer and 
 guardian. As we treat him, so he treateth us, and no man is good except 
 God be with him. Can any rise above external fortim<.s unless by his aid ? 
 He it is from whom every good man receiveth both honorable and upright 
 purpose." 
 
 Cicero says, " No man can attain to excellence without a certain 
 divine inspiration." 
 
 It jfowXA be easy to multiply similar testimonies, to prove how much 
 the deep thinkers in ancient times, from the light of P eason and their own 
 experience perceived the necessity of a divine power for attaining a high 
 moral life and character. Just listen to this remarkable prayer of Simpli- 
 cius : " I pray thee O Lord, as the Father and guide of reason so to co- 
 operate with us, as to purge us from all carnal and brutish affections, that 
 we may be enabled to act according to the dictates of reason and attain to 
 the true knowledge of thyself." 
 
 These statements prove what the noblest of men felt and experienced 
 in ancient times, and what the best of men feel and experience in modern 
 times, not any superstition^ but the very reverse the dictates of enlightened 
 reason under high culture. 
 
 (2.) Observation proves it. What are all the ei:>'orts of moral reformers 
 "worth ? Who has not found in their efiforts to reclaim "drunkards," and the 
 "profane," and the ** licentious," that their best advices and precepts, and 
 their good example are alwajrs useless, and the resolutions of the drunkard 
 to be a total abstainer are soon broken, '>'ui hopes raised soon disappointed. 
 Therefore something stronger than - numan resolutions and utilitarian 
 motives " are needed to effect the auielioration of human society. 
 
 (3.) Experience proves if. Who has not found how easy his resolu- 
 tions give "ivay, how much he falln short of his good intentions, and how 
 necessary a strength stronger than his own is needed to overcome evil ? 
 
 Even a heathen moralist could say, " Video bonum^ sed sequor malur^i." 
 ^I see what is good, but I follow what is bad.) 
 
 " Behold I am vile*^ says Job, when he got a right view of himselfl 
 ** Iwas alivey' said Paul," without the law once," I entertained high views 
 of my character, but when the commandment came — ' Thou shalt not 
 covet' — cherish evil desire, sin revived." He felt the opposition of his 
 rebellious heart against the commandment, " and I died," — lost all hope in 
 himself as a perfect man, as he formerly thought he was. " The Law of 
 tiie Lord is i)erfect." It cannot be lowered to meet our imperfections, 
 because it is immutable, like its author. Therefore we need a perfect 
 righteousness to stand to our account, and to trust in before God, to be 
 justified in his sight and be accepted before him, as Paul learnt and found, 
 and it is the lord our righteousness within us as fallen creatures, that 
 
328 
 
 THE GREAT WANT OF THE AGE. 
 
 produces both the aim and the attainment of a righteousness of a truly 
 divine nature within us, as Paul found, and all true believers in Christ find. 
 
 " The transformation of apostate man, from fool to wise,' 
 From earthly to divine, is work for Him 
 That made Him !" 
 
 As long as men compare themselves among themselves, they come to 
 wrong conclusions, because the Standard is wrong. It is a Standard of their 
 own making, the result of their imperfect conceptions, and not God's 
 Standard — His holy and perfect law, which requires supreme love from us 
 in the heart to God, and sincere love in our hearts towards our fellow- 
 creatures, and this high standard can never be reached by mere human 
 " resolutions and utilitarian motives." And therefore moral perfection in 
 its right sense can never be attained in this way much less " progression in 
 moral perfection." A •close scrutiny of our inward feelings and motives 
 will disclose much that is at fault, much that is selfish and false, cruel and 
 base, and whoever has not perceived such things within him is blind, 
 For " the" human " heart," — notwithstanding its perceptions of the true, 
 the good, the pure, the praiseworthy and the upright — as drawn by the 
 pencil of inspiration, — " is deceitful above all things and desperate i" 
 wicked, who can know it ?" The question remains unanswered by all ex- 
 cept by God Himself — " / the Lord search the heart, I try the reins, 
 (the thoughts) even to give every man accordiut^ to his ways, and according to 
 the jruit of his doings" — (Jer. 17-9.) 
 
