2.,3.'o5-. W* PRINCETON, N. J. *^ \ \ , Presented by cy\(2.X'<7\\Oy'^PP-r'e.3^erfectIon of the Bible and the har- mony of its parts show its divine author- ship. It is one Book, with one theme and one purpose, and yet it is made up of sixty- six different books, by no less than thirty- eight different writers living in different lands, and covering a perioid of more than fifteen centuries. Some one, writing of the British navy, says that \v. the center of every rope, little and large, on every ship, r.ms a fine colored thread, "the queen's strand." So through every book and chapter of the Bible runs a scarlet thread, the mark of divine mercy, which can not be mistaken. The perfect harmony of the xvriters proves a common inspiration. That the different parts of a machine, when put together, form la perfect wholo, proves tha-t they were intende'd to go together. We can not suppose that different men pre- pared the d-ifferent parts with no agree- ment or controlling purpose. Equally irn- leasonable is it to think that the writers of the Bible, living hundreds of years apart, prepared books which merely hap- The ;:icriptures. 19 pen to fit, each in its place. The hannoay cf the Bible pi-oves that it is God's Book. The Bible declares its divine author- ship. "AH Scripture is given by inspira tion of God and is profitable." The Revised Version says: "Every Scripture given by inspiration is profitable," and in the mar- gin: "Every Scripture is given by inspira- tion and profitable." These different ren- derings emphasize the truth that "every Scripture," or "all Scripture" (meaning the books recognized as Scripture) is inspired. "Holy men of old spake as they were moved by the Holy Ghost." It was God who "spake in times past unto the fathers by the prophets." The apostles declared that they gave not the word of men, but the word of God. The v/hole testimony of the Scriptures is that whatever part man may have had in their composition, God is their author, Witli this and with all other proofs, there is also the testimony of the Holy Spirit, who witn^ses with the Word and by it in the hearts of good people. His testimony is unanswerable. We are some- times perplexed by arguments, and in doubt as to the value of testimony upon which we have relied, when, in an in- stant, and with no explanation, we havp the conviction that this is God's word 20 Applied Theology. God liimself seems to speak, as of old, and to say: "Hear the words of my mouth.." Unbelievers may scoff at this, and some good people may only partially feel its fcrce. It must be spiritually discerned. It does not take the place of other testi- mony, but supplements and strengthens It. It is a strong ground of assurance to tbem who live near to God. He who does God's will knows of the doeijrine and of the book that they are of God. The hap- piest Christian life is that of the man v/ho, by obedience, faith and devotion to God, continually invites the testimony of the Spirit of God. The purpose of Scripture is to declare God's character and will, so that men may glorify and be blessed in him. "All Scrip- ture is profitable for doctrine, for reproof, for correction, for instruction in right- eousness," to the end that God's people loay be perfect in him. It is a rule, a standard, a light, a guide, and an in- structor. It is to be studied, reverenced and obeyed. It is to be translated and circulated wherever there aro souls in c'arkness. Its entrance is to give light, aiid its light is to increase until the wholp world is full of the knowledge of God. WHAT IS GOD? Is he a being high above the earth, dwell- ing in light inaccessible and full of glory,. or does he dwell -with men and care for them? Is he a Creator and a King, or a Father and a Friend? Is he a Judge, strict to punish sin, or is he gracious and full of compassion? He is all of these, and more. He is a God, near and af'ar off. He is the Author of all things. He rules in heaven and on earth, the immortal, invisible, and only- wise God, and yet he dwells with men, and is a companion of those who are humble and contrite in heart. He is the Judge of all flesh, and the source of all grace. He is "a consuming fire," and a God of peace. He is a law-giver, and a deliverer. He is holy; he is "light"; he is "love"; he "is a Spirit"; and in his beingi and attrib- utes is infinite, eternal and unchangeable. God is a person. Wo mean by this thai he has individuality. He is a conscious intelligence. In announcing himself to Moses, he said "I am." The Bible begins (21) 22 Applied Theology. by telling what lie did. He created the heavens and the earth. He is more than "force," and more than law. The former is his power, and the latter is his will. Neither law nor force creates itself. There is force in the spring of a watch, but back of the spring is an intelligent person who made and tempered it. So there is a force which moves worlds, as the hands of a watch move round their center, but back of this is a personal intelligence. A watch proves the existence of a watchmaker. So a world proves the existence of a world - maker, and a law the existence of a law- maker. God is a Spirit. We associate personality with a form and features; but a spirit has no form which can be seen with natural eyes. Tt "hath not flesh and bones," as men have. We know, however, that flesh and bones are not all of man, nor even the best of his personality. Man is a spirit as well as a body. He does not live by bread alone, which nourishes his flesh, but by spiritual food. His body may be marred, or even buried and decay, but the spirit lives. Man was made in the image of God. His spirit was like the divine What Is God? 23 Spirit, and, though limited and changed by sin, will serve as an illustration, weak, but the best we have of Him in whose im- age he was made. Man is a spirit, finite and fallen. God is a Spirit, infinite, eter- nal and unchangeable. How shall the finite comprehend the in- finite? No man can measure the immensity of space, or tell the length of eternity. Go as far as he will, and add figures to figures until all the paper at his com- mand is covered, and no man can tell in mathematical terms what the figures mean in years or miles, and the limits of time and space are still unreached. Tliere is always more beyond. God is infinite; he can not be measured. No man by searching can find out the Al- mighty to perfection. Our reason can go but a little way, and beyond that is still the infinite. God is everywhere, in heaven and on earth and in the sea. No man can flee from him. or hide himself. He fills the universe. He is in all things, and yet distinct from and above all things, God is eternal. We count back and say we are so many years old, but with him is neither beginning nor end. The world 24 Applied Theology. had its beginning when he made it, but lie was from everlasting, and continues to everlasting. He is unchangeable. He was never young, and will never be old. Before the mountains v/ere brought forth or ever lie had formed the earth, and after the earth is dissolved, even from everlasting to ever- lasting, in eternity past, present and fu- ture, he is the same unchangeable God. He is the only God. There is no room for another; there is no possibility of an- other. The heathen have idols, but they are not gods. The ancients deified men, or qualities in men, but these were not gods. He is the living and true God, the cre- ator and upholder of all things. How shall man stand in his presence? Before him angels bow and the archangel veils his face. Before him cherubim and seraphim continually do cry: "Holy, holy, holy, Lord God of hosts!" The greatest thought which can fill the mind of man is the thought of God and of our relation to him. How shall man, finite and sinful, stand before him? He is entitled to worship. For what he is, and for what he has done, our souls must bless and magnify him. He is a What Is Godr 25 Spirit, and his wx>rsiliip muist be in spirit; not with mere forms and bodily exercises, but with the devotion of the heart; not with lip service alone, but in sincerity and in truth. He who best appreciates the divine character, who has the clearest con- ception of God as a Spirit infinite, eternal and unchangeable in all that goes to make up his character, will have also the best appreciation of his own finite and fallen state, and will cultivate most successfully that humility and purity of heart which are the condition and earnest of his favor. (3) THE DIVINE ATTRIBUTES. He who devoutly studies tke being and character of God feels, first of all, his own v^eakness. Thei finite can not comprehend the infinite. He cries out with the Psalmist: "Such knowledge is too wonderful for me; it is high, I can not attain it." No man can "find out the Almighty to perfection." And yet some knowledge of God and of our duty to him is possible. The direction, "Acquaint thyself with him and be at peace," is in harmony with the Savior's prayer for his disciples that they might "know" "the only true God," and with the declaratioil that to know him aright is life eternal. All that man needs to know of the divine character and will is before him in the divine Word and works. Crod is revealed in nature; climly it is true, but unmistakably. The heavens de- clare his glory. The universe tells his visdom and power. His providence is an open book. "He left not himself without a witness in that he did good," supplying (26) The Divine Attributes. 27 the wants af his creatures. His eternal power and Godhead are manifest in his works, so that they who fail to see and serve liim are without excuse. Tlie inspired writers call attention to this testimony of nature, and supplement it. They do not limit themselves to attrib- utes revealed in creation and providence, but announce others, if possible, more glorious. God is infinite, not only in wis- dom, power and goodness, but in justice, mercy, truth and holiness. If those who fail to see him in nature are without ex- cuse, what is the condemnation of those who having his open word, Ignore his sal- vation? God is wise. A workman is known by his works. A skillful invention shows the wisdom of the inventor. So the wonderful mechanism and laws of the universe prove the wisdom of him who invented it. Tliose who study astronomy use a planetarium to show the motions of the heavenly bod- ies. A slight touch causes spheres to re- volve and move about each other as the sun, moon and planets move in the heav- ens. To invent such mechanism one must be wise. He must have knowledge of the 28 Applied Theology. universe that is represented in miniature as well as mechanical skill. What shall we say, then, of him who made the uni- verse itself, and, as his crowning work, made man, endowing him with wisdom to understand and imitate the great desigaV He who gave man knowledge, shall he not know? The God who gave wisdom must himself be wise. The Scriptures declare that he is the "all wise" and the "only wise." No other wisdom is comparable to his. He is omniscient. In him are all the treasures of wisdom and knowledge. He is the source of all wisdom. If any man lack wisdom, let him ask of God, who gi\'- eth to all men liberally, and it shall be given him. God's power equals his wisdom. An in- ventor sometimes sees principles and pos- sibilities which he can not realize. His means are limited or materials are refrac- tory; some obstacle prevents, or perhaps the earthly life is too short. God alone is able to do all that his wisdom devises. He is not only omniscient, knowing all things, but omnipotent, able to do all things. "Gcd hath spoken once; twice have I heard this, that power belongeth The Divine Attributes. 29 iinto God." Hg doeth according to his will, and none can stay his hand or say unto him, What doest thou? He has power not only over worlds, but over men and evil spirits. He rules in heaven and in earth and under the earth. His people, whatever their trials, or the trials of the Church, are assured that he will bring all things to pass according to the wise coun- sel O'f his will. Those who rebel against him wage a hopeless strife, for what can man do in conflict with the Almighty? God is holy. No truth is more frequently announced in the Bible and under more varied forms than this: "The Lord our God is holy." Holiness is the sum of all perfections and the absence of all sin and weakness. Heathen religions know noth- ing of it. They ascribe to their deities wisdom or greatness, or even goodness, but never holiness, Man is naturally sinful, and the thought of holiness is foreign to him. This is possibly the reason God's holiness is so emphasized in the Bible. "There is none holy as the Lord." "The Lord is righteous in all his ways, and holy in all his works." His thoughts are holy. His purposes, works, laws, house, Applied Theology. day and word all a-re holy. His people are commanded to be holy. "Be ye holy as I am holy." His worship is to be holy. "Worship the Lord in the beauty of holi- ness." God is just. A holy God can not be un- just. He is true. A holy God can not be untrue. He is faithful. Hath he said it. and shall he not bring it to pass? He is good. The earth is full of the goodness of the Lord. Holiness is like light or har- mony. Other divine attributes are the col- ors of the spectrum or the notes of a chord. The colors blend into pure white light, and the notes into a harmonious sound. God is merciful. At the mention of this attribute the mind reverts to his justice. It confronts also the fact of sin. How shall sinners expect mercy from a just God? With the earliest revelations of the divine character came declarations of Tiis justice and mercy. "The Lord God merci- ful and gracious," "forgiving iniquity, transgression and sin, and that will by no means clear the guilty." The study of these brings us face to face with the Gos- pel. "God so loved the world that he gave his only begotten Son." "God is love." In the atonement of Christ "mercy and The Divine Attributes. 