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 CESIGNSD FOR 
 
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 OLASSBS^ SUNDAr SCHOOL JFOMMAL CZA8SE8, SPWOSTXi 
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 AifD TBE Y01TE& PEOPLE GENERALLY OF 
 TBE METHODIST CffURCB. 
 
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 "^•'i 
 
 BY 
 
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 of theliope that is in you."- 1 Peter Hi. W 
 
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 TORONTO : 
 
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 This Bookis not to be taken out of 
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Methodist Manual 
 
 DESIGNED luU 
 
 niULE CLASSES, SUNDAY SCHOOL XORMAL CLASSES, EPWORTH 
 LEAGUES, PJlonATlONEIlS FOR CIirRCII MEMRERSIIW, 
 AM) THE VOlWa PEOPLE (iENERALLY OF 
 THE METHODIST CHURCH. 
 
 BY 
 
 REV. W. GALBRAITH, M.A., LLB., Ph.D. 
 
 lie ready always to give an answer to every man tliat asketli you a reason 
 of tlie liope that is in you."— / I'rttT in. I'l. 
 
 TORONTO : 
 
 WILIvIAM BKIGQS, 
 
 WESLEY BUILDiyGS. 
 
 Montreal : C. W. Coates. 
 
 Halifax : S, F. Huestis. 
 
 1892. 
 
AFFECTIONATELY DEDICATED 
 
 TO THE 
 
 YOUNG PEOPLE OF METHODISM 
 
 BY 
 
 THE AUTHOR. 
 
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PREFACE. 
 
 This little volume was written at the request of a 
 Committee met to select a Course of Study for the 
 use of Normal and Bible Classes in our Methodist 
 Sabbath Schools. 
 
 After carefully considering the manuals, rompen- 
 diums and catechisms now available, the Committee 
 was convinced that there was real need for a work 
 different from any at present published. The demand 
 created the supply. 
 
 It is intended to be suggestive, but not exhaustive. 
 
 This Manual of Methodism is sent forth in the hope 
 and with the earnest prayer that it may be attended 
 with the blessing of God, and be, by His grace, made 
 the instrument of much good to the young people of 
 our Church. 
 
 \ 
 
1 
 
CONTENTS. 
 
 DotTRiNF.s or Mktiiodism - 
 
 I'lie rnivcrs;ility of the Atonemeiu 
 Kepcntancr - . . . 
 
 Justilication - . . . 
 
 Faith --.... 
 
 Regeneration - - . . 
 
 Knowledge of Salvation 
 
 Perfect Holiness - - . . 
 
 Possibility of Backsliding - 
 -Morals of Mkthodism - 
 
 Duties to (jO(1 - . . . 
 Duties to our Fellow Creatures - 
 Institutions of Chrisuanity 
 
 Marriage - - . . . 
 The Sabbath - - . . 
 The Church - . . . 
 
 The Sacramen'is - - . . 
 Haptism - - . . . 
 Mode of I5ai)tisni 
 The Loid's Supper 
 Eschatologv, or Las'i- Things - 
 Death - - . . . 
 
 Intermediate State 
 The Messiah's Kingdom 
 The Second Advent of Christ 
 The General Judgment 
 Heaven - . . _ . 
 Hell - - . . 
 
 I'A.IK 
 
 14 
 
 16 
 
 '9 
 22 
 
 23 
 
 25 
 
 25 
 
 25 
 
 27 
 
 29 
 
 29 
 
 31 
 
 34 
 
 36 
 
 36 
 
 36 
 
 36 
 
 !>'? 
 
 38 
 
 38 
 
 39 
 
DOCTRINES OF METHODISM. 
 
 In common with all other evangelical churches, 
 Methodism believes in the inspiration and divine 
 authority ot* the Holy Scriptures ; the trinity of per- 
 sons and the unity of the Godhead ; the essential 
 divinity and proper humanity of Jesus Christ; the 
 deity and personality of the Holy Spirit ; the fall and 
 consequent depravity of all mankind ; the atonement 
 for human sin b}' the humiliation, suffering and death 
 of the Lord Jesus Christ; regeneration by th^i Spirit; 
 the resurrection both of the just and the unjust, and the 
 proper eternity of rewards and punishments. 
 
 The Bible is a revelation of God's character and 
 will. It contains all the truth necessary for man's 
 salvation. It is needed Vy all. It is adapted to all. 
 It responds to every de^ and of man's moral and 
 spiritual nature. It is co nposed of sixty-six tracts 
 or books, of unequal length and of different de- 
 grees of importance, written by not less than fifty 
 different persons, of every kind and measure of 
 intellectual ability, and who lived scattered over a 
 period of nearly sixteen hundred years, They wrote 
 in di erent laucfuages, and on different subjects, and 
 the greater n»-rnber of these never saw each other's 
 face : y t, there is perfect harmony among all these 
 
(S 
 
 wiitiii'.s. It gives iiiruniiatioji on subj'.'cts tliu must 
 essential for man to know. It is a revelation. It 
 makes known what we could not ascertain from science, 
 philo.so])h3^or any other source. It reveals to us tlie 
 existence and attributes of God ; the creation and fall 
 of man ; the divine provision for his moral recovery ; 
 his present state, an<l his eternal condition. 
 
 Sin is a disturbing element — an intruder upon hu- 
 man nature. 
 
 The Bible reveals the supernatural provision for its 
 expulsion. The results of its teaching have been 
 marvellous. It has transformed whole nations from 
 the lowest state of barbarism to the highest condition 
 of civilization : and turned millions of human beinojs 
 from crime and sin to virtue and holiness : 2 Tim. iii. 
 16 ; Heb. i. 1, 2 ; 2 Pet. i. 21 ; John v. 39. 
 
 In constructing the creed of Methodism, our fore- 
 fathers acted on the principle of the ancient eclectic 
 philosophers. They selected the best from all sects 
 and sources. They gatliered the creeds of Christendom 
 around them, measured their worth by the Bible stan- 
 dard, eliminated everything that was false and super- 
 fluous ; and combined into one grand and peerless 
 system, all truths of vital importance in man's salva- 
 tion. The '' Thirty-Nine Articles " of the Church of 
 England were subjected to the most sifting examina- 
 tion. Fourteen were rejected, and twenty-five re- 
 tained. These twenty-five articles, Wesley's Notes on 
 the New Testament, and the first fifty-two sermons in 
 Vol. I. of his discourses contain the Doctrinal Stan- 
 dards of Methodism, 
 
9 
 
 While all the evangelical churches of Christendom 
 hold the grand essential doctrines of the Gospel, each 
 has its own peculiar mission, and bears upon its banner 
 its own device. 
 