 All our thoughts and ways are inspected by the eye of om> 
 niscience now, and will witness for us or against us at the day of judg- 
 ment, and decide our destiny then. All of us will be tried by the require- 
 ments of the Gospel in that day. The new heart, the right spirit, the work 
 of faith, the labor of love will be required. A much higher character than 
 many iniagine, a much loftier morality than tLe " / do-the-right" have ever 
 dreamed of, will be required to evidence that we have improved our state 
 of PROBATION of privilege, and responsibility in this life. 
 
 • Our Individual Progression in Moral Perfection, 
 
 through faith in God's infinite love and resemblance to Christ, is absolutely 
 required, not only for the good of others, and the amelioration of the r£.:e, 
 but for our own personal good and progress. 
 
 Ohi this is a subfect of the deepest importance and not half understood. 
 
 Neither the *^ Jdo-the-right" or morality without religion, nor the " Ido- 
 the-helievi^ — religion without morality will meet the demands that will 
 justly be required from us at the last day, in that holy transformation of 
 Character which it is the privilege, as well as the duty of every one to attain 
 now, in the state of probation we are placed under the gospel dispjnsa- 
 tion. " For God will render to every man according to his works ; to 
 them who by patience in well-doing seek for glory, and honor, and immor- 
 tality, eternal life ; but unto them that are contentious, and do not obey 
 
INDIVIDUAL PROGRESSION IN MORAL 1't.kFKCriON. 
 
 229 
 
 ^d. 
 
 the truth, but obey unrighteousness, shall be wrath and indignation, tribula- 
 tion and anguish, upon every soul of man that worketh evil ; but glory and 
 honor, and peace to every man that worketh good." The Amelioration of 
 the race therefore springs out of the Amelioration of each individuil in 
 the race, and it is not a matter of mere sentiment to des're it, but a matter 
 of stern necessity in each of us to acquire it. To "grew in grace and in 
 the knowledge of our Lord and Saviour Jesus Christ." 
 
 I have enunciated just now some of the deepest and most solemn 
 and momentous matters that we could think of, affecting the great and de< 
 cisive principles of tlie final judgment, which would require extended con- 
 sideration, and are well deserving of it, but my limits will not allow me at 
 present to go into them. 
 
 I wish to present another contrast between the two opposites now 
 under consideration — the "/ do-ihe-ng/W' and the "/ do-the-believe" 
 whereby will be seen the disadvantage of the former in contrast to the lat- 
 ter. Having seen the ** / do-the-believe" in a false position, justice demands 
 that it should be seen in its right and proper position. And as thi *' I do- 
 tke-right" has been proved deficient and inadequate for effecting the 
 upward progress of mankind because *' human resolutions and utilitari^ii 
 motives" cannot cope with the difficulties of the case, for the reasons 
 stated ; I will now show how the " / do-the-right is still more the ^ I do 
 the-wrong" with respect to Religion, in order that those who hold by this 
 principle may see their errors, and those who hold by the ** I do-the-believe'' 
 may see they are in the right. 
 
 The phrase *'/ do-the-righf* sounds right, but sounds sometimes 
 deceive us, as well as sights. It may prove the reverse — " I do-the-ivrong." 
 And I am anxious to gain over these well-meaning philanthropists and 
 moral reformers. I believe they are sincere well-wishers of the human 
 family. We are all agreed upon the desirableness of the amelioration of 
 human society, and for more human happiness, for there is great need for 
 both. We are all agreed upon the principle as the right principle by 
 which moral elevation is to be secured, viz., individual progression in 
 moral per fedion^ The difference, therefore, between the New School of 
 Philosophy, headed by the great and large-hearted M. Comte, along with 
 the earnest leaders of the " Modern Thought," and my co-religionists, is 
 narrowed to z. point, viz.. They leave out ^^ faith in God,'^ we hold by ^^ faith 
 in God." They place confidence in themselves. We place our confidence 
 in God. They separate religion from morality. We connect morality 
 with religion, because Our faith in God's infinite love makes us lo/e our 
 fellow-men better than we otherwise would. A Christian could no more 
 live the natural lite without life, than he could live thft religious life without 
 faith in God, and we hold to it, because we believe there can be no pro- 
 gression in moral perfection without faith in God. Faith in God is our 
 sheet anchor ? 
 
