IMAGE EVALUATION
TEST TARGET (MT-3)

1.0

I.I

1128 1112.5

IM 111112.2

*™ 1 20

III 1-8

1.25

1.4

1.6

^ 6" —

►

p;^

e}.

<s>l

//a

Photographic

Sciences
Corporation

23 WEST MAIN STREET

WEBSTER, N.Y 14S80

(716) 872-4503

CIHM/ICMH

Microfiche

Series.

CIHM/ICMH
Collection de
microfiches.

Canadian Institute for Historical Microreproductions Institut Canadian de microreproductions historiques

1980

Technical and Bibliographic Notes/Notes techniques et bibllographiques

The Institute has attempted to obtain the best
original copy available for filming. Features of this
copy which may be bibliographically unique,
which may alter any of the images in the
reproduction, or which may significantly change
the usual method of filming, are checked below.

L'Institut a microfilm^ le meilleur exemplaire
qu'il lui a dt6 possible de se procurer. Les details
de cet exemplaire qui sont peut-dtre uniques du
point de vue bibliographique, qui peuvent modifier
une image reproduite, ou qui peuvent exiger une
modification dans la mdthode normale de filmage
sont indiqu^s ci-dessous.

Coloured covers/
Couverture de couleur

□ Coloured pages/
Pages de couleur

Covers damaged/
Couverture endommag^e

□ Covers restored and/or laminated/
Couverture restaur^e et/ou pellicul6e

D
D
□

Cover title missing/

Le titre de couverture manque

Coloured maps/

Cartes g^ographiques en couleur

Coloured ink (i.e. other than blue or black)/
Encre de couleur (i.e. autre que bleue ou noire)

D
D
D

Pages damaged/
Pages endommag^es

Pages restored and/or laminated/
Pages restaur6es et/ou pellicul^es

Pages discoloured, stained or foxed/
Pages ddcolor^es, tachet6es ou piqu^es

Pages detached/
Pages d6tach6es

Showthrough/
Transparence

Coloured plates and/or illustrations/
Planches et/ou illustrations en couleur

Bound with other material/
Reli6 avec d'autres documents

□ Quality of print varies/
Quality in^gale de I'impression

□ Includes supplementary material/
Comprend du materiel supplementaire

□

Tight binding may cause shadows or distortion
along interior margin/

La reliure serree peut causer de I'ombre ou de la
distortion le long de la marge intdrieure

Blank leaves added during restoration may
appear within the text. Whenever possible, these
have been omitted from filming/
II se peut que certaines pages blanches ajoutdns
lors d'une restauration apparaissent dans le texte,
mais, lorsque cela 6tait possible, ces pages n'ont
pas 6t6 film^es.

Only edition available/
Seule Edition disponible

Pages wholly or partially obscured by errata
slips, tissues, etc., have been refilmed to
ensure the best possible image/
Les pages totalement ou partiellement
obscurcies par un feuillet d'errata, une pelure,
stc, ont'&i6 fjlm^es d nouveau de fapon d
obtenir la meilleure image possible.

□

Additional comments:/
Commentaires suppl^mentaires;

□ This item is filmed at the reduction ratio checked below/
Ce document est film^ au taux de reduction indiqud ci-dessous.

10X

14X

18X

22X

26X

30X

12X

16X

20X

24X

28X

32X

tails

du
Ddifier

une
Tiage

The copy filmed here has been reproduced thanks
to the generosity of:

National Library of Canada

The images appearing here are the best quality
possible considering the condition and legibility
of the original copy and in keeping with the
filming contract specifications.

Original copies in printed paper covers are filmed
beginning with the front cover and ending on
the last page with a printed or illustrated impres-
sion, or the back cover when appropriate. All
other original copies are filmed beginning on the
first page with a printed or illustrated impres-
sion, and ending on the last page with a printed
or illustrated impression.

The last recorded frame on each microfiche
shall contain the symbol -^ (meaning "CON-
TINUED"), or the symbol V (meaning "END"),
whichever applies.

L'exemplaire film6 fut reprciuit grdce d la
g^ndrositd de:

Bibliothdque nationale du Canada

Les images suivantes ont 6x6 reproduites avec le
plus grand soin, compte tenu de la condition et
de la nettetd de l'exemplaire film6, et en
conformity avec les conditions du contrat de
filmage.

Les exemplaires originaux dont la couvertu'j en
papier est imprim^e sont filmds en commenpant
par le premier plat et en terminant soit par la
dernidre page qui comporte une empreinte
d'impression ou d'illustration, soit par le second
plat, selon le cas. Tous les autres exemplaires
originaux sont filmds en commenqant par la
premidre page qui comporte une empreinte
d'impression ou d'illustration et en terminant par
la dernidre page qui comporte une telle
empreinte.

Un des symboles suivants apparaitra sur la
dernidre image de cheque microfiche, selon le
cas: le symbole — •► signifie "A SUIVRE", le
symbole V signifie "FIN ".

Maps, plates, charts, etc.. may be filmed at
different reduction ratios. Those too large to be
entirely included in one exposure are filmed
beginning in the upper left hand corner, left to
right and top to bottom, as many frames as
required. The following diagrams illustrate the
method:

Les cartes, planches, tableaux, etc., peuvent dtre
film6s 6 des taux de reduction diff^rents.
Lorsque le document est trop grand pour dtre
reproduit en un seul clichd, il est film^ d partir
de Tangle sup6rieur gauche, de gauche d droite,
et de haut en bas, en prenant le nombre
d'images ndcessaire. Les diagrammes suivants
illustrent la mdthode.

rrata
to

pelure.

□

32X

LECTURES AND SERMONS

DELIVERED BBFOBB THE

THEOLOGICAL UNION

OF THE

University of Victoria College.

VOL IL, 1883-1887.

TORONTO:

WILLIAM limOGS, 78 & 80 KI.VO ST. EAST.
C. \V. (:;OATES. M.).vtheal. I S. F. HUESTIS, Halifax.

1888.

? 4 0353

PHEFATOKY NOTE.

rPHE Lectures and Sermons incliirled in this volume
were delivered before the Theological Union of

Victoria University, which wns organized in 1877.

Both Lecturers and Preachers have been very felici-
tous in selecting topics of living interest to the
Church and to the Theological Student. As they are
largely Apologetic in their character, the Annual
Meeting of the Union hopes, by their publication in
this form, to help toward the settlement, in the minds
of the young, of some of the religious difficulties ^f
the age.

CONl

®I)

15KIJ

SIN AND GEACE

CONSIlJKUliD IN JiKl>AT10N TO GOD'S MOUAL (ioVKKNMKNT OK MAN.

IIY TJIK

REV. JAMES CaiAIIAM,

f !)!> ^vattitixl f i>st 0f Cbrbtianitn.

BY THE

REV. HUGH JOHNSTON, M.A, B.D.

I5E1NG THE SIXTH ANNUAL LECTURE AND SERMON

LEFORE THE TllEOEOCICAL UNION OK

VICTORIA COLLEGE, IN 1883.

TORONTO :
WILLIAM BRIGGS,

78 & 80 Kino Strkrt East.
MONTREAL: C. W. COATES. HALIFAX: S. F. HUESTIS.

1883.

SIN AND GRACE CONSIDEriED IN RELATION TO
GOD'S MOliAL GOVERNMENT OF MAN.

A LECTURE DELIVERET) nKFOUE THE THEOLOGICAL UNIC. OF
VICTORIA UNIVERSITY, MAY ISxii, 1883.

nv THE

REV. JAMES GRAHAM.

■i

L E C T U Pt E .

SIN AND (IIIADE OONSI DKIIKD IN IfKLATION
TO (lOD'S MOIIAL (lOVKRNiMKNT OK MAN.

The soui'ccs of uioivil influence indicate*! l»y tlie
tei'iiis Sin and (Jnice are not discoveries made by man,
Imt int'oriuation communicated to him. Revelation
not only furnishos new subjects of tlioujj^ht, but sheds
additional liu;ht on the whole course of pivovidence.
But it does not manifest all things happening undei"
the course of pi'ovidence so clearly to us, as to leave
no fui-ther light either <lesirable or possible. On the
contrary, it indicates that what we now see only
through a glass darkly, we shall yet see in the light
of noon-day ; and that, what is unknowable by us
now, we shall know hereafter. Out of our relation to
Revelation arises our duty to study its credentials and
contents. Whatever Revelation may be intrinsically,
its regulative inHuence on our life is according to what
our thought concerning it is. Though our thought
can add nothing to the contents of Revelation, it may

LECTURE.

enable us to make some proi^n'css in a more corn^et
appreliunsion, and in a more systciiiatic statement of
i* truths. Patient investigation, not hasty anticipa-
tion, is tlie proper temper of the student of Revelation,
as well as of the student of Nature. But, as in every
other sphere of thought, so in Revehition, we may meet
the mysterious and the difficult. If it is the glory
of God to reveal one thing, it m.ay also he His glory to
conceal another thing. Partial ignorance concerning the
reasons of the Divine procedure, is prohahly the con-
dition of all created ndnds. A perception of our ignor-
ance of some things may indicate more mental clearness,
than an over-contident pretension to know them. It
is not a mere paradox to say that it is part of our
knowledge to know our ignorance. If, then, we should
find that, considered in some aspects, both sin and
grace are somewhat unknowable by us during our
present life, that is not contrary to, but in analogy
with, the whole course of providence concerning us.
Revelation informs us that man, as created, was " very
good." Thus, what an onmipotent God created, an
omniscient God approved. But that very good man
was created with a power of mental freedom, which
might be used in obedience to the will of his Creator,
or it mignt be abused by willing against the will of
his Creator. Man [did abuse that power by willing
against the will of God. But still man is, and God
is, and the race will be. But the old foundations arc
now out of course. If we ask here, Why did not God
prevent that sin ? or why did the creature commit

LECTKIIE. 7

that sin ? vvvn Revelation <l()<'s not fui'iiisli an answci-
to I'itlier (jut'stion. And it' we conteiii])lato tlie various
attempts that liave been nia«le at a pliilosopliical sohi-
tion of the origin of sin, wo see faihire leu;il)ly stamped
upon every one of them. It is not unreasoTiahle
to suppose; tliat vt^ry few can be ambitious of adding
anotlun" to tliat long list of failun^s l)y making an-
other attempt at the solution of that pi'oblem. But
it should 1k! remembered that mystery is n<^t absurdity.
The confounding of these has lieen the scjurce of nuich
fallacious reasonin!>' on religious subjects. Tlie im-
portanco of not confounding these may Ix; piu'ceived
from the fact, tliat we must (.'ither believe facts or
truths, notwithstanding that some mystery may be
connected with them, or stand convicted of absurdity
by denying them. We can believe notwithstanding
mystery, but we cainiot, rationally, l»elieve absurdity.
Mystery may only be that which transcends our
mental comprehension, lait altsui'dity contradicts the
imme(liat(; perception of our intellect. And though
we have to confess that the origin of sin is to us a
mystery, we do not cognize it as an absurdity. True,
we have had a ujood deal written about " how sin
came," but that does not answer the questions why
was it permitted, or why was it connnitted ? The
how in these cases is not the wky. Had this been
always perceived, it might have saved a goodly num-
ber of writers on the su))ject, from confounding their
expositions of the possibility of sin, with a rational
solution of the oriijfin of sin. I do not discuss here

LKCTITHE.

tlio orif^in of sin eitlici- in reforonco to Ood wlio did
not prevent it, or in reference to man who committed
it. As it isadmittiMl tliut man is a responsible subject
of moral government, I design to consider tlie influ-
ences of botli sin and grace upon man, considered in
Ids i-elation to the moral government of God. If man
is naturally a totally depraved being, how can he be
lield as the responsible subject of moral government ?
This is the mental difficulty of man's moral history in
his relation to the Divine government. This (ques-
tion has puzzled more minds, in reference to the
acceptance of Revelation as true, than the cycles of
Geology or the evolutions of Biology. And it seems
that instead of shedding any light upon this difficulty,
the darkness has been thickened by the teaching of a
large part of the theology of Christendom, upon the
subjects of sin and grace. In treating of these suljjects
here, there is no attempt made to explain the mys-
terious, but to expose the absurd, and to state the true.
First, let us consider the fact and doctrine of

Original Sin.

But what is, or what should be meant, by the phrase
" oriixinal sin ? " Considered in reference to Adam, it
includes his first sinful act, and the depravity of his
nature consequent on that act. Considered in refer-
ence to Adam's ofispring, it means the depravity con-
sequent on Adam's sin as transmitted from his fallen
nature to the whole race. That type of anthropology
which denies the depravity of Adam's nature by his

pel
th

to
bed

pi,

T.ECTURE.

oii^inal sinl'iil net; find also <lonios tluit liis dcpravcMl
natui'c is transmitted to liis posterity, is liero ivji'cted
as la'ing nttci-ly anti-Hil»lical. Revelation teaches tliat
Adam's sin depraved his nature, and that the depraved
nature is ti-ansmittcd to his posterity. And the whole
photograph of human history seems to corrohorato
that doctrine. But among those who admit the fact
of cons^^enital depravity in the human race, there has
not been, and there is not now, uniformity of opinion
with respect to its influence on man's relation to the
moral government of God. The following (piestions
are still suhjects of discussion: — "Are we legally
liahle to suffer for our original depravity the penalty
annexed to Adam's original sinful act ?" and, " Are we
personally guilty for the depravity of our nature as
transmitted to us ?" Numerous theologians have an-
swered, and do answer, these questions in the affirma-
tive, hut I must answer both in the negative. If our
depraved moral state be viewed ethically, and in
comparison with the holiness of the Divine law, it may
be pronounce<l sinful, as being in non-conformity to
that law. But this transmitted sinfulness of nature
forms no just ground for the charge of personal guilt
for its existence as transmitted to us. Hereditary,
personal depravity, there may be, but hereditary guilt
there cannot be. The ambiguous use of the term ^juiltj
to designate our relation to the Divine sfovernment
because of inherited depravity, has darkened and per-
plexed this subject. The strict sense of the term guilt
is liability to punishment for free personal wrong-

LEOTIIIIE.

«l(>inL(. r>i.t. uHroi'tniiJitcly, it lias Ix'cii l?ii'j;('ly used in
tliu tlu!()l()^y of Cliristcntloin, to iiu'jui Iiul>ility to Icl^mI
pniiisluiu'iit, hikI even liability to pi'ovi(k'iitial sufi'er-
in;^, tl)ronL;li tlu; wroiiLj-doinL,^ of otlicrs, IJut it iiiukt's
no inattiT wliat iiuto W(n'(l-jnL;i;lin!i; may lu' ciiiployiMl
on the .suhjiict, one tliini;" is clear, for inlici'ittMl depra-
vity there can he nt'itlier ivsponsiliiHty, nor i^niilt, nor
lialtility to the punislniient annexed to Adam's original
sinful act. liut — as if to har out all fui'ther (juestion-
inif — consolousnesi'i has friMpiently heen appealed to in
suppoi't of the chari!;(! of L;uilt foi" inherited depravity.
The appeal to that coui't is useless. It has not jui'isdic-
tion in the case. Consciousness can oidy say iiiuilty for
what is the I'esult of th(^ known wroni,^ use of our natui-al
powers. But inheriteildepravityis not such result, thei-e-
fore consciousness cannot pronounce i^niilty foi-it. Anain,
thoui^h it may he considei-ed a moi-al state, here(litary
depravity is also a conu;enital, and necessary state ;
therefoi'e, consciousness can no more pronounce i^niilty
for it, than it can pronounci^ s^^ii'ty ^<"' <^ natui'ally
sickly hahit of hody. It lias also heen contended that
the intuitive judgment of conscience declares j^aiilty,
for our naturally depraved moral state. But, it may
be replied, so much the worse for that intuitive judi^-
ment, if it does so. But it does not do so. Such a
judiL!;ment will not stand the tests of intuitive truth —
" self-evidenc(^ universality, and necessity." Will the
declaration of guilt for unavoidahle depravity stand
the first test ? Is it self-evident ? On the contrary, I
submit that self-evident moral axioms, and loi^ical

LE(!TUUE.

