i' M .^^\.■>■' vN^ PRINCETON, N. J. /, '/ BV 43 10 .H6 c. 1 Hodge, Charles, 1797-1878. Conference papers / ?' :X^ BY THE SAME AUTHOR. SYSTEMATIC THEOLOGY. By Charles Hodge, D. D., LL. D., of I'rinceton Theological Seminary. Complete in three vols. 8vo, tinted paper. Price in half calf, per get of three vols., including Index, bound in with Vol. III., $22.50; in cloth, vols. I. and II., $4.50 each; Vol. III., $5.00; Index Vol., $1.00; the set in a neat box $15 00 THE SAME, complete in three vols., including index 12 00 Tlie latter sold ouly in sets. WHAT IS DARWINISM ? 1 vol., 12mo, cloth 1 50 DISCUSSIONS IN CHURCH POLITY, from the contributions to the Princeton Review, arranged by Rev. William Dubant, with a Preface by Rev. A. A. Hodge, D D. One vol., 8vo . . . . $3 50 CONFERENCE PAPERS OR ANALYSES OF DISCOURSES, DOCTRINAL AND PRACTICAL; DELIVERED ON SABBATH AFTERNOONS TO THE STUDENTS OF THE THEOLOGICAL SEMINARY, PRINCETON, N J. CHARLES HODGE, D.D. NEW YORK. CHARLES SCRIBNER'S SONS, 7-13 AND 745 Beoadwat. 1879. COPYRIGHT 1879. BY CHARLES SCRIBNER'S SONS. GRANT, FAIRES & RODGERS Electuotypkes and Pbinteks PUILADELFBIA, Pa. 'A %>^^.<^j:yr-rrr.r.l.^r"""^' From the time of its foundation it has been the habit of the pro- fessors of Princeton Theological Seminary to meet the students every Sabbath afternoon, for prayer and conference on themes relating to the life of God in the soul, and to the practical duties having their root therein. The members of all the successive classes will bear testimony to the unique character and singular preciousness of these Sabbath afternoon Conferences in that sacred old Oratory, whose walls are still eloquent to them with imperishable associations. Here the venerable professors appeared rather as friends and pastors than as instructors. The dry and cold attributes of scientific theology, moving in the sphere of the intellect gave place to the warmth of personal religious expe- rience, and to the spiritual light of divinely illuminated intuition. Here in the most effective manner did these teachers of teachers set the crown upon their work, and herein they exerted by far, their most widely extended and permanent influence. Here they sought rather to build up Christian men, than to form accomplished scholars, and to infuse into their pupils the highest motives, and to instruct them in the wisest methods for their future work of saving souls and of edifying the Church of Christ. The text or topic for consideration was announced at the preceding meeting. The professors presided in turn, and were called upon to speak in the inverse order of seniority, the professor presiding for the day coming last. For many years, the discussion was opened by re- marks volunteered by the students, but in later times, the entire hour has been occupied by the professors. iv PREFACE. The historical character of this remarkable service is of course de- rived from the peerless endowments, intellectual and spiritual, of the first three professors in the institution. Men so different, yet together constituting such a singular completeness of excellence by the combi- nation of their complementary graces. Dr. Miller, the model Christian gentleman and typical divine, whose original, generous and genial nature had been transfigured by the long indwelling of the Holy Ghost, and whose outward manner had evi- dently been conformed by long self-training to the highest models, would have been the first to attract the eye and to impress the ear of the stranger. His long and active life had furnished him with rich stores of experience of men as well as a vast volume of learning derived from books. All this he poured forth with a deliberate and stately copiousness, in a manner serene and dignified, yet full of im- pressive force and tender unction. His adoring sense of the majesty of God, and of the seriousness of human life, of the reality and so- lemnity of divine things, and of the obligations attending the Chris- tian profession, and above all attending the office of the Christian ministry gave form and color to all he said. His instructions were always wise and practical, and were characteristically illustrated from an inexhaustible fund of apt and often witty, but always dignified anecdote, drawn from all literature, sacred and profane, and from his own extensive intercourse with men as a pastor and as a citizen. Dr. Archibald Alexander, incomparably the greatest, as he was the first of that illustrious family, though neither more learned, nor more holy than his older colleague, was far more original. He was modeled upon nothing, but every thing in him and about him to the last detail of thought or glance, or inflexion, or gesture was immediately deter- mined by spontaneous forces working straight outward from within. It was this entire absence of self-consciousness, this absolute simplicity of thought, emotion and expression, and its spontaneous directness to its point, which, added to his other natural and gracious endowments, gave this great teacher his singular pre-eminence. His intellect was intuitive rather than logical. Although he exhibited flashes of acute analysis, as sharp and rapid as a Damascus blade, yet he did not char- acteristically excel in broad views of truths in their relations, nor in lengthened processes of consecutive thought. He was eminently quick PREFACE. V ill his observation, and penetrating in his insight, accurately noting facts and reading character in rapid glances. He held in his retentive mind the spoils of a vast and widely selected reading. All the trea- sures of divine wisdom and grace, which the Holy Ghost communicates to life-long students of the word, when to high intellect is added all the simplicity and docility of a little child, irradiated his soul, and made it luminous to others. All the secrets of the human heart and its various experiences under the discipline of the natural conscience and of the word and Spirit of God were known to him, and he pos- sessed the finest skill in interpreting and in treating with acute preci- sion, the states and frames of all who sought his counsel or listened to his instructions.* This utter simplicity, this all-penetrating insight, accompanied with a wonderful spontaneousness of thought, imagination and speech were personal attributes, inseparable from his presence and manner, and incapable of being transmitted to the printed page. During his later years, when urged to put the results of his studies and reflections in the permanent form of writing, he often said, " No, if I have any talent, it is to talk sitting in my chair." And however much he may have been mistaken in failing to recognize the value of his writings to the Church, there is no doubt that his gifts as a talker on the themes of Christian experience were without parallel among his contempora- ries. He more than any man of his generation, appeared to those who heard him to be endued with the knowledge, and clothed with the authority of a prophet sent immediately from God. He was to us as the highest peak of the mountains, on whose pure head the heavens, beyond the common horizon, pour the wealth of their iridescent radi- ance. In his early and middle life he had been an orator endowed with * " For Dr. Alexander I have the most profound reverence and reppcct, and particularly for this thing, which impressed me more than anything else, his won- derful knowledge of the human heart, and of the Christian heart, in all its morbid and its healthful exercises, so that you may call him the Shakspeare of the Christian heart. I have never seen a man, nor do I ever expect to see the man, who has impressed me more in this particular." Dr. Theodore D. Woolsey, ex- President of Yale College, at Dr. Pledge's Semi-Centennial Commemoration April 24th, 1872. VI PREFACE. singular powers of dramatic representation. In his old age he was al- ways calm and quiet, but such was his intense sense of the reality of the subjects on which he discoursed, that often, as he spoke of angels, of heaven, of the beatific vision of saints, of Christ, and of his second coming and judgment, his hearers felt that their eyes also were opened to discern the presence of things invisible and eternal. Every Wednesday evening Dr. Alexander presided at the public prayers in the Oratory. The instant the students were in their seats he came in rapidly, his cloak hanging, often diagonally, from his bent shoulders, hb head inclined as in revery, yet flashing sudden glances on either side with his piercing eyes, which seemed to penetrate all the secrets of those upon whom they fell. He sat down with his back to the windows and his right side to the students; sitting low, almost hid- den by the desk. Drawing the large Bible down before him he seem- ed to lose at once all sense of human audience, and to pass alone into the presence of God. As he read, and mused, and ejaculated the ut- terances of all the holy exercises of his soul upon the Divine Word, a solemn hush fell upon us, and we felt, not as those who listen to a teacher, but as those who are admitted to approach with the shoes from off their feet, to gaze in and listen through an opened window to the mysterious workings of a sanctified soul under the immediate revela- tions of the Holy Ghost. Dr. Hodge was by a whole generation younger than these venerable fathers. Hence during the first years of his professorship his part in these Sabbath afternoon Conferences, although regularly discharged, was less prominent than theirs. During the long period, however, from about 1848 to his death in 1878, he was recognized by all as the cen- tral sun which gave light and heat to the entire service. As all ac(iuainted with his life-work know, Dr. Hodge's distinguish- ing attributes were, great tenderness and strength of emotion, and the power of exciting it in others — an habitual adoring love for Christ, and absolute submission of mind and will to His word — a chivalrous disposition to maintain against all odds, and with unvarying self-con- sistency through all the years of a long life, the truth as he saw it — f rystalline clearness of thought and expression — and an unsurpassed lo- gical power of analysis, and of grasping and exhibiting all truths iu their relations. Dr. Alexander once said to a friend that the mental PREFACE. Vll constitution of Dr. Hodge was more than that of any man he knew — like that of John Calvin, without his severity. As he sat in the Con- ference he spoke freely, without paper, in language and with illustra- tion spontaneously suggested at the moment. To the hearer the entire exercise appeared extemporaneous. The matter presented was a clear analysis of the scriptural passage, or theme, doctrinal or practical, chosen for the occasion. An exhaustive statement and clear illustra- tion of the question. An exhibition of the evidence of the doctrine, and of the grounds and reasons and of the methods, conditions and limits of the experience or duty. A development of each doctrine on the side of experience and duty, and a demonstration of the practical character of all doctrine, and of the doctrinal basis of all genuine religious experi- ence and practice. As to the manner the entire discourse was in the highest degree ear- nest, fervent and tender to tears ; full of conviction and full of love. While the temporary impression made upon most hearers was less re- markable than that produced by Dr. Alexander, in his happiest moods, all the students, and especially those who were diligent in taking notes, I'elt that they took away with them from Dr. Hodge a far larger mass of coherent thought for permanent use, than from any of the rest. The reason for this is abundantly evident when the drawers of his study are opened, and the large accumulation of careful preparations for this ex- ercise are examined. He prepared and wrote out a careful analysis or skeleton of every Conference discourse. Although designed to meet no eye but his own, these analyses are fully written out, and are verbally complete in all their articulations. And although his audience was completely changed every three years, it appears that he never used the same preparation twice, but prepared, even after he had passed his 80th year a new paper for each Conference, often constructing analyses of the same theme several times. This was his method of mental preparation. He habitually thought with his pen in his hand. He prepared an analysis of his subject be- fore he wrote his sermons. He did the same before writing his theolo- gical lectures, or the several divisions of his Systematic Theology. He also made a written analysis of every important book he read, espe- cially if it presented views of truth antagonistic to his own. A volume of these papers is now published, not only because they Vlll PREFACE. will afford a reminiscence of past sacred scenes, grateful to his surviv- ing pupils, but chiefly because it is believed that in their present form they will be widely useful. Although the brain and heart, which through the beaming countenance and tremulous voice, infused these skeletons with life, are absent, they yet remain in themselves very re- markable examples of that analysis, that logical grouping and perspic- uous exhibition of truth which is an essential faculty of the effective preacher. They present in this analytic form an amount and quality of homiletical example and suggestion probably not surpassed in the same number of pages in the English language. As an effective exhi- bition of the great principle that all genuine religious experience is only the realization in experience of Christian doctrine, and that all true doctrine does immediately go out into the practical issues of the inward and outward life, this volume is eminently fitted to vindicate and supplement the three volumes of Systematic Theology, which were the last work of the author's life. The classification of these papers is entirely the work of the editor. The reader will find instances of repetition, some of which, under the circumstances are neither avoidable nor objectionable ; some of which may be attributed to the incompetence of the editor, but none of which, if the several dates and original purpose of these papers be considered, can be regarded as the fault of the beloved and venerated author. As there is no Index of Subjects, the Table of Contents is made un- usually, and it is hoped, sufficiently full and explicit. A. A. HortGE. Princeton, March 30, 1879. V. TABLE OF CONTENTS. PAGE. God and His Attributes 1-24 1. Omnipresence of God 1 2. In Him we Live, and Move, and have our Being. Acts 17: 28 2 3. The Sovereignty of God ; I 4. The Lord Reigneth. Ps. 93: 1 G 5. Dependence on God 7 6. Thy Word is Truth 8 7. God is Light 10 8. God is Love. John 4: 8 and 14 12 9. The Love of God to us 13 10. The Tender Mercies of God. Ps. 146:9 14 11. God so Loved the World. John 3: 16 16 12. AVho will have all Men to be Saved and to come unto the Knowledge of the Truth IS 13. The Promises of God 20 14. The Wrath of God against Sinners 21 15. Prepare to meet thy God, O Israel. Amos 4: 12 23 11. Christ, His Person and Offices 25-67 16. The Advent 2r- 17. The Advent 26 18. Immanuel 27 19. For in Him dwelleth all the Fulness of the Godhead bodily. Col. 2:9 29 20. The Unsearchable Riches of Christ. Eph. 3:8 31 21. The Love of Christ 32 22. The Death of Christ 34 23. The Death of Chri.st 34 24. For where a Testament is, there must also of necessity be the death of tlie Testator. Hcb. 9: 16 36 26. Who died for us, that whether we wake or sleep, we should live together with Him. 1 Thess.5: 10 37 26. