5C5 
 
RESPONSIBILITY FOR THE GIFT 
 OF ETERNAL LIFE. 
 
RESPONSIBILITY 
 
 FOR THE 
 
 GIFT OF ETERNAL LIFE. 
 
 COMPILED BY PERMISSION OF THE LATE REV. JOHN 
 M'LEOD CAMPBELL, D.D., FROM SERMONS PREACHED 
 CHIEFLY AT ROW , IN THE YEARS 1829-31. 
 
 ICottium: 
 
 MACMILLAN AND CO. 
 
 ! 873 - 
 
 All rights reserved. 
 
$rintcb at the Unibcrsitg $rcss 
 
 BY ROBERT MACLEHOSE, 55 GLASSFORD STREET, 
 
 GLASGOW. 
 
PREFACE. 
 
 By a reference to the two volumes of sermons 
 “preached at Row,” it will easily be seen that 
 the original form and order of the thoughts 
 which compose this volume have been greatly 
 changed. It has been deemed allowable, in 
 bringing together all which could illustrate a 
 particular line of thought, to omit whatever 
 seemed superfluous, in some instances to re¬ 
 arrange the matter, and to make many verbal 
 changes. Dr. Campbell’s family desire that this 
 should be explicitly stated, and that it should be 
 distinctly understood, that as there was no oppor¬ 
 tunity of submitting the work to Dr. Campbell, 
 the compiler alone is responsible for its contents. 
 
 About two years ago permission was obtained 
 
VI 
 
 PREFACE. 
 
 from Dr. Campbell to publish a volume of selec¬ 
 tions from his sermons. He never saw the 
 result; the present volume being in course of 
 preparation at the time of his death. He was, 
 however, apprized of the approaching comple¬ 
 tion of the work, and a title-page was submitted 
 for his approval. In reference to this Dr. Camp¬ 
 bell wrote:—“ As to a title-page it must be in 
 accordance with the character of the selections 
 you have made, to give to readers some idea of 
 what they are to expect; and I know that the 
 relation of the Gospel to a future Judgment was 
 an element in my teaching to which the difficulty 
 felt in harmonizing‘Grace’ and ‘Judgment’ gave 
 some prominence, yet my remembrance is more 
 of the attraction felt in the Grace seen in itself. 
 But doubtless this character also must belong to 
 what you have found most profitable to your 
 own spirit.” 
 
CONTENTS. 
 
 PAGE 
 
 THE GROUND OF RESPONSIBILITY AS TO THE RE¬ 
 CEPTION OF DIVINE TRUTH, .I 
 
 THE MIND OF CHRIST, . 13 
 
 ETERNAL LIFE, . ... 22 
 
 THE WATERS OF LIFE, . 31 
 
 THE STRAIT GATE, . 39 
 
 REPENTANCE, .46 
 
 CONFESSION, . 56 
 
 HUMILITY AND CONTRITION, .64 
 
 THE ROOT EVIL IN THE HEART OF MAN, ... 76 
 
 THE SECRET ATTRACTION OF UNBELIEF, ... 85 
 
 THE TEACHING OF GOD IN THE CROSS OF CHRIST, 93 
 
CONTENTS. 
 
 viii 
 
 THE GLORY WHICH IS IN THE NAME OF GOD , . 
 
 FAITH AND HOPE . 
 
 INTERCESSORY PR A YER . 
 
 ARE NOT MY WAYS EQUAL ? Ezekielxviii. 29 , . 
 
 THE BLESSING AND THE CURSE. Jeremiah xvii. 5 - 8 , 
 AN EXPOSITION. II. Peter i. 5 - 11 ,. 
 
 4 
 
 AN ESCAPE FROM LOVE. II. Thessalonians Hi. 5 , 
 
 PAGE 
 
 . HO 
 . H7 
 . 126 
 . HI 
 • 151 
 
 . l6l 
 
 . 184 
 
THE GROUND OF RESPONSIBILITY AS TO 
 
 THE RECEPTION OF DIVINE TRUTH. 
 
 My friends, I would now speak to you of that 
 responsibility under which you come in con¬ 
 sequence of hearing the counsel of God, a 
 responsibility under which all come who hear 
 that counsel, a responsibility which arises out of 
 the very nature of the counsel itself. 
 
 It is quite clear that the mere manifestation 
 of power, beyond what we have been acquainted 
 with and can explain, is not enough to command 
 our belief of any doctrine. And it is also clear 
 that in the case of the large proportion of those 
 to whom the Word of God has come, it has not 
 come with any such manifestation of power as 
 would vindicate for it a claim to be from God. 
 And, although we may, by the study of past 
 
 A 
 
2 
 
 RESPONSIBILITY AS TO THE 
 
 history, be able to prove that the words of God 
 when first spoken were accompanied by a mani¬ 
 festation of divine power, yet it is not in this 
 way that we do or can command the faith of 
 our fellow-creatures. 
 
 I come declaring a message from God, and 
 say, “ This is the gospel of your salvation,” and 
 you reply, “We are not certain that it is from 
 God, we must take time to inquire into the 
 validity of the record which contains your 
 message and try the witnesses who first vouched 
 for its truth it is obvious that if you were 
 entitled so to reply, I could not answer, “ Nay, but 
 you must at once believe;” and it is also clear 
 that in ninety-nine cases out of a hundred it 
 would be impossible for you to follow up the 
 inquiry, and to ascertain the actual weight of 
 the external proofs of our message. 
 
 My friends, it is another ground altogether 
 which I take with you. I claim that the message 
 of the Gospel should be received by you, not 
 because the book which contains it was written 
 by men to whom God gave witness by signs 
 
RECEPTION OF DIVINE TRUTH. 
 
 3 
 
 and wonders, for this is not the ground of my 
 own great peace in resting, as on a firm rock, on 
 the statements of this book. I claim your faith 
 in that testimony which God has never been 
 without in your own conscience—that testimony 
 concerning sin and holiness, concerning what is 
 due to God and man—the law of which is 
 written on the heart, and which the preached 
 Word does but confirm. It is required of you 
 that you discern, in any Word which professes to 
 be of God, its agreement or disagreement with 
 God’s testimony in your conscience; it is 
 required of you, that when God speaks you 
 should believe, because of what He speaks , 
 because His glory is in the truth spoken. 
 
 It is needful that you perceive on what you 
 have to rest in the last resort , as to certainty 
 that what you believe is true. Had you ever 
 so many miracles to prove that it comes from 
 God, still, How could you know that God Him¬ 
 self would tell you the truth ? Because, you 
 reply, the truth alone is worthy of God. True, 
 therefore you are thrown back upon this, that 
 
4 
 
 RESPONSIBILITY AS TO THE 
 
 unless there be within you something which can 
 give response as to what is worthy of God, God 
 Himself cannot demand of you to believe that 
 which is spoken. Let there be the most 
 irresistible evidence that God is the speaker, 
 still, if I am not otherwise taught that God will 
 never do what is inconsistent with His glory, 
 and that His glory is the glory of truth, the 
 proof that God is the speaker is, to me, no proof 
 that the thing spoken is true. Thus we are still 
 thrown back on the record which God has 
 inscribed on our conscience—a record which no 
 man will dare openly and avowedly to gainsay. 
 It is the evidence contained in the fact that 
 the thing spoken is worthy of God, which gives 
 authority in the last resort to the Word, and 
 which leaves the most illiterate without excuse 
 if he does not fall down and worship God as He 
 is set forth in the Gospel. It would be strange 
 indeed if there were no such impress of 
 God on God's truth as to claim for it that it 
 be received as of God, or if the representation 
 of God in the Word made flesh, which the 
 
RECEPTION OF DIVINE TRUTH. 
 
 5 
 
 record of the Gospel contains, did not by 
 its own glory distinguish itself from counter¬ 
 feits. 
 
 I desire now to consider with you the truth 
 of the Gospel in reference to the glory of God, 
 and your consequent responsibility as to its 
 reception. 
 
 The first great truth which the Gospel teaches 
 us is that God is love. My dear friends, it cer¬ 
 tainly does not need much proof that to say “God 
 is love” gives a higher conception of God’s charac¬ 
 ter, than to say that you do not know whether 
 He loves men or not. Is love a good or a bad 
 thing ? When you say of any being that he 
 looks on others with a pure desire to bless them, 
 surely you are praising that being. Now, how 
 do you know that love is good? Just because 
 God has written a law on your hearts distin¬ 
 guishing between good and evil. It is written 
 on your hearts that, whether God is good or not, 
 it is a good thing to love. He who wrote this 
 law on your hearts says, This is My law; it is 
 My own heart that I describe in telling you 
 
6 
 
 RESPONSIBILITY AS TO THE 
 
 what you ought to be. When God teaches me 
 that love is good, if He does not also teach me 
 that He is love, He is by the same law teaching 
 me not to love Him. But when He teaches me 
 that love is a good thing, and also says, “ I am 
 love,” then the law of love is a law to be what 
 God is, and the command to love God is accord¬ 
 ing to the law within me to love what is good. 
 
 When, therefore, you are told that God is 
 love, you have no excuse for not receiving it, 
 because you know already that love is good. 
 But you reason in your hearts: “ If we ulti¬ 
 mately perish, is not that a proof that God does 
 not love us. God is almighty ; if He permits us 
 to perish, is it not a proof that He was willing 
 that we should perish.” You go into the history 
 of eternity, and think you find there, in the con¬ 
 dition of the lost, an apology for dishonouring 
 thoughts of God ! But this is to judge of God’s 
 feelings in giving us gifts by the use we make of 
 them. God gives such and such gifts as ex¬ 
 pressions of His love; and when men have 
 squandered and perverted these gifts, and find 
 
RECEPTION OF El VINE TRUTH. 
 
 7 
 
 themselves reaping what they have sown, they 
 say, “ If we are in this state God does not love 
 us—God never did love us.” 
 
 Can you indeed stand to this, and before 
 your Judge assert that we are not to measure 
 God’s love by what He has done, but by the 
 consequences of what we have done; and be¬ 
 cause, rejecting His love, we are wretched, 
 therefore God did not love us at all ? My dear 
 friends, however much you may wish it, you 
 cannot soberly believe that ultimate misery will, 
 in any case, be God’s fault, and not man’s ; God 
 has given you a conscience which will testify 
 that if you perish, it is not for lack of love in 
 God. 
 
 Again, as to the practical way in which God 
 has testified, in the work of Christ, of the Good 
 and the Evil, see, I pray you, if the glory of 
 God be not in it. The subject of our Lord’s 
 humanity—the incarnation of the eternal Word 
 —is not a thing to be looked at from a distance, 
 but a thing you must come near to and look 
 steadily at, if you would truly see the glory of 
 
8 
 
 RESPONSIBILITY AS TO THE 
 
 God in it. To say that God condemns what is 
 wrong is a very different thing from seeing that 
 His heart is really wounded because of wrong. 
 It is this you are taught when you see Jesus 
 suffering in our flesh, suffering for our sins, and 
 suffering from our sins,—when you see Jesus 
 agonized, not merely on account of them, but 
 by them. I wish you to see in this work of 
 Christ—viewing His feelings as those of God to 
 man,—how it is fitted to make us know the 
 unknown God—to make us see Him who is 
 invisible, and to make us enter, through the 
 language of a human heart and feeling, into the 
 secrets of the heart of God. There is, in this 
 way of telling all men that God loves them, that 
 which is altogether glorious and worthy of God; 
 and any way of conceiving of Christ’s sufferings 
 which would make them other than the reality 
 of love agonized with sin as rebellion against 
 God, has in it no power to prove God’s love to us. 
 
 The object which God contemplates as the 
 result of the work of Christ is also altogether 
 worthy of Himself. “Behold what manner of 
 
RECEPTION OF DIVINE TRUTH. 
 
 9 
 
 love the Father hath bestowed upon us, that we 
 should be called the sons of God !” The Gospel 
 is given in order that, in real substantial charac¬ 
 ter, you may have the mind of God in you ; not 
 for the purpose of giving you safety, but for the 
 purpose of making you partakers of a divine 
 nature—that you may come to know good and 
 evil as God knows them—that you may be 
 capable of seeing, as from your own knowledge, 
 that God is good, holy, and righteous. Oh, do 
 not say that you are not to hope for a capacity 
 of understanding love,—that the deep things of 
 God’s character are to be unenjoyed by you ; 
 and let not your having been sunk to the lowest 
 depths of sin make you deny yourselves to be 
 the objects of a desire in God to raise you up to 
 dwell in heavenly places in Christ Jesus. Un¬ 
 derstand that there is even more glory to God 
 in bringing holiness out of sin, than in bringing 
 holiness out of nothing. Surely if God is glori¬ 
 fied in all holiness, holiness in those who have 
 been washed in the blood of Christ is that most 
 to the glory of God. 
 
IO 
 
 RESPONSIBILITY AS TO THE 
 
 Thus it is evident, that in setting before you 
 the sonship which God has given us in Christ, I 
 am setting before you a condition of the creature 
 which is altogether to the glory of the Creator. 
 Therefore do not think it is giving credit to men 
 to say that God has purified them, sanctified 
 them, glorified them; but understand that I am 
 describing the mighty and all-glorious work of 
 God Himself. And while I tell you that you 
 are the materials on which He desires to work, 
 —that you are to work out your own salvation 
 with fear and trembling,—I beseech you to un¬ 
 derstand that it is God who is to work in you. 
 Oh, let not a false humility persuade you that 
 these are gifts too good for us to receive—that 
 we may be content with something less! Oh, 
 my dear friends! when we think how little we 
 know of God,—how broken a confession of the 
 Cross of Christ we make, and what an uncon¬ 
 strained confession of us Christ is yet to make, 
 we may well be laid low in the dust. But it is 
 well for us to know that He will indeed confess 
 us, and manifest that we are His, on the day of 
 
RECEPTION OF DIVINE TRUTH. 
 
 11 
 
 His appearing, that so we may freely, uncon- 
 strainedly—not counting our lives dear unto our¬ 
 selves—confess Him in the dark day. The trial 
 of faith is exceeding precious,—much more pre¬ 
 cious than that of gold tried in the fire ;—the 
 trial of the power of faith in the name of God to 
 keep us in the midst of darkness. 
 
 It is God’s name which is at stake. Oh be 
 jealous, be very jealous for it. You are testi¬ 
 fying that God is your portion. Oh be as those 
 who have a portion. You are testifying that He 
 is light to you in darkness, let it be seen that 
 you dwell in light, and walk “ as children of the 
 light and of the day.” You are testifying that 
 the blood of Jesus Christ cleanseth from all sin, 
 be then cleansed, purged, purified. You are 
 not merely to bear testimony to what God is 
 in Himself, but you are to be yourselves living 
 witnesses that He is able to bring a clean thing 
 out of an unclean. 
 
 I beseech you to think what a desolate 
 universe it would be if these things were not 
 true. But they are true, they are the faithful 
 
12 
 
 RECEPTION OF El VINE TRUTH. 
 
 sayings of God. God has made this provision 
 for you, and expects this glory from you. Oh 
 meet the heart of your God, repent and give 
 God glory. Let Him see in you the beauty of 
 holiness, and let Him train you up as sons and 
 daughters to His praise. Count all things but 
 loss for the excellency of the knowledge that 
 God has given you in Christ Jesus the adoption 
 of sons. I speak to you all; to the deaf that 
 they may hear, to the blind that they may see, 
 to the hardened in sin that they may under¬ 
 stand. We demand on the part of God that 
 you yield the obedience of faith to God ; for we 
 know that what we speak to you is not a matter 
 of opinion on which men may safely differ, but 
 that it is that knowledge for lack of which men 
 perish. 
 
THE MIND OF CHRIST 
 
 The mind of Christ is the mind which is to be 
 in us. The wish to secure our own safety 
 therefore cannot rightly be made the ultimate 
 motive of our actions; for this could not have 
 been the motive of Christ’s actions. How 
 much are the distinctions between good and 
 evil confounded, the moment that the holi¬ 
 ness and other features of Christ’s character are 
 things which a man desires to find in himself, 
 merely in order that he may be able to feel 
 that he is safe. We are turning things upside 
 down when we make the assurance of our 
 personal safety the thing we are to struggle 
 after, and make holiness, justice, goodness and 
 truth, mere stepping-stones to this safety. 
 
 What was the mind which was in Christ ? 
 
14 
 
 THE MIND OF CHRIST. 
 
 Christ did not act from any lower motive than 
 perfect delight in God. He declared that it was 
 His meat and drink to do His Father’s will. 
 He came forth to reveal—to glorify God; and 
 He testified His perfect delight in God by His 
 perfect willingness to go through all that was 
 needful to this end; and thus He loved the 
 Lord His God with all His heart and soul and 
 mind and strength. 
 
 There are two commandments, a first and a 
 second—the second being like the first, and the 
 connection between them being this, that if any 
 man do really love his God as the first requires, 
 then he will be in a condition to love his neigh¬ 
 bour as the second requires. That is, if any 
 man hath found his delight in God, he is 
 delivered from selfishness. He desires, in 
 reference to himself, that God may be glorified 
 in him—in reference to his neighbour, that God 
 may be glorified in his neighbour; so his desire 
 for his neighbour is one with his desire for 
 himself. 
 
 Christ fulfilled the law, according to the 
 
THE MIND OF CHRIST. 
 
 15 
 
 spirit here described; His desire was that God 
 should be “glorified in Him;” and it was in 
 reference to this He was willing to die; His 
 desire was that God should be glorified in all 
 men, and it was in reference to this that He 
 died for all men. The nature of that will in 
 the Father to which Christ conformed, and by 
 so doing, expressed His love to the Father, 
 and the nature of that love to man which in 
 desiring that God should be glorified Christ 
 cherished, is what is expressed to us in the work 
 of Christ. 
 
 Christ, in becoming “ a curse ” for us, re¬ 
 cognised the rectitude of the “ curse” that was 
 upon us; and testified that sin is righteously 
 charged upon man, and cannot be referred to 
 the circumstances in which God has placed man. 
 He testifies that it is an excellent thing in God 
 to .punish sin. If Christ had not seen this to be 
 so, it would not have been part of Christ’s love 
 to the Father to make His soul a sacrifice for 
 sin ; but by doing this, He made it evident 
 that He recognised the rectitude of the curse 
 
i6 
 
 THE MIND OF CHRIST. 
 
 from which, as our Head, He came to deliver 
 us. 
 
 Love to man, as a sinner, can never jtistly be 
 a flattering love; accordingly, Christ’s love to 
 man is that above all other things which con¬ 
 demns man most. In the highest expression of 
 that love, He put to His seal to the righteousness 
 of the condemnation which was upon all men. 
 By this we are taught what the character of that 
 love was—that it was a desire for our good, 
 which wrought in Him independent of our 
 character and notwithstanding His full know¬ 
 ledge of our demerit; a desire for our good 
 so strong as to cause Him to lay down His 
 life for us. This is our Lord’s exposition and 
 illustration of the demand of the law to love 
 our neighbour as ourselves. 
 
 Let no person then conceive that the stan¬ 
 dard set before him is too high, when it is 
 said, Love God as Christ loved God and 
 love your fellow-men as Christ loved men— 
 let the same mind be in you which was in 
 Christ Jesus. If this is the requirement of 
 
THE MIND OF CHRIST. 
 
 17 
 
 the apostle, speaking by the Holy Ghost, we 
 must believe that God had previously made 
 provision for our obeying the command. What, 
 then, is the provision He has made ? Are our 
 circumstances such that this love to God and 
 man can reasonably be expected from us ? 
 This is the provision, that Christ, whose mind 
 we are required to have, is God's tcnspeakable 
 gift TO US. But the great point I wish to fix 
 upon you is, that personally you cannot have the 
 mind of Christ, unless you see this mind mani¬ 
 fested in a work which has placed you on a 
 footing from which you can look in peace on 
 God’s condemnation of sin. So long as you 
 have the great question of your own safety still 
 undecided, and do not know that which gives 
 perfect peace in the presence of God and in the 
 prospect of death, there will be a secret selfish 
 reference in all your desires to have in yourself 
 the fulfilment of God’s will. Observe, what is 
 required is that your love to God should be a 
 pure delight in what God is, and that your love to 
 your neighbours should flow out of, and be one 
 
i8 
 
 THE MIND OF CHRIST. 
 
 with your love to God, even a sympathy in 
 God’s own love to them, a desire that God may 
 be glorified in them, that God’s love may be 
 fulfilled in them. Such love to God and man 
 you cannot have whilst the possession of it is 
 desired, if desired at all, as the ground, or at 
 least as the sign of your acceptance with God. 
 If my motive in desiring love is that I may 
 have peace , then the real desire of my heart is 
 this peace, and in this way love can never come. 
 In point of fact, you cannot love God or your 
 neighbour for the sake of peace ; and so the evil 
 is not only that your ultimate end is a self¬ 
 ish one, but the steps are such as you cannot 
 take ; the thing is impossible. You cannot love 
 from hope of reward or from fear of punishment. 
 You are dishonouring that glorious attribute of 
 love in God, when you desire to possess love 
 only in order to make sure of His favour; and, 
 moreover, while seeking after it in this way and 
 desiring it for this end, you will never obtain 
 it, and cannot have one particle of the mind 
 which was in Christ; you are merely carrying 
 
THE MIND OF CHRIST. 
 
 19 
 
 your selfishness into the concerns of another 
 world—acting for eternity in the same spirit in 
 which you have acted for time. I do not say 
 that it is wrong to desire happiness, or to wish 
 to escape from suffering, but I say that God 
 has called you in Christ to a higher thing, viz., 
 to act upon the motives upon which He Himself 
 acts. There is no sin in acting from the hope of 
 reward, but neither is there any holiness. God 
 has provided some better thing for you, and it is 
 sinful in you not to partake of that better thing. 
 It is sinful in you to refuse to be operated upon 
 by any higher motives than those which actuate 
 the lower animals, viz., the fear of pain or hope 
 of pleasure, when you might be actual sharers 
 in God’s own holiness and love and peace and 
 blessedness. The intention of God in giving 
 His Son to you, as a Saviour, was that this 
 should be accomplished in you. This purpose 
 has not been accomplished in you who are 
 not dwelling in the light of that love which 
 would transform you into the likeness of Christ. 
 You are indeed as if Christ had never been 
 
20 
 
 THE MIND OF CHRIST. 
 
 given ; you are as far from enjoying the 
 love of God as if there had been no love flowing 
 through Jesus Christ to you—and you are in¬ 
 excusably in this evil state. If Christ had not 
 put away sin, if He had not delivered you from 
 the curse of the Law, if He had not the Holy 
 Spirit for you—then you might be judged by 
 the law but the Gospel never could be a con¬ 
 demnation to you, for you could not have 
 been judged on the principle that God had 
 given you eternal life in His Son, and that you 
 had loved darkness rather than light. Since 
 Christ has been given, God’s judgment of man 
 turns upon the use he makes of the provision 
 for him in Christ ; he will be judged according 
 to his deeds in the body, as those deeds 
 show the results of the Gospel on each man’s 
 moral state, but the judgment will be in refer¬ 
 ence to the gift of God in Christ, and not to the 
 requirements of the law. 
 
 God will never confound the distinction be¬ 
 tween good and evil—a distinction which is 
 eternal and immutable. We are to be judged 
 
THE MIND OF CHRIST. 
 
 2 I 
 
 according to our works. If by works, as under 
 the law, then must we be all condemned ; but 
 if by works, as under grace, then, when God 
 judges, He will separate between those who 
 have received Christ — have entered into life 
 and have turned to godliness, and those who 
 have resisted His love;—between rebels against 
 His grace and those who have received the mind 
 of Christ. 
 
ETERNAL LIFE. 
 
 “ In the beginning was the Word, and the Word 
 was with God, and the Word was God; the 
 same was in the beginning with God. All 
 things were made by Him, and without Him 
 was not anything made that was made. In 
 Him was Life and the Life was the Light of 
 men.” 
 
 These words carry back the thought to some¬ 
 thing that existed before the worlds were—that 
 existed from eternity—that was with the Father 
 and that was in the eternal Word; which thing 
 is that “eternal life” which God is said to have 
 given to us. “ This is the record, that God hath 
 given to us eternal life ; and this life is in His 
 Son.”—i John v. n. 
 
 If people understood these words, “ that 
 
ETERNAL LIFE. 
 
 23 
 
 eternal life which was with the Father,” they 
 would see that whatever this gift of God is, 
 they must be taught of God what it is—that 
 it cannot be anything they could have antici¬ 
 pated, and that therefore all conceptions of 
 it formed and cherished in their natural darkness 
 must be perfectly erroneous. Many questions 
 on the subject of salvation arise from not 
 entering into God’s counsel. “ The gift of God 
 is eternal life; ” that life which was with the 
 Father before the world was; this is what God 
 has given to us. When we live, it is with that 
 life which was the Father's life from all eternity. 
 These are great words, but not greater than 
 the true meaning of the Holy Ghost. Wherein 
 is the life of any Being ? It is that out of 
 which the enjoyment of that Being arises. The 
 “ eternal life ” in God, therefore, is that in God 
 Himself which makes Him blessed. God’s bles¬ 
 sedness must have a cause. It must spring from 
 what He is; and the “eternal life” which was 
 “ with the Father ” is that thing in God which 
 makes God infinitely blessed. 
 
24 
 
 ETERNAL LIFE. 
 
 Do not imagine it too bold to enter on this 
 ground, and to consider wherein God’s blessed¬ 
 ness consists. It is not forbidden ground to 
 those who are intended to be partakers of a 
 Divine nature—“to be heirs of God and joint- 
 heirs with Christ,”—to those whose peace is said 
 to be “ the peace of God which passeth all 
 understanding,”—to those concerning whose joy 
 it is said, that “their joy is the joy of the Lord, 
 that they drink of the river of God’s own 
 pleasures and are filled with the fatness of 
 God’s own house.” When I speak of “eternal 
 life,” I mean nothing else than that life which 
 is in God, and which makes God to be infinitely 
 blessed; and when God declares that He has 
 given us eternal life, I understand Him as 
 meaning nothing less than that He gives us 
 a participation in that life which He has had 
 from all eternity. And the whole history of the 
 Incarnation of the Son of God has its ex¬ 
 planation in this, as the great purpose which 
 God had in view. 
 
 They can little understand that Christ is 
 
ETERNAL LIFE. 
 
 2 5 
 
 in truth very God as truly as He is man and 
 that His people are the Temples of the Holy 
 Ghost, whose notions of salvation are those of 
 mere safety—deliverance from penalties—being 
 happy. God might have made us happy and 
 given us safety in some other way, but safety 
 and happiness do not amount to this gift. 
 The birds of the air and the beasts of the field 
 have a happiness which God has given them; 
 but to say that God gives man eternal life 
 is to say that God gives man to partake of that 
 which is His own blessedness. It is to say that 
 God has made provision for our having in us 
 the feelings He has—for our loving what He 
 loves—for our hating what He hates—for our 
 being holy as He is holy—for our entering into 
 a state of perfect sympathy with Him, and 
 becoming one with Him in blessedness by 
 becoming one with Him in character. In 
 Christ God has thus blessed man ; He has 
 given to man a participation of His own nature, 
 and thus a participation in all that springs from 
 the possession of such a nature. 
 
26 
 
 ETERNAL LIFE. 
 
 “And this life is in His Son.” If you under¬ 
 stand what “eternal life” is, you will be prepared 
 for knowing how this life is contained in Christ. 
 If it be declared that there is life for me in 
 Christ, this must mean that there is enough in 
 Christ to enable me to live the life of God. It 
 is not merely that Christ is a ground of confi¬ 
 dence for me,—one to whom I may commit 
 myself and feel safe,—but that there is that in 
 Christ which will sustain in me a spiritual and 
 divine life. 
 
 Christ says of Himself, “Whoso eateth my 
 flesh and drinketh my blood hath everlasting life.” 
 Observe, there is life in the broken body and 
 shed blood of Jesus, because the holiness, love, 
 righteousness, truth, goodness, and mercy, which 
 were in God from all eternity, are now contained 
 in manifestation in this body and blood; so 
 that any person who (spiritually) understands 
 what was revealed in the body and blood of 
 Christ, is in the participation of God’s holiness, 
 righteousness, truth, goodness, mercy, and love. 
 
 The man who knows the history of the atone- 
 
ETERNAL LIFE. 
 
 27 
 
 ment, has learned from that work of God what 
 is meant by saying that God is love. Love is a 
 feeling cherished towards a being; and if we 
 would know what that feeling in God is, we 
 may see it working in the life of Christ; so 
 that, looking at His life, we learn what the 
 love of God is. Creation could not fully mani¬ 
 fest the love of God. It was love in God which 
 moved Him to create; but the pure, unselfish 
 character of love could not have been known, 
 unless God had been seen loving His enemies, 
 with a love which, even while their enmity con¬ 
 tinue.s, is flowing out towards them, and desires 
 to bring them from their evil state back to Him¬ 
 self, and to bless them with Himself. 
 
 Love and holiness are words used in the Bible 
 to convey to us the full conception of the char¬ 
 acter of God ; and it is in receiving them in that 
 distinction in which they are thus used that we 
 shall come to know God’s full character. It is 
 very important that we should see in the Atone¬ 
 ment a pure condemnation of evil as it is in itself. 
 If we do not see this in it, we see nothing,—we 
 
28 
 
 ETERNAL LIFE. 
 
 remain in ignorance of the true God, for we have 
 not been taught to understand the nature of His 
 holy hatred of sin. 
 
 A proud man has a distinct aversion to every¬ 
 thing that makes light of his authority, and we 
 might conceive of God’s hatred to sin as of this 
 kind. But mark the different apprehension 
 which the Atonement teaches us: from it we 
 learn that God hates the evil thing as it is in 
 itself; not that it produces in Him any ill-will 
 to the sinner, or any feeling of revenge, or that 
 His dignity, so to speak, is hurt by it; for there 
 is no such thing in God. I know when such 
 words are used, you are ready to say, Who 
 would conceive thus of God ? Oh ! you do not 
 know your own hearts. It has been said that 
 revenge is so sweet a morsel that the gods keep 
 it to themselves! In this the heart of man 
 speaks out—conceiving of God as altogether 
 such a one as himself. But the fact of Christ’s 
 suffering for me, in order that the curse due to 
 my sins might not rest upon me, the sinner, 
 teaches (when I see that Christ is God) that the 
 
ETERNAL LIFE. 
 
 29 
 
 curse did not spring from a spirit of revenge in 
 God, but from a pure condemnation of sin, and 
 a feeling as free from selfishness as love itself. 
 
 It is said that God has given to us—to all — 
 eternal life; to all , for God calls on every man 
 to believe it concerning himself; (“us” in my 
 mouth, speaking as God’s ambassador to my 
 fellow-men, means myself and those to whom I 
 speak.) 
 
 But it is sometimes asked, “How can it be that 
 all men have eternal life in Christ, when it is 
 written, “He that hath the Son hath life, and 
 he that hath not the Son of God hath not life ? ” 
 We see that in Christ are all things pertaining 
 to life and godliness, so that to him who has 
 Christ there is no lack; he who can say 
 Christ is mine, has all things; but this is the 
 difficulty ; how can a man say that Christ is his?” 
 When God says of Christ that He is a Mediator 
 He means that there is in Christ all that is 
 necessary for our approach to God, what¬ 
 ever barrier sin may have interposed. But 
 were it according to the truth of God to 
 
3 ° 
 
 ETERNAL LIFE. 
 
 hold, that a person might know all that is con¬ 
 tained in Christ and yet have occasion to say, 
 “ All this provision is desirable and lovely, but 
 how am I to make it my own ? ”—in that case 
 the space between man and God would still be 
 impassable ; we should see God brought near 
 in Christ, but Christ Himself still at some 
 distance from us. Christ would not be enough, 
 some additional Mediator would be required ; 
 for the difficulty of getting at the provision 
 which is in Christ would still keep us far from 
 God. But Christ is not far off; the question is 
 needless, How hath any man the Son,—How 
 does Christ enter into any man ? Believing the 
 truth concerning Christ we have Christ in us ; 
 for it is written, “he that believeth hath life,” 
 as well as “ he who hath the Son hath life.” 
 These two are but different statements of the 
 same fact. 
 
THE WATERS OF LIFE. 
 
 The “Waters” of life offered by the Prophet in 
 the name of his God to men who were spending 
 their labour for that which could not satisfy 
 them, are, he assures them, got without money 
 and without price. They are to be enjoyed, 
 that is, in a way of knowledge, not in a way of 
 labour. “ Hearken and cat;" as much as to say, 
 in hearkening to me you will eat that which is 
 good—“ Hear , and your soul shall live.” There 
 is a constant tendency to come to God with 
 money and with price,—to try to do something 
 to distinguish ourselves from others, and to put 
 ourselves out of the common state of mankind ; 
 and when in this spirit men peruse the words of 
 the Holy Ghost, instead of encouraging words, 
 they make them discouraging. Thus, when it 
 
3 2 
 
 THE WA TERS OF LIFE. 
 
 is said, “ Come unto me all ye that labour and 
 are heavy laden, and I will give you rest,” I 
 have heard people reply, Yes, but I must come: 
 if I do not come, I shall not get the rest. The 
 intention of God is to fix our attention on the 
 person to whom we are to come, “ Come unto 
 Me,” but in a self-righteous state we fix our 
 thoughts on the word come: and we suppose at 
 once, this must be the money, this must be the 
 price, and get into difficulties as to the way in 
 which we should come. 
 
 The Holy Ghost has used a variety of expres¬ 
 sions in order to prevent this error, and yet men 
 will fall into it. In one place it is Come; but, 
 in another place it is said Look; in another 
 Believe; in another Hear; all to prevent our 
 thoughts from resting on the act of our own 
 mind, and to fix our attention on the object 
 presented, which is Jesus Christ. Had it been 
 any other subject but that of salvation, people 
 would have committed no mistake about it. 
 If I had said, “ Hear! I have good news for 
 you,” you would never have asked, how am I 
 
THE IVA TEES OF LIFE. 
 
 33 
 
 to hear? If I had said, “ Look, and you will 
 be rejoiced at what you see,” you would never 
 have asked, how am I to look. If I had said, 
 “Believe, and you will find it much to your 
 profit,” you would merely have considered 
 whether what I said was true, without turning 
 your attention to the act of believing. Why 
 is it that when such expressions are used in 
 religion, people’s attention is turned away from 
 the thing spoken of, to themselves ? Just because 
 men would turn the act of hearing, believing, 
 looking (which is a bare receiving from God), 
 into the money and the price by which to 
 purchase what God gives. But the news which 
 God sends you—like every other piece of news— 
 is to put you in the attitude of a listener, and not 
 to put you in the attitude of doing something ; 
 when God invites the children of men to drink 
 of the waters of life, He is just inviting them 
 to hear what He has to tell them. When God 
 says, I give you “ life ”—“ eternal life,” the very 
 expression should make you pause and consider, 
 Does “ eternal life ” mean nothing more than 
 
34 
 
 THE WA TEES OF LIFE. 
 
 pardon, or safety, or escape from hell, or being 
 happy when I leave this world ? 
 
 We are brought, by the very words used, to 
 this, that we must listen as little children—with 
 the feeling that we have to be taught what the 
 gift is. Of myself I do not know what eternal 
 life means; I must therefore listen to God. 
 “The life was manifested,” says St. John, “and 
 we have seen it and bear witness and show 
 unto you that eternal life which was with the 
 Father.” Now, we learn from this, that what 
 God gives in giving “ life” is something which 
 was with God before the worlds were made ; 
 and thus it is obvious that this “ life ” is not 
 anything of which you could have had—before it 
 was “ manifested”—the most distant conception. 
 God’s gift is His own communicated life; not 
 the life of mere happiness, such as the birds of 
 the air or the beasts of the field have, but God’s 
 oivn life. It is nothing less than the impartation 
 of the Divine nature, so that we may be, as it 
 is written, “heirs of God and joint-heirs with 
 Christ.” To be an “heir of God” is to have 
 
THE WATERS OF LIFE. 
 
 35 
 
 the germ of God’s own character; we may 
 enjoy God’s gifts without possessing His life, 
 but we cannot enjoy God Himself without 
 having His mind in us. I cannot rejoice in 
 God’s holiness without being holy, or in God’s 
 love unless I love, or in God’s truth unless I 
 am true. When God speaks of making us 
 “ heirs,” the meaning is that He imparts to us a 
 divine nature, so that we may enjoy what He is. 
 This is what God calls “ life.” This is the thing 
 contemplated, when He says by the prophet, 
 “ Come to the waters.” These are the waters; 
 something in drinking of which we shall be par¬ 
 takers of a divine nature, and be made sharers 
 in God’s own blessedness. 
 
 The “life” of God, as life in man, was mani¬ 
 fested in that of Christ; that is to say, God’s 
 eternal love and holiness and power and truth 
 are taken out of that unrevealed condition in 
 which they were before the worlds were made, 
 and put into the blood - shedding of Christ, 
 where they are all expressed. We there see 
 Christ dying for His enemies—pouring out His 
 
36 
 
 THE WATERS OF LIFE. 
 
 life for them. The love of God is manifested in 
 that Christ died for us. The holiness of God is 
 manifested in that nothing else than the blood 
 of Christ could sanctify us to the service of 
 God. 
 
 But there is more than this in the blood- 
 shedding of Christ. It is not only the means 
 of God’s character being unveiled, but of man’s sin 
 being forgiven. God is not now imputing sin to 
 us. The word is, “ God was in Christ reconcil¬ 
 ing the world to Himself, not imputing unto 
 men their sins.” The glory which was in the 
 Cross is intended to impart to us the character 
 which we look at—that looking at it, and being 
 made like it, we should live. I cannot look 
 on this manifestation of the Holy One without 
 fear and trembling; I cannot really look on it 
 at all, unless I see that it has put away my sins. 
 It is because I see that the work of Christ has 
 put away my sin, that I can look at the glory 
 of God in the face of Christ Jesus, and calmly 
 and deliberately learn and weigh its meaning. 
 
 But it is not enough that I am delivered 
 
THE WA TEES OF LIFE. 
 
 37 
 
 from the inquiry, “ What must I do to get the 
 pardon of my sins ? ” I require to have a 
 power, a capacity, a strength, in which to enter 
 into the deep things of God. And this farther 
 thing is contained for me in the work of Christ. 
 He ascended up on high, and received gifts for 
 the rebellious. The first of these gifts is the 
 Holy Ghost. If in Christ I have the Spirit, 
 then, though of myself I cannot discover and 
 receive the manifested glory, yet in Christ’s Spirit 
 I can. This is the office of the Spirit—to take 
 of the things of Christ, and show them to us — 
 to sustain us in the vision of what Christ is. 
 When the Spirit of Christ is revealing the glory 
 of Christ in us, Christ lives in us. By the work 
 of Christ we are all placed in a condition to 
 be influenced by the same motives which in¬ 
 fluenced Him—to be of the same mind with 
 Him. 
 
 My dear friends, Can you individually say of 
 what you have now heard, “ I know it is God’s 
 plan, because I find it taking effect in me; I 
 do find all things pertaining to life and godliness 
 
33 
 
 THE WA TERS OF LIFE. 
 
 in Christ Jesus ; I am made a sharer in a Divine 
 nature?” If not, you are not fit to be confes¬ 
 sors of Christ before men; you are not of the 
 family of which Christ Jesus is the elder brother. 
 You may be earnest, serious, painstaking people, 
 but you have not in you the mind of Christ—• 
 God’s plan has not yet met with its accomplish¬ 
 ment in you. 
 
ENTER YE IN AT THE SIR AIT GATE. 
 
 OUR Saviour is not here to be understood 
 as having any other meaning than He else¬ 
 where has in preaching the Gospel. He must 
 be understood as meaning the same thing as 
 when He says,—“ Repent;” or, “ Seek ye first the 
 Kingdom of God and His righteousness;” or, 
 as when He says, “Come unto me all ye that 
 are weary and heavy laden, and I will give 
 you rest;” or, as when He said by the mouth 
 of the Prophet, “ Look unto me and be ye saved, 
 all ye ends of the earth.” All Christ’s annun¬ 
 ciations of the way of life, if rightly understood, 
 will be found to be the unchanging annunciation 
 of the one everlasting Gospel. 
 
 And what is this gate and this way ? Christ 
 Himself must be both the gate and the way, for 
 
40 
 
 ENTER YE IN AT THE STRAIT GA TE. 
 
 He says, “ I am the doorand, also, “ I am the 
 way, the truth and the life; no man cometh 
 unto the Father but by me.” “By Me” He 
 says again, “if any man enter in, he shall find 
 pasture.” “ Through Him” says the Apostle, 
 “we have access unto the Father;” and again, 
 “ Having, therefore, boldness to enter into the 
 holiest by the blood of Jesus , by a new and living 
 way.” 
 
 And how is Christ both the gate and the 
 way ? He has removed the barrier between 
 us and God, but He has done more than this, 
 —He has taken the place of what He removed 
 and has thus become a “ way ”—a living way— 
 to the Father; not merely an open way, but a 
 living way. In calling Him a living way, I 
 refer to His character as the risen Saviour, 
 who has ascended up on high, and who is now 
 the Dispenser of the Spirit, that in the Spirit 
 we may worship God ; I refer to the second 
 part of His work, His work now , as it is set 
 forth in Ephesians, chap. ii. from the 14th verse, 
 “ He has abolished in His flesh the enmity.” 
 
ENTER YE IN AT THE STRAIT GATE. 
 
 4i 
 
 My dear friends, if the “ enmity ” here spoken 
 of was not slain by the death of Christ, it never 
 will be slain. His work was not a preparation 
 for slaying the enmity, it was the actual slaying 
 it; it was not a preparation for making peace, 
 but the actual making of peace. Having made 
 peace, He preached it. And Christ is not merely 
 one who has made the way open and clear, 
 He is the living way; not like a road to be 
 zvalked on, but a power to bear one along. He 
 is not merely one in the thought of whom I 
 can come to God, but He is also one in whose 
 strength I can come; He is one who can give me 
 power to come to God. 
 
 The command, “ Enter ye by the strait gate,” 
 is just as if it were said, “ Go to God through 
 Him who has put away your condemnation; 
 go to God through Him who has the Spirit for 
 you.” It is not, Go to God for a Mediator, for 
 a Saviour; it is, that God, having given you a 
 Mediator, you are to “enter in” through Him. 
 The command is, Go to God through Christ. 
 Mark the unconditional character of the gift of 
 
42 
 
 ENTER YE IN AT THE STRAIT GA TE. 
 
 Christ implied in this command. To tell a 
 person to enter in by this'gate, if he supposes 
 that there is somethin" for him to do before 
 
 o 
 
 he can know that Christ is his, will be, in his 
 estimation, to address to him a premature 
 command, for he thinks that he must first “ap¬ 
 propriate” Christ—make the gate his own—and 
 after that, enter. But, is not the command 
 “ Enter in ” the same thing as saying, “ You have 
 nothing to do but to enter in?” Is it not just 
 saying “ Enter in at once'.' 
 