(l(Mhu'ti()ns from tlu'in, on the subject of monil rcspon-
siliility, stamp tlicir crt'ectual and K'L?il)lc veto on the
verdict of L;uilt, and punislniicnt, for an inherited
depravity. That judi^nuuit contradicts tlie moral
axiom thai moral freedom muat underlie moral res-
p()iiHiJ)irUi/. Wo never liad freedom from inlierite<l
depravity, and thei-efon^ no responsihility, and no g'liilt
for it. This will stand the test of intuitive truth.

But it is also submitted, that the doctrim; of liahility
to sutier the le^-al penalty annexed to Adam's ori^'inal
sin, for inhei'ited (h'pravity of nature, destroys all
justice in God's moral government of man. If the
penalty annexed to Adam's sin was eternal punisli-
Tuent, and if for inherited depravity that punishment
may Ix; inflicted on the whole race, then tlie whoh;
race may be doome(l to suffer eternally for what not
one individual of the race had any more power to
avoid than he had to avoid his existence. Such a
judicial procedure as that destroys all justice in the
i^'overnment which employs it. So far as we can judi^e
of justice, we nuist decide that the charge of guilt, and
lial)ility to eternal punishment, for an inherited and
necessary state, contradicts our first perception of
justice. It is to be regretted that the calling such a
judicial procedure justice, should not always have been
le'ft to stand as the peculiar glory of the old predestin-
arian den of realistic solidarity in Adam's guilt, and of
the glorious justice of necessitated damnation.

But, furthermore, this doctrine involves another
most appalling conseciuence. If there is personal

LECTURE.

i^niilt (;li;irLf('a))l(' ai^oiinst any piM'son for our inlu'vitcd
(Icpivivity, it must Ix' cliar^ctl against God. Tlio steps
to tliis conclusion an; few an<l plain. It is not our
;^uilt, because wo never liad power to avoid it. Tt is
not Adam's L^niilt, Itecause thoULdi ,L(uil-y for liis pei"-
sonal act, he did not constitute 'is owi. beinn-, nor did
lie estalilisli tlie natura)isti'3 ax ' l)y whicli his de-
pravity of nature is trai 'uit^!> co us. God consti-
tute(l A<lam vvitli a nature v iiicli liis sin would deprave,
and ordained that liis depraved nature sliould be trans-
mitted to Ins posterity' ; tlierefore, for wliat is inlieritcvl
tlu'ouijjh tlie natural law of transmission, the sustainer
of the race through A(him is responsible ; and, there-
fore, if guilt for our natural depravity exists at all, it
lies against the Creator of Adam, and the sustainer of
tlie race through A(him, depraved by his sin. This
conclusion nuist be accepted, or the premises from
which it legitimately results must be given up. It is
of no avail in support of the doctrine of guilt for our
original sin, to say that it is not the guilt of Adam's
original sin imputed to us, but our own sin, l)ccause of
the " solidarity of the race in sin." But it appears to
me that this doctrine is also absurd. Sameness of
moral state is not unity of personality. As the indi-
viduals of the race had no personal existence in Adam,
they cannot bo guilty for his act, though it may be
euphemistically called " the act of humanity." The
charirc of ijuilt for such a fictitious crime indicates
more the power of invention than the purpose of
righteousness. Nor is it of any avail to charge us

LFXTURE.

r <U<1

Thc
Ucatcs
)ose oi'
,ro;e us

witli j^uilt lircausc Adiun acted as our " FcMloral llcprc-
sontativo ;" liecausc, in any sonso applicable to this
ari^nuncnt, such a representative is simply a fiction.
In truth, the charge of guilt for an act without per-
sonal existence, or of guilt for the act of a representa-
tive that we never elected, or of guilt for a state
transmitted to us by a natural law, are all, in one
sense, ('(pially absurd, because in any, or in all, we
have no moral control. The mind that can declare
guilty for those, so-called, acts of humanity, or for that
necessary moral state, may be capable of judgments
still more surprising, 1 tut of none more absurd than that.
But still, on this point of guilt we are plied wdth
the question : — " Are we not guilty for our moral state
as well as for our moral act ? " The terms of this
(question, as related to man's naturally depraved con-
dition, are ambiguous, and in order to develop the
fallacy wrapped up in them, I reply, Yes, and No.
Yes, if the meaning is that we arc guilty for continu-
ance of that transmitted depraved state. And again I
reply, Yes, if the phrase " moral state " refers to a state
of necessary depravity, which may l)e superinduced by
the persistent abuse of our free power. But I reply,
No, if the phrase " moral state " refers to our moi-al
state, as transmitted to us. And again I reply, No, wa
are not guilty for our natural " moral state," as we are
for our " moral act ; " because, from that moral state
we had no freedom, but from our moral act we had
freedom. In short, for the reign of sin in us we are
guilty, for perpetuity in sin we are guilty, and for

liECTlJHK.

our moral act we arc j^uilty ; Imt for a moral state
whic'li we never ha<l power to avoid we are not ^aiilty.

J)r. Pope — speaking from the Theological Chair of
En.L,dish VVesleyan Methodism — makes the followiii;^
statement on the siihject of Original Sin: — " Mctliod-
ism accepts the Article of the En_L,dish C'lnn'ch ! Ori;,^-
inal sin standeth not in the followini;' of Adam (as the
Pelagians do vainly talk), ]>ut is the fault an<l corrup-
tion of the natun; of every man that is onujendered
naturally of th<i ofisprini^ of Adam ; whereby man is
very far i^one from original righteousness, and is of his
own nature inclinecl to evil, so that tlui flesh lusteth
always contrary to the Spirit ; and, therefore, in every
person horn into this world ; it dcserveth God's wrath
and danmation," etc. *

Now, I hesitate ])efore accepting that doctrine as the
standard doctrine of Methodism. Nor was I previously
aware that the English Wcsleyan Methodist Church
"accepted" the whole Anglican Article on the subject
of " Original Sin." But if she accepts as her standard
teaching the doctrine that, for our inherited corruption
from Adam "every man deserves God's wrath and
damnation," I douljt whether she can claim Wesley's
mature judgment for that doctrine. The deserving
damnation for that depravity was rejected by Wesley
when he formulated the Vllth Article of our Church.
I accept that article as it came from Wesley's hand,
but I do not accept the whole Anglican Article on the
subject of " Original Sin," either as our Chvu'ch stand-

* Compciulmm of Theology, p. 243.

LECTIJKE.

,lty.
I* of

> the
•rup-
lercd
ijin iH
)i his
istcth
every
wrath

as the
iously
hurch
uhject
tndard
uption
ih and
esley's
erving
Lesley
hvirch.
hand,
on the
stand-

ard, or us licin^' in uccordaiicc witli the l>ilil«! sinu'lanl.
It is (juitf clear tliat tlie AnL;licaii Artielc teaches the
universal desert of daiiniation, for inlicritcd d('[)i-avity
from Aduiii. lla<l Wesley Itelieved tliat doctrine when
lie fonnulatcil our Ai'ticle on ()riL:;inal Sin, lie wouM
not have drlilx'ratcly rejeete<l it fi'oni tlu^ Ai'ticle.
VVi'slcy seems to havi; done with the Anglican Article
on "Original Sin," what he <lid with the whole thirty-
niiu! Articles — he gathered the L!;ood into sound vessels
and cast the had away. It is of no avail in support of
tht^ acceptance of the An_i;lican Article to say that it
is our sinful nature which is meant when it is said
that it deserves God's wrath and damnation ; and that
the nature must he conceived of as ahstractcd from
thii 2)6rson. As a suhject of tliouoht, we can conceive
the nature as ahstracted from the person ; hut with
respect to a moral heing, considered as the responsihle
suhject of moral government, no such aV)straction of
nature from person is allowable. Could the nature he
deserving of any thing al)stracted from the person ?
A person, and only a person, can he deserving of either
reward or punishment. But if the person is not en-
dangered, we cannot feel very keenly on the suhject.
Yet I do feel that such attempted hair-splitting is
very like triHing with such a sul»ject as desert of God's
wrath and damnation. And most certainly that ab-
stracted nature is not the meanino; of the Anii-lican
Article on Original Sin. It says plainly that for in-
herited corruption from Adam, "every 'person horn into
the world deserveth God's wrath and damnation."

LE(!TURK.

This perso)tul (Icmri of (lanmutioii tor tlml dcpruvity
Woslciy rejected. So do 1, And so ou^lit every tiihii
who helieves in (Jofl's justice, and in iiinn's nioi'al
intelli<jence.

It is really surprising;,' — and were it not for the*
solemnity of tln^suhject it would he aniuslni^ — to hear
the ahsurd platitudes from the lofty altitudes, whicli
have been d(divere<l to us l»y sapient theolo;^qies on the
su])jects of just penalty for, and on the mode of <le-
liverance from, the just penalty of original sin. Wo
arc told hy sonu; that eternal damnation is its just
and legal <lesert, while they a<lmit that man never
could have avoi(lc<l it. The ahsui'dity and iniusticc
involved in such a decision as that, render it incapable
of rational belief })y an intelligent mind, or a feeling
heart. In embracing such a mental monster the heart
is perverted, and the intellect pushed backwards. And
we are told by others that, though etei-nal <lamnation
is the just and legal desert of original sin, yet no one
will ever suti'er that penalty for it, because Jesus Christ
died to save the race from it. This is a decided relief
to the feelings of the benevolent heart, but it is quite
unsatisfactory to the rational decisions of the intellect.
On the strict principle of justice, we are bound to deny
that any one was ever liable to eternal suti'ei-ing for
inherited depravity. Such a doom for such a state,
could not be inflicted by a just God. And if such
a liability never existed, and if such a doom would
not be just, how can it l)e sai<l with propriety that
Jesus Christ died to save us from it ? Did He die

oi
ui

II)

re
ab
un

■^

LECTiriiE.

iivity

niun

iiionil

r tlui

) liear

winch

m tlu;

i)t* <le-

. Wc

is just
never

justice

■apaltle

feeling

3 heart

And

nation

no one

; Christ

il relief
s (juite
\tellect.
,() deny
•ing for
L state,
f such
would
ty that
He die

to save us from tluit to wliieh wc were never lialde ^
Or did He die to .save us from (Jod's injustice ? Most
certainly not. It is not the intuitive moral judg-
ment, wor a legitimate logical i)roce<lure, that can lea<l
th(! human mind to accept sudi ahsurdities, hut a con-
fuse(l and confounding tlieological cultui-e. Jf any
Inniian heing can ])elieve that it is ju.st to doom any
one to eternal .sutt'ering for wlwit lu; never liad powi'r
to avoid, tliere is no u.se in reasoning with that man
oTi moral suhji^cts, hecause the sul»jective mental
sxround-work on which all such rea.sonin<^ must he
hased, is wanting in that mind. And then, on the
other hand, how absurd the procedure which unjustly
represents man as liahle to eternal <lanniation for orig-
inal depravity, and then calls in Christ's merit to save
him from the inju.stice! Such mental conceptions seem
to Hisemble tlie, so called, reprobates of " Reformed
Theology " — dannied before they were born. These
contradictions cannot be avoided in the structurt; of
Systematic Theology, until the baseless assumptions
of guilt, and liability to eternal puni.shment for an
unavoidable state, are swept down to the region of
moles and bats by the purifying breezes of heaven*.

(Jne argument in support of the charge of guilt,
and the infliction of legal punishment by Cod without
personal demerit in the being punished, may be con-
sidered here. The argument has been considered a
rcuil poser for its opponents, and a theodicy for its
abettors. It is this : " None but the guilty can suffer
under the government of God, even infants do suffer

F.EfTrilK.

uinlcr tliut j^ovcrniui'iit, tlicrt'tori' tliry iinist .siitltT l>e-
caUMe of tlu' impututioii of tlu; ;;uilt of Adam's sin to
tlu'iii." To this 1 ft'ply, it is not true tliat none Imt
till! ;,Miilty can suH'tT under tlie government of (Jod.
Whatevei' may lie our philosophy of suH'erin;^ under
the Divine ^ovennncnt, the fact that the inn«)cent do
sutler under it, is self-evident; and therefore, all con-
clusions hastvl on the assumption that none; hut tlic
;^niilty can suffer under the government of (iod, crum-
hles into ruin. And with respect to the imputation of
Adam's guilt to the child, it is ahsurd, because guilt
caiuiot he si'purated from demerit in the person who
committe(l the sin. Nor can h'gal punishment he justly
intlieted on any human person who <lid not commit the
sin <leserving it. And as respects the theodicy con-
taine<l in the imputation of Adam's personal guilt to
the infant, it is a total failure with respect to a vindi-
cation of the Divine; justice in the infant's sutterings.
Some good souls seem horrified at the thouglit of the
innocent suffering at all under the Divine government,
l)ut they seem to become pacified by God imputing the
guilt of Adam's sin to an infant, in order that thereby
God's justice may be vindicated in dooming the per-
sonally innocent infant to eternal torment. Now,
when we are called on to assent to such a profound
theodicy, and to admire such poetic justice as are
manifested in such a judicial procedure as that, per-
liaps the best thing we can do in the case is to beg the
author's pardon, and request him to take that theodicy,
with our compliments, to the Sphinx. Verily, that

gr,

dil

Gil

tlid

tlu

puj

f.Kr'TiniE.

If)

• he-
ill to
i )»ut

nt tlo
I con-
it till)
cnun-
ion oV
! iiuilt
n wlu)
justly
nit the
3y con-

ruilt to

vin«H-
ierin^s.
of the
•ninont,
jing the
hereby
le per-
Now,
rot'ountl
as are
lat, per-
beg the
heodicy,
•ily, that

(IcJ'riU't' of the J)iviin' jiistic(! st'cins Mkc u iiiisrnihK>
spcc'iiiM'ii of linnuiii casuistry. Ihit sucii urr tlu' con-
h'liiptihlc sliifts to wliich fjilsr postuhites (h'ivc thrir
lioiii'st devotees. Until these pscudo assuiiiptious un'
• hscjii'di'd, the throne of (Jot! will appear to human
intellect not only tiu'i'ed with inysterv, hut hristlinir
with injustice.

The trn»' relation of (lod to Adam, and to tlie hunnin
race, I conceive to l)e this : (Jod constituted Adam with
a nature wliicli Ids sin would dej)i-ave ; and (lod or-
liained that Adam's sinful nature should he t)-ansmitted
from liim to all his oHsprini;' ; and (Jod ordained means
for the final well-heinn' of all, winch shall fully vindi-
cate His righteous adndnistration at the ^^wnt day of
tinal account. What those means are will apjxar
sutliciently evident if we carefidly examine

The Administration of Grace.