31 truth are met together, righteousness and peace have kissed each other." In all the&e attributes God is infinite, eternal and unchangeable. He is every- where and always the same. He is not just to one and merciful to another, but just and merciful to all alike. If in dealing with us his justice seems to overshadow the milder attributes, it is because of sin. If mercy is magnified, it is because his people find their refuge in it. To the pure he shows himself pure, and to the froward he appears froward. God's people delight to dwell upon his mercy, and even when they think of other attributes the thought of mercy is present. His wisdom and power alone would terrify, his justice dismay and his holiness over- whelm, were he not also merciful; but united with mercy his wis'doiit and power are their strength, his justice their salva- tion, and his holiness their rejoicing and the goal of their endeavor. Oh, to be like Christ, who v/as God man- ifest in the fiesh, the brightness of his glory and the express image of his person; to let the same mind be in us which was also in him; to live by the faith of the Son of God; to be holy as he is holy. 32 Applied Theology. Blessed are the pure in heart, for they shall see God. When we are like him, we shall see him as he is. Then we will truly know him whom to know is ever- lasting life. DIVINE SOVEREIGNTY. I once saw a miniature stage upon which toy men and women were players. They represented kings and queens, nobles and soldiers and peasants. They moved as of their own will, and plotted and fought as their historical originals had done. There were also voices which seemed to come from their lips. So much could be seen from the front. But there were two sides to the stage. From the rear I saw that what seemed the acts of many players were the acts of one man; and what seemed the voices of many speakers were one voice. There was a power behind' the throne and behind the peasant's stool. By means of wires, skillfully laid and worked, one man played the play. Here, I thought, ia a representation of God's sovereignty. Men read biography and history, and study the course of na- ture, as I witnessed this performance. They see from the front, and do not know the power which holds the hearts of kings (33) 34 Applied Theology. and of common men, and, all unseen, "turns them as the rivers of water." The devout student will go behind the scenes. He will note effects and their causes; the rising of the sun and the power which ordained it; the fall of empires, and the reasons of their fall. He will weigh the acts of men as free, responsible actors, and yet see in their success or failure the con- trolling hand of God. At one point the illustration from the miniature stage fails. Men are not mere puppets, moved by wires, but intelligent beings, having the power of choice; influ- enced by motives and responsible for doing or refusing to do what God commands. Indeed, at this point any illustration will fail, for just here is a mystery too deep for human understanding. We know that God is sovereign. He could not be God and be- anything less. A being infinite, eternal and unchangeable in his wisdom, power, holiness, justice, goodness ana truth, the maker of all things, must be the lord of all things. At the same time we krow that man is free to choose good or evil; to do right or to do wrong. How are these apparently contrary facts to be reconciled? How are we to explain Divine (:iovereignty. 35 the existence of sin and suffering? God is holy and sovereign, and yet man is a sinner. God is merciful, and yet man .suffers. God decrees, and yet man chooses for himself. We can not reconcile these things, and are not called upon to do so. If Christ, the Captain of our salvation, "was made perfect through suffering," who can tell the part which sorrow plays in our spiritual education? Temptation may be a means of blessing. Warfare with sin may give one a conception, impossible v/ithout it, of the holiness of God. Th<^ trial of faith worketh patience; and im.- tience, experience; and experience, hope. Gold is purified by the refiner's fire. So God for his own glory may develop in his people a character higher and nobler than that of angels who have not been tried. To this end he may, for a time, permit that which is hateful in his sight We do not know. We may think upon these things, but our hearts need not be troubled because we do not understand them. They belong to the domain of mystery and of faith. The Bible declares God's sovereignty. It represents him as in all things and above all things; as the ©ne disposer of 36 Applied Theology. events; by whom and for whose glory all things come to pass. He was in the be- ginning, when nothing else was. He mad^. and controls the universe. "He directeth it under the whole heaven." Whatsoever comes to pass is according to his decree. "He causeth it to come, whether for cor- rection or for mercy." He governs men as well as things, and nations as well as men. By him "kings reign and princes decree justice." He is the King of kings. "The Lord reigneth." His is no limited monarchy, either in extent or right. "He removeth kings and setteth up kings." "He pulteth down one, and setteth up an- other." He ruleth "in the armies of heaven and among the inhabitants of the earth." Perhaps this may see^ji strOiig doctrine, but it is mainly Scripture language. The Bible teaches that while men are free and responsible for their acts, God rules; that he controls all things, and that whatever happens is with his knowledge and accord- ing to his counsel. This doctrine is one of exceeding com- fort. God's people exult in it. "The Lord reigneth; let the earth rejoice!" It means the triumph of righteousness and the over- throw of Iniquity; it means the vindica- Divine Sovereignty. 37 tion of God's people, the security and suc- cess ot the Church, the reign of order and law in the State, and of temperance, purity, justice, peace and love everywhere. He who believes it wears an armor which can not be pierced; adversity will not harm him; taunts will not confuse nor threats disturb him. He can say with Elisha: "Greater is he that is with us than all they that be with them"; or with Paul: "If God be for us, who can be against us?" He will have no more fear of difficulties than of dangers. The church which believes and realizes it is invincible. Neither pov- erty nor oppression can harm it. The cross will be the symbol of triumph. "This is the victory that overcometh the world, even your faith." All obstacles will disap- pear before absolute faith in the sover- eignty of God. THE TRINITY. There is one, and only one, Ood. So the Scriptures assert. "Hear, Israel: The Lord our God is one Lord." "There is none other God but one." These positive statements are in harmony with the whole tO'ue of inspiration. God fills all space and is from everlasting. He made all things. He is supreme. There is no power, nor life, nor effort, Independent of him. There can be no other God. At the same time the Scriptures refer to the Father and to Christ and to the Holy Spirit in such a way as to distinguish be- tween them. The Father says: "This is rny beloved Son, in whom I am well pleased." The Son says: "I will pray the Father, and he shall give you another Comforter, even the Spirit of truth." The Spirit is referred to as one who shall not spoak of himself, but shall take of the things of Christ and show them to men- He is represented as teaching, and men are represented as resisting or yielding to him. The apostolic benediction in Second (38) The Trinity. 89 Corinthians, the basis of our doxologies, contains the names of the three, as does also the baptismal fo'rmula given by the Master himself. There are also frequent references to them individually, in which, now to one and now to another, are as- cribed the names, attributes, work and praise of God. At the giving of the law, God said: **I am the Lord thy God." John declared that Christ, the Word, which was made flesh, was God. Christ himself said: "I and my Father are one." The same truth had been announced In prophecy. "Unto us a child is born, unto us a son is given"; "and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father." His name, Immanuel, "God with us," was an announcement of his deity. So was the promise that his name should be called "Jehovah our righteousness." The dis- ciples knew him as "God blessed forever," "the Almighty," the "King of kings and Lord of lords," and he is divinely ad- dressed: "Thy throne, O God, is for ever and ever!" In these and numerous other passages the names of God are applied to Christ. In other passages the Holy Spirit is dla- 40 Applied Theology. tinguished in the same way. Some of these passages are obscure, and require com- parison of Scripture with Scripture to bring out their force. Utterances ascribed to God in one place are in another as- cribed to the Holy Ghost. One passage, however, is so plain that standing alone it would sustain the doctrine of the deity of the Spirit. Peter, speaking to Ananias, said: "Why hath Satan filled thine heart to lie unto the Holy Ghost? Thou hast not lied unto men, but unto God." There is also the much disputed passage in First John: "There are three that bear record in heaven, the Father, the Word and the Holy Ghost; and these three are one." The attributes and works of God are as- cribed alike to the Father, Son and Spirit. Each is spoken of as omniscient, omnipo- tent and omnipresent. Each is represented as the Creator. A comparison of the first chapter of Genesis with the first of John and the 104th Psalm shows this clearly. "God created the heavens and the earth." **A11 things were made by him;" that is, Christ. "Thou sendest forth thy Spirit, they are created." These three assertions can be reconciled only when we accept the truth that the Father, the Son and the The Trinity. 41 Spirit are one God. It is just here worthy of notice, though some do not regard It as bearing on the question, that the name of God used in the first chapter of Genesis is in the plural, and that God is represent- ed as saying: "Let us make man in our own image." The same plural form is used in the giving of the law: "Jehovah, our Elohim, is one." To each of the three is ascribed super- natural power for the regeneration and sanctification of men. Each is to be wor- shiped and his favor entreated. The Book of the Revelation is full of praise to the Son, who is declared worthy to receive honor and glory and blessedness, even as the Father is worthy. His grace is in- voked in the apostolic benediction, as is that of the Father and the Holy Ghost. Baptism into the name of the three is an act of the highest worship, an acknowl- edgment of their deity, and a pledge of service. The rejection of the Son is de- clared to be the rejection of the Father, and the sin against the Holy Ghost is named as the one sin which has no for- giveness, either in this world or the next. We freely admit that the doctrine of the three persons in one God involves myste- U) 42 Applied Theology, ries "Which we can not explain, but mys- teries are to be expected when we deal with the infinite. He who tries to limit God to the finite measure of the human mind, lacks the first conception of his character. Eternity and infinity are as in- comprehensible as triunity. The thought of a being without beginning or end, or any limitation, is as foreign to finite thought as that of the three persons of the Godhead. The Bible is full of mysteries. The incarnation of Christ, the unity of the divine and the human, is the great mystery of godliness; a duality no less marvelous than the trinity. God's dealings in prov- idence are mysterious. The operation of the Spirit upon men's souls is mysterious; the natural birth and the new birth, the laws of electricity and of light and of grace, all are mysterious. Should we not expect something above and beyond us, too deep and vast for our understanding, in the being who ordained these laws? If we can not understand his providence, shall we stumble at his Word".' If all our scientific study leaves us in doubt as to the operation of his most familiar agents, shall we doubt because we can not find him out to perfection? Nay, rather let us rejoice The Trinity. 