 People readily say, “There is no ground of 
 confidence but Christ,”—and God forbid they 
 should think otherwise ,—but we do not find them 
 entering. They know not of what they speak, 
 and the simplicity that is in Christ—the cross 
 revealed—remains a stumblingblock to them. 
 
 Now, who does obey the command to “enter 
 in ? ” Only the person who is entering; only 
 he who is actually worshipping God in the Spirit 
 through Christ. 
 
 When you tell men that they cannot worship 
 God, and at the same time command them to 
 
ENTER YE IN AT THE STRAIT GATE. 
 
 43 
 
 worship, you seem to them to utter a contradic¬ 
 tion—to call them to enter in at a shut gate; 
 and though you tell them of strength in Christ, 
 you still do not seem to them to open the gate. 
 If a man understood what is meant when it is 
 said that God alone worketh, he would see that 
 to tell him that in Christ’s strength he can do all 
 things, is to open the gate; and he would not 
 only see the gate to be open, but that it is the 
 only gate by which man can enter. If a man 
 knew himself, and understood what it is to 
 worship and serve God, he would say,—Unless 
 you can tell me that Christ will do everything 
 in me you need not speak to me at all. If you 
 think I can do it, I can only say,—All the 
 thoughts of my heart are only evil continually; 
 I have examined my purposes of obedience, and 
 find they are all rottenness; and therefore 
 unless you can tell me of some strength other 
 than my own, I must remain as I am. 
 
 This is the language of one who knows him¬ 
 self ; let him go on to listen to the voice which 
 says, Lean upon me, I am the Lord thy strength, 
 
44 
 
 ENTER YE IN AT THE STRAIT GATE. 
 
 the living way, a road which has life and strength 
 for thee; let him hear Christ saying, “My grace 
 is sufficient for thee,” and let his heart answer 
 with St. Paul, “Then I will glory in my infirmities, 
 that the power of Christ may rest upon me.” 
 
 My dear friends, in the name of the Lord I 
 call upon you to walk in this narrow way; so 
 only will you be strong and able for duty. 
 The ordinary duties of life, properly done , im¬ 
 ply obedience to the command, “ Enter in at 
 the strait gate.” It is a very easy thing for a 
 man to relieve another’s wants; but to do it as 
 Christ would have done it , to have the mind of 
 Christ in doing it , this is the straitness. The 
 path is the same as the gate, it is continually a 
 narrow path ; because it has no fence to hin¬ 
 der your going to the right or the left, there is 
 always need for the exhortation to keep the one 
 line, and there is a “straitness” felt in so doing 
 because of our continual tendency to go to the 
 right or the left. But this way, strait as it is, 
 leadeth unto life; and not only so, but in it there 
 is life. We do not only say to you, If you could 
 
ENTER YE IN AT THE STRAIT GATE. 
 
 45 
 
 see the end of the way you would see life and 
 eternal blessedness (though this is true); but we 
 say, Walk in this way for it is life now. Now , 
 there is in the keeping of God’s commandments 
 an exceeding great reward, not for nor after, 
 but in the keeping of them. “ Because I seek 
 Thy precept,” the Psalmist says, “ I walk at 
 liberty.” 
 
 I beseech you therefore hear the voice calling 
 on you to enter in at the “ strait gate ” and to 
 walk in the way of life, hear the voice which 
 says not “ make preparations for going in,” but 
 “ Enter, come and be saved; come and find 
 rest.” 
 
REPENTANCE. 
 
 Repentance is a change of mind towards God; 
 it is the change which takes place when one who 
 has been in a state of alienation from God comes 
 into a state of reconciledness to Him; and this 
 change our Lord has told us is essential 
 to salvation. “ Except ye repent ye shall all 
 likewise perish.” 
 
 God will never bless the sinner in his sins; 
 and, therefore, to be blessed we must be brought 
 from our sins. Yonder is the region of enmity 
 and rebellion, on this side is the region of those 
 who are reconciled, and God declares a blessing 
 to rest on this region, and a curse to rest on 
 yonder region. How can happiness be com¬ 
 municated to those who are yonder in the region 
 of rebellion ? Shall God take the blessedness 
 
REPENTANCE. 
 
 47 
 
 which has hitherto been limited to the one side, 
 and send it to those who are on the other side ? 
 or shall He bring them back from the region of 
 enmity and the curse, to that of reconciledness 
 and blessing ? The latter is God’s way. This 
 is the amount of the statement, Except ye repent 
 ye shall all perish. 
 
 Repentance being thus indispensable, let us 
 consider what it is,—what takes place when one 
 who has been making flesh his arm comes to 
 trust in God. Repentance is not a middle point 
 between the right state and the wrong; there is 
 no standing-ground between the two states of 
 mind. It is important to mark this, because things 
 are often understood to be implied in repentance 
 which are only true concerning it if we include 
 the feeling into which the person turns. 
 
 The state of mind into which the sinner is called 
 
 r— "" 
 
 to come is just this, that God should occupy in 
 his heart that place which self naturally does; 
 that all separate individual personal interests 
 should be swallowed up in the interest of God’s 
 great plan; that all taking of credit or of praise, 
 
48 
 
 REPENTANCE. 
 
 all seeking of distinction for self, should give 
 place to the acknowledgment of God,—that the 
 strong man should not glory in his strength, 
 nor the rich man in his riches, nor the wise man 
 in his wisdom, but that “ he who glorieth should 
 glory in the Lord, who exerciseth loving-kind¬ 
 ness, judgment and righteousness in the earth.” 
 This is the condition of one who has repented, 
 that without any effort—as the free working of 
 his own mind—he gives to God that place which 
 self occupied before. 
 
 My friends, you have been accustomed to 
 associate repentance with sorrow, and you may 
 well do so—it is a right association. Perhaps 
 you are not so accustomed to associate it with 
 joy, but the association is equally true and right. 
 No one will have any difficulty in acknowledging 
 it to be a sorrowful thing. He who repents is 
 now giving to God the place God always ought 
 to have had in his heart; it is impossible that 
 any one should have God reigning within him, 
 without deeply feeling the evil of the condition 
 from which he is turned, and this he cannot do 
 
REPENTANCE. 
 
 49 
 
 without sorrow. No one can be conscious that 
 it is a new thing for him to give his heart to God ; 
 that up to the very moment of his doing this 
 he had been as a god to himself, and not be 
 stung with the feeling that it has been so : and 
 thus repentance necessarily includes a holy 
 sorrow for sin ; a godly sorrow, a sorrow springing 
 from his being godly, springing from God being 
 his God. But if the sorrow be godly, it must be 
 a sorrow connected with joy. The very concep¬ 
 tion of godliness implies it. To separate joy 
 from godliness would be to deny this first 
 principle of all religion, that in the keeping of 
 God’s commandments there is great reward. No 
 one who sympathizes with the mind of God can 
 conceive of repentance as separated from joy, 
 or of turning to God as not being a most 
 joyful thing. The glory of God is involved in 
 this. 
 
 The Gospel is the annunciation to sinners of a 
 goodness in God leading to repentance. It 
 declares a present love in God to the sinner, 
 which would not only have him back again, but 
 
 D 
 
5° 
 
 REPENTANCE. 
 
 which has given him all things needful to enable 
 him to return. 
 
 If a man must repent before he is entitled to 
 say “ God loves me,” “ Christ died for me,” then 
 no man can repent. The apostle says of the law 
 that it is weak through sin. Man ought to love 
 God, but while under a feeling of condemnation 
 he cannot love ; the right of God to the love of 
 His creatures is the right of the law, which it can 
 demand, but cannot possibly receive. But when 
 God comes to us in the Gospel saying, Repent, it 
 is implied that He has changed our circumstances, 
 so that it is now possible to repent. He has 
 removed the barrier : there is nothing to prevent 
 our coming to Him with perfect confidence ; in 
 the gift of Christ every needful title is conferred. 
 
 When a person thinks he must have repentance 
 and love in himself, before he can rejoice in God; 
 when he thinks he must be holy before he is 
 entitled to rejoice, he is under an entire miscon¬ 
 ception, seeing that rejoicing in God is holiness. 
 Coming to God is the righteous state of man. 
 The righteous man is not one who has a right to 
 
REPENTANCE. 
 
 51 
 
 trust God, but one who is actually trusting in 
 Him; and the wicked man is not one who has no 
 right to trust in God, but one who ought to trust 
 and is not trusting. 
 
 And now, my dear friends, seeing that it is 
 impossible to repent without that knowledge of 
 God which puts us in a condition to rejoice in 
 Him, how has it come to pass that men seek for 
 repentance before this knowledge ? The fact is 
 undeniable that God has been understood to say, 
 Repent, and when you know that you have 
 repented, then you may be assured of My for¬ 
 giveness and My love. I know that men will 
 say they claim no merit for their repentance, but 
 we have to do with facts, not with words; it 
 matters not whether a man says he takes credit 
 to himself or not; if it be from something in him¬ 
 self that he gathers the assurance of God’s love 
 to him, it is contrary to the principle of the 
 Gospel. People get rid of this by saying re¬ 
 pentance is the work of the Spirit, therefore there 
 is no merit in it. But how does the Spirit work? 
 Am I made holy without the truth or by the truth? 
 
5 2 
 
 REPENTANCE. 
 
 Am I made holy first and then shown that Christ 
 is mine, or does the Spirit shew me Christ as mine, 
 and thereby make me holy? 
 
 But men say, ‘ if we know our sins are forgiven 
 what is the use of repentance?’ I have been 
 labouring to show you that a man cannot repent 
 unless he knows that his sins are forgiven; let 
 me now show you the radical misconception 
 which such a question implies. It implies that 
 the only value of turning from sin to God is that 
 we shall thus obtain forgiveness ; that if God so 
 loved me as to give His Son to die for me I 
 need not be sorry for having sinned against Him 
 and grieved Him ; that because I am at liberty 
 to return as a child to a Father I may remain 
 at a distance. According to this, forgiveness— 
 the chief value of which is that it leads to repent¬ 
 ance—is itself the great object; and delight in 
 God, conformity of character to Him, all the 
 change from darkness to light,—these have no 
 value but as grounds of forgiveness. Oh, it makes 
 the heart bleed that knows anything of the love¬ 
 liness of holiness, anything of God’s character, 
 
REPENTANCE. 
 
 53 
 
 anything of Him who is the chief among ten 
 thousand, to hear people ask, ‘why should I 
 repent if God has forgiven me ?’ What has ever 
 made any one grieve over his sin, but just that 
 he has found the love of that God who has 
 blotted out his sins ? Suppose a son banished 
 for his offences from his father’s house, and I 
 come saying ‘ I have good news for you, your 
 father freely forgives you and invites you home, 
 would he say, ‘ If my father forgives me I need 
 not be sorry for having displeased him : ’ ‘ if he 
 invites me to return I may stay where I am ?’ 
 But suppose I say, ‘Your father has not forgiven 
 you, but if you repent, if you begin to love him, 
 he will forgive you’—could he repent ? Could 
 he begin to love ? He might do many things, 
 but would not everything he did to win back his 
 father’s favour have a selfish reference to his own 
 advantage ? 
 
 Repentance is not a selfish thing. I do not 
 say there is any sin in desiring to obtain 
 happiness or to escape misery; but I say de¬ 
 cidedly there is no holiness in it. There is no 
 
54 
 
 REPENTANCE. 
 
 holiness in desiring to get to heaven or to escape 
 from hell, just as there is no sin, but neither is 
 there any holiness, in a drowning man trying to 
 swim ashore. It is a mere instinctive feeling. 
 And though the desire for safety is not in itself 
 sin, yet, passing for holiness as it does, it comes 
 to be a very great evil. When a man measures 
 his holiness by his desire to escape from hell and 
 to get to heaven, and regards his anxiety to have 
 an interest in Christ as a proof of holiness, he 
 is under a terrible delusion. God our Creator, 
 knowing our frame, has considered that it is 
 natural that we should wish to escape from 
 misery and seek for happiness ; that so long 
 as the question of our own safety is a doubtful 
 one it is impossible that we should not be work¬ 
 ing for the sake of this safety; and therefore, 
 desiring that we should be holy, that we should 
 act from higher motives, He has given us Christ, 
 and shewn us enough in Christ on which to rest 
 in perfect peace. He has thus set us at liberty 
 to love Him ; He has said, ‘I have taken away 
 the necessity of your working for a piece of 
 
REPENTANCE. 
 
 55 
 
 bread; what remains but that you love and 
 serve me as a son does a father ?’ It is because 
 God has done this that the word has gone forth, 
 Repent. 
 
 Is it then unreasonable to ask, Have you 
 repented ? or to expect that he who has re¬ 
 pented should know that he has ? Yet it is 
 sometimes thought a right and humble thing not 
 to know. I beseech you to consider what you 
 are doing under cover of that word humility. 
 I beseech you, be no longer found blending 
 lieht and darkness : remember that however 
 this uncertainty may suit the purposes of the 
 kingdom of darkness, it never can be according 
 to the principles of the kingdom of light. To be 
 saved implies a change of character and also a 
 partaking in the joys God confers on His 
 children ; to perish implies abiding in a state of 
 sin and of darkness. It is casting obscurity on 
 the whole character of sin and holiness when 
 men so confound them as to dream that all may 
 be well , though they are quite uncertain whether 
 they have, or have not, repented unto life. 
 
CONFESSION. 
 
 The natural conscience of every man is sufficient 
 to convince him of the fact that he does many 
 things which he ought not to do, and that in all 
 things he offends ; but the Spirit of God in men 
 will alone cause them to confess sin truly, be¬ 
 cause it is one thing to admit the fact that we 
 are not what we ought to be, and another thing 
 to admit the sin of this fact, the guilt which lies 
 at our own door. It is one thing to say that we 
 are in an evil state, and another thing to refer 
 that state to ourselves personally ; to feel that it 
 is altogether of ourselves, that there is no ex¬ 
 cuse to be found for it, that in respect of it we 
 are altogether guilty; and really to feel the 
 righteousness of God’s condemnation of that 
 state. This last alone is confessing sin. It is 
 
CONFESSION. 
 
 57 
 
 not confessing sin to admit the fact that it is an 
 evil state ; that sin is a base thing; that when 
 you contrast a holy state with an evil state, the 
 holy state is the best. To confess sin is to come 
 to the conclusion in your heart, and freely with 
 your lips to make the admission, that your breach 
 of God’s law and your not loving God with your 
 whole heart, soul, mind and strength, and your 
 not loving your neighbour as yourself, are justly 
 charged against you as your guilt; in respect of 
 which neither the force of example, nor the 
 influence of education, nor circumstances, nor 
 a corrupted nature, furnish any adequate apology. 
 To confess sin is to take God’s word in the 
 matter, to stand on God’s side in the question; 
 it is to join God against myself, and to feel that 
 the fact that this sin is my sin, that this corrup¬ 
 tion is my corruption, does in no respect 
 interfere with the sternness with which I recog¬ 
 nize that sin is a thing for which the guilty 
 person is righteously held responsible. 
 
 My dear friends, you know well that so far is 
 the condition of joining God in condemning our- 
 
53 
 
 CONFESSION. 
 
 selves from being the natural condition of man, 
 that instead of this, it is the fact that whenever 
 any thing is charged upon you as in itself evil, 
 the first movement of your mind is to look about 
 for an excuse. Every one who looks into his 
 own heart knows well that this is its tendency; 
 and that in comparing ourselves with others, and 
 in considering our circumstances, our trials and 
 our temptations, we in general do not find it 
 difficult to discover excuses for ourselves. It is 
 seen to be so, from the language of men when 
 they speak as if injustice were done them by the 
 opinion of others, and when they speak of their 
 conduct appearing worse to others than it would 
 appear if people knew all the circumstances, and 
 when they say that their hearts and their motives 
 are right though their actions do not come up to 
 what others expect from them. In all this they 
 shew that they have not yet been taught to con¬ 
 fess sin ; that they have not yet been brought to 
 stand on God’s side and condemn their sin as 
 truly and unhesitatingly as God condemns it. 
 
 You are accustomed to hear me teach that 
 
CONFESSION. 
 
 59 
 
 through the shedding of the blood of Christ the 
 sins of all have been forgiven ; that God was in 
 Christ reconciling the world to Himself, not im¬ 
 puting their trespasses unto them. You are thus 
 accustomed to hear of a forgiveness which em¬ 
 braces all men and extends to all; and you have 
 often heard me refer our enjoyment of God’s 
 ordinary benefits, of the bounties of His 
 providence, of the air of heaven, of the light of 
 the sun, of the food we eat and of the raiment 
 wherewith we are clothed, to this forgiveness. I 
 have always sought to set forth to you that the 
 fact of a sinful creature receiving any expression 
 of kindness at the hand of a holy God while 
 that creature is still in his sins, implies an atone¬ 
 ment for the sin of that creature; it being 
 altogether inconsistent with the holiness of God 
 that His goodness should come forth on creatures 
 in a state of sin, if there had been no atonement 
 made for sin. Were it otherwise, God’s un¬ 
 changing and eternal distinction between good 
 and evil would be liable to be lost sight of and 
 forgotten; the blood of Christ is that which 
 
Go 
 
 CONFESSION. 
 
 explains and casts light upon all the previous 
 witness for God given in the rain and fruitful 
 seasons. 
 
 I desire to refresh your memories with this 
 truth now, because I am going to set before you 
 something which is not the forgiveness extending 
 to all, but is the personal enjoyment of that for¬ 
 giveness by the individual. If we confess our 
 sins He is faithful and just to forgive us our sins. 
 That you may see the harmony between the two 
 declarations, I would place before you what I 
 conceive to be the real history of the fact, under the 
 figure of the dealings of a father with a prodigal 
 son. Suppose there were two fathers, each of 
 whom had a prodigal son ; and that the one 
 father sent this message to his son, ‘ I am grieved 
 and offended at your conduct, I have shewn you 
 much kindness, but you have broken my heart; 
 wherefore I disinherit you, let me never see your 
 face again:’ whilst the other sent this message, 
 ‘You have grieved me, you have broken my 
 heart, you have made me restless and sorrowful; 
 yet return and dwell with me as a son, you will 
 
CONFESSION. 
 
 61 
 
 find my fatherly heart as warm towards you as 
 ever.’ Would you not say that there was a 
 difference between these two fathers ; that the 
 one was relentless and would not forgive his son, 
 whilst the compassion of the other was kindled 
 within him, so that he did forgive ? Just such is 
 the difference between the mind which men in 
 their blindness have ascribed to God, and that 
 which is really God’s mind as expressed in the 
 work of Christ; this is the forgiveness extended 
 to all His prodigal sons in this day of grace. To 
 none has God said ‘ I banish you from my 
 presenceto all He says ‘ Return to me as 
 dear children : be my heirs ; possess the inheri¬ 
 tance of children.” This is a real substantial 
 forgiveness, independent of all returning. The 
 word of God might have been ‘ Depart; you 
 will find no access to me, no space for repent¬ 
 ance, though you should seek it carefully with 
 tears.’ The difference between saying ‘ Depart, 
 thou cursed one ’ and ‘ Come back and dwell 
 with me as a child ’—this mighty difference is 
 the 'pardon’ which we preach to all; and let 
 
62 
 
 CONFESSION. 
 
 no man make light of this difference—of this 
 mighty boon. The error which I wish to guard 
 you against is that of supposing that there 
 is some barrier, some hindrance, something 
 which is to be removed by your repentance or 
 your faith or your tears; that there is yet un¬ 
 kindled in the heart of God any personal love 
 to you as an individual, and that something is 
 to be done in you in order to awaken it. I desire 
 to guard you against the error of imagining that 
 circumstances will ever be more favourable for 
 your enjoying God’s love than they are at this 
 very moment. Yet I beseech you not to make 
 light of the difference between the state of the 
 person who has returned and that of him who 
 has not. There is a difference in the circum¬ 
 stances of one who is welcome to return and 
 those of one who has no invitation ; but there 
 is another difference, and a most important 
 one, amongst those to whom the invitation 
 is addressed. There is a welcome home which 
 can never be enjoyed in the far country; 
 there is a consciousness of God’s favour which 
 
CONFESSION. 
 
 6 3 
 
 cannot be had away from God ; a pronounc¬ 
 ing of us righteous, a freeing us from con¬ 
 demnation, which cannot be had while we are 
 putting from us God’s grace. St. Paul says, 
 “ There is therefore now no condemnation to 
 them which are in Christ Jesus , who walk not 
 after the flesh but after the Spirit ,” which clearly 
 implies that there is condemnation to all who do 
 not so walk. What is this condemnation ? It 
 has respect to the condition of grace in which 
 God has placed us. It refers to the distinction 
 between those who are disappointing and those 
 who are meeting God’s wishes ; between those 
 with whom God is grieved as rejecting His grace, 
 and those over whom He is rejoicing as receiving 
 His grace. It is the distinction between those 
 in whom God sees a mighty love fulfilling its 
 object, and those in whom He sees it failing of 
 its object—the heart beating back all the love of 
 God that is flowing to it, as the rock beats back 
 the wave that dashes against it. 
 
HUMILITY AND CONTRITION. 
 
 WHAT is involved in humility, or what is it to 
 say that a man is humble? It is just to say 
 that he takes his own place in regard to God ; 
 that he is contented to be nothing, and to see 
 God to be all in all: this is humility. Observe, 
 there are two things here : that I should know 
 my nothingness, and that I should he contented 
 with my nothingness. And when am I con¬ 
 tented to be nothing ? Just when, knowing that 
 in God’s sight I am nothing, I see that in God 
 which makes me satisfied with my dependence 
 on Him. Let me be in this condition of 
 knowing concerning God that which reconciles 
 me to my dependence, and what will be the 
 result ? I shall delight in the thought of God ; 
 I shall find my happiness in becoming more 
 
HUMILITY AND CONTRITION. 
 
 6 5 
 
 and more acquainted with Him ; I shall search 
 after the knowledge of God as after hidden 
 treasure, and welcome every discovery of God 
 and of His glory. 
 
 Now you see that if a person is in this state, 
 it is natural that God should dwell with him, 
 and he with God. It is possible and likely. 
 But humility on this earth must take a peculiar 
 character from the circumstances of those in 
 whom it exists; and that character is expressed 
 by the word contrition. Every angel in heaven 
 is humble : but contrition has reference to sin, 
 and to the feeling that I am not only nothing, 
 but worse than nothing. There is nothing bad 
 in being nothing ; but there is something bad in 
 having forgotten my nothingness, in having 
 fancied myself something, in having given place 
 to pride, and in having become a god to myself. 
 This is sin. Therefore humility in man never 
 can come alone; never merely in the way of 
 feeling ‘ I am nothing, and I am contented to be 
 nothing.’ There cannot be in a man the know¬ 
 ledge of his nothingness without a sense of 
 
 E 
 
66 
 
 HUMILITY AND CONTRITION. 
 
 contrast between this nothingness and his natural 
 desire to be something. Contrition—the deep 
 consciousness of unworthiness, of great evil as 
 my own, of great sin as the just charge of God 
 against me—is that which puts the sorrowful 
 ingredient into humility. Humility as the con¬ 
 dition of a sinner cannot exist without sorrow, 
 sorrow for the sin which he has committed 
 against God. 
 
 The contrite sinner is one who takes to him¬ 
 self the full condemnation of sin and does not 
 diminish it one jot. He looks on the height, 
 the depth, the length, the breadth of his iniquity; 
 and makes no effort to make it appear less than 
 it is, or to form a lower estimate of his guilt 
 than is according to God’s own estimate of it. 
 He is a man who would give up the keys of his 
 heart, and invite God to search, as with candles, 
 its inmost recesses in order that all the evil that 
 is in him may be discovered. One who can 
 thus welcome God may dwell with God, and 
 God is glorified in dwelling with the contrite 
 
 one. 
 
HUMILITY AND CONTRITION. 
 
 67 
 
 But how is it that any child of Adam can be¬ 
 come a humble and a contrite one ? How can I, 
 a sinner, be made content with my dependence on 
 God, and how can I help shrinking from the full 
 acknowledgment of my sin ? What is the pro¬ 
 vision God has made for producing in man 
 humility and contrition ? This is the provision : 
 He proclaims “ Peace, peace, to him that is 
 afar off and to him that is near.” The same 
 thing is stated more distinctly and fully in the 
 Epistle to the Ephesians ii. 13-18. “But now in 
 Christ Jesus, ye who sometimes were far off are 
 made nigh by the blood of Christ. For He is 
 our peace, who hath made both one, and hath 
 broken down the middle wall of partition be¬ 
 tween us; having abolished in His flesh the 
 enmity, even the law of commandments con¬ 
 tained in ordinances, for to make in Himself of 
 twain one new man, so making peace; and that 
 He might reconcile both unto God in one body 
 by the cross, having slain the enmity thereby ; 
 and came and preached peace to you which 
 were afar off and to them that were nigh. For 
 
68 
 
 HUMILITY AND CONTRITION. 
 
 through Him we both have access by one Spirit 
 unto the Father.” 
 
 In what sense is Christ said to have made 
 peace before He preached it ? Observe these 
 words, “ For through Him we both have access 
 by one Spirit unto the Father.” Taking these 
 as the key to the whole passage, we find that 
 the making of peace was the producing a state 
 of things in which men have access through 
 Christ by the Spirit unto the Father, and that 
 the preaching of peace is the announcing of this 
 state of things. 
 
 Thus then we learn, that the peace which 
 Christ made, was the opening up a way of access 
 for sinners to come to God. This is peace; 
 and is spoken of as peace, because it is the remov¬ 
 ing of the hindrance which existed to our being 
 upon the side of God; it is the putting us in 
 circumstances in which, in respect of God, there 
 is no hindrance to our glorifying and enjoying 
 Him. It is not the announcement that man is 
 now, in his own heart and feelings, at peace with 
 God, for this would not be always true; it 
 
HUMILITY AND CONTRITION. 
 
 69 
 
 is to be understood as implying that, on God's 
 part , Christ has put away the barrier to com¬ 
 munion with God which sin had created. 
 
 My dear friends, endeavour to realize that sin 
 makes it inconsistent with God’s righteousness to 
 admit you into fellowship with Him; that, as 
 sinners, you must necessarily be excluded from 
 His presence, and from all enjoyment in Him; 
 that you cannot come to Him, seeing He cannot 
 receive you. We are so accustomed to feel as 
 if we might come to God, that we have to be 
 taught that, in respect of our condition as sinners, 
 there is a barrier; that, as sinners, we have 
 neither title nor power to come to Him; but, 
 let this be distinctly conceived of, and then let 
 what is wanting be conceived of. If it be true 
 that God is the fountain of life—that all true 
 happiness springs from communion and fellow¬ 
 ship with Him—and that our own circumstances 
 exclude us from these, what does One do 
 for us who takes away the barrier, and takes 
 it away so effectually that it shall be true not 
 only that we may come to God, but that we have 
 
70 
 
 HUMILITY AND CONTRITION. 
 
 strength in which to come? It is clear that the 
 benefit conferred corresponds with the evil re¬ 
 moved ; and that now, whatever there is in God 
 as a fountain of life for His creatures becomes 
 free to us. This removal of the barrier is other¬ 
 wise expressed as the peace which Christ has 
 made by the blood of His cross. When Christ 
 shed His precious blood as a propitiation for the 
 sins of the whole w’orld ; when He thus made 
 atonement for our guilt, and took away our con¬ 
 demnation; when He led captivity captive, and 
 ascended up on high and received gifts for the 
 rebellious,—then was this peace made. From the 
 moment that the removal of the “condemna¬ 
 tion ” which excluded men from coming to God 
 was declared by the fact of the Resurrection, 
 from that moment it might be said that we had 
 “ access by one Spirit unto the Father,” and that 
 henceforth nothing, except ignorance of the fact 
 that Christ has made this peace, could stand 
 between any individual of the human race and 
 his living in the enjoyment of all those things 
 which pertain to life and godliness. 
 
HUMILITY AND CONTRITION. 
 
 71 
 
 Observe that God, in the acceptance of the 
 holy offering of Christ, did remove absohitely, 
 unconditionally , without waiting for us to say 
 whether we desired it or not, the barrier between 
 Himself and us; and that He also gave to us 
 Christ, on the ground of whose work the barrier 
 was removed, to be to us a living way of access, 
 having the Spirit for us to that end ; so that He 
 is revealed to us, as one in whose strength we 
 can draw near to that God to whom we are 
 free to come. 
 
 These are the facts concerning the work of 
 Christ for all,—for every human being. The 
 humble and the contrite man is the man who 
 knows these facts. 
 
 In the knowledge of this peace which Christ 
 has made, there is enough to make any child of 
 Adam humble. As to our nothingness, the 
 fact that a man has nothing at all to do in 
 this great work of removing the sentence of 
 exclusion and bringing himself into the condition 
 of having free access to God—that this has been 
 entirely the work of God in Christ—is enough to 
 
72 
 
 HUMILITY AND CONTRITION. 
 
 teach it. It is impossible for any man to see 
 what the history of this work is, and to think of 
 meddling with the matter, or having any share 
 in the work. But humility consists, not only in 
 knowing our nothingness, but in being contented 
 therewith. The person whom I expect to be 
 satisfied with his dependence upon God and to 
 rejoice in it, is he who knoivs that God has so 
 loved him as to give His own Son to die for his 
 sins ; and who knows that this love has not been 
 powerless, has not been merely a great but an 
 effectual love ; a love that has provided all which 
 he needs, seeing that Christ hath the Spirit 
 for him. 
 
 What then is there to prevent his rejoic¬ 
 ing in his dependence, when he has such a 
 knowledge of God’s heart towards him and of 
 the provision made for him ? He alone who 
 knows these things can rejoice in dependence on 
 God ; for though people are apt to ask, ‘ How 
 could anyone desire to be in better hands than in 
 God’s ? ’ yet no man can see that in the present 
 mind of God towards him which can cause him 
 
HUMILITY AND CONTRITION. 
 
 73 
 
 confidently to commit himself to God, except so 
 far as he sees that God has given him Christ, 
 and, in Him, all things pertaining to life and 
 godliness. And as a man cannot be humble 
 apart from the gift of Christ, so neither can he be 
 contrite. He who does not know that peace has 
 been made by Christ can never look his sins 
 fully in the face, but has a continual induce¬ 
 ment to make light of sin and to make out that 
 it is not so evil a thing to be a sinner. 
 
 How then comes it to pass that humility and 
 contrition are so often demanded as pre-requisites 
 before which there can be no warrant to say 
 ‘ Christ died for me, Christ has the Spirit for me?’ 
 It comes to pass in this way : God has written a 
 law upon men’s consciences, which remains after 
 it has ceased to be written upon their hearts. 
 God’s intention in the Gospel is to re-write the 
 law upon the heart. But the law in the con¬ 
 science says ‘ thou shalt be humble, thou shalt 
 be contrite,’ while the proud heart still refuses to 
 be so. How shall the proud heart, and the 
 conscience recognising the law, be made to 
 
74 
 
 HUMILITY AND CONTRITION. 
 
 agree ? There are but two ways in which this 
 agreement can take place: the one is by making 
 the heart really humble and contrite, and is what 
 I have described as the result of knowing that 
 Christ has made our peace. The other is, that 
 instead of the heart becoming conformed to the 
 law written upon the conscience, the heart should 
 blind the conscience, and teach it to give good 
 names to evil things. Thus, whilst the heart 
 remains unchanged and the conscience still says 
 ‘ Be humble, be contrite,’ peace is attained 
 by calling that humility which is not humility 
 and that contrition which is not contrition. The 
 marvellous thing is that men should succeed in 
 this : but they do succeed. Having settled that 
 they ougJit to be humble and contrite, they set 
 about cherishing the hope that they are so; 
 and they attempt this with the more earnestness, 
 and succeed the better, because they conceive 
 that this humility and contrition, instead of being 
 the fruit of tasting God’s unspeakable gift, are 
 somehow or other the conditions on which that 
 gift is bestowed. But the humility and contrition 
 
HUMILITY AND CONTRITION. 
 
 75 
 
 which people hope and trust they are attaining, 
 as a step towards peace, are humility and con¬ 
 trition in name only and not in reality. 
 
 Weigh then well'the words spoken. It is a 
 fixed and unchangeable thing that without 
 humility, without contrition, you cannot dwell 
 with God or God with you ; that the provision 
 which is needful in order to your being humble 
 and contrite is contained in the knowledge that 
 Christ has made peace by the blood of His cross, 
 that having led captivity captive He has 
 received gifts for the rebellious : and that while 
 this is sufficient provision, anything else is no 
 provision. 
 
THE ROOT EVIL IN THE HEART OF 
 
 MAN 
 
 The charge of evil which the Scripture brings 
 against man, has reference to the tone and per¬ 
 vading temper of his life, to the secret spring of 
 his actions; not to his occasional acts but to his 
 ruling principle ; to that in respect of which he 
 does not suspect himself but in which he is him¬ 
 self deceived. The special evil of which I would 
 now speak to you is this, that man sets himself 
 up to be his own God ; he casts off God as God, 
 and acts as his own master, as one who is entitled 
 to have a will of his own, to have a selfish and 
 merely personal interest in things, and to pur¬ 
 sue his own independent purposes. He is 
 thus cut off from God’s great plan, and is 
 occupied with the secret individual plan that is 
 interesting to his own heart. We must come to 
 
THE ROOT EVIL IN THE HEART OF MAN 
 
 77 
 
 see, each for himself, that this is evil—that no 
 man has a right to be the centre of interest to 
 himself; that no man has a right, in looking upon 
 the things about him, to consider and value 
 them as they affect himself merely, but that 
 every man is justly required of God to put this 
 question, ‘ In what light does God see and value 
 these things ; what plan is He pursuing with 
 regard to them ; how may I be found promoting 
 God’s designs ; how may I become the instru¬ 
 ment of carrying out His purposes ? ’ 
 
 I know well that what is hateful to God in 
 this matter is not hateful to man, but is often 
 well-pleasing in his sight. I know that the 
 exhibition of a number of persons, each pursuing 
 his own plans and forwarding his own interests 
 and choosing his own pleasures, if only they be 
 honest and decent and quiet and sober, gives no 
 offence, but, on the contrary, appears beautiful, 
 amiable, and desirable ; and men feel as if their 
 desire for mankind would be accomplished if 
 all did so. The very thing that God condemns 
 they justify. The outward wrong indeed they 
 
78 
 
 THE ROOT EVIL IN 
 
 are ready to condemn : those particular forms of 
 sin which distinguish some men from others in 
 their natural state, appear to them as evil ; but 
 that a creature formed and fitted for the purpose 
 of enjoying and glorifying God should instead 
 of this be glorifying and enjoying himself, in 
 this men see no evil. 
 
 When any one is brought to see and really to 
 condemn this godlessness of the heart, he will 
 not go from worse to better among men, nor 
 try to find comfort in contrasting his own con¬ 
 duct with that of others ; but, seeing that he is 
 now contemplating that heart-scene in regard of 
 which no man can say of his neighbour, ‘ My 
 heart is better than his,’ in regard of which 
 every man who sees it must ever feel personally 
 humbled and condemned,—he finds his comfort, 
 not in contrasting himself with others, but in going 
 at once to the contemplation of the character of 
 God. “ Thy mercy, O Lord, is in the heavens, 
 and Thy faithfulness reacheth unto the clouds. 
 Thy righteousness is like the great mountains ; 
 Thy judgments are a great deep.” (Ps. xxxvi. 5.) 
 
THE HEART OF MAN. 
 
 79 
 
 The Psalmist sees the oneness which subsists be¬ 
 tween all God’s attributes, and the delusion in 
 which those are living who think that some parts 
 of His character are opposed to others : that His 
 justice is opposed to His mercy; that His holiness 
 is opposed to His goodness, tenderness and love. 
 In all God’s doings he sees but one character, one 
 manifestation of the great truth that God is love. 
 
 You are little aware to what an extent men 
 have come to separate between God’s actions 
 and His character : to what an extent they have 
 come to look on what He does, not as revealing 
 what He is, but as if it were some blind 
 fate or necessity that produces events. I refer 
 to the prevalent impression that things happen 
 in the general course of God’s providence ac¬ 
 cording to some inscrutable divine purpose, but 
 not because of God’s thoughts towards them, or 
 because of His love to them. 
 
 There is the greatest difference between see¬ 
 ing the rising of the sun in the morning, and the 
 provision for your daily support of food and 
 raiment, as coming to you merely in the ordinary 
 
8 o 
 
 THE ROOT EVIL IN 
 
 course of things, and seeing them as coming to 
 you directly from God, the expression of a 
 feeling in His heart as distinct and clear as 
 though He were to stretch forth His hand and 
 place these things in yours. 
 
 But, dear friends, it is more especially when 
 we demand of you the belief of God’s love in 
 Christ, that the habit of separating between God 
 and the gifts of His ordinary bounty proves a 
 real and disastrous loss. In respect of your 
 present comfort and enjoyment of the things 
 which are, there is a great loss sustained ; this, 
 however, is comparatively a small matter. It is 
 when the message of God’s forgiving love in 
 Christ is brought to you that you experience 
 the full loss involved in this habit of thought. 
 If you had been accustomed from your child¬ 
 hood to see that every breath you draw, every 
 comfort you enjoy, is a manifestation of for¬ 
 giving love, love to a sinner, love to an enemy 
 who deserves it not;—then, when one comes and 
 tells you that Christ died for you while you were 
 yet a sinner, you would be ready to believe it, 
 
THE HEART OF MAN. 
 
 81 
 
 and to trust in the loving-kindness of the Lord, 
 which you had already learned to see preserving 
 man and beast in all the earth. 
 
 My dear friends, I wish you knew what an 
 excellent thing trust in God is. You would not 
 be so much puzzled about faith and works, if 
 you knew that the right and holy and desirable 
 state for men is that they should be trusting in 
 the Lord; if you knew that all hatred of sin, 
 all setting of ourselves apart for good works, is 
 contained in trusting in the Lord. What is 
 trusting in the Lord ? It is having such a 
 knowledge of His character as raises us above 
 all dependence upon creatures, and brings us to 
 have confidence in Him. Who is the God in 
 whom I am to have this confidence ? A God 
 loving righteousness and hating iniquity. Who 
 is the man who can have confidence in such a 
 God ? The man who has learned to love 
 righteousness and hate iniquity. No man can 
 commit the future to God and expect all good 
 from God who has not been taught to choose 
 what God chooses for him. No man can expect 
 
82 
 
 THE ROOT EVIL IN 
 
 God to do for him what is against God’s own 
 will, because he desires it. No man can trust 
 God to gratify him in an evil way. The person 
 who is trusting God must be trusting for a good 
 thing; and therefore it is that the description of 
 the holy and good throughout the Book of 
 Psalms is that they trust in God. If you knew 
 what trust in the Lord is, you would feel that 
 once to get people to trust in God is to accom¬ 
 plish everything; and, seeing this, you would see 
 it equally clear that no man can be brought to 
 trust in God except through faith in what God is. 
 A time is coming to all when the condition of 
 understanding that they can go from all created 
 things to God Himself, will be seen in that 
 excellence which belongs to it, and God will 
 receive that special glory which is given Him 
 through the trust of those who trust in Him ; 
 when His people shall be placed in circum¬ 
 stances in which nothing but that security shall 
 or can keep them in peace ; when every' refuge 
 of lies will begwept away ; when it will be found 
 that there is no resting-place for the soul in the 
 
THE HEART OF MAN. 
 
 83 
 
 whole circle of the universe but in the name of 
 God alone. 
 
 My dear friends, God has pronounced a curse 
 on every one who maketh flesh his arm, and a 
 blessing on every man who trusteth in the living 
 God:, this is the right condition of the creature; 
 and if we are dwelt in by the Spirit of God, we 
 shall be found saying “ amen ” to God’s curse 
 and “ amen ” to God’s blessing. There is great 
 glory to God in this. But if we look deep into 
 the matter we must be conscious of a peculiar 
 difficulty in entering into God’s awful threaten- 
 ings. We feel it easier to think that God will be 
 merciful, than that a merciful God will punish 
 the wicked. It is easier for us because of our 
 ignorance, because we know not what is in God. 
 But Christ, in whom there was continually dwell¬ 
 ing the truth of God’s love, always in the Psalms 
 says “Amen” to God’s future judgments. This 
 is the explanation of many passages of the 
 Psalms which look as if the Psalmist bore ill will 
 to men. It is not so. It is not that Christ’s 
 love is limited by men’s unworthiness, but that 
 
84 THE ROOT EVIL IN THE HEART OF MAN. 
 
 He is recognising the great distinction between 
 good and evil , and desiring that those who will 
 not love God should experience that it is an evil 
 and bitter thing to depart from the living God, 
 in order that they may turn and live. His desire 
 is that the ungodly should see the self-delusion 
 and self-deception which are contained in the 
 peace of those who know not God, and that God 
 should continue His loving kindness to them 
 that know Him and His righteousness to the 
 upright in heart. 
 
THE SECRET ATTRACT/OH OF 
 UNBELIEF. 
 
 We might reasonably expect that men would 
 be desirous to know what God says and to have 
 the authority of God in respect of what they 
 believe concerning Him. Yet the fact is that 
 men form a God to their own hearts’ liking, 
 instead of receiving the God who has revealed 
 Himself in Jesus Christ. What is there in this 
 revelation of God which men are slow of heart to 
 believe, which men are unwilling to be taught 
 concerning their God? It is God’s love, my dear 
 friends, it is God’s love to yourselves individually. 
 The objection is not to the general assertion that 
 God is kind or gracious ; but each man is unwill¬ 
 ing to admit the love of God to himself \ God’s 
 free , unbought , unmerited love, His love to 
 man independent of what man is ; a love which 
 
8 6 THE se cre t a ttra c tion 
 
 in its mighty power is continually directed to¬ 
 wards the man, notwithstanding all his sinfulness 
 and rebellion. It is this interest in his well-being, 
 this desire for his good, this pure and perfect love 
 in God to man, which man is unwilling to be¬ 
 lieve. And why ? Because to believe it is to 
 have the consciousness of guilt. To admit the 
 truth of this love, would be to have a voice 
 within you testifying against your own sin, testi¬ 
 fying that all the imaginations of your heart are 
 only evil continually. It would be to have that 
 within you which would expose the lie inherent 
 in all human praise and consideration, and stain 
 the pride of all human glory. The moment you 
 see that it amounts to and implies this, there is a 
 shrinking from the entrance of this knowledge of 
 God’s love to you into your heart : you do not 
 wish to know yourself a debtor for love which 
 you have never yet acknowledged, never re¬ 
 turned ; to know that there has ever been a 
 manifestation concerning the heart of the living 
 God towards you, to which your heart was blind 
 and deaf and utterly insensible. Oh, it is im- 
 
OF UNBELIEF. 
 