I do not h(!re contemplate that adnnnisti'ation of
<4Tace manifi'sted in the conscious justitication and
re<,^eneration of the adult believer in Jesus Christ, and
the impartation of wliich is conditione(l on the ti'ust
of the recipient in the atonement of Christ. The term
ILirace is here restricted to that universal and uncon-
ditional favour to man throui^li the atonement of Jesus
Christ, which, umhir the aihninistration of Cod, opens
the way of salvation to all wlio do not persistently
reject its henetits. The impartation. of such grace, and
the continuance of a depraved race, was God's eternal
purpose. It may be safely assumed that God can

LECTURE.

I, .

ncitlior ]»c liarasscd witli (lou])t, nor disconcortod hy
contingencies. God's creation of man did n(jt take
place without the knowledge of what the creature
would do, or could do ; nor without the knowledge of
what God himself would do. God knew ])efore the
creation of man not only the possibility, but the actu-
ality of Adam's sin ; and also, its consecjuences to the
race through Adam's depraved nature. The decision
to continue a natually depraved race <lid not exist in
the Divine mind independent of, or separate from, the
decision to restore free power to man — for good-
through the atonement of Jesus Christ. These deci-
sions existed tojzether in the Divine mind before
human depravity became a fact, or grace a Revelation.
With the bestowment of such universal grace on man
in view, the continuance of a depraved race is morally
possil)le ; but without it, we cannot see the moral pos-
sil)ility of the existence of a depraved race under the
riijjhteous moral <:rovernment of God. Rational thoujjfht
leads to the conclusion that God's moral providence
concerning man was, from the first, pitched on the
key-note of grace. And without grace, fallen man
cannot be the responsible subject of just moral govern-
ment. Justice renders to all, and demands from all,
only what is due. There may be a mercy which goes
beyond this — though it must be consistent with it —
but short of this, justice is not. Would it be consist-
ent with that justice to continue a race of naturally
depraved beings, without any means being afforded
them whereby they might overcome sin, and escape

{

LECTURE.

the

cxcrlfistiivu' woe ^ Sneli a procodure is inconsistent
witli IHlilicul ivpivsontations of Divines justice ; nor is
it consistent with hnnum ideas of justice. Witlioiit
tlie bestownient of gracious power to moral good,
naturally depraved man cannot eitlier overcome sin, or
escape suffering. To leave man under such an ever-
lasting curse, without ever having had the power to
a\'oid it, is not a mere mystery which transcends our
])ower of mental comprehension, but a contradiction of
ail that we can ever know about justice in this world.
If man is naturally a depraved l)eing, and yet is held
as a responsible l)eing, I conclude that iniiversal depi-a-
vity must be met by universal grace. Jesus Clirist is
(Jod's theodicy to the moral universe in His govern-
ment over man. The creation of man, the continuance
of the race, and the vast scheme of providence over
this world, are all based upon that plan of God which
He purposed in Christ Jesus before the world began.
As the radii of a circle all meet in the centre, so crea-
tion, providence, and grace, centre in Christ, tlje incar-
nate and redeeming God. And as the sun enlightens
all in the solar system, so spiritual light is shed upon
all men, through the grace of that Eternal Word who
" enlighteneth every man that cometh into the world."
We have frequently read from the pages of Chris-
tian writers, and heard from Christian pulpits, the
iloc'trine that God, without any impeachment of His
justice, might have left the wliole human race under
the reign of unavoidable sin, and endless woe, without
any redeeming grace. But I cannot help thinking

I 4

*«?

I.KCTITKK.

thut sucli n ^ovcniiucntal piT)C('<lni-(' as that would he
more aceoi'daiit vvitli tlio tlii'ono of Nero, tliaii witli
tlie Tliroiu^ of Jeliovali. Witliout doubt, wo occupy a
rational and Scriptural position, in niaintainini:; tliat
the existence of a race of moral heings conu^enitally
<lepraved, without j^Tace, is not morally possible under
the riii'hteous moral ixovernment of Clod, And thouijch
there may be found in Methodist writei's a stray word
inconsistent with this position, yet the standard writers
of Metho(Hsm are almost unanimous in occupying this
i,a'0un<l, when attemptini^^ to justify the ways of God
w^ith men. Perhaps a few of their testimonies niay
not be deemed irrelevant here. Speakinij^ of the man-
ner in which the grace of Christ to man meets the
principle of tlieodicy, the

Rev. John Wesley says : — " It is exceedingly strange
that hardly anything has been written, or, at least,
published, on this subject ; nay, that it has been so
little weighed or understood by the generality of
Christians ; especially considering that it is not a
matter of idle curiosity, but a truth of the greatest
importance ; it being impossible, on any other prin-
ciple,

* To assert a gracious Providence,
And justify the ways of God with men.' " *

Rev. John Fletcher says : — " As we sinned only
semimdly in Adam, if God had not intended our re-
demption. His goodness would have engaged Him to
destroy us seminally l)y cru.shing the capital offender

* IVcsky's Scrvwns, vol. 2, p. 4<'5.

LECTUHi:.

2:i

wlio contained us all. . . . But we sue Mis justie*' and
jjjoodncss sliino with ('([ual radiance wlien He spares
the guilty Adam to pi-opa^ate the fallen race, that
they may share the blessings of a better covenant." *

Rev. Dr. A. Clarke says : — " Had not Ood provided
a Redeemer, he, no doubt, would have terminated the
whole story ])y cutting ott' tlie original transgressors ;
for it would have been unjust to permit them to pro-
pagate their like in such circumstances, that their off-
spring nmstbe unavoidably and eternally wretched." -f-

Rev. R. Watson says : — " Had no method of forgive-
ness and restoration been established with respect to
human offenders, the penalty of the law must have
been forth witli executed upon them ; . . . and with
and in them the human race must have utterly
perished." j

Rev. Dr. Pope says : — " The mediatorial government
of the world from the be<xinnin<i- has l)een a fruit and
proof of redemption. No race, unredeemed and with-
out hope of redemption, could in the universe of a
holy God continue to propagate its generations." §

Rev. Dr. Whedon says : — " Without the Redeemer
no equitable system of probation for fallen man is a
possibility. . . . Without Christ the foundations of our
present moral system cannot be laid." ||

!: 1 ;.'

* Checks to Antinoniianism, vol. 1, pp. 146, 147.

t Comvicnt,ary, vol. 6, p. 74.

X Theological Institutes, vol. 2, p. 56.

§ Compendium of Christian Thcolmiy, p. 403.

II Whedon on the Will, pp. 341-343.

LECTURE.

Rev. Dr. Ruyiiumd says: — " Thf only conception
adniissildc in tlie case is that, Imt for redemption, tlie
rac(^ would liave become extinct in tlie persons of our
tii'st parents." *

Thus wc liave the consecutive and uniform teachint;
of standard Methodist writers in support of the posi-
tion that tlie existence of a naturally «lepraved race,
without the provision of redeeming grace, is not mor-
ally possible under the righteous moral government
of (lod. And I think they are entirely correct in that
teaching. But if thoy are correct, what l)econies of
the doctrine of liability to eternal punishment for in-
hei'ited depravity fi'om the tii'st Adam, .seeing that
only for the grace of the second Adam the depraved
rac(^ could have had no existence ? Surely, if it is true
that nothing produces nothing, it is also true that
nothini'- is liable to nothini;.

Should it be said that the ground of moral govern-
ment herein advocated, "is only mere hypothesis, and
not based on positive Revelation," I reply, that the
impartation of universal grace to man is not mere
hypothesis, but a truth of Revelation, and the non-
existence of the race without that grace, is a legitimate
inference from the moral character of God as mani-
fested to us in Revelation. Thus we see that the
continuance of the race, through universal grace, is
supported by the facts, or truths of Revelation, and by
the logical inferences deducible from them. With this
just and gracious economy in view, man was created,

* Systematic Tlieologij, vol. 2, p. 309.

r,K(TUKE.

■^!i

and the (Icpi'UNiMl rucc coiitiiuitMl. Its LCi'fU'ioiis lirstDW-
lucnt hikI pi'ovisions, t'urnisli tlio ni-ccssaiy eoiiditioiis
of a just moral governinent over a race naturally <li-
pravod. Tlio coiid'ined antliropology and sotrrioloi^y
of St. Augustine affords no just moral l)asis for tlu;
government of a race congenital ly depraved. It pro-
fesses to save some of tlie race hy an irivsistible foi-ce,
called tree gi'ace ; while it leaves others without lielp
or hope, undei" the everlasting dominion of necessitated
sin and damnation, for wliat they never had pow<'r to
avoid. It is very much to be regretted that a schemes
so parsimonious witli respect tosalv^ation, hutsolil»ei-al
with respect to danniation, sliould ever liave ]»een
charged to the God and Christ of the Bible. But tlie
combined anthropology and soteriology of St. Paul,
lays the basis for a just moral government over tlie
fallen race, by tlie bestowment of free powder to man,
and gracious provision for the final \vell-l)eing of all
through the Saviour's propitiation for the sins of tlie
whole world. This general grace is God's pyramid of
ti-uth, standing erect in the vast solitude of time,
which can never be moved from its foundation on the
Rock of Ages, and around its summit the light of
eternity must play.

The King of Terrors is said to love a shining mark.
But it may l)e said with e({ual pertinence that he loves
a youthful prey. Half the human race is said to die
in infancy. All these never were probationers. The
decision of many Christian theologians on these dead
children would be a matter of curiosity, only for its

2fJ

r.KCTUIlK.

sadness. By some, tluiy luivc Itocii sent to u liinlio
milder than hell, but still outside of heaven. \^y
others, they have been consijjfned to annihilation, wit.i-
out hope of resurrection. And by others, they have
been doomed to an eternal hell of torment, if not
amonix the elect. But over those hills of darkn(!ss
\h^]\t is breaking, calm and clear. Even the upholders
of creeds which restrict the benefits of Christ's atone-
ment to the elect num])er of the human race, by the
eternal decree of God, have ventured to hope that all
dying in infancy are saved. I do not see how that
hope can bo rationally entertained by those who main-
tain such a decree ; because, all the children who die
could only be saved by being included in the elect
number ; and I do not see how any one can rationally
hope that all dying in infancy are included in that
elect number. But still that hope makes the theo-
logical outlook more hopeful. If, during the ministry
of Jesus Christ on earth. He corrected the eri'or of His
disciples by the example of a living child, so, after the
elapse of eighteen Christian centuries. He may, by the
instrumentality of a dead child, l^oth shake our false
creeds, and " enlarge our scanty thought to reach the
wonders He has wrought." Does not this hope of sal-
vation for all dying in infancy indicate a departure
from the heretofore historical theology of Calvinism
on the subject ? Most certainly ; for that has largely
been for infant damnation. Even the theological world
moves — let us hope upwards. Nor must we fail to
note here that other non-probationers, as well as chil-

LKCTl'RE.

• liTii, }ii'(^ suvcd tliroui-li tli(^ <n-uc(' of Jesus Clii'ist
witliout passing tlin)Ui;li a proliatiou, dui-iiig wliicli
tlu'ir salvation is coiKlitioncd on five; volitional action.
Our ignorance of tlu' mode of the administration of
tliu saving grace in these cases, cainiot make void tlic,
fact tluit tlie atonement in Christ hrings salvation to
all men; nor should it eclipse our faith that God will
impart the saving henetits of the atonement to all who
do not wilfully reject tliem.

And with respect to all prol)ationers of the race,
that gi'ace is given them, unconditionally, which is
necessary to restore that moral l)alance towards holi-
ni'ss, which has heen destroyed by original depravity.
I do not mean that original sin has destroyed any con-
stituent facultj^ of human nature. Original sin is only
an accident, as distinguished from an essential constitu-
ent of the human constitution. But original sin has
so deranged the action of the faculties of the soul in
reference to moral irood that fallen man cannot move
towards holiness, volitionally, without the aid of grace.
It is sheer sophistry to say of a totally depraved man,
when totally deprived of grace, " He can be good if he
will ; " because the fact is, he cannot will towards holi-
ness, without the aid of o-raco. But under the gracious
administration of God, that free power is given to all^
unconditionally, which is necessary to restore the free
mental balance towards holiness, and thus place them
upon that moral level of freedom which is a necessary
condition of their being placed on a responsible moral
prol)ation. As well miirht we consider the ]»rut(^ im-

LECTURE.

|)('II('(| hy aniiiijil iiistiiirts, or sultstniiccs in tlic ci'ucililt;
(»r the cliciiiisfc, to 1»' on nioml pi'oimtion, us u totnlly
(IcpravtMl man witlioiit tlic }ii<l of j^^ivice to lu' on moral
probation. Hut, with i^raciously restored free power,
we are placed at tlie lielm on lif(^'s perilous voyai^'c,
and in spite of storms and false liglits on tin; sliore, we
can i;ain tlu; port of safety.

Without some power for j^ood actinia on man, we
eanjiot account for the facts of human histoiy, nor
s((uar(! them with tlie statements of Scripture concern-
inuf tlie condition of our fallen liumanity. Most cer-
tainly, thc! Bible teaches the total moral lielplessness of
the merely natui'al man to moral good. But the whole
history of man, viewed as inside or outside the lines of
ext(/rnal Revelation, does not present one unrelieved
mass of seethin<,^ depravity. To account for the appa-
rent element of good in man, some ascril)e it to an
universal natural ability to good in fallen man, in-
<lependent of all grace. Dr. Tulloch, in a late work^
entitled " The Christian Doctrine of Sin," says : " We
look within, and we know that whatever may be our
connection with a given order of events which hold us
in their dependence, we are free to act — that if wo
sin daily, yet we can help sinning — that even when
temptation is at its strongest we can turn away from
it, and choose that which is right and good. Nay, we
know that tlie right and good form the law of our
being, to which w^e are truly bound ; and not the wrong
and the evil which yet so often binds us. There is that
in us which is deeper than all sinful habit, and which

LECTURE.

no force of orii^injil sin can ovorconui if only wq «^ive
it free play." *

This doctrine may he called hy some hrodd-chuvch-
isin, hut I thiid< it is Tyiis-called " The Christian
Doctrine of Sin." Freedom to the rij^dit and from the
wron;:^ is freely admitt(Ml. Hut not hy a naturalistic
■ power inherited in fallen humanity, independent of
Divine i^^race ; hut hy <j;race _i,dven to all men, throui^di
Him who is at once tlu; life and lij^dit of men. fji't us
take a glanct at this "natui-al ahility" philosophy of
moral ijood in man. If there is inherent in fallen
I ijKin naturally, a power to right and from wrouLj
I " f^reater than all sinful hahit;" then it leLjitimately
I follows that man can never pass heyond the possihility
'^ of restoration to holiness, except hy the ainiihilation
of his natural powers. Again, if fallen man possesses,
5 naturally, a power to good and from evil, which " no
force of oriiijinal sin can overcome," then it le'dti-
iiiately follows that original sin can only he a partial
weakening of man's power, not a total helplessness to
moral good, without the aid of grace. And further-
more, this doctrine of natural ahility to good, inde-
pendent of grace, departs from the Christian supcr-
naturalist, and sides with the mere naturalist in
; religion. But it may he seriously douhted whether
I the Auiifustinian theolo<jian will succeed in reiuvenat-
J ing his own shattered constitution, or in shedding any
A light on the darkness of man's moral history, V)y trans-
I migrating into the body of the equally sickly Pelagian

* The Christian Doctrine of Sin^ '^. 197.