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 39 27. Christ, the Lamb of God 41 ix TABLE OF CONTENTS. 28. The blood of Jesus Christ His Son cleanseth us from all sin. 1 John 1:7- 42 29. Christ our Priest 44 30. Christ our Passover «» 31. Christ the end of the Law for Righteousness. Rom. 10:4 47 32. The Intercession of Christ 48 33. And if any man sin, we have an .Advocate with the Father, Jesus Christ the Righteous, etc. 1 John 2: 1 50 34. The Presence of Christ with His Church 51 36. How is it that Thou wilt manifest Thyself unto us and not unto the world? John 14: 22 53 36. Christ our Life 54 37. I am the Bread of Life. John 6 -48 65 38. Christ our E.xample 57 39. Christ our Physician 68 40. Christ the Bridegroom 59 41. The Transfiguration 59 42. The Memory of Christ, and the Reason it should be Cherished CI -^43. TheGraceof our Lord Jesus Christ be with you all. Rey.22:2l 63 44. Jesus crowned with glory and honor. Hcb. 2: 9 64 45. The Coming of Christ 66 m. The Holy Spirit and His Offices 68-89 40. The Promise of the Spirit. Gal. 3 : 14 68 47. Dependence on the Holy Ghost 69 48. Dependence of the Believer and the Church on the Holy Ghost. Ps. 51 : 11 72 4D. He will Reprove the World of Sin, because they believe not on me. John 16: 8,9 73 50. The Necessity of the Spirit's Teaching in order to the Right Understand- ing of the Scriptures ^^> 51. The Indwelling of the Spirit 77 62. The Spirit giveth Life. 2 Cor. 8: 6 78 63. The Spirit's Intercession. Rom. 8: 26 80 54, As many as are led by the Spirit of God, they are the Sons of (Jod. Rom. 8:14 81 65. The Spirit itself Beareth Witness with our Spirit, that we are the Children of God. Rom. 8: 10 83 50. Who hath also scaled us, and given the Earnest of the Spirit in our Hearts. 2 Cor. 12: 2. Eph. 1 : 13; 4: 30. 1 Tim. 2: 19 84 67. The Holy Ghost as the Paraclete. John 14: 16 80 • 68. Grieve not the Spirit 88 IV. Satan and His Influence— Sin and Sins 90-115 59. Satanic Influence 90 60. Temptation 91 61. Indwelling Sin 93 62. Ind well ini? Sin 94 6.3. The DocoilfulncKS of Sin 96 64. The Hin of Unbelief 97 65. Doubling in Believers 98 60. Hardness of Heart. Ps. 31:12. Rom. 2:6 100 67. Pride ini TABLE OF CONTENTS. XI 68. Spir tual Pride 103 69. AmbHion 105 70. The Sacrifice of the Wicked is Abomination. Prov. 21 : 27 IOC 71. Every idle Word that men sliall speak, they shall give account thereof in the Day of Judgment. Matt. 12: 3C 108 72. Cleanse itiou me from Secret Faults. Ps. 19:12 110 73. Backsliding 112 74. The Unpardonable Sin ^ 113 V. Conversion— Entrance upon the Christian Life llG-141 75. Salvation by Grace IIC 76. The Value of the Soul „ 117 77. The Conversion of Paul 119 78. Conviction of Sin 120 79. Conviction of Sin 122 80. Repentance „ 123 81. Except ye be Converted, and become as Little Children, ye shall not enter into the Kingdom of Heaven. Matt. 18: 3 124 82. The Sorrow of the World, and the Sorrow after a Godly Sort. 2 Cor. 7 : 10, 11 125 83. Strive to Enter in at the Strait Gate -. „ 120 84. Coming to Christ 128 85. Come unto mo all ye that Labor and are Heavy Laden, and I will give you Rest:— Matt. 11 : 28 129 86. My Son give me thy heart. Prov. 23 : 20 ! 131 87. Submission to God 132 88. Work out your own Salvation with Fear and Trembling. Phil. 2:12 133 89. Work out your own Salvation, .fee. Phil. 2: 12 135 90. Regeneration _ 136 91. Evidences of Regeneration 137 92. Confession of Christ 139 93. Lord, What wilt Thou have me to do? 140 VI. Christian Experiences, Characteristics and Privileges 142-236 94. If any Man be in Christ, he is a New Creature. 2 Cor. 6: 17 142 95. The Christian Race 144 . 96. Justification by Fiith 145 97. Sanctified by Faith that is in me. Acts 26: 18 147 98. They that are Christ's have crucified the flesh with the Affections and Lusts. Gal. 5: 24 149 99. Mortify the Deeds of the Body 150 100. Living by Faith 152 101. Walking with God 154 102. Dying unto Sin, and living unto Righteousness 155 103. Living Hope through the Resurrection of Christ - 156 104. Now abidetli Faith, Hope, Charity ; but the greatest of these is Charity. ICor. 13: 12 15T 105. Unbelief (or Doubts) in Believers. Matt. 6: 30; Mark 6: 6 159 106. Contentment. ITim. 6: 6 ., 161 TABLE OF CONTENTS. 107. SubmisBion / 1 2 108. Parable of tho Rich Man and Lazarus 1C.4 109. Growth in Grace 106 - 110. Growth in Graco .'. 107 HI. Blessed are the poor in Spirit 108 112. Conscience t 170 113. Conscientiousness 171 114. Diseased Conscience 172 115. Spiritual-mindedness 173 116. To be Carnally-minded is death, but to be Spiritually-minded is life and peace 174 117. Spiritual Di.scernment. 1 Cor.'2: 15 176 118. Spiritual Con.solation 177 119. The Spirit of Adoption. Rom. 8: 15 179 120. As many as are led by tho Spirit of God, they ate the Sons of God. Rom. 8: 14 180 121^ The Liberty wherewith Christ has made us free * 181 122. He that is called in the Lord, being a Servant, is the Lord's FVeeman. 1 Cor. 7: 22 182 123. Ye Believe in God, Believe also in me 184 124. Ye are Bought with a Price. 1 Cor. 7 : 23 185 125. Who are Kept by the Power of God '.lirough Faith unto Salvation, ready to bo revealed in the Last Time. 1 Pot. 1 : 5 187 126. Security of Believers 188 127. Ye are Complete in Him. Col. 2: 10 190 128. The Priesthood of Believers 192 129. Tho Priesthood of Believers 193 130. Who is he that overcomcth the World, but he that Bjlieveth that Jesus is the Son of God? 1 John 5: 5 195 131. Ye are Christ's. lCor.3: 23 '. 197 132. The Lord is my Strength ~ 199 - 133. Good Hope through Grace 200 134. Assurance 201 135. Hope makoth not ashamed, because the Love of God is shed abroad in our Hearts by the Holy Ghost which is given unto us. Rom. 5: 5 203 136. Faith as tho Source of Love and Joy. 1 Pet. 1 : 8 204 137. Tho Love of God 205 138. Whom having not seen ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory. 1 Pet. 1 : 8 207 139. Religious Joy and Despondency 208 140. Singleness of Heart. Acts 2: 46 210 141. The Beauty of Holiness 211 142. The Nature and Evidences of Union with Chri.st 213 143. The Excellency of the Knowledge of Christ Jesus our Lord. Phil. 3 : 8... 214 144. Ye are not your own : for ye are bought with a Price. 1 Cor. 6 : 19, 20 21'> 145. Do all to the Glory of God. 1 Cor. 10: 31 .~. 216 140. Glorying in the Cross of our Lord Josus Christ. Gal. 6: 14 218 147. The Love of Christ constraineth U.S. 2Cor. 0: 14 219 148. And this is tho victory that overcomoth tho World, even our Faith. 1 John 6 : 4 2C1 140. It plca.sed God to reveal hia Son in me. Gal. 1:16 223 160. Humility ~ 224 161. Humility. 1 Pet. 5 : 5 220 152. For we arc tho Circumcision, which worship God in the Spirit, and rejoice in Christ Josus, and have no confidence in the Flesh. Phil 3:3 2^2^ 153. Hope, tho Helmet of Salvation. 1 Thesa.5: 3 _ 229 ~ 154. Grace be with all them that love our Lord Jesus Christ. Eph 6: 24. If any man love not the Lord Jesus Christ, let him be Anathema Marana- tha. 1 Cor. IB: 22 _ £30 156. That Christ may dwell in our hearts by Faith. Eph, 3 : 17 232 150. The Communion of Saints - 233 TABLE OF CONTENTS. Xlii VII. Chkistian Responsibilities and Duties 157. Pure Religion and undef51ed before God and the Father is this: To visit the Fatherless and Widows in their affliction, and to keep himself un- spotted from the World. Jas. 1 : 27 236 158. If any man wiil do his will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. John 7: 17, and John 8 : 47 233 159. Bo not conformed to this World. Rom. 12 : 3 240 IGU. And he that taketh not his Cross, and followeth not after mo, is not wor- thy of me. Matt. 10 : 38 242 161. Let this mind be in you which was also in Christ Jesus. Phil. 2: 1-5 244 1G2. Living for Christ. Col. 3: 24; 2 Cor. 5: 14 245 163. Having therefore these Promises, dearly Beloved, let us cleanse ourselves from all filthiness of the Flesh and Spirit, &c. 2 Cor. 7: 1 246 104. And have no Fellowship with the unfruitful Works of Darkness, but ra- ther reprove them. Eph. 6: 11 247 1G5. Delighting in the Law of God 249 166. Fidelity in the Service of God „ 250 167. Therefore, my Beloved Brethren, be ye steadfast, nnmovable, always abounding in the Work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. 1 Cor. 15 : 58 252 168. Walking with God 169. Walk in Wisdom towards them that are without, Redeeming the Time. Col. 4: 6 255 170. Earnestness in the Service of God 266 171 Self-Knowledge 257 172. Self-examination, (No. 1.) 259 173. Self-examination, (>fo. 2.) 260 174. Gravity 261 175. Fasting 262 176. Responsibility arising from the Possession of special Privileges 263 177. Take heed What ye hear. Mark 4 : 24. Take heed How ye Hear. Luke 8: 18 264 178. Brotherly Love 26G 179. It is good neither to eat Flesh, nor to drink Wine, nor anything whereby thy brother stumbloth, or is offended, nor is made weak. Rom. 14: 21. 268 180. Christian Forbearance - 270 181. Judge not that ye be not judged. Matt. 7 : 1 ~ 272 182. Christian Rebuke » 273 183. Forgiveness of Offences ~ 275 184. Let not then your Good be evil spoken of. Rom. 14 : 16 277 185. Waiting on God 278 186. Fight the Good Fight of Faith, lTim.6:12 270 187. Rejoice in tlie Lord 280 188. Zeal 283 vni. The Means of Grace— Thb Scriptures, Ministry, Sacraments, &c. 189. The Moans of Grace 285 190. The Word of God as a Means of Grace 286 191. Search the Scriptures 288 192. Mighty in the Scriptures. Acts. 18: 24 289 193. Prayer as a Means of Grace 291 194. Prayer 292 195. The Prayer of Faith .~ !»4 XIV TABLE OF CONTENTS. 196. Intercessory Prayer .'. -06 197. Prayer for Colleges OT7 198. Meditation as a Means of Grace - 298 199. MediUtion 299 200. The Sabbath : 301 201. The Sabbath was made for man, and not man for the 8ab.4 223. The Lord's Supper in relation to Christ's Death 33.') 224. Retrospect of the Lord's Supper 337 225. Revivals of Religion 338 226. Evidences of a Work of Grace. Joha3:3 .'540 227. Method of dealmg with Inquirers >......... 342 IZ. Death, and the Consummation of REDEMPTioif. 228. Time 344 229. So teach us to number our days that we may apply our hearts unto wis- dom. Ps, 90:12. (No. 1) 345 230.' So teach us to number our days that we may, &c. Ps.90:12. (No. 2) 34("i 231. Death 348 2.32. Triumph over Death. 1 Cor. 15 : 64, 65 349 233. Lotus therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. Heb. 4: 1 350 234. There remaineth therefore a rest to the people of God 351 235. But wo know that, when Ho shall appear, we shall be like Him ; for we shall see Him as Ho is. 1 John 3:2 _ 352 230. For wo know that if our Earthly House of this Tabernacle were dis- solved, wo have a building of God, a house not made with hands, eter- nal in the Heavens. 2 Cor. 6 : - 3.''>4 237. O Death where is thy sting? O Grave where is thy Victory? 1 Cor. 15:55. 35 238, Eye hath not seen, nor ear hoard, neither have entered into the heart of man the things which God hath prepared for them that love Him. 1 Cor. 2:9.. 358 TABLE OF CONTENTS. X. Last Words— Papebs preparbd during the last year of his life, 239. The Lord reignoth, let the Earth rejoice 360 240. As I am allowed of God to be put in trust with the Gospel. 1 Thess. 2 : 4... .'Jtij 241. Let every one please Ills neighbor for good to edification. Rom. 15 : 2 363 242. Above all those things put on Charity, which is the bond of perfectncss. Col. 3:14 364 243. (Christian stability 365 244. But grow in Grace, and in the knowledge of our Lord and Saviour Jesu.s Christ. 2 Pet. 3: 18 366 245. Cast not away, therefore, your Confidence, which hath great recompense of Reward. Heb. 10:35 ,367 246. Occupy till I come 3C8 247. My Lord and my God. John 20:28 370 248. Fight the good fight of Faith. 1 Tim. 6:12 371 249. The very Last. The Administration of the Lord's Supper to the Gradu- ating Class, April 2lst, 1878 37^ I. GOD AND HIS ATTRIBUTES. I. Omnipresence of God. \_April loth, 1855.] I. Its Nature. In regard to God himself and to all his attributes, there is a simple, scriptural, popular mode of conception which answers all the purposes of piety. There is, however, another mode not incon- sistent with or contradictory of the former, demanded by the under- standing to avoid confusion and inconsistency. Thus, in reference to the omnipresence of God, the simple, popular idea that God is equally present every where is enough. The understanding, nowever, requires a more particular statement to avoid our conceiving of God as ex- tended. The nature of time and space involved in this conception is among the most difficult of philosophical questions. Happily, some of the most simple truths are the most mysterious. We know that our spirits are here and not elsewhere, and yet the relation of our souls to space is inscrutable. So we know that God is every where, but his relation to space is past finding out. He is every where present as to his essence, for he does not admit of division. He is every where present as to his knowledge, for no- thing escapes his notice. He is every where present as to his power, as he worketh all things after the counsel of his own will. This attri- bute, therefore, includes the idea — 1. That the universe exists in God. For of all creatures it is said that in him they live and move and have their being. 2. That all the intelligence indicated in nature is the omnipresent intelligence of God. Rational creatures he has endowed with an intel' ligence of their own. 3. That all the efficiency manifested in nature is the " potestas ordi- nata" of God. II. Hence the universe is a manifestation of God. The stars, the earth, all vegetable and animal life, our bodies, insects the most mi- nute, all reveal a present God. We see God in every thing. 2 GOD AND HIS ATTRIBUTES. III. Hence all events, the falling of a sparrow, the fall of king- doms, the course of history, the events of our own life, are all mani- festations of his presence. IV. Hence tve are ever in God's presence. All our thoughts and feelings are exercised in his sight, all our acts are performed under his eye. V. Hence an infinite Helper and portion is ever near to ns ; a loving merciful, long-suffering, omnipotent Father is ever with us, to sustain, to guide, to aid and comfort. The infinite fountain of all blessedness is always at hand, from which we may derive inexhaustible supplies of life. VI. Hence all sin and sinners are enveloped, as it were, with a con- sximing fire. They can no more escape than we can escape out of the atmosjihere which now surrounds us. The contemplation of this doctrine, therefore, serves — 1. To exalt our conceptions of God by making all things the mani- festation of his glory and power. 2. To promote our peace and security, because we know God is every- where and controls all events. 