 87 
 
 possible for any man to believe God’s free and 
 unbought love without being covered with shame 
 and confusion : this is the secret of the evil heart 
 of unbelief; a proud heart will not believe in a 
 condemning love. 
 
 The love of God differs from our love tp each 
 other in that there is nothing in it flattering to 
 our self-love. Accordingly it is unwelcomed by 
 the natural heart. It has been said, “ if you 
 would make a man pleased with you, make him 
 first pleased with himself.” And this is truly 
 the great principle of attraction and cohesion 
 of human life. All human love is regarded 
 as a tribute of esteem and is valued as 
 such. The good opinion we form of each 
 other is the acknowledged bond of affection 
 between us. .Take away the delusion of self¬ 
 esteem, let the enchantment be broken, and 
 let a man be reduced to the sober certainty 
 that he is utterly unworthy of praise or esteem ; 
 that in the estimate of the God of truth he is 
 that evil thing which it required the blood of the 
 Son of God to purify, and he will no longer find 
 
88 THE sec re t a ttr action 
 
 any charm remaining in human praise, for pride 
 itself cannot receive gratification from praise 
 which it knows to be wholly undeserved. 
 
 It is an awful thing to see an intelligent being 
 who can distinguish between good and evil, 
 between love and enmity, in the attempt to 
 retain his own peace and self-complacency, 
 shutting out the light that would disturb him, 
 by denying God’s love to all. If love be of 
 God’s character ; if it be of His very substance ; 
 if God is love, then of necessity God loves every 
 man; yea, those who limit His love to some do 
 actually deny that there is love in God at al_l, 
 for this would not be love but mere partiality, 
 and, however beneficial to those who are its 
 objects, yet in respect of Him whose choice it is 
 it can be no manifestation of character at all. 
 
 The attraction of unbelief then is this, that it 
 
 I allows man to remain far from God. We drawnear 
 
 - — ---- 
 
 to God not by change of place but by change of 
 mind, in receiving God’s truth into us, the truth 
 of God’s character, the truth of His presence; 
 
 so that He becomes to us not a Being spoken 
 
 i 
 
OF UNBELIEF. 89 
 
 about, or speculated about, but the present , living 
 God before whom man takes his place humbly 
 as a creature, and in whose glory, albeit it proves 
 his own nothingness, he has come to find his 
 supreme delight. Belief is that condition of 
 mind in which the realities of God thus act upon 
 us—enter into our apprehension ; and unbelief is 
 the condition of mind in which these same 
 realities are not realities to our apprehension. 
 It is unbelief which makes the “ far country.” 
 To fall into unbelief is to depart from the living 
 God. Whither, indeed, can I go from His 
 presence ! There is no departure of that kind. 
 But this is what man may or may not do—in 
 doing which he drinks of life, in not doing which 
 he tastes of death—he may have that God, who 
 is in fact present with him, present to his heart, 
 to his thoughts and feeling ; or he may hold 
 back from so receiving God to dwell with him. 
 
 We are exhorted by the Apostle to be watch¬ 
 ful against the evil heart of unbelief; and yet that 
 evil heart is common to every child of Adam. 
 In what sense then are we called upon to take 
 
9 ° 
 
 THE SECRET ATTRACTION 
 
 heed lest it be in ourselves ? One thing is clearly 
 taught us by the fact of the admonition, that it 
 depends on the man whether he is to have the 
 heart of unbelief or not. It would be unreason¬ 
 able to call on you to keep your heart with all 
 diligence unless you have it in your power to do 
 so. You therefore receive a lie into your hearts 
 when you would put responsibility for the evil 
 heart of unbelief away from yourselves and refer 
 it to some necessity of your condition, and, 
 while admitting in words that you ought to 
 believe, hold that you cannot help your unbelief. 
 It is quite true indeed that the heart of man is 
 deceitful above all things, and desperately wicked, 
 and that man beareth this heart along with him 
 to the very day of his death; but it is not true 
 that any man is at any moment under the 
 necessity of allowing the evil heart to work 
 unbelief in him. No man is obliged to submit 
 himself to this evil heart, so that it should 
 manifest its evil in the existence of unbelief; no 
 man is forced to have his estimate of what God 
 speaks determined by the inclination of his 
 
OF UNBELIEF. 
 
 9 * 
 
 heart. God has given you power in the Spirit 
 of Christ to live in the faith of Christ. It is this 
 which makes it reasonable to caution you against 
 giving way to unbelief. And remember for 
 your help that the difference between a believer 
 and an unbeliever is not the difference between 
 one who has privileges and one who has them 
 not, but between one who knows his privileges 
 and one who knows them not. If the truth of 
 anything I press on you depended on your being 
 believers, then I could not thus address you till I 
 knew whether you were believers or not. Hence 
 the importance of seeing that faith is just the 
 knowing as true what God has revealed Himself 
 to be in Jesus Christ. And now I would ask of 
 you who have not yet experienced the strength 
 of those who walk in the strength of Christ, 
 Why do yon not believe in God’s love to your¬ 
 selves ; that love which would bless you and make 
 you holy ; that forgiving, crucified love, which 
 is seeking now nothing less for you than that 
 you should be sons and daughters of the living 
 God ? What, I ask, is your reason for doubting 
 
92 the secret attraction of unbelief. 
 
 that God in Christ is not “imputing sin unto 
 you,” and that God is waiting to dwell in you by 
 His Spirit, making you living temples to His 
 praise ? There is, there can be no reason for 
 your not believing these things except that to 
 believe them cordially would imply the turning 
 of your whole being to God, and for this you 
 are not prepared. So long as you think of 
 pardon as a future thing, you feel as in a right 
 state in waiting and hoping for it; and thus 
 your present want of joy in God does not appear 
 to you to be either a sin or a shame. So long 
 as you think of the manifested love of God in 
 Christ as embracing some only, you are not 
 absolutely self-condemned, as you would be in 
 rejecting a love sure and personal to yourself. 
 The h oline ss of these doctrines is the true secret 
 of your unwillingness to receive them ; but take 
 heed I pray you lest there be in you an evil 
 heart of unbelief in departing from the living 
 God. 
 
THE TEACHING OF GOD IN THE CROSS 
 OF CHRIST 
 
 Oh, if people would understand, when they 
 allow the sense of unworthiness to separate be¬ 
 tween them and their God, that they are just 
 adding sin to sin, they would not yield to it ! It 
 is not by keeping away for a time that we shall 
 be truly humbled ; it is in returning to contem¬ 
 plate God’s love, with open face, that we shall be 
 humbled. It is when we come very near to God, 
 when we come into the light of the love out of 
 which we had departed, and feel that it still 
 flows out to us fresh and full even as it did 
 before—that it is unchanged although we be 
 changed—it is then that we are humbled and 
 reproved, and at the same time taught that there 
 is just one good and right state for a man to be 4-" 
 in, the state of rejoicing in his God. 
 
94 
 
 THE TEACHING OF GOD 
 
 When I say to a person “ rejoice in God,” and 
 he says, “you may have this joy, for you have 
 repented ; you are a changed being, a new 
 creature ; but I am not so yet: ” such a person 
 does not know that to repent, to be a new 
 creature is just to come and delight in the name 
 of God. So long as he imagines that he must 
 first repent and then receive the message, so long 
 he will not receive it. I warn you who have not 
 yet rejoiced in God to be aware of this mistake : 
 to know that the transition from the evil state 
 which God condemns, to the righteous state in 
 which God can rejoice over you, is just one step, 
 and not many steps, one change, and not many 
 changes, one movement of your heart from being 
 away from your God, to turning towards Him. 
 
 I will now explain to you, on the subject of 
 joy and trust in God, that the ground of our 
 confidence is not a promise addressed to in¬ 
 dividuals by their names, but a promise sure to 
 the just. A promise is held out to those who will 
 trust God for it. This is the condition of those 
 who shall ultimately “ receive” the promise, that 
 
IN THE CROSS OF CHRIST 
 
 95 
 
 they are now trusting God that they shall receive 
 it. Observe, this confidence of hope is not a 
 certainty that you as an individual are promised 
 of God to enter into blessedness, but it is a cer¬ 
 tainty enjoyed in trusting God for an expected 
 good, that it is a thing for which all may trust 
 Him. This does not alter the degree of the con¬ 
 fidence of the person trusting, but it alters the 
 character of the confidence ; it makes it, not the 
 mere expectation of an event, but the expectation 
 of something from God. People say ‘ I f that which 
 you call upon us to believe be true, it will be 
 true whether we believe it or not.’ Now this is 
 so as to the fact that God loves you, that Christ 
 died for you, that there has been an inheritance 
 purchased for you ; but the possession of the 
 inheritance depends upon your actually trusting 
 Christ for it. This is true of those who trust 
 in Christ for the purchased inheritance ; it is 
 not true of those who are not thus trust¬ 
 ing. What I ask you to believe is, that in 
 giving you Christ, God has given you the in¬ 
 heritance, and that Christ has it for you; and I 
 
9 6 
 
 THE TEACHING OF GOD 
 
 know that if you see Christ as having it for you, 
 then you will trust Christ for it, you will be 
 one of those who now repose in joyful confidence 
 upon God’s promises, and who will in due time 
 enjoy their fulfilment. It is no ground of com¬ 
 fort in thinking of your prospects, to know that 
 the inheritance has been purchased for you, 
 unless we know that you are trusti ng Christ_for 
 the inheritance ; and therefore with the fullest 
 and most entire belief that God loves all of you, 
 
 that Christ died for every one of you, I can still 
 
 * 
 
 have no peace concerning any individual among 
 you, until I see that individual holding the con¬ 
 fidence and rejoicing in God. 
 
 Now what is the basis of the confidence towards 
 God which is implied in rejoicing in Him ? We 
 must have some sure and certain thing to rest 
 upon in order that the confidence and the re¬ 
 joicing may be “ firm unto the end.” And such 
 a basis we have in the Cross of Christ. By that 
 He laid the foundation for His own resurrection 
 from the dead ; and by that He laid the founda¬ 
 tion for His being our resurrection and our life; 
 
 J 
 
IN THE CROSS OR CHRIST. 
 
 97 
 
 by that He laid the foundation for all the 
 blessings which are stored up for us in Him, 
 and which are to flow to us through Him. To 
 know the glory which the Son gave the Father 
 in the Cross is to know the foundation upon 
 which the whole rests. You are accustomed to 
 hear that Christ, by a sacrifice for sin, condemned 
 sin in the flesh. These are words with which 
 you are acquainted. Do you know their mean¬ 
 ing ? Do you truly apprehend the substance of 
 Christ’s work ? Do you understand what it is 
 that God calls you to know when He calls on 
 you to look at the Cross of Christ ? I beseech 
 you look to God to enable you to receive the word 
 which I speak, and be not satisfied with mere 
 empty sounds. As long as you are not put in 
 much peril, you may have peace, you know not 
 why nor how, from a form of sound words ; 
 but a form of sound words will afford no 
 peace at all in the hour of trial. Now in order 
 to understand how Christ condemned sin in the 
 flesh, remember that Christ is God. Let not this 
 for a moment be out of your mind. Remember 
 
 G 
 
98 THE TEACHING OF GOD 
 
 that He did not cease to be God when He be¬ 
 came man. Say to yourselves, Here is God 
 
 —i i t , - - i 
 
 dwelling in my nature, surrounded by my 
 temptations; in circumstances just like mine 
 and exposed to be affected by them just as I 
 am. What was His history in these circum¬ 
 stances ? Did not Christ continually do while 
 on earth the very opposite of what we do ? did 
 He not continually feel the opposite of what we 
 feel ? did He not continually speak the opposite 
 of what we speak ? He spoke as never man 
 spake. He felt as never man felt. He went 
 about employed in a way in which man had 
 never been employed. He did this when He took 
 our place ; when He became our Brother; and 
 He thus set forth what we ought to be as 
 opposed to what we actually are. He among 
 sinners, the brother of sinners, was holy, harm¬ 
 less, undefiled, separate from sinners ; and thus, 
 by being the opposite of what we are, He con¬ 
 demned what we are : He proved it was not the 
 right thing ; and not only so, but further proved 
 (and this is most important) that there was no 
 
IN THE CROSS OF CHRIST. 
 
 99 
 
 reason why we should be what we are; that the 
 demand on us to be holy is a righteous demand. 
 
 Every one is naturally disposed to say, It is 
 my circumstances, my nature, my temptations 
 —it is from these that my sin springs. God 
 always testifies the opposite. He says, It is not 
 your circumstances ; it is your own evil heart of 
 unbelief, your own will, your own self that 
 chooses the evil and rejects the good. Some 
 have been bold enough to speak out plainly and 
 maintain that man’s circumstances excuse his 
 conduct. Others who do not affirm this so 
 directly, yet talk of the effect of education and 
 circumstances as an excuse for sin, at least to a 
 certain extent. But the great question between 
 God and man has always been, Is man blameable 
 for his sin ? Now this question is in fact the 
 question whether God is righteous in punishing 
 sin, for if sin be the result of our circumstances 
 how can it be said to be our own and not God’s 
 doing ? The recognition that sin is our own is 
 necessary to a true sorrow for sin. You must be 
 taught to see that for sin you are yourselves to 
 
THE TEACHING OE GOD 
 
 blame, that sin is altogether of yourselves, by 
 seeing that Christ in your nature and in your 
 circumstances was perfectly holy. Do you say 
 that Christ was God, and that this makes a wide 
 difference ? He was indeed God. But you must 
 remember that it was through the eternal Spirit , 
 and not in His own might as the eternal Word 
 that Christ presented Himself in our nature with¬ 
 out spot to God ; that He laid aside His glory 
 and was content to be constantly dependent on 
 His Father for strength and support, just as we 
 are; and if it be the sure truth of God that Christ 
 has the Spirit for us, then is there in Him a 
 perfect provision as well as a perfect example 
 for us that we should follow His steps. He 
 showed us in our own nature and circumstances 
 what we are called to be, and what God has, in 
 the gift of Christ to us, made provision for our 
 being ; therefore He did truly condemn sin in the 
 flesh, and His work in our flesh in respect of its 
 perfect righteousness was a perfect condemnation 
 of our sin. 
 
 But further mark the great importance of 
 
IN THE CROSS OF CHRIST. 
 
 Christ’s work in its sacrificial character. Christ 
 condemned sin not only by being the opposite 
 of sin, but by giving Himself as a sin-offering to 
 God. By submitting in His death to undergo 
 the curse of God upon sin, He gave His testimony 
 to the righteousness of God’s curse upon sin. 
 He gives up the human nature in which He 
 stood to the law of death, and this though He 
 Himself was holy and without spot of sin ; and 
 in so doing He confesses the justice of the pen¬ 
 alty which that human nature (humanity) had 
 incurred by transgression, and we are told that 
 this yielding up of His flesh to death was a 
 “ sweet-smelling savour unto God,” and that God 
 does forgive sin through His blood. 
 
 But what is it that God delights in ? What made 
 the sacrifice of Christ an offering of a sweet-smell¬ 
 ing savour unto Him ? We see a holy innocent 
 Being giving Himself up to suffering during all 
 the days of His sorrowful life on earth, and at 
 last to the agony of death, and to the endurance 
 of that darkest of all hours in which He said 
 “ My God, my God, why hast thou forsaken 
 
102 
 
 THE TEACHING OF GOD 
 
 me?” and we are told that God who is righteous, 
 God who is love, regards this as a sweet¬ 
 smelling savour; that it comes up before Him 
 as the pure incense with that perfume and sweet¬ 
 ness which was typified in the offerings of Noah; 
 that it was of such influence with God as to be 
 the foundation of a Gospel of pardon proclaimed 
 to all the children of men : yea, we are told to 
 look on every temporal blessing—on the very 
 shining of the sun and falling of the rain—as the 
 effect of this sacrifice, to look on the promise 
 of the Spirit as a fruit of it: yea, that there is 
 no one thing through all eternity in which God 
 will show the exceeding riches of His grace 
 which is not to be referred to it; that in a word 
 the key to God’s character and to all His doings 
 , is contained in it. 
 
 What question then can we ask of such deep 
 importance as this—why was God so pleased with 
 this sacrifice ? Why did He so rejoice over it ? 
 Why did He cause it to be the foundation of His 
 throne ? Was it because of the amount of pain 
 and agony endured ? That alas is the feeling 
 
 / 
 
IN THE CROSS OF CHRIST. 
 
 103 
 
 many have about the cross of Christ. But I ask, 
 Is it the existence of pain and agony, were it ever 
 so great—and it was great, it was infinite !—but 
 is it this that God has built so much upon ? Im¬ 
 possible ; it cannot be. What then was it ? It 
 was the righteousness of the sacrifice, the holiness 
 of the blood, the purity of all the tears and all 
 the pain that Christ endured : it was because in 
 that sacrifice God’s eternal law of love was magni¬ 
 fied and made honourable, because sin was thus 
 condemned in our flesh ; because in it God’s love 
 to sinners, God’s hatred of sin was expressed ; 
 because the Eternal Word declared the Eternal 
 Father, in that He became flesh and gave Him¬ 
 self to death for the life of the world, and thus 
 God was manifested. 
 
 On this foundation all rests. Christ having 
 declared the Father’s name; having shown us 
 what the Father’s love is, that He yearns over us 
 with a love which was contented to die for us : 
 and what the Father’s holiness is, that He grieves 
 and agonizes over our sinfulness; having thus 
 declared the Father’s name, God raised Him up 
 
io4 
 
 THE TEACHING OF GOD 
 
 to be a witness, a Leader and Commander, and 
 
 gave Him power overall flesh. Thus He became 
 
 to us the fountain of life, and received for us 
 
 — - -*“*■*» 
 
 remission of sins, repentance, and all things per¬ 
 taining to life and godliness. And now is the 
 Gospel proclaimed to the children of men ; now 
 they have access into the Holiest by His blood ; 
 now they are in a condition to know God, to 
 worship Him, and to delight in Him. 
 
 And what is the effect of my having been taught 
 these things by the cross of Christ ? It is that I 
 remember my ways, and am confounded and can 
 never more open my mouth in self-defence. In 
 the sight of this work of Christ I see that all my 
 excuses and all my apologies for continuing in 
 sin have been false; that in the sight of the Lord 
 my God there is no excuse for sin. No words 
 can express my sense of unworthiness as I thus 
 see myself in the Divine light of the cross of Christ. 
 Not only have I been sinning without excuse all 
 my life, but I have been sinning against the infin¬ 
 ite love and holiness which were yearning over me 
 morning by morning and day by day. This has 
 
IN THE CROSS OF CHRIST 
 
 io 5 
 
 been my history. I awake and find that all my 
 past self-complacency and comfort in my fancied 
 discharge of duty and conformity to the require¬ 
 ments of religion have been a dream. Thus I am 
 taught by the blood of Christ the condemnation 
 of sin in the flesh. 
 
 But what further do I see in the blood of 
 Christ ? Is it despair ? No, I see my forgive- 
 ness. I see that all this guilt is no longer a 
 barrier between me and my God. I see that 
 Christ having died for us all, has done that 
 which is fitted to give us all confidence towards 
 God. I am shut up into this one thing, to look 
 unto Jesus and be healed; to look and be saved; 
 to see my sins, and to see them forgiven; to 
 know that the longing I feel to be like my God 
 is no vain longing, but a thing within my reach ; 
 because though I cannot, yet Christ in me can 
 glorify the Father. 
 
 My dear friends, I would earnestly beseech 
 those of you who have not yet known the love of 
 God, to set aside all past notions and impressions 
 and look at the thing afresh as now set before you. 
 
io6 THE TEACHING OF GOD 
 
 My dear friends, will you not believe that God 
 
 is good ? You confess it in words but will you 
 
 not own it in your hearts ? Will you not believe 
 
 in your hearts that God is grieved because of 
 
 sin ? You admit that He has forbidden it, that 
 
 His law is against it; but you regard God’s law 
 
 as a lifeless thing, in which He has as little 
 
 interest as the judge of an earthly court might 
 
 have in the law which he is administering. But 
 
 * 
 
 God's law is God's own heart come out in the 
 shape of a law. When Christ magnified the law 
 and made it honourable, He proved it to be 
 God’s heart, and so He glorified it. Do not feel 
 then as if God commanded you to be holy and 
 yet was personally indifferent whether you are 
 holy or not. Oh, if you knew the truth, you 
 would find God’s very commandments to be all 
 promises, His very laws to be encouragements; 
 and you would find yourselves emboldened to 
 come to Him for His Spirit, and to look to Him 
 for His strength just because He required 
 obedience ; and instead of saying God has com¬ 
 manded, but I cannot meet His requirements, 
 
IN THE CROSS OF CHRIST. 
 
 107 
 
 you would say I am commanded to do this be¬ 
 cause it is according to God's will; and therefore 
 I may trust G od to enable me to do it. 
 
 I beseech you to know that you have to do, 
 not primarily with laws and doctrines, but 
 with the living God : that you have to do not 
 with rules or precepts or opinions, but with a 
 real Person, a living God, One who does at this 
 moment as truly see you and as truly think of 
 you individually, as if you saw Him in this 
 room. He is here. He is saying, O that my 
 people would trust me! O that my people 
 would meet my love! Love cannot exist, love 
 is not love, if it does not desire a return ; God’s 
 love would not be love if it did not desire our 
 love. But He loves us with an intensity of 
 yearning which is according to the nature of love. 
 He is drawing us to Himself with cords of love. 
 As all rivers flow into the ocean, so God seeks 
 that the affections of all hearts should flow into 
 His own. God is not changed : His love was 
 shown in the history of the man Christ Jesus, but 
 it IS in the Heart of God; it was shown in the 
 
io8 
 
 THE TEACHING OF GOD 
 
 days of Christ’s flesh, but He is the same yester¬ 
 day, to-day and for ever. It was then made known 
 once for all; for all times, for all persons, for 
 all circumstances. The cross of Christ is to be 
 seen as unveiling God’s heart in its movement 
 towards every human being, continually, without 
 ceasing day or night; whether we pray, or with¬ 
 hold prayer; whether we seek His face, or turn 
 from Him : this is the heart of God. 
 
 And yet those who are debtors to God for all 
 things will dare to debate the question whether 
 God loves them! That you whom God has 
 made, whom God has upheld; you to whom 
 His mercies have been new every morning ; you 
 who owe everything to His forgiveness through 
 Christ’s blood,—that you should make God’s 
 love to yourselves personally, a question, is a 
 daring sin. The question of His love has been 
 answered long ago; and he who denies it, denies 
 the Lord that bought him, and counts the 
 blood of the covenant a common thing. But 
 men shrink from the full admission of this truth 
 into their inmost heart, because there is no way 
 
IN THE CROSS OF CHRIST 
 
 ] 09 
 
 of excusing distance from God but by limiting 
 His love. There is no middle ground between 
 the deepest self-abasement, the most entire self- 
 loathing, and the denial of the certainty of God’s 
 love to you as an individual soul. There is a 
 strange contradiction in your natural hearts on 
 this subject. You will not believe that God 
 loves you so as to have comfort and peace in the 
 thought of His love ; and yet you will not believe 
 that God can deal so hardly with you as to let 
 the punishment of your sins fall upon you : you 
 have some vague notion of a mercy, a disposi¬ 
 tion to spare, which is not love at all; but which 
 though not enough to give present confidence, 
 lulls the fear of impending judgment. Why will 
 you not be simply taught of God ? If God’s 
 ways are not as your ways, nor His thoughts as 
 your thoughts, you must receive His own teach¬ 
 ing in order to know Him. 
 
 O let the conviction of your own ignorance 
 bring you to God that you may learn of Him 
 from Hin^self, let it cause you to lean not on your 
 own understandings, but on the Lord your God. 
 
THE GLORY WHICH IS IN THE NAME 
 
 OF GOD. 
 
 My dear friends, the real importance of any 
 influence; the power which, viewed in itself, it is 
 fitted to exercise, is a different thing from its 
 actual power on our minds. The extent, for 
 example, to which the authority of God will 
 influence an individual depends, not on the 
 weight which really belongs to His authority, 
 but entirely on the apprehension of it which that 
 individual has. The real weight of the name of 
 God on any one’s mind depends just on what 
 that person at the moment feels regarding the 
 place and power of God, and the reality of His 
 control over him. It is an awful thing to con¬ 
 sider what a mere sound the name of God often 
 is, owing to the power of the flesh to conceal 
 
THE GLORY IN THE NAME OF GOD. 
 
 Hi 
 
 Him from us and to prevent our realizing what 
 He is, and our absolute dependence upon Him. 
 Hence it comes to pass that men can be familiar 
 with the name and character of God in words, 
 and yet have no feeling at all of God as God. 
 The real cause of this widely-spread ignorance 
 and indifference in the hearts of men to what 
 God testifies of His own character is, that they 
 have come to think of His appointments as if 
 these were not expressive of feeling or character 
 at all. They do not perceive that the different 
 ways men have of explaining what comes to 
 pass, are merely different ways of saying that 
 things are as they are. In saying, for example, 
 that the rain falls because the clouds are loaded 
 with moisture you merely state the fact with 
 more of the circumstances. If you say that food 
 nourishes you by the action of certain organs of 
 digestion and assimilation you are merely stating 
 the fact that you are nourished, not explaining 
 the cause of the fact. It must be thus so long 
 as you do not refer the fact of life to Him who is 
 the Doer of all things, even God; so long as you 
 
I I 2 
 
 THE GLORY WHICH IS IN 
 
 do not ascend to Him and see in His mind the 
 reason of all things. 
 
 How different is the feeling which we find per¬ 
 vading the Psalms! The Psalmist is always 
 seeing God in everything, and never separates 
 between any event and Him. Even the oppres¬ 
 sion of the wicked, viewed in its bearing on him¬ 
 self, he ascribes to God. He speaks of the 
 sufferings which he endured at the hands of 
 sinful men as of God’s waves and billows rolling 
 over him, God’s wrath lying heavy upon him. 
 This is just seeing things truly , for God is in 
 everything; and not to see that this is so is a 
 doing away with God altogether, as regards any 
 real living to Him or perception of Him. 
 
 There are two ways in which people escape 
 from the feeling that God is in everything : one, 
 by not thinking of God at all; and the other, by 
 thinking of Him as One, who uses them for the 
 accomplishment of certain unknown ends. In their 
 ignorance of the fact that God is love, and while 
 seeking for themselves a kind of importance which 
 they never had nor can have, they have not per- 
 
THE NAME OF GOD. 
 
 H3 
 
 ceived their true importance, and thus ignore the 
 true value which belongs to man as weighed in 
 the scales of God’s love. And so men see no 
 reference to their good in the ordinary course of 
 events ; and while they single out certain things 
 which they term their mercies, they ascribe the 
 great bulk of God’s actions to the pursuit of some¬ 
 thing, they know not what, which they call His 
 glory, and regard only a few occasional remark¬ 
 able events as the outgoings of love. And this 
 is done even by people who are reputed to be pious. 
 
 But is it not true that God acts with a view to 
 His glory, contemplating that glory in all He 
 does ? Assuredly. But what is meant by this ? 
 Are we to be satisfied with the word glory, and 
 to suppose that it is something for the value of 
 which all other things are to be sacrificed ; or 
 are we to be instructed wherein God’s glory 
 consists ? God’s glory is the manifestation of 
 His excellence ; it is the showing forth of His 
 goodness : and therefore to talk of its being 
 the object of His actions, without knowing 
 this, is to use words without any meaning. If 
 
 H 
 
THE GLORY WHICH IS IN 
 
 114 
 
 God is making use of me for His own glory, He 
 must betaking occasion to show His goodness by 
 me; and so it comes to this, that in saying God 
 is doing a thing in which I am concerned for His 
 glory, I am just saying that God is so acting 
 towards me because He is good. You must 
 find love to be the motive for what God does 
 before you can say that it is for His glory. 
 
 Men, I repeat, are accustomed to distinguish 
 between the events of their lives: to think of some 
 as in the ordinary course of God’s dealing ; and to 
 single out others which they term their mercies, 
 and mark as proofs of a desire to do them good. 
 Now I wish you to understand that in these 
 latter events God is not acting on some plan or 
 arrangement whereby the particular benefit to 
 an individual is attained by the sacrifice of other 
 objects; but that He is acting throughout, in all 
 events, on the same principle. The reason for 
 the one description of events is the reason for 
 the other; and the intention of God in both is 
 love, where men do not see love equally as where 
 they do see it. 
 
THE NAME OF GOD. 
 
 115 
 
 And so with regard to prayer for things we 
 feel to be good in themselves. It is our ignor¬ 
 ance of God that makes us think it more 
 presumptuous to expect to get anything from 
 God in answer to prayer, than to expect to 
 obtain blessings in the ordinary way of His pro¬ 
 vidence. We have not discerned the love of God 
 in the means which He has given us of obtaining 
 these blessings; we have not seen His hand in 
 those things which He has given us without our 
 asking. Had we done so we should be ready to 
 argue thus :—if it is after the manner of God to 
 bestow liberally when we are not making re¬ 
 quest, in order to draw our hearts to Him, then 
 surely it is according to the same desire, that He 
 should authorise us to make request and confi¬ 
 dently to expect the good for which we are 
 allowed to ask. 
 
 If we judged without considering man’s evil 
 heart, we should think it far more delightful to 
 feel ourselves encompassed by the arms of love 
 than to feel ourselves under “ laws of nature/’ 
 It would be so were it not for the pride of our 
 
116 THE GLORY IN THE NAME OF GOD. 
 
 hearts. But pride can dwell in the midst of laws 
 of nature, in which there is no soul, no love : it 
 cannot dwell in the presence of a living God. A 
 man who sees his talents and opportunities and 
 all his circumstances as something in the midst 
 of which he is placed to make the most of 
 things for his own glory, feels comfortable among 
 laws of nature of which he can take advantage, 
 so to speak, by reason of his wisdom ; but a man 
 cannot meet God in every event, coming near to 
 him in condescending and protecting love, and 
 not be humbled. Therefore the proud heart of 
 man draws back from the statement that God is 
 love; and thus the love of God proves a repul¬ 
 sive doctrine when brought out in its true 
 meaning, and when men are made to see that 
 this love is testified to them in everything, and 
 that it demands everything from them in return. 
 
FAITH AND HOPE. 
 
 We are saved by hope. Seeing that everything 
 is included in being saved , we must be prepared 
 to regard the meaning of this word as one of the 
 most interesting subjects which can engage our 
 attention. 
 
 What is Hope ? It is simply the expectation 
 of some future good. Nothing more than this 
 is necessarily implied in the word. Hope is 
 generally conceived of as implying uncertainty, 
 as if to say, “ I hope for a thing,” were to say, I 
 look for it doubtfully, I expect it in a measure, 
 but I am not sure of it. But it is not so. When 
 the Apostle says “ We hope for that we see not,” 
 he puts hope and present vision in contrast; not 
 certainty and uncertainty, but things seen and 
 things not seen : and that no idea of uncertainty 
 
118 
 
 FAITH AND HOPE. 
 
 is implied is plain from what follows, “ If we 
 hope for that we see not, then do we with 
 patience wait for it,” expressing the peaceful 
 calm security in which we wait. How is it then 
 that Hope should have come to be associated 
 with uncertainty? 
 
 There is another word in Scripture—“Faith”— 
 which is of equal importance, for it is said “ We 
 are saved by Faith,”—with which the idea of un¬ 
 certainty has also been associated. Faith is the 
 belief of some statement made, and is therefore 
 not necessarily uncertain any more than Hope. 
 But the principle upon which they are both often 
 conceived of as involving uncertainty is the same, 
 and it is this :—from our cradles we walk by 
 Faith and Hope; all our exertions, all our plans, 
 involve both ; but the faith and hope of the 
 natural man proceed on probable evidence, 
 rest on probable grounds, and in consequence 
 are attended with uncertainty. Every day we 
 are obliged to act on grounds not absolutely 
 certain, upon presumptive evidence: and thus 
 we have come to regard the expression “ I 
 
FAITH AND HOPE. 
 
 XI 9 
 
 believe it ” as almost the same with “ I am not 
 sure of it;” for when the materials of our judg¬ 
 ment, the means of knowledge we possess, are 
 in their nature uncertain, it is obvious that our 
 faith must partake of that uncertainty. In like 
 manner the hope of men often rests on uncer¬ 
 tainties. I hope to see a friend to-morrow, but 
 I cannot be certain of it. Every human hope is 
 uncertain, because of the instability of the things 
 around us. No wonder that people accustomed 
 thus to see faith and hope doubtfully applied, 
 should have associated uncertainty with the very 
 words. But observe, the uncertainty is in that 
 on which the faith or hope rests: if we get a sure 
 ground on which to rest, there is no longer any 
 cause for uncertainty. Faith and hope in 
 religion have reference to the words of God, and 
 these are sure and steadfast; there is therefore no 
 reason why the hope or faith should be uncertain. 
 
 But it is not so much to the nature of Hope 
 that I am anxious to direct your attention, as to 
 the object to which Christian hope is supposed 
 to refer. 
 
I 20 
 
 FAITH AND HOPE. 
 
 The hope of the Christian is often supposed 
 to be, that he himself has a personal interest in 
 the blood of Christ: that is the fact to which 
 the hope refers, whether certain or uncertain ; 
 whether a full assurance or merely a presump¬ 
 tion. But hope has reference to a future thing, 
 not to that which is present or past; and it 
 is confounding the objects of faith with those 
 of hope to make what Christ has done an ob¬ 
 ject of hope. What then is the object of hope ? 
 It must be something which God has yet to do. 
 I will refer you to a few of the many passages of 
 Scripture in which hope is spoken of.—i Peter, 
 i. 3, “ Blessed be the God and Father of our 
 Lord Jesus Christ . . . which hath begotten 
 
 us to a lively (or life-giving) hope, through the 
 resurrection of Jesus Christ from the dead, to an 
 inheritance incorruptible and undefiled and that 
 fadeth not azmy, reserved in heaven for you, who 
 are kept by the power of God through faith'.' 
 Again St. John says, “We know that when He 
 shall appear we shall be like Him, for we shall 
 see Him as He is; and every one that hath this 
 
FAITH AND HOPE. 
 
 I 2 I 
 
 hope in Him purifieth himself”—referring the 
 purity of the believer to this hope. Again we 
 find in the Epistle to the Hebrews chap, x., 
 the power to overcome evil ascribed to hope. 
 “ Call to remembrance the former days in 
 which ... ye endured a great fight of af¬ 
 fliction ... ye took joyfully the spoiling of 
 your goods—knowing that ye have in heaven a 
 better and enduring substance'.' This was their 
 hope. The object of hope then is a future 
 manifestation of God, some completing of the 
 plan of God in Christ: this, and not my own 
 present personal interest in Christ, is the object 
 of Christian hope. 
 
 But why am I so anxious to make a broad 
 distinction between faith in the fact of my 
 interest in Christ, and the hope for the future 
 which springs from that fact ? Because the 
 moment I see that God is not now imputing sin 
 to me, that moment my joy springs from the 
 same source from which God’s own joy springs. 
 If the object of my hope is that I shall be saved in 
 the great day of judgment, then the object of my 
 
122 
 
 FAITH AND HOPE. 
 
 attention, my present labour and exertion is to 
 ascertain my safety; and all the graces of the 
 divine character—the love, the holiness, the 
 righteousness, the truth of God; all those rays 
 which together make up the sum of the glory of 
 the Son of God, I am anxious to discover in 
 myself mainly in order to find out the answer to 
 the question Am I safe ? But this is not all. If 
 a man comes direct to the Cross of Christ and in 
 faith apprehends what is there set forth, taking 
 it on God’s word that it is all for him, then he 
 starts free to examine into the meaning of the 
 blood of Christ, and so goes on from one de¬ 
 gree of knowledge to another as to the work 
 of God in Christ. But, if instead of simply ap¬ 
 prehending that what Christ has done is done 
 for all, there be a previous personal question 
 of the deepest interest : Has that blood been 
 shed for me ? it is plain that I shall be kept 
 debating and inquiring on this side of the cross , 
 so to speak, and shall not go on to know the 
 cross itself; and this is the secret why such 
 a statement as Christ shed His blood for sin 
 
FAITH AND HOPE. 
 
 123 
 
 can be heard again and again with so little 
 emotion. 
 
 People have taken for granted that they know 
 what Christ has done, but think that the question 
 still remains, How are we to become personally 
 interested in what He has done ? and hence 
 they do not live under the awful sense of having 
 been bought with such a price. When a man 
 knows that an interest in Christ is already given 
 to him freely, in so much that nothing can make 
 it more fully his than it is already; that after a 
 thousand years’ walking with God he could have 
 no other ground of confidence in coming to God 
 than he has at this moment, he is set free from 
 all selfish reference to any good thing in himself: 
 he has got a discovery of God’s love which recon¬ 
 ciles him to God, and makes him to be of one 
 mind with God: and the consequence is that he 
 feels Christ to be precious because He saves His 
 people from their sins. And therefore while 
 patiently waiting for the glory which is to be 
 revealed, he occupies the present time as a man 
 to whom that hope is dear, whose heart will be 
 
124 
 
 FAITH AND HOPE. 
 
 fully satisfied only when God’s object is fully 
 accomplished. Is it too much to say of this 
 man that his hope is purifying him ; that he is 
 righteous as Christ was righteous ; and that while 
 his ground of peace is the work of Christ in the 
 flesh, the effect of this peace is the imparting to 
 him the very character which was in Christ Jesus? 
 
 There is a great difference between desire for 
 Christ and desire for an interest in Christ. The 
 Christian is one whose heart is captivated with 
 the glory of God in the face of Jesus Christ: he 
 who merely desires an interest in Christ is one 
 whose selfishness has been transferred from tem¬ 
 poral things to eternal things ; and the attempt 
 to identify this desire for something which is 
 sought, not as an end, but merely as the condition 
 of safety, with the Christian’s desire for ^com¬ 
 munion with God is a daring attempt to forge 
 the true coin of Christ’s Kingdom. 
 
 The great question is this—Has the work of 
 Christ put you into a condition in which it is 
 reasonable to say to you Repent and give God 
 glory, or has it not ? Is it right to tell you to 
 
FAITH AND HOPE. 
 
 I2 5 
 
 pray—to draw near to God ? Unquestionably 
 the sinner with unatoned guilt on his head has 
 no title to come to God, People fancy they may 
 pray without presupposing an interest in Christ, 
 but this is denying the necessity for a Mediator. 
 If you have courage to draw near to God before 
 you know whether the barrier is removed or not 
 you are making sin a very light matter. God, 
 who teaches us that our sins have erected a 
 barrier, also teaches that the blood of Jesus has 
 removed the barrier; and therefore He says, 
 Come unto Me. 
 
PRAYER. 
 
 Men are tempted to think that there cannot 
 be anything really left dependent on them in 
 any great event which God desires to accom¬ 
 plish ; that the objects which have a place in 
 God’s counsels are things which they should 
 reverently adore and devoutly contemplate, but 
 with the bringing to pass of which they have 
 nothing to do. In point of fact it is quite 
 otherwise. These objects are to be brought 
 about through our prayers, and if we give not 
 ourselves to prayer we are justly condemned 
 of God as drawing back from the part assigned 
 to us. It is laid on us who are of the light 
 and of the day, who know the condition of 
 men and their true interests, the evil state of 
 men as they are by nature and the good con- 
 
PR A YER. 
 
 127 
 
 dition to which they are called in the Gospel, 
 that we offer supplications, prayers, intercession 
 and giving of thanks for them, that we seek 
 for them that which we know to be good, and 
 bless God for His goodness to them; seeking 
 for them that which we know they need, 
 whether they themselves are seeking for it or 
 not; acknowledging on their account that for 
 which we know them to be debtors to God, 
 whether they acknowledge themselves to be 
 debtors or not. 
 
 But having our minds occupied with the 
 condition of others, and desiring good for others 
 according to what we know of their interests, 
 is not necessarily prayer. Prayer implies that 
 we feel this good thing to be within the reach 
 of our supplications : that we not only desire 
 it for them, but that we ask it for them, from 
 One who is able and willing to bestow it; 
 however fervently we desire a thing there is 
 no real prayer beyond the real faith in God 
 that He will grant it. It is one explanation 
 of the fact that people think they pray much 
 
128 
 
 ERA YER. 
 
 when they really do not pray at all, that all earnest 
 pleading is conceived to be prayer; that feeling 
 the importance of a thing, and being anxious 
 to receive it, and earnestly soliciting God to 
 give it, is prayer. When we come asking good 
 things doubtfully, however earnestly, we are 
 not giving God glory; when we come to Him 
 with earnest desire only but not expectation , we 
 are withholding glory. It is no testimony 
 from us to God’s goodness that we are anxious 
 to receive a good thing ; but it is a testimony 
 to His goodness that we will trust Him to 
 give it. To say that we are earnest in our 
 prayer is just to say that we conceive ourselves 
 good; in being earnest, people think they have 
 done their part, and that they have manifested a 
 right feeling when they have asked a thing sin¬ 
 cerely and pleaded hard for it. But observe, their 
 earnestness proves only something about them¬ 
 selves and their own choice of good things, 
 not any confidence in God’s goodness or love. 
 Prayer is the offering our desires to God for 
 things according to His will; and our conclud- 
 
ERA YER. 
 
 129 
 
 ing with the word-/Amen!’ is understood to 
 express our confidence that God both hears 
 our prayers and will answer them. Whatever 
 God has revealed to us as a subject for prayer 
 He has placed within our reach. To ask God 
 for a thing, not believing that He is willing 
 to give it, is not to go on God’s promise but 
 on a venture. 
 
 The ground on which we are commanded 
 to pray for all men is, that “this is good and 
 acceptable in the sight of God our Saviour; ” 
 and we are further taught that this prayer for 
 others is a condition of our minds over which 
 God rejoices. Our meditating on God’s charac¬ 
 ter, our admiring what we are taught to believe 
 of Him, is recognised as a reality, when we prove 
 that we do in truth believe Him by taking 
 Him at His word. People are apt to reason 
 that if God ‘willeth all men to be saved’ they 
 must be saved whether we pray or not; but 
 if we reason thus there is no space for prayer 
 at all, we come to the conclusion that it is 
 our part to stand by and leave God to fulfil 
 
 i 
 
130 
 
 PR A YER. 
 
 His own counsel. It is manifest here, however, 
 that the ‘ will ’ in God is a will which is to move 
 our prayer; it cannot therefore be a determined 
 counsel fixing the fact that all men shall be 
 saved, for the willingness in God that all men 
 should be saved is presented as the ground for 
 prayer. It is indeed a mystery that God should 
 have a will to the salvation of every one, and 
 yet that He should lay it on men themselves 
 to pray, so that their prayers shall intervene 
 between His will and its accomplishment. It 
 seems that God would have us pray on the 
 understanding that His willingness does not of 
 itself secure the result; although it is the ground 
 on which we may trust Him for the result, and 
 that only in our trusting Him is the result se¬ 
 cured. 
 