'I ''■■

f.FX'Tni?:.

|>liil()S()])li('r. It is only hy a nfmciously oivrn power
for iiiorul i;()0(l acting' on t'ullt'U Imiiwmity, tlwit tlio
fact of any j^ood in liuman liistory can lu^ s(|uar('(l
witli Bililical statciiicnts conccrnini; tlic totally do-
])rav('(l con<lition of fallen man ; and tliat all j^ood in
Imnian history n-ceives its rational explanation. Tlie
Itestownient of univi^sal j^^race sets aside Dieve natural-
ism as a useless hypothesis in theodicy, and Scripture
statenu'iits concerning tlie total moral lielpU'ssness of
man to moral i^'ood by original de[)ravity, convicts it
of falsehood. The truth is, without universal urace
man's UKjral history is enclosed in tunnel darkness;
hut with it, the tunnel flames with liiiht from al)ovo.
As God's government of man does not end with man's
removal from this world, we nuist take a step onward.
'I'he judgment is now set. Now it is only by the be-
stowment of universal grace that we see a moral basis
laid, for the approval of the doom inflicted on the tinally
persistent sinner by the Judge of all, on the last judg-
ment-day. Suppose the sentence upon any man to be,
" Depart, ye cursed, into the everlasting punishment
prepared for the devil and his angels." Now, suppose
that the man so doomed could truthfully say, " I was
born in sin, and never had any power to avoid the sin
for which I am condemned, therefore my doom is un-
just." Would not the conscience of the moral universe
decide for the condemned man ? Certainly it would.
And it is just Ijccause he had sufficient grace given to
him, and that he will be judged not according to that
which he had not, but according to that which he knows

LKCTiniK.

ho Inid, that tlic coikIciiitkmI himself will feel that Just
and ti'iu; arc the ways of the Lord. And tins will he
the jndi;ineiit of all consciences on that day wlien (Jod
shall judn'e the secrets of men hy Jesus Christ, accord-
in,LC to Paul's (Jospel. But neither tlu^ conscience of
approved nor condennied could possihly find the justice
of the sentence, if the condemned never ha<l power to
avoid the sin for which he is condemned. And if he
was naturally de})raved, and never had sufficient «j;iaco
H'iven him to overcome sin, he couM not have avoided
the sin. In the governnuint of a naturally depraveil
race, the withholdinjj- all jirace renders all con<lemna-
tion for sin unjust. But the Judge of all the earth
will do right. He will he just when He judges. And
we can see even now that, like colours in the rainbow,
justice and grace are blended in his rule over man.

But against this plan of universal justice, by the
Itestowment of free power on man through universal
grace, in the moral government of man ; objections
have been urged, which, though often refuted, are still
repeate<l, and therefore, demand continued refutation.
First, it is said that " as this free power is demanded
as a justice, it cannot consist with a system of grace."
This plausible sophism has often been refuted, but as
it is still repeated, I present once more the most con-
cise refutation of it that has lately come under my
notice, in the language of its author : — " Of an entire
system a single part may be, as viewed in different
aspects, both a justice and a grace. It may be a justice,
because, if the other parts of the gracious system are

rj2

I.KfTrUK.

Itrounlit into fxistcncr, tliat part too must rxist in
order to the coinplt'tciU'SH of the sjsfein. IJiiK'ss tluit
part !»(' supplied, tl»(! system is (let'e(;tive, perliaps
(jniccless, or even cruel, liut supply tliat part, and not
only is tlie vvliole system gnicUms, l)Ut that part itself'
is pre-eminently gracious. The entire process of re-
storiu"^^ La/arus to life, an<l to tlie enjoyment of his
friends, was a miracle of mercy. Christ was not Itound
to perform it. Hut to liavi; <,'rante(l him conscious lifc^
without tlu! power of locomotion, fastenin<^' him for
ever, consciously alive, in the toml), would have been
th(^ heii^lit of cruelty. Was tlie additional i^^rant of
locomotion a de])t? As a completion of the miracle of
mercy, we answer, it was. The Saviour could not
benevolently perforn* a part without pc'rformin^ tlie
whole. But performinjjf the whole, not only was the
whole process, but every part of the whole process,
lu^nevolence and grace. So in the system of CJod, were
He to brini; the whole race into existence under the
law of natural descent from a depraved parent, and
under the impending curse of the Divine law, He
would be obligated by His own righteousness to furnish
the redemptive part. The system, as a righteous
system, w mid be incomplete, graceless, and cruel,
w^ithout the compliment of atonement. Furnish that
part, and not only is the whole gracious, but that par-
ticular part is' 'pre-eminently gracious!' * Thus we
sec that there is a harmonious blending of justice and
grace in God's government of man. Grace is not ex-

* Methodist Quarterly Review, 1861, p. 665. — Dr. Wlicdon.

ha
h^

LKCTIKK.

;{.-{

elusive of jiistiei' in the Divine iiiiiid, l»ut exclusive tit'
iiionil merit in iimii.

Aj^ain, it lins lieeii urL,^eil that " it is no ^^oothuj.ss to
hestow free power on man, \>y jL^race, in older to pro-
hation." I»ut if it is no j^oodntiss to confer free power
hy i^'race, it must he c(|ually destitute of ;^'oodneHs to
confer free power in cn-ation, in order to prohation.
Therefore, the principh; that denies <,'oodness in l»u-
stowinj^ fieo p(>wer to man, hy grace, in order to pro-
hation, must also deny that it is any £,^)odness to
confer free powt^r in creation, or in any way upon any
creature, in order to prohation. Tliis excludes <,^ood-
ness from the whole intelligent creation, as all were
created free. That ari^ument resemhles one of those
overloaded, or ill-constructed guns, wdiich, in heing
lired off, does more execution at the breech than at the
muzzle. It seems there are some minds who can see
no goodness in the creation of any being that is not
placed under tlie law of necessary force. But we well
know that the God of providence and grace has based
the prohation of some moral beings on free power
given in creation, and the probation of others on free
l)uwer imparted by grace ; and in doing both He is
just and good.

I conclude that sufficient has been said to show that
hereditary depravity is tlie mental difficulty of man's
moral history, and that the impartation of universal
grace to man, through Jesus Christ, is its only solution.
If the light of that grace does not remove every cloud
from between our intellectual eye and the ways of
3

I'l

LP:CTIJ11E.

I'i.

God with men now, it docs point our eye to the bow
of hope which has always spanned this stormy worhl;
and it enables us to see that every revolution of the
wheels of providence, assures us that we approach the
revelations of that final day when — " the righteous
saved, the wicked damned, God's eternal government
shall be . /proved." And had it not been misrepre-
sented uy a large part of the theology of Christendom
in the past, the Divine government of the world
would be better understood and more widely approved
of to-day than it is. One of the darkest chapters in
the history of human thought, is that which repre-
sents the all-righteous God as an A 'mighty Moloch,
dooming from eternity the intelligent creatures of His
creative hand to endless suffering, for what they never
had power to avoid, "for the praise of His glorious
justice." One feels like asking. How did it come that
so large a part of the Christian Church was afflicted
with such a paralysis of intellect, and such an atrophy
of conscience, as are manifested in such misrepresen-
tations of God's governmental relation to man ? As
the misrepresentation is almost as pernicious as the
denial of God, it may be confidently expected that
when Church creeds and, so-called, philosophical theo-
logies cease to publish libels on God's government of
man, there will be fewer rebel voices raised in His
kingdom.

To us who have the common salvation pressed on
our acceptance through life, the deadly, damning sin
is rejection of the life which it o tiers through faith in

KECTITIIE.

.'if)

tliu atonomoiit mado for all by Jesus Christ. Man can

lay hold oi eternal life, through grace ; and he can,

hy sinning against grace, lay hold on eternal death.

l>ut he does either, in the full possession of free power

to the contrary. If he holds on to sin to the end of

this life, even the Revelation of grace holds out to him

no hope of deliverance from it, beyond this life. His

sin remains. Mere power could call a dead Lazarus

from the grave, —

" But the (leaf heart, the duinh by choice,
The hif,'gard soul that will not wake,
The guilt that scorns to be forgiven,
These bafHe even the spells of heaven."

Damning sin freely chosen, saving grace freely re-
jected, results in self -superinduced subjection to sin ;
and that soul removed from all counteracting iniiu-
ences to good, becomes " a wandering star to whom is
reserved the blackness of darkness for ever." But
for that doom the sinner alone is to blame. And a
bitter ingredient it must be in his cup of everlasting
woe, that for his rejection of eternal life offered
through the Saviour, he will be compelled by the law
of his own conscience to feel a self-contempt that is
bitterer to drink than gall. We may " pass on, nor
venture to unmask that heart, and view the hell that's
there." But from out all the providential darkness
which surrounds us in this world, we may all be able
to look up to the home of our Father above, and feel
a well-grounded hope that one day we shall be in the
full possession of the inheritance of the saints in light.

-i 1/

LECTURE.

Even now, unto the upright there ariseth light in the
darkness. Though the Christian may be able to see
some things now only through a glass darkly ; though
he is subject to unavoidable suffering now ; though he
must wait until the future for the entire repairment
of the impairment of his nature by original sin ; yet,
he possesses now the anchor-hope of a compensation-
day coming, when all perplexities will be unravelled,
and every murmur hushed for ever. In a hope which
outlasts the smoking cinders of a ruined world, he
waits for introduction to that world, of which it is
said, " There shall he no night there." Standing with
undimmed eye in the unclouded light of that eternal
world, we shall then see all this world's

" Obscure mystic symbols glow
With pleasing light — that we may see and know
The glorious world, and all its wondrous scheme ;
Not as distorted in the mind below,
Nor in philosopher's, nor poet's dream,
But as it was, and is, high in the Mind Supreme."

ml I

«K f

THE PRACTICAL TEST OF CHRISTIANITY.

A SERMON DELIVERED BEFORE THE T[IEOLOGICAL UNION OF
VICTORIA UNIVERSITY, MAY ISrir, 1883.

BY THE

REV. HIJCIH JOHNSTON, M.A., B.D.

I'll

■^'jf?

^:J

wwmr:^

ni
ir
cl
ti
ti
ol
is

tr
in
d«
w
fa
at

SEEMON.

THE PRACTICAL TEST OF CHRISTIANITY.

i'\

"The tree is known by its fruits." — Matt. xii. 33.

Our Lord here lays down the general principle, that
nature lies back of effects : that what is good or evil
in essence will be be good or evil in results. The
character oi' the tree is back of the fruit. "A good
tree cannot bring forth evil fruit, neither can a corrupt
tree bring forth good fruit." " Do men gather grapes
of thorns, or figs of thistles ?" Never. This principle
is of universal application, and applies equally to indi-
viduals and to nations, to systems and to creeds. On
this is based the scientific test. On it is based the
Bible test of our holy religion. The gospel must be
judged by its fruits. Christianity is a wide-spreading
tree. Its roots are planted deep in the social soil, and
intertwined with all that most profoundly affects the
destinies of man. It is the most conspicuous, and
widely-influential power on the earth : the mightiest
factor in the world's life, moulding the government
and laws, the literature and morals of the best races of

SERMON.

men, and directing the currents of the world's progress.
It claims authority over the conscience, over the affec-
tions, over the life of man, and carries with it pro-
mises and penalties that reach into the life beyond. It
is of untold personal concern to each one of us, for in
it are bound up the duties and the destiny of every
soul that is feeling after some solid ground, some sure
foothold on the floors of eternity. To uproot this tree
would be to convulse the social world, and prove as
fatal to the life of humanity as to tear a throbbing
heart out of a living organism. And yet, this is the
desperate work that infidelity is attempting. The
adversaries of the Gospel are many, and strong. I
do not believe that since the days of Celsus there has
been a single infidel objection that has not been fairly
met and answered ; yet the old attacks are constantly
renewed. Now, how shall we meet modern skepticism ?
What is the chief evidence of Christianity to-day ?
Shall we go back to the miracles and predictions of
the past ? It seems to me that the conclusive evidence
is to be found in Christianity itself. Here is an im-
pregnable defence. Christianity is a practical system :
Let us apply this crucial standard of judgment, " the
tree is known by its fruits," and we shall find that it
challenges our confidence and gives ground for un-
shaken assurance.

I. APPLY THIS TEST TO THE GREAT BOOK OF CHRISTIANITY.

In history, a mere book is often a sufficient basis
for faith. The truth of Xenophon's Anabasis is un-
questionedjthough not a monumental inscription marks

SERMON,

the retreat of the ten thousand Greeks. Not a trace
of wall or palace is left of old Tyre ; upon a more
desolate shore you never gazed ; and yet we doubt
not the story of her ancient greatness. Pliny tells of
a cloud of ashes that descended from Vesuvius and
buried Herculaneum and Pompeii. The story seemed
incredible, for there was not a trace of the lost cities.
Yet men of faith began to excavate, and found walls,
and temples, and dead men's bones, all in accordance
with the statements of the historian ; and to-day
tourists wander through those silent, rut-worn streets
and roofless houses, and read the open volume of city
life as it existed nearly two thousand years ago. Now,
the documents of Christianity from which we ascertain
its facts and its teachings are the Holy Scriptures. Here
is the most wonderful volume in the whole oircle of
authorship — the Bible — to Bihlion — the Book — as if
there were no other book, as if it were the one Book
of the world. This Book claims to be of Divine origin
— the inspired Word of God. It is indeed a ivonderful
Book.

(a) Wonderful in its age — Older than the Vedas
— older than the sacred books of the Chinese — older
than the Greek classics — the oldest book in the world.
Written in the venerable Hebrew and the beautiful
Greek, both of which became dead languages when the
record was completed, there the Revelation abides
unaltered — petrified in languages of stone that can
never be changed, The earliest book of Job was
written more than six centuries before the Iliad of

'ii'^'

i:;^.

»,i !■

h' ii

ii iil

If ''il

SEUMON.

i) L

Homer ; the Pentatouch is a thousand years older than
Herodotus, the father of profane history ; the Psalms
of David are live hundred years older than the Odes
of Pindar ; while the completed revelations of Jesus
Christ and His Apostles rank in age with the Latin
Classics of Virgil and Cicero, Tacitus and Sallust.
Made of paper, the most perishable of all materials,
written upon rolls of parchment, it was copied with
sucL unerring precision that the scribes could give the
central letter of each book, and of the entire Scrip-
tures ; they copied not only every sentence, every
word, every syllable, every letter, but, with scrupulous
exactness, they measured every pen-stroke; and the
latest copy of the Hebrew Scriptures does not vary a
single hair's-breadth in extent from the first that was
received. Thus il has come to us across the waste of
thirty centuries, while copies of it have been taken
from tombs that have been sealed up for fifteen cen-
tunes.

(6) Wonderful in its sublimity ; for the brilliant
passages of the sages and poets of Greece and Rome
seem like the compositions of school-boys compared
with the inimitable grandeur of Moses, the gor-
geous imagery of Isaiah, the lyric poetry of David,
the lofty reasonings of St. Paul, or the dazzling meta-
phors of John. From its glowing pages the master-
thinkers of the world have drawn their highest
inspiration, and the most gifted poets have struggled
to set its grand conceptions in song, the divinest
painters and sculptors to embody them in colour and

SERMON

marble, and the <^rcat musical geniuses to swell them
in oratorios.