 Methodism has specially emphasized the following 
 doctrines : — 
 
 1. The Universality of the Atonement. 
 
 The great problem of the universe, which taxed the 
 infinite resources of God, is to devise a method by 
 which the guilty may be justified. How is it possible 
 to justify one who is unjust ? The combined wisdom 
 of all created intelligences cannot solve this problem. 
 It is the great mystery in the economy of grace, which 
 excites the wonder and admiration of thoughtful men 
 and holy angels. 
 
 The question is not how to pardon, or remit penalty, 
 for this always implies disregard to the laws of right, 
 but how to justify — how to enable one who has vio- 
 lated justice — one who is unrighteous — to stand up be- 
 fore the right, inherent in God's nature, and the just 
 laws of His moral administration and meet their every 
 requirement. To do this without a just method of 
 substitution is impossible. If any substitute is pro- 
 vided he must have every necessary qualification and 
 meet all the demands of righteousness. 
 
 There must be a twofold substitution, viz., the sub- 
 stitution of the One for the many, and the substitution 
 of suffering for penalty. The substitute must have 
 three qualifications. (1) He must have the original 
 right of self-disposal. No mere creature has this right 
 
10 
 
 for he depends upon another for existence. Christ, as 
 God, had this right : John x. 17, 18. (2) He must be 
 ecjual to the many. No created being, however ex- 
 alted, is equal to the whole race of mankind. Christ 
 was equal. He was the infinite God. The infinite is 
 always equal, and more than equal, to the aggregate 
 of the finite. (3) He must be a representative of the 
 many — must enter their sphere — must be the Son of 
 Man — must be the head of the redeemed race, as Adam 
 was of the fallen race : John i. 14 ; Heb. ii. 14-17. 
 
 In the second place, there must be the substitution 
 of the humiliation, suflferings, and death of the One for 
 the punishment due to the many. Christ was not 
 punished. If He had suflfered the penalty due to sin- 
 ners, He must have suffered physical, spiritual an i 
 eternal death. These He did not suffer. The infinite 
 God was united in one person with the finite man. 
 The man nature suffered. The divine nature gave the 
 suffering infinite value and efficacy. His sufferings 
 must answer every purpose of the penalty. This they 
 fully did. The punishment of sin was intended to 
 serve a threefold purpose, viz., to show the evil of sin, 
 the righteousness of God, and to support the principles 
 of His moral administration. Christ's sufferings ac- 
 complished all these purposes. (1) His sufferings were 
 a fearful and adequate condemnation of sin: Rom. viii. 3. 
 (2) They were a full manifestation of divine justice : 
 Rom. i. 17 ; Rom. iii. 21-26. (3) God's moral admini- 
 stration is fully sustained. The gospel not only takes 
 away the guilt of the past, but provides for the holi- 
 ness of the believer in the future : Rom. iii. 31; 1 John 
 ii. 6. 
 
11 
 
 It is one thing to provide a substitute, it is anothet 
 to accept it. God, in His infinite wisdom and good- 
 ness, has provided it. It stands there available for all. 
 It is for man, penitently and belie vingly, to accept this 
 substitution. 
 
 1. Theprovisionmadeforthe salvation of man, through 
 the mediation of Jesus Christ, arrested and suspended 
 the immediate execution of the original penalty of sin 
 upon Adam and Eve, and thereby saved the race of 
 mankind from being exterminated wi^b its first pair. 
 It gave man a new probation upon conditions adapted 
 to him in his fallen state : Gen. iii. 15. 
 
 2. It provides for removing unconditionally the evils 
 which unconditionally came upon Adam's posterity. 
 All children are justified in Christ, and placed in a 
 state of initial salvation ; Rom. v. 18, 19 ; Mark x. 
 13-16; Matt, xviii. 3. 
 
 3. The atonement mitigates the punishment of all 
 sins that are the result of inherited weakness and un- 
 avoidable ignorance : Matt. viii. 11, 12; John xv. 22-24; 
 Luke xii. 48. 
 
 4. The atonement provides all the means necessary 
 for the full reconciliation of every sinner to God : 2 
 Cor. V. 18-21; 1 Col. i. 21; Rom. v. 10. God proposes 
 to bring about this reconciliation in two ways : First, 
 by revealing to sinners the enormity of their sinful- 
 ness ; and, secondly, by giving them a clear and cor- 
 rect manifestation of Himself, of His essential right- 
 eousness, immutable holiness and boundless love. 
 
 The atonement is universal. It extends in its con- 
 ditional efficacy to all the si7is of all mankind, and not 
 
12 
 
 merely to the sins of a few called the elect. The pro- 
 vision which makes u possible for God to save one 
 makes it possible for Him to save all : John i. 29 ; 2 
 Cor. V. 14, 15 ; 1 Tim. ii. 6 ; Heb. ii. 9. Christ died 
 even for those who are lost: 1 Cor. viii. 11. 
 
 There is a difference between atonement and re- 
 demption. Atonement is for sin, redemption is from 
 sin and misery. We may distinguish between atone- 
 ment and the application of atonement, but not be- 
 tween redemption and the application of redemption. 
 
 Repentance. 
 
 A quaint old divine says, "repentance is a heart 
 broken for sin and a heart broken from sin." The 
 Greek word in Scripture signifies change of thought, 
 after-thought, after-sorrow, change of mind, to have 
 another mind. It is a change of views, feelings and 
 actions — a change of views respecting God, self and 
 sin; a change oi feelings toward God and sm; and a 
 change of actions toward God and our fellow-man : 
 Job. xlii. 6 ; Ezekiel, xxxvi. 31 ; Psalm cxix. 59, 60. 
 
 It includes (1) a right apprehension of the evil of 
 sin — conviction of its pollution, guilt, and condemna- 
 tion; (2) a sincere godly sorrow for sin — "godly," 
 because sin is against God, and true repentance comes 
 from God, and tends to God ; (3) a deep intense hatred 
 of sin as defiling to our own nature, and insulting to 
 God ; (4) restitution for crime where a previous course 
 of life renders this necv^ssary ; (5) frank and full con- 
 fession of sin and crime to God and men ; (6) a willing 
 and conscientious turning from all sin and evil without 
 
13 
 
 reserve — from the practice and the love of sin. He that 
 turns not in intention from all sin turns not rightly 
 from any sin; (7) turning to God for pardon and 
 cleansing with a full determination by His help to live 
 in loving obedience to His holy will : Psalm xxxviii. 
 2-4, 8 ; Rom. vii. 7-24 ; 2 Cor. vii. 9-11 ; Ezekiel xxxiii. 
 15 ; Lev. xxvi. 40, 41 ; Psalm li. 3, 4 ; Prov. xxviii. 13 ; 
 Hosea v. 15 ; 1 John i. 9 ; Isaiah Iv. 7 ; Joel ii. 12, 13. 
 