3. To promote fear — knowing that our thoughts and acts are open to his view. 4. To promote joy and confidence, because our almighty helper is ever at hand, and he whose presence constitutes the blessedness of hea- ven is near to us. 5. To teach sinners the certainty and fearfulness of their doom. As all religion consists in communion with God, and as all commu- nion supposes his presence, this doctrine lies at the foundation of all religion. II. In him we live and moTC and have our beings : Acts xvii. 28. [October 7th, I860.] Wrong views of the nature of God and of our relation to him lie at the foundation of all false theories of religion. Wrong views of the nature of God are — I. That he is a limited being, dwelling in temples, receiving gifts from man. Such was the popular notion of the ancient Greeks to whom Paul spoke. II. That he is an infinite bdnffj the creator of all things, but a God removed from us, not watching over us and ordering the events of his providence, and not a moral governor. III. That fie is an infinite being, and in fact the only being; all tha^ IN HIM WE LIVE, AND MOVE, AND HAVE OUR BEING. 3 is being merely phenomena of God ; so that there is no individual se- parate existence, no self-activity, no sin, no holiness, no responsibility, no hereafter. IV. The true doctrine here taught by the Apostle is — 1. That God is a personal being distinct from the world ; its creator and preserver. 2. That he is not far from any one of us, but is everywhere present beholding, directing and controlling all things ; a being on whom we are dependent, and to whom we are responsible. 3. That our dependence upon him is absolute for being, for life, for activity, but at the same time it is consistent with separate personal existence, with liberty, with accountability. These are the fixed points in Paul's Theism. How are these points to be understood ? Or, in other words, how is our relation to God to be apprehended by us ? There are two Avays of determining these points. First, by the reason, or the understanding. Second, by the intuitions of our moral and religious nature as en- lightened by the Scriptures. First. The intellectual method, or the way of speculation. The problem to be solved is, how the omnipresent, universal, omnipotent agency of the first cause — God — stands related to the phenomenal world. The most natural solution of this problem is the Pantheistic. 1. Because it is the simplest and most intelligible. 2. Because as an his- torical fact, it has been the solution most generally received. Brahm of the East was the universal substance of which all things are the manifestation. This principle underlay the nature worship of the Egyptians. It was the Esoteric fiiith of the higher Greek philosophers. It passed over into the Alexandrian school and the doctrine of the New Platonists. It reappears among the schoolmen, and has become the popular faith of the philosophers of modern times. But this doctrine does such violence to the moral and religious nature of man, that it never can be the real faith of any class of men any more than Idealism can. The rebound from this extreme is Deism, i. e., a God, indeed extra- mundane, but indifferent and unconcerned as to any efiiciency v^f his in the events and changes of the world. Second. "What the Scriptures teach is congenial to our whole nature, intellectual and moral. 1. That all existence is from God and in God. 2. That all life is from him, and in him. 3. That all activity is from and in him, so far as that unsustained by him no second cause could act. From all this it follows : 4 GOD AND niS ATTKIBUTES. 1. That we are always most near to God. This presence includes a presence of knowledge, of power, of approbation or disapprobation, 2. That we are thus dependent for natural, for intellectual, and for spiritual life. 3. That this concursus of the divine and human is according to fixed laws ; laws, which concern our natural, intellectual and spiritual life ; laws, however, under the control of a personal God, who can suspend, counteract or ignore them, at will. If we recognize these laws, and act according to them, we experience their noiiual working, we become more and more the recipients of the life of God. If we ignore them, or transgress them, the opposite result is unavoidable. 4. That as the whole being and blessedness of the soul, thus depends on keeping the true relation between God and ourselves, we should be ever on our guard never to violate his laws ; in all things to act in accordance with his will, feeling our dependence, our obligation, ren- dering him trust, gratitude and love. 5. Under all circumstances we are ever in contact with the infinite source of knowledge, being, blessedness, holiness and life. 6. The wicked are always in contact with him as a consuming fire. III. The SoTereignfy of God. [April Sd, 1859.] I. Sovereignty — What it is. It is the right of absolute dominion. The right to act in reference to oursclf and others according to the dictate of our own will. It is thus among men. An absolute sovereign is an autocrat; a ruler whose will is law, which no one has a right to dispute or to disobey. This does not imply that any ruler has a right to do wrong ; to violate the eternal principles of justice and mercy. But it implies that the ruler is responsible for the wisdom and justice of his acts to no one on earth. So when we speak of the sovereignty of God, we mean his right to work all things after the counsel of his own will ; to do what he wills with his own ; that he has in reference to the whole universe the most absolute dominion and right to deal with his creatures just as seems good in his sight ; to allow them to sin or to prevent their sinning ; and when they have sinned, to allow them to perish or to provide sal- vation ; and, if salvation be provided, to reveal it to one nation and not to another ; to apply it to one person and not to another. Of course he has an equal right to determine their destiny on earth, whether it shall be civilized or savage, rich or poor, learned or ignorant, healthy or infirm, happy or miserable. BOVEKEIGNTY OF GOD. O The sovereignty of God supposes that the whole plan of creation, providence and redemption, was adopted on the ground of God's good pleasure ; that the carrying out of that plan in all its infinitude of de- tails is determined by his absolute will. So that if it be asked why Adam fell ; why salvation was provided for man and not angels ; why that salvation was revealed at first to Jews and not to the Gentiles ; why now it is made known to us and not to the Chinese ; why you and not others are made partakers ox this redemption ; why one man is a noble and another a peasant; one sick and another well; one happy and another miserable; we have nothing to say but: "Even so, Father, for so it seemed good in thy sight." This sovereignty of God is not what the schoolmen meant by absolute power ; which supposes that God could make sin, holiness, and holiness, sin. For although there is no being above God to whom he is respon- sible, and no eternal principle to which he is subject, yet it is involved, in the idea of God as a rational and holy being that his acts are subject to his reason. Infinite reason cannot be unreasonable, nor can infinite holiness be unholy. II. The ground of this sovereignty. ■ The only legitimate ground of authority is superiority on the one hand and dependence on the other. So it is in the relation of parents and children ; so, in theory, is it in human society. The sovereign is assumed to have more power and resources, and the people for this reason to be dependent. Or, according to another theory, the magis- trate represents the state which is superior to any of its members. So the ground of God's sovereignty is, on the one hand his infinite superi- ority to his creatures, not only as their creator and proprietor, but in all his attributes. He is entitled, in virtue of this infinite superiority of wisdom, power and goodness, to do his pleasure among the armies of heaven and the inhabitants of earth. On the other hand it rests on the absolute dependence of his creatures on his power, and of sinners on his grace. They have no claim upon him. III. Proof of this sovereignty. Three sources of proof apart from the a priori reasonableness of the claim. 1. The express and innumerable declarations of the Scriptures on the subject. 2. The actual administration of the providence of God, and the actual dispensations of his grace. I, 3. The consciousness and experience of all believers. IV. The practical importance of thi.^ great doctrine is plain. 1. Because it determines our relation to God which determines our religion. If a man misconceives his relation to God, of course his re- 6 GOD AND HIS ATTRIBUTES. ligion will be perverted. If lie regards himself as a mere machine, a manifestation of God's agency, then all responsibility, sense of guilt, and all religion disappear. If he considers himself independent of God, deciding his own character and destiny, then again he is in a false position. But if he conceives of God as infinitely good, his rightful sovereign, and himself as dependent and as unworthy, then all is right. 2. It is only on this ground that we can have any security for our personal well being or salvation. 3. This is the ground of our confidence as to the issue of all things. It is well that infinite wisdom, power and goodness, and not fate or chance control the world. V. IIoiu this doctrine lies in tlie /Scriptures, and how it should be preached. It is to all other doctrines of Scripture what the granite formation is to the other strata of the earth. It underlies and sustains them, but it crops out only here and there. So this doctrine should underlie all our preaching, and should be definitely presented and asserted only now and then. IT, The L.ord Reigneth. Ps. 93:1. lApHl 23d, 1865.] The Lord, that is, Jehovah, the self-existent, the immutable, the infinite. 1. This is not an idea, nor a force, nor a priucijile of being, but a personal God. 2. As such He is infinite in wisdom, in power, in goodness. 3. He is the only God — the triune God of whom this dominion is predicated. 4. But the manifested Jehovah, the person of the Trinity in whom the Godhead is revealed, and through whom the dominion spoken of is exercised — is the Logos, and that Logos has assumed our nature, and, therefore, the Lord to whom the kingship is ascribed is the Thean- thropos. " Alleluia ; for the Lord God omnipotent reigneth." Reigneih. This implies, 1. Absolute power over all things. As there is nothing to limit his dominion, his power extends over the whole universe and all it con- tains ; over all orders and classes of beings, rational and irrational, sensible and insensible, great and small. 2. That his power is not only over all things, so that he can if he please destroy or preserve them, but that he actually exercises this con- trolling influence. The universe is not left to itself, to chance, to fate, THE LORD REIGN ETH. 7 or to the powers of darkness. The Lord is the controlling force. His will, his wisdom, his power determines all events. 3. This dominion is absolutely sovereign. He has no counsellors. He has none to hinder or to thwart his designs. His dominion is ab- solute and irresistible. 4. It is of course, being the dominion of God, the dominion of infinite wisdom and of infinite love, directing all things to the attainment of the highest conceivable ends. This doctrine is the ground, 1. Of confidence and joy. The whole universe has reason to rejoice that the Lord reigneth. 2. Of submission and of resignation under the most adverse circum- stances. This the people of God have ever done, and we ought now to do. 3. If the Lord reigns it is unspeakably wicked not to acknowledge his authority. 4. Those who set themselves in opposition to him must perish. 5. The high office and favor bestowed on those who are commissioned to teach men that the Lord reigns, and to bring them to acknowledge their allegiance to him. Go with this graven on your hands. — The Lord, Our Lord, the Lord Jesus Christ reigneth. T. Dependence on God. ISeptember 1th, 1862.] I. The fact that we are dependent is assmncd in all religions. It is one of those truths which is practically admitted, even when theoreti- cally denied. It is admitted by Deists, Israelites, Pantheists, as well as by Rationalists and Pelagians, diverse as their theories are. II. As to the nature of this dependence, there are two extremes. First, some refer it only to the existence and subsistence of second causes, and not to their operation or their effects. Second, others exclude second causes and merge all things into God. The Scriptures teach that there is a two-fold dependence of man upon God ; first, as creature, and second, as believer ; as to his natural and as to his spiritual life. These are very different. The one has reference to our relation to the providential efficiency of God, the other to his spiritual influence. HI. ^s to our dependence on God as creatures, or as to the relation between God and the world, the Scriptures teach ; 1st. That the world owes its existence to God. 2d. Its continuance in being; is also owing 8 GOD AND HIS ATTRIBUTES. to liim. 3d. It nevertheless has a real existence, and that second causes have a real efficiency of their own. 4th. In the exercise of that effi- ciency there is (1) a general sui)crintendence and control, so that where there is design there is mind present and active ; and (2) an ordering of second causes for specific ends; so that whether there shall be rain or drought, abundance or want, success or defeat depends upon the will of God, and not on the mere operation of second causes. IV. As to our dependence %ij)on God spiritually, the Scriptures teach 1st. that the origin of spiritual life and its continuance is not due to any natural law. It is not brought about in the way of nature. There was a great difference between the dependence of a healthy man for the exercise of sight and the dependence of a blind man upon Christ for the restoration of vision. So we are dependent upon God for the origin of spiritual life as something supernatural. 2d. The Scriptures teach that we are dependent for the continuance and exercise of this spiritual life ; 3d. that we are dependent for the success of our efforts to benefit others. Here our dependence is absolute. 4th. But the supplies of divine influence are made in the use of appropriate means. Those moans cannot be neglected. If faithfully used, they are always more or less blessed. Inferences, 1. We should constantly recognize this doctrine, and not feel and act as though we were independent of God and could do without him. 2. "We should earnestly seek his presence and aid. 3. Avoid grieving his Spirit. TI. Thy Word is Trath. {Scptemher \it is found only m God and his word, in all the senses mentioned. 2. It is also an unspeakable blessing not only to know where truth may be found, but to have it made accessible to us. If we ^eek it our- selves in reason, in consciousness, in the wisdom and teaching of men, the history of the race, we shall be disappointed. All who seek truth elsewhere than in the word of God (and especially the Scriptures) will and must be in doubt, darkness and error. Hence we have an immovable and everlasting foundation. 10 GOD A^'D HIS ATTKIBUTES. ¥11. God in Light. [December Uth, 1859.] The knowledge of God is essential to all religion. 