(c) Wonderful in the range of Us subjects ; sweeping
back to the world's dawn, and on to its day of doom.
Tt is called pre-eminently the Book of God, because
the great theme of it is that one, living, true God,
whom no man hath seen or can see, but " in whom wo
live, and move, and have our being." How sublime its
conceptions of Deity in comparison with any forms of
mythology, ancient or modern, Egyptian or Hindu,
Greek or Roman, where the gods, many, are such
personifications of wickedness that the very worship
of such beings corrupts and degrades men. It furnishes
the only rational account of the creation of the world
and the origin of man. Compare the simple and signifi-
cant statement, "In the beginning God created the
heavens and the earth," with the childish fancies of
the most civilized nations of antiquity concerning
Chaos, and Erebus, and the starry Ouranos, or with the
more recent scientific speculations about " molecules "
and " atoms," " correlation of forces," " molecular
machinery, worked by molecular force," " differentia-
tion," " potentiated sky-mist," " highly differentiated
life-stuflT," " evolution," " natural selection," " spontan-
eous generation," and other phrases, whose mysteries
are past finding out. What does star-eyed science tell
of the origin and the destiny of man ? The genealogy
of the Bible ends with, " which was the son of Adam,
which was the son of God. The genealogy of the High
Priests of Nature ends with, " which was the son of a

A '

I' ' V

ii!

n]>

SERMON.

hybrid, wliicli was the .son of a demoralized and tail-
less monkey, which was the son of a fish, which was
the son of a frog, which was the son of a polawog,
wliich was the son of an oyster, which was the son of
a jelly-fish, which was the son of protoplasm, which
was the son of bioplasm, which was the son of nothing."
Now, I do not wish to undervalue science or philo-
sophic in(iuiry ; but how weak is atheistic evolution
to explain the mystery of a universe, self-made, with-
out a God, by the side of the true Genesis of the Bible,
which presents the world of life, " fresh-teeming from
the hand of God," whose Infinite Intelligence directs
and superintends all things ; for He " binds the sweet
influences of the Pleiades, brings forth Mazzaroth in
his season, and guides Arcturus with his suns." And
as to human destiny, it only hath brought " life and
immortality to light." Six thousand years of human
existence have rolled away, and generations have gone
down in ceaseless procession to the grave, from which
has come no voice or murmur to tell " whether they
sleep with the brutes or wake with the angels." The
living have gone with their broken hearts, and
hung over the remorseless tomb with a speechless
agony, waiting, with heads bowed, to hear a whisper
from that deep abyssmal darkness ; or, in the hush
of night, they have looked up to the stars, and cried
to t'lie all-merciful Father and to the spirits above, for
some ray of light or sound of the hushed voice. But
no prayer of broken hearts, no cry of desolated homes,
no wails and sobs that have gone surging up to the

SKI{MON.

4r.

hcavuns, Iiuvo evor {iwak»'iit'<l ji response t'lom our
darlings, or called back a niessen^ur t'runi tliu dead.
Not one, not even a father asks, —

" Who is it that cries after us
HoloNV there, iu tlie dark ?"

Sit down with the philosophers and ponder tlic suhject;
search among all the other religions of the world, and
you will find nothing but husks, and they will leave
you desolate with an utter desolation. Only one voice
speaks out of the silence and darkness, and with more
than heavenly sweetness it says : " I am the Resurrec-
tion and the Life ; he that believeth in me, though he
were dead, yet shall lie live, and whosoever liveth and
believeth in me shall never die." Wonderful, this
book. It alone has truths that are vital to the race —
truths for which the world has sighed and longed and
wept — truths that go down to the everlasting granite
of human existence.

(d) Wonderful in its organic unity and complete-
ness : A library in itself, written by more than thirty
different persons — enthroned monarchs and humble
fishermen — sagacious statesmen and unskilled peas-
ants — at vast intervals of space and time, forty centu-
ries contributing their best things to it, these sixty-six
books when brought together are found to constitute
one book bridging over the entire course of human
history from the creation to the final judgment; a
harmony of design pervading all and running like a
thread of gold through types and ceremonies, precepts

' I

SERMON.

un<l ))i()iiiis(!.s, th»! snino doctriiml Uutlis tHU;4lit, iiiul
all j^atlicrin;^ arouncl one niajostic character and ono
Huhlimo purpose — tlu!puri)()se of ivcMUnnption inCJlirist
JcsUH. The ni«i;ni(ic('nt cathedral at Strashurt; is full
of deformities hecause the architect died before the
work was completed, and tlu^re was no one who could
fully understand the plan which he had in his mind-
iJut here are men of every shade of intellect and variety
of endowment writin*,^ through the long perio<l of
fifteen centuries, these many and diverse books all
linked together and making one work as absolutely
perfect as though it Avcre a grand epic by one writer ;
a unity which proves its author to be one and Divine,
for no mind other than the mind of God could act
over so vast a lapse of time and be 1,500 years in
working out a common plan.

(e) Wonderful in its moral teaching. Inculcating
every duty that we owe to ourselves, to our fellow-n)cn,
and to God. It is the great text-book of morals ; the
ultimate standard of appeal in human conduct, dis-
closing to us the will and purpose of a Being with
whose will and purpose we are to be concerned for-
ever and forever ; telling the story of sin and of salva-
tion so plainly that the Sunday-school children of our
infant classes can understand them, with mysteries so
profound that the student-angels as they bend over
them may droop their wings wearily and ask God to
give them rest, and time, and strength. It is indeed
the Book of books, and claims to be God's written
word. It has never shunned the test of logical inquiry,

SKIlMoN.

and has ddiud tlin sliarpost criticism of all tlu- centu-
ries ; iV)i' tVoni (Jcnosisto Kuvt'lntion tlu' Hililu has hecn
in tlu! Itattle, and all tlic wlnlo its ainior lias ^Mown
l)ri;^lit(!r, its sword keciuT, and its arm stronj^f •. Have
its wonder-laden narratives ever been t'alsilied liy auth-
entic liistory (* Never. Have its teacliinj^rs ever heen
found in antajfonism to true science :* Never, lias tlu;
evidence of miracles ever been overthrown !* Never.
Havethepropheciesever been falsified by events? Never.
Visit K<,'ypt,nowthe basest of kinjjjdoms, Philistia.Edom
and Babylon in heaps, and Nineveh lyinj,^ empty and
waste, and the voices soumling to-day among their
ruins tell us that prophecy came not in old time by
the will of man. Tread the ancient land of Palestine,
behold Jerusalem left desolate. Mount Zion liberally a
ploughed field, and wheat growing on the ground
where stood the stately palaces of David and of Solo-
mon. See brought to our very door prophecy fulfilled;
for when the skeptical Frederick the Great demanded
from his Chaplain in one word a reason for believing
the Scriptures, he answered, " The Jews, your Majesty,
the Jews." Behold this people, plundered and robbed,
persecuted and scorned, a by-word and a hissing
among the nations ; yet for two thousand years pre-
serving their nationality — a gulf stream flowing
through mid-ocean never mingling its waters with the
emerald walls that press on every side — the same
people that received the law of Moses and that re-
jected and crucified our Lord. How is it that these
old prophecies are fulfilled to the letter, that the Jews

i 1^

SERMON.

should 1)C scattered to the ends of the earth and yet
be kept separate, while the other great empires march
on in their predicted course ? This book rests upon a
rock of adamant. No discoveries in science have
shaken its foundations ; no facts of history have falsi-
fied its records ; no changes in the modes of thought
have superseded its instructions ; and while the ad-
vancing tide of knowledge is sweeping away the false
system of religion — while modern geography convicts
the Koran as an ignorant imposture, and the microscope
exposes the folly of the Shasters, and astronomy con-
futes the system of Confucius — the Bible retains its
place and power, and with the growing light the truth
of God shines brighter from the sacred page.

N 010 the question comes, ivho %orote this Book? Is
it God's book or man's ? Did bad men write it ? Im-
possible ; for " like produces like." " Can a corrupt
tree bring forth good fruit ? " Bad men write a book
which enjoins all duty, exalts all virtue, is filled with
sanctifying power and loads with eternal infamy
every " hidden thing of dishonesty ! " Such a book
bad men would not write if they could, and could not
if they would. Then, they were good men who wrote
it ; and if good men wrote it, it is true. Good
men are not forgers and deceivers. They would not
be found perjured witnesses of Jesus Christ, and say of
the most stupendous fraud, " Thus saith the Lord."
If this Book is not the inspired truth of God then it is
the grandest imposture the world has ever known, and
its *' Hear ye the word of the Lord " is but the lying

SERMON.

invention of fraudulent, desiifninn: men. If it is a l)a(l
book, how is that bad men hate it and good men love
it ? I hold every skeptic to this position. " The tree
is known by its fruits." If this is a bad book why is
it not found among bad men ? Why is it not found
in all our drinking saloons and in all the dens of gam-
blers, thieves, and debauchees ? If this is not a good
book why have all evil powers leagued together to
extirpate it from among men ? Antiochus sought to
destroy it, but the fidelity of the Jews frustrated his
designs. Diocletian, in his bloody persecution, issued
an imperial edict that all the Scriptures should be
burnt ; cruel superstition has tried to blot it out, and
boasting infidelity to demolish it; but the Book has
outlived all its enemies, and " abideth forever." This
Bible preserved through all the ages is now printed in
some three hundred language.^ or dialects. Thirty-
five copies drop from the press each minute of every
working day, and its total copies scattered broadcast
over the earth are nearly two hundred millions. Men
may hate it, resist it, but they cannot destroy it. Lord
Hales has found scattered throuijh the writings of
the Christian Fathers, to the end of the third century
alone, the whole of the New Testament with the
exception of less than a dozen verses, and now it is
so interfused into almost all the books on earth that if
every Bible were annihilated it could be reproduced
again from current literature with not a missing
thought. To destroy the Bible you would have to
destroy all the literature of civilization. The Sibylline

SERMON.

leaves are torn to pieces and scattered, but this Book
is imperishable — its voice has gone out to all lands ;
it enters into all that we love and cherish ; it reigns
over human thought and feeling, and is influencing
the destinies that await the remotest generations.
This Revelation is divine. Escape the conviction you
cannot. Think of a book standing in unapproachable
greatness, lifting itself above the mightiest thought
and intellect of every age, like the peak of Teneriffe,
or like Sinai, the Mount of God, above the level plain ;
think of such a Book coming with falsehood to fill the
world with honesty, coming with a conscious lie to
teach consummate holiness, to inspire the affections,
fill the soul with holy light, and hold the best hearts
of the world through all the centuries. You cannot.
This Book has in it a self-evidencing power. You
cannot read it frankly without feeling the Divine
presence, and exclaiming, " Lo ! God is here ? " Who
has not heard about John Newton, the blaspheming
infidel, who one day was led to ask himself the ques-
tion, " What if, after all, the Bible should be true ? "
He was induced to examine it, and came upon the
passage which promises the Holy Spirit to them that
ask for it. He applied the test and found it true.
The Spirit was given. He was awakened and con-
verted. The raging prolligate became a true believer,
a holy, happy, experimental witness of the truth,
and having lived a saint for fifty-five years, and
havin^Tj written some of the sweetest hvmns that we
sing, he died in the triumphant assurance of ever-

SERMON.

lasting blesr^edness. Now am I addressing any who
from association with unbelievers, or who from read-
ing brilliant but skeptical periodicals have begun to
lose faith in the old Book that has lain neglected on
the parlour-table, or the bed-room stand ? Let me
ask, have you acted fairly toward a book, which pro-
fesses to be the Word of God ? Have you examined
honestly and candidly its claims ? I.' not, pause ;
though you have travelled far on the road of un-
belief — stop ; read the Book — read it thoughtfully,
with an open spirit, and the secrets of eternity will
lighten upon your eyes ; read it earnestly, honestly,
and just as sure as there is a God you will hear His
voice, and feel the pressure of His hand. You will
feel that God is a reality — the soul a reality — the
eternal future a reality — and though the truth on
which you have stood may have seemed before a
fragile and storm-driven thing at the mercy of the
awful waves, you will realize that adamant is beneath
your feet, and that the foundation standeth sure and
immovable. When the wounded soldier lay dying in
the hospital, and the tender mother, who had jour-
neyed far, was denied the boon of seeing him lest the
shock should prove fatal, the kind nurse who sat
beside the sleeping boy with her hand upon his fore-
head, allowed the mother to slip quietly into her seat,
and place her hand upon the fevered brow. No sooner
did he feel that soft, familiar touch, than with eyes
still closed, he murmured, " That's my mother's hand ?
! mother, have you come ? "

! f

III

r»'«:'.

I ill

■I'M

SERMON.

So shall you know the touch of the parent-hand of
God, and become a happy witness to the divinity and
power of His word. This is the one ultimate standard,
the present, self-attesting evidence that this Book is
supernatural. " The tree is known by its fruits."

II. APrLY THIS TEST TO THE PERSON OF JESUS CHRIST,
THE SUPREME HEAD OF CHRISTIANITY.

The one majestic presence which pervades the Book
of Christianity, and runs through all its pages like the
coloured thread which runs through every foot of
cordage in the British Navy, is that Jesus of Naza-
reth, who has led, and is leading through all the ages^
the moral progress of humanity. Of the four Gospels
which tell the story of Jesus Christ, Matthew wrote
for the Jews, the Gospel of the Messiah ; Mark wrote
for the Latins, the Gospel of Incidents ; Luke for the
Greeks, and John for the Church — the spiritual Gospel
— the tinal picture of the Redeemer. Now, how do
we know that the Gospels are true ? They stand on
their own authority. We can trace them back to a
certain period as surely as we can trace back any
writing of classic authors. "No single work of ancient
Greek classical literature," says Tischendorf, "can com-
mand three such original witnesses as the Sinaitic, the
Vatican and the Alexandrine manuscripts to the in-
tegrity and accuracy of the Gospel text ? These
Evangelists describe one who lived for thirty-three
years a perfect life. They knew Him intimately ; saw
every act of His public life ; heard His daily words ;

SERMON.

witnessed the miracles which He wrought ; and they
unfold His life as the Holy of Holies of Biography.
Zeno preached a stoical virtue, but he was not per-
sonally moral ; nor was Plato, and even the highest and
, purest name of heathen antiquity grows pale and dull

I in the light of Christ's purity. Compare Socrgftes, the

son of Sophroniskos, with Jesus, the Son of Mary.
I Compare Krishnu, the incarnation of Vishnu, the purest

god of the Hindoos, with the incarnate Son of God, and
he appears a lascivious and lustful monster. Of all
the generations of men, He was the only one who ever
dared to put the question, " Which of you convinceth
mo of sin ? " and the men of that age, by their silence,
and of succeeding ages, by their speech, answer, " Not
one," All unite with Rousseau in the testimony, " the
life and death of Jesus were those of a God." Think
of that lowly peasant, born in a remote corner of the
Roman Empire, reared in a wretched village, no better
then than it is to-day, the citizen of a despised nation,
with no advantages of learning, no means of culture,
pursuing His holy mission unstained and untainted,
hated for His purity and goodness, at the age of thirty-
three crucified and buried, but now alive for evermore,
the crown and glory of the race, filling the world with
His influence and power, all history past, present and
to come, revolving around Him, His name set above
every name, all mythologies, pagan Calendars, Yugas,
Kalpas, Olympiads, City Foundings, Hegiras, having
lost their meaning and become merged in Him whose
appearing in Palestine has given the epochal date of

'1 11

i i

SERMON.

linman chronology, so that every event takes its place
before or after Christ — His name the only name in
the universe that is strong enough to balance the ages
upon itself.

Great is the miracle of His mighty works ; greater
still the miracle of His words, but greatest of all the
miracle of His life — the one model divine man before
whom we instinctively bow and worship His perfect-
ness. We cannot lind one spot in the whiteness of the
marble, or cast one sullying breath on the purity of
the mirror.