43 that while clouds and darkness are round about him, righteousness and judgment are the habitation of his throne. We can not know him to perfection, but we can trust him and serve him, and seek and be sure of his favor. The doctrine of the trinity, though itself beyond our understanding, helps to make real many things in the divine character. God is a father. "Like as a father pitieth his children, so the Lord pitieth them that fear him." Christ as the Son is not only our Savior, but our brother, bone of our bone, flesh of our flesh, heart of our heart, and soul of our soul; tempted in all points like as we are, and able to succor us when WG are tempted. The Spirit is an abiding helper and teacher and comforter. "God with us" is a reality. Our baptism signi- fi.es and seals our engrafting to Christ, who is one with the Father and Spirit. The benediction which we receive with bowed heads is an assurance of our Fa- ther's grace, our Savior's love and thfl all- prevailing help and comfort of the Holy Spirit. CREATION. Some things are so certain that they need no proof. Human footprints in a desert prove that some one has walked there. The prints could not make themselves nor come by accident. A house in the desert proves that a builder with intelligence and skill has wrought there. The relation of cause and eiTect is not always so apparent as in these illustra- tions, but the principle is established. Every effect must have a cause. A clock proves a clock-maker; a piano, a piano- maker; a ship, a ship-builder. A book proves an author, a printer and a manu- facturer of printing machinery. A railway with cara suited to its track, and with bridges, tunnels and switches, proves not a builder only and a maker of machinery, but a designer and controHinr mind. Philosophers have recognized this argu- ment and have sought the caune which is behind the universe. There must be a cause. The world did not make itself nor come by accident. The sun and moon did (44) Creation. 45 not happen to be what they are. Neither did the law of gravitation, nor the law of reproduction and growth. The adaptation of light to the eyo, of air to the lungs and of food to the body can not be mere chance. As a house proves a builder, so a world proves a creator. So the evidences of design in the eye and in other organs, and indeed in the whole universe, prove a designer. Unaided philosophy, however, though recognizing this principle of causation, failed to solve the problem of the universe. It was necessary for God to announce him- self as the creator. The opening sentence of the Bible is an advance upon all the possible results of human scholarship. It Is a declaration that God, the eternal and self-existent, is the first cause and absolute author of all things. In the inspired narrative of creation im- portant facts are stated in the fewest pos- sible words, with almost no rehearsal of details. These facts are plain to the huEs- blest mind, while beyond them the wisest can only speculate. Who shall attempt to fix the date of "the beginning"? Who can roll anything about it? We only know that in the beginning God was, and that 46 Applied Theology. he created the heavens and the earth. The strongest word which could be selected is used to describe absolute creation, the making out of nothing of all materials. God did not at once produce these mate- rial things in finished forms, but simply- called them into being. Some say they were star-dust, filling immeasurable space and having the potency of future worlds and life. It may be so; we can not tell, for the Scripture does not affirm it. It only says that God created them. Afterwards — we do not know how long; perhaps im- mediately, perhaps after myriads of years — the earth assumed its separate identity. Even then, however, it was not like the world to-day. It was without form, empty and dark. Here some give wings to fancy, claiming that certain changes were in progress, and estimating the number of years required. They may or may not hp» correct, — the Scripture does not say, anil there is no other authoritative testimony- After this came light, the dissipation of vapors which enshrouded the earth, the separation of land and water, vegetation, the sun and moon, fish, fowl and beasts of the field, and last of all. man. Each had its time and all were declared good. Creation. 47 Here, again, some follow theories detail- ing the various steps, and declaring how long the evening and morning of each day mu&t have been. They may be right, but no man can prove it. The word translated "day" may mean a day of twenty-four hours, or an indefinite period. God could have made the world in six solar days, or he could have taken a longer time. We need to guard against the realistic spec- ulation of Milton, which some confuse with inspiration, as well as against the more scientific speculation of modem times. The record is plain, and we need not go beyond it Mr. Beecher, speaking of evolution, says that "an hypothesis is a glorious guess." All theories beyond what is written as to the steps in creation are guesses, glorious possibly, but only guesses. The crowning act of creation was the making of man, and here, as at every pre- ceding step, we find mystery. We do not know the method of Adam's creation. Tha record is that God created man in his own image, that "the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." Whether this 48 Applied Theology. creation was instantaneous, and followed by an immediate inbreathing of divine life, or whether God worked by slow, myste- rious processes, we do not know. Tho«» who contend for any details beyond th« record must bring the proof. Some believe that Adam was evolved through many forms and myriads of years, and not a t&vr Christian scholars believe that after such evolution God breathed into the perfected physical form the breath of life, and that man then became man. All this is hypo- thesis or guessing. No one can prove it. The most its advocates can claim is that it seems to them to explain some facts, that it furnishes a working theory according to which investigation may proceed, and that it does no violence to the story in Genesis. It is wise to avoid positive assertion* which can not be verified. The facts are simple and plain. God created the heaven and the earth. He created man. After- wards he created woman out of man, and the two were given dominiojL over other creatures, and commanded to increase and multiply and replenish the earth. All this we receive by faith, because God has de- clared it. "By faith we understand that Creation. 49 the worlds were made by the word of Grod, so that things which are made were not made of things which do appear." The study of creation reveals the char- acter of the Creator. "The heavens declare the glory of God." "Day unto day utter- eth speech, and night unto night sihoweth knowledge." "The invisible things of him from the foundation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that tbey are with- out excuse." The deity, power, wisdom, gc-odness and justice of God are sio miani- fest that men who refuse to serve him, and meet the punisliment of sin, can blame no one but themselves. The purpose of creation is the divine glory— "The Lord hath maxie all things for himself" — and yet so identified is h,is glory with the happiness of men that all things work together for good to those who serve him. They that glorify him shall enjoy him forever. THE FALL. The Bible history of man is that he was made in the image of God; that he was holy and happy; that he disobeyed the command of God; that his nature was corrupted, and that he lost communion with God, and be- came a subject of wrath, liable to punish- ment, both in this life and forever. All this may be said of Adam, the father of the race, and of Eve, the first mother, individually and as the representative of their posterity. God placed them under law, announcing in advance the penalty of disobedience. Eating of the fruit of a cer- tain tree was made the test of their loyalty to their Creator, and death was declared to be the punishment of disobedience. We do not know what the tree of the knowledge of good and evil which stood in the midst of the Garden was, nor why the particular command was given, nor why Satan should have been allowed in the Gar- den, nor even why man should have been tempted at all; but the fact stands revealed that Cod, for his own wise purposes, put (50) The Fall. &1 man to a test, and that man under this test failed and fell. We do not know how God breathed into man the breath of life, nor exactly what is included in the statement that man was "made in the image of God," but we do know that there was a communication of Hpiritual life, and that man was endued in some measure with the divine attributes; that he was wise, pure, just, good and true, and that he had knowledge and power to do all that God commanded. He was not infinite in these attributes, as God is. Neither was he unchangeable. He was free to obey or disobey, and responsible for his acts. Disobedience carried with it its own penalty. To eat was to die. The first trans- gression was the seed of death. In the day that they ate of the fruit death began. Their hearts did not then cease to beat, for that was not the meaning of the words. They died spiritually. They were no longer holy and happy. Their bodies also partook of the curse, and became the prey of dis- ease. Forces began to operate which in time took them to their graves. What was true of our first parents indi- vidually was true of them in their repre- t?entative capacity. They sinned and suf- 52 Applied Theology. fered, not for themselves alone, but for their posterity. It was the law of creation that every living thing should bring forth after its own kind, and this is still the law. Diseased parents transmit diseases to their children, just as they transmit various pe- culiarities. No law is more plainly written In nature than the law of heredity. It is written also in the Scriptures: "In Adam all die." "By one man's offense death reigned." The father of the race was its representative and federal head, and his life is perpetuated in it. Whatever taint was in his blood, whatever corruption ruled In his soul, rules in it. The doctrine of original sin is simply a theological state- ment of the law of heredity. "That which is born of the flesh is flesh." That which Is born of sinful man is sinful man. The fall of man was complete. He did not merely stumble. His act was not one whose effects he could throw off, and from which he could recover. The line between obedience and disobedience was clearly drawn. Total depravity is a harsh term, but It expresses perfectly the result of the fall. Let us be sure, however, that we un- derstand it. It means not that man is as bad as he can be, but that he is all bad. The Fall. 53 His whole nature is sinful. A child inherit- iag the results of a father's sin may not show it in any offensive form, but if its blood is diseased, it is all diseased. The blood is the life, and corruption which touches it is total corruption. The sin of Adam poisoned the fountain-head of hu- manity. "All mankind descending from him by ordinary generation, sinned in him and fell with him in his first transgres- sion." Man inherits an evil heart, and from this come all other evils. His nature !s sinful, and his life is like it. "They go astray as soon as they be born." They are prone to sin as the sparks are to fly up- v/ard. "There is not a just man upon the «i>arth that doeth good, and sinneth not." The history of man to this point is a s-a.d history. "Sin reigns unto death." The whole race is in the bondage of corruption. No nation or tribe is free from the taint of the fall. The fact of universal sin is proof of the unity of the race, though it is not the only proof. It is easy for those who speculate as to the method of creation to go further and assume different creations, with different lines of descent for different races of men, but such assumptions have no basis of fact. The Scriptures plainly assert that God hath made of one blood ail 54 Applied Theoloay. nations of men for to dwell on all the face ot the earth, and this is in accord with sci- entific investigation. The philological argu- ment which identifies great numbers of words in the primitive languages of the new world and of islands with the words from the earliest languages of the Old World, is conclusive. So is that from simi- larity of customs. So are the physiological arguments based on the similarity of all races of men, the positive differences be- tween the lowest races of men and the highest animals, and the fertility of mixed races of men. The race is one in origin and one in the fall. The seed of sin, more- over, has everywhere developed into actual transgression. The picture drawn in the first chapter of Romans is a true picture. There is no child born without the taint of original sin, and no man is free from actual transgression. This, however, is not the end of man's history. The story of the fall does not end with spiritual death, but with the promise of redemption. The "seed of the woman shall bruise the serpent's head." The Bible views man not as a sinner only, but as the subject of salvation. There is a cure for sin, a specific for the taint of original cor- ruption. One of our own race, though not The Fall. 55 "by ordinary generation," has opened a way of salvation, and we rejoice that as sin abounded, so grace abounds; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Our study of the fall is a prelude to the story of redemption. This must be kept in mind. It is possible in the multitude of riddles which may be proposed as to the origin of evil, and the reason of our danger, to forget that our concern is with the way ot escape. He who is in danger from fire does not stop to discuss the laws of com- bustion. How shall we escape? Knowing our danger, let us flee for refuge to lay hold on the hope set before us in the gospel. Let us be admonished also that God's word i& law. What he saith unto us, that we are to do. Every one has his test. It may be the eating of a forbidden fruit, the gratifi- cation of an appetite or passion or ambi- tion, the surrender of something for which we see no reason, or possibly a succession of trials and temptations. No matter what the form or the place, the test is one of obedience. The great test is the accept- ance of His mercy in Christ. There was no hope for our first parents except in obe- dience. There is no salvation except in the obedience of faith. HUMAN FREEDOM. The words of Jesus. "Ye will not come unto me that ye might have life," are true of every lost soul. "Whosoever will" may be saved. The doctrine of man's freedom, of his power to choose, and of his responsibility, is the doctrine both of the Bible and of common sense. "Choose you this day whom ye will serve." "Come unto me." "Believe on the Lord Jesus Christ." "Every man is tem^jted when he is drawn away gl his own lust and enticed." He who thinks at all knows that he can choose the right or the wrong. The Westminster Con- fession of Faith, stating the doctrine of God's sovereignty, and that "he has un- changeably ordained whatsoever comes to pass," adds: "Yet so as thereby neither b: God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established." Some stumble at this statement They (56) Human Freedom. 