 Repentance is the grant of the Father : Acts xi. 18 ; 
 2 Tim. ii. 25. The gift of the Son: Acts v. 31. The 
 operation of the Spirit : John xvi. 8-11 : And the act of 
 man : Ezekiel xiv. 6, xviii. 30 ; Acts ii. 38, xvii. 30. 
 
 The importance of right repentance is seen by the 
 prominence given to it in all teaching. It was the 
 great labor of the prophets to bring men to repent. It 
 was the aim of the preaching of John the Baptist, of 
 Christ,* and of the apostles. Sixty times at least the 
 New Testament writers speak of repentance. With 
 it, Christ began and closed His personal ministry: 
 Mark i. 15 ; Luke xxiv. 47. There is a difference be- 
 tween the repentance of the sinner and the repentance 
 of the believer. The former always precedes justify- 
 ing faith ; the latter necessarily follows it. The for- 
 mer is always associated with the consciousness of 
 guilt ; the latter has no feeling of condemnation ; but 
 it has a profound sense of the defiling nature of inbred 
 impurity. Of repenting believers, Wesley says : " They 
 are now more ashamed of their best duties than they 
 were once of their worst sins," Vol. I., page 120 ; Mark 
 i. 15; Acts XX. 21. Four of the seven epistles to the 
 Asiatic churches enjoin repentance upon the members 
 of those churches : Rev. ii. 5, 16, iii. 3, 19. 
 
14 
 
 Justification. 
 
 Justification is an act of God's free grace, whereby 
 He removes all condemnation, and accepts us into His 
 favor for Christ's sake. The whole race of mai-kind were 
 involved in condemnation through the offence of Adam ; 
 but all are acquitted from this condemnation, and re- 
 ceived into the favor of God through Christ : Rom. v. 
 18. All children, though condemned in Adam, are 
 justified in Christ. No one will ever perish for any 
 one's sins but his own. 
 
 Upon attaining the period of responsibility, this initial 
 justification can be retained only through faith. Though 
 the two terms are often used interchangeably, yet 
 justification comprehends more than pardon. Pardon 
 is the putting away of the guilt of sin — the remission 
 of its punishment. Justification is this and more. It 
 is forgiveness in harmony with justice, and the accept- 
 ance, also of the forgiven one. 
 
 Pardon absolves from punishments ; justification 
 entitles to eternal life. You may conceive of pardon 
 as proceeding merely from mercy ; justification neces- 
 sarily requires acquittal upon the principles of eternal 
 righteousness. God's way of justifying involves the 
 most powerful motive not to do wrong again : Rom. 
 viii. 3, 4. Justification is attributed in the Scriptures 
 to four different things — grace, Christ, faith and works. 
 Grace is the originating cause of justification : Rom. 
 iii. 24. Christ is the meritorious ground of our justifi- 
 cation : Rom. iii. 25, 26; Acts xiii. 38, 39. Faith is 
 the instrumental means of our justification: Rom. iii. 
 
15 
 
 28, V. 1. Works are the declarative evidence of our 
 justification, both now and in the day of judgment: 
 James ii. 14-26 ; Matt. xii. 37. 
 
 Faith. 
 
 Saving faith is believing the saving truths tvith the 
 heart unto internal, and (as far as we have opportun- 
 ity) unto external righteousness, according to our 
 light and dispensation. It consists mainly in three 
 things: (1) Assent to all revealed truth of which ""he 
 Lord Jesus is the great centre. (2) The full consent 
 of the will to God's way of saving us. (3) The loving 
 confidence of the heart in the personal Christ;. (4) 
 Saving faith is not a single act, performed once for 
 all ; but a continued act, extending through the whole 
 of our probationary life : Col. ii. 6 ; Habak. ii. 4; Rom. 
 i. 17 ; Gal. iii. 11 ; Heb. x. 88. It is the ligament bind- 
 ing the soul to Christ. The faith by which the 
 Christian lives is usually much more comprehensive 
 than the faith by which the sinner is justified. The 
 former includes God in redemption, and providence ; 
 the latter, in redemption only. In Rom. iii. and iv. 
 chaps., we see faith justifying. In Heb. xi. chap , we 
 see faith acting in the lives of the saints. " Faith 
 is the substance " — the hypostasis, the under-pinning 
 — the sub-stratum — upon which the whole edifice of 
 the Christian life rests. 
 
 Regeneration. 
 
 Regeneration is that divine change wrought by the 
 power of the Holy Spirit in the human soul, by which 
 
I 
 
 16 
 
 the reign of sin is broken, and the reign of grace com- 
 menced. It is not the introduction of a new divine 
 nature existing by the side of the old corrupt nature, 
 and allowing the latter to continue in the full vigor of 
 its impurity ; but it is such a transfiguration of the old 
 nature that its evil, controlling tendencies are abolished, 
 and the new divine qualities obtain ascendency in the 
 soul. 
 
 It is not the incoming of the " new man " who 
 is henceforth to be a near neighbor of the " old man," 
 and constituting a dual personality, with no responsi- 
 bility for each other's acts ; but it is the transformation 
 of the old man into a new man, leaving as before but 
 one personality, who bears now the image of Christ. 
 John iii. 3, 6 ; 2 Cor. v. 17 ; Rom. vi. 6, 7 ; Eph. iv. 22- 
 24. This great change is presented in the Scriptures 
 under many figurative representations. Opening blind 
 eyes, Isaiah xxxv. 5 ; emancipation from bondage, 
 Isa. Ixi. 1-3 ; John viii. 32-36; a new birth, John iii. 
 3-8 ; 1 Peter i. 23 ; a new creation, 2 Cor. v. 17 ; a 
 resurrection from the death of sin to the life of holi- 
 ness, Eph. ii. 1-6; Col. iii. 1-3; baptism into Jesus 
 Christ by the Holy Spirit, 1 Cor. xii. 13 ; Rom. vi. 3-5 ; 
 Col. ii. 11,12. 
 
 Knowledge of Salvation. 
 
 God not only saves, but gives to His people the 
 knowledge of salvation. Luke i. 77. The Holy Spirit 
 is a Spirit of light, and does not work in darkness. 
 As in the first creation, so in the new creation, He 
 says, " Let there be light." He shines upon His own 
 
17 
 
 work. Matter can impress matter, and spirit can im- 
 press spirit. The Spirit of God produces a comfortable 
 impression upon the spirit of the believer, assuring 
 him of his filial relation to God; Rom. viii. 16; Gal. iv. 
 6; 1 Cor. ii. 12-14. The direct witness of the Spirit 
 is corroborated and confirmed by a process of rational 
 investigation and confirmation, called the indirect wit- 
 ness of the Spirit. The child of God compares his 
 inward experience and his outward life with the experi- 
 ence and life of the Christian, as presented in the 
 Bible, and finds a blessed harmony ; and, therefore, 
 concludes that he belongs to the divine family : 2 Cor. 
 i. 12 ; 1 John iii. 18-22 ; 1 John ii. 29, v. 18-20. 
 