1. Because re- ligion consists in the relation of the soul to God. 2. Because that relation, being that of a person to a person, is of necessity a rational relation. That is, it supposes knowledge of the person to whom the relation is sustained. Our inward state is determined by our cogni- tions ; not by mere speculative apprehension, but by the apprehension of the true nature of the objects of knowledge in their relation to our- selves. Therefore, if we have wrong views of God, and of his relation to us, we necessarily have wrong feelings ; that is, we cannot have true religion. Thus, if we conceive of God, 1. As a principle or power, or as the unconscious life of the world, whose life is the life of the world, then we cannot stand to him in the relation of creatures or of children. He cannot be our father, protector, governor or portion. 2. Or if we conceive of God as a being who created the world and exercises no providential care over it, and holds its inhabitants to no responsibility, then we cannot stand in the true relation to him. 3. If we regard God as all benevolence without justice, then again all is wrong as to our internal state. The knowledge of God being thus essential, the Scriptures employ all methods of communicating it. His names, his attributes, his works, his word, his Son, are all modes of revealing God. God is described sometimes in a word, sometimes by an enumeration of his attributes or acts. We are not to consider any one name, or any one work, or any one description as exhausting the idea as made known to us. When it is said God is a refuge, he is that and more. When it is said he is love, he is that and more. There are two things intended by that declaration. One is that there is nothing in him inconsistent with love ; the other is that love exists in him in an infinite degree. When, therefore, it is said God is Light, we are not to understand that there is nothing in God but what light rei)roscnts, but only that there is nothing in him inconsistent with the idea expressed by light, (in him there is no darkness at all ;) and that all that the word ex- presses belongs to him in an infinite degree. Two things are intended, when it is said God is Light. 1. AVhat he is in his own nature. 2. What he is to us. I. God in his oivn nature ii Light. We know nothing of material things but their phenomena. We know nothing of light but its effects and its laws. What it is in itself we do not know. Therefore its essential nature is not the point of comparison between God and light. GOD IS LIGHT. 11 He is called light simply because his nature agrees with what we know oflio-lit. 1. Light is transparent and revealing. It is therefore the fit emblem of knowledge, just as darkness is the emblem of ignorance. God, is light, therefore, because his infinite intelligence embraces all truth, there is no obscurity or doubt in any of his apprehensions. In him is no darkness in the sense of ignorance. And as light manifests immediately, as it reveals instantly, so it properly represents the intui- tive nature of God's knowledge. He sees all things, knows by seeing, not by searching or reasoning. 2. Light is pure. It cannot be defiled. So it is the fit emblem of holiness. God is absolute holiness. There is nothing in him of an opposite character. He stands opposed to evil as light does to dark- ness by an opposition of nature, necessary, immutable, eternal. Dark- ness cannot exist in the light. The one excludes or is the negative of the other. God and sin are opposed and cannot exist in fellowship. What fellowship hath light with darkness ? We therefore, as sinners, cannot have fellowship with God. No possession, no external rela- tions, nothing done for us which leaves us unchanged can bring us into communion with God. Without holiness no man can see God. 3. Light is calm. It is not disturbed by any storms. It is therefore the emblem of the harmony and blessedness of the divine nature. There is nothing in him inconsistent with perfect harmony. His blessedness is infinite, immutable, eternal. God is light in all these aspects, in his unclouded intelligence, absolutely holy and infinite in his undisturbed blessedness. II. In his relation to us God is light. 1. Light is the great medium of revelation. Darkness hides, light reveals. So God to us is the only, the infinite and inexhaustible fountain of all knowledge; objective, in what he has revealed, and subjective in his illumination of our understanding. In his light we see light. He only can banish darkness from our minds and bring us to the knowledge of the truth. 2. Light in the natural world is the source or necessary condition of life. So God is to us the source of all spiritual life. We can only live, grow, and flourish in his presence and under the light of his countenance. His favor is our life. All holiness springs from recon- ciliation to him and fellowship with hira. 3. Light is the source of all beauty, so God is the source of all blessedness. Absence from him is that outer darkness in which the wicked are plunged. What light is to the natural world, therefore, that in a far greater degree God is to us. 12 GOD AND HIS ATTRIBUTES. ¥111. God is Love. 1 John 4 : 8 and 14. IJanuai-y 20th, 1850.] I. Meaning of the proposition. 1. Love includes, a. desire of communion, b. complacency, and c benevolence. 2. When it is affirmed that God is love, it is not meant that he is nothing else, nor that all his moral perfections may be resolved into one, much lass into one form of one. 3. But it means negatively that there is nothing in God incompati- ble with love ; no malice or malignity, no coldness or indifference. This is infinitely much, if the omnipotence and knowledge of God are not controlled for evil. 4. Positively, it means that love in God, as desire, complacency and benevolence, is essential, eternal and infinite, a. It is universal, ex- tending to all his creatures, b. It is intelligent, c. It is holy. d. It is unfathomable, e. It is sovereign and discriminating. One creature is an angel, another a man, and another a brute, another an insect. Of rational creatures, some are preserved holy, some left to sin. Of the latter some are redeemed and others are not. /. It is affluent, re- joicing in enriching and adorning his creatures, g. It is immutable in all its forms, whether of simple benevolence or of electing saving love. h. It is manifold, manifesting itself in one form towards merely sentient creatures, in another towards rational beings, in another to- wards the unholy, and in another towards the redeemed, his peculiar ones, his Q'lT'' (if that word can have a plural.) II. Proof that God is love. 1. Negatively, there is no evidence of malignity in him. 2. Creation and providence constantly manifest it. 3. Redemption is the great overwhelming demonstration of it. 4. It is declared in a thousand forms in the Scriptures, that God is merciful, long-suffering, tender, compas- sionate ; that his love is stronger than a father's, or a mother's, or a husband's. III. Importance of this truth. 1. It is the foundation of repentance, faith and obedience. 2. It is important to the promotion of holiness. Our life consists in the know- ledge of God, and God is love. This must be known, believed and ap- preciated before it can produce in us tlie proper impressions. 3. We are God's children if we love ; for God is love. 4. It is the ground of all confidence as to the issue of tlie universe, as to the course of provi- dence, and as to our owu affairs. 5. If God is love, then it is only by loving that we have fellowship with him, and that he dwells in us. The proposition thus becomes to us a test of character. LOVE OF GOD TO US. 13 IX. liove or God to Us. [December 23d, 1855.] I. Nature of love in God. Everything in the nature of God is incomprehensible. He is, on the one hand, like us, because we are like him. But, on the other hand he is infinite, eternal, without succession, and therefore not in time. Wc can not understand the Almighty unto perfection. 1. If God be conceived of as mere law or power, it is impossible that wc can predicate love of him. 2. If God be conceived of as intelligent and personal, and yet as acting only by law, establishing general principles in his moral govern- ment, analogous to the laws of nature, he may be benevolent, but cannot love. If he simply ordains that virtue shall produce happiness, or that certain external things shall minister enjoyment, this is benev- olence but not love. It has no regard to individuals. He includes in it nothing more than a desire to promote happiness. It has no more respect to one class of beings than to another. It has no more regard to one person than to another. We know that love in us is something more than a desire that creatures or that man should be happy. 3. It is only on the assumption that God is not only a person, but as such can have and has intercourse with persons, that we can attribute love to him. Love has regard, a. To individuals, h. It is compla- cency and delight in tliera. c. It is desire of possession and fellowship. d. It is desire to render good and haj)py, and a desire to be loved. a. Being to individuals it is not indiscriminate. It is not equal. We see in Christ, benevolence to all, love to his people. He loved John more than any other of his disciples, h. It is a complacent de- light in them. c. It is expressed in intercourse. God communes with his creatures. Hi? love is shed abroad in our hearts, d. It is mani- fested in making its objects perfectly blessed. It is objected to such views that they are inconsistent with the na- ture of God. We can learn, however, what God is only by his word and by what he does. Men think, because God is infinite, that nothing minute is worthy of his notice. But the Bible teaches that because he is infinite, nothing is so minute as to require any efibrt of attention. Everywhere, deep in the sea and in the stars, God's intelligence is at work. As he intelligently operates everywhere, in the least as in the greatest, so he can consciously love everj'where. II. The love of God is infinite, eternal, immutable, sovereign. III. It is the source of all holiness. We can love him because ho loved us. It produces gratitude, delight, zeal, filial reverence, obedience. 14 GOD AND HIS ATTRIBUTES. It elevates the soul above the creature. It purifies all the afiections. This is its legitimate effect. Where God is understood, and where his love is really enjoyed, these effects follow. "When it is assumed that he loves where he does not, and love is regarded as mere respect of persons, then it produces, as it did in the Jews, spiritual pride, bigotry, malignity, contempt and arrogance. So it is among the Romanists, •who hate all out of their church. If it is the source of holiness, the assurance of it should be cherished. 2. It is the source of happiness. Love is the great source of blessedness. All the happiness of life depends upon it. Its power depends much on the character and dignity of those who exercise it. Love in the infinite God is an in- finite source of blessedness. It fills and satisfies the whole soul. 3. It sustains and strengthens us under all trials and for all duties. 4. It exalts the full perfection of our nature. God's benevolence is manifested in his works of creation and provi- dence. God's love is shown to his people as a whole, by the gift of his Son, and by all the provisions of his grace. God's love to each in- dividual is manifested by the work of his Spirit in him. X. Tbe Tender Mercies of God. Ps. I4G : 9. [March nth, I860.] There are two ways of conceiving of God, the philosophical and the religious, as he stands related to the reason and as he stands related to the heart. According to the one method we regard God as the first ground and cause of all things, as infinite, immutable, eternal, incapable of any relation to space or duration, without succession and without passion or change. According to the other, we regard him as a person to whom we bear the relation of creatures and children, of responsibility and dependence, to whom we must look for all good, and with whom we can have in- tercourse, who has towards us the feelings of a father and to whom we can make known our joys and sorrows. Both these are right, so far as limited and determined by the Scrip- tures. The one limits the other. If we press the philosophical method 80 far as to lose the object of the religious affections, we end in Athe- ism. If we let our affections have full scope we lose the infinite and absolutely perfect, as did the mystic enthusiasts. In the Bible both elements are harmonized ; though the latter is the predominant, as it should be with us. In the interpretation of all such pa.ssages as this in which human affections are attributed to God, two things are to be avoided. 1. That THE TENDER MERCIES OF GOD. 16 we do not ascribe to him anything inconsistent with his nature as the eternal and immutable Jehovah, any perturbation or excitement. 2. That Avc do not merge everything into figure, as though nothing real was intended ; as though the God we worship was a God without con- sciousness, without knowledge, without regard for his creatures. There, is in him something which really answers to the words we use, ana which is the proper object of the aflTections which we exercise. I. What is meant by the tender mercy of the Lord. The word D'pD^l is always used of natural affection of parents for children, at least the verb is always so used, and the noun expresses the paternal feeling, especially the maternal feeling. It is always rendered tender mercies, because there is no feeling in our nature more tender than that of a mother for her child. The objects of the mercy of God, therefore, are not his works, not the universe, not irrational creatures, but his rational creatures. It ex- presses the relation which God sustains to them. Or it teaches that there is something in him analogous to parental love. II. The characteristics of this mercy. 1. It is universal. All rational creatures and especially all men are its objects. It is merciful to the just and to the unjust. It takes no regard of character or conduct. This is illustrated in the arrangements of creation, in the dispensations of his providence, in the provisions of his grace, which are adapted to all and sufficient for all. 2. It is instinctive and natural as opposed to what is founded on congeniality, or conduct, or reciprocation of benefits. So it is with the love of parents. 3. It is indestructible. A parent never ceases to love his child, and cannot do it. Let the child be ever so ungrateful and wicked, and return to his father's house, he is received with rejoicing as the prod- igal. So with God, his mercy is everlasting. 4. It is untiring, long-sufl!oring, tender. 