57 say that if God lias uncliangeably ordained whatsoever comes to pass, there can be no huiT-an freedom; that the two are con- tradictions, and can not exist together. Others more logical and more Scriptural say: "We know that God is sovereign and man free. The Scriptures declare both doctrines. We can not believe in God di- vested of his sovereignty, and as for our freedom we are choosing and refusing all the time. One might as well tell us that we do not see or breathe as that we do not exercise the power of choice." How then do we reconcile the two? We do not reconcile them; and are not called to. We simply admit that they involve a mystery too deep for us. Here again the Westminster Confession puts the truth wisely when it says that the "high mys- tery of predestination is to be handled with special prudence and care/' We are not to dogmatize beyond what is written, but in humble dependence upon God to meet the responsibilities which he has laid upon us. It is the duty of the church to preach as the apostles preached, that "all men everywhere should repent," and turn to God and serve him. Peter, on the day of Pen- tecost, preached that the deeds of men (5) 58 Applied Theology. were "by the determined counsel and fore- knowledge of God," and when men asked, "What shall we do?" said, "Repent and be baptized." "And with many other words did he testify and exhort, saying. Save yourselves from this untoward genera- tion." Salvation is of God, and yet men are to save themselves. In his second epistle he exhorted, "Make your calling and election sure." The Bibld abounds in exhortations to seek the Lord, to forsake sin, to repent and believe. It declares God's love for men, and his will that none per- ish, but that all turn and live. The doc- trme of election is not inconsistent with these doctrines, and the church fails of its ciuty if it does not strive to preach the Gos- pel to every creature. No man can plead the doctrine of God's sovereignty as a rea- son for his own neglect of the offers of salvation, or charge the loss of his soul to the fact that he is not one of the elect. The Gospel message to him is, "Believe and thou shalt be saved." Now is the day of salvation. No Christian can plead God's sovereignty as a reason for his neglect or want of zeal. Christ said: "Ye have not chosen me, but I have chosen you and or- dained you, that ye should bring forth Human Freedom. 59 fruit. His election is not only to salva- tion, but to service. Believing ia the sov- ereignty of God, his duty is obedience. Knowing that his salvation is all of grace, he strives to grow in grace, and to abound iD the work of the Lord. REPROBATION. The word "reprobation" means disap- proval or abandonment, and in theology- describes the state of those not chosen to eternal life. Another word, "pretention," describes these as "passed by," or "left out." Many Christians can not believe that any are thus "passed by" or abandoned. A min- ister in a recently published sermon says: "The very thought of any soul being con- demned from all eternity shocks me inex- pressibly." So it does all good people, but this proves nothin?; against the doctrine. The burning of an excursion steamer and the death of a thousand women and chil- dren shocks a whole nation. So do many mysterious providences. The most startling and incomprehensible and terrifying things may be true. The doctrine of future pun- ishment is a fearful doctrine, but the "terror of the Lord" does not make void the truth of the Lord. The death of good people may shock us even though we know that it is well with them; how much more (60) Reprobation. 61 that of men who die in pin cursing God and tempting an eternity of woe. The doctrine of eternal punishment is no less shocking than the doctrine of reproba- tion. Indeed, reprobation and future pun- ishment are the same doctrine viewed from different standpoints. We are creatures of time. We see how "lust, when it hath con- ceived, bringeth forth sin, and sin, when it is finished, bringeth forth death." God, who is yesterday, to-day and forever the same, sees this from all eternity. Con- demnation in the mind of God, in the be- ginning, and at the last judgment, are one and the same, and they are because of sin. No man is passed by or condemned but for his sin. We must not assume that God's decrees were because of his foreknowledge. The apostle says, "whom he did foreknow he also did predestinate," but this does not describe an order of events. Foreknowl- edge and predestination are like two spokes of a wheel — ^both move at the same time. God ia not a man that he must study and weigh evidence and conclude and act on his conclusions. The decrees of God and hi:? foreknowledge include man's acts and all other influences and secondary causes. His 62 Applied Theology. purposes and judgments are not arbitrary. He knew from all eternity how men would stand at the day of judgment. He ordained from all eternity "what he himself would do" on the day of judgment. Everything that he does is from all eternity, and every- thing is infinitely wise. Our difficulty in the whole matter Is our finite inability t,o comprehend the infinite. We know his pur- poses as they come to pass. We may p^e their reason in various causes brlnj^lng them about, or we may not^ They may seem wise or unwise. It Is not of man to judge his Creator. "As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." He is a Ood of love as: well as justice, and of justice as well as love. God's decree hinder?? no man's salva- tion. There Is an unpardonable sin, but the fear that one has committed it should not keep him from Christ. The promises are, *'Yea and nmen," "Whosoever will, let him come," ''He that believeth shall bo saved." To refuse salvation because one thinks he may not be elected, or may have committed the unpardonable sin, is the most absurd folly. No man should Ignore plain truth because other truth is Reprobation. 6S inysteTious. Tlie doctrine of reprobatiou is mysterious, but the commands, "Believe on the Lord Jesus Christ," and "Preach the Gospel to every creature," are simple. Faith, even as a grain of mustard seed, is of more value than a volume of specula^ tions as to election or possible reproba- tion. PROVIDENCE. The sparrow is small among birds and of little value; yet not a sparrow falls to the ground without God's care. Christ by this thought illustrates the doctrine of God's providence. He who made the birds cares for them. He who made man provides for him. The Creator of the universe upholds and directs it. The Bible is full of the same truth. It represents God as upholding all things by "the word of his power." "By him all things consist." He governs the natural universe. He binds the sweet influences of the Pleiades, and guides Arcturus and his sons. The earth revolves about the sun, not only because he started it in its circle ages ago, but because he makes it revolve. He "commandeth the sun." The rain falls not only in obedience to laws established at the beginning, but because "he sendeth his rain." He "saith to the snow. Be thou upon the earth, and by the breath of God frost is given." The fruits of the earth grow by his will and care. He "giveth the (64) (97) Providence. 65 increase." "He holdeth our soul in life"; "in whose hand is the soul of every living thing, and the breath of all mankind." He is the preserver, supporter and governor of all things. God's providence is as real as his work of creation. He is the maker and operator of the iinivprae. A poetieal writer epeakF" of material substance as the body, of which God is the soul; but this is misleading. God is in all things, and at the same time apart from and above all things. The uni- verse is not his body, but his creation — the product of his wisdom and power. Man is not a mere manifestation of his being, but a different being, produced by him, endued with individuality and personal responsi- bility. The universe is under law; but the changes which take place are not the arbi- trary results of law. God is active In them. He upholds his law. Its operations are under his care and directions. It is the method by which he works. We do not know, and no finite mind can know fully, the secret of God's laws or of his omni- presence and infinite eflBciency. "We can not explain the relation of causes which we see effecting results, to other causes behind them, and to God, the great first 66 Applied Theology. cause; but we know there is a relation. One looking upon machinery may trace the power which moves it through shafts and belts to the engine, or his search may end with a wire which goes into the ground. He knows, in one case as well as the other, that there is an engine — a motor of some kind, which explains its motion. So we know that every effect has its cause, and that behind all the machinery of worlds, and of society, and of individual experience, there is a great first cause. We know this. We can not see all the connections, or understand what seem to be contrary motions. We can not explain the presence and power of sin, or the aflHic- tions which vex good people, or the calami- ties which terrify multitudes; but we know that there are explanations, and that back of everything else is the Intelligence, power and goodness of God. He is "wonderful In counsel and excellent In working," and though his ways may be mysterious, he does all things well. Moreover, in his prov- idence all things work together for good to his people. If we are wise, we will not waste time on riddles, but give our best thought to matters of fact and duty. It is a fact that we are dependent upon Proviclence. 67 God's providence. In him we live and move and have our being. "It is not of man that walketh, to direct his steps." Our duty is to recognize this dependence, and accept what he gives, whether in blessing or prom- ise, with thanksgiving and faith. We have neither power nor wisdom to provide for ourselves. We can not call the rain or the sunshine. We plant and cultivate, but the increase is of God. We can not hold our souls in life. We can avail ourselves of temporal and spiritual gifts only as God gives power to accept them. One thing, however, we can do; we can trust in him. When fortune is adverse, we think of adver- sity as a means of blessing. The doctrine of providence makes it possible to rejoice even in tribulation, knowing its fruits. God "remembereth our frame." "He knoweth us altogether," and he "doth not afRict for naught." No certainty is so strong as that of faith. He who depends upon himself and his own resources must fear failure and los.'