 This is a deep mystery, but it is in harmony 
 with the whole scheme according to which 
 Christ came to suffer, the just for the unjust. 
 Intercession is part of that great scheme of God, 
 the root and principle of which is that God sends 
 forth His own holiness and love to dwell in 
 
PR A YER. 
 
 I 3 I 
 
 human nature in this world of sin and misery, 
 so connected with that sin and misery as to be 
 affected and agonized by the sight, and moved 
 to prayer by the feeling of that agony; enduring 
 a grievous burden because of the evil, and so 
 stirred up to come to God and plead with Him 
 that He would remove the evil. It is one 
 fulfilling of the great purpose of God to make 
 His own love come into the world where there 
 is no love—there to feel poor and needy because 
 of the absence of all that love can delight in; 
 there to be grieved and agonized because of the 
 apprehension and sense of what the world is ; 
 and thence to call upon God, as from the deep 
 pit and miry clay, that He would come and 
 destroy the evil, and cause light to arise out of 
 darkness, and life out of death. 
 
 To me it appears that, unless the interference 
 of God on behalf of man had thus been made 
 the answer to the prayers of a holy longing, 
 the righteous character of that interference 
 would not have been proved. When we see 
 in Christ love moved by the evil around it, 
 
l 3 2 
 
 PR A YER. 
 
 by prayer laying hold of God’s strength for the 
 accomplishment of all its holy and gracious 
 desires; and then contemplate God as the 
 hearer and answerer of these prayers, we learn 
 what it is that moves the eternal Father; what 
 cry it is which will find a response in His bosom 
 —the cry of righteousness; the cry for that which 
 is truly good. It is a part of this great scheme 
 that we should fill up what is behind of the 
 sufferings of Christ; that Christ should in the 
 members of His body be exposed to the same 
 sorrows, be moved to the same prayers and 
 pleadings which He offered in the days of His 
 flesh : and this is properly our place who are 
 called to be filled with the Spirit of Christ; that 
 in us His Spirit should make intercession for 
 the evil that is in man. 
 
 Let there be in us the knowledge of God’s 
 mind revealed in Christ, seeing in Him what 
 are the yearnings of God’s heart over sinners : 
 and in the strength of Christ let us be holding 
 what we see as living truth, realizing it through 
 the possession of the mind which was in Christ; 
 
PR A YER. 
 
 1 aa 
 
 and it will necessarily follow that what in God 
 comes forth as the yearning of love over men, 
 will return from us to God in the shape of 
 prayer for them; that receiv ing from the heart 
 of God through Christ, by the Spirit, God’s own 
 yearnings, we shall be found sending them back 
 tc ^God i n prayers and intercessions according 
 to His w ill. 
 
 To know God simply as an absolute sove¬ 
 reign, bowing to His doings merely because 
 they are His, receiving His commands merely 
 because He commands, this is not to know 
 God as a fountain of life. Unless the character 
 of God, and not merely the fact that there 
 is a God, be apprehended, there is nothing 
 known of God upon which the soul can feed. 
 See then what a fresh well-spring of life it 
 is, that this is the very truth concerning God, 
 that “ He willeth all men to be saved and 
 to come to the knowledge of the truth ; ” that 
 as God is good, He delights in men’s deliver¬ 
 ance from evil; as He is holy, He delights 
 in men’s deliverance from sin; as He is true, 
 
134 
 
 PR A YER. 
 
 He delights in men’s deliverance from unbelief 
 and ignorance and belief of a lie, for all 
 unbelief is the belief of a lie : and thus, just 
 because God is good and holy and true, it 
 is necessarily the fact that He will have all 
 men to be saved, to become holy and true, to 
 be brought out of darkness into His marvellous 
 light. I speak to those who have in a measure 
 realized the will of God towards them; who 
 have come to feel that there is revealed to them 
 from God in Christ something in which they 
 may safely trust: and I beseech them to realize 
 what a different thing it is to admit in words 
 the fact of God’s love to all, from what it is 
 to dwell in the vision of this love. People 
 who live among speculations may be satisfied 
 with the clearness of their conclusions: what 
 we have to do with is the living God, the 
 present heart and mind of that living God: 
 and the work of faith is the work of abiding 
 in the consciousness of the reality of what we 
 believe; and therefore the continual presence of 
 the Spirit of God in us is needful to that w'ork. 
 
PR A YER. 
 
 J 35 
 
 Unless we see the love of God resting on 
 men we cannot realize what they are called 
 to become, what may be their condition. When 
 we see and know God as loving every human 
 being, we know what that fountain of love is 
 out of which they might be drinking, although 
 as yet they refuse to drink ; and therefore, 
 in estimating what would be their condition 
 were they changed, we have this love, which 
 is about them and upon them, teaching us 
 what is needed for them, even the knowledge 
 of the love. 
 
 But what would be our situation if we were 
 simply in the secret of this loving aspect of 
 God towards men, and God had not appointed 
 the ordinance of prayer? We should see in 
 the case of every unconverted person a gap, a 
 space, between two hearts—the heart of God 
 and that of His rebellious creature,—and we 
 should feel a longing desire to have this dis¬ 
 tance removed ; and yet we could do nothing 
 with the removal of it, but must just look on in 
 helpless mourning over it. And now we come 
 
136 
 
 ERA YER. 
 
 to the fact that it is good and acceptable with 
 God that we pray that the barrier over which 
 we must needs mourn may be removed ; that 
 we ask of God that the ignorance and conse¬ 
 quent distrust of God which is in our brother 
 may cease, and that so—no longer mere spec¬ 
 tators of a painful spectacle—we give ourselves, 
 in the strength of the Holy Spirit, to exercise 
 faith in God in respect of this evil thing, seek¬ 
 ing that it be changed. You know that when 
 Christ is spoken of as being all that the Father 
 delighteth in, His intercession is mentioned. 
 “He was numbered with the transgressors, and 
 He bare the sin of many, and made interces¬ 
 sion for the transgressors.” This intercession, 
 this pleading for the transgressors, is^part of 
 the excellence of the Lord Jesus; and the same 
 thing is here said to be good and acceptable 
 in the sight of God when He finds it in us, 
 the members of the body of Christ. 
 
 Delighting in the good, and knowing that 
 power belongeth to God, and that to Him also 
 belongeth mercy, there should be no faint-heart- 
 
PR A YER. 
 
 *37 
 
 edness. There can be no consciousness of help¬ 
 lessness in the longings and yearnings of love, so 
 long as we know and realize that God is love. 
 We are in fact making ourselves better than God 
 when we say ‘Were we God, this good thing 
 would be done, but because we are not God it 
 cannot be done.’ We should realize that there 
 is no goodness in us which does not come from 
 God as a fountain, and no desire which God 
 has taught us to cherish with which we may not 
 come back to God Himself, and, having received 
 it as an inspiration from Him, may not breathe 
 it back in believing prayer. This is our calling, 
 that we confer not with flesh and blood, but 
 rise up out of all surrounding circumstances 
 into the heart and mind of God ; and, dwelling 
 there, realize His will that none should perish, 
 but that all should come to the knowledge of 
 the truth and be saved ; and so be strengthened 
 to breathe forth into the ear of God those 
 longings of holy love which He Himself has 
 put within us. This is our place, that we yield 
 ourselves to the Spirit, to be agonized with 
 
PR A YER. 
 
 i*8 
 
 Christ’s agonies because of the sins of men— 
 to be filled with Christ’s longing for their 
 salvation. In this way the living Head is to 
 be multiplied in all His members, and a voice 
 is to ascend from the whole body interceding 
 with God. 
 
 If you confer with flesh and blood as to 
 this matter, all I have said will go for nothing; 
 countless suggestions from your own hearts 
 will destroy its power: but I say again, stand 
 on the word and truth of God, be consistent, 
 pray not at all or pray according to the reve¬ 
 lation of God’s word. If you believe you will 
 get any thing for the asking, where is the limit ? 
 How can you draw a line of distinction between 
 the things God teaches you to desire ? There¬ 
 fore either give up prayer altogether, or pray as 
 to that God who will have prayers, intercession 
 and giving of thanks to be made for all men. 
 The work of faith is the abiding in God and 
 coming to Him in faith, and praying in the 
 power of faith. Therefore be not satisfied with 
 uttering wishes before God, but pray in faith— 
 
PR A YER. 
 
 : 39 
 
 in expectation ; do not conceive yourselves to 
 be praying at all, unless you are laying hold 
 of God’s willingness in the matter and trusting 
 it. Any one who has known what it is to 
 exercise this faith, knows that it is quite differ¬ 
 ent from holding the true doctrine on the 
 subject; so that while holding the true doctrine 
 during the whole day, it may be that only during 
 one minute of that day you have been working 
 the work of faith. 
 
 And now I ask you individually how far 
 you have acted on the truth of God’s willingness 
 to hear and answer prayer ? How far have you 
 realized the importance of your own special 
 place as an intercessor, and your responsibility 
 as to the souls of others who are perishing 
 for lack of knowledge ? What proportion of 
 your time have you distinctly given, as in the 
 sight of God, to the work of drawing down 
 blessings on others, in the faith that this is 
 the appointed way of being a blessing to your 
 fellow-men ? If a person bestows a great pro¬ 
 portion of his time in conversing with others, 
 
140 
 
 ERA YER. 
 
 or in writing to them, or in any way declaring 
 to them the truth, apart from this looking to 
 God and expecting from Him the increase, 
 is he giving acknowledgment to this ordinance 
 of prayer ? 
 
 Again, to what extent have the seasons set 
 apart for prayer been occupied with prayer. 
 Take away first the words that were used almost 
 without thought, then those which represented 
 thoughts, but which were rather meditations 
 than prayer—then take away those petitions 
 which were not accompanied with expectation — 
 with the faith that they would be received, 
 and what remains to be set down as real 
 prayer—that prayer which has the promise— 
 the prayer which connects its own 'answer with 
 God’s faithfulness, so that the one is the assur¬ 
 ance of the other ? 
 
ARE NOT MY WAYS EQUAL? 
 
 “ Therefore, 0 thou son of man, speak unto 
 the house of Israel, thus ye speak saying, If our 
 transgressions and our sins be upon us, and we 
 pine away in them, how should we then live ? 
 Say unto them, As I live, saith the Lord God, I 
 have no pleasure in the death of the wicked ; 
 but that the wicked turn from his way and live.”* 
 There is a oneness in the excuses of the 
 evil heart of unbelief at all times: therefore 
 has God caused His dealings with the Jews 
 of old to be recorded for our instruction; and 
 therefore has the record of what they said in 
 their hearts and among themselves been pre¬ 
 served for us, that we might know what the 
 Lord’s true answer is to that secret feeling by 
 
 * V. the whole passage Ezekiel xxxiii. 1-20. 
 
142 
 
 ARE NOT MY WAYS EQUAL? 
 
 which men cast the blame of their sin on their 
 God. 
 
 For what was it to say, “ If our transgressions 
 and our sins be upon us, and we pine away in 
 them, how should we then live?” but to regard 
 their sins and transgressions as something that 
 was in them, in such a way as that there was no 
 remedy ; and is not this the very same feeling 
 which men now express when they say that their 
 condition is such that they cannot believe in 
 the word of their God or meet His requirements ; 
 when they say with regard to their unbelief that 
 they cannot help it; and when they find an 
 apology for what is amiss in their outward con¬ 
 duct in the evil state of their hearts, which evil 
 state they regard rather as their misfortune than 
 their fault ? 
 
 The language here ascribed to the children of 
 Israel is language with which your own hearts 
 are quite familiar. And, put into the simplest 
 form of words it amounts to this, ‘ If we be sin¬ 
 ners, how should we be holy ? ’ Examine your¬ 
 selves, I pray you, and see if, in respect of 
 
ARE NOT MY WAYS EQUAL? 
 
 J 4 3 
 
 everything in your hearts which you are con¬ 
 scious is not what it ought to be, you have ever 
 found any better apology than simply the fact 
 that so it is. 
 
 You say the evil is natural to you, and so in a 
 sense it is ; but in another sense it is not natural. 
 The only sense in which it can be called natural 
 is as being the fact: but it is not natural in as 
 much as it is not according to man’s original 
 creation by God; and it is not natural in that 
 you are still under no necessity to sin. My 
 dear friends, you ought to be conscious of being 
 detected, as in the act of sin, with regard to such 
 habitual excuses for sin, when you find con¬ 
 demnation attached by the Holy Ghost to the 
 very same kind of excuse in the mouth of the 
 Jews. You must see that your reasonings and 
 your excuses are no new thing, when you recog¬ 
 nise that the very same excuses are charged upon 
 the children of Israel by God Himself as sin. 
 It matters not whether you call your disobedi¬ 
 ence transgression or unbelief; so long as you 
 reason yourselves into the opinion that there is 
 
144 
 
 ARE NOT MY WAYS EQUAL ? 
 
 something in your condition which excuses your 
 not meeting the will of your God, you are de¬ 
 ceiving your own souls. The sinners reproved 
 by the Prophet were not denying that they 
 were sinners. They only asked, ‘ how can we 
 liver 
 
 There is not one amongst us who denies that 
 he is a sinner; not one of those who are not re¬ 
 joicing in the love of God in Christ, who is not 
 ready to say, ‘ I know it is my own unbelief.’ 
 No one has any difficulty in confessing that it 
 is a great loss to himself that he is not what he 
 wishes to be. But, you say, ‘We cannot help 
 it: ’ if our transgressions are upon us, and we 
 pine away in them, how can we live ? My 
 dear friends, I do not say that you can live 
 in such a state; but the question is, must you 
 continue in that state ? The question is not 
 whether a person continuing under the power 
 of sin can live; but whether you, as indivi¬ 
 duals, can live—that is, come out of your evil 
 state and live; not continue in your evil state 
 and live, but come out of it and so live; and my 
 
ARE NOT MY WAYS EQUAL ? 
 
 J 45 
 
 statement is, that in supposing yourselves to be 
 under some necessity by which you are con¬ 
 strained to go on as you are and to be as you 
 are, you are under a delusion. There is delu¬ 
 sion in feeling that there is any obstacle to 
 your being changed,—that there is any reason 
 why you should continue as you are. 
 
 Observe, it is declared that there is no will 
 in God for the destruction of the wicked, but 
 that there is a will in God for their salvation. 
 “Turn ye, turn ye from your evil ways; for 
 why will ye die, O House of Israel ?” God 
 calls on them to turn because of His will that 
 they should turn, and asks them why they should 
 die ? inasmuch as there was no necessity for this , 
 from anything they could possibly see in God. 
 As if God had said, “ I cannot tell why you 
 should die : I have no reason why you should 
 die ; I ask yourselves, why you should die ? If 
 the reason does not come from yourselves, it 
 shall not come from Me.” 
 
 However people may in words ascribe to God 
 holiness and goodness and truth and mercy, they 
 
 K 
 
146 
 
 ARE NOT MY IVAYS EQUAL? 
 
 are uttering vain idle compliments unless they in 
 their hearts believe that God ‘willeth not the 
 death of a sinner.’ Unless they believe this, I 
 
 \ 
 
 care not though they call God good. They 
 call Him so in words, but deny it in sub¬ 
 stance. I care not though they call God love. 
 It is but an empty word in their lips while they 
 exalt His sovereignty at the expense of His 
 moral character, doing away, in fact, with His 
 moral character altogether; speaking of His 
 doing what He pleases, in a way that seems to 
 imply that good and evil are alike indifferent to 
 Him. 
 
 I would have you mark how very different 
 God’s way of vindicating Himself is from that 
 which men have taken, in their mistaken zeal 
 for His glory. The principle according to 
 which there was no reason why they should 
 die is here stated, and it is this : that “ if the 
 wicked restore the pledge, give again that he 
 had robbed, walk in the statutes of life with¬ 
 out committing iniquity, he shall surely live.” 
 By this statement it appears that God deals 
 
ARE NOT MY WA YS EQUAL ? 
 
 147 
 
 with all on the same fair, and just, and righ¬ 
 teous ground; that it is not men but char¬ 
 acter that God looks to—that it is not the 
 individual but the state which He considers; 
 that God is no respecter of persons, and that no 
 one can truly say that his perishing in his sins 
 is the doing of the Lord. 
 
 The Jews had said, ‘The way of the Lord is 
 not equal.’ The Lord testifies by His Prophet 
 that their way was not equal, but that His 
 way was equal. They had said that the Lord 
 showed kindness to some and unkindness to 
 others, not on any principle of righteousness, 
 but arbitrarily. The answer virtually is, God 
 has never said of such and such persons by 
 their names that they shall be blessed, and 
 of such and such that they shall be cursed ; God 
 has not chosen people out in that way: but He 
 has testified that His pleasure in the righteous 
 is in their righteousness , so that, if they depart 
 and do wickedly they shall die; and that in 
 like manner if the wicked turn from their 
 wickedness they shall live. 
 
148 
 
 ARE NOT MY IVA YS EQUAL ? 
 
 But the whole of this passage must be unin¬ 
 telligible unless you understand what ‘right¬ 
 eousness’ is, and what ‘wickedness’ is. You 
 may, indeed, know this much :—that it is those 
 who are in a certain condition of character 
 who are safe, and it is those who are in ano¬ 
 ther condition of character who are exposed 
 to wrath. This you may see on the surface 
 of the repeated statements we have considered ; 
 but it is another thing to understand what 
 God means when He speaks of righteousness, 
 and what He means when He speaks of 
 wickedness. If you mean one thing by these 
 words and God another, you are not under¬ 
 standing God, and cannot receive His in¬ 
 structions. Our Lord recognises the oneness 
 of God’s law when He says, “ Thou shalt love 
 the Lord thy God with all thy heart, and with 
 all thy soul, and with all thy mind, and with 
 all thy strength, and thy neighbour as thy¬ 
 self.” When elsewhere He says, “This is the 
 commandment of God, that ye believe on Him 
 whom He hath sent”—it may appear as if there 
 
ARE NOT MY WAYS EQUAL? 
 
 149 
 
 were some difference; but there is none, for 
 love to God and faith in Christ are in reality one. 
 God is not changing the principle of His govern¬ 
 ment, at one time telling us to love, and at 
 another to believe. When He requires faith in 
 Christ He is not recalling the command to love, 
 but in point of fact saying, I call on you to 
 believe , as that which is necessary to enable you 
 to love. Righteousness is delight in God, joy in 
 God. It is a mistake to separate between these, 
 and to hold that a man must first be righteous 
 and then he is entitled to delight in God—that he 
 must first be good, and then he may have confi¬ 
 dence in God. The fact is that there is no true 
 goodness except in rejoicing in the good God; no 
 true holiness except in the devotedness of the 
 heart to our reconciled Father; no true love ex¬ 
 cept that which is the reflection of the love of God 
 in Christ to us, we loving Him because He first 
 loved us. It is utterly useless to call upon 
 you to be righteous, unless you know that 
 when God complains of your not being righteous, 
 the thing of which He complains is that your 
 
ARE NOT MY WAYS EQUAL? 
 
 1 S° 
 
 hearts are not delighting in Him who made you, 
 and that when God calls on you to believe in 
 Christ, the thing you are required to believe is a 
 thing fitted to make you delight in Him who 
 made you. Righteousness in man is dwelling 
 in the light of that love which God bestows upon 
 Jam without money and without price. This is 
 to give God glory; this is to have the mind of 
 Christ; and for this God has in Christ made 
 provision for all men. He has said, “Let my 
 captives go without money and without price.” 
 He who led captivity captive, overcame for 
 them; conquered for them that He might 
 conquer in them. All is contained in the gift of 
 Christ. 
 
THE BLESSING AND THE CURSE. 
 
 “Thus saith the Lord. There is one Lord and 
 His Name is One.” There is one God, who is 
 above all, and through all, and in all, to whom 
 belongeth the glory for ever and ever.* 
 
 My dear friends, I beseech you not to think 
 that you have no occasion to be told that there 
 is but one God. The heart of man is still the 
 heart of that fool who said, There is no God. 
 You or I, in so far as we speak according to our 
 natural hearts, according to the desires of the 
 flesh and of the mind, still say that we shall be 
 as gods, and that none shall reign over us. I 
 therefore entreat of you—seeing it is not a thing 
 you will easily do, or do as a matter of course— 
 I entreat of you that you would acknowledge 
 
 * Jeremiah xvii. 5-8. 
 
! 5 2 
 
 THE BLESSING AND THE CURSE. 
 
 that there is but one God. Dream not that you 
 are at the mercy of chance and accident, of 
 creatures or of fate; but remember, that there is 
 a God. Oh, it is a blessed word that there is a 
 God, and that it is not left for good and evil to 
 contend together for ever, striving for the mastery; 
 that there is a God who reigneth in Heaven, and 
 who considereth the things that are done on earth; 
 who has counsels and thoughts in His heart 
 which shall stand to all generations; and who 
 assuredly will bring to pass the desire of those 
 who trust and fear Him. This God has said 
 “ Cursed be the man that trusteth in man, and 
 maketh flesh his arm, and whose heart departeth 
 from the Lord.” 
 
 This is the only word for God to speak. God 
 has never said—He never will say—that there is a 
 blessing for any one away from Himself; He 
 will not encourage His creatures to trust in 
 something else than Himself. It is not His will 
 that any creature, any earthly brother, or any 
 earthly substance should be our trust, for He 
 would not have us deceived in our trust; and so 
 
THE BLESSING AND THE CURSE. 
 
 T 53 
 
 we are further warned concerning the man who 
 trusteth in man that “He shall be like the 
 heath in the desert, and shall not see when good 
 cometh; but shall inhabit the parched places in 
 the wilderness, in a salt land, and not inhabited.” 
 
 There is then a “ good that cometh.” There 
 are good things now, in respect of which there is 
 a continual fulfilment of this word—from day 
 to day and from hour to hour. It is not the 
 mere prospect of good which is held out to us. 
 It is a present enjoyment, a present joy to 
 which we are called. Now there cometh good 
 continually ; and every word which cometh from 
 God speaking of God,—everything that is a 
 testimony from God, whether an event of His 
 providence, or a manifestation of His Spirit,— 
 eeerything that comes forth from God, showing 
 us God, comes as a good. To every such good, 
 the man who is making flesh his arm is blind. 
 It comes as no good to him. The very Gospel 
 makes him unhappy. He has no heart for it. 
 The very setting forth of God’s love disturbs his 
 peace : the more you dwell on the freeness and 
 
r 54 
 
 THE BLESSING AND THE CURSE. 
 
 all-sufficiency of Christ’s salvation, the more 
 uncomfortable you make him. He has no 
 eye to see the good that cometh in your words, 
 and so in the midst of plenty he starveth; 
 in the midst of the refreshing showers of 
 God’s grace and love he is in the desert—in a 
 parched land and not inhabited. 
 
 “ Blessed is the man that trusteth in the Lord, 
 and whose hope the Lord is : for he shall be as a 
 tree planted by the waters, and that spreadeth 
 out her roots by the river, and shall not see 
 when heat cometh, but her leaf shall be green ; 
 and shall not be careful in the year of drought, 
 neither shall cease from yielding fruit.” 
 
 I ask you to look at the picture here set 
 before you—a man trusting in God, and whose 
 hope God is; one who has a heart to feel; 
 having various affections ; formed not to be in¬ 
 different to anything going on about him, but to 
 be affected by all; not a stock nor a stone, but a 
 feeling, thinking, living man,—a man conscious 
 of being continually exposed either to have pain 
 inflicted on him or to receive pleasure; who yet 
 
THE BLESSING AND THE CURSE. 
 
 T 55 
 
 is not looking with fear on any of the visible 
 things by which he has been wounded, nor 
 with hope to any of the visible things which 
 have given him pleasure; but who in spite 
 of the associations of experience is, as regards 
 his own prospects, looking simply and directly 
 to God. 
 
 I beseech you consider this man. He under¬ 
 stands that such and such things can create 
 pain, for he has felt pain from them ; that such 
 and such treatment can cause grief, for he has 
 been grieved by it; that such and such other 
 things can create pleasure, for he has had 
 pleasure in them : he knows as matter of ex¬ 
 perience that such power has been in these 
 things in time past, and therefore, that it 
 may be in them in time to come. But when 
 it was in them in time past, he knows that 
 it was God who put it in them—yea, that the 
 power was of God alone : and therefore, in all his 
 expectations, he looks not to the things, but 
 to God Himself. 
 
 Oh my friends, would that we knew the glory 
 
J S6 
 
 THE BLESSING AND THE CURSE. 
 
 which such a one is giving to God!—the worship, 
 the living worship, which such a trust con¬ 
 tains. Nothing less than this is the perfect 
 acknowledgment of God. And I wish you to 
 see the difference between the man who, sur¬ 
 rounded by circumstances which touch him at 
 every point, and affect him in a thousand ways, 
 is continually balancing them with each other, 
 and thinking how they will work, and the man 
 who, equally surrounded by these things and 
 equally sensitive to them, is not dependent on 
 them at all, but is looking upward and thinking 
 of God. 
 
 “And whose hope the Lord is.” This shows 
 us that all the happiness of man must be of the 
 nature of hope. It is not according to the will 
 of God, nor is it according to our own nature, 
 to say ‘ this moment belongs to us and we 
 know nothing of that which is to come.’ We 
 are created to look forward ; we are formed to 
 know that there is a Being who governs us, 
 that there is a plan evolving, and that there are 
 things yet to come to pass which are important 
 
THE BLESSING AND THE CURSE. 
 
 157 
 
 to us. And therefore when we trust God it is 
 a trust for something yet to come. It is a 
 present trust and a present joy, but it is also a 
 hope. The present is always passing away be¬ 
 fore we have well felt it—it is always slipping 
 from beneath us; but the thing men look to is 
 futurity ; and this is the condition of the man 
 who trusts in God, that his hope is the Lord. 
 
 Observe what this means. It is not merely 
 that this man does not live to present things, 
 neither does he live to future things : he does 
 not look to circumstances present or future, 
 but to God. That is the only real confidence. 
 To think that there is anything sure or stead¬ 
 fast except God is to believe a lie. The • earth 
 is not permanent under our feet; the sun is 
 not permanent in the firmament. There has 
 been a time when things were not as they 
 are; and a time cometh when it will be said, 
 ‘ Behold, I make all things new.’ Nothing is 
 stable in itself but the mind of God; but we, 
 when trusting in the flesh, think that all 
 things about us have more or less a firmness. 
 
158 THE BLESSING AND THE CURSE. 
 
 Now the man, here pronounced blessed, not 
 merely as to the present but in regard to all 
 futurity, has to do with God Himself. The 
 reason of his hope is, that ‘such is God:’ not 
 such and such are his friends, his circumstances 
 and his possessions; but such is the character of 
 the Lord God. 
 
 It is further said of this man “He shall be like 
 a tree planted by the waters, and that spreadeth 
 out her root by the river;” that river is the good¬ 
 will, the love of God. As the mind of God 
 comes forth in God’s actions, he is continually 
 receiving from the waters of this river. The 
 picture sets before us a tree planted by a running 
 stream, receiving continual nourishment from the 
 water of the stream, so as to be made indepen¬ 
 dent of the vicissitudes of the weather, compared 
 with a tree which by long continuance of drought 
 is parched and withered. The one depends on 
 the weather for the sap which nourishes it, the 
 other does not: this is a picture of the difference 
 between the man whose happiness depends up¬ 
 on ever-changing circumstances, and he whose 
 
THE BLESSING AND THE CURSE. 
 
 T 59 
 
 blessedness is derived from the unchanging God. 
 And our God, who calls us to live by the ever- 
 flowing stream of His own love, calls us to know 
 that love in the greatness of the calling where¬ 
 with He hath called us, that we should be heirs 
 of God, and joint heirs with Christ. “It doth 
 not yet appear what we shall be : but we know 
 that when He shall appear, we shall be like 
 Him, for we shall see Him as He is.” To call 
 us to such a hope is indeed after the manner of 
 the love which the Father hath bestowed upon 
 us. We have not seen Christ; and though we 
 may have some faint notion what it is to be 
 like Him in whom the glories of the Eternal 
 Godhead shine forth in human nature : yet how 
 faint it must be. But we know, that when He 
 appears, we shall be like Him. Therefore the 
 thing in store for us is this : this is the blessing, 
 whatever it means; even all that is in these 
 words, “heirs of God and joint-heirs with 
 Christ,”—a higher portion assuredly than be¬ 
 longs to the angelic hosts, the highest bliss of 
 created beings. 
 
i6o 
 
 THE BLESSING AND THE CURSE. 
 
 And of this inheritance we have now an 
 earnest. Though “eye hath not seen nor ear 
 heard, neither have entered into the heart of 
 man, the things which God hath prepared for 
 them that love Him,” yet are they revealed to 
 us by the Spirit, when the Spirit taketh of the 
 things which are Christ’s, and showeth them 
 unto us, and enableth us to dwell in heavenly 
 places in Christ Jesus. 
 
AN EXPOSITION OF 2 PETER I 5-11. 
 
 The Apostle had set forth in the previous verses 
 the great doctrine that God has given to us in 
 Christ Jesus all things pertaining to life and 
 godliness, and that the form in which this is 
 given is that of exceeding great and precious 
 promises; in order that by these we should be 
 partakers of the divine nature. After having set 
 forth the things revealed in Christ, he considers 
 how it is, in what particular condition of living 
 it is, that we become partakers of these. The 
 fulness that is in Christ is one thing; the actual 
 enjoyment of that fulness by me personally is 
 another. The 5 th, 6 th, and 7 th verses contain 
 an exhortation given by the Apostle, in the 
 knowledge that in complying with it we shall 
 
162 
 
 AN EXPOSITION. 
 
 be receiving of that fulness; that obedience to 
 the exhortation is the condition in which the 
 fulness which is in Christ flows into us. 
 
 “Giving all diligence.” The first thing on 
 which he fixes our attention is this, that the 
 Christian life is an active life,—one which con¬ 
 tains in it a continual call for watchfulness and 
 activity. It is not a condition of mere repose or 
 of simple receiving; but there will be a con¬ 
 tinued activity connected with that receiving. 
 A demand upon the whole man, upon the 
 whole time of the whole man, is implied in 
 the word “all,” “giving all diligence.” 
 
 “Add to your faith virtue.” 
 
 The person exhorted is supposed to be ‘ in the 
 faith ’—believing the promises, seeing them to 
 be the true sayings of God, and contemplating 
 them as realities. Being in this condition, he is 
 called upon to add to his faith “ virtuethat is, 
 resoluteness. Add to the faith of the promises 
 a firm purpose, to live according to that which 
 you are believing. Let the knowledge of the 
 things which God has revealed take in your 
 
AN EXPOSITION. 
 
 163 
 
 minds the shape of a determined purpose to be 
 conformed to what you know. 
 
 Resolutions, simply as such, are most falla¬ 
 cious ; and the expectation of accomplishing 
 anything in the strength of resolutions will 
 always deceive us. But still our purpose of 
 serving God’s will, to be accomplished in God’s 
 strength, is to be a purpose; and there is to be 
 in it a boldness, a courageous boldness. ‘Vir¬ 
 tue ’ involves the bringing before ourselves, and 
 realising to ourselves, great hindrances in the 
 way of our living according to the truth of 
 God ; and implies a readiness to count all things 
 but loss for the excellency of the knowledge of 
 Christ Jesus. It is not a mere resolution; but a 
 resoluteness which implies the encountering, the 
 intentional encountering of difficulty. 
 
 Add to “ virtue knowledge.” 
 
 Faith implies knowledge, but the knowledge 
 we are to add after we have faith and whilst 
 cherishing virtue, cannot be the same thing with 
 what was at first revealed to our faith. By 
 “ knowledge ” is here meant being in light as 
 
164 
 
 AN EXPOSITION. 
 
 to the details of the Christian life. There is to 
 be a painstaking to know these details in con¬ 
 nection with our own circumstances; not merely 
 a vague general determination to encounter 
 whatever may be before us. 
 
 Add to “ knowledge temperance.” 
 
 The next thing necessary to our serving God, 
 after being advanced in knowledge, is self-denial. 
 
 Temperance is the controlling and restraining 
 of the natural man. By temperance I do not 
 understand simply that we should avoid what is 
 in itself evil, but also that we should be con¬ 
 tented to give up some things which are in 
 themselves not evil; for instance, the love of 
 father, mother, sister or child, and many other 
 things in themselves right, from which notwith¬ 
 standing we are to keep ourselves loose and dis¬ 
 engaged, as feeling that there is another and a 
 higher call upon us. 
 
 When God would have us to serve Him and 
 to offer to Him the reasonable sacrifice of a life 
 devoted to Him, He is not merely teaching us 
 to distinguish between things good and evil, but 
 
AN EXPOSITION. 
 
 165 
 
 to distinguish among things that are good ; He 
 is teaching us the subordination of some things 
 to other things, that we may choose among them 
 and give the right place to the highest—that we 
 may make up our minds not to live to our¬ 
 selves in any thing which God has given us; but 
 ever to hear a higher call upon us than that of 
 mere enjoyment, and ever be ready to meet that 
 call. 
 
 “And to temperance patience.” 
 
 It is here implied that the Christian will have 
 not only to act and to surrender but to endure. 
 We are warned against expecting any exemption 
 from the appointment of God that man must 
 suffer. We cannot serve God in this dark day, 
 which is the hour and power of darkness, unless 
 we add patience to our temperance ; unless we 
 be content not only to deny ourselves but to 
 endure actual suffering. 
 
 “ And to patience godliness.” 
 
 My dear friends, if this were an enumeration 
 of things to be added to each other after a lapse 
 of time , taking up a series of days and hours, 
 
AN EXPOSITION. 
 
 166 
 
 then it would follow that godliness was removed 
 to a considerable distance, in point of time, from 
 faith. But you are not thus to conceive of the 
 Apostle’s teaching; he enumerates these things 
 one after another in order that our minds may 
 discriminate and rightly know them. You are 
 not to think of them as successive stages in 
 your progress, like so many mile-stones on the 
 road. It is not that after cultivating one of 
 these characteristics of the divine life, you are 
 to go on to another; but that this is the order in 
 which they are connected; the one leading to 
 and increasing the other. 
 
 What is godliness? Godliness is the living 
 to God in anything, it matters not what. 
 And we are here taught that it is when we 
 are cherishing patience, patiently enduring any 
 painful thing that comes from God, that we shall 
 see God in that thing. The impatient man is 
 continually in ignorance of that ‘secret of the 
 Lord ’ which is in everything which comes from 
 the Lord ; while the patient man will with open 
 face see God in all things. The event which 
 
AN EXPOSITION. 
 
 167 
 
 calls for patience, if it produce irritation and dis¬ 
 satisfaction ; if the person feel as if it were an 
 evil which he desires to be quit of, will never 
 speak to him of God : but if in the details of 
 Christian experience he possess his soul in 
 patience—if he be peacefully waiting and con¬ 
 templating God’s acting in it all, then is he 
 adding to his patience godliness. 
 
 We lose the benefit of our patience, unless 
 patience becomes a step to godliness. It 
 is impossible to be godly without being 
 patient ; but it is quite possible to be patient 
 without being godly : and the thing here taught 
 is, that we are not to regard knowledge, temper¬ 
 ance, and patience as the great things which 
 God desires to see in us, but to know that these 
 are to be cherished chiefly because they are the 
 atmosphere in which godliness can exist. We 
 are to value them, not so much for their own 
 sake, as because while thus dwelling in the 
 knowledge of what God calls us to ; while thus 
 resolute, self-denying, and patient, we can rise up 
 to God from the midst of outward circumstances 
 
i68 
 
 AN EXPOSITION. 
 
 which but for these things would shut out God. 
 By adding patience, temperance, and knowledge, 
 and boldness to the faith of God’s promises, we 
 get quit, as it were, of all the outward things 
 which form impediments to our enjoying God. 
 If we are brought into the experience of what 
 is here described, then we have created for our¬ 
 selves, so to speak, a transparency in all things, 
 so that through them we can see God and can 
 perceive that no situation contains in itself any 
 real reason why we should not in it give glory 
 to God, and rejoice in Him. There are indeed 
 many situations which tend to prevent our re¬ 
 joicing in God, because they have in them a 
 tendency to shut out God; but our patience and 
 our temperance and our knowledge and resol¬ 
 ution will neutralize this evil, and in the midst 
 of such circumstances we shall thus be prepared 
 to glorify and to rejoice in God. 
 
 “To patience godliness, and to godliness 
 brotherly kindness.” Mark the arrangement 
 here. It is not said, add to patience brotherly 
 kindness, and to brotherly kindness godliness; 
 
AN EXPOSITION. 
 
 169 
 
 but ‘ add to patience godliness, and to godliness 
 brotherly kindness; ’ teaching us that it is when 
 we mount up out of our circumstances to God, 
 that we are in a condition to descend again upon 
 our brethren of men, in the spirit of love; that 
 it is when we see God in all things that we can 
 exercise brotherly kindness. Just conceive the 
 case of one who through patient endurance of 
 hostility is enabled peacefully to ascend to God; 
 what is the result of his so ascending ? It is 
 that he sees those who have injured him in the 
 light of God’s forgiveness, of God’s forbearance ; 
 he sees the love of God towards them unquenched 
 by all that tends to quench it; and thus raised 
 up to God he is prepared to descend upon 
 them with the very mind and feeling of God. 
 Still the Apostle does not leave this to be a 
 matter of course, but makes it an injunc¬ 
 tion ; and whenever a command is given we 
 are to know that a command is needed. 
 And we see why the command was needed here. 
 It is quite possible to have so ascended up to 
 God, and yet not actually so to come down 
 
170 
 
 AN EXPOSITION. 
 
 in love to our brethren ; therefore the Apostle 
 says, you are not to be satisfied with contem¬ 
 plating the love wherewith God regards man, 
 but to know that God demands of you that 
 same love to man. To be in circumstances 
 in which a right feeling ought next to follow, 
 and that that feeling should actually follow 
 are different things ; and therefore the Apostle 
 says, be not satisfied with entering into the 
 mind of God, in His thoughts for man; but be 
 partakers in those thoughts, and look yourselves 
 upon your fellow-men in brotherly kindness. 
 
 “And to brotherly kindness, charity.” 
 
 Mark, I entreat you, that I am not making 
 distinctions where God has not made them. 
 What is meant by godliness is not simply love 
 to God : it is the acknowledgment of Him as 
 God; it is seeing His sovereignty—it is seeing 
 that He is God. And thus brotherly kindness 
 is not simply love to men. It is the peculiar 
 character which love takes from the circum¬ 
 stance that they are my brethren It is love 
 springing from the acknowledgment of a bond. 
 
AN EXPOSITION. 
 
 171 
 
 When I have ascended to God and look to Him 
 from whom are all, I feel what it is to be 
 linked to all around me by a unity of nature 
 and condition. This is properly speaking 
 brotherly love, but it is not the same as charity; 
 and I entreat you to mark that charity is given 
 as the last thing. 
 
 “ God is love, and he that dwelleth in love, 
 dwelleth in God, and God in him.” While love 
 to God in us will be godliness, and love to man 
 in us will be brotherly love, there is a principle 
 which is properly love itself; which has not the 
 distinctive characters either of godliness or of 
 brotherly kindness ; which does not recognise in 
 its object either superiority or equality, but is 
 simply and purely love: and it is this which is 
 placed last. It is up to this that we are brought 
 by other things. 
 
 Not that they cease when this is reached; but 
 that it exists along with them, and grows out 
 from them, being in itself the participation in 
 the divine nature. All the various ties by which 
 God binds us together, have in them an appro- 
 
172 
 
 AN EXPOSITION. 
 
 priate love: but this love is above the love which 
 a father bears to his child, a son to his father, 
 a brother to his sister, a husband to his wife. 
 Above all these is that comprehensive charity, 
 which is higher than all; not contradicting 
 the others, but comprehending them in itself. 
 
 This is our calling, to partake of that mind in 
 God out of which creation sprang, and which is 
 therefore before creation; out of which brotherly 
 love arises, and which is therefore above and 
 beyond brotherly love : that which, had there 
 been no creation, no brethren, no relative 
 connexions, could have originated all good things. 
 Of course, like all the rest, it is in us a derived 
 thing coming to us from God ; but not the less 
 is it intended to be in us. 
 
 Do not think it too much for you to expect 
 to be able to distinguish, as St. Peter distin¬ 
 guished, between these conceptions of love. 
 When we see the Apostles moving among the 
 deep things of the Spirit as persons at home, 
 and understanding what they speak of, we are not 
 to say, ‘ They understand, but we cannot hope 
 
AN EXPOSITION. 
 
 173 
 
 to understand, these distinctions.’ Do not be 
 satisfied with knowing that so many things 
 are to be added to faith, without understanding 
 exactly what is meant; but know rather that 
 you are called to receive the same Spirit who 
 enabled the Apostles so to write, knowing what 
 they wrote, in order that you may read, and 
 rightly understanding what you read, may 
 glorify God in it. 
 
 “For if these things be in you, and abound, 
 they make you that ye shall neither be barren 
 nor unfruitful in the knowledge of our Lord 
 Jesus Christ.” 
 
 My dear friends, mark how continually every 
 word of instruction, admonition, and exhortation 
 in the epistles, recognises the condition of living 
 to God as the condition into which God desires 
 to bring us, in giving us Christ ; so that if that 
 is not accomplished in any one nothing is ac¬ 
 complished. If these things be abounding in 
 you, then is the knowledge of our Lord Jesus 
 Christ bearing that fruit in you which it was in¬ 
 tended to bear. 
 
174 
 
 AN EXPOSITION. 
 
 But more is here said than this. We are 
 not merely taught that such is the fruit and 
 such the result which God desires, but also 
 that the way in which the knowledge of Christ 
 becomes fruitful in us, is by our obeying this 
 command. I know how easily men confound 
 such an admonition as this with the mere advice 
 to behave themselves well in all the relations of 
 life. But remember how very spiritual these 
 commands are, and how very much obedience 
 to them belongs to the inward man. It is not 
 that you are to add such and such outward 
 deeds of conduct to your faith ; that which is 
 enjoined is altogether a spiritual and an inward 
 thing. When this knowledge goes forth upon 
 the inward man, moulding and fashioning and 
 changing it, and creating us anew after the 
 image of Christ—when beholding with open 
 face, as in a glass, the glory of God in 
 the face of Jesus Christ, we are changed 
 into the same image from glory to glory by 
 the Lord the Spirit — it is in this process 
 that we are made to be “not barren or un- 
 
AN EXPOSITION. 
 
 175 
 
 fruitful in the knowledge of the Lord Jesus 
 Christ. 
 
 “ But he that lacketh these things is blind, 
 and cannot see afar off, and hath forgotten that 
 he was purged from his old sins.” 
 