 The direct witness of the Spirit is especially in- 
 tended for the personal comfort of the believer. The 
 indirect witness enables a self-deceived professor to 
 detect the delusive imagination of his own mind, and 
 to discriminate between it and the direct witness of 
 the Spirit to his adoption. It is also an evidence to 
 all others that the true believer is a child of God : 
 John xiii. 35. 
 
 Perfect Holiness. 
 
 The idea of holiness is nowhere found in paganism. 
 The word is not in heathen languages. The thing 
 which the word represents is unknown. The idea was 
 lost by sin. In early patriarchal times, God resorted 
 to many and various methods to convey the thought 
 to the human mind. He employed divine visions, sig- 
 nificant symbols, etc. He first taught men what holi- 
 ness was in Himself and the angelic hostf?. Everything 
 
18 
 
 Iff 
 
 connected with Himself and His worship was holy. 
 The holy place in the tabernacle, and the holy of 
 holies ; holy sacrifices on holy altars, offered by holy 
 priests in holy vestments, who used holy utensils. 
 Then, God impressed upon His ancient people that 
 holiness existed on earth as well as in heaven. He 
 taught them by object lessons — a kind of kindergar- 
 ten system. He separated the clean from the unclean: 
 holy seasons, holy things, and holy person ; water of 
 purification ; holy anointing oil, all had their moral 
 signification. The idea of holiness was perpetuated 
 and enlpTged throughout the writings of the prophets. 
 They foretold its completion under the Gospel dispen- 
 sation. All pleasures were to be sanctified : Zech. xiv. 
 20. All common things were to be holy : Zech. xiv. 
 20, 21. All God's people were to be holy : Isaiah xxxv. 
 8^10, Ix. 21 ; Ezekiel xxxvi. 25-27. 
 
 Christ, in His teachings and life, gave a full exhibi- 
 tion of true holiness. His presentation of it is con- 
 tinued and emphasized throughout the New Testament: 
 Eph. iii. 14-19, iv. 11-13, v. 25 27; 2 Cor. vii. 1; 1 
 Thess. v. 23, 24. 
 
 Holiness consists in : (1) Separation from sin ; (2) 
 Consecration to God ; (3) Likeness to Christ ; (4) 
 Obedience to God's will. 
 
 Perfect holiness is the possession of these qualities 
 in ftdness. To attain perfect holiness, we must begin 
 at the right place, and seek in the right way. We 
 must begin, not in a backslidden state, but with a 
 clear knowledge of our filial relationship to God. We 
 must be deeply sensible of our in\yard impurity. 
 
 i 
 
 4 
 
19 
 
 Justified people do not cominit sin: John vili. ;J4; Rom. 
 vi. 15-22; 1 John iii. 4-9. But the seeds of sin, the 
 roots of bitterness, linger in their souls after justifica- 
 tion. 1 Cor. iii. 1-4; Gal. v. 17. We cannot grow into 
 a state of perfect holiness. The weeds of sin must be 
 plucked up by the power of the Holy Spirit. 
 
 This cleansing is instantaneous. Growth into matu- 
 rity is gradual. We must distinguish between purity 
 and maturity. There must be full conviction that God 
 is able and willing to perfectly cleanse us; must be 
 strong, iwesent faith for its accomplishment, and the 
 subsequent manifestation of perfect holiness in the 
 life. God's will should be done on earth as it is done 
 in heaven. He requires of angels an obedience com- 
 mensurate with their unfallen powers ; and from us, 
 an obedience commensurate with our redeemed powers. 
 Nothing less than a Christ-like life will meet the 
 demands of the New Testament : 1 John ii. 6, iv. 17. 
 
 This holiness is begun in regeneration, and perfected 
 when the soul is emptied of sin and filled with God. 
 In its accomplishment, the promise is adjusted to the 
 command : Deut. vi. 5, xxx. 6. 
 
 Possibility of Backsliding. 
 
 Backsliding may be partial or total ; may be in the 
 heart or life, or both. No child of God need ever lose 
 the divine favor ; but that total and final apostasy is 
 possible, appears evident from the following considera- 
 tions : — 
 
 (1) Man is on probation, and may succeed or fail. 
 
 (2) The condition of retaining our filial relation to 
 
20 
 
 God is the same as obtaining it — living, saving faith ; 
 and obedience, active and passive, to the command- 
 ments of God. It would be as reasonable to say, we can 
 obtain justification without faith, as to aftirm, we can 
 retain it without faith : Col. ii. 6 ; 2 Cor. v. 7. 
 
 A plausible but weak argument against the possi- 
 bility of apostasy is found in the statement— a child is 
 a child no matter where he is, or hov: far he may stray 
 from home. The fallacy of this reasoning is in its failure 
 to distinguish between natural and spiritual sonship. 
 God never had but one natural Son. He abideth a Son 
 forever: John viii. 84, 85. Spiritual sonship is founded 
 on likeness to God, and is retained only so long as 
 the likeness continues. If it is true, a son once, a son 
 forever, when applied to man, how is it that man ever 
 lost his filial relationship to God ? and how is it that a 
 child of the devil can become a child of God ? When 
 the Jews set up the claim of sonship to God, Jesus re- 
 pudiated their claim on the ground that they did not 
 love Him : John viii. 41-44. 
 
 There are two fatherhoods and two families — the 
 fatherhood and family of God, and the fatherhood and 
 family of the devil. The Bible teaches clearly the 
 possibility of transition from one family to the other, 
 and consequently a change of filial relationship: 1 John 
 iii. 2-10. By faith the children of the devil are trans- 
 ferred into the family of God. By unbelief and sin 
 they are transferred back to their old relationship : 
 John i. 12, 13; Gal. iii. 26; John viii. 44-47. See R. V. 
 Heb. vi. 4-6; Ezek. xxxiii. 12, 13. 
 
 Another specious, but misleading form of argument 
 
 1 
 
 I 
 I 
 
21 
 
 r 
 
 J 
 
 is — If a man has eternal life, he cannot lose it. Eter- 
 nal existence and eterniil life are essentially different. 
 What is eternal life, as used in the Scriptures? The 
 indwelling of Christ who is the Life — vital union with 
 Jesus: 1 John i. 2, 3; Col. iii. 4; 1 John v. 11-13. This 
 life is received and retained by living, loving, obedient 
 faith : John vi. 47 ; Gal. iii. 11 ; Heb. x. 38. See also 
 Heb. iii. 7-19. x. 26-29 ; 2 Pet. ii. 20 ; John xv. 1-C. 
 