Is this record real or is it fiction — a mere myth — a
Galilean idyl — a wreath of legends which the romance
of the disciples festooned around the head of their
Master ? Did these humble fishermen invent such a
character ? Search all the romances, all the poems of
the world, and then answer could these men, unprac-
ticed writers, destitute of artistic skill, out of their
imagination invent a character so pure, so lofty,
so divine ? Impossible. Shakespeare stands colossal
above all men that have portrayed character, and he
is greater than his Hamlet. It would take a greater
than Christ to forge a Christ, and if these Evangelists
produced such a marvellous creation of fancy then
they are greater than the Lord Jesus, and let us bow
down and worship them. No. His life must have
been real, or they, of all men, could not have por-
trayed it ; and, if real, then it is Divine. And this is
the marvel of the record — they present Him as the

SEUMON.

God-man. Horc, too, is something beyond luinian
conception, and the problem is to invent a ])ivine-
man ; to describe Him from birth to death in all His
discourses and actions ; perfectly human, perfectly
Divine, yet so blending the Divine and the human that
no Haw can be found. I ask could any mind, short of
the Omniscient Spirit, paint such a picture ?

This Divine Man comes to seek and to save the lost.
— He laid down His life for us, and His crucifixion is
the overwhelming tragedy of time. " He was delivered
for our offences," and the cross stands in direct relation
to the dark, appalling mystery of sin. His atonement
is attested by actual experience, and it alone gives
peace to the troubled heart ; for in the absence of cx-
L piation man's conscience forebodes punishment, and

only when we place the death of Christ between us
and our sins in all their multitude and mass of guilt
and weight of punishment, and by faith lay hold of
His redeeming sacrifice, does the conscience find peace
and the heart exult in the joys of salvation. Only
the blood of Christ can wash Lady Macbeth 's red right
hand, and only this divine method of redemption can
sustain in the supreme moment of life. When the
good Bishop Butler drew nigh to death he trembled ;
but when one quoted "The blood of Jesus Christ
cleanseth us from all sin," a calm came over his spirit
and he said, " I have read these words a thousand
times, but I never felt their meaning as now." When
the saintly Bishop Mcllvaine, of Ohio, lay dying in

\ ^^)!i^*',2ir^^^^}E * !\

SEUMON.

Fl()!"onc(.', fur i'roui lioiriu, with cliildliUc t'uitli lie
grasped the cross, sayin<;,

"Kock of Af,'('S, clel't Tor lue,
Let inc liiUc luyself in tlu'c ;"

and wlion tliey san<^

"Just as I am, without one plea,
But that Thy blood was shed for me,"

Tliat," said he, " is the whole of my theoloi^^y ; let it
be sunrr at my burial." So our own Dr. Punshon
lifted his eyes to the cross, and with his last breath
saj^inL,^ " I feel that Christ is a living reality," was
charioted away into His glorified presence.

Now apply the test to this greatest historical person-
ality, " The tree is known by its fruits." Is He what He
claimed to be, the true God, or the greatest of impos-
tors ? Do you say " He was only a good man ; " we
answer, " Nay, for He deceiveth the people." Is He a
mere man ? How then has he such supremacy ? Alex-
ander, Cresar, Napoleon, have to live to establish and
perpetuate their empire. Christ dies that He may
make His truth mighty over all hearts ; and now, out
of sight, out of hearing, crucified eighteen hundred
and fifty years ago, yet He has more personal power
than ever He had before He died, and millions upon
millions love Him as no one else has ever been loved ;
love Him more than a mother her child — more than a
woman the idol of her heart; love Him because He
first loved them. Is He a mere myth^ Then explain

SEUMUN.

1 lis [tower to create liistorictil personulities second only
to Hinis(!li' — men that have made the centuries, like
Paul and Peter, John, Augustine, Aijuinas, Milton,
Pascal, Luther, Calvin, Knox and Wesley. Let these
personalities be dropped from history, and what
would the world be ? Why, the great men of this and
every age, the benefactors of our race, have had their
purpose and inspiration from Him. ])o myths exert
such influence ? That influence, penetrating and per-
vasive as the atmosphere, has passed into the thought
and spirit and blood of humanity, and the world qan-
not escape it. Our very infidels, who reject and deny
Him, cannot escape Him ; and standing up in borrowed
plumes, with Christ's truth and Christ's thought and
Christ's ideas, they proclaim their so-called religion of
humanity. Of Him Goethe says, " He is the Divine
man, the Holy One." Byron says, " If ever man was
God or God man, Jesus Christ was both." And Tenny-
son sings :

"Thou seemcst both human and divine,
The highest, holiest nianhoo I 'hou."

He Himself declares, " Ye are from beneath, I am from
above;" "I am the way, the truth, and the life;" "I
and my Father are one ;" "He that hath seen me hath
seen the Father." Are these astonishing pretensions
true or false ? His self-assertion is boundless. " Fol-
low me," " Believe in me," " He that loveth father or
mother more than me is not worthy of me." Yet He
is the model of humility and says, " I am meek and
lowly of heart." Is this conceit ? Theodore Parker,

:i>n'

SERMON.

(lyini:j, strokcil liis own forelicad aiid said, "NoMc; forc-
hi'iid, it oii^lit to have done .soiiietliinn- t'()r mankind."
He tliouj^dit himself the pioneer of a reli<jfion tliat .sliould
last a thousand years. The other day, wlien in Boston,
I passed the church in wliieh he preached his great
discourses, now a rendezvous of the Bohemians and
Ishmaelites of society. How comes it that Christ'.s
ascen(h;ncy over men increases with the ages ? When
Lepaux, of the French ])irectory, was trying to impose
his new religion of organized llousseauism upon the
nation, in his difficulty he sought the advice of Tally-
rand, who said, " I am not surprised at the diiliculty
you experience. To succeed I recommend you to be
crucified and to rise again on the third day." The
race is shut up to the cross of Christ as its only hope.
Before Him the whole world withdraws its pretensions.
He says : " Judge me by the fruits. The works that I
do they bear witness of me." The most credulous thing
in the world is infidelity ; and the man who can be-
lieve that Jesus Christ, the leader of humanity, is a
mere myth, or mortal hero, has not the faith which
can remove mountains, but the credulity that can
swallow them.

fc
h

III. APPLY THIS TEST TO INDIVIDUAL EXPERIENCE.

" The tree is known by its fruits." As a test of the
essential truth of religion, the practical evidence must
always be the strongest. The answer from a sun-lit
soul, — the sense of pardoned sin, joy such as angels do
not know, hope full of immortality, peace like a

SKHMON.

heavenly henediction ; tlu.'st! <(ive Ji confidence in ( Mnist-
ianity which it is impossible to overthrow, 'i'he (jues-
tion which should determine the divinity and truth of
relii,don is, what does it do for man ? Does it pro' idc
for his weakness, does it meet his needs, does it satisfy
his spiritual nature ? If it does these perfectly, it
must have been made for man, and it must be true,
unless God is a deceiver, and the soul of man a lie.
Sin is a great fact, and the pardon of sin is also a fact.
The Gospel promises to a genuine repentance and
hearty reliance on Christ the sense of pardon, peace of
conscience, and the hope of heaven.

There are thousands upon thousands of the most
cultured, most gifted and best of men, who can by
personal experience bear testimony to the truth and
reality of religion. If the religion of the Bible were
false and could not fulfil its promises, it must speedily
have perished from the earth, it could not have sur-
vived the experience of a single generation, for every
one who put it to the test must have become a witness
of its falsehood. But it has been submitted to the
actual experience of two hundred generations, from
the sainted Abel, who obtained the witness that he
was righteous, down to the penitent who to-day has
found peace and joy through believing. What wit-
nesses in ages past ? Abraham, Moses, Isaiah, a per-
secuting Saul, a polluted Magdalen, a dying thief ! It
saved Augustine, the young Roman, from his abomina-
tions and made him " a royal diadem in the hand of
our God." It took Whitefield from the riot and ruin

,/4

!^.

SERMON.

h:i

of a villa;^o inn, un<l iiwulf liiiii a fluminj; cvaii;,'oli.st of
tlu! Ijonl. And liunyaii, of (JipHy hlood, liimself so
wicked and blasplioniin^, that ho was reproved hy an
ahandoned woman, it transformed and lifted into the
tlie I'alaco Beautiful, from whicli he looks out upon
the sunny ran<;es of the Dcjlectahle Mountains, and
points the wliole world to the splendours of the Celes-
tial City. The long line of witnesses come from the
martyr tields, looking up like Stephen when the stones
crashed in upon his brain, to see heaven open and
Jesus standing at the right hand of God — witnesses
from the Coliseum of pagan Rome, where timid women
surrendered themselves to the devouring wild beasts,
when a hundred thousand voices roared, " The Christ-
ians to the lions! the Christians to the lions!" — wit-
nesses from dungeons and caves and sick beds, where
human suffering has been transfigured into glory. Oh,
this testimony of the dying, how precious it is ! how
many pallid lips have uttered it, how frequently has
it been gathered up and consecrated by tears, where
faith in Christ triumphed over every fear ; when the
grave had no terrors, and our farewells no sadness for
them ; when, as we moistened the (luivering lips, we
felt that we were ministering to angels, we knew that
the sinking heart was already rising for immortality,
and that the closing eyes already saw heaven open,
and all the hills of God radiant with everlasting light.
How are you going to meet this practical evidence ?
What are you going to do with the testimony of the
wisest and best characters the world ever saw, who

j^:-''

HERMON.

(K'ciaro that thoy owo ovorytliini,' to ( -liristianity; tliat
it has redecmod tlicm from sin,ci'U.shud out soIfislmosH,
tamed the passioriH, tilhid tlieir cravin^^s, rv.fined their
Hentiments, ui)lit'ted and inspired tljeir lieaits, taii^lit
them how to bear sorrow, and triumph over suflcirinpf
and tears. At tlic hattle of Gettyshur^' the cannons
were placed amid fruit trees, in wliich sin^dnf,' birds
had built their nests. In the wild rush of battle when
the j^uns opened their red throats and shook the hills,
the little soni^^sters were in an utter bewilderment of
terror. But the moment there came a lull in the
thunder of the artillery, they would spring up into
the trees where their nests were, and pour forth their
songs — songs on the battle field. So amid the conflicts
of life, there are Spirit-baptized hearts that carol like
the birds of heaven, and sing, " God is our refuge and
strength, a very present help in time of trouble.
Therefore will we not fear, though the earth be re-
moved and chough the mountains be carried into the
midst of the sea."

How comes it that these experimental blessings
are thus realized ? There are many before me who
are ready to declare that God for Christ's sake
has pardoned all their sins, and they are accepted
in the Beloved. They came to Him weary and heavy
laden, and have found rest. Even those who have
not felt its transforming power are familiar with
examples of wondrous and manifestly real changes
wrought in the life and character of men. Not long ago
there dropped into one of our services an aged, treiu-

^:l:

~^-

SERMON.

bling sinner. He was a drinking, blaspheming old
He had once been respected by all who knew

man.

him, the owner of an estate, and the head of a happy
household. But drink had ruined all ; his children
were scattered, his wife had died broken-hearted, and
he was left almost alone, eking out a miserable exist-
ence by standing on the street corners selling a few
papers or a little fruit. But the cross was lifted up
before the dim eyes of that ruined, reckless, helpless,
hopeless, homeless man ; and the blood of Christ was
able to cleanse his sins away, and he was washed and
arrayed in line linen, clean and white, which is the
righteousness of the saints. The other day I heard him
give his experience: his mouth was filled with grateful
song, his heait with joy, as he spoke of pardon and
peace, and the hope of heaven. He is walking from
day to day in purity of life, living quite on the verge
of heaven. What but the Gospel could redeem and
save that outcast man and wretched inebriate ? Did
you ever hear of philosophy, or science, or culture, our
best things short of Christianity, saving men from
intemperance ? Even infidels expect a man to be made
better by becoming a Christian ; and if he is immoral
or inconsistent, they are the first to denounce him. I
ask who does not believe that the world would be
benefited beyond conception if all men vshould become
sincere, enlightened, whole-hearted, perfect Christians?
What would be the result if every one who heard the
Gospel should obey its precepts and follow the example
of the Lord Jesus ? Why there would be no vice or

SERMON.

debauchery, no lying or theft — every parent would
become gentle and loving, every child dutiful and
respectful, every husband affectionate, and every wife
prudent and good. It would fill our homes then with
the aroma of heaven ; it woukl empty our gaols and
prisons, close up our criminal and police courts, and
make the community so peaceful that the passing
angels gazing upon the scene would exclaim, " Behold
the tabernacle of God is with men ! " The Gospel is
its own witness. It bears its own fruits. A religion
which produces such effects cannot itself be a delu-
sion. Will you not believe it ? If you will question
the testimony of believers and regard them as fools or
hypocrites, then test it for yourself. In an humble,
prayerful, penitent spirit come to God in the name of
Jesus Christ, and, my soul for your soul, you will feel
His power to save. Deep down in your consciousness
the sense of guilt will be gone, and forgiving love will
take its place. You will be restored to the Divine
image and favour and fellowship. You will know the
truth, and realize that the Gospel is the power of God
unto salvation. I believe this, I preach it. I risk
eternity upon it. There is nothing more true in all
the story of time than that God does forgive sin and
plant a heaven amid the affections of the soul.
Nothing is more real and certain than our heart ex-
periences ; and if you will not accept the practical
evidence of living Christians, if you will not judge
Christianity by its best fruits, then we challenge you
to accept the demonstration of Christianity, the demon-

:' (■

SERMON.

stratioii of the spirit and of power. He that believoth
hath the witness in himself, — the deep, restful, undis-
turbed repose of a soul that knows, that is thrilled
with the inspiration of a celestial certainty.

IV. APPLY THIS TEST TO THE GENERAL RESULTS OF

CHRISTIANITY.

The Gospel aim is two-fold — individual and uni-
versal ; personal and social. The individual but leads
up to the social, and the world is changed by changing
its units. Men were found to become new men by
becoming Christians ; and thus from the very dawn of
the Christian era there has been a defined and con-
tinuous society — the Church of Christ. It started
weak and helpless, — without wealth or arms, patronage
or power ; no swords were for it, but many against it :
yet, in the midst of fiery persecution and fierce confiict,
it defied the lions and the flames, laughed emperors
to scorn, and ere three centuries had rolled away,
ascended the throne of the Ca3sars with the royal
purple on its shoulder and the royal diadem on its
brow.

What a triumph was the early triumph of the Gos-
pel over Greece, when she was the fountain of light to
surrounding nations ; and over Rome, when she was
the supreme mistress of the world. The myriads of
deities then worshipped — the Olympian Jove, Diana,
Apollo, and Venus, Queen of Heaven, — were unable to
confront those pierced hands, but fled into neglect and
oblivion. The temples that shone with splendour

SERMON.

crumbled, and the idols fell. For a thousand years no
human being has bowed the knee to Jupiter, chief
deity of the Roman Empire, or hung up garments
saved from shipwreck to Neptune, god of the sea.
Dore's great picture — the " Triumph of Christianity "
— which represents the heathen gods all fleeing before
the genius of the new religion, while Jupiter, the
father-deity, has wild terror in his face as his ponder-
ous crown drops from his brow, is a true representation
of idolatry utterly destroyed throughout Europe, for
not an idol can be found from the Ural Mountains to
the Atlantic Ocean.

^1 <

"Our Babe, to show His Godliead true,
Can, in His swaddlin<f bands, control the damned crew. "

True, there came an eclipse of faith, and the Middle
Ages were a night of darkness that yet casts its dread
shadow across the nations. But the morning of the
Reformation came with a dawn of bright beams and
an onward swelling life, so that in the eighty-three
years of the present century Christianity has gained
more adherents than in all the previous centuries to-
gether ; and at the present rate of progress, before the
twentieth century is rung out, the world will be
restored and sitting at the feet of Jesus. The Church
is the most amazing moral force ever exhibited in the
history of mankind, and is indeed " the kingdom and
royal dwelling-place of Christ upon the earth."