?, but he who depends upon one whose resources and love are infinite has no reason to fear. God is holy, and every act of his provi- dence is holy. He is everywhere present and everywhere efficient. There is no such thing as chance. What seem to us accl- 68 Applied Theology. dents are parts of the diTlne raaohinerr. Even when the lot, the symbol of chance, is cast into the lap, "the whole disposal of it is with the Lord." He is infinitely wise, and nothing he sends can be ill timed or unfortunate. He is all-powerful, and his providence can not be anything but full and effective. He promises that it will en- dure. "While the earth remaineth, seed- time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." There may be failures here and there, and distresses, but the world is his, and he will care for it while it needs care. We are his children, and he is "mindful" of us. God's providence is accordance to a plan and In consistent pursuance of his eternal purpose. "Known unto him are all his works, from the foundation of the world." Creation and providence are parts of one whole. As the Lord hath made, so he sus- tains all things for himself. All his works praise him. To this end they were created and are sustained. The Lord hath made all things for himself. "Let everything that hath breath praise the Lord." This Is man's chief end, his flrst duty and his hJgh- pst good. SPECIAL PROVIDENCE. A popular dictionary defines "special providence" as "the special interventioa in, or adnainistration of, the laws of na- ture and life by God for special ends," and, as an illustration, quotes: "There is special providence in the fall of a sparrow." An- other defines it as "a particular act of di- vine interposition in favor of individuals for special ends." The Scriptures teach that God "knoweth all the fowls of the mountain." His care of any one of them is special only as all provi- dence is special, or as circumstances render it specially noticeable. So, in the history of men or churches or nations, there are deliverances from danger or supplies in time of need, which call for recognition and thanksgiving, and which may be referred to as special providence, but which have their place in the established order of the divine care and control. To us they are special; to God they may be the most ordi- nary exercises of his power. A certain man never ceased to be thankful, and (69) 70 Applied Theology. to regard it a special providence that a shower of rain drove him into a church where he was influenced to accept Christ, and where he met one who for fifty years walked life's pathway with him. He was justified in his conviction. Many like him have felt that God dealt with them in spe- cial mercy, causing things to work together for their spiritual and temporal good in marvelous ways. Viewed from the human side, life is full of special providences — spe- cial because they come at special times or meet special needs. From a higher stand- point every creature is seen to be always and in every place the object of divine solicitude and help. There is close relation between the doc- trines of providence and divine sovereignty. All that God does is according to his eter- nal purpose. "Known unto him are all his works from the beginning of the world." Every act, whether ordinary or special, haa its place in the divine plan; every sunrise and every eclipse; every danger and every deliverance; every need and every supply. There are no accidents with hlra, no divine afterthoughts to correct mistakes. He is not the God of the valleys only or of the hills alone, powerful in one place and weak Special Providence. 71 in another, or strong and good at one time and not at another. He is from everlasting to everlasting the same. We take comfort in the truth that God is omnipotent; that he knoweth all our needs; that afflictions do not spring out of the ground, but are sent in mercy, and that there can be no lack to them that fear him. We may in confidence seek first his kingdom and right- eousness, knowing that everything neces- sary to us will be provided. There is a natural association between the doctrines of providence and prayer. To those who recognize God as the source of all blessing, nothing is more natural than to entreat his favor. Daily mercies demand daily petition and acknowledgment, while special needs demand special prayer, their supply special acknowledgment. The peti- tion, "Give us this day our daily bread," is a recognition of God's daily care. The same petition offered in time of poverty and hunger may be answered in a special pro- vision. The prayer for health offered every day recognizes God's ordinary providence, while the same petition in time of ship- wreck or sickness may be answered in what to us is a special and wonderful deliverance. Christians are justified in special prayer. They are to call upon God in trouble. They 72 Applied Theology. are to make their requests known unto him. When Peter was in prison prayer was made by the church without ceasing for him. In times of public affliction, or of degeneracy, or when the Church longs for an especial outpouring of the Holy Spirit, there is rea- son for special united prayer. God is ready to send deliverance and bestow special bless- ings, but he "will be inquired of" to do this for us. The prayers of a righteous man avail much v/ith him. The Apostle James illustrates this by reference to Elijah's prayer, first that there might be no rain, and afterwards that rain might come. God answered by withholding and afterwards by giving abundantly. The miracles of which record is made in the Scriptures were special providences. The giving of water and manna in the wil- derness, and the feeding of five thousand by our Savior, were for the supply of special needs. The deliverances of David from Saul and of Peter from prison were special mani- festations of divine care. The raising of the sons of the Shunammite and of the widow of Nain were special exercises of divine power. The giving of the law on Mt. Sinai, and the giving of the Bible through holy men who spake as they were moved by the Holy Ghost, were special Special Providence. 7S providences in the highest sense. They were God's provision for the spiritual in- struction and government of his people, while the incarnation, work, death and res- urrection of Christ were the greatest of all special providences. Sin is poverty and helplessness. It is hunger and thirst; it is a leprosy and a fever, and its end is death. The bread and water ©f life, the balm for spiritual ills, the true riches, are things no man could secure for himself. God by the special gift of his Son has supplied them to all who accept his bounty. This great pro- vision is the assurance of all else, special or ordinary, which his children require. If he spared not his own Son, but gave him, how shall he not with him freely give us all things? What shall we render unto the Lord for all his benefits? We must receive them with thanksgiving. What shall we render for the greatest of these benefits, the gift of his Son? We will take the cup of salva- tion; we will accept the gift; we will call upon his name; we will pay our vows; we will meet our obligations. This was David's thought when he meditated upon divine mercy, and it is a thought which naturally comes to all who realize the providence of God. (6) 74 Applied Theology. God's providence is no excuse for idleness or the neglect of any duty. "Trust in the Lord, and do good." Faith and effort belong together. God has joined them and man can not put them asunder. He gives the increase, but we must plow and plant and gather. He may send food by ravens, but one who waits for what he might earn will suffer. As with temporal, so with spiritual pro- visions. They are conditioned upon man's diligence. He must take the cup of salva- tion; he must lay hold on the hope set be- fore him; he must use the means of grace; he must search the Scriptures, be instant in prayer, and do with his might what his hand finds to do. Neglecting these, he can not expect the Spirit in some special and wonderful way to convert and sanctify him or to use him for the accomplishment 6t any great work. God's providences are not to be rashly interpreted. Christ warned his disciples against the common disposition to regard aflaictions as the punishment of sin, "Those eighteen upon whom the tower in Siloam fell and slew them, think ye that they were sinners above all men that dwelt at Jeru- salem? I tell you nay, but except ye repent ye shall all likewise perish." Great calami- Special Providence. 75 ties, affecting individuals or families or nations, may be special judgments. It is not for us to say. Of one thing, however, we are sure, such providences are mani- festations of God's power and warnings to all who witness them. If we ourselves are afflicted, we may esteem them special admo- nitions. .Whether afflicted or not, if con- scious of sin. we are to heed them as calls to repentance. PROPHECY. The Bible may be likened to a picture puzzle which can be put together into one complete picture, or separated into many parts. Each book is a separate part, but *»ach so fits in its place that the wfcol*^ ts* a perfect work. The fact that the parts flt Is proof that they belong together. That they make a perfect whole is proof that they were intended to do so. The various shaped pieces of a picture do not more Burely show design and unity than do the parts of the Bible. Lines which cross dif- ferent pieces of a picture are not more marked than the lines which run through the different inspired books. To Illustrate this, take the prophecies which refer to Nineveh or Babylon, or Egypt, and place them side by side with •ubsequent history; or take the promises made to Abraham, Isaac and Jacob, touch- ing the land of Canaan, or to Moses touch- ing the future of Israel; or, better still, take the prophecies of a Messiah and place tliem beside the story of their fulfillment (76) Prophecy. 77 in the New Testament. The first book of the Old Testament declares the Messiah. Like declarations are in the Psalms and Prophets. Moses and David wrote of Christ. It was not only necessary that Christ should suffer and rise again, bnt "thus it was written." The fifty-third chap- ter of Isaiah and the closini? chapters of Matthew are parts of onc-^ BtGr:?. Bfthlehem and Calvary and the grave of the ri«-h roan and Bethany belong to the Old a.s well as to the New Testament. This unity of Scripture v/as the Savior's argument when he talked with the two by the way, and afterward when he met the eleven. "He expounded unto them in all the Scripture the thinsrs concerning him- self." They read the Scriptures blindly until "He opened their understanding to understand them." Then the law, the prophets, the Psalms and the Master's life were seen as different volumes of one book; or rather as a mosaic, every piece of which had its place in the perfect work, P<^t.er, in his sermon on the day of Pentecost, and tn« other disciples in their preaching, deciar^^d the unity of Scripture as Christ de^;!ared it to them. "This is that which was spoken by the prophet Joel." They wsicYn^d 'Christ which before was preached." 78 Applied Theology. Stephen and Philip and Paul also spake with the same understanding of the ancient Scriptures. To read the Bible profitably, our eyea must be opened. We must see the connec- tion of, and be able to fit together, the law, the psalms, the prophets, the gospels, the epistles and the apocalypse. The law was a schoolmaster to bring us to Christ. David spake of the resurrection of Christ, that "his soul was not left in hell." To Christ "give all the prophets witness." The key- note of inspiration is in the words spoken to John by the voice which came out of the throne: "The Testimony of .T^sus is the spirit of prophecy." Passing such general prophecies as simply declare a Messiah, among them the prom- ises to Adam and Eve, and to Abraham, we note first those which fix the time of ap- pearing. In Genesis xlix., in the blessing given by Jacob to his sons, it is written: "The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Shiloh means the Peacemaker, the Prince of Peace, the Messiah. The condi- tion of political affairs at the time of Christ's birth met this prophecy. Jerusa- Prophecy. 79 lem was still the center of a kingdom. Herod was a Jew and of a Jewish line, and he was king. Though the Roman power had been extended over the land, Israel had not ceased to be a nation, nor Judah to be a tribe with a tribal scepter. The native scepter had not passed away. The promise was fulfilled. The scepter did not depart till Christ, the Shiloh, came. Before Christ's death, however, it did depart, for the land became a Roman province, and had a Roman Governor. Could any prophecy and its fulfillment dovetail more perfectly? There were also prophecies as to the place and circumstances of Christ's birth. In Micah V. are these words: "But thou, Beth- lehem Ephratah, out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." Turn from this to Matthew ii. and read: "Now when Jesus was born in Bethlehem of Judea." Again it was written: "There shall come a rod out of the stem of Jesse, and a branch shall grow out of his roots." This the Jews understood to refer to Christ It was ful- filled when Christ was born of the seed of David. Isaiah wrote: "Behold a virgin shall con- so Applied Theology. ceive and bear a son. and shall call his name Immanuel." Seven imndred years after this the Lord appeared unto Joseph In a dream and said: "Fear not to take unto thee Mary thy wife, for that which ia conceived In her is of the Holy Ghost. And she shall bring forth a son and shall call his name Jesus." Immanuel and Jesus are one and the same. Immanuel means "God with us." Christ was with us not only in that he lived upon our earth, but in that ho took our human nature. He was both God and man. In Malachi iii. it was promised: "Behold, T send my messenger, and he shall prepare the way before me." Isaiah also predicted: "The voice of him that crieth in the wil- derness. Prepare ye the way of the Lord." Turning to Matthew ill., the fulfillment: "In those days came John the Baptist, preaching in the wilderness. For this Ir be that was spoken of by tJhe prophet Esaias, saying. The voice of one cryina; in the wilderness, Prepare ye the way of the Lord." Here, however, we meet a difficulty which troubled the pious interpreters of prophecy. Bethlehem had been fixed as Christ's birth- place, and yet there were prophecies which led many to think he would be bom in Prophecy. 