MORALS OF METHODISM. 
 
 The morals taught, and required, by Methodism are 
 not essentially different from those enjoined by other 
 truly evangelical branches of the Church of God. 
 They are co-extensive with tiie morals of Christianity. 
 They are summarized in the " Rules of Society," the 
 Ten Commandments, and the Sermon on the Mount. 
 The " Rules " contain three precepts, viz. : Do no harm 
 of any kind ; do all the good you can, in every way, 
 and to every one ; attend faithfully to all the means 
 of grace. The Decalogue, first written upon the 
 human heart, and then upon two tables of stone, is of 
 permanent obligation as a rule of life. The Sermon 
 on the Mount was not intended as an ideal to be 
 praised and admired, but to be incorporated in the 
 experience, and manifested in the life of all true 
 Christians. No one can rittain to this Christian mor- 
 ality without the renewing, and indwelling, of the 
 Holy Spirit. 
 
 It is characteri3tic of all false religions to lower 
 their standard to the feebleness of the fallen heart. 
 Christianity never does this, but it places before man 
 an exalted standard — the life of Jesus — and then trans- 
 figures his whole mental and moral nature, and inspires 
 and invests him with power to attain to this standard. 
 The " Rules of Society " were originally intended for 
 
23 
 
 honest seekers of salvation — for those who had "a 
 desire to flee from the wrabh to come, and to be saved 
 from their sins." 
 
 The Sermon on the Mount was intended for true 
 " disciples " in every age : Matt. v. 1,2. The " Rules," 
 therefore, present a much lower standard than the 
 Sermon. It has sometimes been said the ** Rules " are 
 too exacting, as they forbid " selling or using intoxi- 
 cating liquors as a beverage, dancing, playing at games 
 of chance, encouraging lotteries, attending theatres, 
 horse races, circuses, dancing parties, patronizing danc- 
 ing schools," etc. But it should be borne in mind that 
 the very first step in religion — true repentance — 
 destroys the relish for all these things. The heart 
 loses its interest in them, when under accepted convic- 
 tion, even before it is renewed by grace. We do not 
 condemn all things forbidden by the " Rules " as 
 equally bad. Some are sins and separate from God, 
 others are weights, and obstruct Christian progress : 
 Heb. xii. 1. Christian morals comprehend 
 
 Duties to God, 
 
 Including inward feelings of trust, love, submission, 
 filial fear, and devout reverence ; and outward acts of 
 obedience and worship in all their departments. 
 
 Duties to our Fellow Creatures, 
 
 Including confession of any wrong we have done to 
 any person, making restitution, or seeking the for- 
 giveness of those we have injured, or wronged in any 
 
24 
 
 way, and promoting the happiness and well-being of 
 everyone, and that to the utmost possible extent. 
 Christianity extends its requirements to every relation 
 of human life, and to all the duties involved in those 
 relations. It requires that man shall be right with 
 earth and heaven : James v. 16 ; Ezekiel xxxiii. 15; 
 Matt. V. 23, 24 ; Mic. vi. 8 ; Titus ii. 11, 12. 
 
■ 
 
 INSTITUTIONS OF CHRISTIANITY. 
 
 Marriage. 
 
 Though often treated with jest and levity by the 
 thoughtless, yet next to the conversion of the soul, 
 marriage is the most solemn and important event in 
 one's earthly life. It is both a civil contract and a 
 religious covenant. It is the most intimate of all 
 earthlv relations. It is founded in mutual love, 
 adaptation, and affinity of spirit. It is a union of the 
 most far-reaching consequences for ourselves and our 
 posterity for time and eternity. While celibacy or 
 late marriage is not recommended, yet it is a relation- 
 ship which should not be prompted by impulse or 
 entered with immature judgment. It originated in 
 paradise, and is perfectly compatible with the highest 
 condition of saintliness. Wedlock is, therefore, divinely 
 approved : Gen. ii. 18; Prov. xviii. 22; Heb. xiii. 4. 
 Social purity is indispensable to its real existence and 
 continuance. Marriage is restricted to one man and 
 one woman at the same time ; polygamy is forbidden, 
 and divorce interdicted, except for a single cause : 
 Matt. xix. 5; Gen. ii. 24; Malachi ii, 15; Deut. xvii. 17 ; 
 Matt. V. 32; Rom. vii. 2, 3. 
 
 The Sabbath. 
 
 The Sabbath is not something God takes from man, 
 but one of the richest blessings heaven bestows on 
 
20 
 
 earth. It is not a heavy burden arbitrarily imposed, 
 but a sacred rest divinely and generously given. It 
 is essential to man's hiojhest well-beinsf, and its claims 
 may be vindicated from the humanitarian, patriotic, 
 and religious standpoints. It originated amid the 
 primeval glories of Eden. God's seventh day was 
 man's first day. It was observed 2,500 years before 
 the giving of the Decalogue. 
 
 Evidences of its existence are found amongst the 
 earlier history of all nations. Time was divided by 
 them into weeks, with the seventh as a sacred day. 
 The obligations of the fourth commandment are per- 
 petual and universal. Like all the other command- 
 ments of God, it is founded upon eternal prin- 
 ciples, and is essential to man's temporal and spiritual 
 well-being. It stands in the heart of the Decalogue, 
 and is the only commandment that is both positive 
 and negative, and underscored with God's impressive 
 " remember." It requires men to work six days, and 
 to rest and keep holy the seventh. 
 
 Thfj great legislators, Justinian, Onarlemagne, and 
 Alfred, acted upon the principle that the Decalogue 
 contained the world's great common law. 
 
 Roman Catholic and Greek Churches and govern- 
 ments founded the observance of the Sabbath on 
 ecclesiastical authority ; the continental reformers, 
 on utility, aijd the English reformers on Divine 
 authority, meeting man's need. This last view accords 
 with the teaching of the Bible, and is the only one 
 that can be consistently recognized by Protestants. 
 Christ rejected the ceremonial and Pharisaic append- 
 
27 
 
 ages in which Judaism by its tradition had made the 
 Sabbath to consist, but He retained the eternal and im- 
 mutable principle of the Sabbath as a day of rest and 
 of moral and spiritual instruction and growth : Mark 
 ii. 27. It is highly probable that on the completion 
 of His atoning work, Jesus, as Lord of the Sabbath, 
 changed it from the seventh to the first day of the week. 
 We are not informed when He gave instruction with 
 regard to the change, but it was probably when He 
 spoke to the apostles of the things pertaining to His 
 kingdom : Acts, i, 3; and is one of the many unrecorded 
 things which Jesus did . John xx. 80, xxi. 25. After 
 the resurrection the apostles observed the fir-t day of 
 the week as the Sabbath : John xx. 19-26 ; Acts. xx. 
 7; 1 Cor. xvi. 2. Hence this is called the Lord's Day : 
 Rev. i. 10. On this day the Holy Spirit was given at 
 Pentecost, and on it the Lord's Supper was generally 
 administered : 1 Cor. xi. 20, xvi. 1, 2 ; Acts xx. G-ll. 
 