5. It is perfectly consistent with holiness, and therefore with God's hatred of sin, with his justice, and therefore with his determination to punish sinners. III. The evidences of God's mercy are to be found in creation, in providence, in redemjytion, in his dealings toicards ns personally. IV. The importance of faith in this divine perfection. That is, it is important we should believe that there is in God this universal instinc- tive, and therefore indiscriminate love, which is indestructible. It gives us, 1. A ground of trust under all circumstances. If our fathers or mothers were only omnipresent and almighty and infinitely wise, we would be secure of blessedness. Why cannot we feel since God has this D"3nn Qj. tender mercy for us? 2. It gives encouragement to the 16 GOD AND niS ATTRIBUTES. vilest sinner to return. It gives no encouragement to sin, and no ground to hope for impunity for the impenitent. XI. God so lioved the World. John 3 : IC. [Februaty 22d, 18G3.] The object of God's love. The greatness of that love. The design of God in its manifestation. I. The objecfof God's love. ^Ian,in distinction from all other orders of beings. This determines nothing more. It does not teach that benevolence merely ^vas the motive of the act here spoken of. Nor does it assert that philanthropy, or indiscriminate or equal love for all mankind was the form of the love here spoken of. This may be true. The passage is consistent also Avith the assumption that it was the distinguishing or peculiar love to his people. Which is the real or true view of the matter depends on the analogy of Scripture. When it is said that Christ is the Saviour of the world, the Saviour of men, that is consistent with the doctrine that he does not save all men, or that he saves only his people. In either case he is the Saviour of men. Man being considered as the object of God's love, there are consid- erations which enhance the character of that love. 1. The insignifi- cance of man, absolutely and relatively. What is man in the immensity of God s works, and what is he in comparison with the higher order of intelligences ? 2. His guilt. He is not himself the proper object of love or recipient of favors. He deserves nothing but the wrath and curse of God. 3. He is unattractive. In the highest degree repulsive and unlovely. That God therefore should love man is wonderful and mysterious. It is unaccountable. It is something for which no reason can be given. It is, therefore, something hard to be believed. Hard, not for the im- penitent and insensible, but for the enlightened and convinced sinner. It needs, therefore, not only the repeated assurances and assertions of the Scriptures, but also the clearest manifestation, and even this is not enough. It requires the special revelation and witnessing of the Holy Spirit that we are the objects of the love of God. II. The greatness of the love of God — of God as manifested in the gift of Christ. We must take the doctrines of the Bible as they are presented, and hold them in the form in which they are presented. We must not, on the pica that God is an infinite Being, and that the truth is presented in human forms, i. c, in forms adapted to our mode of conception, explain them away, or expand them into more gene- ral philosophical formulas. Whether we can comprehend them or GOD SO LOVED THE WORLD. 17 not we must receive, believe and live upon them as revealed. It is declared in the Scriptures : 1. That there is only one God. 2. That there are three distinct persons in the Godhead, and that the Son, or second person, is the object of the infinite love of the Father. 3. That something is true of the Son that is not true of the Father or the Spirit. It was the Son, and neither of the other persons of the trinity, who be- came incarnate and suffered and died for our sins. 4. That this in- volved a great sacrifice on the part of the Father ; not a painful one, but involved something which love to the Son would, if allowed ex- clusive control, have prevented. The person given up to humiliation, suffering and death was the Son of God : not in the sense in which angels and men are called the sons of God, but his only begotten Son, the partaker of his nature, the same in substance and equal in power and glory with the Father. The importance of the object to be obtained or the strength of the feeling which prompts to its attainment, is to be measured by the means adapted to that end. To give up an angel, or a Avorld, or a myriad of worlds, would indicate that the feeling was strong and the object of vast importance. But to give up his Son places these things beyond our comprehension. It shows the love to be absolutely infinite — such as admits of no limit or measure. III. The design of God in giving his Son was that men should not perish but have everlasting life. The perdition to which they were exposed included eternal misery and eternal sinfulness. The salvation includes deliverance from that perdition, and eternal holiness and eternal blessedness. 2. It is here, as well as elsewhere taught, that it was the design of God to render the salvation of all men possible, by the gift of his Son. There was nothing in the nature, or the value, or the design of his work to render it available for any one class of men only. Whosoever believeth, etc. This is not inconsistent with other representations that it entered into God's design to render the salvation of his people cer- tain by the death of his Son. 3. The passage teaches that faith is the only condition of salvation ; not descent from Abraham, nor circumcision, not church connection, not outward rite, not goodness, but simple faith, which indeed secures all goodness, etc. 4. It teaches that faith includes trust. We believe upon Christ, i.e., we trust in him as our Saviour. This includes or supposes the appre- hension of his glory as the Son of God ; the renunciation of all other grounds of reliance ; the knowledge of what he has done and has promised to do for our salvation, and the actual committing ourselves into his hands believing that he will save us. 2 18 GOD AND HIS ATTRIBUTES. * This is a passage to which we must constantly recur for our own in- struction, confirmation and consolation, and for the instruction and guidance of those committed to our care. XII. ** Wbo will bave all men to be saved and to come unto tbe knowledge or tbe truth." 1 Tim. 2 : 4. [March lat, 1868.] There are two principles which must control the interpretation of the Scriptures. That is, when a passage admits of two interpretations, the choice between them is to be determined, first, by the analogy of Scripture. If one interpretation contradicts what the Bible elsewhere teaches and another accords with it, then we are bound to accept the latter. Or, secondly, the interpretation must be decided by established facts. That is, if one interpretation agrees with such facts and another contradicts them, then the former must be true. This passage admits of two interpretations so far as the signification of the words are concerned. First, that God wills, in the sense of pur- posing or intending, the salvation of all men. This cannot be true, first, because it contradicts the Scriptures. The Scriptures teach 1st, that the purposes of God are immutable, and that they cannot fail of their accomplishment. 2d. That all men are not to be saved. It is clearly taught that multitudes of the human race have peri.-«hed, are now perishing, and will hereafter perish. That God intends and pur- poses what he knows is not to happen, is a contradiction. It contra- dicts the very idea of God, and is an impossibility, Secondly, this interpretation contradicts admitted facts as well as the explicit state- ments of the Bible. 1. It is a fact that God does not give saving grace to all men. 2. It is a fact that he does not and never has brought all men to the knowledge of the truth. Multitudes of men are destitute of that knowledge, and ever have been. By truth it is clear the apostle means saving truth, the truth as revealed in the gospel, and not merely the truth as revealed by things that are made. This interpretation there- fore cannot be correct. The second interpretation is that God desires the salvation of all men. This means 1st, just what is .said when the Scriptures declare that God is good ; that he is merciful and gracious, and ready to for- give; that he is good to all, and his tender mercies over all his works. He is kind to the unthankful and to the evil. This goodness or bene- volence of God is not only declared but revealed in his works, in his providence, and in the work of redemption. 2d. It means what is said in Ezek. xxxiii. 11. "As I live, saith the Lord God, I have no plea- WHO WILL HAVE ALL MEN TO BE SAVED. 19 sure in the death of the wicked," and in Ezek. xviii. 23, " Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his ways and live ?" Also Lam. iii. 33, " For he doth not afflict willingly nor grieve the children of men." It means what Christ taught in the parable of the prodigal son, and of the lost sheep and the lost piece of money ; and is taught by his la- ment over Jerusalem. All these passages teach that God delights in the happiness of his creatures, and that when he permits them to perish, or inflicts evil upon them, it is from some inexorable necessity ; that is, because it would be unwise and wrong to do otherwise. His relation is that of a benevo- lent sovereign in punishing crime, or of a tender judge in passing sentence on offenders, or, what is the familiar representation of Scrip- ture, that of a father who deals with his children with tenderness, yet with wisdom and according to the dictates of right. This is the meaning of the passage. That it is the correct one is plain, 1. Because it is agreeable to the meaning of the word Oihtv. In in- numerable cases it means to love, delight in, to regard Avith satisfac- tion as a thing desirable. " Sacrifice and offerings thou wouldst not," " neither hadst pleasure therein." " Ye cannot do the things that ye would." " For what I would, that do I not, but what I hate, that I do." "We would see a sign from thee." " Be it unto thee even as' thou wilt." " If he delight in him" is it dihi wko'j. 2. This passage thus interpreted teaches just what the Scriptures elsewhere teach of the goodness of God. 3. It does not contradict the Scriptures as the other docs, or make God mutable or impotent. 4. It is accordant with all known facts. It agrees with the fact, that God is benevolent, as shown in his works, and yet that he permits many to perish. This truth is of great importance, 1. Because all religion is founded on the knowledge of God and on the proper apprehensions of his cha- racter. We should err fatally if we conceived of God as malevolent. 2. The conviction that God is love, that he is a kind Father, is necessary to encourage sinners to repent. The prodigal hesitated be- cause he doubted his father's love. It was his hope that encouraged him to return. 3. This truth is necessary to our confidence in God. It is the source of gratitude and love. 4. It is to be held fast to under all circumstances. We are to be- lieve though so much sin and misery are allowed to prevail. We are not to resort to false solutions of this difficulty, to assume that God cannot prevent sin, or that he wills it as a means to happiness. He allows it because it seems good in his sight to do so, and this is the highest and the last solution of the problem of evil. ISO QOD AND HIS ATTItlBUTES. XIII. The Promises of God. IDecember 2d, I860.] The promises of God bear an important part in the work of redemp- tion, both as to justification and as to sanctification. They are the objects of faith and hope. I. They are objects of faith. The promise to fallen Adam ; to Abraham, to David ; to the people of God in all ages. The promise of the Messiah, of justification and salvation through him, was and is now held up as the proper object of faith. This faith includes self-renunciation, assent, and trust. And as such, it has ever been the condition of justification. II. Theij are the objects of hope, because the blessings to which they relate, not only of the present but also of the future, are the blessings which we specially need, and include all we need, in order to our deliverance from the guilt of sin, from hell, and to secure the full per- fection, happiness, and exaltation of our nature, here and hereafter, for time and for eternity. As the objects of hope and faith, they, III. Sanctify. By them we are made partakers of the divine nature, as Peter says in his 2d Epistle 1 : 4, unless the word be taken for the things promised, as when it is said, we inherit the promise, or we re- ceive the promise, or wait for the promise. In either sense the declaration is true. By the divine promises we are made partakers of the divine nature, i. e., of holiness, because, 1. Were it not for those promises, we should have neither faith nor hope, and divine life would be im- possible. 2. Because it is by the power of the promises as revealed by the power of the Spirit, that the soul is purified, the heart weaned from things of earth and set on things above. Or, if the word promises there means the blessings promised, then the meaning is that by the redemption of Christ, his work outside of ourselves to satisfy divine justice, and the work of his Spirit in the heart, and by the whole administration of his kingdom of grace, we are exalted to the participation of the divine nature, tpoaiq, not in the sense of essence, but of character, or disposition ; so that we concur with God in judgment and feeling. IV. They are the source of consolation and strength, 1. in times of affliction. 2. In times of conflict. 3. In times of temptation. They fill the soul with confidence and joy, and excite the purpose to perse- vere even unto the end, assured that we shall become more than con- querors. THE WRATH OF GOD AGAINST SINNERS. 21 These promises relate not merely to individuals, but to the church and to the government of the world. V. The attributes of the divine promises are, 1. That they are exceeding great and precious. The blessings prom- ised are exceeding great, and are such as give them value to us. 2. They are sure, a. Because spoken by God, and therefore his veracity is pledged, and his power and infinite wisdom are secured for their fulfilment, b. Because they are all yea and amen in Christ; that is, he has rendered them by his work absolutely certain, having per- formed the condition on which they were suspended, and having received power to carry them into effect. 3. They are immutable. This is involved in their being sure. But it includes the special idea 'not only that God's purposes will never change, but that no contingency can interfere with their fulfilment. They do not depend upon any thing in us, in our fidelity, or the fidelity of the Church, considered as something outside the promise; for the promise is that God will keep us from falling, that he will keep ua all faithful, and cause us to persevere. VI. How we are' to derive the benefit of the promise. 1. There are many causes of distrust and doubt, as, a. a sense of unworthiness ; b. long delay ; c. apparent failure. These are the common experience of the people of God. These are the means which Satan uses to deprive them of the benefit of the promises of God. But, a. they are not founded on our worthiness, b. The promises of God have been fulfilled after long waiting for them. c. The failures are only apparent. We misinterpret them, and because our interpretation fails, we think the promise fails. 