 When the " / dothe-righf' is regarded in itself of course it is light, 
 but when regarded in certain relations it will be found to be wrong. 
 
 Paradoxical as this may seem, it can be easily proved. 
 
 It has often proved so in the experience of myriads, both in the ordin- 
 
230 
 
 THE GREAT WANT OF THE AGE. 
 
 ary affairs of life and in the higher concerns of religion — so much depends 
 as every one knows, upon time and circumstances to alter entirely the na- 
 ture of things. But there is another ground on which to place this " I do- 
 thc-right" and it turns out to be the reverse, ** / do-the-wrong^ when, what 
 we think in our mind is right and do it, and we have been wrong in our 
 thinking altogether. Suppose we are on a journey and take the wrong 
 road, our thinking it the right road will not make it right, for every advance 
 we make removes us further away from the end of our journey, it we have 
 taken quite the opposite direction, and made a blunder ; as I dare say we 
 have all done when two cross roads meet and we take the wrong road. 
 
 SOMK OF IHE WRONd DIRECTIONS OF THE " 1 DC-THF,-RIGHT 
 
 NECTION WITH REI.IOION. 
 
 IN CON- 
 
 ( I.) Wlien the " / do-the-riglit Invades the Heart Before Cofiversion. 
 
 The " / do-t he- right" then says — " I mufjt get into a better state before 
 coming to Christ and believing in Him as my Saviour, I must feel better 
 first, pray more, and do better, reform my lite and conduct, and become 
 holier." This was what John Bunyan did for a long time before he saw 
 '* grace abounding, to the chief of sinners." And thi= is the reason he 
 placed the " wicket gate " at the commencement of his pilgrimage from the 
 city of destruction to the celestial city, instead of placing the cross of 
 Christ as the starting point, where all true religion begins. 
 
 The "/ do-the-right" is a great obstacle in the way to Christ. It i.5 
 the natural language of the human heart, under conviciions of sin and con- 
 cern about the soul's salvation. It always cries out like the Philippian 
 jailer, /VWhat must I do to be saved ?" 
 
 " / do-the-believe," or grace in the heart, says, " Behold God is my salva- 
 tion, I will trust and not be afraid, for the Lord Jehovah is my strength and 
 my song ; He also is become my salvation." (Is. xii., 2.) " Though He slay 
 me yet I will trust in Him." (Job xiii., 15.) In the New Testament the "/ 
 do-the-believc " says : " I know in whom I have believed, and I am per- 
 suaded He is able to keep that which I have committed unto Him against 
 that day." (11. Tim. i., 12.) " Yea, doubtless, and I count all things but 
 loss (worthless) in comparison of the excellency of the knowledge of 
 Christ Jesus my Lord, for whom I have suffered the loss of all things, and 
 do count them but dung that I may win Christ and be found in Him, not 
 having my own righteousness, which is of the law, but that which is through 
 faith in Christ, the righteousness which is of God by faith (or upon faith) 
 that I may know Him and the power of His resurrection and the fellow- 
 ship; of His sufferings being made conformable unto His death." But 
 Paul does not rest with the *' / do-the-belteve," it is a /ivt'ng principle of " pro- 
 gression in moral perfection " with him. " Not as though I were already 
 perfect " — . . . . "but this one thing I do, forgetting those things which 
 are behind|[and reaching forth unto those which are before, I press towards 
 the mark for the prize of the high calling of God in Christ Jesus," 
 (Phil. iii.,*3, 9, 10, 12, 13, 14.) 
 
INDIVIDUAL PROGRESSION IN MORAL PERFECTION. 
 