 The Churoh. 
 
 The Church is a divine institution, organized for the 
 maintenance and diffusion of revealed religion. It is 
 the " Church of the living God, the pillar and ground 
 of the truth." It is the body of Jesus Christ It is 
 the Lamb's wife : 1 Tim. iii. 15 ; 1 Cor. xii. 12-28 ; Rev. 
 xxi. 9. The Church is composed of all who sustain a 
 vital relationship to Christ They have fellowship 
 with God, and with each other : 1 Cor. i. 2 ; 2 Tim. ii. 
 19 ; 1 John i. 3, 6, 7. Some may have union with the 
 Church in its visible organization who do not really 
 belong to .'. who ought to be separated from it now. 
 
28 
 
 M 
 
 and who must be separated from it hereafter. They 
 are parasites on the body, but they are not of it : Acts 
 viii. 13, 18-23 ; 1 Cor. iii. 12-14 ; 1 John ii. 19 ; Rev. ii. 
 14-16 ; Matt. vii. 21-23. 
 
 In the outward history of church organizations there 
 are three stages: (1) When it is the Church of God ; 
 
 (2) When it has degenerated into a mere human or- 
 ganization — the light withdrawn, the Divine life gone ; 
 
 (3) When it becomes a synagogue of Satan, corrupt 
 and corrupting : Eph. iv. 12, 13, v. 26, 27 ; Luke xiii. 
 34, 35 ; Phil. iii. 2 ; Rev. iii. 9. 
 
 Jesus most frequently represents His Church as the 
 Kingdom of God, or the Kingdom of Heaven. It is in 
 the world, but distinct from it. In this kingdom men 
 and women are required to live, and transact all the 
 business of daily life in the same spirit and upon the 
 same principles as Jesus would live, and transact busi- 
 ness if he were in their circumstances. In it God's 
 will ought to be done as it is done in Heaven. Divine 
 principles are to have complete ascendancy in it : John 
 xviii. 36, 37 ; Rom. xiv. 17 ; see also parables and pas- 
 sages in regard to the Kingdom of God or Kingdom of 
 Heaven. 
 
 Every command to be baptized is a command to 
 unite with the Church of God. 
 
M 
 
 THE SACRAMENTS. 
 
 Baptism. 
 
 Baptism is intended as a sign of moral purity and 
 union with God, and a seal of the new covenant pro- 
 mises and blessings. It is a symbol of the baptism of 
 the Holy Spirit. It is the initiatory rite into the 
 Christian Church. It is putting God's name upon His 
 covenant people. The baptism of water unites us to 
 God's Church ; the baptism of the Spirit unites us to 
 God Himself. Under ordinary circumstances both are 
 necessary to meet the requirements of the Gospel : 
 John iii. 5. When God organized a visible, extended 
 Church in the days of Abraham, He commanded both 
 children and adult believers to be admitted into His 
 Church. He has never repealed that command, and 
 hence it is in force at the present time. The Christian 
 Church is a continuation of the Jewish Church : Rom. 
 xi. 17-24. 
 
 As baptism is the mode of admission under the 
 Christian dispensation, children are commanded to be 
 baptized. Those who belong to Christ are the spiritual 
 seed of Abraham, and ought not to be excluded from 
 the Church of God. Children belong to Christ, and 
 ought, therefore, to be received by baptism into His 
 Church: Gal. iii. 29; Mark x. 13-16. All children are 
 in Christ's Kingdom. Adults must be converted and 
 
^0 
 
 become like the little ones before they are fit for bap- 
 tism or admission into the Church : Matt, xviii. 3. All 
 justified persons ought to be baptized ; children are 
 justified, and, therefore, ought to be baptized: Rom. v. 
 18. Children are alike incapable of wilful transgres- 
 sion and of the exercise of faith, and are, therefore, 
 unconditionally justified through Christ. Adults are 
 capable of both wilful transgression and the exercise 
 of faith, and therefore maybe conditionally justified 
 through Christ. Infant children and believing adults 
 both sustain a saving relationship to Christ ; there is 
 no good reason, therefore, why the latter should be 
 baptized and the former rejected. Neither the one or 
 the other is baptized to make him a child of God, but 
 because he is a child of God the triune name is put 
 upon him : Num. vi. 27. All who receive the baptism 
 of the Spirit have a right to the baptism of water : 
 Acts X. 47. Children may receive the Spirit, and, 
 therefore, children may be baptized : Luke i. 15. God 
 never organized a Church from which children were 
 excluded. Why should men organize such a Church ? 
 
 What good does it do children to baptize them ? 
 What good does it do adults ? But because children 
 cannot believe, are they therefore excluded from 
 heaven ? If not, why are they excluded from baptism ? 
 Does it require a higher qualification for admission 
 into the church on earth than for admission into the 
 church in heaven ? 
 
 Saving faith was required in adults as a qualifica- 
 tion for circumcision (Rom. iv. 11), but it was admin- 
 istered by divine command to children who had no 
 faith : Gen. xvii. 12. 
 
31 
 
 Circumcision under tlie old covenant served exactly 
 the same purpose as baptism under the new. It was 
 the sign and seal of the covenant then: Rom. iv. 11. 
 Baptism is the si^n and seal now. Circumcision was 
 a sign of regeneration : Rom. ii. 28, 29. Baptism is a 
 sign of regeneration : Acts ii. 3S ; 1 Pet. iii. 21. Then, 
 the promise was made to parents and children : Gen. 
 xvii. 7. Now, the promise is made to parents and 
 children : Acts ii. 89. The apostles baptized whole 
 households — not less than four families are recorded 
 as baptized : that of Cornelius, of Lydia, of the jailer, 
 and of Stephanas. All ancient writers of distinction 
 refer ^o its practice by the apostles. It was never 
 denied by any body of men till the twelfth century. 
 Then the Petrobru.ssians rejected it on the ground that 
 all children dying in infancy were damned. 
 
 Mode of Baptism. 
 