2. What we have to do is — a. To understand the promises and to this end to study them. b. To secure an interest in them by faith in Christ, or by accepting them. c. To live upon them. XIT. The Wrath of God against Sinners. [Nov. 13ih, 1870.] Meaning of the word when used of God. Anthropomorphism, t. e., the doctrine that as man is the image of God, God is like man, is the foundation of Theism. When we predicate intelligence, will and power of God, we mean and the Scriptures mean that God really possesses attributes analogous, i. e., of the same kind as the faculties which that word expresses in us. So when we predicate of him, love, mercy, holiness and goodness, the 22 GOD AND HIS ATTRIBUTES. same is true. lu all these cases we must eliminate from the ideas which those words express when used of ourselves, every thing, when we apply them to God, which implies any limitation or imperfection. In the Scriptures, wrath, anger, fury are attributed to God. These in man are perturbing, agitating, painful, states of mind, and generally more or less malignant. All these elements must be eliminated. What then remains ? 1. A calm disapprobation, which is both a judgment and a feeling of which sin and sinners are the objects. 2. A determi- nation to express this disapprobation. 3. This expression results in the banishment of the sinner from God, This is cutting him off from the source of all holiness and happiness, and consigning him to endless, hopeless, inevitable sin and misery. This is the death of the soul, the second death. Hence it follows, 1st. That although the punishment of sinners is voluntary and judicial, it is nevertheless necessary ; that is, it of neces- sity flows from the character of God, from the necessary opposition be- tween sin and holiness. 2d. That this punishment is inevitable. Be- cause among men the infliction of punishment, being a voluntary act, may or may not be inflicted, or if inflicted may be remitted, men are apt to think the same thing is true with regard to God. Punishment at his hand is indeed voluntary, but God's will is determined by his nature, and therefore the one is as immutable as the other. As God's nature is of necessity opposed to sin, his will to punish it is also neces- sary, in the sense of being inevitable. As it is inconceivable that God should not love holiness, so it is inconceivable that he shoukl not hate sin. And as it is inconceivable that he should not manifest his favor to the lioly, so it is inconceivable that he should not manifest his disap- probation of the sinful. 3d. It follows that sinners cannot possibly escape the punishment of their sins. This is expressing the same idea in another form. But sinners while admitting that God is opposed to sin and that he will act accordingly, still hope to escape, either because they purpose to cease from sinning, or because they can atone for it, or because they hope that God will pity and forgive. God has provided a way in which sin may be forgiven — a way which provides for the remission of its guilt and the removal of its pollution, and a restoration of the soul to the image of God. But to those who ne- glect or refuse to avail themselves of this method of salvation, there re- mains only a fearful looking for of judgment. 4th. The punishment of the impenitent sinner is necessarily endless, 1st. Because of the necessity of punishment. 2d. Because the ground of that necessity is permanent. The soul never ceases to be guilty and sinful, and therefore never ceases to be miserable. God has not only PREPARE TO MEET THY GOD, O ISRAEL. 23 not revealed any purpose of bringing lost souls to repentance, but has revealed the purpose that they who reject Christ should perish forever. 5th. It follows that the punishment of the wicked will be inconceiv- ably great. They are shut out from God and all good. They are given up to all the power of evil, which constantly increases. They must associate only with those like themselves. They have no hope. 1. We should think of these truths in their application to ourselves, and determine to avoid all sin and to flee to Christ for salvation. 2. These truths should fill us with burning zeal for the salvation of our fellow- men. XV. Prepare to meet thy God, O Israel.— Amos 4 : 12. [April Ut, I860.] This as uttered by the prophet is a threat. It is equivalent to say- ing : prepare for divine vengeance. It is not in this light that it is to be now considered, but as an exhortation to prepare for judgment. It is parallel to those other exhortations : " Be ye also ready," etc. All these exhortations assume, I. The moral rjovcrnment of God; that he is to sit in judgment on the character and conduct of men, and reward or punish them accord- ing to their works. 1. This assumes not only the existence of God, but his omnipotence and his omniscience. He is assumed to take cognizance of human con- duct and of all that determines human character. This supposes not only the knowledge of all their external acts, but of the state of their mind and of all that determines it. The history of a single soul, as it must be known to God so as to be judged righteous- ly, may be said in its acts, its states, in the circumstances that either aggravate or extenuate guilt, to present a field of knowledge too vast for any created intellect. What then must we say of the history of all the myriad millions of our race? It is plain that nothing less than omniscience could qualify any being to be judge of all the earth. If Christ is that judge he must be omniscient. 2. That this omniscient being is a judge, that he is one who adminis- ters law, who decides according to justice. The rule of judgment is justice ; not pity, nor benevolence, nor expediency, but justice. This has claims paramount to pity, kindness or expediency. It is in this aspect that God is presented in the Bible as a judge, and therefore as deciding by rule, without respect of persons and with sole reference to the truth of the case. II. The subjects of this moral government ore, 1st. all rational crea- tures, because a rational nature is the ground of moral agency and of 24 GOD AND HIS ATTRIBUTES. necessity places all rational creatures in the relation of responsible agents toward God. 2d. All men as they fall under the general cate- gory of rational creatures. Men as nations, as communities, as socie- ties and as individuals ; men in all the capacities in which they act and have moral character. Nations act as nations and have national cha- racter, and are therefore dealt with as nations. The same is true of any association. And of course, as every man stands before God, not as a member of a nation or family merely, but as an individual, so he is to be judged as such. And as this is far the most important relation in which we stand, so his judgment as an individual is far more im- portant than any other. III. The ground of judgment, as already dated, is character and conduct. This is true of nations and individuals. We as individuals are to be judged, 1. For every thing included under the head of conduct, all outward and inward acts, or acts of commission and of omission ; for all feeling as well as for all volitions. 2. For every thing that falls under the head of character; not mere- ly actual exercises, but abiding states. IV. Administration of his government. 1. Over nations, it is by the providence of God in this world, for they exist as such only on earth. The moral conduct and character of nations are rewarded and punished with certainty and inevitably. This is illustrated by the history of the Jews, of other ancient and modern nations. Hence follows the duty of individuals to take interest in political affairs. The rule for Christians and ministers in this matter is, not the expe- diency, but the morality of national acts judged by the standards of the word of God. 2. Over individuals, this moral government is administered a. By established laws of nature which regulate the sequeuce of events and the connection of cause and effect, b. By God's special providence, c. Mainly in the future state, immediately after death and at the last day. V. ITou) are we to prepare to meet God in jtidgment ? 1. Nations, either by national repentance and reformation or by making up their minds to bear the worst. 2. Individuals either, 1 . By being prepared to present a faultless life and character, or 2. By taking refuge in the righteousness of Christ, in whom God can be just and yet justify the ungodly. There is a sense in which believers, justified by the righteousness of Christ, are to be judged according to their works. II. CHRIST, HIS PERSON AND OFFICES. XYI. The Advent. IDecember 247? Otorr^Toc; means the plenitude of the divine essence. It dwells in him ffcD/xartxco^, not merely really or essentially, but clothed in a body. As in Lukeiii. 22, the Holy Spirit is said to have ajipeared ffut/jiaTcxuj iiSsc. If this be so then we are complete, Tze-Xrjpw/iivotj filled in him. Filled, not with the fulness of the Godhead, as Christ was and is, but with all the fulness of God, with the plenitude of all the good of which God is the author, and which flows from fellowship with him. AVe are thus filled ; we need nothing more. A divine Saviour as Christ, being truly God and God clothed in our nature, is all-sufficient. 1. Because he has in himself all that is necessary as an object of worship, and of supreme admiration and love. We are finite, but nothing short of what is infinite can satisfy the soul. It is because Chri.st is infinite in his being and perfections that he is a full and satisfying portion of the soul. 2. Because he is not only God but God clothed in our nature. There- fore, a. God is more perfectly known, b. He is more accessible, c. Who can have more intimate union and fellowship with us. 3. Because infinite merit thus belongs to his righteousness, and infi- nite efficacy to his blood ; superseding the necessity of all things else. 4. Because he is infinite in power, by his Spirit, to subdue our sins, to transform our souls into his likeness, to protect us from all his and our enemies, to deliver us from all evil, to bestow upon us all good. TUE UNSEARCHABLE RICHES OF CHRIST. 31 5. Because in him are all the treasures of wisdom and knowledge. So that full provision is made not only for our wants as sinners and as religious beings, but for our minds. 6. Because he is everywhere present, so as to be always accessible,, and eternal so as to save ic<; to rravrs-',/?, both perfectly and always, all who come unto God by him, seeing he ever liveth to make intercession for them. XX. The Unsearchable Riches of Christ. £ph. 3 : 8. [April 4th, 1858.] The connection and the design of the passage. What Paul was culled to preach was the unsearchable riches of Christ. This may mean either the riches which belong to Christ — those things which make him rich — or the riches of which he is the author, the unsearchable treasures of grace and benefits which flow from him to both Jews and Gentiles. The former includes the latter, and is the natural sense of the words. This passage is of special interest. First, as teaching us where we, in ourselves poor, may find true riches, and where only they can be found ; and, second, as teaching the precise or specific duty of the min- istry. If they do what is here mentioned they do their duty ; if they do not this, whatever else may be done in promoting virtue, knoAvledge, or the well-being of man, they are unprofitable servants. What then are the unsearchable riches of Christ ? The word Christ here is a per- sonal designation, not an ofiicial title. It is the historical person some- times designated Jesus, sometimes Christ, sometimes Lord, the Saviour, etc., who is here intended. And therefore his riches are those things which rendered the Lord Jesus infinitely rich, and being in himself infinitely rich, therefore infinitely valuable and precious to us. These are, 1. The fulness of the Godhead, the plenitude of the divine perfec- tions. In the constitution of his person, the divine nature was united with a perfect human nature, so that the one person known as Christ, possessed and possesses all the divine perfections. He is infinite, eter- nal, and immutable in his being, wisdom, power, holiness, justice and truth. Bring any man to the side of Christ, compare the intellect, the intelligence, the power, the goodness of the one with the other. Then we see how poor man is and how unsearchable are the riches of Christ. The highest angel sinks in like manner into absolute insignificance when brought into comparison with Christ. His preciousness to us as a portion, as an object of affection, and his value to us as Saviour de- pends on his being in this sense rich, rich to an unsearchable, i. e.,to 32 CHRIST, HIS PERSON AND OFFICES. an infinite degree in all divine perfections. If they were taken away, what would be left? It is the great object of the ministry to preach the unsearchable riches of Christ, i. e., to proclaim him as possessing all divine perfections in an infinite degree. If men are brought to see and acknowledge this, then are they converted and saved. 2. The unsearchable riches of Christ includes his infinite love, com- passion, condescension and tenderness. These are divine attributes as belonging to his divine nature, and human attributes as belonging to liis human nature ; they are distuict. Christ's love to us as the Logos and his love as a man, are as different as the divine and human. In Christ both are united, as the natures are, in one person. It is alto- gether impossible to trace out or to comprehend the value, the pre- ciousness, the attractiveness, the suitableness, which results from this union of the divine and human natures in the person of the Lord. If simply God, he is too intangible, too august, too unapproachable ; if simply man, he is nothing. But as God and man, he is all we can de- sire and possess. Our blessedness depends on our approaching and confiding in this infinite love, tenderness and compassion of our Lord. And our great business as ministers is to persuade men that these trea- sures of love and mercy are to be found in him. 3. The riches of Christ includes, a. His infinite merit. The eflSca- cy of his blood to cleanse from all sin, the merit of his righteousness to satisfy the divine law. b. The inexhaustible fountain of holiness, i. e., of sanctifying power which resides in him, and Avhich flows out in ever increasing streams for the healing of the soul and for the healing of the nations, c. The infinite resources which he possesses to render his people blessed and complete in him. OBSERVATIONS. (1) He is ours by appropriating faith. (2) The sin and folly of ne- glecting this richness. (3) Duty and glorious privilege of offering and recommending him to others. XXI. The liOTe of Christ. [No date given.'] No words can express the varying states of the mind. We must use them in different senses, as the words, fear, repentance, belief So of the word love. We love an infant and we love God. In all cases love in- cludes delight in its object, and the desire for its possession and enjoy- ment according to its nature. If human language cannot express what is in us, it must be still more inadequate when used of God. We speak of God being angry, of his hating the wicked, of his repenting, etc. THE LOVE OF CHRIST. 