The chief blessings of the Gospel are spiritual and
divine — blessings which uplift the nature and fill the
5

■i!

SERMON.

.I-

iii

soul with holy light and life. But we .shall not here
conline ourselves to its .saving and .sanctifying effects,
but trace its indirect intluences as seen in institutions
that bless humanity and uplift the race. But Christi-
anity has saved civilization, and been the crowning
benefactor of the world. We would not over-estimate
its eff^ots , but it has worked in conjunction with other
forces.

1. Look at the influence of Christianity upon mans
social condition. What were the homes of Greece and
Rome in the days of their highest refinement ? Reek-
ing with every abomination, with no sanctit}'" in the
marriage tie, and woman utterly debased. Athens had
become the corruptress of the world, and its shrines of
consummate beauty were sinks of utter infamy. Rome
was a cesspool of impurity ; and even Juvenal pictures
h^r as a filthy sewer, into which flowed the dregs of
every Syrian and Achaean .stream. But Christianity
threw a purifying element into the fetid mass. It
raised woman from the abysses of shame, and en-
throned her a queen amid the sanctities of a well-
ordered home, until even the heathen exlaimed, "What
women these Christians have ! " And how it widened
human charity ! What deeds of cruelty and horror
are recorded on the classic page ! The wandering-
Ulysses, landing in Thrace, sacking a city and killing-
all the inhabitants, was but a type of the world at
large, where plunder and murder were perpetual, and
the words stranger and enemy were synonymous.
Christianity sounded a condemnation of war, pro-

i'T

SERMON,

?;:iil

claiming it a revolt of brother against brother ; and
although the voice of Christ commanding peace has
not been obeyed by all His followers, yet it has greatly
lessened the barbarity of war, and on every modern
l)attle-field there flies the Red Cross of Geneva, a flag
which every nation is bound to respect — the symbol
of that religion wdiich, when universally received, shall
give universal peace. Human life was everywhere
held cheap. You have seen Gerome's picture of the
Gladiatorial Fight ; there is the crowded amphitheatre,
in the arena the two combatants — the conqueror stand-
ing with uplifted sword over the wounded athlete,
waiting the signal to slay or to spare — the Vestal
Virgins voting for his death, — the Emperor, on whose
nod a human life is hanging, carelessly eating a fig ;
while a hundred thousand are enjoying the spectacle
of a man " butchered to make a Roman holiday."
Christianity, however, proclaimed human life a pre-
cious thing, and uttered a plea for the poor and weak.
" Our charity dispenses more in the streets," says
Tertullian to the heathen, " than your religion in all
the temples." In our day it has covered the world
with hospitals and asylums. Its spirit made Howard
the prison reformer ; Wilberforce the slave emanci-
pator; Florence Nightingale the Crimean heroine; and
Miiller the orphan's friend.

2. Trace its effects upon Liberty. — The slave, when
Christ came, was a " mere live chattel, an implement
with a voice, a piece of property valued less than an
ox." Crassus, after the revolt of Sparticus, crucified

i. i.

<*■ ;

'A ' .

111

r' i s-

SERMON.

ten thousand slaves at one time ; and Trajan made the
same number fight in the amphitheatre for the amuse-
ment of the people, and prolonged the massacre one
hundred and twenty-three days. At the root of this
" sum of all villanies " a blow was struck when our
Lord said, "All ye are brethren;" and though He left
the great world-despotisms untouched, yet He gave a
moral force which did two things : First, it gave an
inward spiritual liberty to the individual, whether
master or slave ; and next, it made the creation of new
civil institutions only a question of time. The Gospel
is the nurse of liberty. Not only does she strike otf
the shackles from every slave, but she is ever the
herald of national liberty as well.

3. See its effects iiiion Science. — Some of the way-
ward children of science, falsely so-called, who forsake
their own domain to assault Christianity, and would
like to banish God from His universe and set up their
own crude speculations in the stead of His eternal
truth, talk about the conflict between science and
revelation. There is no such conflict. There may be
a conflict between divine truth and many of the
theories of scientific dogmatists. But theory is one
thina' and scientific fact another. In the domain of
science we walk not upon adamant, but over a path-
way strewn with the wrecks of vain speculations now
utterly abandoned. So, many of the plausible theories
of the day that stand in imposing semblance of truth
will end in utter emptiness, and be recalled only with
derision ; and men will wonder that they could ever

*v]

SERMON.

have been accepted as established trutli. True science
can tell us nothing but facts, and true science and true
religion go hand in hand. Do you want the proof ?
Where but in Christian lands has science found its
widest sphere, its greatest welcome, and its most
splendid victories? Where do we find the brilliant
discoveries of astronomy and geology, of chemistry
and physiology ? Where do we lind the inventive
genius that saddles the wind, bridles the lightning,
harnesses steam, constructs the telephone and the
phonograph, and makes the electric light an illumi-
natinj^ aoent ? Where ? In Christian lands alone.

4. Trace iU effects itimn Literature and Art, — How
Christianity enriches the human mind ! She touches
with her mystic wand the rude, unlettered mind, and
out springs the divine angel of thought. Intellect is
ennobled, and poetry, .painting, music, architecture,
literature and philosophy revive under her genial in-
fluence. The debt of mind to relifjion is like the debt
of vegetation to the sun. Modern art is but the hand-
maid of religion. Greek mythology giv^es no more
fascinating picture than that of the delicate and re-
splendent Aphrodite, goddess of beauty, who rose from
the foam of the sea and hastened with rosy feet to the
land, where grasses and flowers sprang up beneath
her tread. What is that but a fable of Christian art
giving form and expression to its ideals of beauty in
the glorious marble of the Pieta, th'C divine sweetness
of the Madonna, the Hallelujah Chorus of " The Mes-
siah," or the immortal verse of Paradise Lost ?

h
M

S' . ! 3

SERMON.

5. See what it docs for Comtnercc. — Christianity cre-
ates a coinmerce wherever it goes, for it stiiuulates
men to develop the resources of the earth, gives indus-
try and peace, security to life and property, brands all
dishonesty and meanness, and makes trade to be gov-
erned by honest, and unselfish principles. Other systems
of reliii'ion never sustain jLcreat commerce. Where are
the white-winged ships of Asia and of Africa ? There
is no reason, except in religion, why the sails of those
great continents never dot our waters. In short,
Christianity develops manhood, and gives the highest
type of character. Bacon attributes Britain's greatness
to her breed of men. What but the influences of
Christianity have given that elevation of the race,
that sturdy vigour which leads the world, and by
wliich her little band of thirty thousand British in the
heart of India holds up the banner of civilization
against the mighty odds of two hundred millions.

The Christian religion is the moving and inspiring
power in our modern civilization. It is the foster-
parent of enterprise, wealth, and scientific cultui'e ;
and behind the commercial, mental and moral develop-
ment of nations is this mighty power of Christianity,
which has given us all that is noblest and most
majestic in our civilization.

(,*an a religion which brings forth such fruit, which
has contributed so much to the advancement of the
race, which rides on the highest wave of progress in
science, and arts, and civilization, and purer morality,
be a fraud and imposture ? I know that the advocate

si:i{.M(>x.

of the naturalistic theory will «k'ny that Christianity
has had anything to do with hunian develo])ni('nt, and
will ascrihe everything even in advanced humanity to
the cosmic forces of nature, and the influence of ex-
ternal circumstances. But this is no mere (juestion of
theories — it is a question of facts. Will any sane man
deny that the world is ditlurent now from what it
would have been if Christianity had not been revealed <*
Compare our condition with that of unchristian lands.
" Look on this picture, and on that." How is it that
beyond the pale of (/hristendom all civilization is
unprogressive ? We know what are the atlinities of
our holy religion; how it cond)ines with pure morality
and chaste living, with learning, liberty, law; we
know its efi'ects on domestic peace, industry, and
comfort. We know, too, the affinities of infidelity, for
Emerson has truly said "that depravity is at the root
of much of the free-thinking of the day." Hume, the
greatest name on the roll of unbelief, was a defender
of adultery, taught that suicide and even murder was
lawful ; for he said that there was no more crime in
turning a few ounces of blood from tlieir natural clian-
nel than in diverting the courses of the >»ile or Danube.
We know the degradation of morals in En<>land one
hundred and fifty years ago, when the principles of
infidelity were rife. We know the Reign of Terror, and
of licentiousness, in France, when the Athcstic Council
abolished Christianity as a religion, and decreed "There
is no God, and death is an eternal sleep." Society was
disorganized ; a very hell was kindled ; the earth was

il\

» I

SERMON.

drunk with the blood of four niillions of tlie l)ostcitizons
of tlio hind; until, in terror, Rohespierre called the
Council to<,^'th(!r, and they issued the decree, "The
French nation helievos in God and innnortality."

Once aiTjiin, we hold you to the practical tests-
Can that religion be a fraud, a stupendous lie, which,
aside from the spiritual and eternal interests of men,
fits them for the enjoyment of civil liberty ; stirs up
invention and enterprise; aids and carries forward
civilization ; extends science and art ; renovates the
moral nature of man, and multiplies the comforts
and blessinj^s of humanity :* Impossible. When
the ^reat discoverer of America entered the waters
of the Oronoca, one of the seamen said he had
found an islan<l. " No," replied Columbus; "such a
river cannot How from an island, it must drain the
waters of a continent." So this mighty river of
Christianity which lights up the landscape with its
brightness, and creates life wherever it tlows, cannot
have any human origin. Its springs are far oft' in the
everlasting hills of God.

You who think that Christianity is on the wane,
that relifjion is sfoino- to die out as a force in the world,
let me ask — does progress lie in the direction of barbar-
ism ? Is the development downward ? Shall the world
go back ? Shall civilization lose all it has gained? When
something purer and higher in truth and morality
than the Christian system can be found then we will
abandon it, but not till then.

Says the author of Ecce Homo : — " Among a'U the

SEHMoX.

".]

men of the ancient heathen world there were scarcely
one or two to whom we mii,dit venture to apply the
epithet " holy," while there lias scarcely heen a town in
any Christian country since the time of Christ where
a century lias passcMJ without exhihitiny a character of
such elevation that his meie presence has shamed the
bad and made the good better, and has l>een felt at
times like the presence of Cod Himself. And if this
be so has Christ failed i or can Christianitv die ?"
Voltaire thou'dit he was livinj-* in the twilight of
Christianity, but it was not the twilight — it was the
dawn of a more glorious day. It is yet morning with
Christianity. Skeptics talk of the little that has been
accomplished by the Cospel in these eighteen centu •
ries. True, it has not overspread the earth and
exerted all its vivifying power upon the hearts of
men. It advances slowly — by suasion, not by mira-
cle. Give the Gospel time. The period demanded
by geologists for the deposition of strata and the build-
ing of our world is millions of years ; and to a<lorn
its surface, to lift up its mountains, and spread out
its plains, and prepare it for the residence of man,
enormous periods more. And in their theory of
the Descent of man, to evolve him through all his
intermediate forms, and get him educated away from
his " poor relations " of the gorilla tribe, what ages do
the evolutionists require ? Will you not give as much
time for the Ascent of man into the full stature of
the sons of God ? Will vou not give as much time to
transform a world of sinners into saints as to trans-

SEHM<»X.

form a wf)rl(l of aiicostml i\\)vs into men? Cliristianity
lias only hej^un its workin^^^s in tlu' vvorld ; and as it
multiplies its victories anil advances its banner, be-
hold its triumphs in homes refined and ])urilied, hospi-
tals and churches rising, art and imlustry exj)an<lin;4',
maimers catching a kindlier courtesy, science glowing
with I'icher hues, literature kindling with nobler pur-
poses, oppressions ceasing, and liberty tiiumphant.
And as it widens over the world, from continent to
island, from shore to shore, humanity is redeemed and
glorified ; our fallen earth ascends swiftl}' along the
brightening way which leads to God, and as it mounts
the empyrean, the sentinel stars which challenge its ad-
vance shall send reverberating from floor to floor, and
from vault to vault, through all the aisles, and arches
and pavilions of eternity, the onward, swelling chorus,
"Hallelujah ! The kingdoms of this world are become
the kingdoms of our Lord and of His (Christ."

In conclusion, allow me to ask what is the extent
of your belief in Christianity ? Have you no positive
convictions? Have you no personal interest in religion ?
Are your heart and life faithless, and are you living as
if your doubts were true ? Are you satisfied with
uncertainties, and even guesses, in a matter of infinite
moment? Or do you yearn to know the truth and do
the right ? Are you ready to accept Christianity in its
Divine claims, though your faith is darkened by great
shadows as you w^restle with the awful problems of
eternity ? Have no fear about your doubts if you are

SKRMON.

earnest and true. They will lead you into light, nn<l
as you tall

" upon the ^rcat world'H nltnr stniis
That .slopo through (hiikiii'ss up to God,"

and stretch "lame hands of faith" upward, they shall
be clasped by the hands that were pierced and you
shall " see God."

Beloved, if these things are true, they are tremen-
dously true. If this Book of Christianity is Divine,
God help us to receive it, to believe it, to hold fast
its doctrines, and adorn its truths. If the Christ
of Christianity is Divine He still asks, " Why do you
not believe me ? " God help us to lay hold of His
Cross and be saved through Him. If this experience
of Christianity be Divine, God help us to feel its trans-
forming power in our own hearts, for by this " we
believe and are sure," If the practical fruits of
Christianity abound in the beauty and magnificence
of our civilization — in all that is beneficial to mankind
— all that makes life best worth living — if it is so high
and holy that we cannot even conceive a religion that
could make men better or happier, then let us acknow-
ledge its truth, confess its power, and have our fruit
into holiness that w^e may receive the end of our faith,
even life forevermore.

j fi

i .

TK'^-mr^:

( 77 )

OFFIC'l:lt!^ FOR 1883-84.

President. — Kkv. H, Johnston, M.A., B.D., Toronto.
Vice-President. ---W^x . James Guaham, Duiulas.
Secretary -Treasurer. — Rkv. A. ^I. Phillips, B.D,, St. Thomas.
Lecturer for ISSIf. — Kev. Prof. Shaw, M,A., LL.B., Montreal.
Preacher for IS84. — Rkv. W. R. Parker, M.A., Chatliani.

" FELLOWS."

Rev. S. S. Xelles, D.D., LL.D Cobourg.

Rev. N. Burwash, S.T.D Cobourg.

Kev. W. Jefeeiis, D.D Belleville.

Rev. S. I). Rice, D.D Winnipeg.

Rev. J. Elliott, D.D Kingston.

Rev. E. H. Dewart, D.D Toronto.

Rev. E. B. Ryokman, D.D Paris.

Rev. a. Burns, D.D., LL.D Hamilton.

Rev. E. a. Stafford, B. A IMontreal.

Rev. W. W. Ross Ingersoll.

Rev. J. A. Williams, D.D St. Catharines.

LONDON CONFERENCE BRANCH.

President. — Rev. Jas. Graham.

Secretary- Treasurer. — Rev. A. M. Phillips, B.D.

Zec^Mj'cr.— Rev. Wm. Mc] jnagh.

TORONTO CONFERENCE BRANCH.

President. — Rev. W. Jeffers, D.D.

Secretary -Treasurer. — Rev. T. W. Campbell, B.D.

Preacher. — Rev. P. Addison.