81 Egypt. Hosea wrote: "I called my son out of Egypt." Turning again to Matthew, we read that after the visit of the wl^e men, "The angel of the Lord appeared to Joseph in a dream, saying. Arise, and take the young child and his mother, and fiee into Egypt." "And he was there until th» death of Herod, that It might be fulfillod which was spoken of the Lord by tb^^ prophet, Out of Egypt have I called my son." There was a prophecy also that "the child should be called a Nazarene." and some looked on Nazareth as the place of promise. This was fulfilled. When Joseph returned from Egypt "He came and dwelt in a city called Nazareth, that it might be fulfilled v/hich was spoken by the prophet, He shall be called a Nazarene.'" The prophecies regarding Christ's life and work are equally explicit. Isaiah de- scribed his work in these words: "Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped; then shall the lame man leap as a hart, and the tongue of the dumb sing." Matthew records the visit of Ji)hn's di^i• ciples to Jesus, and says: "In rhat same hour he cured many of their iafirmities and plagues, and of evil spirits, and to 82 Applied Theology. many that were blind he gave sight." Then Jesus, answering, said unto them: "Go your way, and tell John what things ye have seen and heard — how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached." In connec- tion with the same prophecy read also from almost any chapter of the Gospel how Christ healed the blind, deaf, dumb, lame and diseased. The prophecies respecting Christ's death and their fulfillment are no less marked. Note the following from Isaiah liii. with the story of their fulfillment, from the New Testament, chiefly from the Gospel of Matthew: "He is despised and rejected of men." "Pilate said unto them. What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified." "A man of sorrows and acquainted with grief." "And Jesus said. My soul is exceed- ing sorrowful even unto death." "If it be possible let this cup pass." "We hid as it were our faces from him." "Then all the disciples forsook him and fled." "He was despised." "And they did spit Frophecy. 83 iu his face and buffeted tilm, saying Prophesy." "He was oppressed and he was afflicted, yet he opened not his mouth." "And the chief priests accused him of many things, but he answered nothing" (Mark xv. 3). "He was taken from prison and from judgment." "Pilate said, I find no fault with him." Yet he gave sentence of death, "He was numbered with transgressors." "There were also two thieves crucified with him." "And he made his grave with the wicked and with the rich in his death." "There came a rich man of Arimathea named Joseph and begged the body of Jesus . . . and laid it in his own new tomb." We might make similar comparison of the Psalms and the Gospels. "Thou wilt not leave my soul in hell ; neither wilt thou suffer thine holy one to see corruption" (Psa. xvi. 10). This was a promise of the resurrection. Peter so applies it in the second chapter of Acts. Psalm xxii. is particularly a prophecy of the crucifixion. It reads: "All they that see me laugh me to scorn; they shoot out the lip, they shake the head, saying, He trusted on the Lord that he would deliver him: let him deliver him, seeing he delight- 84 Applied Theology. eth In him." Turn now to the New Tes- tament: "Likewise also the chief priests, mocking him, with the elders, said, He saved others, himself he can not save. He trusted God, let him deliver him" (Matt, xxvii. 41). Other verses might he quoted and their fulfillment found in the Gospels: "I am poured out like water." "All my bones are out of joint." "They pierced my hands and my feet." "They parted my garments and cast lots upon my vesture." These were all prophecies written centuries before Christ, but they read like a history of the cruci- fixion. Prophecies in regard to Christ's exalta- tion are equally abundant: "He shall see of the travail of his soul, and shall be satis- fied." "He shall be exalted and be very high." As a response to such prophecies Paul wrote: "Wherefore God also hath highly exalted him." The same truth is set forth in the Rev- elation. The angel who declares things which are to be, commences the accomplish- ment of all prophecy when he says: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ." As the testimony of Jesus is the spirit of prophecy, it should be the spirit of all Prophecy. 85 Christian teaching as well as of Christian lives. What grander theme is there than that upon which the whole Bible is written? Paul desired to know nothing but Christ and him crucified. There are interpreters who count the years of Daniel, and identify the beasts of the Revelation. They find all manner of modern things in the Bible prophecies — the Pope, the Suez Canal, the United States, etc. They may be right or wrong, but this we know, they miss the central truth. The testimony of Jesus is the heart of the Bible. Jesus, born accord- ing to promise, crucified, dead and buried, raised from the dead and exalted, to be a Prince and Savior. SPIRITUAL VISION. A writer calls the Bible "an unrivaled collection of classics," of which "pious, credulous souls make an oracle." He has not grown superstitious, but would be "sec- ond to none in asserting the great literary, historical and philosophical value of the Scriptures." He would give them a place among the greatest writings of all ages. His words call to mind an old story. Hodge was an English peasant, who worked till 40 years old in the mill where his fathers had worked before him. Being proud of England's greatness, he was anxious to see the sea; and so, after much preparation, journeyed to Brighton. He was disappointed. The sea was no great matter. He told his neighbors how he reached Brighton at night, and went at once to the dock and found some stone steps, and went to the water and peered into it. "And thur wur ncth'n uv it; t'wur just loike our millpond when yo go afore mornin' to turn on the water!" Paul eays: "The natural jr;ian receiveth not the things of the Spirit of God," for (86) Spiritual Vision. "they are spiritually discerned." The Bible is an ocean to him. whose eyes are opened, but to him that walketh in darkness it may seem a pond, valuable only as it furnishesf a stream to his literary or historical mill. Many Christians study the Bible by very dim li^t. Want of faith, or a sinful life, clouds their vision. God's Word is as the ocea^n in a fog, except that the fog is on their hearts, and not on the Word. We nay all pray the prayer of the Psalmist: "Open thou mine eyes, that I may behold v/ondrou® things out of thy law." MIRACLES. When the Jews asked Jesus, "What sign showest thou, seeing thou doest these things?" they voiced the feeling of human- ity in all ages that the man who claim.s t© speak with divine authority must show his credentials. When Moses appeared before Pharaoh he showed signs or performed miracles. Joshua and Elijah and other prophets and leaders gave like proof thnt they were sent of God. Christ claimed that miracles proved his Messiahship. "Believe me," he said, "for the very works' sake." And again: "If I had not done among them the works which none other man did. they had not had sin." His judgment was that those who, after his miracles, did not believe in him, had sinned both against him and his Father. The apostles rested Christ's Messiahship on his miracles. Peter said: "Jesus of Naz- areth, a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you, as (88) Miracles. 89 ye yourselves also know." He appealed to common knowledge and conviction. Early in Christ's ministry Nicodemus said: "No man can do these miracles which thou doest except God be with him." And the record is that many "believed on his name when they saw the miracles which he did." Infidelity has viciously assailed the doc- trine of miracles. It claims that a miracle is contrary to natural law, and therefore impossible. Christianity, on the other hand, holds that "with God all things are pos- sible," and that as to natural law, we know very little of it. Advanced science only touches its surface. Every now and then a great discovery forces changes in our interpretation of it. Christ's miracles were not seriously dis- puted during his lifetime. Some charged tlm with deceiving the people, but they could not deny his works. The raising of Lazarus was seen by too many people. The feeding of five thousand could not be denied. Even as Paul declared of the resurrection: "This thing was not done in a corner," Christ's enemies did not deny his miracles. "This man doeth many miracles." The worst they oould say was: "He casteth (7) 90 Applied Theology. out devils through Beelzebub, the prince of devils." The explanation was an acknowl- edgment. Some in our day think to serve Chris- tianity and make it more plausible by elim- inating the supernatural, or at least by finding natural explanations of miracles. They suppose that the Red Sea was simply driven back by "a strong east wind"; that manna was only a seed blown from trees or grass; that when Moses smote the rock he happened to strike a spring, and that many of Christ's works were the result of personal magnetism or other natural causes. This is not the Scripture method. Moreover, it ignores the object for which miracles were given. They were God's tes- timony to those who performed them. That some miracles may be explained by natural laws does not make them less miraculous. The "strong east wind" sent by the Lord at the time his people were ready to cross the sea was his interpo- sition in their behalf. Moreover, some mir- acles can not be so accounted for. If they are according to any natural law, it is hidden from us. The wise plan is to ac- knowledge the power of God and his testi- mony to his messengers. Let one satisfy Miracles. 91 himself that God is infinite in wisdom and power, and the matter of miracles involves no difficulty. Christ did not always perform miracles when challenged to do so. On one occasion he refused, referring his challengers to the sign of Jonas the prophet, and on another he simply said: "Destroy this temple and in three days I will raise it up," referring in each case to the great crowning miracle 01 his own resurrection from the dead — a miracle which stands as God's testimony to his deity and redemptive work. The question is som.etimes asked v/hether holy men may not still have power to work miracles for the beaefit of the church or of particular people. The answer is in the words of John, who, speaking of signs and v/onders which Jesus did, says: "These are written that ye might believe that Jesus is the Christ, the Son of God, and that, be- lieving, ye might have life through his name." The purpose of miracles was to identify the prophets who testified of a Messiah to come, and Christ himself, and the apostles. This purpose has been ac- complished. There is no reason why any one should doubt Christ's deity, atonement or power to save, and therefore further 92 Applied Theology. miracles are unnecessary. "When the rich man in torment asked that Lazarus might De sent to his brethren to warn them, Abra- ham replied: "If they hear not Moses and the prophets, neither would they be per- suaded though one rose from the dead." So if men will not be convinced by the proof already given, they can not be con- vinced by any proof. No man can say, of course, that there will be no more miracles, for no man knows all the secrets of the Almighty; but so long as this dispensation lasts there is no reason to expect them. "THE LOGOS." The opening words of the Gospel of John were a startling declaration to thinkers of the time. In them the gospel asserts itself, not as the story of uneducated, en- thusiastic men, but as a well-grounded phi- losophy. The "Logos," or, as we translate it, "The Word," was a philosophical term. It meant the divine intelligence, or wisdom, or reason, or, perhaps better, the sum of all truth. This "Logos" John declared had been "made flesh" and dwelt with men. We can better realize the force of his words if we put ourselves in his place, studying the condition of things before "the Wor;! was made flesh," the extent of man's knowl- edge, the character of his worship, and his hope for the future. The world never was without a religion. Man knows without teaching that there is a God, and that he is entitled to worship. "The heavens declare his glory, and the firmament showeth his handiwork." Some have more of the religious instinct thais others, but all have written in their nature enough knowledge of God and of his law (93) 94 Applied Theology. to render them responsible for sin. Natu- rally, therefore, they seek to find out about and to propitiate God. Read the proof of this in the history of heathen nations. In. their incantations and sacrifices, efforts to win the favor of their deities. Read it also in the history of Philosophy, in strivings to find