 23» 
 
 Here is the difference between them. The ^^ I do-the-bdime" comes 
 first, the *^I doihe-right" comes afterwards j but the uninitiated in the 
 (iospel reverses the order, tries the " I dothe right^^ first, and wants to do 
 the " / do the- believe " afterwards, and therefore it is wrong placed. It tries 
 to be the man, before it is the child, or as though you might look for a crop 
 of golden grain before the seed is sown in your farm. It is putting the 
 tftect before the cause, and makes the " / do-the-right" become the " / do- 
 the-wrong." " We are saved by grace through faith," and " not by works," 
 although faith without works, as the product of faith, is dead — inoperative 
 and of no use. 
 
 (2.) " I do-the-right" is stone-blind, whereas "/ do-the-believe ' has clear 
 
 visions. 
 
 Tht^^ Idothe-right" is very exact about equivalents. It must have 
 the full amount paid before it will trust any one, and then it trusts most 
 cordially up^to the exact amount paid, it is so just it will not trust the buyer 
 with his goods a single cent beyond, and it does not ask favors from any 
 one, nor will it be indebted to God ! It cannot, therefore, see how it can 
 be justified through another's substitution and righteousaess, or compre- 
 hend how God can be justified in justifying any one in that way. 
 
 The ^^ I do-the-right" AoQS not wish to be under obligations to any 
 one, and that is an honorable spirit, but it may be full of pride and self- 
 sufficiency. We are all dependent less or more upon o ^ another in this 
 world, and most of all dependent upon God — "in Him we live ?nd move 
 and have our being." And when this spirit of independence is carried intD 
 religion, it savors of presumption and pride, and **God resisteth the proud, 
 but He givelh grace to the humble." 
 
 The first lesson the Gospel teaches is humility. And where there is 
 no humility, there can be no self-knowledge of personal deficiency, and 
 every such person is a fool, if he only knew if. 
 
 The " / do-the-right," who looks so much at equivalents, can neither l)e 
 kind nor generous, nor love God supremely, nor his neighbor as himself, 
 which are the equivalents God requires from him, and because he has 
 failed to give them God provides salvation for him, at the expense of an 
 infinite sacrifice, and an infinite equivalent, to which all must be indebted 
 or be lost. 
 
 The '^ / do-theright" is *' righteous over-much" when he seeks to be 
 justified by what condemns him. It is nothing but ignorance, and arises 
 from a false estimate of himself ** We have all sinned and come short of 
 the glory of God." But the self-righteous man does not thin'i himself un- 
 righteous, and this is his mistake, and the strongest proof that the *' /do-the- 
 right" is the " I do-the-wrong." Like the self-righteous Jews '* who went 
 about to establish a righteousness of their own, not submitting themselves 
 to the righteousness of God," as revealed in the Gospel. The " I do-the- 
 right " seeks to justify himself by a righteousness of his own. Whereas the 
 ** / do'ihe-believe," conscious of guilt, and alarmed at his state as under con- 
 
232 
 
 THE GREAT WANT OF THE AGE. 
 
 detnnation, and exposed to the curse of a violated law, he is humbled 
 before God, and cries for mercy, saying wiih the penitent publican, " God 
 be merciful to me a sinner," and willingly accepts the gift of God — the 
 righteousness of God by faith, which brings eternal life. And he deter- 
 mines to know nothing in this great matter, but "Jesus Christ and Him 
 crucified," and says with a grateful heart : 
 
 Oh my Redeemer for me was slain, 
 He bringeth me forgiveness and release, 
 His death has ransomed me to God again, 
 And now my heart can rest in perfect peace. 
 Still more and more do Thou my soul redeem 
 From every bondage, set me wholly free, 
 Though evil oft the mightiest foe may seem, 
 Still make me more than conqueror in Thee ! 
 
 Without going further into this interesting and important subject, any 
 one can see at a glance the striking difference between the two principles 
 stated from the illustrations given of them. They are as opposite as the 
 " poles asunder." And it is in the evolution and development of faith in 
 God — living under the practical influence of the Gospel, and growing up 
 in likeness to Christ, that " individual progression in moral perfec- 
 tion" is to be attained, human society perfected, and all that we wish 
 accomplished. 
 