33 Two dangers : 1st. That we take these words literally. 2d- That we deprive them of all meaning. The true ground is, that the essen- tial idea, what they express as removing all imperfection, is true of God. He is truly holy, just and good. He truly lives. What is meant by the love of God, or of Christ ? 1. Not mere benevolence. The distinctions between the two are uni- versally recognized and must be observed. 2. Not mere philanthropy. But love in the true sense of the word. Now of this love it is to be noted, 1. That it is personal. Its objects are individuals. Christ loves his friends, his Church, his sheep. Paul says he loves me. There is the greatest difference between love that has a class of beings for its ob- ject, and love which fastens on particular persons. We know this from consciousness. 2. This love is mysterious. It is unaccountable. We are not only unlovely, but vile and offensive, and enemies. It is compared to the love of a mother for a child, which is independent of its character. The love of Christ is therefore of the nature of grace. This is its peculiar character. This is insisted upon in the Scriptures. This is of the utmost practical importance. 3. It is infinitely great, a. The love of an infinite being, b. It led to the greatest sacrifice, c. It secures infinite blessings. 4. It is immutable. This is insisted upon in Romans v. and viii. This too is of great practical importance. 5. It is peculiar and exclusive. Compared to the love of a bride- groom to his bride. In this no one can share. This peculiarity of the love of Christ is dwelt upon in the Scriptures with great particularity. Thy Maker is thy husband. The Church is the bride of Christ. This is reciprocated. 6. It is the love of the Theanthropos, of the God-man. It includes all that is divine and all that is human. This is the love of Christ. The wonder of wonders. The glorious mystery of redemption. The admiration of angels, the delight and blessedness of the saints. The effects of this love on the soul. When revealed by the Spirit, and shed abroad in the heart, it pro- duces, 1. Wonder, astonishment. 2. The greatest humility. 3. It awakens love. We love him because he first loved us. 4. It leads to entire devotion, to consecration. The love of Christ constrains us. 5. It purifies and exalts. 3 34 CHRIST, HIS PERSON AND OFFICES. 6. It fills the soul with unutterable delight. 7. It supports under all trials aud brings heaven down to earth. XXII. The Death of Christ. [December 9th, 1865.] I. Its Nature. — Who was it who died ? What is predicated of the body is predicated of the man. What is predicated of the humanity of Christ is predicated of his person. It was a divine person who died. It is right to speak of the death of God. As the death of a man is of more importance than the death of a brute, because he has a rational soul ; so the death of Christ is as much more important than the death of a mere man, as his divine nature is higher than his human nature. It is therefore a stupendous event ; the most important in the history of the universe, the central point of all history. II. Its Design — was to save his people, and hence was 1. The most wonderful exhibition of love. 2. It was a full satisfaction of justice. 3. It satisfied the covenant ; or, was a federal sacrifice. 4. It confirmed the truth. 5. It was the greatest exhibition of humility and of patience. III. Its Results. 1. The actual salvation of the Church. 2. The destruction of the kingdom of darkness. 3. The development of angels. 4. The highest display of the divine perfections. OUR DUTIES. 1. To embrace it as the foundation of our confidence towards God. There is no other. This is all-sufiicieut. It is freely oflfered to all, and therefore to us. The greatest guilt is contracted by our neglecting and despising it. The unpardonable sin is to trample under foot the blood of the Son of God. 2. To declare it a. By the Lord's Supper, h. By making known all that is revealed concerning it. 3. To bring others to appropriate to themselves its blessings. 4. To recognize the obligations which it imposes. XXIII. Death of Christ. IMarch Uth, 1852.] I. Its Nature, — who died. II. Its Design. III. Its Bclation to Us. rV. To the Universe. 1. Its Nature. — 1. What is deatli? It is the dissolution of the soul and body. It is departure from this world. 2. Christ experienced the DEATH OF CHRIST. 35 usual accidents of death. His soul left his body. His body was in- animate. His soul entered 4^yj(;. His body would have returned to dust. 3. But it was not the death of a man. It was the death of a divine person — of the Lord of glory — of the Son of God — of God. The divine nature as little affected as the human soul. To this is due its infinite value and efficacy. II. Design. — In general the redemption of man, including deliver- ance from condemnation and restoration to the image and favor of God. This it effects : 1. By being a satisfaction to justice, a propitiation. 2. And hence he becomes our ransom, by delivering us from the law and from Satan. 3. Preseuts us as righteous before God. 4. Secures the gift of the Holy Ghost. 5. Secures access to God, and with his favor all the bless- ings of the covenant of grace. III. Its Relation to Us. 1. It is our death. Because it was the death of our representative, endured in our place. Proof of this. 2. Hence it is also our death effectively as well as legally. It in- volves a death to the law, a death to sin, a death to the world. 3. It becomes the source of life. The motive for avoiding sin. Tho reason why we should live to God. The ground and source of our joy- IV. Its Relations to the Universe. 1. The great means of exhibiting the manifold wisdom, i. e., the per- fections of God. a. To fallen angels, h. To lost men. c. To good angels. 2. Hence to sustain the authority of God. 8. To promote the holiness and happiness of the kingdom of God. INFERENCES. 1. The death of Christ should be the constant theme of our medita- tions. 2. The ground of gratitude and devotion. 3. The means by which we should endeavor to convert the world, i. e., by preaching Christ crucified, holding him up as having purchased the world with his blood, and entitled to reign in and over all man- kind. 36 CHRIST, HIS PERSON AND OFFICES. XXIV* For where a testament is, there must aiso of neces- sity be the death of the testator.— Heb. 9 : IG. [Dec. 9th, 1866.] Exposition of the passage. Two views. 1. That SiaOrjxrj (diatheke) here as elsewhere means a covenant. 2. That notwithstanding the context, it means a testament. In either case the passage teaches the same truths ; first, the necessity of the death of Clirist, and secondly, the benefits which it secures. I. The Death of Christ was Necessary. — This necessity arises out of the nature of God. It is not a governmental necessity, or one of ex- pediency, but absolute ; because we are sinners aud God is just. This is an important truth, teaching us that there is no other way in which men can be saved ; that no other sacrifice is of any avail ; that those who reject tliis have only a fearful looking for of judgment. II. TJie other truth is tluxt the Death of Christ secures lis great blessings. If viewed as a federal offering, it secures the blessings promised in the covenant. If viewed as the death of a testator, it secures to us the iuhcritance which he has acquired for us. If viewed as a sacrifice, it secures pardon and reconciliation with God. These different views of the death of Christ are not inconsistent. The one does not exclude the other, as some theologians have assumed. They are only different ways of exhibiting the same truth. The benefits which Christ has secured are, 1. Justification. 2. Sanctification. 3. Reconciliation to God. 4. A title to eternal life. 5. Consequently all the exaltation and blessed- ness of heaven. Viewed as the death of a testator it secures us these benefits, because this is an inheritance which Christ has acquired for us. Viewed as a federal offering it ratifies the covenant in which these benefits are promised to his people. And viewed as a sin-offering it is a full satisfaction to the justice of God, and not only removes the diffi- culties in the way of the gift of all these benefits, but renders them cer- tain. The first and most obvious duty of all who hear the gospel, is to avail themselves of the offer of these benefits. The neglect or rejection of them tlirough indifference or unbelief is the great condemning sin of the world. 2. Gratitude and love to the adorable Redeemer, whose sufferings and death have secured to us such blessings. 3. The consecration of ourselves to his service. The abiding purpose of consecrating all we have to the advancement of his cause aud king- dom. WHO DIED FOR US. 37 4. Living conformably to the design of his, which was to save us from sin, to deliver us from the power of Satan and to make us fit for heaven. 5. The desire and effort to bring others to the knowledge and enjoy- ment of the benefits of Christ's death. XXY. Who died for ns, that whether we wake or sleep, we should live together with him. 1 Thess. 5: 10. [AprU bth, 1857.] The Old Testament is filled with descriptions of the Messiah, of his work, and of his kingdom. This, the object of their expectation and longing, was ever present to the minds of the ancient people of God. When he came, his person secured the recognition and love of those who were called ; but his kingdom, where was that ? It was not established under the anticipated form, nor in its glory. That was reserved for his second coming. The second advent therefore became to the early Christians the great object of longing expectation. "With regard to this they made three mistakes. 1. That it was to occur soon. 2. That those of their friends who had already died would perfect their portion in that kingdom. 3. That they themselves, should they die before Christ came, would fail of salvation in its full sense. To correct these errors Paul tells 1. That the coming of Christ was to be unexpected, and subsequent to events not yet accomplished. 2. Those who had died before the advent, Christ would bring with him. 3. That as to themselves, they would be as fully saved, whether they should be alive or dead when Christ came. The exhortation in the context is that Christians should live as children of the light, as members of the kingdom of light as distin- guished from the kingdom of darkness. Light stands for knowledge, holiness and happiness. Darkness stands for ignorance, sin and mise- ry. The exhortation therefore is, in its negative form, not to sink back into the world which belongs to the kingdom of darkness, i. e., not to give themselves up to the opinions and practices of the world, and thus inevitably involve themselves in the ruin in which the kingdom of darkness must ultimately issue. It is an exhortation to act as became those who were members of the kingdom of Christ, i. e., to exhibit the knowledge and holiness, especially in faith, hope, and charity which characterize those who belong to that kingdom. The motive by which this exhortation is enforced is, that we are des- tined not to wrath but to salvation. And this salvation is secured by Christ who died, that whether we live or die, we should live together with him. 38 CHRIST, HIS PEESON AND OFFICES. This teaclies, 1. That the certaiuty of salvation is secured by the death of Christ. He did not die merely to render salvation possible, but to make it certain. This it does because it is a complete satisfac- tion of justice. It answers all the ends which our perdition could pos- sibly answer, and therefore it renders that perdition unnecessary. Christ cannot fail to see of the travail of his soul. Those cannot per- ish for whom he died. That Christ died to render salvation not only possible, but certain, is true, secondly, because the salvation of his peo- ple was promised him in that covenant, in the execution of which he laid down his life. This is the one great ground of consolation here promised. God has died for us. Let this truth operate on your mind. What effect does it produce ? Suppose we bow our heads before God and hear him say that he loved us from eternity, and out of love he gave his Son for our salvation ; that we hear the Lord Jesus say that to deliver us from the power and guilt of sin, to make us holy, to bring us back to the image and favor of God, he took on him the form of a servant, and was found in fashion as a man and humbled himself unto death, even the death of the cross ; what effect would this have upon us? Would it lead us to carelessness, to the indulgence of sin, to live with the world, since we were not to perish w^ith the world ? This is not the effect such a conviction of the certainty of salvation Avould produce on the re- ncAved heart ; and such an effect would give clearest evidence that we were the children of the devil. But the renewed, those whose earnest desire is to be delivered from sin, and to live with Christ, and who know- that redemption is deliverance from sin, these words would fill with peace, joy, patience, resignation, zeal, overflowing gratitude and love, and devotion to the service of Christ. If these are the effects which we feel they would produce on us, then they are addressed to us, and we may take the comfort of them, and drink our fill of this fountain of pure and living water. 2. This passage teaches us the nature of salvation. First, it is life. We shall live. This is the common Scriptural designation of all that we include in spiritual and eternal life. All that is opposed to death is included in the idea. It is a holy, happy and immortal existence of the whole man, soul and body. Secondly, it is a life with Christ. This includes two things, association or communion, companionship with Christ, and also participation of his life, of its power, holiness, blessed- ness and glory. Thirdly, it is a life of all, aim ; we shall all, all the redeemed, all those dear to us who belong to Christ, all in every age and nation who love him, are to be associated and made the subjects of this life. Therefore comfort and edify one another. AS MOSES LIFTED UP THE SERPENT IN THE WILDERNESS. 39 XXVI. As ]Moscs lifted up the serpent in the wilderness, CTCn so must the Sou oV man be lilted up. [March I9th, 1868. J Nicodemus was a type of the better class of educated Jews. He believed iu the Scriptures. He was devout and serious. He was solicitous to attain the knowledge of the truth. He was open to con- viction and free from the self-righteous and proud spirit of the Phari- sees. Yet he was in darkness. He had been brought up in Judaism, as then understood, a system which assumed that salvation belonged exclusively to the Jews. If men of other nations were to be saved, they must become Jews by being born again. The natural descendants of Abraham needed no regeneration. This he evidently believed, and yet he clearly was convinced that something more was necessary, than being a Jew and external conformity to the Mosaic law. He was more than a mere formalist. In this state of mind he came to Christ. His coming at all was a proof of his sense of ignorance, of his desire for instruction and of his candor ; as also of his reverence for Christ. His coming by night was a probable intimation of his timidity, and of the weakness of his faith in Christ as one who had come from God. Our Lord met him with kindness, and adapted his discourse to his state of mind. The two fundamental errors of Judaism were, 1. That natural descent from Abraham, or at least external union with the chosen people was essential to salvation, and 2. That wox'ks, — what a man does and what he is, his inward state, — was the ground of his acceptance with God. Our Lord teaches, 1. That an inward spiritual change was essentially necessary to salvation, as much for the Jew as for the Gentile. 