 The person who is in the faith is in the light. 
 The Apostle had commanded them to add 
 “these things” to their faith ; and he now declares 
 that if these things be not added to faith, faith 
 is extinguished. It is not that faith continues, 
 although the fruit is not there; but that faith 
 is a living principle only whilst going forth in 
 living power from the man ; and that the resist¬ 
 ing of this living power is the extinguishing of 
 the life itself. There is an inseparable connec¬ 
 tion between our turning to practical account 
 the vision of God’s promises, and our abiding in 
 that vision ; between our yielding to the influ¬ 
 ence of what God has revealed, and our abiding 
 in the light of what He has revealed ; between 
 our resisting the influence of what God re¬ 
 veals, and our coming to be ignorant that He 
 has revealed it. There is in our cherishing the 
 
176 
 
 AN EXPOSITION. 
 
 knowledge and yielding ourselves to its power, 
 that which keeps us in the knowledge; and 
 there is in our disobedience to the light that 
 which shuts it out, so that in fact it becomes 
 darkness. It is not merely true that some men 
 reject the light altogether, and therefore abide in 
 darkness ; but it is also true that the individual 
 who has come to know the light may be, and 
 often is found, in particular instances and in re¬ 
 spect of particular light, resisting and rejecting 
 it; and in so far as this resistance goes, he 
 becomes blind and cannot see afar off. The per¬ 
 son who is seeing the light, and turning it to 
 account and profiting by it, receives at every 
 step of the Christian life, additional light from 
 God ; while he who resists any light and refuses 
 to walk in it, comes to be in darkness. This is 
 true, not merely in regard to the great division 
 of men into believers and unbelievers, but it is 
 true of every particle of light which God gives 
 us, and in respect of the use which those who 
 have known God make of every light which God 
 sets before them. 
 
AN EXPOSITION. 
 
 177 
 
 “ And hath forgotten that he was purged from 
 his old sins.” 
 
 To say that he is blind and cannot see afar off 
 and to say that he has forgotten the purgation 
 of his sins, is substantially the same thing; be¬ 
 cause it is in remembering that we are purged 
 from our old sins that we dwell in the light. 
 Therefore the person who is blind, not dis¬ 
 cerning the truth of things, not entering into 
 the mind of God, is just the person who is not 
 dwelling in the light of the cross of Christ, and 
 who is not seeing things as they are revealed by 
 the shedding of the blood of Christ. The glory 
 of the cross is in this, that if we are beholding 
 it, we are fruitful ; if not, we are unfruitful. 
 The glory of the cross does not consist in this, 
 that a person who has once seen the cross shall 
 be always fruitful, whether he be dwelling in the 
 light that shines from it, or be shutting it out; 
 but in this, that there is an inseparable connec¬ 
 tion between our being at any moment in the 
 light of the character of God as revealed in the 
 cross, and our living to the glory of God. That 
 
 M 
 
AN EXPOSITION. 
 
 178 
 
 we may shut out this light, and cease to live to 
 the glory of God, is true : but this interferes not 
 with the glory of the cross; for had we abode in 
 the light of it, we should have lived to the glory 
 of God. 
 
 And now the Apostle, having taught us that 
 he who adds to his faith virtue, knowledge, 
 temperance, patience, godliness, brotherly-kind¬ 
 ness and charity, will be fruitful, and that he 
 who does not will be blind, warns us against 
 being blind in these remarkable words; “Where¬ 
 fore the rather, brethren, give diligence to make 
 your calling and election sure ; for if ye do these 
 things, ye shall never fall. For so an entrance 
 shall be administered unto you abundantly into 
 the everlasting kingdom of our Lord and 
 Saviour, Jesus Christ.” 
 
 This is an address to persons knowing their 
 calling and election of God, and now in the 
 condition of living to the glory of God. It is an 
 exhortation to them to give diligence to make 
 this condition steadfast, sure, permanent. It is 
 not therefore a command to do something in 
 
AN EXPOSITION. 
 
 r 79 
 
 order to be taken into the number of the elect, 
 as it has sometimes been ignorantly held to 
 mean. 
 
 “If ye do these things, ye shall never fall.” 
 
 I believe that just in the same way in which a 
 person dead to the perception of God and His 
 goodness, may lull himself into security by the 
 thought that all is fixed; so, one who once 
 rejoiced in the light of God’s goodness, and had 
 once escaped from “the corruption that is in 
 the world,” may, at seasons, while forgetting 
 the blood and the teaching of Christ, become 
 “ blind ” again ; and that while the reality of the 
 divine life is, as it were, dead within him, yet 
 the memory of his former experience may arise 
 in such a shape as to give a feeling of security 
 which is altogether carnal, and which becomes 
 the cause of his continuing dead to God and to 
 goodness. The preservative against such a state 
 of things, is in the words “If ye do these things, 
 ye shall never fall.” And that which such a 
 man is taught to recall is not his former experi¬ 
 ence, but the fact that God is the same God now 
 
i8o 
 
 AN EXPOSITION. 
 
 as He was then ; and his consolation is to come 
 from recovering his sight and being made again 
 to see afar off, through the power of Christ work¬ 
 ing in him. If any one takes comfort from the 
 doctrine of the “perseverance of saints,” when he 
 himself is not living to the glory of God, it must 
 be a delusion and a snare. To a man who is 
 dwelling in the light, the knowledge that he 
 may trust Christ with perfect confidence as to 
 his continuing in the light, is not merely com¬ 
 fortable, but is absolutely needful to peace. 
 Unless we could trust Christ with the future, at 
 the time we are dwelling in the light, our joy in 
 the light would be of short continuance; and I 
 believe that such trust for the future will be felt 
 to be easily and naturally connected with this 
 word, “if you do these things you will never 
 fallfor in such a season the soul will be given 
 up truly, into the hands of Christ, to have these 
 things wrought in it. 
 
 It is very grievous to see any who have once 
 rejoiced in the love and holiness of God, after¬ 
 wards preserving some measure of peace, not 
 
AN EXPOSITION. 
 
 181 
 
 from dwelling in the vision of God’s love and 
 holiness, but from the habit of thinking of them¬ 
 selves as God’s chosen ones. And I feel that 
 much jealousy is called for, that our peace be 
 indeed the peace of God, and not that which 
 arises from our having formerly tasted of His 
 love. Regard yourselves, I entreat you, as a 
 sacred trust; see your spirits and bodies bought 
 with the blood of Christ; and be jealous lest any 
 taint of sin come upon them, while they ought, 
 as belonging to Christ, to be continually pure. 
 Let not any consciousness of grieving the Spirit 
 of God be a light thing. Let it not be a light 
 thing that when in Christ there is such provi¬ 
 sion for your being pure you should present 
 such a broken, interrupted service to God. 
 
 See, I beseech you, the fulness of the pro¬ 
 vision which in Christ belongs to you, without a 
 single hair’s-breadth of distance between you 
 and that provision. God has not only given to 
 all liberty to come to Him, but also power to 
 come. And what is the power ? It is power to 
 come out of ignorance of what God is, into the 
 
AN EXPOSITION. 
 
 j 82 
 
 light of what God is. This is what is meant by 
 saying that through Christ there is provision for 
 our entering into the mind and feelings of God. 
 
 To enter into the mind of God is to share it. 
 In every sympathy with God of which Christ 
 was conscious when He was here on earth, and 
 of which He is eternally conscious—-in every such 
 sympathy He is able to make you sympathise- 
 and to make it a like reality in you. 
 
 My dear friends, in considering these truths of 
 God and applying them to ourselves, we should 
 never for one moment forget that we are in 
 the flesh, that we are always tempted to judge 
 spiritual things after the natural man; and that 
 we need a present vision of God to see things 
 truly. If we are in present blindness or dark¬ 
 ness as to God, that very fact ought to be 
 connected in our minds with an exceeding 
 jealousy of all the judgments in our minds 
 during that darkness. A dark ignorant feeling 
 of earnestness about our salvation, however hon¬ 
 est and sincere, will not accomplish salvation for 
 us. A man hopes such a feeling will do: he 
 
AN EXPOSITION. 
 
 *«3 
 
 is not, he cannot be sure that it will do. When 
 he allows himself an hour of serious considera¬ 
 tion, he finds that he is standing on a quick¬ 
 sand, and has no sure footing. He is without 
 certainty; he is not dwelling in the light; he 
 is not dwelling in peace; he is not able to 
 commit all futurity to the Lord his God; he 
 is not free from carefulness though he be sin¬ 
 cere. Of any one who knows not the pro¬ 
 vision which there is in Christ as a reality for 
 himself, it must be said that he is not, and can¬ 
 not be, prepared to meet the Judge who standeth 
 at the door. 
 
AN ESCAPE FROM LOVE. 
 
 “ And the Lord direct your hearts into the love 
 of God, and into the patient waiting for Christ.” * 
 If I were to select any expression from the 
 Bible as characteristic of the great object of my 
 teaching, it would be this verse. My great 
 object has been to direct your hearts into the 
 love of God. Whether in doing so I have been 
 drawing you away from the truth of God, 
 let that man answer who has been taught to 
 know the meaning of this word “ God is love,” 
 and to know that “ love ” is the “ fulfilling of the 
 law,”—the entire meeting of God’s demand from 
 man. Such a man knows that love is the Alpha 
 and Omega, the first and the last, the beginning 
 and the end; because Jesus Christ is the Alpha 
 
 * 2 Thessalonians, iii. 5. 
 
AN ESCAPE FROM LOVE. 1 85 
 
 and Omega, the first and the last, the beginning 
 and the end; because Jesus Christ is God who 
 is love, manifested in order to transform us into 
 the same love, and to create in us that mind 
 which was in God from eternity, which was in 
 Christ when on earth, and which will be in the 
 members of His body through all eternity. 
 To “direct your hearts into the love of God” 
 is, I conceive, the object for which God was 
 manifested in the flesh, and the object of all 
 those sufferings to which He submitted—suf¬ 
 ferings to which we have no key, unless we 
 see that Christ is God, and that God is 
 love. 
 
 Let no one understand the love of God as if it 
 were not also true that God is righteous. But 
 how can you know God’s righteousness, how can 
 you know what He rejects, and what it is that 
 He would draw towards Himself, unless you 
 know that He is love ? It is written, “ Cursed is 
 the man that trusteth in man, and maketh flesh 
 his arm, and whose heart departeth from the 
 Lord'' How can you know God’s unchangeable 
 
i86 
 
 AN ESCAPE FROM LOVE. 
 
 truth, unless you know that what He has pro¬ 
 nounced a blessing on is love, and that it is on 
 enmity that the curse rests—the enmity which 
 makes a man stand far off from God, and seek 
 to stand above his fellow-men ? And why does 
 He put His curse on enmity ? Just because ‘ He 
 is love.’ 
 
 What is the meaning of that trust in God 
 which is pleasing to Him ? Is it to power that 
 we trust ? Is it to strength ? Is it to a Being 
 who is mightier than we, and of whom therefore 
 we are afraid, because He could destroy us ? 
 Homage springing from such apprehensions of 
 His power God acknowledges not. It is offer¬ 
 ing Him an insult ; for it is saying, ‘If I could 
 be independent, I would not depend on Him.’ 
 What, then, is trust in God ? It is not merely 
 trembling because He is stronger than we. To 
 trust in God is to repose on the bosom of in¬ 
 finite love. 
 
 I am anxious to impress upon you that there 
 is no one part of God’s acting, from the begin¬ 
 ning to the end, which any one can have a right 
 
AN ESCAPE FROM LOVE. 
 
 187 
 
 apprehension of who does not know that God 
 is love. 
 
 Men say in their blindness, in their sinful 
 enmity to God, and in their anxiety to enjoy a 
 happiness apart from God, that He does all 
 things for His own glory, that for His glory 
 He makes one man miserable and another man 
 happy, and they have thus invented a doctrine 
 whereby they make the living God, the foun¬ 
 tain of living waters, to be a fountain which 
 at the same time sends forth sweet waters and 
 bitter. Man never declared a more certain 
 truth than this, that God has done all things for 
 His own glory. Rut we must know what the 
 glory of God is, before we can understand what 
 we are saying, when we use such language as 
 that His own glory is the object of God’s acting. 
 “ Glory ” is neither more nor less than the mani¬ 
 festation of excellence. It must be an excellence 
 that comes forth, otherwise it is no “glory.” 
 And what is that excellent thing in God, the 
 manifestation of which is His glory ? It is this, 
 that God is love. 
 
i88 
 
 AN ESCAPE FROM LOVE. 
 
 It is true that God does everything for His 
 own glory, but what shall we say of that word 
 when used as men often use it ? It is the in¬ 
 vention of the sinful heart for the purpose of 
 screening itself from the full blaze of God’s love, 
 and behind this screen enjoying some peace 
 away from God. No man can live under the 
 feeling that every attribute of God tells one tale, 
 and that that God desires to bless him; no man 
 can live under the feeling that this is true, not 
 only of himself, but of every child of Adam, 
 without experiencing a mighty and constraining 
 power, in this habitual apprehension of God, 
 causing his heart to rise towards Him in praise 
 and thanks. But from experiencing the power 
 of this manifestation of love, men seek to 
 escape. They will not deny that God is love, 
 but they will throw God’s love to a distance; 
 they cast a mist around it, and so reduce 
 themselves to the condition of seeing no certain 
 proof that God loves them. They give a full 
 circle to every attribute in the Godhead but love. 
 They do not limit God’s justice, or His holi- 
 
AN ESCAPE FROM LOVE. 
 
 189 
 
 ness, or His truth : all these they admit to be of 
 universal extent: how is it that they will not 
 extend in like manner the love of God, and 
 while they make a complete circle of each of 
 His other attributes, make this attribute but a 
 part of a circle ? The secret is this : it is not 
 God’s justice, or holiness or truth, that is the 
 instrument of convincing a sinner of his sin, and 
 of forcing him out of his sin, and bring’ 
 
 back to God : it is God's love akme that does 
 this. No man can realise that God so loved 
 him, as to give His only-begotten Son for him, 
 and that by the death of His Son God has taken 
 away his condemnation, and is not now imputing 
 sin to him—no man can realise this love, and 
 not be reconciled to God. 
 
 The healing, the blessing, the saving of man 
 consists in his heart being directed into the 
 love of God; and therefore it is that God has 
 revealed Himself to His sinful creatures as 
 putting away their sins by the shedding of 
 the blood of Christ, who is God in our nature ; 
 so that there is no barrier between them and 
 
190 
 
 AN ESCAPE FROM LOVE. 
 
 God, any more than there is between God and 
 creatures who have never sinned; there is no 
 reason why they should not trust in Him, 
 and confide in Him, and love Him just as 
 entirely as if their consciences did not reproach 
 them with the slightest breach of His law. 
 
 I wish to bring out to you now the connection 
 between dwelling in the love of God and entering 
 into God’s plan, in respect of the government of 
 His creatures—the “patient waiting for Christ.” 
 The possibility of anything like happiness in the 
 state of living without God, arises from the 
 nature of a day of grace. If God does not bring 
 immediate destruction on a creature who sins, 
 thus dealing with sin according to its nature the 
 moment it meets His eye, it is not because He is 
 indifferent to evil, but because He would keep 
 open the possibility of His creature’s return to 
 Him. But this is not to be the permanent state 
 of things. God has not, after creating man and 
 telling him what was good and what was evil, 
 withdrawn and left him to choose good or evil 
 as he pleased, without interfering in the matter, 
 
AN ESCAPE FROM LOVE. 
 
 191 
 
 leaving sin and holiness to work their own 
 results. We see, indeed, that there is a tendency 
 in evil to produce misery, and in good to produce 
 pleasure and happiness ; but it is nevertheless 
 possible in the present state of things for a good 
 man to be a sufferer from evil, and for a wicked 
 man to be tasting of happiness : the connection 
 between sin and misery is not of such a kind as 
 would necessarily make every moment of the 
 sinner’s wickedness to be misery, or secure the 
 being that is holy from disquietude and infelicity. 
 We see, from the history of the world, that evil 
 may be in high places, and that good may be the 
 oppressed thing; that evil may be triumphing 
 over good. Had this been according to God’s 
 ultimate plan for the world, there would have 
 been no prospect but the desolate one of seeing 
 evil working here and good there for ever, as 
 from the beginning of history has been the case, 
 the good having no power to put down the evil. 
 It is not enough to see that God’s government 
 tends to the putting glory, and honour, and 
 power, and praise on the side of goodness, and 
 
192 
 
 AN ESCAPE FROM LOVE. 
 
 misery and evil on the side of iniquity, while we 
 see also the good actually oppressed. It would 
 be impossible for our hearts to be directed into 
 the love of God unless we had the prospect of 
 a time coming when the wicked will no longer 
 oppress the just, and when the good shall be 
 separated from the evil. 
 
 It is a part of the faith in God of the children 
 of God, that there will come a time in which 
 this same earth, which is now a scene of dark¬ 
 ness and rebellion, shall be filled with the glory 
 of the Lord ; and when from every part of it, 
 even from the rising to the setting sun, incense 
 and a pure offering shall ascend unto God. 
 
 There is a power in this faith to direct men’s 
 hearts into the love of God, for it draws away 
 the mind from the individual personal object of 
 our own happiness, and raises us to the idea of 
 a God who reigneth. If my mind rests upon the 
 idea that my own conflict will soon be over, that 
 I shall soon be landed on the peaceful shores of 
 eternity, a selfish character is given to my joy. 
 I am not in this sympathising with God ; or at 
 
AN ESCAPE FROM LOVE. 
 
 193 
 
 least I am sympathizing with only a part of His 
 mind. I am not carried forward to the hour 
 when not only I shall be delivered from the dis¬ 
 tress of sin, but when sin shall be swept away ; 
 when sin shall not only not oppress me, but 
 when it shall not oppress the just. 
 
 I desire to press this distinction, and to show 
 you that so long as your hope merely turns to the 
 period when you shall yourselves be free, and not 
 to the period when evil shall be put away, you 
 are not raised up into a state in which your joys 
 are those of Him who looks to the whole, and 
 sees the end from the beginning, and in which 
 your sorrows are also those of Him who looks 
 to the whole, and sees the end from the 
 beginning. If you anticipate a time when the 
 glory of God shall occupy that place in man’s 
 heart which selfishness now occupies; when men 
 shall dwell in the spirit of love to God and man, 
 not in some distant, unknown world, but just 
 here, on this earth where you are, you will in 
 looking forward to such a time have a joy and 
 consolation which are the same as God’s. 
 
 N 
 
194 
 
 AN ESCAPE FROM LOVE. 
 
 There is in the human heart a tendency so to 
 separate between the world that now is and 
 some future world, as to feel that while in this 
 world, we must live like the world, and that 
 when we die, we shall be fitted for heaven if we 
 have a title for heaven. Men do not see that 
 heaven begins in any heart when God reigns in 
 it, and that they are making a false separation 
 between the present and the future. They would 
 be delivered from this delusion, could they per¬ 
 ceive that the present world is what it is, just 
 because God is not acknowledged in it—is not 
 glorified in it; and that there is no necessity for 
 God’s not being glorified on the earth, as God will 
 show when the rightful King shall manifest His 
 character and claim His redeemed inheritance. 
 
 It is in looking to God as reigning that I see 
 what a blessed and glorious thing it is, that God 
 is such a God, and will so reign ; and that I am 
 made to enter into the evil of rebellion against 
 Him, and to see everything that is evil in the 
 world as resistance to God, and everything that 
 is good as fulfilling His purpose. 
 
AN ESCAPE FROM LOVE. 
 
 195 
 
 But what is meant by the “ patient waiting for 
 Christ?” Patience here is not expressive of con¬ 
 tentedness with the present evil state of things. 
 We should receive a great injury, if our know¬ 
 ledge of God’s plan had the least tendency to 
 reconcile us to the existence of any evil thing. 
 We must see evil as that which God desires to see 
 destroyed, otherwise we cannot feel that in pray¬ 
 ing that His kingdom may come, we are acting ac¬ 
 cording to His will. The patience spoken of is 
 not patience with sin ; but patience under the 
 personal experience of the painful consequences 
 of sin. It is not that our hearts are not to 
 be continually joining in the earnest cry that 
 evil may be destroyed ; but that we are to be 
 content to suffer where Christ suffered, to be 
 hated where Christ was hated, to be misunder¬ 
 stood where Christ was misunderstood. 
 
 The thought of Christ’s reign casts a nothing¬ 
 ness upon all selfish plans and expectations; but 
 the new order of things will only destroy what 
 is evil. That which is good will last. It is blessed 
 to know that nothing good is short-lived; that 
 
196 
 
 AN ESCAPE FROM LOVE. 
 
 nothing worth keeping shall be destroyed ; that 
 nothing which it is worth while to set a heart 
 upon shall ever be taken from that heart; that 
 nothing shall ever be taken away but what it is 
 better should be taken away. If men repine at 
 the transitory nature of the present state, it is 
 altogether the distress of ignorance ; and if they 
 saw things aright, instead of being sorry that 
 life is short and uncertain, they would rejoice 
 that the fashion of the world passeth away, and 
 that the reign of Christ will soon come. 
 
 THE END. 
 
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 REV. HUGH MACMILLAN, LL.D. 
 
 BIBLE TEACHINGS IN NATURE. Seventh Edit., 
 
 Globe 8vo, 6 s. 
 
 THE MINISTRY OF NATURE. Second Edition, 
 Globe 8vo, 6 s. 
 
 THE TRUE VINE: or the Analogies of our Lord’s 
 Allegory. Globe 8vo, 6 s. 
 
 HOLIDAYS IN HIGH LANDS: or, Rambles and 
 Incidents in Search of Alpine Plants. Globe 8vo, 6.c 
 
 FOOTNOTES FROM THE PAGE OF NATURE. 
 
 With Numerous Illustrations. Globe 8vo, 5-r. 
 
 MACMILLAN & Co., London. 
 
REV. THOMAS BINNEY’S SERMONS; Preached 
 in the King’s Weigh-House Chapel, 1829-1869. New 
 and Cheaper Edition. Crown 8vo, 4?. 6 d. 
 
 REV. ALEXANDER MACLAREN’S SERMONS; 
 
 Preached at Manchester. 
 
 First Series. Third Edition. Fcap. 8vo, 4 s. 6 d. 
 Second Series. Second Edition. Fcap. 8vo, 4 s. 6d. 
 Third Series. In the Press. 
 
 NOTES OF THE CHRISTIAN LIFE. A Selection 
 
 of Sermons, by H. R. Reynolds, B.A., President of 
 Cheshunt College. Crown 8vo, 7 s. 6 d. 
 
 THE FACE OF MAN, AND OTHER SERMONS. 
 
 By the Rev. F. W. Farrar, M.A., F.R.S., Head-Master 
 of Marlborough College, Hon. Chaplain to the Queen. 
 Second and Cheaper Edition. Extra fcap. Svo, 4s. 6 d. 
 
 THE LIGHT OF THE WORLD. An Essay by 
 A. S. Wilkins, M.A., Professor of Latin in Owen’s College, 
 Manchester. Second Edition. Crown 8vo, 3J. 6 d. 
 
 MACMILLAN & Co., London. 
 
March 1873. 
 
 A Catalogue of Theological B ooks, 
 . with a Short Account of their 
 Character and Aim , 
 
 Published by 
 
 MACMILLAN AJTO CO. 
 
 Bedford Street , Covent Garden , London. 
 
 Abbott (Rev. E. A.) — Works by the Rev. E. A. Abbott, 
 
 M.A., Head Master of the City of London School. 
 
 BIBLE LESSONS. Second Edition. Crown 8 vo. 4 s.6d. 
 
 “ Wise, suggestive, and really profound initiation into religious 
 thought. ”— Guardian. The Bishop of St. David's, in his speech 
 
 at the Education Conference at Abergwilly, says he thinks “ nobody 
 could read them without being the better for them himself, and 
 being also able to see how this difficult duty of imparting a sound 
 religious education may be effected." 
 
 THE GOOD VOICES : A Child’s Guide to the Bible. 
 
 With upwards of 50 Illustrations. Crown Svo. cloth gilt. 5-r. 
 
 “A would not be easy to combine simplicity with fulness and depth of 
 meaning more successfully than Mr. Abbott has done. ”— Spectator. 
 The Times says — “Mr. Abbott writes with clearness, simplicity, 
 and the deepest religious feeling. ” 
 
 1 
 
 10000.3.73. 
 
THEOLOGICAL BOOKS. 
 
 Ainger (Rev. Alfred).— SERMONS PREACHED IN 
 TPIE TEMPLE CHURCH. By the Rev. Alfred Ainger, 
 M.A. of Trinity Hall, Cambridge, Reader at the Temple Church. 
 Extra fcap. 8vo. 6 s. 
 
 This volume contains twenty-four Sermons preached at various times 
 during the last few years in the Temple Church, and are charac¬ 
 terised by such qualities as are likely to make them acceptable to 
 cultivated and thoughtful readers. The following are a few 
 of the topics treated of :—“ Boldness ;” ‘ ‘ Murder, Ancient and 
 Modern;” “The Atonement;” “ The Resurrection j” “ The Fear 
 of Death;” “ The Forgiveness of Sins, the Remission of a Debt” 
 (2 Sermons); “Anger, Noble and Igizoble;” “ Culture and 
 Temptation;” “The Religious Aspect of Wit and Humour;” 
 “The Life of the Ascended Christ.” “It is,” the British Quar¬ 
 terly says , “ the fresh unconventional talk of a clear independent 
 thinker, addressed to a congregation of thinkers .... Thoughtful 
 men will be greatly charmed by this little volume.” 
 
 Alexander.— TPIE LEADING IDEAS of the GOSPELS. 
 
 Five Sermons preached before the University of Oxford in 1870— 
 71. By William Alexander, D.D., Brasenose College; Lord 
 Bishop of Derry and Raphao ; Select Preacher. Cr. 8vo. 4?. 6 d. 
 
 Each of these Sermons is on a characteristic text taken successively 
 from each of the four Gospels, there being two on that from St. 
 John ; viz. — St. Matt. i. 1 ; St. Marki. 1 ; St. Lukei. 3; St.John 
 i. 1, 14. “Dr. Alexander is eminently fitted for the task he has 
 undertaken. He has a singular felicity of style, which lights up 
 the discourse and clothes it with great beauty and impressiveness. ” 
 —N onconformist. 
 
 Arnold.— A BIBLE READING BOOK FOR SCHOOLS. 
 The Great Prophecy of Israel’s Restoration (Isaiah, 
 Chapters 40—66). Arranged and Edited for Young Learners. By 
 Matthew Arnold, D.C.L., formerly Professor of Poetry in the 
 University of Oxford, and Fellow of Oriel. Third Edition. i8mo. 
 cloth, ij. 
 
 Mr. Arnold has undertaken this really important task, on account 
 
THEOLOGICAL BOOKS. 
 
 3 
 
 of his conviction “ of the immense importance in education of what 
 is called letters ; of the side which engages our feelings and imagina¬ 
 tion.” In this little volume he attempts to do for the Bible zvhat has 
 been so abundantly done for Greek and Roman, as well as English 
 authors ; viz. —to take ‘ 1 some whole, of admirable literary beauty 
 in style and treatment, of manageable length, within defined limits; 
 and present this to the learner in an intelligible shape, adding such 
 explanations and helps as may enable him to grasp it as a connected 
 and complete work.” The Times says —“ Whatever may be the 
 fate of this little book in Govermnent Schools, there can be no doubt 
 that it will be found excellently calculated to further instruction in 
 Biblical literature in any school into which it may be introduced... 
 We can safely say that whatever school uses this book, it will enable 
 its puprils to understand Isaiah, a great advantage compared with 
 other establishments which do not avail themselves of it.” 
 
 Baring-Gould.— LEGENDS OF OLD TESTAMENT 
 CHARACTERS, from the Talmud and other sources. By the 
 Rev. S. Baring-Gould, M.A., Author of “Curious Myths of 
 the Middle Ages,” “The Origin and Development of Religious 
 Belief,” “In Exitu Israel,” etc N In two vols. crown 8vo. i6l 
 V ol. I. Adam to Abraham. Vol. II. Melchizidek to Zechariah. 
 Mr. Baring-Gould's previous contributions to the History of Mytho¬ 
 logy, and the formation of a science of cot?iparative religion cure 
 admitted to be of the highest importance; the present work, it is 
 believed, will be found of equal value. He has collected from the 
 Talmud and other sources, fewish and Mahommedan, a large 
 number of curious and interesting legends concerning the principal 
 characters of the Old Testament, comparing these frequently with 
 similar legends current among many of the peoples, savage and 
 civilised, all over the world. “ These volumes contain much that 
 is strange , and to the ordinary English reader, very novel .”— 
 Daily News. 
 
 Barry, Alfred, D.D.— The ATONEMENT of CHRIST. 
 Six Lectures delivered in Hereford Cathedral during Holy Week, 
 1871. By Alfred Barry, D.D., D.C.L., Canon of Worcester, 
 Principal of King’s College, London. Fcap. Svo. 2 s. 6 d. 
 
 In writing these Sermons, it has been the object of Canon Barry to 
 
4 
 
 THEOLOGICAL BOOKS. 
 
 set forth the deep practical importance of the doctrinal truths 
 of the Atonement. “ The one truth," says the Preface, “ which, 
 beyond all others, I desire that these may suggest, is the inseparable 
 unity which must exist between Christian doctrine, even in its more 
 mysterious forms, and Christian morality or dei'otion. They are 
 a slight contribution to the plea op that connection of Religion and 
 Theology, which in our own time is so frequently and, as it seems 
 to me, so unreasonably denied,” The Guardian calls them “ strik¬ 
 ing and eloquent lectures.” 
 
 Benham.— A COMPANION TO TPIE LECTIONARY, 
 being a Commentary on the Proper Lessons for Sundays and 
 Holidays. By the Rev. W. Benham, B.D., Vicar of Margate. 
 Crown 8vo. *]s. 6 d. 
 
 This work is the result of many years' study on the part of the author, 
 who has sought for assistance from the works of the ablest modern 
 divines. The author's object is to give the reader a clear under¬ 
 standing of the Lessons of the Churchy which he does by means of 
 general and special introductions, and critical and explanatory 
 notes on all words a nd passages presenting the least difficulty. 
 
 Binney.— SERMONS PREACHED IN THE KING’S 
 WEIGH HOUSE CHAPEL, 1829—69. By Thomas Binney, 
 D. D. New and Cheaper Edition. Extra fcap. 8vo. 4^. 6 d. 
 
 In the earnestness and vigour which characterize the sermons in this 
 volume the reader will find a clue to the vast influence exerted by 
 Mr. Binney for forty years over a wide circle, particularly young 
 men. In the concluding sermon, preached after the publication of 
 the first edition, he reviews the period of his ministry as a whole, 
 dwelling especially on its religious aspects. ‘ '■Full of robust in¬ 
 telligence, of reverent but independent thinking on the most profound 
 and holy themes, and of earnest practical purpose.” —London 
 Quarterly Review. 
 
 Bradby.— SERMONS PREACHED AT HAILEYBURY. 
 By E. H. Bradby, M.A., Master. 8vo. \_Immediately. 
 
THEOLOGICAL BOOKS. 
 
 5 
 
 Burgon.— A TREATISE on the PASTORAL OFFICE. 
 Addressed chiefly to Candidates for Holy Orders, or to those who 
 have recently undertaken the cure of souls. By the Rev. John 
 W. Burgon, M.A. r Oxford. 8vo. 12s. 
 
 The object of this work is to expound the great ends to be accomplished 
 by the Pastoral office, and to investigate the various means by which 
 these ends may best be gained. Pull directions are given as to 
 preaching and sermon-writing, pastoral visitation, village educa¬ 
 tion and catechising, and confirmation. Under the heading of 
 ‘ ‘ Pastoral Method” the author shows hcnv each of the occasional 
 offices of the Church may be most properly conducted, as well as hcnv 
 a clergyman's ordinary public ministrations may be performed 
 with the greatest success. The best methods of parochial manage¬ 
 ment are examined, and an effort is made to exhibit the various 
 elements of the true pastoral spirit. ‘ ‘ The spirit in which it 
 approaches and solves practical questions is at once full of common 
 sense and at the same time marked by a deep reverential piety and 
 a largeness of charity which are truly admirable." —Spectator. 
 
 Butler (G.) —Works by the Rev. George Butler, M.A., 
 Principal of Liverpool College : 
 
 FAMILY PRAYERS. Crown 8vo. 5 s. 
 
 The prayers in this volume are all based on passages of Scripture—the 
 morning prayers on Select Psalms, those for the evening on portions 
 of the Neiv Testament. 
 
 SERMONS PREACHED in CHELTENHAM COLLEGE 
 CHAPEL. Crown 8vo. fs. 6 d. 
 
 These Sermons, twenty-nine in number, were delivered at intervals 
 from the opening of Cheltenham College Chapel in 1858, to the last 
 Sunday of the year 1861, and contain references to the important 
 events which occurred during that period—the Indian mutiny, the 
 French campaign in Italy, the liberation of Sicily and Naples, the 
 establishment of the kingdom of Italy, the American Civil War, 
 and the deaths of many eminent men. ‘ 1 These sermons are plain, 
 
 practical, and well adapted to the auditors . We cordially 
 
 recommend the volume as a model of pulpit style, and for individual 
 and family reading ."—Weekly Review. 
 
6 
 
 THEOLOGICAL BOOKS. 
 
 Butler (Rev. H. M.)— SERMONS PREACHED in the 
 CHAPEL OF HARROW SCHOOL. By H. Montagu 
 Butler, Head Master. Crown 8vo. 7 s. 6 d. 
 
 Whilst these Sermons were prepared to meet the wants of a special class, 
 there is a constant reference in them to the great principles which 
 underlie all Christian thought and action. They deal with such 
 subjects as “ Temptation,” “ Courage,” “ Duty without regard to 
 consequences,” “ Success,” “ Devout Impulses,” and “ The Soul’s 
 need of God. ” ‘ * These sermons are adapted for every household. 
 
 There is nothing more striking than the excellent good sense with 
 which they are imbued .' 1 '’—Spectator. 
 
 A SECOND SERIES. Crown Svo. 7s. 61 . 
 
 “Excellent specimens of what sermons should be, — plain, direct, 
 practical, pervaded by the true spirit of the Gospel, and holding up 
 lofty aims before the minds of the young.” —Athenteum. 
 
 Butler (Rev. W. Archer).— Works by the Rev. William 
 Archer Butler, M.A., late Professor of Moral Philosophy in 
 the University of Dublin :— 
 
 SERMONS, DOCTRINAL AND PRACTICAL. Edited, 
 with a Memoir of the Author’s Life, by Thomas Woodward, 
 Dean of Down. With Portrait. Eighth and Cheaper Edition, 
 Svo. 8 a 
 
 The following selections from the titles of the sermons will give a fair 
 idea of the contents of the volume :—“ The Mystery of the Holy 
 Incarnation“ The Daily Self-Denial of Christ;” “ The Pcrwer 
 of the Resurrection ;” ‘ ‘ Self-Delusion as to our Real State before 
 God;” “ The Faith of Man and the Faithfulness of God;” “ The 
 Wedding- Garment;” ‘ ‘ Human A ffections Raised, not Destroyed by 
 the Gospel;” “ The Rest of the People of God;” “ The Divinity of 
 our Priest, Prophet, and King;” “ Church Education in Ireland” 
 (two Sermons). The Introductory Memoir narrates in consider¬ 
 able detail and with much interest, the events of Butler’s brief life; 
 and contains a few specimens of his poetry, and a few extracts 
 from his addresses and essays, including a long arid eloquent 
 passage on the Province and Duty of the Preacher. 
 
THEOLOGICAL BOOKS. 
 
 1 
 
 Butler (Rev. W. Archer.)— continued. 
 
 A SECOND SERIES OF SERMONS. Edited by J. A. 
 Jeremie, D.D., Dean of Lincoln. Sixth and Cheaper Edition. 
 8 vo. 7 s. 
 
 In this volume are contained other twenty-six of the late JSofessor 
 Butte}''s Sermons, embracing a wide range of Christian topics, as 
 will be seen by the following selection from the titles:—“ Christ the 
 Source of all Blessings ;" “ The Hope of Glory and the Charities of 
 Life?' “The Holy Trinity;" “The Sorrow that Exalts and 
 Sanctifies;” “ The Growth of the Divine Life?' “ The Folly of 
 Moral Cowardice;" “Strength and Mission of the Church?’ 
 “ The Blessedness of Submission ?' “Eternal Punishment." The 
 North British Review says, Few sermons in our language exhibit 
 the same rare combination of excellencies; imagery almost as rich 
 as Taylods ; oratory as vigor oils often as South’s; judgment as 
 sound as Barrow's; a style as attractive but more copious, 
 original, and forcible than Atterbury’s; piety as elevated as Howe’s, 
 and a fervour as intense at times as Baxter's. Mr. Btitler's are 
 the sermons of a true poet." 
 
 LETTERS ON ROMANISM, in reply to Dr. Newman’s 
 Essay on Development. Edited by the Dean of Down. Second 
 Edition, revised by Archdeacon Hardwick. 8vo. ior. 6 d. 
 
 These Letters contain an exhaustive criticism of Dr. Newman’sfamous 
 ‘ ‘ Essay on the Development of Christian Doctrine. ” An attempt is 
 made to shew that the theory is opposed to the received doctrine of the 
 Romish Church; that it is based on purely imaginary grounds, 
 and necessarily carries with it consequences in the highest degree 
 dangerous both to Christianity and to general trtith. Whilst the 
 work is mainly polemical in its character, it contains the exposition 
 of many principles of far more than mere temporary interest. 
 “A work which ought to be in the Library of every student of 
 Divinity." — Bp. St. David’s. 
 
 LECTURES ON ANCIENT PLIILOSOPHY. See Scien¬ 
 tific Catalogue. 
 
8 
 
 THEOLOGICAL BOOKS. 
 
 Cambridge Lent Sermons. — SERMONS preached 
 during Lent, 1864, in Great St. Mary’s Church, Cambridge. By 
 the Bishop of Oxford, Revs. H. P. Liddon, T. L. Claughton, 
 J. R. Woodford, Dr. Goulburn, J. W. Burgon, T. T. 
 Carter, Dr. Pusey, Dean Hook, W. J. Butler, Dean Good¬ 
 win. Crown 8vo. 7 s. 6 d. 
 
 Campbell.— Works by John M‘Leod Campbell :— 
 
 THE NATURE OF THE ATONEMENT AND ITS 
 RELATION TO REMISSION OF SINS AND ETERNAL 
 LIFE. Third Edition, with an Introduction and Notes. 8vo. 
 io.f. 6 d. 
 
 Three chapters of this work are devoted to the teaching of Luther on 
 the subject of the Atonement, and to Calvinism, as taught by Dr. 
 Owen and President Edwards, and as recently modified. The 
 remainder is occupied with the different aspects of the Atonement as 
 conceived by the author himself, the object being partly to meet the 
 objections of honest inquirers, but mainly so to reveal the subject in 
 its own light as to render self-evident its adaptation to the spiritual 
 wants of man. Professor Rolleston, in quoting froi?i this book in 
 his address to the Biological Section of the British Association 
 (Liverpool, September, 1870 J, speaks of it as 11 the great work of 
 one of the first of living theologians. ” “ Among the first theological 
 treatises of this generation. ”—Guardian. 
 
 CHRIST THE BREAD OF LIFE. An Attempt to give 
 a profitable direction to the present occupation of Thought with 
 Romanism. Second Edition, greatly enlarged. Crown 8vo. 4L 6 d. 
 Ln this volume the Doctrines of the Lnfallibility of the Church and 
 Transubstantiation are regarded as addressed to real inward tteeds 
 of humanity, and an effort is made to disengage them from the 
 truths whose place they usurp, and to exhibit these truths as 
 adequate to meet human cravings. The aim is, first, to offer help 
 to those who feel the attractions to Romanism too strong to be oz’er- 
 come by direct arguments addressed to sense and reason; and, 
 second, to quicken interest in the Truth itself. ‘ ‘ Deserves the most 
 attentive study by all who interest themselves in the predominant 
 religious cont7'oversy of the day .”—Spectator. 
 
THEOLOGICAL BOOKS. 
 
 9 
 
 Campbell (J. M’Leod. )— continued. 
 
 REMINISCENCES AND REFLECTIONS, referring to 
 his Early Ministry in the Parish of Row, 1825—31. Edited with 
 an Introductory Narrative by his eldest Son, Donald Campbell, 
 M.A., Chaplain of King’s College, London. Crown 8vo. *]s. 6 d. 
 The late Dr. McLeod Ca 7 npl>ell was acknowledged to be a man of ex¬ 
 ceptional gifts and earnestness, and his early life 7 ms connected 
 with one of the most exciting, interesting, and important contro¬ 
 versies that ever agitated the Church of Scotland. These ‘ Remi¬ 
 niscences and Reflections, ’ written during the last year of his life, 
 were mainly intended to place on record thoughts which might prove 
 helpful to others,—and 710 one was more qualified to give such help 
 to those who are earnestly seeking spiritual truth and peace. The 
 author, in this work, deals with questions of vital momont, in a 
 way that but few are (qualified to do. 
 
 Canterbury.— THE PRESENT POSITION OF THE 
 CHURCH OF ENGLAND. Seven Addresses delivered to the 
 Clergy and Churchwardens of his Diocese, as his Charge, at his 
 Primary Visitation, 1872. By Archibald Campbell, Archbishop 
 of Canterbury. Third Edition. 8vo. cloth. 2 s - &d. 
 
 The subjects of these Addresses are, I. Lay Co-operation. LL. Cathe¬ 
 dral Reform. LIL. and IV. Ecclesiastical Judicature. V. Eccle¬ 
 siastical Legislation. VI. Missionary Work of the Church. VLI. 
 The Church of England in its relation to the Rest of Christendom. 
 There are besides, a number of statistical and illustrative appendices. 
 
 Cheyne. —Works by T. K. Cheyne, M.A., Fellow of Balliol 
 College, Oxford :— 
 
 THE BOOK OF ISAIAH CHRONOLOGICALLY AR¬ 
 RANGED. An Amended Version, with Historical and Critical 
 Introductions and Explanatory Notes. Crown 8 vo. 7 s. 6 d. 
 
 The object of this edition is to restore the probable meaning of Isaiah, 
 so far as can be expressed hi appropriate English. The basis of 
 th$ version is the revised tra?islation of 1611, but alterations have 
 been int 7 'oduced wherever the true sense of the prophecies appeared to 
 require it. The Westminster Review speaks of it as “ a piece of 
 
IO 
 
 THEOLOGICAL BOOKS. 
 
 Cheyne (T. K.) — continued. 
 
 scholarly work, very carefully and considerately done.” The 
 Academy calls it “ a successful attempt to extend a right under¬ 
 standing of this important Old Testament writing.” 
 