 But mark not by the " I do-the believe" who makes no progress except 
 in a retrograde motion — goins; backwards. And herein is the need we 
 all have of the Holy Spirit to quicken, strengthen, and establish us in faith 
 and holiness. The need of a good Gospel ministry — an ordinance of God 
 for the perfecting of the saints, and for the edifying of the body of Christ. 
 The need of the " communion of saints," so well adapted to our social 
 nature, for strengthening, comforting and advancing believers in the 
 div^ine life. The need of the daily reading of the holy inspired Book of 
 God, that the Word of Christ may dwell in us richly in all wisdom and spirit- 
 ual understanding. The need of active personal efforts for the salvation of 
 souls perishing for lack of knowledge around us, and in heathen lands. 
 The need of watchfulness and prayer, and fellowship with God. — And all 
 with a view to individual progression in moral perfection for the 
 amelioration of mankind. 
 
 Oh for a mighty faith in God ! Oh for a mighiy outpouring of the 
 Holy Spirit from on high ! Oh for deep yearning compassion for the per- 
 ishing ! Oh for the conversion of the world to Christ ! Oh that 
 this may be the great event of our age ! All things are ready. 
 "God is waiting to be gracious at the voice of our cry." Let the 
 watchmen on Zion's walls awake to their high and responsible duty ia these 
 critical and eventful times, and be clothed with salvation, that the saints of 
 God may shout aloud for joy ! Let the people of God awake to their 
 responsibility and to prayer, and give God <no rest till He establish and 
 make Jer^^alem a praise in the earth ! God is ready ! Are we ready ? 
 He is waiting till we are ready. 
 
INDIVIDUAL PROCKESSION IN MORAL PERFECTION. 
 
 333 
 
 What is wanted above every thing else, in the present transition-state 
 of society is, a fuller and higher development of Christian character. More 
 of the " mind that was in Christ," our Divine master, more fidelity towards 
 one another, and more of the meekness, and gentleness of Christ, more of 
 the distinguishing virtues of our heaven born faith, and more of the divinely 
 formed graces of the Holy Spirit This will do more to refute Infidelity 
 and Atheism than hundreds of volumes on the evidences of Christianity. 
 It is by the //ViVi^ power of Faith in God, and by a living likeness to Christ 
 in our dispositions and in the fulfilment of all our duties — realizing that we 
 are blood-bought, that we are not our own but Christ's, and doing everything 
 as unto the Lord, and glorifying God in our bodies and in our spirits which 
 are His, as those who are in the world, and yet not of the world, who have 
 the highest motives to incite us, and the irresistible love of Christ to con- 
 strain us, not to live to ourselves, but unto Him who has died for us, and by 
 proving that we are personally conscious of the exalted dignity and the deep 
 responsibility of the " name of Him by which we are named," in the midst 
 of those who are either denying Him or despising Him — that pure and 
 undeflled Religion is to be revived in the churches and the world be con- 
 verted from the error of its ways to God, 
 
 In travelling through noble America and lovely Canada, I have been 
 delighted to see so much d«>ep earnest faith in God and exemplary piety 
 among all denominations of Christians, and I feel an assurance strongly in 
 my mind that the time is not far distant when the windows of heaven shall 
 be opened and blessings shall be poured out until there be not room 
 enough to receive them. Earnest^ believing, united praytrfor it is all that 
 is needed to accomplish it, with, of course all that earnest, believing, 
 united prayer comprizes — faith in God's promises and unreserved consecra- 
 tion to his service. For He has said, " According to your faith be unto 
 you." "I will yet for this be inquired of by the house of Israel to do it for 
 them." " Bring ye all the tithes into the storehouse, that there may be meat 
 i n mine house and prove me now herewith," saith the Lord of hosts, " If I 
 will not open you the windotvs of heaven and pour you out a blessing^ that 
 there shall not be room enough to receive it." Presenting to our view 
 
 " Scenes surpassing fable, and yet true, 
 Scenes uf accomplished bliss, which who can see 
 Though e'en in distant prospect, and not feel 
 His soul refreshed with foretaste of the joy." 
 
 / * 
 
ADDENDUM. 
 
 'I'o THE Reader. 
 
 The question how far this book answers to its title, I must leave with 
 the judgment ol my respected readers. 
 