MONTREAL CONFERENCE BRANCH.

President.— 'Rv.x. E. A. Stafford, B.A., F.T.L.
Secretary- Treasurer. — Rev. S. D. Choavn.
Lecturer. — Rkv. Jas, Awde, B.A.

■i)\

■ 1 ■-■ ■

COURSE 0/ STUDY.

Course of Reading

FOR

FELLOW IN THEOLOGICAL LITERATURE (F.T.L.)

The Course of Reading is to extend over three years,
and to consist of Biblical, Historical, Doctrinal, or Apolo-
getic studies. The character of the Course shall be optional,
i. e., the subjects or branches of stiidy may be elected by
each one reading ; Provided, that two subjects shall be read
for each year, one to be selected at the beginning of the
Course and continued throughout, and the other varied
from year to year. The thoroughness of the reading will
be tested by a thesis, to be assigned on the 15th of March
and returned by the 30th of April, and a written examina-
tion upon the books read by means of questions sent to
each one reading, to be answered and returned with the
thesis. All persons reading must send application for sub-
ject of thesis to the Secretary by March 1st, stating the
year in which they are reading, the Course subject, the
option selected, and the books read. Each subject should
be studied in at least two authors, from a comparison of
which an independent opinion may be formed ; and a
student must put in at least one thesis each year until the
Course is completed.

COURSE OF STUDY

Course of Study.

FIRST yi:ar.

1. Biblical Sludij.—Tha Life of Christ. Text-liooks : Tlie Four
Gospels ; "Westcott's Introduction to the Study of the Gosptds ;
Andrew's Life of Christ ; Ceikie's or Farrar's Life of Christ.

2. Historical Study. — The Reformation; D'Aubigne's History of
the Reformation ; Seel.iohm's Protestant Revolution ; Fisher.

3. Doctrhml Study. — The Atonement. Text-books: Crawford;
Randies ; ^liley.

4. Aiwlogctic Study. — God and Nature. Text-Books : Cocker's
Theistic Conception of the Universe ; Dimon's Lectures on Theism ;
Flint's Antitheistic Theories; Blackie's Natural History of Atheism.

SECOND YEAR.

1. Biblical Study. — The Epistle to the Romans. Aids : Lange,
Philippi and Beet.

2. Historical Study. — Life and Times of Wesley. Tyemian's Life
Smith's Methodism and Southey's Life ; Isaac Taylor's Methodism ;
Watson's Reply to Southey.

3. Doctrinal Study. — The Person of Christ. Pope's Person of
Christ ; Liddon's Bampton Lecture on our Lord's Divinity ; Glover's
Historical Sketch of the Doctrine of Christ's Person.

4. Apologetic Study, — Rationalism. Hunt's History of Rationalism;
Fisher's Supernatural Origin of Christianity ; iNLansell's Limits of
Religious Tho jht.

THIRD YEAR.

1. Biblical Study. — The Psalms. Lange, Perowne, Tholuck.

2. Historical Study. — Modern Theology. Dorner's History of Pro-
testant Theology ; Rigg's Modern Anglican Theology.

3. Doctrinal Study. — Christian Perfection. Wesley's Christian
Perfection and Sermons, with Burwash's Notes ; Fletcher's Last
Check ; Pope's Theology, Vol. IIL

4. A^wlcgetic Study. — Inspiration. Bannerman, Lee, Elliott, Pope's
Theology, Vol. I.

( 80 )

MEMBERS ENROLLED SINCE ORGANIZATION,

MAY, 1877.

LONDON CONfERENCE.

Ames, Ri'v. AVm

lJiUi<,'h, Kev. W.

tBaliiier, Rev. W. J.

IJeriy, Kev. Homy.

Benson, Rev. Manly.

tBrandon, Rev. W. J,

Bri(.l;[,Mnan, Rev. W.

Bristol, Rev. Coleman, M.A.

Bryers, Rev. Wm,

liroek, Rev. Thos.

Broley, Rev. Jas.

Burns, Re v. A. , D. D. , LL. D. , F. T.

Burns, Rev. Robt.

Calvert, Rev. G. W.

Campbell, Rev. T. :M.

Chown, Rev. E. A., B.D.

Chalmers, Rev. David.

Clark, Rev. George.

Clarke, Rev. T. R.

Clement, Rev. B.

Crane, Rev. Isaac.

tCrcws, Rev. A. C.

Cobb, Rev. Thos.

tCosens, Rev. C. W.

Colling, Rev. Thos., B.A.

Colling, Rev. Joseph S.

Cooknian, Rev. C.

Cornish, Rev. Geo. H.

ICdwards, Rev. Abel.

Edwards, Rev. W. W.

Elliott, Rev. R. J.

Fallis, Rev. J. G.

Ferguson, Rev. Geo.

Fisher, Rev. John S.

Fowler, Rev. Root., M.A.

Ford, Rev. Jas. E.

t Members of

Foote, Rev. Jas. G.
Freeman, Kev. J. W., B.D.
Fydell, Rev. T. R.
Godwin, Rev. Wm.
Graham, Rev. Jas.
Gray, Rev. Jas.
Grittin, Rtv. W. S.
(iundv, Hev. J. R.
Hall.'Rev. H. M.
Hamilton, Rev. C.
Hannon, Rev. Jas.
Harris, Rev. Alex. G.
Harris, Rev. Jas.
Henders, Rev. R. C.
Henderson, Rev. G. W.
Henderson, Rev. AVni. C, M.A.
Henderson, Rev. Wm.
fHoekey, J. E.
Holmes, Kev. J. W.
Hodson, Rev. J. M., B.A.
Hobbs, Rev. R.
Hunter, Rev T. E.
Isaac, Rev. J. R.
Jackson, Rev. Geo.
Jackson, Rev. T. W.
Jackson, Kev. Thos.
Kay, Rev. J.
Kerr, Rev. G. J.
Kettlewell, Rev. W.
tKoyle, Rev. E. H.
Lanceley, Rev. J. E.
Langford, Rev. Alex.
Leith, Hev. T. B.
Livingstone, Rev. Jas.
Mitchell, Rev. G. A., B.A.
Mills, Rev. Wm.
the Jackson Society.

LIST OF .MEMi'.EKS.

Mooney, licv.Jus.
Monow, Rev. C, 11.
McCulloch, Rev. A. U.
McDonagh, Rov. Wm.
iAIcNair, IIcv. T. K.
Neelamis, Kev. -John.
Orme, Rev. T. H., iM.A.
Parker, Rev. Wm. R., .M.A.
ratehell, IWv. T. H.
Peuliall, Rev. Wm.
Phillilis, Rev. A. M., B.D.
PLilp, Kev. John, M.A.
Pliilp, Rev. Jos.
IJichardson, Rev. (leo.
Pii-sby, Kev. W.
Roliiiison, Rev. J. H.
li'ohs, Kev. W. W., F.T.L.
Ross, Rev. J. S., B.A.
K'uss, Rev. A. E., M.A.
tliussell. Rev. A.. SI. A., B.D.
Ryckman,Rev.E.H.,D.D., F.T.L.
tSauuby, Hev. J. W.
Saunders, Kev. J., M.A.
Scott, Kev, J., M.A.
Scbrain, Kev. G. A.
Scott, Rev. J. G.
Sellery, Rev. S., B.D.
Slierlock, Rev. Benj.

Addisou, Rev. P.
Allen, Kev. J. E.
tAudrews, Rev. W.
Ash, Kev. J. C.
Barkwell, Rev. J. H

f Members of the Jackson Society.

TOEONTO CONFERENCE,

Clarkson, Kev

Shilton, Rev. J. W,, B.A.
tSilton, Kev. J, N.
Smith, Kev, J. V,
Smith, Rev. J, T.
tSnyder, Rev. J). W,
tSpence, Rev. W, H.
Stafford, llev. C. E.
tStaplcs, Kev. S. G.
tStacev, Rev. F. U.
Stevenson, Kev. K. I',., B.A.
Steveii>,ciii, Kev. J. C.
Stewart, Rev. J.
Sutherland, K.'V. 1). G., B.A.
Swann, Kev. F,
Teskey, Kev. E,
tVoaden, Rev. Tho'.
Waddell, Rev, R. H. B.D.
WakeHeld, Rev. J.
Ward, Rev. Jos., B.A
Watson, Kev. W. C . M.A,
White, Rev. Jas. H,
Whiting, Rev, Jas.
Williams,Rev.J,A,,D.D.,F.T.L.
Williams, Rev. Wm.
Williams, Rev. R. W.
Wilson, Rev, Jasper, B.A,
Woodsworth, Rev. R. W.
"Wright, Rev. R. W.

W.
. B,A.

Barrass, Rev. E., M.A.
Barltrop, Rev, A, J.
Bell, Rev. J. W., B.D.
Blackstock, Rev. W. S.
Boddy, Rev. Jas.
Brown, Rev. George. '

Burwash, Rev. N.. S.T.D., F.T.L.
Burwash, Rev. N. S.
tCaldwell, Rev. J. AV. H.
Campbell, Rev. T, W,, B.D,
Campbell, Kev, Thos.

J, B., M,A.
Culleu, Rev. Thos.
Dewart, Rov. E. H., D.D., F.T.L,
Dowler, Rev. W, J,, B.A.
Edmison, Rev. T. J., B.D.
Edwards, Rev. Geo.
tElliott, Rev. Wm.
Ferguson, Rev. T. A.
Frauklin, Rev. B., B.A.
Galloway, Rev. J.
Greatrix, Rev. B.
Greene, Rev. J,
Harper, Rev. E. B., D.D.
Harper, Rev. Cecil, M.A.
Hewitt, Rev. G. W., B.A.
Hill, Rev. L. W., B.A.

^t%

1 1

.^! i

t Members of the Jackson Society.

4: 1

,1:

t i

¥'■'

I'll
iui

LIST OF MEMBERS.

Hill, \Wv. I'M.

Howell, liev. J. !•:., M.A.

Hunter, Kev. W. J., D.D.

Hunter, Rev. S. J.

Jotleis, ll-x. W., D.D., F.T.L

Jelleiy, l!ev. T. W.

Jolnisou, Itev. J. H., j\I.A.

Johnson, Kev. K.

Johnston, liev, H., B.D.

Liiinl, Rev. J. G.

Laiid, Rev. W. H.

Lof^ate, Rev. Thos.

Lewis, Rev. ]']. D.

Liddy, Kev. .lames.

Lloyd, Rev. W. W.

Mannini,', Rev. T., B.A.

tMcAliister, Rev. J, W.

McAuley, Rev. S.

McCanius, Rev. D. N.

McClunf,s Rev. J. A.

McDonaM, Rev. D., M.D.

McDougall, Rev. J.

^IcLeaii, Rev. J., B.A.

Nelle.s, Rev. S. S., LL.D., F.T.L.

Philp, Rtcv. S. C, Jr.

Potter, Rev. A.

I Member of the

Reynolds, Rev. Geo. S.

JiiJe, Rev. 8. 1)., D.D., F.T.L.

Robson, Rev. E.

Rose, Rev. S. P.

Rupert, Rev. K. S., ^LA.

Rutledge, Rev. W. L.

Scott, Rev. AV. L.

Shorey, Rev. S. J.

Sniytlie, Rev. Wni,

Steele, Rev. T. P.

Stewart, Rev. A., P). D.

Stewart, Rev. J. \\ .

Sutherland, L'ev. Alex., D.D.

Thoni, Rev. Jas., B.A.

'J'ovell, Rev. Isaac.

Washinf,'ton, Rov. Geo. C, M.A.

Watch, 'R(>v. C, W.

Webster, Rev. J.

West, Rev. W. J.

Wilkinson, Rev. J.

Wilkinson, Rev. R.
! Withrow, Rev. W. H., D.D.

Wilson, Rev. A. C.

Workman, Rev. Geo. C, M.A.
I Young, Rev. E. R.
I Young, Rev. W. J.
Jackson Society.

M., B.A.

MONTREAL CONFERENCE.

Allen, liev. Jas. B.A.
Allen, Rev. Wm. A.
Austin, Rev. Nathan.
Awde, Rev. Jas., B.A.
Beaudrv, liev. Louis N.
Brown.' Rev. Thos. C.
Bond, Rev. S.
Chown, Rev. S. D.
Clipshani, Rev. J. W.
Conley, Rev. Lewis.
Conley, Rev. T. B., B.A.
Crookshanks, Rev. S,
Cran., Rev. E. W.
Crowle, Rev. Fred. W., B.A.
Belong, Rev. A. M.
Dyre, Rev. Wm. R.
Eason, Rev. Richard.

t Members of

tEld ridge. Rev. G. S.
Elliott, Rev. J., D.D., F.T.L.
tElliott, Rev. Jas.
Flanders, Rev. C. R., B.A.
Forsey, Rev. Geo.
Fowler, Rev. J, H., M.A.
Galbraith, Rev. Wm., B.C.L.
Gibson, Rev. John.
Gitlbrd, Rev. G. A.
Hagar, Rev. J. M.
Hammond, Rev. R. M.
Hanson, Rev. Chas. A.
Hardic, Rev, Alex., M.A.
Ha)'loek, Rev. J. J.
tHolden, Rev. A. A.
Hooker, Rev. Leroy.
Jackson, Rev. Wm.
the Jackson Society.

LIST OF MEMBERS.

JainiLsoii, Rev. Win. S., M.A.
.TollitVc, Kc'V. Win. J.
Knox, Rev. Wm.
Liiwicncf, llev. .Tolm.
Lon^'li'V. llev. Beiij., B.A.
Lucas, Rev. D. V.', M.A.
^L-ult,'c, Rev. W. W., B.A.
Man sell, R(>v. T. J.
tMcA<l()o, Rev. S. N.
McCann, l!ov. Alfred.
ISJcGill, Rev. "Win.
MeRiteliie, Rov. Geo.
Perley, Rev. Wm. F.
riiillips, Rev. S. G., M.A.
Pitoher, Rev. J. T.
Porter, Kov. G. H., B.A.
Potts, Rev. J., D.I).
Poyser, Rev. Geo. C.

tRead, l!ev. F. A.

Rilanee, Rev. Win.

Ryan, Rev. AV.

Saumlers, Rev. J. B.

Scott, Rev. W.

Shaw, Hcv. W. I.,M.A.,LL.B.

Simpson, Rev. Jas.

Smith, Rev. W. T.

Sparling', Rev. W. H., B.A.

Sparling, Rev. Jos. W., B.D.

StalFord, Rev. E. A.,B.A., F.T.L.

Stewart, Rev. .T. II.

Timberlake, Rev. W.

Webster, Rov. J.

Williams, Rev. T. G.

Wilson, Rev. J., B.A.

Winter, Rev. D.

Young, Rev. W. R.

• i-

t Momber-s of the Jackson Society.

London Conference 129 members.

Toronto " 84 "

Montreal " 69 "

Total 282

Deceased and removed 7

Present membership 275

.UEnBER!^ KEADINt; FOU *'FELLO^I>«IIIP/

Rev. J. P. Isaac.
Rev. J. H. Robinson.
Rev. A. G. Harris.
Rev. Thos. Cobb.
Rev. S. D. Chowu.

Rev. A. C. Wilson.
Rev. Wm. Timberlake.
Rev. Geo. C. Poyser.
Rev. Wm. Knox.
Rev. W. H. Gane.

N.B. — All members who pay their annual fee of $1 will be presented
with a copy of the " Annual Lecture and Sermon."

^•9^.:'n-yHS^-i\>ff.-^y> tf^ i, .' -^^^i^ Uy ':