 Christian thoughts cannot be fully and faithfully 
 expressed by heathen words. New thoughts must 
 have new word.s, or the new u.se of old words. The 
 question to be settled is not the signification of ha'pto 
 or haptizo in heathen literature, but its use in the 
 New Testament. Its Christian meaning is to conse- 
 crate, or purify. In John iii. 25,26, purifying and 
 baptizing are used interchangeably. Dr. Robert Young, 
 who has devoted his whole life to biblical study, and 
 than whom we have no higher authority, in his " An- 
 alytical Concordance to the Bible," defines "baptize "as 
 follows : " To consecrate (by pouring out on, or putting 
 into)." 
 
^'1 
 
 Heal baptism is by the Spirit. Symbolic bap'ijm 
 is by water. The baptism of the Spirit purifies the 
 soul, and consecrates it to God. The baptism of 
 water is the symbol of this purification, and conse- 
 crates the baptized person to God's church. The mode 
 in which God baptizes by the Spirit is always by pour- 
 ing or sprinkling: Acts ii. 18, 38, x. 44, 45; Heb. x. 22. 
 He who baptizes with water as God baptizes with the 
 Spirit baptizes rightly. 
 
 Christ's personal baptism did not partake of the 
 nature of John's baptism, or of Christian baptism. 
 John baptized unto repentance. Christ did not repent. 
 Christian baptism was in the name of the Trinity, and 
 was not instituted till after Christ's resurrection. He 
 was not baptized in His own name, and could not have 
 received a baptism which was not instituted for more 
 than three years after He was baptized with water. 
 The baptism of Christ was a consecration to the 
 priestly office: Num. viii. 5-7 ; Matt. iii. 13-15; Num. 
 iv. 3, 47 ; Luke iii. 21-23. He could not have been 
 baptized for an example, as He was baptized after all 
 the people: Matt. iii. 10 in the R. V. is rendered, 
 "Jesus, when He was baptized, went up straightway 
 from the water." In Matt. iii. 6, it is said John bap- 
 tized " in Jordan." But the Greek preposition here 
 translated in is often and more properly rendered at 
 and hy, especially when used in connection with a 
 river, as here. See 1 Kings xvii. 3-5 ; 2 Kings ii. 6, 7, 
 xxiii. 6. The words indicate not the mode, but the 
 place only of baptizing, viz. : the bed between the 
 banks of Jordan, of which there were several : Joshua 
 iii. 15, iv. 18 ; 1 Chron. xii. 15. 
 
• >.» 
 
 No ur^imiciit c;i,ii fiiirl^- \)v <lru\vii t'lviii John Hi. 2.') 
 in favor of iiimi.T.sion. John was l)aptij'Jno' in Betlm- 
 Imra, ov lU'lhany (not th.> IJetliany of Alartlia and 
 Mary), o)i the cast of Jordan, and near its nioutli. lie 
 rLiMovcd up the river, and to the west side. Tiie object 
 coidd not he foi- (|uantity, as tliere was more water 
 wi.ere he left than where he went. His ol)jeet must 
 have been quality, not (|uantity. The multitudes 
 needed water for other than baptismal purposes. The 
 salt water near the mouth of tlie river would answer 
 for baptism, not for drinkini;-. " Many w^aters " (not 
 " much water "') is the more correct renderino- of the 
 passage. 
 
 It may be fairly inferred tliat the eunucli (Acts viii.) 
 was baptized by spiinklino-. Pldlip was probal)ly a 
 fair expounder of the Word lie was asked to explain. 
 There is nothing- in the })assagtj which would Iviul him 
 to speak of baptism at all, except the statement (Isaiah 
 lii. I.")) " So shall He sprinkle, many nations." 
 
 Rom. vi. :i-8, and Col. ii. 1 2, have no reference what- 
 ever to water ba})tism. It is the real baptism of the 
 Spii-it to which the apostle refers. It is by the Spirit 
 that we are baptized into Christ. The baptism in 
 the.se texts evidently effect.s a divine change in the 
 heart and life. Water baptism produces no such 
 effect. If these passages refer to water baptism, then 
 they teach baptismal regeneration. Compare Gal. iii. 
 27; Phil. iii. 10; 1 Cor. xii. 1.3, with Rom. vi. 8-8. 
 
 The baptism of John the Baptist was ignored by 
 Paul after the institution of Christian l)aptism : Acts 
 xix. 1-5, 
 
84 
 
 The Lohd'h Suiter. 
 
 As baptism symbolized tbo work of tbe Holy Spirit, 
 so the Lord's Supper symbolizes and commemorates 
 the sufferings and death of Christ. It was instituted 
 by our Lord on the night preceding His crucifixion : 
 Matt. xxvi. 2() ; 1 Cor. xi. 2*^, etc. It is a mem- 
 orial of redemption, a means of grace by which 
 we hold communion with God and with each other, and 
 a prophecy of the Second Advent of the Master, to 
 receive His people into the heavenly mansions : 1 Cor. 
 xi. 23-26, X. 16, 21; John xiv. 3. It is virtually a 
 periodic renewal of our own vows of fidelity to Christ, 
 our King and Lord. To habitually neglect it is a tacit 
 rejection of the authority and command of Jesus. To 
 turn away from it when we have the opportunity to 
 receive it, is to depreciate fellowship with Christ and 
 His people, and to culpably neglect one of the most im- 
 portant means of growing in grace. To partake of it 
 " unworthily " is to do as the Corinthians did — failing 
 to distinguish between it and an ordinary meal, not 
 discerning its spiritual import, and more especially an 
 excessive and intemperate use of the elements. It 
 refers to the manner of taking it, and not to the 
 moral and spiritual qualifications of the persons who 
 partake of it: 1 Cor. xi. 20-22, 27-29. In both the 
 sacraments — baptism and the Lord's Supper — there is 
 a great danger of magnifying quantity in the material 
 elements and overlooking the spiritual design. 
 
 The wine used in the sacrament was evidently un- 
 fermented. During the whole Paschal week no leaven 
 
 ; 
 

 35 
 
 nor anythin*^ that containell leaven was allowed in the 
 homes ot* the Hebrews: Ex. xii. 15-20, xiii. 3. 
 
 Everything fermented was forbidden, and, there- 
 fore, fermented wine could not have been used. In- 
 deed, the liquid employed is never once called wine in 
 the New Testament, but the " fruit of the vine" and 
 the cup:" Matt. xxvi. 27-29; 1 Cor. x. 16, xi. 25; 
 see, also, Deut. xxxii. 14. 
 
 «< 
 
 ( 
 
ESCHATOLOGY, OR LAST THINGS. 
 
 Death. 
 