 I here subjoin a brief summary and raise a question. The jireceding 
 argument is this: First — The Great want of the age I have slated to be 
 this — ** To banish all existing evils from society, turn every curse 
 into a blessing, and make every one truly happy." No one will dis- 
 pute this position, as this is what every one wishes, and enough has been 
 advanced to show what the evils are that require to be removed from the 
 reviews taken of the age we live in, in connection with error, sin and 
 misery. Second— The Remedy pioposed, I have stated to be '* Individual 
 progression in moral perfection from supreme love to God, and sincere 
 love to our fellow-men for the amelioration of mankind," and this no one 
 'will dispute, since all are agreed about its desirableness and upon moral 
 progression as its basis. Third — The means whereby it is to be attc-'ned 
 I have endeavored to show, consists in the underlying principle of Faith in 
 the infinite love of God in Christ and likeness to Him, for securing moral 
 perfection and true happiness to the race. 
 
 Now I wish to raise a question. My argument is only half got 
 through. The practical working of it out is yet to be filled in. Matters 
 cf deepest interest and of the very greatest importance are yet to be 
 taken up. Never was there an age in the world's history more critical and 
 more perillous, especially to the young — our only hope for the future is in 
 them, and I want to instruct them in the precious teaching of the 
 GREAT teacher. What, then, is to be done ? — Not wishing to make an ex- 
 pensive book, my limits prevented me from doubling it in size and price. 
 The only alternative is to write another, as a companion volume, same size 
 and form, which could be appropriately called, 
 
 "THE GREAT REMEDY FOR ALL THE WANTS OF OUR 
 
 AGE." 
 
 Well, I am willing to undertake it if you will all help me to get a 
 speedy sale and wide circulation for this volume. Now will you do it / 
 That is ihe questio" I raise, and I wait your response. Tell me how you 
 like this work. In the next, I will use the simplest words poallUy and 
 adapt it to the capacity of the young, whom we must cars for in these 
 ^^ perilous times'* with extra care. 
 
 Orders for this volume, with the name and address, to be sent to me — 
 Rev. R. H. Craig, 175 John street, London, Ontario, with remittance 
 of $1.50 each, for the nunaber of volumes which will be forwarded, /<?£/ 
 free. A subscription list for the second volume will be opened like the 
 first for $1.25 to subscribers, paid on completion. Neve^ was there more 
 need for Christian effort than at present to rectify error and aavance 
 the saving Truth, and therefore I appeal to tte friends of Jesus and the 
 lovers of progress for their help in the reading country of lovely Canada. 
 
CONTENTS. 
 
 The Great Want of the Aoe, being viewed as this—" To banish all extalimj 
 evils from society, turn evfrij curse, into a blessing, and make every one truly happy." — 
 I'he question wherein true happiness vjonsists and how it is to be attained is gone into, and 
 the plan whereby the amelioration of the race is to be accomplished is summed up in this — 
 " Individual progression in moral perfection as its basin— from snpreme love to Ood and 
 sincere love to our /elloirmen, as its motive — and the amelioration of mankind as its 
 end." (pp. 4-12.) 
 
 THK DISCUSSION OF THE WPIOLE SUBJECT FALLS UNDER 5 SECTIONS- 
 
 I. THE AGE REVIEWED — to ascertain its specific wants. Seven leading character- 
 istics. — (i) It is a Mechanical Age. (2) A Money-loving Aj^e. (3) An Age of un- 
 precedented progress in Science, Art, and Education. (4) \ Superficial .Vge. (5) 
 A Truth-forsaking Age. (6) A Sinful Age. (7) A L.iwless Age, and near its 
 close, as it now is the dawn of something unspeakably better, (p. 13-65.) 
 
 H. 'I'HE SYSTEM OF ATHEISM— regarded as a barrier to progress, proved to be 
 absurd, and must be got rid of. Its various phases exposed and proved to be unten- 
 able and insufficient to meet the want of the age, viz., Antitheism, Pantheism, Mate- 
 rial Atheism, Secularism, Positivism, and Agnosticism, (p. 65-78.) 
 