2. That the true method of acceptance or of justification was not by works but by faith ; that men are to be saved in a manner analogous to that in which the Hebrews bitten by the serpents were healed. The points of analogy are mainly these. 1. The serpent was lifted up, suspended on a pole in the sight of the people ; so Christ was to be lifted up, suspended on the cross in the sight of all men. To be lifted up is not to be understood of Christ's exaltation, as some explain it in order to get rid of the idea of his sacrificial death, a. Because " to be lifted up " was in the Aramaic dialect and probably in the Hellenistic, almost as definite as the expression with us to be " hanged," or " cru- cified." Malefactors among the Jews were hung upon a tree, if not before, at least after death, b. The analogy forbids that interpretation. The serpent was not exalted in the sense of being honored, c. Christ elsewhere uses the word in the same sense. " I, if I be lifted up from the earth," signifying by what death he should die. The people under- 40 CHRIST, UIS PERSON AND OFFICES. stood liira, and therefore said " We have heard out of the law that Christ abideth forever ; and how sayest thou, the Son of man must be lifted up?" That is, publicly put to death by suspension on the cross. Christ told Nicodemus that he was to be crucified, that as the serpent was lifted up, so was h&^o be publicly executed. 2. The design of the elevation of the serpent was the salvation of the people from temporal death, and their restoration to health and all the enjoyments of life. So the design of Christ's being lifted up was to save his people from perdition, and to secure for them eternal life. 3. In both cases the means was indispensable to the end. There ■was no other means by which the people could be healed but by the elevation of the serpent. This God had ordained. None other could be substituted in its place. To reject or neglect this was to reject the only means of cure. So Christ's death is the only means of salvation. If that be unknown, neglected or rejected, the soul perishes. Men have attempted a thousand substitutes, but all in vain. As they cannot see the fitness of the means to the end, they refuse to embrace it and so perish. If the Hebrews had asked how can a brazen serpent heal the biteof aliving serpent, and refused to avail themselves of the means of life, until they could see the causal connection between the events, they would have died. And so it is with sinners. 4. The condition of cure was merely looking, — the simplest thing in the world, — adapted to all, to the old and to the young, to the ignorant and to the wise ; to the good and to the bad, to the rich and to the poor. This condition alone was required. Nothing subsequent, no pledge or engagement as to future conduct. So in the case of Christ. We have only to look, not with the eye of the body but of the soul. This includes, a. Knowledge or apprehension of the subject, h. Con- viction of its being the appointed means of cure. c. Trust in its saving eflicacy. This method of salvation is therefore adapted to all men, of every class. 6. The nature of the cure. The bitten Hebrew was freed from the venom of the serpent, rescued from death, restored to activity and life. So we are freed from the venom of sin, and from its condemnation, and receive a new, imperishable and eternal life. This teaches us : 1. That the gospel method of salvation is perfectly gratuitous. It excludes all idea of merit 2. It has its ground and source outside of ourselves. 3. It shows that no man co-operates in his regeneration or first re- conciliation with God. It is not partly his work and partly the work of God. 4. No preparation for healing is possible or necessary. " Just as I am." CHRIST IS THE LAMB OF GOD. 41 5. The Hebrew's cure was instautaneous aud final. So, in one sense, is ours. But in another it is gradual. "We need to look again aud again, to keep always looking, and looking only unto Jesus. 6. We learn how we are to direct sinners. XXVII. Christ is tlie Lamb ol Ciod. lOctober Uth, 1866.] Numerous designations are given to the Messiah. The Shiloh, the Seed of Abraham, the Branch, the Servant of God, a Light, the Sun of Righteousness, &e. All these are intended to set forth his character. He is called the Lamb of God, I. Because He was a Sacrifice for Sin. — The lamb in the Old Testa- ment was the principal sacrificial animal, a. Because the freest from defects aud the most attractive and pleasing of all domestic animals. b. Because harmless and gentle, c. Because unresisting, going dumb to the slaughter. In all these characteristics it was typical of Christ. It was especially the paschal lamb, and the lamb as used at the morn- ing and evening sacrifice that the lamb Avas a type of Christ. He is our passover. And he is our perpetual sacrifice, needed not occasion- ally but constantly. Christ, as the Lamb of God, is declared to be our sacrifice, to be acceptable and divinely appointed, and constantly effi- cacious. II. In the Evangelists and the Epistles Christ is called the Lamb of God only three or four times and then ahvays in reference to his sacrifi- cial death. — In the Revelation he is called the Lamb twenty times, and in diflTerent relations. 1. As a sacrifice. The Lamb that was slain. As he in whose blood the saints had washed their robes. 2. As the ruler of the Church and of the world, he is set forth as the Lamb. It is the Lamb who opens the seals, who is opposed by the wicked, and who overcomes them, who is the Lord of lords aud King of kings, who is seated on the throne of God. This teaches that the ruler of the Church and of the world, the Theanthropos, has the attributes of a lamb ; and hence, a. That opposi- tion to him is unprovoked aud malignant, b. That his people may confide in his gentleness and tenderness. He is not like a ferocious, or even an austere ruler, but one whose sceptre is love, who rules by and in love. 3. As judge he is called the Lamb. The saints are enrolled in his book of life ; and the wicked shall call upon the rocks to hide them from the wrath of the Lamb. This teaches that even in the administra- tion of justice, Christ acts with the greatest tenderness and forbearance. 42 CHRIST, HIS PERSON AXD OFFICES. 4. That as the Lamb he is the object of supreme worship to all orders of beings. The elders, the living creatures, the redeemed, all bow down before him. All ascribe salvation to liiiu ; all unite in worshipping God and the Lamb. This teaches a. That the God-man, the Theanthropos is the proper object of worship. A man, or a person, clothed in humanity is to be worshipped. There is a difference between the ground and the object of worship, h. It teaches that he is Avorshipped, because he is the Lamb of God. It is because he has redeemed us that saints and angels worship him. c. That although he is thus highly exalted he is still the Lamb, and may be approached with confidence and love. 5. That he as the Lamb is the source of the blessedness of heaven. The Lamb which Ls in the midst of the throne shall feed them and shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes. The pure river of water of life, clear as crystal, proceeds out of the throne of God and of the Lamb. The Lord God Almighty and the Lamb are the temple of the holy city. New Jerusalem. The city has no need of the sun, neither of the moon, to shine in it ; for the glory of God doth lighten it, and the Lamb is the light thereof. According to the Hebrew parallelism, these two last clauses are synonymous. It is God therefore, not in his awfulness, not in his infinitude, not in his abstract perfection ; but God as the Lamb, i. e., as clothed with gentleness, with whom we are to have communion. 6. In his relations to the Church, he is called the Lamb. The Church is the bride, the Lamb's Avife. The consummation Avill be the marriage supper of the Lamb. a. This expresses the relationship of Christ to the Church collectively and to each individual believer, h. The nature of the relation is pecu- liar, intimate, tender and indissoluble ; the strongest bond and the highest love. c. The bridegroom of the soul and of the Church, although in- finite in power, wisdom, goodness and truth, is a Lamb. There is a world of consolation in that. XXVIII. The blood of Jesns Christ, his Son, clcauscth as from all siu. 1 Jno. 1 : 7. IFebruary Uth, 1864.] The operations of our moral nature are more mysterious than any other element of our constitution. By the senses we are in communion with the external world. By our reason we are in connection with truth, or with the intelligent world. By our social affections, with our fellow- men. By our moral nature, with God. This, so to speak, is the point THE BLOOD OF CHRIST CLEAN8ETH US FROM ALL Blif. 43 of contact between the soul and God. Here we recognize the idea of law, of responsibility, of liability to punishment. Of this department of our nature we can give less account than of any others. It is not under our control; that is, we cannot give it laws or decide how it shall act. 1. The conscience is not the will. We cannot will to approve or disapprove. We cannot will to feel remorse, or not to feel it, any more than we can will to suppress pain. 2. Neither is it under the control of the reason ; that is, we cannot argue ourselves into the conviction that sin is not sin, and virtue is not virtue. We cannot persuade ourselves that we arc not responsible for our character ; or that the remorse which we feel is unreasonable or unfounded. 3. Though in this sense independent of the understanding, it can only act under its guidance, that is, ignorance of the moral law prevents its exercise. Without the law, sin is dead. Men live in sin without knowing the extent of their sinfulness. As this ignorance is never total, there is no man free from the sense of guilt ; but the inactivity and insensibility of conscience is in proportion to that ignorance. Paul coveted without knowing it was wrong. He persecuted Christ, thinking thereby he did God's service. 4. Tiie moral nature is the seat and source of the greatest blessedness and exaltation, and of the greatest degradation and suffering of which we are susceptible. Every man carries within, the elements of heaven or hell. We have within us principles of evil, which are like a nest of sleeping scorpions which may sting the soul to madness ; and which a ray of light may excite to vigorous activity. As we are sinful, and as sin includes guilt, pollution, and i)0wcr ; how can we be delivered from it ? 1. Not by the power of the will. The will is totally powerless to remove guilt or its consequent remorse, or pollution ; or to counteract the power of sin. 2. Not by the force of reason, not by knowledge, not by truth, and certainly not by error. 3. Not by self-inflicted penances or active observances. 4. Not by rites or ceremonies. Not by the power of the Church, nor by the influence of our fellow-men. No man can redeem his brother. 5. Not by the wisdom or power of angels. The angels doubtless deemed the pardon of sin and the restoration of a sinner as much an impossibility as undoing the actual, or recalling the past. What is impossible with man is possible with God. What the law could not do, God has done by sending his Son in the likeness of sinful flesh, and for sin, and thereby condemned sin in the flesh. This 44 CHRIST, HIS PERSON AND OFFICES. teaches, 1. That the person sent was God, the Son of God, a divine person, and that it was necessary that he should be divine, if he were to do what no creature could do. 2. He was like sinful men, like them in being of the same nature and subject to the same infirmities. 3. That he came as a sacrifice for sin. That is, a. That he took our place, b. That our sins were laid upon him. c. That he bore the penalty due to them. 4. It teaches that this was a judicial condem- nation of sin, i. e., of sin in us. This is the way in which the Scripture teaches that the blood of Christ cleanses from sin. It removes the guilt of sin, as it satisfies divine justice. And as it satisfies justice, it removes remorse, which is the clamoring of the conscience for the punishment of sin. And it re- moves all sin. No matter how numerous or how aggravated, there is no difiiculty and no difierence. We have all sinned and come short of the glory of God, and the difierence between one sinner and another is, in this matter, of no account. 2. In cleansing from guilt it cleanses from pollution. By restoring us to the favor of God. a. By restoring us to the favor of God, wherein is our life. b. By securing for us the Holy Ghost who regenerates and sanctifies the soul, so that it ultimately becomes as pure as the angels of God. 3. It destroys the power of sin, by introducing, or securing the intro- duction of a new principle of life, which being the life of God, is stronger than the principle of evil, and ultimately triumphs over it. As the blood of Christ is the only means of cleansing sin, it follows, 1. That our first duty is to apply for its healing and cleansing power for ourselves, and that daily. 2d. That we should make known this fountain for sin and uncleanness to our fellow-sinners. In one form or other these are the inferences which flow from every subject which comes up for consideration. XXIX. Clirist our Priest. [Nov. nth, 1855.] I. Tlie idea and necessity of a Priest. The holiness of God is his prominent characteristic. Hence he is op- posed to sin. Hence he is inaccessible to sinners. Men are unholy. Holiness and sin are opposed not as two natural laws, or two elements, as fire and water, merely ; nor as two principles, as justice and injus- tice ; but as far as we are concerned, as persons, so uncongenial that association is impossible ; and also, as fiir as the sinner is concerned, so guilty that God must forbid his approach. As on the side of God there is infinite power, blessedness and excel- CHRIST OUR PRIEST. 45 lence, this banishment from him involves on our part utter destruction. We cannot approach him. We must approach him or perish. All feel this. All this is symbolized under the Old Testament. Hence the necessity of a mediator ; one who can approach and who can propitiate. These are the functions of a priest. This is included in the radical meaning of T!?^ (Kohen) and kpeo^ (hiereus) from l£p ture, and contrary to its facts. It takes Christ from us. It gives us nothing of him but what we have in ourselves. 3. The presence of Christ is not merely a presence to the thoughts and feelings as in the case of an absent friend. 4. It is a personal presence. It is not merely Go