out the truth, in theories and sys- tems, the expression of hope and disap- pointment. Man has always been feeling after God and after future happiness, if haply he might find them. Nature is an oracle to which he puts his questions. Is there a Cod? She answers Yes! Will he punish sin? Yes! Has he no mercy? Is there any hope? She is dumb. Man stands as the modern Egyptian stands before the Sphinx or the great pyramid. He may wonder and speculate, and hope and de- spair, but there is no answer. He knows that there is a secret locked in the stone, but he can not find it out. So he knows there is a divine intelligence, the secret of truth and life, but he can not lay hold of it His philosophy is baffled, and his worship that of an unknown God. At this crisis comes the gospel, with its declaration: "The Word was made flesh, and dwelt among us." God has revealed himself. The divine intelligence has ex- The Logos. preesed itself In language, or as John has it, in a "Word," which may be seen and heard and understood, and in which are mani- fest the glory, the grace and truth of God. The first statement of the chapter could not fail to arrest the attention of all interested in the search for truth. "In the beginning was the Word." That is: This Logos, this truth, whch all men seek^ is from everlast- ing. Solomon had declared substantially the same thing in the eighth chapter of Proverbs, where Wisdom describes herself as "with God" before the creation, as "one brought up with him," and "daily his de- light." We might stop here to speak of the unchangeableness of truth. Philosophies change, but the one object of philosophy, the Logos, the truth, is always the same. Right and wrong are not mere accidents, the result of human regulation. They are eternal and unchangeable. They are the sanctions of God, and were in the begin- ning. The foundation of all truth and of all moral obligation is God's will. This was an advance upon the philosophy of John's time. Solomon had, indeed, given Wisdom a personality and associated it with God, but John, by a bold stroke, an- nounced the deity of the "Word." He put 96 Applied Theology. before men the Logos, or sum of truth, for which they had striven, as not only asso- ciated with God. but itself divine. "The Word was God." Some writers find in this simply a poetic statement equal to the phrase, "Wisdom is divine." We prefer to read the words as the assertion that all truth and all wisdom and all right are to be traced back to, and are embodied in, a person, and that person is God. All the attempts of the old philosophers to find out the truth, or the greatest good, were the search after God — a search which could only end in failure unless God re^ vealed himself. John's declaration was that God has made such a revelation. The Word, the sum of all truth, had become flesh, and dwelt with men. Words are the expression of thou^t. "The Word" was the expression of God's thoughts, of his character and purpose for the salvation of men. Christ, the Word made flesh, was the manifestation of the Father's glory and the express image of his person. At Christ's birth the scales dropped from the eyes of our humanity. Worship was no longer ignorant devotion, for the answer to man's yearning after The Logos. »7 truth was come. He bowed no longer to a sphinx, but to a God able and willing to hear and bless. As a recent writer has said, "Natural religion is the worship of an eternal silence, but Christianity is the worship of an eternal Word." ATONEMENT. It is true of Christ in a profounder sense than of other men that he "was born to die." His death was the reason of his birth. He came of his own will to do a work which involved his death. As the time drew near he prayed, "Father, save me from this hour," and added, "For this cause came T unto this hour." During his trial, knowing what death he should die, he said, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." Then followed the acquittal, "I find no fault in him"; the demand that he be crucified; the scourging; the crown of thorns; the mocking and contempt; the cross; the nails and the spear; and then the cry, "It is finished; Father, into thy hands I commit my spirit." Why did he die? He could have called twelve legions cf angels, and even the one angel who rolled back the stone from the door of the sepuicher could have blinded and dismayed his? persecutors. It was (98) Atonement. 99 necessary that he should die. "Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name." "The wages of sin is death," and man haid sinned. 'Without the shedding of blood there is no remission of sins." Man could not save himself. If salvation was to be secured, God himself must secure it. "When there was no eye to pity and no arm to save, God pitied and his arm brought sal- vation." "God so loved the world that he gave his only begotten Son, that whoso- ever believeth in him should not perish, but have everlasting life." Christ so loved the world as to die for it. The punish- ment which men could not bear he bore for them. " He was crucified for our offenses." He himself bore our sins in his own body upon the tree. "We are justified by his blood." "By the obedience of one shall many be made rig'hteous." Christ gave "himself a ransom for us all." "He became sin for us who knew no sin." "He redeemed us from the curse of the law, being made a curse for us." "He is the end of the law for righteousness for every one that believeth." The only ex- 100 Applied Theology. planation of Christ's death which meets the language of Scripture and the neces- sities of men is that he died as the sin- ner's substitute. He was wounded for our transgressions. Ho was bruised for our iniquities. The chastisement of our peace was upon him, and by his stripes we are healed. "All we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all." Calvary was the manifestation of divine love. It is an object lesson for all time. It moves the hearts of men and influences them for good; but all this avails noth- ing if there be no sacrifice for sin and no way of approach to God. "If Christ be not risen, your faith is vain. Ye are yet in your sins." So if Christ did not die for our sins, "the just for the unjust," we are still in our sins. If he did not bear their penalty, we must bear it. The only hope of humanity is in the truth that he did bear it, and that whosoever believeth in him is free. "There is therefore now no condemnation to them which are in Christ Jesus." As "Abraham believed God and it. was counted to him for righteous- ness," so every man who by faith accepts the riffhteouanesf of Christ is counted Atonement. 101 righteous. The purpose of Christ's death was that men might be reconciled to God, and made fit for his presence. "God was in Christ reconciling the world unto him- self, not imputing their trespasses unto them." Christ's part in the salvation of men has been done. He has made it possible for God to be just and yet justify sinners. This "justification is an act of God's free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ, imputed to us, and received by faith alone." This receiving by faith is our part, and it is just as necessary to salvation as that which Christ has done. He has secured terms of reconciliation; we must accept thenL He has opened a way of salvation; we must walk in it. Salvation is offered to all men. It is promised to those only who believe. The atonement is sufiicient for the sins of the world. It is eflBcient only for those who lay hold on the hope set before them. Those who do not believe or who neglect divine mercy are in the v.'^ay of death. "How shall we escape if we neglect so great salvation?" The crucifixion of Christ is the central 102 Applied Theology. fact of history. We count dates before and after his birth because his birth was the beginning of the chapter which ended with his death. Prom the Fall men looked forward, as we look back, to the fullness of time. God manifest in the flesh bear- ing the penalty of his own law is the mystery of the ages. Angels wonder at it. We rejoice in it. With the inspired apostle we '^joy in God through our Lord Jesus Christ by whom we have now received the atonement." Joy moreover begets love. "We love him because he first loved us and because he is altogether lovely." "His love constrain- eth us." As he has died for us, we will die to sin and live to him, "Let the same mind be in you which was also in Christ Jesus." As he came to seek and save the lost, we will above all else seek to make known and persuade men to accept his salvation. THE RISEN SAVIOR. Faith in the resurrection is the test of a rising or falling church. Christ, when asked for a sign proving his authority, re- ferred to his rising from the dead. Dur- ing his ministry he taught his disciples the details of his hetrayal, death and resurrec- tion, saying of himself, "And the third day he shall rise again.' Such prophetic announcements made their impression upon the disciples. The next day after the crucifixion even "the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said while he was yet alive. After three days I will rise again." The enemies of the Savior feared nothing so much as his resurrection; for, said they, in case he should rise, "the last error shall be worse than the first." By the order of the Roman Governor, who unconsciously served the truth, saying, "Make it as sure as ye can," a guard was set and the stone sealed. These and other details of the grea;t C 103 ) 104 Applied Theology. miracle of all history — the resurrection of Christ — were given for a purpose: that we "might believe that Jesus is the Christ, the Son of God, and that believing, we might have life through his name.'' As to the prophecy of the great event of Christianity, there is no question, either by friend or enemy; and as to the fact of its fulfillment, provision was made for abundant testi- mony, which the pen of inspiration has put on record, that the Church of Christ in all ages might "know assuredly that God hath made that same Jesus who was crucified both Lord and Christ." In his sermon on the day of Pentecost, Peter, as the spokesman of all the witness- es, declared, "This Jesus hath God raised up, whereof we all are witnesses." No bet- ter or stronger testimony could be asked by reasonable people. These witnesses fol- lowed Jesus in adversity, and were un- questionably intelligent, conscientious and competent. There was no division among them. He was seen first of the women who came early to the tomb. They had known him in life, and, after some delay incident to the changes which had passed on him. knew him as their risen Lord. He was The Risen Savior. 105 Known "in the breaking of tread" to the two disciples who met him on the way to Emmaus. The brethren to whom he ap- peared by the Sea of Tiberias knew him, and ate with him. When the disciples ex- cept Thomas saw him they knew him, and even Thomas was afterward satisfied, and said, "My Lord and my God." He appeared a number of times, once to "above five hun- dred brethren" at one time. This was Paul's argument, while those who had known him were still alive. No one ques- tioned their testimony, and it stands for all time as proof of the resurrection. The apostles handled this testimony re- peatedly in logical and invincible argu- ment. The substance of Paul's preaching was that "Christ must needs have risen again from the dead"; and he does not hesi- tate to declare the severe alternative — "And if Christ be not risen, then isi our preach- ing vain, and your faith is also vain." This declaration goes to the very center of the Christian's hope. The precious as- surance of the child of God is that he shall awake in the likeness of Christ; that in his flesh he shall look upon his Redeemer; that he shall see Jesus as he is. The resurrection of Christ and that of the Christian stand together. They are either (8) 106 Applied Theology. both false or both true. If Christ is not risen, there is no resurrection of the dead; but if Christ rose from the dead, then they that sleep in Jesus shall also rise. He has taken the sting from death, and robbed the grave of victory. Naturally the return of Easter in the spring of the year, when buds swell and blossoms unfold, reminds Christians of this doctrine of their faith. The early Christians were in the habit of saluting each other on Easter morning with the ex- ultant phrase, "The Lord is risen." The declaration of the disciples who hastened to the open tomb was "The Lord is risen indeed." In this declaration and the estab- lished doctrine, we have a broad and sure foundation for our hope of sternal life for the body and the soul. GRACE AND FAITH. The value of a promise depends on the ability and trustworthiness of the maker. We accept the promise because we believe in the man. So with the promises of the Bible. We accept them because we believe in the God who makes them. Faith in the Scripture sense is belief in Christ and acceptance of him as a Savior. It is the act "by which we receive and rest upon him alone for salvation as he is offered to us in the Gospel." We are saved by faith, not because there is merit in the faith itself, but because "he is faithful who has promised," and because he is able to fulfill his promises. Salvation is of God. Faith is a condition or test. Abraham believed God, and "it was counted to him for righteousness." He anticipated the gospel message: "Believe on the Lord Jesus Christ and thou shalt be saved." Like all the company of the re- deemed before and since Christ's day, he was "justified by faith." Faith is the greatest power within man's (107) 108 Applied Theology. reach. By faith, we remove mountains, stop the mouths of lions, and defeat the plans of the evil one. By faith we secure all that is best in this life and "in the world to come life everlasting." There are some things, however, that faith can not do. It can not change false- hood into truth or evil into good. Confi- dence in a dishonest man or a bankrupt does not make his note good. There must be something in the man to justify the confidence. So there must be that in God which justifies faith. Christians should "be ready to give a reason for the hope" that is in them — a hope based not on themselves or on any merit in their faith, but on God and his gracious purpose. Salvation is "through faith," but it is "by grace." It is of man's choice, and yet not of his choice alone, for "it is God that worketh in you both to will and to do of his good pleasure." When the apostle says, "By grace ye are saved through faith, and that not of your- selves, it is the gift of God," he puts into simple language the profound doctrines of God's sovereignty and man's freedom. More- over, he so expresses and combines these apparently contradictory doctrines that no man can object to either of them. When Grace and Faith. 