 MI. THE BEING AND BENIGNITY OF GOD— established on seven rational and 
 scientific grounds, viz., (i) Causation. (2) Design in nature. (3) Human Conscious- 
 ness. (4) Universal History. (5) Conscience. (6) Providence and prayer. (7) 
 Experience. The doctrine of Final Causes gone thoroughly into in this section 
 under proofs of design in nature — a subject of great importance under a new light. 
 (Seep. 8391) 
 
 The fountain of all goodness and hapi^incss being in God — this section is deserv- 
 ing of earnest study, extending from page 78 to page 116. 
 
 IV. A NEW VIEW OF THE BIBLE— its Divine Origin and Authority demon- 
 strated beyond question. Its structure and grandeur and glorious design exhibited, 
 as the Book of Books. Its two elements — the Divine and the Human — Discrepan- 
 cies in Science, Chronology, &c., explained and accounted for, and perfectly reason- 
 able, could not be otherwise, proofs of its genuineness and truthfulness — Bible 
 Instruction and Inspiration the great Want of the Age. (p. 116- 133.) 
 
 V. THE ORIGIN OF SIN accounted for — Quite a new view taken of this great and 
 awful mystery. (133-184.) 
 
 (i) Sin TRACfen to its Sourcf.— Sin exists and what is sin.— p. 135. Whence 
 came sin? — 136 God not ifs author . . . proved — 137-138. Who, then, was 
 the originator of sin i<i (iod's most holy universe ?—i38-9-i40. Its origin 
 traced to the father of it — the devil. — 140-147. How sin entered into the mind 
 of the once bright and holy angel — the primal sin, the most instructive and won- 
 tlerful of all events. — 147. Tn what way the primal sin came about — 148. How 
 this profound subject is usuiJly rc,;aiJcd by Christians — 149. The mystery 
 disclosing itself as a sin voluntary in its natui», an abuse of highest privilege 
 and a'; having its root in envy. — 149-152-154-160. Scenes in Heaven — 161. 
 The fall of the angels probably foretold. — 161. The announcement conceived 
 to be given.— 162. How it was received. — 163. Reviewing the Conception.— 
 164. The Theory defended, objections anticipated, distinction between Divine 
 Prescience and Predestination. — p. 167-174. 
 
 (2) The Awi^ul Consequences that followed in Heaven and on earth. Expulsion 
 of the rebel angels from heaven. .Satan enters Paradise as a thief and a mur- 
 derer — the fall and its consequences. — p. 175-184. 
 
 (3) The Divine Remedy by the Interposition of the Second Adam, the Lord 
 from heaven. — p. 184-196. [4] Man's new Moral Conditions superior now 
 to what they were before the Fall of Man. — p. 196. [5] Glorious Re- 
 sults. — p. 201. [6] Important Lessons affecting men and angels. — p. 207. 
 [7] The Lnkoldino of the Plan. — p. 224. Question, Sow does the 
 means proposed meet the end required ? Is the book true to its Title ' See 
 Addendum. — p. 234. 
 

 ERRATA. 
 
 Will the reader correct the following typographical errors : — 
 Page 9, instead of " mortal," read moral, in the quotation from Charles 
 
 Dickens — "Can this eventful life no moral teach?" 
 I*^c 15, instead of "congress," read concourse of brainless atoms. Near 
 the bottom of same page, instead of " an infinitum," read ad infinitum. 
 Page 16, instead of "Maker," read make, in the quotation — "'Tis immor- 
 tality deciphers man, and explams the mysteries of his make." Line 
 
 25- 
 Page 34, at the bottom, the words omitted — " great borrowers " — supply. 
 Page 46, read know, instead of " known," 19th line. 
 Page 57, connect the 29th line with the 31st, and the 30th line with the 
 
 32nd, and read — " Apathy and indifference to it is the worst feature 
 
 in it. 2. This fearful crime of indifference to the present low state 
 
 of religion, and unconcern about it," &c. 
 Page 113, in the last Imeof Theodore Parker's poetic effusion, instead of 
 
 " the God," read the good. 
 
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