 Tiie original penalty attached to sin included phy- 
 sical, spiritual and eternal death. The first is the 
 separation of soul and body, the second the separation 
 of the soul from God, and tlie third the everlasting 
 exclusion of botli soul and body from the divine 
 presence, with all that this involves. In the day that 
 man sinned he became mortal, and beo^an to die. 
 Death was no part of his original constitution ; but is 
 the result of Adam's disobedience : Gen. ii. 17, iii. 19; 
 Rom. v. 12, viii. 10; 1 Cor. xv. 21, 22. Death came by 
 sin, and the resurrection from the dead by Jesus 
 Christ. 
 
 Intermediate State. 
 
 There is an intermediate utaU', but no intermediate 
 place. This state is the condition of the soul between 
 death and the resurrection. There is no half-way 
 place between earth and heaven. Christ is in heaven, 
 and the souls of the rigliteous are with Him. Compare 
 Luke xxiii. 43 ; 2 Coi . xii. 2, 4 ; Mark xvi. 19 ; Heb. 
 ix. 24 ; Acts vii. 55-59 ; 2 Cor. v. 1-8 ; Phil. i. 28. 
 
 \ 
 
 The Messiah's Kincdom. 
 
 Daniel foretold that the God of heaven would set up 
 a kina'dom : Dan. ii. 44. Christ was born Kinii^ : Matt. 
 
/ 
 
 ( 
 
 I 
 
 \ 
 
 37 
 
 ii. 2. John the Baptist said this kiiiodoni was at 
 hand : Matt. iii. 2. Jesus said it had eome : Matt. xii. 
 28. He preached it, and sent His apostles to preach 
 it : Mark i. 14 ; Luke ix 2. His parables set forth the 
 different aspects of this kingdom. To Pihite He de- 
 chired its nature, and thereby " witnessed a oood con- 
 fession" : John xviii. 86,87; 1 Tim. vi. 18. Between 
 His resurrection and ascension He expounded its nature 
 to His apostles : Acts i. 8. It was prominent in aj^os- 
 tolic preaching : Acts viii. 12 ; xix. N. It is not visible, 
 nor secular, but spiritual: Luke xvii. 20,21; Bom. 
 xiv. 17. It is essentially different from all other king- 
 doms. It is founded on love, and not in force. Christ 
 is the King ; true Christians are the subjects, and the 
 Bible contains its constitutions and laws. It is to 
 spread and grow till it lills the earth. In its developed 
 form it is called the millennium, a word used to denote 
 the thousand years mentioned in Bev. xx. 4-G, durinir 
 which Satan is bound, and Christ reigns in His spirit- 
 ual presence on earth with His saints. The word 
 thousand in Scripture is often used to indicate a large, 
 indefinite number: Deut. vii. 9; Psalm Ixxxiv. 10, 
 xc. 4; Eccles. vi. G; Isaiah Ix. 22: 2 Peter iii. «. The 
 millennium is therefore, most probably, a long, imletin- 
 ite period. 
 
 The Second Advent of Christ. 
 
 This event will not take place till the Spirit of God 
 has completed His v/ork of restoration, or till the end 
 of the millennium : Acts iii. 21 ; Heb. x. 12, 18. 
 
 The object of Christ's second advent is not to set up 
 
38 
 
 a kingdom. This He did at the tirst advent ; but to 
 raise the dead, to judge the human race, and then sur- 
 render the kingdom to the Father : ^ohn v. 28, 29 ; 
 Matt. XXV. 31, etc. ; 2 Thess. i. 7-10 ; 1 Cor. xv. 24. 
 
 The General Judgment. 
 
 The purpose of the general judgment is not to make 
 known to men their destiny. Multitudes know this 
 to some extent while still on earth. All know it at the 
 hour of death. But it is to manifest to the whole 
 universe the righteous character of God, in His deal- 
 ings with angels and with men. Creation was a sub- 
 lime manifestation of God : Psalm xix. 1 ; Rom. i. 20. 
 Redemption is a still more glorious manifestation of 
 God : 1 Pet. i. 11. The general judgment will be an- 
 other further great manifestation of God ; Eccles. xii. 
 14 ; Rom. ii. 2-5, iii. 5, 6 ; Acts xvii. 31 ; Matt. xxv. 
 31, etc.; Rev. xx. 12-15. 
 
 Heaven. 
 
 The most pleasing figures known to the human mind 
 are employed to represent the glory and blessedness of 
 the heavenly state and place. All these fail to equal 
 the reality : 1 John iii. 2. In heaven there will be 
 different degrees of reward, according to the purity 
 and maturity of our character here, and the improve- 
 ment we have made of our opportunities. The capa- 
 city to receive must be measured by its use : Dan. 
 xii. 3; Matt, xviii. 4; 1 Cor. iii. 14, 15; 2 John 8; 
 Rev. xxii. 12. 
 
 There will be different degrees of glory on the 
 
 I 
 
. 
 
 resurrection body, corresponding with the inward 
 condition of the soul : 1 Cor. xv. 41, 42. The felicity 
 will be eternal : Matt. xxv. 46. 
 
 Hell. 
 
 All the most terrific figures known to the human 
 mind are employed in Scripture to set forth the suf- 
 fering and ruin of the lost ; but here, too, no figures 
 can equal the reality. There will be different degrees 
 of retribution: Matt. xi. 22-24; Luke xii. 47, 48. The 
 character formed on earth is immutable throughout 
 eternity: Kev. xxii. 11 ; Luke xvi. 26. The resurrec- 
 tion bodies of the wicked will be very different from 
 the resurrection bodies of the just: Dan. xii. 2 ; John 
 V. 29. 
 
 All the reserve resources of heaven have been ex- 
 hausted in the redeeming work of Jesus Christ. The 
 finally impenitent have rejected these resources. Their 
 character is confirmed and stereotyped in its evil 
 tendency. They, therefore, go on sinning through 
 eternal ages; and suffering, ruin and retribution forever 
 follow sin. That there should be only one probation 
 for sinners is a benevolent arrangement. God can 
 employ, in the future, no higher means and motives 
 than those now used and presented. The wicked 
 would enter on a second probation under much more 
 unfavorable circumstances than they began the first; 
 and, therefore, they would be much more likely to 
 abuse it. The abuse of the second would enhance 
 their guilt and misery. The sufferings of the lost will 
 be eternal. There is no more ground to believe that 
 
40 
 
 hell will come to an end tlum that heaven will cease 
 to exist: Mark iii. 21), ix. 43-4.S ; Jude 7; Kev. xx. 10, 
 xiv. 11; Matt. xxv. 41 -4(). God's efforts for man's 
 salvation, and the deep intense solicitude of Christ 
 and His apostles for his moral recovery, show the im- 
 minent danger to which he is exposed, and the impor- 
 tance attached to his salvation. 
 
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