 NOTES AND CRITICISMS on the HEBREW TEXT 
 OF ISAIAH. Crown 8vo. 2 s. 6 d. 
 
 This work is offered as a slight contribution to a more scientific study 
 of the Old Testament Scriptures. The author aims at completeness, 
 independence, and originality, and constantly endeavours to keep 
 philology distinct from exegesis, to explain the form without pro¬ 
 nouncing on the matter. Saad Yah's A rabic Version in the Bod¬ 
 leian has been referred to, while Walton and Buxtorf have been 
 carefully considted. The philological works of German critics, 
 especially Ewald and Delitsch, have been anxiously and repeatedly 
 studied. The Academy calls the work “ a valuable contribution 
 to the more scientific study of the Old Testament.” 
 
 Choice Notes on the Four Gospels, drawn from 
 Old and New Sources. Crown 8vo. 4r. 6 d. each Vol. (St. 
 Matthew and St. Mark in one Vol. price gs .). 
 
 These Notes are selectedfrom the Rev. Prebendary Ford's Illustrations 
 of the Four Gospels, the choice being chiefly confined to those of 
 a more simple and practical character. The plan followed is to go 
 over the Gospels verse by verse, and introduce the remarks, mostly 
 meditative and practical, of one or more noted divines, on the verses 
 selected for‘illustration. 
 
 Church.— SERMONS PREACHED BEFORE the UNI¬ 
 VERSITY OF OXFORD. By the very Rev. R. W. Church, 
 M. A., Dean of St. Paul’s. Second Edition. Crown 8vo. 4->\ 6 d. ' 
 Sermons on the relations between Christianity and the ideas and facts 
 of ?nodern civilized society. The subjects of the various discourses 
 are :—“ The Gifts of Civilization,” “ Christ's Words and Christian 
 Society,” “ Christ's Example,” and “ Civilization and Religion.” 
 “ Thoughtful and masterly. . . We regard these sermons as a 
 landmark in religious thought. They help us to understand the 
 latent strength of a Christianity that is assailed on all sides .”— 
 Spectator. 
 
THEOLOGICAL BOOKS. 
 
 11 
 
 Clay.— THE POWER OF THE KEYS. Sermons preached 
 in Coventry. By the Rev. W. L. Clay, M.A. Fcap. 8vo. 3^. 6 d. 
 In this work an attempt is made to shew in what sense, and to what 
 extent, the power of the Keys can be exercised by the layman, the 
 Church, and the priest respectively. The Church Review says the 
 sermons are “ in many respects of unusual merit f 
 
 Clergyman’s Self-Examination concerning the 
 
 APOSTLES’ CREED. Extra fcap. 8vo. is. 6 d. 
 
 “ These Confessions have been written by a clergy ?nan for his man use. 
 They speak of his own unbelief. Possibly they may help so?ne of 
 his brethren, who wish to judge themselves that they may not be 
 ashamed before the fudge of all the earth. ” 
 
 Collects of the Church of England. With a beauti¬ 
 fully Coloured Floral Design to each Collect, and Illuminated 
 Cover. Crown 8vo. 12s. Also kept in various styles of morocco. 
 The distinctive characteristic of this edition is the coloured floral de¬ 
 sign which accompanies each Collect, and which is generally em¬ 
 blematical of the character of the day or saint to which it is 
 assigned; the flowers which have been selected are such as are likely 
 to be in bloom on the day to which the Collect belongs. “ Care¬ 
 fully,, indeed livingly drazvn and daintily coloured,” says the Pall 
 Mall Gazette. The Guardian thinks it “a successful attempt to 
 associate in a natural and unforced manner the flowers of our 
 fields and gardens with the course of the Christian year.” 
 
 Cotton.— Works by the late George Edward Lynch 
 Cotton, D.D., Bishop of Calcutta : — 
 
 SERMONS PREACHED TO ENGLISH CONGREGA¬ 
 TIONS IN INDIA. Crown 8vo. Js. 6d. 
 
 These Sermons are selected from those zvhich were preached betzoeen 
 the years 1863 and 1866 to English congregations wider the varied 
 circumstances of place and season which an Indian Bishop en¬ 
 counters. ‘ ‘ The sermons are models of zvhat sermons should be, 
 not only on account of their practical teachings, but also with 
 regard to the singular felicity with which they are adapted to times, 
 places, and circumstances .”—Spectator. 
 
12 
 
 THEOLOGICAL BOOKS. 
 
 Cotton (G. E. L.)- -continued. 
 
 EXPOSITORY SERMONS ON THE EPISTLES FOR 
 THE SUNDAYS OF THE CHRISTIAN YEAR. Two 
 Vols. Crown 8vo. 15^. 
 
 These two volumes contain in all fifty-seven Sermons. They were 
 all preached at various stations throughout India, and from the 
 nature of the circumstances which called them forth, the varied 
 subjects of which they treat are dealt ivi.th in such a manner as is 
 likely to prove acceptable to Christians hi general. 
 
 Cure.— THE SEVEN WORDS OF CHRIST ON THE 
 CROSS. Sermons preached at St. George’s, Bloomsbury. By 
 the Rev. E. Capel Cure, M.A. Fcap. 8vo. 3-r. 6 d. 
 
 Of these Sermons the John Bull says, “ They are earnest and 
 practicalthe Nonconformist, “ The Sermons are beautiful, 
 tender, and instructiveand the Spectator calls them “A set of 
 really good Sermons. ” 
 
 Curteis.— DISSENT in its RELATION to the CHURCH 
 OF ENGLAND. Eight Lectures preached before the University 
 of Oxford, in the year 1871, on the foundation of the late Rev. 
 John Bampton, M. A., Canon of Salisbury. By George Herbert 
 Curteis, M.A., late Fellow and Sub-Rector of Exeter College; 
 Principal of the Lichfield Theological College, and Prebendary of 
 Lichfield Cathedral; Rector of Turweston, Bucks. 8vo. 14A 
 In these Bampton Lectures the Author has endeavoured to accomplish 
 three things: — I. To shew those who are in despair at the present 
 divided aspect of Christendom, that from the Apostles’ time doum- 
 wards there has never been an age of the Church without similar 
 internal conflicts ; that if well managed, these dissensions may be 
 kept within bounds, and made to minister to the life and movement 
 of the whole polity; but if ill-managed, they are alzvays liable to 
 become a toasting fever instead of a healthy xvarmth. II. To 
 present materials by which Churchmen might be aided in forming 
 an intelligent and candid judgment as to what precisely these dis¬ 
 senting denominations really are; what it is they do, and what 
 they claim to teach ; and tvhy it is they are nozv combining to bring 
 
THEOLOGICAL BOOKS. 
 
 13 
 
 the Church of England, if possible, to the ground. III. To point 
 out some few indications of the wonderful and every way deplorable 
 misapprehensions which have clothed the Church of England to 
 their eyes in colotirs absolutely foreign to her true character; have 
 ascribed to her doctrines absolutely contrary to her meaning; and 
 have interpreted her customs in a way repellant to the Christian 
 Common-sense of her cnvn people. 
 
 Davies.— Works by the Rev. J. Llewelyn Davies, M.A., 
 Rector of Christ Church, St. Marylebone, etc. :— 
 
 THE WORK OF CHRIST ; or, the World Reconciled to 
 God. With a Preface on the Atonement Controversy. Fcap. 
 8vo. 6s. 
 
 The reader will here find, amongst others, serjnons on “ The forgive¬ 
 ness of sins,” “ Christ dying for men,” “ Sacrifice,” “ The Ex¬ 
 ample of Christ,” “ The Baptism of Christ,” “ The Temptation 
 of Christ,” “Love, Divine and Human,” “ Creation by the Word,” 
 “ Holy Seasons,” and “■The Coming of the Son of Man.” The 
 Preface is devoted to shewing that certain popular theories vf the 
 Atonement are opposed to the moral sense of mankind, and are not 
 imposed on Christians by statements either in the Old or New 
 Testaments. 
 
 SERMONS on the MANIFESTATION OF THE SON 
 OF GOD. With a Preface addressed to Laymen on the present 
 Position of the Clergy of the Church of England; and an Ap¬ 
 pendix on the Testimony of Scripture and the Church as to the 
 possibility of Pardon in the Future State. Fcap. 8vo. 6s. 6d. 
 
 The Preface to this work is mainly occupied with the distinction 
 between the essential and non-essential elements of the Christian 
 faith, proving that the central religious controversy of the day relates, 
 not, as many suppose, to such questions as the Inspiration of 
 Scripture, but to the profounder question, whether the Son of God 
 actually has been manifested in the person of fesus of Nazareth. 
 The grounds on which the Christian bases his faith are also 
 examined. In the Appendix the testimony of the Bible and the 
 Anglican formularies as to the possibility of pardon in the future 
 
i6 
 
 THEOLOGICAL BOOKS. 
 
 in her daily forms of Morning and Evening Prayer, by shelving 
 how all the parts of them may have a just bearing upon Christian 
 practice, and so may have a deep influence upon the conduct of all 
 our honest worshippers, under every possible relation and circum¬ 
 stance of life. ” “For a certain devout tenderness of feeling and 
 religious earnestness of purpose, this little book of Mr. De Teissier’s 
 is really noteworthy; and it is a book which grows upon you 
 very much when you read it.” — Literary Churchman. 
 
 Ecce Homo. A Survey of the Life and Work of 
 Jesus Christ. 23rd Thousand. Crown 8vo. 6s. 
 
 “A very original and remarkable book, full of striking thought and 
 delicate perception; a book which has realised with wonderful 
 vigour and freshness the historical magnitude of Christ’s work, and 
 which here and there gives us readings of the finest kind of the 
 probable motive of His individual words and actions.” — Spectator. 
 “ The best and most established believer will find it adding some 
 fresh buttresses to his faith.” — Literary Churchman. “If we 
 have not misunderstood him, we have before us a wi-iter who has 
 a right to claim deference from those who think deepest and know 
 most. ” —Guardian. 
 
 Faber.— SERMONS AT A NEW SCHOOL. By the Rev. 
 Arthur Faber, M.A., Head Master of Malvern College. Cr. 
 8 V0 - ^Immediately. 
 
 Farrar.—Works by the Rev. F. W. Farrar, M.A., F.R.S., 
 Head Master of Marlborough College, and Hon. Chaplain to the 
 Queen:— 
 
 THE FALL OF MAN, AND OTHER SERMONS. 
 Second and Cheaper Edition. Extra fcap. 8vo. 45-. 6 d. 
 
 This volume contains twenty Sermons. A T o attempt is made in 
 these sermons to develope a systein of doctrine. In each discourse 
 some one aspect of truth is taken up, the chief object being to point 
 out its bearings on practical religious life. The Nonconformist 
 says of these Sermons, — “Mr. Farrar's Sermons are almost perfect 
 specimens of one type of Sermons, which we may concisely call 
 
THEOLOGICAL BOOKS. 
 
 17 
 
 Farrar (Rev. F. W.)— cotitinued. 
 
 beautiful. The style of expression is beautiful—there is beauty in 
 the thoughts, the illustrations, the allusions—they are expressive of 
 genuinely beautiful perceptions and feelings.” The British Quar¬ 
 terly says, — “Ability, eloquence, scholarship, and practical useful¬ 
 ness, are in these Sermons combined in a very unusual degree. ” 
 
 THE WITNESS OF HISTORY TO CHRIST. Being 
 the Hulsean Lectures for 1870. New Edition. Crown 8vo. 5-r. 
 The copious notes contain many references which will be found of 
 great use to the enquiring student. The follozving are the subjects 
 of the Five Lectures: — I. ‘ ‘ The A ntecedent Credibility of the 
 Miraculous.” II. “ The Adequacy of the Gospel Records 
 
 III. “ The Victories of Christianity.” IV. “Christianity and 
 the Individual.” V. “ Christianity and the Race.” The subjects 
 of the four Appendices are: — A. “ The Diversity of Christian 
 Evidences.” B. “Confucius.” C. “Buddha.” D. “Comte.” 
 
 SEEKERS AFTER GOD. The Lives of Seneca, Epictetus, 
 and Marcus Aurelius. See Sunday Library at end of Catalogue. 
 
 Fellowship: Letters Addressed to my Sister 
 Mourners. Fcap. 8vo. cloth gilt. 31-. 6 d. 
 
 “A beautifid little volume, written with genuine feeling, good taste, 
 and a right appreciation of the teaching of Scripture relative to 
 sorrow and suffering. ” —N onconformist. ‘ ‘A very touching, and 
 
 at the same time a very sensible book. It breathes throughout the 
 truest Christian spirit. ” —Contemporary Review. 
 
 Forbes. —TRIE VOICE OF GOD IN THE PSALMS. 
 By Granville Forbes, Rector of Broughton. Cr. 8vo. 6 s. 6 d. 
 This volume contains a connected series of twenty Sermons, divided 
 into three parts, the tivo first parts being Introductory. Part I. 
 treats of the “Ground of Faith,” and consists offour Sermons on 
 “Faith in God,” “God’s Voice within us,” “Faith in God the 
 Ground of Faith in the Bible, ” and ‘ ‘ God’s Voice in the Bible. ” 
 Part II. treats of ‘ ‘ The Voice of God in the Law and the Prophets, ” 
 on which there are four Sermons; and Part III., occupying the 
 
iS 
 
 THEOLOGICAL BOOKS. 
 
 greater part of the volume, deals with ‘ 1 The Voice of God in the 
 Psalms,” and consists of twelve Sermons. The last Sermon is 
 on ‘ ‘ The Voice of God in History. ” 
 
 Gifford.— THE GLORY OF GOD IN MAN. By E. H. 
 Gifford, D. D. Fcap. 8vo., cloth. 3.1. 6<f. 
 
 “ The sermons are short, thoughtful, and earnest discussions of the 
 weighty matter involved in the subjects of them.” —Journal of 
 Sacred Literature. 
 
 Golden Treasury Psalter. See p. 50. 
 
 Hardwick. —Works by the Ven. Archdeacon Hardwick : 
 
 CHRIST AND OTHER MASTERS. A Historical Inquiry 
 into some of the Chief Parallelisms and Contrasts between Christ¬ 
 ianity and the Religious Systems of the Ancient World. New 
 Edition, revised, and a Prefatory Memoir by the Rev. Francis 
 Procter, M.A. Two vols. crown 8vo. 151-. 
 
 A fter several introductory chapters dealing with the religious tendencies 
 of the present age, the unity of the human race, and the character¬ 
 istics of Religion under the Old Testament, the Author proceeds to 
 consider the Religions of India, China, America, Ocean ica, Egypt, 
 and Medo-Persia. The history and characteristics of these Religions 
 are examined, and an effort is made to bring out the points of 
 difference and affinity between them and Christianity. The object 
 is to establish the perfect adaptation of the latter faith to human 
 nature in all its phases and at all times. “ The plan of the work 
 is boldly and ahnost nobly conceived. . . IVe commend the work to 
 the peimsal of all those who take interest in the study of ancient 
 mythology, without losing their reverence for the supreme authority 
 of the oracles of the living God.” —Christian Observer. 
 
 A HISTORY OF THE CHRISTIAN CHURCH. Middle 
 Age. P'rom Gregory the Great to the Excommunication of Luther, 
 Edited by William Stubbs, M.A., Regius Professor of Modern 
 History in the University of Oxford. With Four Maps constructed 
 for this work by A. Keith Johnston. Third Edition. Crown 
 Svo. ior. 6 d. 
 
 Although the ground-plan of this treatise coincides in many points 
 
THEOLOGICAL BOOKS. 
 
 19 
 
 Hardwick (Archd.)— continued. 
 
 with that of the colossal work of Schrockh, yet in arranging the 
 materials a very different course has frequently been pursued. 
 With regard to his opinions the late author avowed distinctly that 
 he construed history with the specific prepossessions of an English¬ 
 man and a member of the English Church. The deader is con¬ 
 stantly referred to the authorities, both original and critical, on 
 which the statements are founded. For this edition Professor 
 Stubbs has carefully revised both text and notes, making such cor¬ 
 rections of facts, dates, and the like as the results of recent research 
 warrant. The doctrinal, historical, and generally speculative 
 views of the late author have been preserved intact. “Asa Manual 
 for the student of ecclesiastical history in the Middle Ages, we know 
 no English work which can be compared to Mr. Hardwick's book." 
 —Guardian. 
 
 A HISTORY of the CHRISTIAN CHURCH DURING 
 THE REFORMATION. New Edition, revised by Professor 
 Stubbs. Crown Svo. ior. 6 d. 
 
 This volume is intended as a sequel and companion to the “History 
 of the Christian Church during the Middle Age. " The author's 
 earnest wish has been to give the reader a trustworthy version of 
 those stirring incidents which mark the Reformation period, with¬ 
 out relinquishing his former claim to characterise peculiar systems, 
 persons, and events according to the shades and colours they as¬ 
 sume, when contemplatedfrom an English point of view, and by a 
 member of the Church of England. 
 
 Hervey.— THE GENEALOGIES OF OUR LORD AND 
 SAVIOUR JESUS CHRIST, as contained in the Gospels of 
 St. Matthew and St. Luke, reconciled with each other, and shown 
 to be in harmony with the true Chronology of the Times. By Lord 
 Arthur Hervey, Bishop of Bath and Wells. 8vo. 10s. 6 d. 
 The difficidties and importance of the subject are first stated, the three 
 main points of inquiry being clearly bi-ought out. The Author 
 then proceeds to shew that the genealogies of St. Matthew's and 
 St. Luke's Gospels are both genealogies of Joseph, and examines 
 the principle on which they are framed. In the following chapters 
 
 the remaining aspects of the subject are exhaustively investigated. 
 
20 
 
 THEOLOGICAL BOOKS. 
 
 Hymni Ecclesise.— Fcap. 8vo. ys. 6d. 
 
 A selection of Latin Hymns of the Mediceval Church, containing 
 selections from the Paris Breviary, and the Breviaries of Rome, 
 Salisbury, and York. The selection is confined to such holy days 
 and seasons as are recognised by the Church of England, and to 
 special •events or things recorded in Scripture. This collection was 
 edited by Dr. Newman while he lived at Oxford. 
 
 Kempis, Thos, A. — DE IMITATIONE CHRISTI. 
 Libri IV. Borders in the Ancient Style, after Holbein, Durer, 
 and other Old Masters, containing Dances of Death, Acts of 
 Mercy, Emblems, and a variety of curious ornamentations. In 
 white cloth, extra gilt. ys. 6 d. 
 
 The original Latin text has been here faithfully reproduced. The 
 Spectator says of this edition, it “ has many solid merits, and is 
 perfect in its way.” While the Athenaeum says, “ The whole work 
 is admirable; some of the figure compositions have extraordinary 
 merit. ” 
 
 Kingsley.— Works by the Rev. Charles Kingsley, M.A., 
 Rector of Eversley, and Canon of Chester. (For other Works 
 by the same author, see Historical and Belles Lettk.es 
 Catalogues). 
 
 The high merits of Mr. Kingsley’s Sermons are acknowledged. 
 Whether preached to the rustic audience of a village Church or to 
 the pnncely congregation of the Chapel Royal, these Sermons are 
 invariably characterized by intense earnestness and magnanimity, 
 combined with genuine charity and winning tenderness; the style 
 is always clear, simple, and unaffectedly natural, abounding in 
 beautiful illustration, the fruit of a rich fancy and a cultivated 
 taste. They are emphatically practical. 
 
 THE WATER OF LIFE, AND OTHER SERMONS. 
 Second Edition. Fcap. 8vo. y. 6 d. 
 
 This volume contains twenty-one Sermons preached at various places 
 — Westminster Abbey, Chapel Royal, before the Queen at Windsor, 
 etc. The following are a few of the titles:—“The Water of Life;” 
 “The Wages of Sin “The Battle of Life “ Ruth ‘ 1 Friend- 
 
THEOLOGICAL BOOKS. 
 
 21 
 
 Kingsley (Rev. C.)— continued. 
 
 ship, or David and "Jonathan;” “Progress;” “Faith;” “The 
 Meteor Shozver” (1866); “ Cholera” (1866); “ The God of 
 Nature. ” 
 
 VILLAGE SERMONS. Seventh Edition. Fcap. 8vo. 3^.6 d. 
 
 The following are a feiv of the titles of these Sermons: —“ God’s 
 World;” “Religion not Godliness;” “Self-Destruction;” “Hell 
 on Earth ;” “Noah’s Justice;” “ Our Father in Heaven ;” “ The 
 Transfiguration ;’’ “ The Crucifixion ;” “ The Resurrection;” 
 
 “ Improvement;” “On Books;” “The Courage of the Saviour.” 
 
 THE GOSPEL OF THE PENTATEUCH. Second 
 
 Edition. Fcap. 8vo. 2>s. 6 d. 
 
 This volume consists of eighteen Sermons on passages taken from the 
 Pentateuch. They are dedicated to Dean Stanley out of gratitude 
 for his Lectures on the Jewish Church, under the influence and in 
 the sprint of which they were written. ‘ ‘ With yozir book in my 
 hand, ” Mr. Kingsley says in his Prepace, ‘ * / have tried to write 
 a few plain Sermons, telling plain people what they will find in the 
 Pentateuch. I have told them that they will find in the Bible, and 
 in no other ancient book, that living zoorking God, whom their 
 reason and conscience demand; and that they zvill find that He is 
 none other than Jesus Christ our Lord.” 
 
 GOOD NEWS OF GOD. Fourth Edition. Fcap. 8vo. 
 
 3 s - 6 d. 
 
 This vohune contains thirty-nine short Sermons, preached in the 
 ordinary course of the author’s parochial ministrations. A few of 
 the titles are—“ The Beatific Vision;” “ The Life of God;” “The 
 Song of the Three Children;” “Worship;” “De Profundis;” 
 “ The Race of Life;” “Heroes and Heroines;” “Music;” 
 “Christ's Boyhood;” “Hu?nan Nature;” “True Prudence;” 
 “ The Temper of Christ;” “Our Deserts;” “The Lop'tiness op 
 God.” 
 
 SERMONS FOR THE TIMES. Third Edition. Fcap. 
 
 8vo. 3r. 6 d. 
 
 LLere are twenty-tzvo Sermons, all bearing more or less on the every- 
 
02 
 
 THEOLOGICAL BOOKS. 
 
 Kingsley (Rev. C.)— continued. 
 
 day life of the present day, including such subjects as these:— 
 “Fathers and Children;” “A Good Conscience;” “Names 
 “Sponsorship;” “Duty and Superstition ;” “England's Strength ;” 
 “ The Lord''s Prayer;” “Shame;” “Forgiveness “;” The True 
 Gentleman;” “Public Spirit.” 
 
 TOWN AND COUNTRY SERMONS. Second Edition. 
 Extra fcap. Svo. y. 6 d. 
 
 Some of these Sermons were preached before the Queen, and some in 
 the performance of the writer’s ordinary parochial duty. There are 
 thirty-nine in all, under such titles as the following :—‘ i Hcrw to keep 
 Passion-Week“A Soldier’s Training;” “Turning-points;” 
 “Work;” “ The Rock of Ages;” “ The Loftiness of Humility;” 
 “ The Central Sun;” “Ev Toutco Ni/ca “ The Eternal Man¬ 
 hood;” “Hypocrisy;” “ The Wrath of Love.” Of these Sermons 
 the Nonconformist says, “ They are warm with the fervour of the 
 preacher’s own heart, and strong from the force of his own con¬ 
 victions. There is nowhere an attempt at display, and the clear¬ 
 ness and simplicity of the style make them suitable for the youngest 
 or most unintelligent of his hearers.” 
 
 SERMONS on NATIONAL SUBJECTS. Second Edition. 
 Fcap. 8vo. y. 6 d. 
 
 THE KING OF THE EARTH, and other Sermons, 
 a Second Series of Sermons on National Subjects. Second 
 Edition. Fcap. 8vo. 3-r. 6 d. 
 
 The following extract from the Preface to the 2nd Series will explain 
 the preacher's aim in these Sermons:—“ I have tried . to pro¬ 
 
 claim the Lord Jesus Christ, as the Scriptures, both in their 
 strictest letter and in their general method, from Genesis to Reve¬ 
 lation, seem to me to proclaim Him ; not merely as the Saviour of 
 a feiv elect souls, but as the light and life of every human being 
 who enters into the world; as the source of all reason, strength, 
 and virtue in heathen or in Christian; as the King and Ruler of 
 
THEOLOGICAL BOOKS. 
 
 23 
 
 Kingsley (Rev. C.)— continued. 
 
 the whole tmiverse, and of every nation, family, and man on 
 earth ; as the Redeemer of the whole earth and the whole human 
 
 race . His death, as a full., perfect, and sufficient sacrifice, 
 
 oblation, and satisfaction for the sins of the whole world, by which 
 God is reconciled to t]ie whole human race. 
 
 DISCIPLINE, AND OTHER SERMONS. Fcp. Svo. 3s.6d. 
 
 Herein are twenty-four Sermons preached on various occasions, some 
 of them of a public nature—at the Volunteer Camp, Wimbledon, 
 befoi'e the Prince of Wales at Sandringham, at Wellington College, 
 etc. A few of the titles are —“ Discipline" (to Volunteers); 
 ll Prayer and Science;” “False Civilization;” “ The End of 
 Religion;” “ The Humanity of God;” “God’s World;” “Self- 
 Help;” “Toleration“The Likeness of God.” This volume 
 the Nonconformist calls ,—“ Eminently practical and appropriate 
 
 . Earnest stirring words.” The Guardian says,—“There is 
 
 much thought, tenderness, and devoutness of spirit in these Sermons, 
 and some of them are models both in matter and expression.” 
 
 DAVID. Four Sermons : David’s Weakness—David’s 
 Strength—David’s Anger—David’s Deserts. Fcap. 8vo. 2s. 6 d. 
 These four Sermons were preached before the Uiiiversity of Cam¬ 
 bridge, and are specially addressed to young men. Their titles are, 
 — “ David's Weakness;” “David's Strength “David's Anger;” 
 “David’s Deserts.” The Freeman says—“Every paragraph 
 
 glows with manly energy, delivers straightforward practical Ruths, 
 in a vigorous, sometimes even passionate way, and exhibits an 
 intense sympathy with everything honest, pure, and noble. ” 
 
 Lightfoot.—Works by J. B. Lightfoot, D.D., Hulsean 
 Professor of Divinity in the University of Cambridge; Canon of 
 St. Paul’s. , 
 
 ST. PAUL’S EPISTLE TO THE GALATIANS. A Re¬ 
 vised Text, with Introduction, Notes, and Dissertations. Third 
 Edition, revised. 8vo. cloth. 12s. 
 
 The subjects treated in the Introduction are—the Galatian people, the 
 
24 
 
 THEOLOGICAL BOOKS. 
 
 Lightfoot (Dr. J. B.) — cojitinued. 
 
 Churches of Galatia, the date and genuineness of the Epistle, and 
 its character and contents. The dissertations discuss the question 
 whether the Galatians were Celts or Tartars, and the whole subject 
 of “ The Brethren of the Lord,” and “St. Paul and the Three.” 
 While the Author's object has been .to make this commentary 
 generally complete, he has paid special attention to everything re¬ 
 lating to St. Paul's personal history and his intercourse with the 
 Apostles and Church of the Circumcision, as it is this feature in 
 the Epistle to the Galatians which has given it an overwhelming 
 interest in recent theological controversy. The Spectator says 
 ‘ ‘ th.ere is no commentator at once of sounder judgment and more 
 liberal than Dr. Lightfoot.” 
 
 ST. PAUL’S EPISTLE TO THE PHILIPPIANS. A 
 Revised Text, with Introduction, Notes, and Dissertations. Second 
 Edition. 8 vo. 12 s. 
 
 The plait of this volume is the same as that of ‘ ‘ The Epistle to the 
 Galatians. ” The Introduction deals with the follozving subjects: 
 — “ St. Paul in Rome,” “ Order of the Epistles of the Captivity,” 
 
 ‘ ‘ The Church of Philippi,” ‘ 1 Character and Contents of the Epistle, ” 
 and its genuineness. The Dissertations are on “ The Christian 
 Ministry,” “St. Paul and Seneca,” and “ The Letters of Paul 
 and Seneca.” “No commentary in the English language can be 
 cojnpared with it in regard to fulness of information, exact 
 scholarship, and laboured attempts to settle everything about the 
 epistle on a solid foundation.” —Athenaeum. “ Lts author blends 
 large and varied lemming with a style as bright and easy, as telling 
 and artistic, as that of our most accomplished essayists.” —Non¬ 
 conformist. 
 
 ST. CLEMENT OF ROME, THE TWO EPISTLES TO 
 THE CORINTHIANS. A Revised Text, with Introduction 
 and Notes. 8 vo. 8j. 6 d. 
 
 This volume is the first part of a complete edition of the Apostolic 
 Fathers. The Introductions deal with the questions of the genuine¬ 
 ness and authenticity of the Epistles, discuss their date and character. 
 
THEOLOGICAL BOOKS. 
 
 25 
 
 Lightfoot (Dr. J. B.) — continued. 
 
 and analyse their contents. A n account is also given of all the 
 different epistles which bear the name of Clement of Rome. “By 
 far the most copiously annotated edition of St. Clement which we 
 yet possess, and the most convenient in every way for the English 
 reader. ” —Guardian. 
 
 ON A FRESH REVISION OF THE ENGLISH NEW 
 
 TESTAMENT. Second Edition. Crown 8vo. 6r. 
 
 The Author begins with a few words on S. Jerome's revision of the 
 Latin Bible, and then goes on to shezv in detail the necessity for 
 a fresh revision of the authorized version on the following grounds: 
 — 1. False Readings. 2. Artificial distinctions created. 3. Real 
 distinctions obliterated. 4. Faidts of Grammar. 5. Faidts of 
 Lexicography. 6. Treatment of Proper Names, official titles, etc. 
 7. Archaisms, defects in the English, errors of the press, etc. 
 The volume is completed by (1) an elaborate appendix on the words 
 iiriovcrios and irepiovcrtos, (2) a table of passages of Scripture 
 quoted, and (3) a general index. “ The book is marked by carefid 
 scholarship, familiarity with the subject, sobriety, and circumspec¬ 
 tion.” —Athenaeum. “ It abounds with evidence of the most ex¬ 
 tensive learning, and of a masterly familiarity with the best results 
 of modern Greek scholarship .”—Standard. 
 
 Luckock.— THE TABLES. OF STONE. A Course of 
 
 Sermons preached in All Saints’ Church, Cambridge, by H. M. 
 
 Luckock, M.A., Vicar. Fcap. 8vo. 3s. 6 d. 
 
 Sermons illustrative of the great principles of morality, mostly based 
 on texts from the Nezv Testament Scriptures. 
 
 Maclaren —SERMONS PREACHED at MANCHESTER. 
 
 By Alexander Maclaren. Third Edition. Fcap. Svo. 4r. 6d. 
 
 These Sermons, twenty-four in number, are well known for the 
 freshness and vigour of their thought, and the wealth of imagination 
 they display. They represent no special school, bid deal with the 
 broad principles of Christian truth, especially in their bearing on 
 
26 
 
 THEOLOGICAL BOOKS. 
 
 Maclaren (A.)— continued. 
 
 practical, every day life. A feiv of the titles are:—“ The Stone of 
 Stumbling,” “Love and Forgiveness,” “The Living Dead,” 
 “Memory in Another World,” '■'■Faith in Christ,” “Lor’e and 
 Fear,” 11 The Choice of Wisdom,” “ The Food of the World.” 
 
 A SECOND SERIES OF SERMONS. Second Edition. 
 
 Fcap. 8vo. 4s. 6 d. 
 
 This 2 nd Series, consisting of nineteen Sermons, are marked by the 
 same characteristics as the 1st. The Spectator characterises them 
 as “ vigorous in style, full of thought, rich in illustration, and in 
 an unusual degree interesting.” 
 
 Maclear. —Works by G. F. Maclear, D.D., Head Master of 
 
 King’s College School:— 
 
 A CLASS-BOOK OF OLD TESTAMENT HISTORY. 
 
 With Four Maps. Sixth Edition. i8mo. 41. 6 d. 
 
 “The present volume,” says the Preface, “forms a Class-Book of Old 
 Testament History from the Earliest Times to those of Ezra and 
 Nehemiah. In its preparation the most recent authorities have 
 been consulted, and wherever it has appeared useful, Notes have 
 been subjoined illustrative of the Text, atid, for the sake of more 
 advanced students, references added to larger works. The Index 
 has'been so a rranged as to form a concise Dictionary of the Persons 
 and Places mentioned in the course of the Narrative.” The Maps, 
 p?-epared by Stanford, materially add to the value and usefulness 
 of the book. The British Quarterly Review calls it “A carefid 
 and elaborate, though brief compendium of all that modern research 
 has done for the illustration of the Old Testament. We know of 
 no zvork which contains so much important information in so stnall 
 a compass.” 
 
 A CLASS-BOOK OF NEW TESTAMENT HISTORY. 
 
 Including the Connexion of the Old and New Testament. Fourth 
 
 Edition. 181110. 5 - f - &/. 
 
 The present volume forms a sequel to the Author's Class-Book of 
 Old Testament History, ancl continues the narrative to the close of 
 
THEOLOGICAL BOOKS. 
 
 2 7 
 
 Maclear (G. F.)— continued. 
 
 St. Paul’s second imprisonment at Rome. It is marked by the 
 same characteristics as the former work, and it is hoped that it may 
 prove at once a useful Class-Book and a convenient companion to 
 the study of the Greek Testament. The work is divided into three 
 Books —/. The Connection betzveen the Old and New Testaments. 
 II. The Gospel History. III. The Apostolic History. In the 
 Appendix are given Chronological Tables The Clerical Journal 
 says, ‘ ‘ It is not often that such an amount of useful and inter¬ 
 esting matter on biblical subjects, is found in so convenient and 
 small a compass, as in this well-arranged volume.” 
 
 A CLASS-BOOK OF THE CATECHISM OF THE 
 CHURCH OF ENGLAND. Second Edition. i8mo/ cloth. 
 2s. 6d. 
 
 The present work is intended as a sequel to the tzvo preceding books. 
 “Like them, it is furnished with notes and references to larger 
 works, and it is hoped that it may be found, especially in the higher 
 forms of our Public Schools, to supply a suitable manual of in¬ 
 struction in the chief doctrines of our Church, and a useful help 
 in the preparation of Candidates for Confirmation.” The Author 
 goes oz/er the Church Catechism clause by clause, and gives all 
 needful explanation and illustration, doctrinal, practical, and 
 historical; the Notes make the work especially valuable to the student 
 and clergyman. Appended are a General Index, an Index 
 of Greek and Latin Words, and an Index of the Words ex¬ 
 plained throughout the book. The Literary Churchman says, 
 “ It is indeed the work of a scholar and diz’ine, and as such, though 
 extremely simple, it is also extremely instructive. There are fezv 
 clergy who would not find it usefid in preparing candidates for 
 Confirmation ; and there are not a few zvho would find it usefid to 
 themselves as well.” 
 
 A FIRST CLASS-BOOK OF THE CATECHISM OF 
 THE CHURCH OF ENGLAND, with Scripture Proofs for 
 Junior Classes and Schools. Second Edition. iSmo. 6 d. 
 
 This is an epitome of the larger Class-book, meant for junior students 
 and elementary classes. The book has been carefully condensed, so 
 
28 
 
 THEOLOGICAL BOOKS. 
 
 Maclear (G. F .)—continued. 
 
 as to contain clearly and fully, the most important part' of the 
 contents of the larger book. Like it the present Manual is sub¬ 
 divided into five parts, each part into a number of short chapters, 
 one or more of which might form a suitable lesson, and each 
 chapter is subdivided in a number of sections, each with a pro¬ 
 minent title indicative of its contents. It will be found a z’aluable 
 Manual to all who are concerned with the religious training of 
 children. 
 
 A SHILLING-BOOK of OLD TESTAMENT HISTORY. 
 
 i8mo. cloth limp. is. 
 
 This Manual bears the same relation to the larger Old Testament 
 History, that the book just mentioned does to the larger work on the 
 Catechism. As m it, the small-type notes have been omitted, and 
 a clear and full epitome given of the larger work. It consists of 
 Ten Books, divided into short chapters, and subdivided into sections, 
 each, section treating of a single epnsode in the history, the title of 
 which is given in bold type. The Map is clearly printed, and not 
 overcrowded with names. 
 
 A SHILLING-BOOK of NEW TESTAMENT HISTORY. 
 
 i8mo. cloth limp. is. 
 
 Thu bears the same relation to the larger New Testament History 
 that the work just mentioned has to the large Old Testament 
 History, and is marked by similar characteristics. 
 
 THE ORDER OF CONFIRMATION. A Sequel to the 
 
 Class-Book of the Church Catechism, with Prayers and Collects. 
 
 18mo. 2 >d- 
 
 The Order of Confirmation is given in full, after which the Manual 
 is divided into seven brief chapters:—I. “ The Meaning of Con¬ 
 firmation.” II. “ The Origin of Confirmation.” III., IV, 
 P. “ The Order of Confirmation,” treating, (i) of “ The In¬ 
 terrogation and Answer,” (2) “The Laying on of Hands,” 
 (3) ‘‘The Prayers and Benediction,” VI. “The Holy Com¬ 
 munion.” Chapter VII. consists of a few suitable Prayers and 
 
THEOLOGICAL BOOKS. 
 
 29 
 
 Maclear (G. F. )— continued. 
 
 Collects intended to be used by the candidate during the days of 
 preparation for Confirmation. The Literary Churchman calls it 
 “An admirable Manual. Thoroughly sound, clear, and complete 
 in its teaching, with some good, clear, personal advice as to Holy 
 Communion, and a good selection of prayers and collects for those 
 preparingfor Confirmation. ” 
 
 Macmillan. —Works by the Rev. Hugh Macmillan. (For 
 other Works by the same Author, see Catalogue of Travels 
 and Scientific Catalogue). 
 
 THE TRUE VINE; or, the Analogies of our Lord’s 
 Allegory. Second Edition. Globe 8vo. 6 s. 
 
 This work is not merely an exposition of the fifteenth chapter of 
 St. John’s Gospel, but also a general parable of spiritual truth 
 from the world of plants. It describes a few of the points in 
 which the varied realm of vegetable life comes into contact with the 
 higher spiritual realm, and shews how rich a field of promise lies 
 before the analogical mind in this direction. The majority of the 
 analogies are derived from the grape-vine; but the whole range 
 of the vegetable kingdom is laid under contribution for appropriate 
 illustration. Indeed, Mr. Macmillan has brought into his service 
 many of the results of recent scientific and historic research and 
 biblical criticism; as well as the discoveries of travellers ancient 
 and modern. The work will thus be found not only admirably 
 suited for devotional reading, but also full of valuable and varied 
 instruction. The Nonconformist says, ‘ ‘ It abounds in exquisite 
 bits of description, and in striking facts clearly stated.” The 
 British Quarterly says, ‘ ‘ Readers and preachers who are un¬ 
 scientific will find many of his illustrations as valuable as they 
 are beautiful. ” 
 
 BIBLE TEACHINGS IN NATURE. Seventh Edition. 
 Globe 8vo. 6 s. 
 
 In this volume the ajithor has endeavoured to shew that the teaching 
 of nature and the teaching of the Bible are directed to the same 
 great end; that the Bible contains the spiritual tiuths which are 
 
30 
 
 THEOLOGICAL BOOKS. 
 
 Macmillan (H.)—, continued. 
 
 necessary to make us wise unto salvation, and the objects and scenes 
 of nature are the pictures by which these truths are illustrated. 
 The first eight chapters describe, as it were, the exterior appearance 
 oj nature’s temple—the gorgeous, many-coloured curtain hanging 
 before the shrine. The last seven chapters bring us into the 
 interior—the holy place, where is seen the very core of symbolical 
 ordinances. “He has made the world more beautiful to us, and 
 unsealed our ears to voices ofpraise and messages of love that might 
 otherwise have been unheard. ”—British Quarterly Review. ‘ ‘Mr. 
 Macmillan has produced a book which may be fitly described as one 
 oj the happiest efforts for enlisting physical science in the direct 
 service of religion. ’’—Guardian. 
 
 THE MINISTRY OF NATURE. Second Edition. Globe 
 
 8 vo. 6 s. 
 
 Mr. Macmillan believes that nature has a spiritual as well as a 
 material side,—that she exists not only for the natural uses of the 
 body, but also for the sustenance of the life of the soul. This higher 
 ministry, the author believes, explains all the beauty and wonder of 
 the world, which would often be superfluous or extravagant. In 
 this volume of fourteen chapters the Author attempts to interpret 
 Nature on her religious side in accordance with the most recent 
 discoveries of physical science, and to shew how much greater 
 significance is imparted to many passages of Scripture and many 
 doctrines of Christianity when looked at in the light of these dis- 
 coveries; Instead of regarding Physical Science as antagonistic to 
 Christianity, the Author believes and seeks to shew that every new 
 discovery tends more strongly to prove that Nature and the Bible 
 have One Author. “ Whether the reader agree or not with his 
 conclusions, he will acknowledge he is in the presence of an ori Anal 
 and thoughtful writer. ’’—Pall Mall Gazette. ‘‘ There is no class 
 
 oj educated men and women that will not profit by these essays.”— 
 Standard. J 
 
 M‘Cosh.— For Works by James McCosh, LL.D., President 
 of Princeton College, New Jersey, U.S., see Philosophical 
 Catalogue. 
 
THEOLOGICAL BOOKS. 
 
 Maurice. —Works by the late Rev. F. Denison Maurice, 
 M.A., Professor of Moral Philosophy in the University of Cam¬ 
 bridge. 
 
 Professor Maurice's Works are recognized as having made a deep 
 impression on modern theology. With whatever subject he dealt 
 he tried to look at it in its bearing on living men and their every¬ 
 day surroundings, and faced unshrinkingly the difficulties 'which 
 occur to ordinary earnest thinkers in a manner that showed he had 
 intense sympathy with all that concerns humanity. By all \who 
 wish to understand the various drifts of thought during the present 
 century, Mr. Maurice's works must be studied. An intimate 
 friend of Mr. Maurice's, one who has 'carefully studied all his 
 works, and had besides many opportunities of knowing the Author's 
 opinions, in speaking of his so-called “ obscurity,” ascribes it to 
 “the never-failing assumption that God is really moving, teaching 
 and acting; and that the writer's business is not so much to state 
 something for the reader's benefit, as to apprehend what God is 
 saying or doing. ” The Spectator says—“Pew of those of our own 
 generation whose names will live in English history or literature 
 have exerted so profound and so permanent an influence as Mr. 
 Maurice. ” 
 
 THE PATRIARCHS' AND LAWGIVERS OF THE 
 OLD TESTAMENT. Third and Cheaper Edition. Crown 
 8vo. 5-f. 
 