109 the soul says, "Lord, I believe; I accept thee and thy salvation," it meets the test God has imposed upon it as truly as Adam would have met the test if he had not taken the forbidden fruit It complies with the conditions of salvation as truly as the chosen people would have complied if they had kept all the commandments. At the same time it knows that salvation is not ot right or by its own power, but of God, who loved it and chose it, and inclined it, and gave it power to believe and lay hold of the hope set before it in the Gospel. Christians have reason to rejoice that salvation is by grace. If it were solely by faith or by any act of their own, or by any mental state, they might be troubled; but if n is by grace, they are safe. Their faith might waver or fail, but God changes not, and his purposes never fail. "Where is boasting then?" "It is excluded" "by the law of faith." Humility follows faith as naturally as a flower comes from the seed. Where is neglect or sinful indulgence or indifference to the salvation of others? All are excluded by the same law of faith. Saved by grace, we are to grow in grace and to make known to others the riches of this grace. A PERSONAL SAVIOR. The Gospel is the proclamation, not of a system of philosophy nor even of a moral code, but of a peraonal Savior. Many mes- siahs have spoken to humanity and many systems of religion and philosophy have offered relief from the ills of life and hope for the future; but the Gospel differs from all these. It is the announcement of a person. It is comprehended in a name. Philip, in dealing with the Ethiopian eu- nuch, "preached to him Jesus." Peter de- clared, "There is none other name under heaven given among men whereby we must be saved; "and Paul, looking to the future, announced that every knee in heaven and earth shall bow to Christ and every tongue confess him Lord. The whole Gospel is comprehended in the name of Christ. We preach not only his words and what he did. but him We call upon men to accept not only his pre- cepts, but him. Other leaders have taught truth; He is the truth. Others have pointed out ways; He is the way and the life. Others have demanded obedience; He de- (110) A Personal Savior. Ill mands love. Others have offered rewards; He gives himself. Others have lived and taught and left maxims and rules for their disciples; He is with his people always, a Savior, teacher, comforter, helper and friend. The most important truths may some- times be the starting points of error, and just here there is a possibility of such de- parture. We emphasize the personal ele- ment in the Gospel message. Let us not at the same time discredit the doctrines of him we honor. Let us draw no contrasts between Christ and creed. He who preaches Christ, preaches his doctrines, and he who denies his doctrines, denies him. In preaching Christ one must preach his deity. He was from everlasting. "Before the world was he was," and "being in the form of God, thought it no robbery to be equal with God." Men have been known to cry out against the doctrine of the Trinity, of Christ's oneness with the Father, while in the same breath pleading his claims as a great and wise teacher and helper of men; but this is not the Scriptural method. The message which is to save the world is the Gospel of a divine Savior — of "Immanuel," God with us. He who preaches Christ, 112 Applied Theology. preaches botli his deity and humanity. He is "God and man in two distinct natures and one person forever." The incarnation is part of the doctrine of Christ. So is the vicarious atonement. He who fails to tell what Christ did on Calvary does not truly preach him. "He was wounded for our transgressions," "The Lord hath laid on him the iniquity of us all." So the preaching of Christ includes the doctrines he taught. It includes his resur- rection, and his testimony as to the Scrip- tures, and as to himself and the Spirit and the Father. It includes also his commands as to faith, diligence, purity, helpfulness and holiness. They who contrast the strong doctrines of God's Word with the simplicity of Christ really turn away from him. His Gospel is in one sense simple, but in another myste- rious. "God manifest in the flesh, justified in the spirit, seen of angels, believed on in the world, received up into glory." The incarnation and atonement are things at which angels wonder. The Gospel is simple in so far as the duty it requires of us Is concerned — the duty to love, trust, serve and imitate Christ; but in itself it is the mystery of mysteries. FEAR AND LOVE. Natural religion begins in fear. Its wor- ship is the effort to propitiate an angry deity. Creation teaches man that there is a God, and that he is powerful; and provi- dence that he is just and will punish sin. Man dreads the judgments of God. He fears pestilence and loss of property, and other ills, and strives by sacrifices to divert them and gain favor. A tremolo of per- vasive uncertainty and fear distinguishes all heathen theologies. Gods are worshiped not because they are worthy of worship, but because the worshipers are afraid of them. God's people of old felt the influence of this heathen error. They did not rise to a true conception of the revelation given through Moses and the prophets. They strove to keep the letter of the law, with no thought of its spirit. Christ showed them that love is better than formal obe- dience, and even than sacrifices; that "God is love," and that "love is the fulfillment of the law." This was not a new doctrine, for it was taught in their Scriptures, and that they (113) 114 Applied Theology. had not seen it was because "blindness in part had happened to Israel." "I have loved you, saith the Lord, but ye say, wherein hast thou loved us?" In Christ, the "express image" of God's person, love was so magnified that no one who reads the New Testament can fail to see it. It was love that prompted the plan of salvation. "God so loved the world that he gave his only begotten son, that who- soever believeth in him should not perish, but have everlasting life." It was love that prompted Christ to die. "Greater love hath no man than this, that a man lay down his life for his friends." The "love of the Spirit" is also asserted as an incentive to prayer. We come, therefore, n^Dt to a God of power and justice only, but to a God who with these attributes unites love; who is 'gracious and merciful, unwilling that any should perish." The "fear of the Lord" is not dreads but reverence. We have, if chil- dren of God, nothing to dread from our Heavenly Father. No two things could be in stronger con- trast than the spirit of the Gospel and that of heathen religions. "Fear hath torment." He who worships simply to avert wrath, whose God is the impersonation of venge- ance, has no peace. His fear is continual Fear and Love. 115 torment. But the assurance of God's love is the soul's rest It begets love in the soul, and so banishes fear, for "perfect love rasteth out fear." We distinguish, for convenience' sake, be- tween faith, hope and love, though really the three are one, and the greatest, because it includes the others, is love. He from wnom fear is cast out has faith and hope. '•He that loveth is born of God." God's love to us is the foundation and reason of our love to him. We love him because he first loved us, and gave himself for us. "The love of Christ constraineth us," not only because we are blessed by it, but because he is manifest in it as "chiefest among ten thousand and the one altogether lovely." God's love begets love to our fellow men. "If God so loved us, we ought also to love one another." If Christ so loved us and all men as to die for us, we ought, indeed we must, be interested in making known this love and in the salvation of souls. Love finds its highest manifestation in the effort to save men. The word has been, and is, much abused, being made to cover all manner of likes and dislikes, as well as the expression of sensual desire. True love seeks the good of its object. Love to God 116 Applied Theology. seeks his glory. Love to men seeks to bring them to Christ. "Knowing the terror of the Lord," the danger of those who will not serve him, it persuades them. It is purely unselfish. "Charity seeketh not her own." It is interested, not in a limited family or church circle, but in the world. As "God so loved the world/' it would give the Gospel to every creatur**. Nothing better exemplifies the mind of Christ than the spirit of missions. The love which takes men and women from home and comforts, to devote themselves to work amoTig the heathen in India or Africa, or among the Freedmen, or in destitute parts of our own land, is divine. That unbe- lievers should wonder at it is not strange, for love is a hidden motive to those who have not felt it. Neither is it strange that the heathen in many places have suspected personal or political promptings. On the other hand, the presence of men actuated only by love is an object lesson. In their devotion and self-sacrifice Christ is "lifted up," and so, both by word and example, they draw men to him. SIN AGAINST SELF. Human laws prevent injury or trespass by one person upon another. They do not recognize the necessity of restraining sane men from self-injury or from trespass upon their own rights. Yet in the light of Scrip- ture, he who injures his neighbor injures himself. All sin is against God, but it is equally a wrong to the sinner. "Whoso sin- neth against me wrongeth his own soul" is the utterance of that wisdom which, in inspiration, is called the fear of the Lord. The law says, "Thou shalt not kill." The punishment of murder by man's law is death, but the murderer may escape it. He may fly, or there may be technicalities; but the wrong to his own soul can not be escaped. It is a present and continuous punishment. A man appeared at a police station and yielded himself a prisoner. Years before he had killed a man in an- other city. The remembrance of his deed and the face of his victim had never left him. His sin had proved a wrong to his soul. Death would have been a less griev- ous punishment. Anger is a violation of (117 ) 118 Applied Theology. the sixth commandment, and, though it may pass quickly away, leaves the soul worse for its indulgence. Another command enforces honesty. The man who steals wrongs his soul more than the amount he takes from his fellow. The cases continually reported of those who are pushed by conscience to return money un- justly taken are illustrations of this. The wrong may not, in every case, be realized, for the conscience is often so seared that the sinner does not know his condition. Another command enforces chastity. Our Savior interprets it to forbid impurity of thought, as well as of deed. It can not be broken without sin; every violation makes its mark on the soul. The sin is against God; it is also against self. The soul, under its influence, is wronged of its purity; it becomes polluted. The wrong can not be estimated. The sin may be repented of and the pollution removed, but a scar is left, uglier than any possible on the face of man. As in the case of other sins, the sinner may be unconscious that he wrongs himself. Sin may be sweet to him, so that he does not know his suffering. He does not see himself, or. if he does see, fails to note the changes which have passed and are passing upon him. If it were possible Sin Against Self. 119 to compai'e liis soul scarred with sin, with the same soul pure as in the days long past, he would be startled, and realize that in sinning against God he has wronged himself beyond repair. Application of the same truth might be made to all of the commandments, no one of which can be broken without peril. It i& spe