 The Nineteen Discourses contained in this volume were preached in the 
 chapel of Lincoln's\ Inn during the year 1851. The texts are 
 taken from the books of Genesis, Exodus, Numbers, Deuteronomy, 
 Joshua, Judges, and Samuel, and involve some of the most in¬ 
 teresting biblical topics discussed in recent times. 
 
 THE PROPHETS AND KINGS OF THE OLD TES¬ 
 TAMENT. Third Edition, with new Preface. Crown 8vo. 
 ioj. 6 d. 
 
 The previous work brings down Old Testament history to the time of 
 Samuel. The Sermons contained in the present volume — twenty- 
 seven in number, coining down to the time of Ezekiel—though they 
 
32 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.)— continued. 
 
 commence at that point are distinct in their subject and treatment. 
 Mr. Maurice, in the spirit ’which animated the compilers of the 
 Church Lessons, has in these Sermons regarded the Prophets more 
 as preachers of righteousness than as mere predictors—an aspect 
 of their lives which, he thinks, has been greatly overlooked in our 
 day, and than which, there is none we have more need to co?i- 
 template. He has found that the Old Testament Prophets, taken 
 in their simple natural sense, clear up many of the difficulties 
 which beset us in the daily work of lije ; make the past intelligible, 
 the present endurable, and the future real and hopeful. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 
 A Series of Lectures on the Gospel of St. Luke. Crown Svo. 9-f. 
 
 Mr. Maurice, in his Preface to these Twenty-eight Lectures, says, 
 — “ Ln these Lectures L have endeavoured to ascertain tvhat is told 
 us respecting the life of fesus by one of those Evangelists who pro¬ 
 claim Him to be the Christ, who says that He did come frozn a 
 Father, that He did baptize with the Holy Spirit, that He did rise 
 from the dead. L have chosen the one who is most directly con¬ 
 nected with the later history of the Church, zpho was not an Apostle, 
 who professedly zurote for the use of a man already instructed in 
 the faith of the Apostles. L have followed the course of the writer's 
 narrative, not changing it under any pretext. L have adhered to 
 his phraseology, striving to avoid the subsiittition of any other for 
 his." 
 
 THE GOSPEL OF ST. JOHN. A Series of Discourses. 
 
 Third and Cheaper Edition. Crown Svo. 6 s. 
 
 These Discourses, twenty-eight in number, are of a nature similar 
 to those on the Gospel of St. Luke, and will be found to render 
 valuable assistance to any one anxious to tinderstand the Gospel of 
 the beloz’ed disciple, so different in many respects from those of the 
 other three Evangelists. Appended are eleven notes illustrating 
 various points which occur throughout the discourses. The Literarv 
 Churchman thus speaks of this volume :—“ Thorough honesty, 
 reverence, and deep thought pervade the work, which is every way 
 
THEOLOGICAL BOOKS. 
 
 33 
 
 Maurice (F. D.) —continued. 
 
 solid and philosophical, as well as theological, and abounding with 
 suggestions which the patient student may draw out more at length 
 for himself. ” 
 
 THE EPISTLES OF ST. JOHN. A Series of Lectures 
 on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. 6 s. 
 
 These Lectures on Christian Ethics were delivered to the students oj 
 the Working Men's College, Great Ormond Street, London, on 
 a series of Sunday mornings. There ate twenty Lectures in all, 
 founded on various texts taken from the Epistles of St. John, which 
 abound in passages bearing directly on the conduct of life, the duty 
 of men to God and to each other. Ll will be found that a very 
 complete system of practical morality is developed in this volume, 
 in which the most important points in Ethics are set forth in an 
 unconventional and interesting manner. Mr. Maurice believes 
 that the question in which we are most interested, the question which 
 most affects our studies and our daily lives, is the question, whether 
 there is a foundation for human morality, or whether it is de¬ 
 pendent upon the opinions and fashions of different ages and 
 countries. This important question will be found amply and fairly 
 discussed in this volume, which the National Review calls “Mr. 
 Maurice's most effective and instructive work. Lie is peculiarly 
 fitted by the constitution of his mind, to throw light on St. John's 
 writings." Appended is a note on “Positivism and itsTeacher." 
 
 EXPOSITORY SERMONS ON THE PRAYER-BOOK. 
 
 The Prayer-book considered especially in reference to the Romish 
 System. Second Edition. Fcap. 8vo. 5-r. 6 d. 
 
 After an Lntroductory Sermon, Mr. Maurice goes over the various 
 parts of the Church Service, expounds in eighteen Sermons, their 
 intention and significance, and shews how appropriate they are as 
 expressions of the deepest longings and wants of all classes of men. 
 
 LECTURES ON THE APOCALYPSE, or Book of the 
 Revelation of St. John the Divine. Crown 8vo. ios. 6 d. 
 
 These Twenty-three Lectures on what is generally regarded as the most 
 
 3 
 
34 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D. )— continued. 
 
 mysterious Book in the Bible, do not demand that extensive know¬ 
 ledge of ancient or modern history which it is necessary to possess 
 to be able to judge of most modern commentaries on Prophecy. 
 Mr. Maurice, instead of trying to findfar-fetched allusions to great 
 historical events in the distant future, endeavours to discover the 
 plain, literal, obvious meaning of the words of the writer, and 
 shezvs that as a ride these rep'er to events contemporaneous with or 
 immediately succeeding the time when the book was written. At 
 the same time he shrws the applicability of the contents of the 
 book to the circumstances of the present day and of all times. 
 “Never,” says the Nonconformist, “has Mr. Maurice been more 
 reverent, more careful for the letter of the Scripture, more discern¬ 
 ing of the purpose of the Spirit, or more sober and practical in his 
 teaching, than in this volume on the Apocalypse.” 
 
 WHAT IS REVELATION? A Series of Sermons on the 
 Epiphany; to which are added, Letters to a Theological Strident 
 on the Bampton Lectures of Mr. Mansel. Crown Svo. io.f. 6 d. 
 Both Sermons and Letters were called forth by the doctrine main¬ 
 tained by Mr. Mansel in his Bampton Lectures, that Revelation 
 cannot be a direct Manifestation of the Lnfinite Nature of God. 
 Mr. Maurice maintains the opposite doctrine, and in his Sermons 
 explains why, in spite of the high authorities on the other side, 
 he must still assert the principle which he discovers in the Services 
 of the Church and throughout the Bible. Ln the Letters to a 
 Student of Theology, he has followed out all Mr. Mansel's 
 Statements and Arguments step by step. The Nonconformist says, 
 “ There will be found ample materials to stimulate Christian faith 
 and earnestness, to quicken and give tenderness to charity, and to 
 vivify conceptions of the ‘things not seen which are eternal.'’” 
 
 SEQUEL TO THE INQUIRY, “WHAT IS REVELA¬ 
 TION?” Letters in Reply to Mr. Mansel’s Examination of 
 “ Strictures on the Bampton Lectures.” Crown Svo. 6 s. 
 
 This, as the title indicates, was called forth by Mr. Mansel’s Ex¬ 
 amination of Mr. Maurice’s Strictures on his doctrine of the 
 Lnfinite. 
 
THEOLOGICAL BOOKS. 
 
 35 
 
 Maurice (F, D.)— continued. 
 
 THEOLOGICAL ESSAYS. Third Edition. Crown 8vo. 
 
 ior. 6 d. 
 
 “The book,” says Mr. Maurice, “expresses thoughts which have 
 been working in my mind for years; the method of it has not been 
 adopted carelessly; even the composition has undergone frequent 
 revision.” There are seventeen Essays in all, and although meant 
 primarily for Unitarians, to quote the words of the Clerical 
 Journal, “ it leaves untouched scarcely any topic which is in agita¬ 
 tion in the religious world; scarcely a ?noot point between our 
 various sects ; sca7 A cely a plot of debateable ground between Christ¬ 
 ians and Infidels, between Romanists and Protestants, between 
 Socinians and other Christians, between English Churchmen and 
 Dissenters o?i both sides. Scarce is there a misgiving, a dif¬ 
 ficulty, an aspiration stirring amongst us now, — now, when men 
 seem in earnest as hardly ever before about religion, and ask and 
 demand satisfaction with a fearlessness vj/iick seems almost awful 
 when one thinks what is at stake—which is not recognised and 
 grappled with by Mr. Maurice.” 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM 
 
 THE SCRIPTURES. Crown 8vo. 7j. 6 d. 
 
 Throughout the Nineteen Sermons contained in this volume, Mr. 
 Maurice expounds the ideas which he has formed of the Doctrine 
 of Sacrifice, as it is set forth in various parts of the Bible. “ The 
 habitual tone,” says the Christian Spectator, “is that of great 
 seriousness and calm,—a seriousness which makes an impression of 
 its own, and a serenity zvhich is only broken by some overpowering 
 feeling forcing itself into expression, and making itself heard in 
 most meaning and stirring words.” 
 
 THE RELIGIONS OF THE WORLD, AND THEIR 
 
 RELATIONS TO CHRISTIANITY. Fourth Edition. Fcap. 
 
 8vo. S-* - - 
 
 These Eight Boyle Lectures are divided into two parts, of four 
 Lectures each. Ln the first part Mr. Maurice examines the great 
 Religious systems which present themselves in the history of the 
 
36 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.)— continued. 
 
 ivorId, with the purpose of inquiring what is their mam cha¬ 
 racteristic principle. The second four Lectures are occupied with 
 a discussion of the questions, “In what relation does Christianity 
 stand to these different faiths ? If thex'e be a faith which is 
 meant for mankind, is this the one, or must we look for another?" 
 In the Preface, the most important authorities on the various 
 subjects discussed in the Lectures are referred to, so that the reader 
 may pursue the subject further. 
 
 ON THE LORD’S PRAYER. Fourth Edition. Fcap. 
 8vo. 2s. 6d. 
 
 In these Nine Sermons the successive petitions of the Lord's Prayer 
 are taken up by Mr. Maurice, their significance expounded, and, 
 as was usual xvith him, connected with the ez’ery-day lives, feelings, 
 and aspirations of the men of the present time. They were de¬ 
 livered in the momentous year 184s, and frequent allusions are 
 made and lessons drawn from the events of that year. 
 
 ON THE SABBATH DAY ; the Character of the Warrior, 
 and on the Interpretation of History. Fcap. 8vo. 2 s. 6 d. 
 
 This volume contains Three Sermons on the Sabbath-day, one of 
 them being in reference to the proposed opening of the Crystal 
 Palace on Sunday—one on the “Character of the Warrior," 
 suggested by the Death of the Duke of Wellington; the fifth being 
 on ‘ ‘ The Divine Interpretation of History, ” delivered during the 
 Great Exhibition oj 1851. In this last Mr. Maurice points out 
 a few dijficidties which, judging from his own experience, he thinks 
 likely to perplex students of history, explaining how the Bible has 
 anticipated and resolved them. 
 
 THE GROUND AND OBJECT OF HOPE FOR 
 MANKIND. Four Sermons preached before the University of 
 Cambridge. Crown 8vo. 3J. 6 d. 
 
 In these Four Sermons Mr. Maurice viexvs the subject in four 
 aspects: — I. The Hope of the Missionary. II. The Hope of the 
 Patriot. III. The Hope of the Churchman. IV. The Hope of 
 
THEOLOGICAL BOOKS. 
 
 37 
 
 Maurice (F. D.)— continued. 
 
 Man. The Spectator says, “ It is impossible to find anywhere 
 deeper teaching than this;” and the Nonconformist, “We thank 
 him for the manly, noble, stirring words in these Sermons—zvords 
 fitted to quicken thoughts, to awaken high aspiration, to stimulate 
 to lives of goodness.” 
 
 THE LORD’S PRAYER, THE CREED, AND THE 
 
 COMMANDMENTS. A Manual for Parents and .Schoolmasters. 
 
 To which is added the Order of the Scriptures. i8mo. cloth 
 
 limp. ij. 
 
 This book is not written for clergymen, as such, but for parents and 
 teachers, zvho are often either prejudiced against the contents of the 
 Catechism, or regard it pecidiarly as the clergyman’s book, but, 
 at the same time, have a general notion that a habit of prayer 
 ought to be cultivated, that there are some things which ought to 
 be believed, and some things zohich ought to be done. It will be 
 found to be peculiarly valuable at the present time, when the 
 question of religious education is occupying so much attention. 
 
 THE CLAIMS OF THE BIBLE AND OF SCIENCE. 
 
 A Correspondence on some Questions respecting the Pentateuch. 
 
 Crown 8vo. 4?. 6 d. 
 
 This volume consists of a series of Fifteen Letters, the first and last 
 addressed by a ‘ Layman ’ to Mr. Maurice, the intervening thirteen 
 written by Mr. Maurice himself. 
 
 DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 6^. 
 
 “ The parties in these Dialogues,” says the Preface, “ are a Clergy¬ 
 man zvho accepts the doctrines of the Church, and a Layman 
 whose faith in them is nearly gone. The object of the Dialogues 
 is not confutation, but the discovery of a ground on zvhich tzvo 
 Englishmen and two fathers may stand, and on which their 
 country and their children may stand zvhen their places knozu 
 them no more.” Some of the most important doctrines of the 
 Church are discussed, the zvhole series of dialogues tending to shezv 
 that men of all shades of belief may look up to and worship God 
 as their common and loving Father. 
 
38 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.)— continued. 
 
 THE COMMANDMENTS CONSIDERED AS IN¬ 
 STRUMENTS OF NATIONAL REFORMATION. Crown 
 Svo. 4-f. 6 d. 
 
 This is a hook of practical morality and divinity. It was to some 
 extent occasioned by Dr. Norman Macleod’s Speech on the Sabbath, 
 and his views of the Commandments. The author endeavours to 
 shew that the Commandments are now, and ever have been, the 
 great protesters against Presbyteral and Prelatical assumptions, 
 and that if we do not receive them as Commandments of the Lord 
 God spoken to Israel, and spoken to ez’ery people under heaven 
 now, we lose the greatest witnesses we possess for national morality 
 and civil freedom. 
 
 MORAL AND METAPHYSICAL PHILOSOPHY. Vol. 
 I. Ancient Philosophy from the First to the Thirteenth Centuries. 
 Vol. II. Fourteenth Century and the French Revolution, with a 
 Glimpse into the Nineteenth Century. Two Vols. Svo. 25^. 
 This is ait edition in two volumes of Professor Maurice's History of 
 Philosophy from the earliest period to the present time. It was 
 formerly issued in a number of separate volumes, and it is believed 
 that all admirers of the author and all students of philosophy will 
 welcome this compact edition. In a long introduction to this edition, 
 in the form of a dialogue, Professor Maurice justifies his own 
 views, and touches upon some of the most important topics of the 
 time. 
 
 SOCIAL MORALITY. Twenty-one Lectures delivered in 
 the University of Cambridge. New and Cheaper Edition. Cr. 
 8vo. ioj. 6 d. 
 
 In this series of Lectures, Professor Maurice considers, historically and 
 critically. Social Morality in its three main aspects: — I. “ The 
 Relations which spring from the Family—Domestic Morality .” 
 II. “Relations which subsist among the various constituents of a 
 Nation—National Morality.” III. “As it concerns Universal 
 
 Humanity—Universal Morality.” Appended to each series is a 
 chapter on “ Worship:” first, “Family Worshipsecond. 
 
THEOLOGICAL BOOKS. 
 
 39 
 
 Maurice (F. D.)— continued. 
 
 “National Worshipthird, “Universal Worship.” “Whilst 
 reading it we are charmed by the freedom from exclusiveness and 
 prejudice, the large charity, the loftiness of thought, the eagerness 
 to recognise and appreciate zvhatever there is of real worth extant 
 in the world, which animates it from one end to the other. We 
 gain neat) thoughts and new ways of viewing things, even more, 
 perhaps, from being brought for a time under the influence of so 
 noble and spiritual a mind.” —Athenaeum. 
 
 THE CONSCIENCE: Lectures on Casuistry, delivered in 
 the University of Cambridge. Second and Cheaper Edition. 
 Crown Svo. 5^. 
 
 In this series of nine Lectures, Professor Maurice, endeavours to 
 settle what is meant by the word “ Conscience,” and discusses the 
 most important questions immediately connected with the subject. 
 Taking “Casuistry ” in its old sense as being the “ study of cases 
 of Conscience,” he endeavours to show in what way it may be 
 brought to bear at the present day upon the acts and thoughts of 
 our ordinary existence. He shows that Conscience asks for laws, 
 not rules ; for freedom, not chains; for education, not suppres¬ 
 sion. He has abstained from the use of philosophical terms, and 
 has touched on philosophical systems only when he fancied “they 
 were interfering with the rights and duties of wayfarers.” The 
 Saturday Review says: “ We rise from the perusal of these lectures 
 with a detestation of all that is selfish and mean, and with a living 
 impression that there is such a thing as goodness after all.” 
 
 LECTURES ON THE ECCLESIASTICAL HISTORY 
 OF THE FIRST AND SECOND CENTURIES. Svo. io.s-.6Y. 
 
 The 7i>ork contains a series of graphic sketches and vivid portraits, 
 bringing forcibly before the reader the life of the early Church in all 
 its main aspects. In the first chapter on “ The Jewish Calling,” besides 
 expounding his idea of the true nature of a “ Church,” the author 
 gives a brief sketch of the position and economy of the Jews ; while 
 in the second he points out their relation to ‘ ‘ the other Nations. ” 
 Chapter Third contains a succint account of the various Jewish 
 
40 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.)— continued. 
 
 Sects, while in Chapter Fourth are briefly set forth Mr. Maurice's 
 ideas of the character of Christ and the nature of His mission, and 
 a sketch of events is given up to the Day of Pentecost. The re¬ 
 maining Chapters, extending from the Apostles’ personal Ministry 
 to the end of the Second Century, contain sketches of the character 
 and work of all the prominent men m any way connected with the 
 Early Church, accounts of the origin and nature of the various 
 doctrines orthordox and heretical which had their birth during the 
 
 o 
 
 period, as 7veil as of the planting and early history of the Chief 
 Churches in Asia, Africa and Europe. 
 
 LEARNING AND WORKING. Six Lectures delivered 
 in Willis’s Rooms, London, in June and July, 1854.—THE 
 RELIGION OF ROME, and its Influence on Modern Civilisa¬ 
 tion. Four Lectures delivered in the Philosophical Institution of 
 Edinburgh, in December, 1854. Crown Svo. 5J. 
 
 In the Dedication and Preface to this volume, Professor Maurice 
 shows that these tzvo sets of Lectures haz>e many points of connec¬ 
 tion. In the first senes of Lectures the author endeavours to ex¬ 
 plain to such an audience as was likely to meet in Willis's Rooms, 
 the scope and aims of the course of education established at the 
 then recently founded Working Men’s College, and at the same 
 time expounds his notions of education in general, the pivot of his 
 system being the truth that Learning and Working are not incom¬ 
 patible. The title to the second series is a sufficient index to their 
 nature. 
 
 Moorhouse.—Works by James Moorhouse, M.A., Vicar 
 of Paddington :— 
 
 SOME MODERN DIFFICULTIES RESPECTING the 
 FACTS OF NATURE AND REVELATION. Fcap. 8vo. 
 
 2 s. 6 d. 
 
 The first of these Four Discourses is a systematic reply to the Essay 
 of the Rev. Baden Powell on Christian Evidences in “Essays and 
 Reviews. I he fourth Sermon, on “ The Resurrection,” is in 
 
THEOLOGICAL BOOKS. 
 
 4i 
 
 Moorhouse (J continued. 
 
 some measure complementary to this, and the tzvo together are 
 intended to furnish a tolerably complete view of modern objections 
 to Revelation. In the second and third Sermons, on the “ Tempta¬ 
 tion” and “Passion,” the author has endeavoured “ to exhibit the 
 pozver and wonder of those great facts within the spiritual sphere, 
 which modern theorists have especially sought to discredit.” The 
 British Quarterly says of them, — “ The tone of the discussion is 
 able, and throughout conservative of Scriptural truth.” 
 
 JACOB. Three Sermons preached before the University of 
 
 Cambridge in Lent 1870. Extra fcap. 8vo. 3J. 6 d. 
 
 In these Three Sermons the author endeavours to indicate the course 
 of that Divine training by which the patriarch Jacob was converted 
 from a deceitful and unscrupulous into a pious and self-denying 
 man. In the first Sermon is cotisidered “ The Human Subject,” 
 or the nature to be trained; in the second “ The Divine Tower,” 
 the pcnuer by which that training was effected; and in the third 
 “ The Great Change.” or the course and form of the training. 
 
 THE HULSEAN LECTURES FOR 1865. Cr. 8vo. 5s. 
 
 The follozving are the subjects of the Four Hulsean Lectures hi this 
 volume: — I. “Bearing of Present Controversies on the Doctrine of 
 the Incarnation.” II. “How far the Hypothesis of a real Limit - 
 ation in our Saviour's Human Knowledge is coitsistent with the 
 Doctrine of His Divinity.” III. “ The Scriptural Evidence of 
 otir Saviour's Sinlessness.'' IV. “ What Kind and Degree of 
 Human Ignorance were left possible to our Lord Jesus Christ by 
 the fact of His Human Sinlessness.'' “Few more valuable works 
 have come into our hands for many years ... a most fruitful and 
 welcome volume .”— Church Review. 
 
 O’Brien.— AN ATTEMPT TO EXPLAIN and ESTAB¬ 
 LISH THE DOCTRINE OF JUSTIFICATION by FAITH 
 
 ONLY. By James Thomas O’Brien, D.D., Bishop of Ossory. 
 
 Third Edition. 8vo. 12s. 
 
 This work consists of Ten Sermons. The firstfour treat of the nature 
 
42 
 
 THEOLOGICAL BOOKS. 
 
 and mutual relations of Faith and Justification ; the fifth and 
 sixth examine the corruptions of the doctrine of Justification by Faith 
 only, and the objections which have been urged against it. The four 
 concluding sermons deal with the moral effects of Faith. Various 
 Notes are added explanatory of the Author's reasoning. 
 
 Palgrave.— HYMNS. By Francis Turner Palgrave. 
 
 Third Edition, enlarged. i8mo. ir. 6 d. 
 
 This is a collection of twenty original Hymns, which the Literary 
 Churchman speaks of as “ so choice, so perfect, and so refined ,— 
 so tender in feeling, and so scholarly in expression." 
 
 Palmer.— THE BOOK OF PRAISE : From the Best 
 
 English Hymn Writers. Selected and arranged by Lord Selborne. 
 
 With Vignette by Woolner. iSmo. 4^. 6 d. 
 
 The present is an attempt to present, under a convenient arrangement, 
 a collection of such examples of a copious and interesting branch of 
 popular literature, as, after sez’eralyears' study of the subject, have 
 seemed to the Editor most worthy of being separated from the mass 
 to which they belong. It has been the EditoVs desire and aim to 
 adhere strictly, in all cases in which it could be ascertained, to the 
 genuine uncorrupted text of the authors themselves. The names of 
 
 the authors and date of composition of the hymns, when known , 
 are affixed, while notes are added to the volume, giving further 
 details. The Hymns are arranged according to subjects. “ There 
 is not room for two opinions as to the value of the '’Book of Praise.'" 
 — Guardian. “Approaches as nearly as one can conceive to per¬ 
 fection ."— N onconformist. 
 
 BOOK OF PRAISE HYMNAL. See end of this Catalogue. 
 
 Paul of Tarsus. An Inquiry into the Times and the 
 
 Gospel of the Apostle of the Gentiles. By a Graduate. 8vo. 
 
 I Or. 61 d . 
 
 The Author of this work has attempted, out of the materials which 
 were at his disposal, to construct for himself a sketch of the time in 
 which St. Paul lived, of the religious systems with which he was 
 brought in contact, of the doctrine which he taught, and of the 
 
THEOLOGICAL BOOKS. 
 
 43 
 
 work which he ultimately achieved. “ Turn where 7ve 7oill 
 throughout the volume, 7 ve find the best fruit of patient inquiry, 
 sound scholarship, logical argument, and fairness of conclusion. 
 No thoughtful reader will rise from its perusal without a real and 
 lasting profit to himself, and a sense ofpermanent addition to the 
 cause of truthL — Standard. 
 
 Prescott. —THE THREEFOLD CORD. Sermons preached 
 before the University of Cambridge. By J. E. Prescott, B.D. 
 Fcap. 8vo. 3r. 6 d . 
 
 The title of this volume is derived from the subjects of the first three 
 of these Sermons — Love, Hope, Faith. Their full titles are :— 
 /. “ Christ the Bringer of Peace — Love.’’ LL. “ Christ the Reno¬ 
 vator — Hope.” LIL. '■''Christ the Light — Faith.” The fourth, 
 
 an Assize Sermon, is on ' ‘ The Divinity of justice. ” The Sermons 
 are an attempt to shew that Christian theology is sufficient for the 
 wants of the present day. 
 
 Procter.— A HISTORY OF THE BOOK OF COMMON 
 PRAYER: With a Rationale of its Offices. By Francis 
 Procter, M.A. Tenth Edition, revised and enlarged. Crown 
 8 vo. 1 o.s'. 6 d. 
 
 The fact that in fifteen years nine editions of this volume have been 
 called for, shews that such a work was wanted, and that to a large 
 extent Mr. Procter’s book has supplied the tvant. “Ln the course 
 of the last thirty years,” the author says, “ the whole subject has 
 been investigated by divines of great learning, and it was mainly with 
 a view of epitomizing their extensive publications, and correcting 
 by their help sundry traditional errors or misconceptions, that the 
 present volume was put together.” The Second Part is occupied 
 with an account of “ The Sources and Rationale of the Offices.” 
 The Athenaeum says :—“ The origin of every part of the Prayer- 
 book has been diligently investigated,—and there are few questions 
 or facts connected with it which are not either sufficiently explained, 
 or so referred to, that persons interested may work out the truth for 
 themselves. ” 
 
44 
 
 THEOLOGICAL BOOKS. 
 
 Procter and Maclear.— AN ELEMENTARY INTRO¬ 
 DUCTION TO THE BOOK OF COMMON PRAYER. 
 Fourth Edition, Re-arranged and Supplemented by an Explanation 
 of the Morning and Evening Prayer and the Litany. By F. 
 Procter, M.A. and G. F. Maclear, D.D. iSmo. is. 6d. 
 
 This hook has the same object and follows the same plan as the 
 Manuals already noticed under Mr. Maclear’’s name. Each book 
 is subdivided into chapters and sections. In Book I. is given a 
 detailed History of the Book of Common Prayer down to the 
 Attempted Revision in the Reign of William III. Book II., con¬ 
 sisting of four Parts, treats in order the various parts of the 
 Prayer Book. Valuable Notes, etymological, historical, and critical, 
 are given throughout the book, ivhile the Appendix contains several 
 articles of much interest and importance. Appended is a General 
 Index and an Index of Words explained in the Notes. The 
 Literary Churchman characterizes it as '‘‘'by far the completest 
 and most satisfactory book of its kind we know. We wish it 
 were in the hands of every schoolboy and every schoolmaster in the 
 kingdom. ” 
 
 Psalms of David CHRONOLOGICALLY ARRANGED. 
 
 An Amended Version, with Historical Introductions and Ex¬ 
 planatory Notes. By Four Friends. Second and Cheaper 
 Edition, much enlarged. Crown 8vo. 8 j . 6 d. 
 
 One of the chief designs of the Editors, in preparing this volume, 
 was to restore the Psalter as far as possible to the order in which 
 the Psalms were written. They give the division of each Psalm 
 into strophes, and of each strophe into the lines which composed it, 
 and amend the errors of translation. In accomplishing this work 
 they have mainly followed the guidance of Professor Henry Ewald. 
 A Supplement contains the chief specimens of Hebrezv Lyric poetry 
 not included in the Book of Psalms. The Spectator calls it “ One 
 of the most instructive and valuable books that have been published 
 for many years. ” 
 
 Golden Treasury Psalter.— The Student’s Edition. 
 
 Being an Edition with briefer Notes of the above. iSmo. 3 s. 6 d. 
 This volume will be found to meet the requirements of those who wish 
 
THEOLOGICAL BOOKS. 
 
 45 
 
 for a smaller edition of the larger work, at a lower price for family 
 use, and for the use of younger pupils in Public Schools. The 
 short notes which are appended to the volu?ne will, it is hoped, 
 suffice to make the meaning intelligible throughout. The aim of 
 this edition is simply to put the reader as far as possible in pos¬ 
 session of the plain meaning of the writer. “ It is a gem,” the 
 Nonconformist says. 
 
 Ramsay.—' THE CATECHISER’S MANUAL; or, the 
 Church Catechism Illustrated and Explained, for the Use of 
 Clergymen, Schoolmasters, and Teachers. By Arthur Ramsay, 
 M.A. Second Edition. i8mo. ij. 6 d. 
 
 This Manual, which is in the form of question and answer, is in¬ 
 tended to afford full assistance both to learners and teachers, to 
 candidates for Confirmation as well as to clergymen, in the 
 understanding of the Church Catechism, and of all the matters 
 referred to therein. 
 
 Rays of Sunlight for Dark Days. A Book of Selec¬ 
 tions for the Suffering. With a Preface by C. J. Vaughan, D. D. 
 i8mo. Fifth Edition, y. 6 d. Also in morocco, old style. 
 
 Dr. Vaughan says in the Preface, after speaking of the general run 
 of Books of Comfort for Mourners, “ It is because I think that 
 the little volume now offered to the Christian sufferer is one of 
 greater wisdom and of deeper experience, that I have readily con¬ 
 sented to the request that I would introduce it by a few words of 
 Preface .” The book consists of a series of very brief extracts from 
 a great va?'iety of authors, in prose and poetry, suited to the many 
 moods of a mourning or suffering mind. “Mostly gems of the first 
 water. ’’—Clerical Journal. 
 
 Reynolds.— NOTES OF THE CHRISTIAN LIFE. A 
 Selection of Sermons by Henry Robert Reynolds, B.A., 
 President of Cheshunt College, and Fellow of University College, 
 London. Crown 8vo. "]s. 6 d. 
 
 This work may be taken as representative of the mode of thought and 
 feeling which is most popular amongst the freer and more cultivated 
 
46 
 
 THEOLOGICAL BOOKS. 
 
 Nonconformists. “ The reader throughout,” says the Patriot, 
 ‘ 1 feels himself in the grasp of an earnest and careful thinker. ” 
 “It is long,’' says the Nonconformist, “since we have met with 
 any published sermons better calculated than these to stimulate 
 devout thought, and to bring home to the soul the reality of a 
 spiritual life.” 
 
 Roberts.— DISCUSSIONS ON THE GOSPELS. By the 
 Rev. Alexander Roberts, D.D. Second Edition, revised and 
 enlarged. 8vo. 16s. 
 
 This volume is divided into two parts. Part I. “On the Language 
 employed by our Lord and His Disciples,” in which the author 
 endeavours to prove that Greek was the language usually employed 
 by Christ Himself, in opposition to the common beliep that Our 
 Lord spoke Aramcean. Part //. is occupied with a discussion 
 ‘ ‘ On the Original Language of St. Matthew's Gospel, ” and on 
 '■'■The Origin and Authenticity of the Gospels.” “ The author 
 
 brings the valuable qualifications of learning, temper, and an 
 independent judgment.”- — Daily News. 
 
 Robertson.— PASTORAL COUNSELS. Being Chapters 
 on Practical and Devotional Subjects. By the late John Robert¬ 
 son, D.D. Third Edition, with a Preface by the Author of 
 “ The Recreations of a Country Parson.” Extra fcap. 8vo. 6s. 
 These Sermons are the free utterances of a strong and independent 
 thinker. He does not depart from the essential doctrines of his 
 Church, but he expounds them in a spirit of the widest chai'ity, and 
 always having most prominently in view the requirements of prac¬ 
 tical lije. “ The sermons are admirable specimens of a practical, 
 earnest, and instructive style of pulpit teaching .”— Nonconformist. 
 
 Rowsell. —MAN’S LABOUR AND GOD’S HARVEST. 
 Sermons preached before the University of Cambridge in Lent, 
 
 1861. Fcap. Svo. 3J. 
 
 This volume contains Five Sermons, the general drift of which is 
 indicated by the title. “IVe strongly recommend this little volume 
 to young men, and especially to those zvho are contemplating work- 
 
THEOLOGICAL BOOKS. 
 
 47 
 
 ingfor Christ in Holy Orders .”— Literary Churchman. “Air. 
 Rowsell’s Sermons must, we feel sure, have touched the heart of 
 7iiany a Cambridge Undergraduate, and are deserving of a wide 
 general circulation .”— The Ecclesiastic. 
 
 Salmon. —THE REIGN OF LAW, and other Sermons, 
 preached in the Chapel of Trinity College, Dublin. By the Rev. 
 George Salmon, D.D., Regius Professor of Divinity in the 
 University of Dublin. Crown 8vo. 6r. 
 
 Sanday.— THE AUTHORSHIP AND HISTORICAL 
 CHARACTER OF THE FOURTPI GOSPEL, considered in 
 reference to the Contents of the Gospel itself. A Critical Essay. 
 By William Sanday, M. A., Fellow of Trinity College, Oxford. 
 Crown Svo. 8r. 6 d. 
 
 The object of this Essay is critical and nothing more. The Author 
 attempts to apply faithfully and persistently to the contents of the 
 much disputed fourth Gospel that scientific method which has been 
 so successful in other directions. 1 ‘ The facts of religion, ” the 
 Author believes, “(i. e. the documents, the history of religious 
 bodies, Src.) are as much facts as the lie of a coal-bed or the forma¬ 
 tion of a coral-reef.” “ The Essay is not only most valuable in 
 itself, but full ofpromise for the future .”-— Canon Westcott in the 
 Acadeifiy. 
 
 Sergeant. —SERMONS. By the Rev. E. W. Sergeant, 
 
 M.A., Balliol College, Oxford; Assistant Master at Westminster 
 College. Fcap. Svo. 2 s. 6 d. 
 
 This volu/7ie cofitains Nine Sermons on a variety of topics, preached 
 by the author at va 7 uous times and to various classes of hearers. 
 The First Sermon is on Free Inquiry. 
 
 Smith.— PROPHECY A PREPARATION FOR CHRIST. 
 Eight Lectures preached before the University of Oxford, being the 
 Bampton Lectures for 1869. By R. Payne Smith, D.D., Dean 
 of Canterbury. Second and Cheaper Edition. Crown 8vo. 6s. 
 The author's object in these Lectures is to shew that there exists in the 
 
4 8 
 
 THEOLOGICAL BOOKS. 
 
 Old Testament an element, which no criticism on naturalistic 
 principles can either account for or explain away: that element is 
 Prophecy. The author endeavours to prove that its force does not 
 consist merely in its predictions. The Bible describes man’s first 
 estate of innocency, his fall, and the promise given by God of his 
 restoration. Virtually the promise meant that God would give 
 man a true religion; and the author asserts that Christianity is 
 the sole religion on earth that fulfils the conditions necessary to 
 constitute a true religion. God has pledged His own attributes 
 in ■its behalf; this pledge He has given in miracle and prophecy. 
 The author endeavours to shew the reality of that portion of the 
 proof founded on prophecy. ‘ ‘ These Lectures overfloiv with solid 
 learning. ” —Record. 
 
 Smith. —CHRISTIAN FAITH. Sermons preached before 
 the University of Cambridge. By W. Saumarez Smith, M.A., 
 Principal of St. Aidan’s College, Birkenhead. Fcap. Svo. 31-. 6 d. 
 The first two sermons in this volume have special reference to the 
 Person of Christ; the next hvo are concerned with the inner life 
 of Christians; and the last speaks of the outward development of 
 Christian faith. “ Appropriate and earnest sermons, suited to the 
 practical exhortation of an educated congregation .”— Guardian. 
 
 Stanley. —Works by the Very Rev. A. P. Stanley, D.D., 
 Dean of Westminster. 
 
 THE ATH AN ASIAN CREED, with a Preface on the 
 General Recommendations of the Ritual Commission. Cr. 
 Svo. 2 s. 
 
 The object of the work is not so much to urge the omission or change 
 of the Athahasian Creed, as to shew that such a relaxation ouHit 
 
 — o 
 
 to give offence to no reasonable or religious mind. With this 
 view, the Dean of Westminster discusses in succession —( 1 ) the 
 Authorship of the Creed, (2) its Internal Characteristics, (3) the 
 Peculiarities of its Use in the Church of England, (4) its Ad¬ 
 vantages and Disadvantages, (5) its various Interpretations, and 
 ( 6 ) the Judgment passed upon it by the Ritual Commission. In 
 conclusion, Dr. Stanley maintains that the use of the Athanasian 
 
THEOLOGICAL BOOKS. ‘ 
 
 49 
 
 Stanley (Dean)— continued. 
 
 Creed should no longer be ?nade compulsory. li Dr. Stanley puts 
 with admirable force the objections which may be made to the Creed; 
 equally admirable, we think, in his statement of its advantages .”— 
 Spectator. 
 
 THE NATIONAL THANKSGIVING. Sermons preached 
 in Westminster Abbey. Second Edition. Crown 8vo. 2s. 6d. 
 
 These Sermons are (i) “ Death and Life,” preached December io, 
 1871; (2) “ The Trumpet of Tatmos,” December 17, 1871 ; 
 ( 3 ) “ The Day of Thanksgiving,” March 3, 1S72. It is hoped 
 that these Sermons may recall, in some degree, the serious reflections 
 connected with the Prince of Wales’s illness, which, if the nation is 
 true to itself, ought not to perish zuith the moment. The proceeds of 
 
 the publication will be devoted to the Fund for the Restoration of 
 St. Paul’s Cathedral. “In point of fervour and polish by far the 
 best specimens in print of Dean Stanley’s eloquent style.” — Standard. 
 
 Sunday Library. See end of this Catalogue. 
 
 Swainson.— Works by C. A. Swainson, D.D., Canon of 
 
 Chichester:— 
 
 THE CREEDS OF THE-CHURCH IN THEIR RE¬ 
 LATIONS TO HOLY SCRIPTURE and the CONSCIENCE 
 OF THE CHRISTIAN. 8vo. cloth, gs . 
 
 The Lectures which compose this volume discuss, amongst others, the 
 follcnving subjects: “ Faith in God,” “ Exercise, of our Reason,” 
 “Origin and Authority of Creeds,” and “Private Judgment, its 
 use and exercise.” “ Treating of abstruse points of Scripture, he 
 applies them so forcibly to Christian duty and practice as to prove 
 eminently serviceable to the Church .”— John Bull. 
 
 THE AUTHORITY OF THE NEW TESTAMENT, 
 and other LECTURES, delivered before the University of Cam¬ 
 bridge. 8vo. cloth. 12.r. 
 
 The first series of Lectures in this work is on “ The Words spoken by 
 
 4 
 
O i 
 
 o THEOLOGICAL BOOKS. 
 
 the Apostles of Jesus,” “ The Inspiration of God’s Servants,” 
 “ The Human Character of the Inspired Writers,” and “ The 
 Divine Character of the Word written.” The second embraces 
 Lectures on “ Sin as Imperfection,” “ Sin as Self-will,” “ What¬ 
 soever is not of Faith is Sin, ” ‘ ‘ Christ the Saviour, ” and ‘ ‘ The 
 Blood of the New Covenant.” The third is on ‘ ‘ Christians One 
 Body in Christ,” “ The One Body the Spouse of Christ,” “ Christ’s 
 Prayer for Unity,” “ Our Reconciliation should be manifested in 
 common Worship,” and “ Ambassadors for Christ.” “All the 
 grave and awful questions associated with human sinfulness and 
 the Divine plan of redemption are discussed with minute and 
 painstaking care, and in the Appendix all the passages of Scripture 
 referring to them are marshalled and critically revienued .”— 
 Wesleyan Times. 
 
 Taylor.— THE RESTORATION OF RELIEF. New and 
 Revised Edition. By Isaac Taylor, Esq. Crown 8vo. 8.f. 6 d. 
 
 The earlier chapters are occupied with an examination of the primitive 
 history of the Christian Religion, and its relation to the Rotnan 
 government; and here, as well as in the remainder op the zuork, the 
 author skews the bearing of that history on some of the difficult and 
 interesting questions which have recently been claiming the attention 
 of all earnest men. The book will be found to contain a clear and 
 full statement of the case as it at present stands in behalf of Christ¬ 
 ianity. The last chapter of this New Edition t?-eats of “ The 
 Present Position of the Argument concerning Christianity,” with 
 special reference to M. Renan's Vie de Je§us. The Journal of 
 Sacred Literature says ,—“ The current of thought which runs 
 through this book is calm and clear, its tone is earnest, its manner 
 courteous. The author has carefully studied the successive problems 
 which he so ably handles. ” 
 
 Temple.— SERMONS PREACHED IN THE CHAPEL 
 of RUGBY SCHOOL. By F. Temple, D.D., Bishop of Exeter. 
 New and Cheaper Edition. Extra fcap. 8vo. 4*. 6 d. 
 
 This volume contains Thirty-five Senjions on topics more or less inti¬ 
 mately connected with every-day life. The following are a few of 
 the subjects discoursed upon:—“Love and Duty:” ‘‘Coming to 
 
THEOLOGICAL BOOKS. 
 
 5 1 
 
 Temple (F., D.D.) —, continued ,. 
 
 Christ“Great Men;” “Faith;” “Doubts“Scruples;” 
 “Original Sin;” “Friendship;” “Helping Others;” “ The Dis¬ 
 cipline of Temptation;” “Strength a Duty;” “IVorldliness;” 
 ‘‘ l Ill Temper;” “ The Burial of the Past.” The Critic speaks of 
 them thus :— ‘ * We trust that the tender affectionate spirit of practical 
 Christianity which runs through every page of the volume will have 
 its due effect. . . . desiring to rouse the youthful hearers to a sense of 
 duty, and to arm them against the perils and dangers of the world 
 against which they are so soon to battle. ” 
 
 A SECOND SERIES OF SERMONS PREACHED IN 
 
 THE CHAPEL OF RUGBY SCHOOL. Second Edition. 
 
 Extra fcap. 8vo. 6 s. 
 
 This Second Series of Forty-tivo brief pointed, practical Sermons, on 
 topics intimately connected with the every-day life of young and old, 
 will be acceptable to all who are acquainted with the First Series. 
 The following are a few of the subjects treated of: — “Disobedience,” 
 “Almsgiving,” “The Unknown Guidance of God,” “Apathy one 
 of our Trials,” “High Aims in Leaders,” “Doing our Best,” 
 “ The Use of Knowledge,” “ Use of Observances,” “Martha and 
 Mary,” “John the Baptist,” “Severity before Mercy,” “Even 
 Mistakes Punished,” “Morality and Religion,” “Children,” 
 “Action the Test of Spiritual Life,” “Self-Respect,” “Too Late,” 
 “The Tercentenary.” 
 
 A THIRD SERIES OF SERMONS PREACHED IN 
 
 RUGBY SCHOOL CHAPEL IN 1867—1869. Extra fcap. 
 
 8vo. 6 s. 
 
 This third series of Bishop Temple's Rughy Sermons, contains thirty -' 
 six brief discourses, characterized by “a penetrating and direct 
 practicalness, informed by a rare intuitive sympathy with boy- 
 nature; its keen perception of reality and earnestness, its equally 
 keen sympathy with what is noblest in sentiment and feelings.” 
 The volume includes the “ Good-bye” sermon preached on his 
 leaving Rugby to eiiter on the office he now holds. 
 
52 
 
 THEOLOGICAL BOOKS. 
 
 Thring.—Works by Rev. Edward Thring, M.A. 
 
 SERMONS DELIVERED AT UPPINGHAM SCHOOL. 
 
 Crown 8vo. 5^. 
 
 In this volume are contained Forty-seven brief Sermons , all on 
 subjects more or less intimately connected with Public-school life. 
 “IVe desire very highly to commend these capital Sermons which 
 treat of a boy's life and trials in a thoroughly practical way and 
 with great simplicity and impressiveness. They deserve to be classed 
 with the best of their kind. ” — Literary Churchman. 
 
 TPIOUGHTS ON LIFE-SCIENCE. New Edition, en¬ 
 larged and revised. Crown 8vo. 7 s. 6 d. 
 
 In this vohime are discussed in a familiar manner some of the most 
 interesting problems between Science and Religion, Reason and 
 Feeling. “Learning and Science," says the Author, “are claiming 
 the right of building up and pidling down everything, especially 
 the latter. It has seemed to me no useless task to look steadily at 
 what has happened, to take stock as it were of man's gains, and to 
 endeavour amidst new circumstances to arrive at some rational 
 estimate of the bearings of things, so that the limits of what is pos¬ 
 sible at all events may be clearly marked out for ordinary readers. 
 .... This book is an endeavour to bring out some of the main 
 facts of the world." 
 
 Tracts for Priests and People. By Various 
 Writers. 
 
 The First Series. Crown 8 vo. 8s. 
 
 The Second Series. Crown 8vo. 8 s. 
 
 The whole Series of Fifteen Tracts may be had separately, price 
 One Shilling each. 
 
 A series of papers written after the excitement aroused by the publica¬ 
 tion of ‘ ‘ Essays and Reviews" had somrwhat abated, and designed, 
 by the exposition of positive truth, to meet the religious difficulties of 
 honest inquirers. Amongst the writers are Mr. Thomas Hughes, 
 Professor Maurice, the Rev. J. Llewellyn Davies, and Mr. f. M. 
 Ludlow. 
 
THEOLOGICAL BOOKS. 
 
 53 
 
 Trench. —Works by R. Chenevix Trench, D.D., Arch¬ 
 bishop of Dublin. (For other Works by the same author, see 
 Biographical, Belles Lettres, and Linguistic Cata¬ 
 logues). 
 
 Archbishop Trench is well known as a writer who has the happy 
 faculty of being able to take with discrimination the results of the 
 highest criticism and scholarship, and present them in such a shape 
 as ivill be not only valuable to scholars, but interesting, intelligible, 
 and of the greatest use even to the ordinary reader. It is generally 
 acknowledged that few men have been more successful in bringing 
 out the less obvious meanings of the Nezv Testament, or done more 
 for the popular yet scholarly exposition of the Bible generally. 
 
 NOTES ON THE PARABLES OF OUR LORD. 
 Eleventh Edition. 8vo. 12s. 
 
 This work has taken its place as a standard exposition and interpret¬ 
 ation of Christ's Parables. The book is prefaced by an Intro¬ 
 ductory Essay in four chapters: — I. On the definition of the 
 Parable. II. On Teaching by Parables. III. On the Interpret¬ 
 ation of the Parables. IV. On other Parables besides those in the 
 Scriptures. The author then proceeds to take up the Parables one 
 by one, and by the aid of philology, history, antiquities, and the 
 researches of travellers, shews forth the significance, beauty, and 
 applicability of each, concluding with what he deems its true moral 
 interpretation. In the numerous Notes are many valuable references, 
 illustrative quotations, critical and philological annotations, etc., 
 and appended to the volume is a classified list of fifty-six works on 
 the Parables. 
 
 NOTES ON THE MIRACLES OF OUR LORD. 
 Ninth Edition. 8vo. 12 s. 
 
 In the ‘Preliminary Essay ' to this work, all the momentous and 
 interesting questions that have been raised in connection with 
 Miracles, are discussed with considerable fulness, and the author's 
 usual candour and learning. The Essay consists of six chapters: 
 — I. On the ‘Names of Miracles, i. e. the Greek words by which 
 they are designated in the New Testament. II. The Miracles 
 
54 
 
 THEOLOGICAL BOOKS. 
 
 T re n c h — continued. 
 
 and Nature—What is the difference between a Aliracle and 
 any event in the ordinary course of Nature ? III. The 
 Authority of Miracles—Is the Miracle to command absolute obe¬ 
 dience? IV. The Evangelical, compared zvith the other cycles of 
 ' Miracles. V. The Assaults on the Miracles —i. The Jezvish. 
 2. The Heathen (Celsus etc.). 3. The Pantheistic (Spinosa etc.). 
 4. The Sceptical (Hume). 5. The Miracles only relatively mi¬ 
 raculous (Schleiermacher). 6. The Rationalistic (Paulus). 7. 
 
 The Historico- Critical ( Woolston, Strauss). VI. The Apologetic 
 
 Worth of the Miracles. The author then treats the separate 
 Miracles as he does the Parables. 
 
 SYNONYMS OF THE NEW TESTAMENT. New 
 Edition, enlarged. 8vo. cloth. 12s. 
 
 The study of synonyms in any language is valuable as a discipline 
 for training the mind to close and accurate habits of thought; 
 more especially is this the case in Greek—“a language spoken by 
 a people of the finest and subtlest intellect; who sazv distinctions 
 where others saza none; zvho divided out to different words what 
 others often were content to huddle confusedly under a common 
 term. . . . Where is it so desirable that we should miss nothing, 
 that we should lose no finer intention of the writer, as in those 
 zvords which are the vehicles of the very mind of God Himself ?” 
 This work is recognised as a valuable companion to every student 
 of the New Testament in the original. This, the Seventh Edition, 
 
 has been carefully revised, and a considerable number of new 
 synonyms added. Appended is an Index to the Synonyms, and 
 an Index to many other zvords alluded to or explained throughout 
 the zvork. “Heis,” the Athenseum says, “a guide in this depart¬ 
 ment of knozvledge to whom his readers may intrust themselves zvith 
 confidence. His sober judgment and sound sense are barriers against 
 the misleading influence of arbitrary hypotheses.” 
 
 ON THE AUTHORIZED VERSION OF THE NEW 
 TESTAMENT. Secqnd Edition. 8vo. 7 s. 
 
 Archbishop Trench's familiarity zvith the New Testament makes 
 him peculiarly fitted to estimate the value oj the present translation, 
 
THEOLOGICAL BOOKS. 
 
 55 
 
 T ren ch— continued. 
 
 and to give directions as to how a new one should be proceeded 
 with. After some Introductory Remarks, in which the propriety 
 of a revision is briefly discussed, the whole question of the merits 
 of the present version is gone into in detail, in eleven chapters. 
 Appended is a chronological list of works bearing on the subject, 
 an Index of the principal Texts considered, an Index of Greek 
 Words, and an Index of other Words referred to throughout the 
 book. 
 
 STUDIES IN THE GOSPELS. Second Edition. 8vo. 
 i os. 6d. 
 
 This book is published under the conviction that the assertion often 
 made is untrue, — viz. that the Gospels are in the main plain and 
 easy, and that all the chief difficulties of the New Testament are 
 to be found in the Epistles. These “Studies," sixteen in number, 
 are the fruit of a much larger scheme, and each Study deals 
 with some important episode mentioned in the Gospels, in a critical, 
 philosophical, and practical manner. Many learned references 
 and quotations are added to the Notes. A mong the subjects treated 
 are:—The Temptation; Christ and the Samaritan Woman; The 
 Three Aspirants; The Transfiguration; Zacchceus; The True 
 Vine; The Penitent Malefactor; Christ and the Two Disciples on 
 the way to Emmaus. 
 
 COMMENTARY ON THE EPISTLES to the SEVEN 
 CHURCHES IN ASIA. Third Edition, revised. 8vo. 8.r. 6 d. 
 The present work consists of an Introduction, being a commentary 
 on Rev. i. 4—20, a detailed examination oj each of the Seven 
 Epistles, in all its bearings, and an Excursus on the Historico- 
 P)‘ophetical Interpretation of the Epistles. 
 
 THE SERMON ON THE MOUNT. An Exposition 
 drawn from the writings of St. Augustine, with an Essay on his 
 merits as an Interpreter of Holy Scripture. Third Edition, en¬ 
 larged. 8vo. ioj. 6 d. 
 
 The first half of the present work consists of a dissertation in eight 
 chapters on “Augustine as an Interpreter of Scripture," the titles 
 
THEOLOGICAL BOOKS. 
 
 56 
 
 T rench — continued. 
 
 of the several chapters being as follow: — I. Augustine’s General 
 Views of Scripture and its Interpretation. II. The External 
 Helps for the Interpretation of Scripture possessed by Augustine. 
 III. Augustine’s Principles and Canons of Interpretation. IV. 
 Augustin! s Allegorical Interpretation of Scripture. V. Illustra¬ 
 tions of Augustine’s Skill as an Interpreter of Scripture. VI. 
 Augustine on John the Baptist and on St. Stephen. VII. Au¬ 
 gustine on the Epistle to the Romans. VIII. Miscellaneous Ex¬ 
 amples of Augustine’s Interpretation of Scripture. The latter half 
 of the work consists of Augustine’s Exposition of the Sermon on 
 the Mount, not however a mere series of quotations from Augustine, 
 but a connected account of his sentiments on the various passages of 
 that Sermon, interspersed with criticisms by Archbishop Trench. 
 
 SERMONS PREACHED in WESTMINSTER ABBEY. 
 Second Edition. 8vo. 10s. 6d. 
 
 These Sermons embrace a wide variety of topics, and are thoroughly 
 practical, earnest, and evangelical, and simple in style. The 
 following are a few of the subjects:—‘‘''Tercentenary Celebration 
 of Queen Elizabeth’s Accession;” “Conviction and Conversion;” 
 “ The Incredulity of Thomas;” “ The Angels’ Hymn;” “Count¬ 
 ing the Cost;” “ The Holy Trinity in Relation to our Prayers;” 
 
 “On the Death of General Havelock;” “Christ Weeping over 
 Jerusalem;” “Walking with Christ in White.” 
 
 SHIPWRECKS OF FAITH. Three Sermons preached 
 before the University of Cambridge in May, 1867. Fcap. 8vo. 
 2 s. 6 d. 
 
 These Sermons are especially addressed to young men. The subjects 
 are “Balaam,” “Saul,” and “ Judas Iscariot,” three of the 
 mournfullest lives recorded in Scripture, “for the greatness of 
 their vocation, and their disastrous falling short of the same, 
 for the utter defeat of their lives, for the shipwreck of everything 
 which they made.” These lives are set forth as beacon-lights, 
 “to warn us off from perilous reefs and quicksands, which have 
 'been the destruction of many, and which might only too easily be 
 
THEOLOGICAL BOOKS. 
 
 57 
 
 T r e n c h — continued. 
 
 ours. ’ ’ The Joh n Bull says, ‘ ‘ they are, like all he writes, affectionate 
 and earnest discourses.” 
 
 SERMONS Preached for the most part in Ireland. 8vo. 
 
 ioj-. 6 d. 
 
 This volume consists of Thirty-two Serinons, the greater part of 
 which were preached in Ireland; the subjects are as follcnvs :— 
 Jacob, a Prince with God and with Men — Agrippa—The Woman 
 that was a Sinner—Secret Faults—The Seven Worse Spirits — 
 Freedom in the Truth—Joseph and his Brethren—Bearing one 
 another's Burdens — Christ's Challenge to the World—The Love of 
 Money—The Salt of the Earth—The Armour of God—Light in 
 the Lord — The Jailer of Philippi — The Thorn in the Flesh — 
 Isaiah’s Visio>i — Selfishness—Abraham interceding for Sodom — 
 Vain Thoughts—Pontius Pilate — The Brazen Serpent — The Death 
 and Burial of Moses—A Word from the Cross — The Church’s 
 Woi'ship in the Beauty of Holiness—Every Good Gift from Above 
 —On the Hearing of Prayer—The Kingdom zohich cometh not 
 with Observation—Pressing towards the Mark — Saul—The Good 
 Shepherd—The Valley of Dry Bones—All Saints. 
 
 Tudor.— The DECALOGUE VIEWED as the CHRIST¬ 
 IAN’S LAW. With Special Reference to the Questions and 
 Wants of the Times. By the Rev. Rich. Tudor, B.A. Crown 
 8 vo. ioj. 6 d. 
 
 The author's aim is to bring out the Christian sense of the Decalogue 
 in its application to existing needs and qztestions. The work will 
 be found to occupy ground which no other single work has hithaio 
 filled. It is divided into Two Parts, the First Part consisting of 
 three lectures on “ Duty,” and the Second Part of twelve lectures 
 on the Ten Commandments. The Guardian says of it, “ His volume 
 throughout is an outspoken and sound exposition of Christian 
 morality, based deeply 7(pon true foundations, set forth system¬ 
 atically, and forcibly and plainly expressed—as good a specimen of 
 what pulpit lectures ought to be as is often to be found.” 
 
58 
 
 THEOLOGICAL BOOKS. 
 
 Tulloch.— THE CHRIST OF THE GOSPELS AND 
 THE CHRIST OF MODERN CRITICISM. Lectures on 
 M. Renan’s “Vie de Jesus.” By John Tulloch, D.D., 
 Principal of the College of St. Mary, in the University of St. 
 Andrew’s. Extra fcap. 8vo. 4.?. 61 i. 
 
 While Dr. Tulloch does not hesitate to grapple boldly with the 
 statements and theories of Renan, he does so in a spirit of perfect 
 fairness and courtesy, eschewing all personalities and sinister in¬ 
 sinuations as to motives and sincerity. The 'work will be found 
 to be a fair and full statement, in Dr. Tulloch's eloquent style, 
 of the case as it stands against Renan's theory. 
 
 Vaughan.— Works by Charles J. Vaughan, D.D., Master 
 of the Temple :— 
 
 Dr. Vaughan's genuine sympathy with the difficulties, sorrows and 
 struggles of all classes of his fellow-men, his thorough disintei-ested- 
 ness, a nd his high views of life have been ackncrwledged by critics of 
 all creeds. No sermons can be more applicable to the ever- 
 recurring ills, bodily, mental, and spiritual, that flesh is heir to. 
 His commentaries and expository lectures are those of a faithful 
 evangelical, but at the same time liberal-minded interpreter of 
 what he believes to be the Word of God. 
 
 CHRIST SATISFYING THE INSTINCTS OF HU¬ 
 MANITY. Eight Lectures delivered in the Temple Church. 
 Extra fcp. Svo. $s. 6d. 
 
 The object of these Sermons is to exhibit the spiritual wants of human 
 nature, and to prove that all of them receive full satisfaction in 
 Christ. The various instincts which He is sheivn to meet are those 
 of Truth, Reverence, Perfection, Liberty, Courage, Sympathy, 
 Sacrifice, and Unity. ‘ ‘ We are convinced that there are congrega¬ 
 tions, in number unmistakeably increasing, to whom such Essays 
 as these, full of thought and learning, are infinitely more beneficial, 
 for they are more acceptable, than the recognised type of sermons. ” 
 —John Bull. 
 
THEOLOGICAL BOOKS. 
 
 59 
 
 Vaughan (Dr. C. J.) — continued. 
 
 MEMORIALS OF HARROW SUNDAYS. A Selection 
 of Sermons preached in Harrow School Chapel. With a View 
 of the Chapel. Fourth Edition. Crown 8vo. ior. 6 d. 
 
 While these Sermons deal with subjects that in a peculiar zvay concern 
 the young, and in a manner that cannot fail to attract their atten¬ 
 tion and influence their conduct, they are in every respect applicable 
 to people of all ages. “Discussing,” says the John Bull, “ those 
 forms of evil and impediments to duty which peculiarly beset the 
 young, Dr. Vaughan has, with singular tact, blended deep thought 
 and analytical investigation of principles with interesting earnest¬ 
 ness and eloquent simplicity A The Nonconformist says “ the 
 volume is a precious one for family reading, and for the hand 
 of the thoughtful boy or young man entering life A 
 
 THE BOOK AND THE LIFE, and other Sermons, 
 preached before the University of Cambridge. New Edition. 
 Fcap. 8vo. 4 j. 6 d. 
 
 These Sermons a re all of a thoroughly practical nature, and some of 
 them are especially adapted to those who are in a state of anxious 
 doubt. “ They meet,” the Freeman says, “in what appears to us 
 to be the one true method, the scepticism and indifference to religious 
 truth which are almost sure to trouble young men who read and 
 think. In short, we know no book more likely to do the young and 
 inquiring good, or to help them to gain that tone of mind wanting 
 which they may doubt and ask for ever, because always doubting 
 and asking in vain. ” 
 
 TWELVE DISCOURSES on SUBJECTS CONNECTED 
 WITH THE LITURGY and WORSHIP of the CHURCH 
 OF ENGLAND. Fcap. 8vo. 6 s. 
 
 Four of these discourses were published in 186o, in a work entitled 
 Revision of the Liturgy; four others have appeared in the form 
 of separate sermons, delivered on various occasions, and pncblished 
 at the time by request; and four are new. All will be found to 
 
6o 
 
 THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. j. )— continued. 
 
 fall strictly tinder the pn'esent title, reviewing the chief matters 
 suggested by the Church Liturgy. The Appendix contains two 
 articles,—one on “Subscription and Scruples,” the other on the 
 “Bitbrie and the Burial Service.” The Press characterises the 
 volume as 1 ‘ eminently wise and temperate. ” 
 
 LESSONS OF LIFE AND GODLINESS. A Selection 
 of Sermons preached in the Parish Church of Doncaster. Fourth 
 and Cheaper Edition. Fcap. 8vo. 3J. 6 d. 
 
 This volume consists of Nineteen Sermons, mostly on subjects con¬ 
 nected with the every-day walk and conversation of Christians. 
 They bear such titles as “ The Talebearer“Features of Charity,” 
 “ The Danger of Relapse,” “ The Secret Life and the Outward,” 
 “Family Prayer,” “ Zeal without Consistency,” “ The Gospel an 
 Incentive to Industry in Business,” “Use and Abuse of the 
 World.” The Spectator styles them “earnest and human. They 
 are adapted to eveiy class and order in the social system, and will 
 be read with wakeful intei'est by all who seek to amend whatever 
 may be amiss in their natural disposition or in their acquired 
 habits. ” 
 
 WORDS FROM THE GOSPELS. A Second Selection 
 of Sermons preached in the Parish Church of Doncaster. Second 
 Edition. Fcap. 8vo. 4^. 6 d. 
 
 In this volume are Twenty-two Sermons on subjects taken from one 
 or other of the four Gospels. The Nonconformist characterises 
 these Sermons as “ of practical earnestness, of a thoughtfulness that 
 penetrates the common conditions and experiences of life, and bj'ings 
 the truths and examples of Scripture to bear on them with singular 
 force, and of a style that owes its real elegance to the simplicity and 
 directness which have fine culture for their roots. ... A book than 
 which few could give more holy pleasantness and solemn purpose to 
 their Sabbath evenings at home. ” 
 
THEOLOGICAL BOOKS. 
 
 61 
 
 Vaughan (Dr. C. J.)— continued. 
 
 LESSONS OF THE CROSS AND PASSION. Six 
 Lectures delivered in Hereford Cathedral during the Week before 
 Easter, 1869. Fcap. 8vo. 2 s . 6 d . 
 
 This volume contains Six Sermons on subjects mainly connected with 
 the death and passion of Christ. The titles of the Sermons are :— 
 I. “ Too Late” (Matt. xxvi. 45 J. II. “ The Divine Sacrifice and 
 the Human Priesthood ..” III. “Love not the World.” IV. 
 
 “ The Moral Glory of Christ.” V. il Chiist made perfect through 
 Suffering.” VI. “Death the Remedy of Christ’s Loneliness.” 
 “ This little volume,” the Nonconformist says, “ exhibits all his 
 best characteristics. Elevated, calm, and clear, the Sermons owe 
 much to their force, and yet they seem literally to owe nothing to it. 
 They are studied, but their grace is the grace of perfect simplicity.” 
 
 LIFE’S WORK AND GOD’S DISCIPLINE. Three 
 Sermons. Fcap. 8vo. cloth. 2 s. 6d. 
 
 The Three Sermons contained in this volume have a oneness of aim 
 indicated by the title, and are on thefollozoing subjects: — I. ‘ ‘ The 
 Work burned and the Workmen saved.” II. “ The Individual 
 Hiring. ” III. ‘ ‘ The Remedial Discipline of Disease and Death.” 
 
 THE WHOLESOME WORDS OF JESUS CHRIST. 
 Four Sermons preached before the University of Cambridge in 
 November 1866. Second Edition. Fcap. 8vo. cloth. 3s. 6 d. 
 
 Dr. Vaughan uses the word “ Wholesome ” here in its literal and 
 original sense, the sense in which St. Paid uses it, as meaning 
 healthy, sound, conducing to right living ; and in these Sermons 
 he points out and illustrates several of the “ wholesome” character¬ 
 istics of the Gospel,—the Words of Christ. The subjects of these 
 Sermons are as followI. “Naturalness and Spirituality of 
 Revelation—Grandeur and Self-Control—Truthfulness and Ten¬ 
 derness.” II. ‘ ‘ Universality and Individuality of ChrisI s Gospel.” 
 III. “Oblivions and Ambitions of the Life of Grace.” IV. 
 “Regrets and Preparations of Human Life.” The John Bull 
 says this volume is “ replete zvith all the author's zvell-knozvn 
 vigour of thought and richness of expression. ” 
 
62 
 
 THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. J .)—continued. 
 
 FOES OF FAITH. Sermons preached before the Uni¬ 
 versity of Cambridge in November 1868. Fcap. 8vo. 3s. 6d. 
 
 The “Foes of Faith” preached against in these Four Sermons are :— 
 I. “Unreality .” II. “Indolence.” III. “Irreverence.” IV. 
 “Inconsistency,” — “Foes,” says the author, “which must be man¬ 
 fully fought against by all who would be finally admitted into that 
 holy communion and fellowship which is, for time and eternity, 
 the blessed company of all faithful people. ” “ They are written 
 the London Review says, “with culture and elegance, and exhibit 
 the thoughtful earnestness, piety, and good sense of their author.” 
 
 LECTURES ON THE EPISTLE to the PHILIPPIANS. 
 
 Third and Cheaper Edition. Extra fcap. 8vo. 5.5-. 
 
 Each Lecture is prefaced by a literal translation fro?n the Greek 
 of the paragraph which forms its subject, contains first a minute 
 explanation of the_ passage on which it is based, and then a 
 practical application op the verse or clause selected as its text. 
 The Press speaks of these Lectures thus:—“Replete with good 
 sense and practical religious advice. . . The language of the 
 Apostle assumes a practical significance, which it seldotn wears 
 in the eyes of any ordinary reader, and Dr. Vaughan's listeners 
 would feel themselves placed in the position of men receiving 
 inspired instruction on the ordinary business of life. We can 
 scarcely praise this plan too highly. ” 
 
 LECTURES ON THE REVELATION OF ST. JOHN. 
 
 Third and Cheaper Edition. Two Vols. Extra fcap. 8vo. gs. 
 
 Ln this the Third Edition of these Lectures, the literal tra nslations of 
 the passages expoimded will be found intei-woven in the body of 
 the Lctures themselves. Ln attempting to expound this most- 
 hard-to-understand Book, Dr. Vaughan, while taking from others 
 what assistance he required, has not adhered to any particular 
 school of interpretation, but has endeavoured to shezv forth the 
 significance of this Revelation by the help of his strong common 
 
THEOLOGICAL BOOKS. 
 
 63 
 
 Vaughan (Dr. C. J.)— continued. 
 
 sense, critical acumen, scholarship, and reverent spirit. “Dr. 
 Vaughan's Sermons,” the Spectator says, “are the most practical 
 discourses on the Apocalypse with which we are acquainted. ” Pre¬ 
 fixed is a Synopsis of the Book of Revelation, and appended is an 
 Index of passages illustrating the language of the Book. 
 
 EPIPHANY, LENT, AND EASTER. A Selection of 
 Expository Sermons. Third Edition. Crown 8vo. ion 6 d. 
 
 The first eighteen of these Sermons were preached during the seasons 
 of i860, indicated in the title, and are practical expositions of pas¬ 
 sages taken from the lessons of the days on which they were delivered. 
 The last eight Sermons were added to the Second Edition. As in 
 the case of the Lectures on Philippians, each Lecture is prefaced 
 with a caref ul and literal rendering of the original of the passage 
 of which the Lecture is an exposition. The Nonconformist says 
 that “in simplicity, dignity , close adherence to the words of Scrip¬ 
 ture, insight into ‘‘the mind of the Spirit,' and practical thought¬ 
 fulness, they are models of that species of pulpit instruction to which 
 they belong." 
 
 THE EPISTLES OF ST. PAUL. For English Readers. 
 Part I., containing the First Epistle to the Thessalonians. 
 Second Edition. 8vo. ij. 6 d. Each Epistle will be published 
 separately in its chronological order. 
 
 It is the object of this zvork to enable English readers, unacquainted 
 with Greek, to enter with intelligence into the meaning, connection, 
 and phraseology of the writings of the great Apostle. (1) Each 
 Epistle will be prefaced by an Introduction containing information 
 as to the circumstances, design, and order of its composition. (2) 
 The Authorized English Version occupies the foremost place in 
 each page. (3) Beside it, in smaller type, is a literal English 
 Version, made from the oiiginal Greek. (4) A free paraphrase 
 stands below, in which it is attempted to express the sense and 
 connection of the Epistle. (5) The Notes include both doctrinal 
 explanation and verbal illustration; occasionally a brief zvord of 
 application has beeyi introduced. 
 
6 4 
 
 THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. J.)— continued. 
 
 ST. PAUL’S EPISTLE TO THE ROMANS. The Greek 
 
 Text, with English Notes. Third Edition, greatly enlarged. 
 
 Crown 8vo. 7 s. 6 d. 
 
 This volume contains the Greek Text of the Epistle to the Romans as 
 settled by the Rev. B. F. Westcott, D.D., for his complete recension 
 of the Text of the New Testament. Appended to the text are copious 
 critical and exegetical Notes, the result, of almost eighteen years' 
 study on the part of the author. The “Index of Words illustrated 
 or explained in the Notes ” zvill be found, in some considerable 
 degree, an Index to the Epistles as a whole. “I have desired," 
 the author says, “to catch and to represent the meaning of each 
 passage and of the whole, without deriving it from any secondary 
 source. One of my principal endeavours has been, to trace through 
 
 the New Testament the uses of the more remarkable words or phrases 
 which occur in the Epistle, arranging them, where the case required 
 it, under their various modifications of sense. ” Prefixed to the 
 volume is a discourse on “St. Paul's Conversion and Doctrine," 
 suggested by some recent publications on St. Raul’s theological 
 standing. In the Preface to the Third Edition, which has 
 been almost entirely rewritten, among other things, is a Synopsis of 
 the contents of the Epistle. The Guardian says of the work ,— 
 “For educated young men his commentary seems to fill a gap 
 hitherto unfilled. . . As a whole, Dr. Vaughan appears to us to 
 have given to the world a valuable book of original and careful and 
 earnest thought bestowed on the accomplishment of a zvork which 
 will be of much service and which is much needed." 
 
 THE CHURCH OF THE FIRST DAYS. 
 
 Series I. The Church of Jerusalem. Third Edition. 
 
 II. The Church of the Gentiles. Second Edition. 
 
 ” III. The Church of the World. Second Edition. 
 
 Fcap. 8vo. cloth. 4^. 6 d. each. 
 
 The work is in three volumes: — I. “The Church of Jerusalem," 
 extending from the 1st to the 8 th chapter (inclusive) of the Acts. 
 
 II. “ The Church of the Gentiles," from the qth to the 16th chapter. 
 
 III. “The Church of the World," from the 17 th to the 2 8th 
 chapter. Where necessary, the Authorized Version has been 
 
THEOLOGICAL BOOKS. 
 
 65 
 
 Vaughan (Dr. C. J.) — continued. 
 
 departed from, and a new literal translation taken as the basis of 
 exposition. All possible topographical and histoneal light has been 
 brought to bear on the subject; and while thoroughly practical in 
 their aim, these Lectures will be found to afford a fair notion of the 
 history and condition oj the Primitive Church. The British 
 Quarterly says ,-—“ These Sermons are worthy of all praise, and 
 are models of pidpit teaching. ” 
 
 COUNSELS for YOUNG STUDENTS. Three Sermons 
 preached before the University of Cambridge at the Opening of 
 the Academical Year 1870-71. Fcap. 8vo. 2 s. 6 d. 
 
 The titles of the Three Sennons contained in this volume are: — I. 
 
 ‘ ‘ The Great Decision. ” II. ‘ ‘ The House and the Builder. ” III 
 “The Trayer and the Counter-PrayerThey all bear pointedly, 
 earnestly, and sympathisingly upon the conduct and pursuits of 
 young students and young men generally, to counsel whom, Dr. 
 Vaughan’s qualifications and aptitude are well known. 
 
 NOTES FOR LECTURES ON CONFIRMATION, 
 with suitable Prayers. Eighth Edition. Fcap. 8vo. ir. 6 d. 
 
 In preparation for the Confirmation held in Harrow School Chapel, 
 Dr. Vaughan was in the habit of printing week by week, and dis¬ 
 tributing among the Candidates, somewhat full notes of the Lecture 
 lie pnirposed to deliver to them, together with a form of Prayer 
 adapted to the particular subject. He has collected these weekly 
 Notes and Prayers into this little volume, in the hope that it may 
 assist the labours of those who a re engaged in preparing Candidates 
 for Confirmation, and who find it difficult to lay their hand upon 
 any one book of suitable instruction. The Press says the work 
 “commends itself at once by its simplicity and by its logical 
 arrangement. . . . While points of doctrine, as they arise, are not 
 lost sight of, the principal stress is laid on the preparation of the 
 heart rather than the head.” 
 
 THE TWO GREAT TEMPTATIONS. The Tempta¬ 
 tion of Man, and the Temptation of Christ. Lectures delivered in 
 the Temple Church, Lent 1872. Extra fcap. 8vo. 35-. 6 d. 
 
 5 
 
66 
 
 THEOLOGICAL BOOKS. 
 
 Vaughan. —Works by David J. Vaughan, M.A., Vicar of 
 St. Martin’s, Leicester 
 
 SERMONS PREACHED IN ST. JOHN’S CHURCH, 
 LEICESTER, during the Years 1855 and 1856. Crown 8vo. 
 5 a 6Y. 
 
 These Twenty-five Sermons embrace a great variety of topics, all 
 of the highest interest, are thoroughly practical in their nature, 
 and calculated to give a hopeful view of life as seen in the light 
 shed upon it by Christianity. 
 
 CHRISTIAN EVIDENCES AND THE BIBLE. New 
 Edition, revised and enlarged. Fcap. 8vo. cloth. 5^ 6d. 
 
 The main object of this series of Twelve Sermons is to shew, that, 
 quite, irrespective of any theory as to the nature of the Bible and the 
 special inspiration of its authors, there is good and sufficient reason 
 for buieving that Jesus Christ is the Son of God , who reveals and 
 reconciles, men to the Father. “ This little volume,” the Spectator 
 says, is a model of that honest and reverent criticism of the Bible 
 which is not only right, biit the duty 0/ English clergymen in such 
 times as these to put forth from the pulpit A 
 
 Venn.— ON SOME OF THE CHARACTERISTICS OF 
 
 BELIEF, Scientific and Religious. Being the Hulsean Lectures 
 for 1869. By the Rev. J. Venn, M.A. 8vo. 6.r. 6d. 
 
 These discourses are intended to illustrate, explain, and work out into 
 some of their consequences, certain characteristics by which the attain¬ 
 ment of religious belief is prominently distinguishedfrom the attain¬ 
 ment of belief upon most othei- subjects. 
 
 Warington.— THE WEEK OF CREATION ; or THE 
 COSMOGONY OF GENESIS CONSIDERED IN ITS 
 RELATION TO MODERN SCIENCE. By George War- 
 ington, Author of “The Historic Character of the Pentateuch 
 Vindicated.” Crown Svo. 4s. 6d. 
 
 The greater part of this work is taken up with the teaching of the 
 Cosmogony. Its purpose is also investigated, and a chapter is 
 
THEOLOGICAL BOOKS. 
 
 6 7 
 
 dei’oted to the consideration of the passage in which the difficulties 
 occur. 11 A very able vindication of the Mosaic Cosmogony by a 
 writer who unites the advantages of a critical knowledge of the 
 Hebrew text and of distinguished scientific attainments. ” —Spectator. 
 
 Westcott. — Works by Brooke Foss Westcott, D.D., 
 Regius Professor of Divinity in the University of Cambridge; 
 Canon of Peterborough :— 
 
 The London Quarterly, speaking of Mr. Westcott, says,—“To a 
 learning and accuracy which command respect and confidence, lie 
 unites what are not always to be found in union with these qualities, 
 the no less valuable faculties of lucid arrangement and graceful and 
 facile expression.” < 
 
 AN INTRODUCTION TO THE STUDY OF THE 
 GOSPELS. Fourth Edition. Crown 8vo. ior. 6 d. 
 
 The author's chief object in this ivork has been to shezv that there is 
 a true mean between the idea of a formal harmonization of the 
 Gospels and the abandonment of their absolute truth. After an 
 Introduction on the General Effects of the course of Modern Philo¬ 
 sophy on the popular views of Christianity, he proceeds to 
 determine in what way the principles therein indicated may be 
 applied to the study of the Gospels. The treatise is divided into 
 eight Chapters: — I. The Preparation for the Gospel. II. ( The 
 Jewish Doctrine of the Messiah. III. The Origin of the Gospels. 
 IV. The Characteristics of the Gospels. V. The Gospel of St. 
 John. VI. and VII. The Differences in detail and of arrange¬ 
 ment in the Synoptic Evangelists. VIII. The Difficulties of 
 the Gospels. The Appendices contain much valuable subsidiary 
 matter. 
 
 A GENERAL SURVEY OF THE HISTORY OF THE 
 CANON OF TPIE NEW TESTAMENT DURING THE 
 FIRST FOUR CENTURIES. Third Edition, revised. Crown 
 8 vo. I or. 6 d. 
 
 The object of this treatise is to deal with the Neiv Testament as a 
 whole, and that on purely historical grounds. The separate books 
 
68 
 
 THEOLOGICAL BOOKS. 
 
 Westcott (Dr. B. F.)— continued. 
 
 of which it is composed are considered not individually, but as 
 claiming to be parts of the apostolic heritage of Christians. The 
 Author has thus endeavoured to connect the history of the Neiv 
 Testament Canon with the growth and consolidation of the Catholic 
 Church, and to point out the relation existing between the amount of 
 evidence for the authenticity of its component pa 7 'ts and the zohole 
 mass of Christian literature. “The treatise,” says the British 
 Quarterly, “is a scholarly performance, learned, dispassionate, 
 discriminating, worthy of his subject and of the present state of 
 Christian literature in relation to it. ” 
 
 THE BIBLE IN THE CHURCH. A Popular Account 
 of the Collection and Reception of the Holy Scriptures in the 
 Christian Churches. Third Edition. i8mo. 4s. 6d. 
 
 The present volume has been written under the impression that 
 a History of the whole Bible, and not of the New Testament 
 only, would be required, if those unfamiliar with the subject were 
 to be enabled to learn in what manner and with what conse7it 
 the collection of Holy Scriptures was first made and then enl¬ 
 arged and finally closed by the Church. Though the work is 
 intended to be simple and popular in its method, the author, for 
 this very reason, has aimed at the strictest accuracy. The 
 History of the Bible is brought dozvn to the 16th century, and 
 the Appendix contains two articles ,—/. “On the History of the 
 Canon of the Old Testament before the Christian Era. ” IT. 
 “On the Contents of the most ancient MSS. of the Christian 
 Bible.” The Literary Churchman says, “Mr. Westcott's account 
 of the ‘ Canon ’ is true history in the very highest sense. ” 
 
 A GENERAL VIEW OF THE HISTORY OF THE 
 ENGLISH BIBLE. Second Edition. Crown 8vo. ior. 6 d. 
 
 In the Introduction the author notices briefly the earliest vernacular 
 versions of the Bible, especially those in Anglo-Saxon. Chapter I. 
 is occupied with an account of the Manuscript English Bible from 
 the 14 th century downwards; and in Chapter II. is narrated, 
 
THEOLOGICAL BOOKS. 
 
 69 
 
 Westcott (Dr. B. F.) — continued. 
 
 •with many interesting personal and other details , the External 
 History of the Printed Bible. In Chapter III. is set forth the 
 Internal Histoiy of the English Bible, shelving to what extent 
 the various English Translations were independent, and to what 
 extent the translators were indebted to earlier English and foreign 
 versions. In the Appendices, among other interesting and valu¬ 
 able matter, will be found 11 Specimens of the Earlier and Later 
 Wyclijfite Versions“Chronological List of Biblesj" “An Ex¬ 
 amination of Mr. Froude's History of the English Bible.” The 
 Pall Mall Gazette calls the work “A brief, scholarly, and, to a 
 great extent, an original contribution to theological literature 
 
 THE CHRISTIAN LIFE, MANIFOLD AND ONE. 
 
 Six Sermons preached in Peterborough Cathedral. Crown 8vo. 
 
 2s. 6 d. 
 
 The Six Sermons contained in this volume are the first preached by 
 the author as a Canon of Peterborough Cathedral. The subjects 
 are:- — I. “Life consecrated by the Ascension.” LL. “Many Gifts, 
 One SpiritILL. “The Gospel of the Resurrection.” IV. 
 
 . “Sufficiency of God.” V. “Action the Test of Faith.” VI. 
 
 “Progress from the Confession of God.” The Nonconformist 
 calls them “Beautifid discourses, singularly devoid and tender.” 
 
 THE GOSPEL OF THE RESURRECTION. Thoughts 
 
 on its Relation to Reason and History. New Edition. Reap. 
 
 8 vo. 4s. 6 d. 
 
 The present Essay is an endeavour to consider some of the elementary 
 truths of Christianity, as a miracidous Revelation, from the side of 
 History and Reason. The aidhor endeavours to shew that a 
 devout belief in the Life of Cfu'ist is qidte compatible with a broad 
 view of the course of human progress and a frank trust in the laws 
 of our own minds. After a “Statement of the Question,” and 
 an Introduction on “Ideas of God, Nature, Miracles,” Chapter 
 I. treats of ‘ ‘ The Resurrection and HistoryChapter II. 1 ‘ The 
 Resurrection and Man;” Chapter III. “The Resurrection and 
 the Church .”—“ We owe,” the Patriot says, “Mr. Westcott a very 
 
?o 
 
 THEOLOGICAL BOOKS. 
 
 Westcott (Dr. B. F.)— continued. 
 
 great debt of gratitude for his very able little treatise, so faithful 
 to the great truths which are so precious to us, so catholic and 
 spa itual in its conceptions of these truths, and, moreover, so 
 philosophical in analysis, organism, and presentation.” 
 
 ON THE RELIGIOUS OFFICE OF THE UNIVER- 
 SI 1 IES. [/« the Press. 
 
 Wilkins.— THE LIGHT OF THE WORLD. An Essay, 
 by A.S. Wilkins, M.A., Professor of Latin in Owens College, 
 Manchester. Second Edition. Crown 8vo. 3.5-. 6 d. 
 
 This is the Hulsean Prize Essay for 1869. The subject proposed by 
 the Trustees was, “The Distinctive Features of Christian as 
 compared with Pagan Ethics.” This the author treats in six 
 chapters. I. “ The Object and Scope of the Discussion.” II. 
 and III. ‘Eagan Ethics—their Historical Development,” and 
 their Greatest Perfection.” IV. V. and VI. “Christian Ethics 
 —their Method, ” their Perfection, ” and their Power. ” The author 
 has ti led to show that the Christian ethics so far transcend the 
 ethics of any or all of the Pagan systems in method, in purity and 
 in potver, as to compel us to assume for them an origin, differing in 
 kind from the origin of any purely human system. “It would be 
 difficult to praise too highly the spirit, the burden, the conclusions, or 
 the scholarly finish of this beautiful Essay.” —British Quarterly 
 Review. 
 
 Wilson. RELIGIO CHEMICI. With a Vignette beauti¬ 
 fully engraved after a Design by Sir Noel Paton. By George 
 Wilson, M. D. Crown 8vo. 8 s. 6d. 
 
 “George Wilson,” says the Preface to this volume, “ had it in his 
 heart for many years to write a book corresponding to the Religio 
 Medici of Sir Thomas Browne, with the title Religio Chemici. 
 Stveial of t/ie Essays in this volume were intended to form chapters 
 of it, but the health and leisure necessary to carry out his plans 
 were never attainable, and thus fragments only of the designed 
 work exist. These fragments, however, being in most cases like 
 
THEOLOGICAL BOOKS. 
 
 7 1 
 
 finished gems waiting to be set, some of them are now given in 
 a collected form to his friends and the public.”—“A more fascina¬ 
 ting volume,” the Spectator says, “ has seldom fallen into our 
 hands. ” 
 
 Wilson.— THE BIBLE STUDENT’S GUIDE TO THE 
 MORE CORRECT UNDERSTANDING of the ENGLISH 
 TRANSLATION OF THE OLD TESTAMENT, BY RE¬ 
 FERENCE TO THE ORIGINAL HEBREW. By William 
 Wilson, D. D., Canon of Winchester. Second Edition, carefully 
 revised. 4to. 25.L 
 
 “ The author believes that the present zvork is the nearest approach 
 to a complete Concordance of every zvord in the original that has 
 yet been made: and as a Concordance, it may be found of great 
 use to the Bible student, zvhile at the same time it serves the 
 important object of furnishing the means of coinparing synonymous 
 words, and of eliciting their precise and distinctive meaning. 
 The knowledge of the Hebrew language is not absolutely necessary 
 to the profitable use of the zvork; and it is believed that many 
 devout and accurate students of the Bible, entirely unacquainted 
 with it, will derive great advantage from frequent refei'ence to 
 these pages.'''’ Introductory'to the body of the work, the author 
 gives a sketch of the Construction of Hebrew. The plan of the 
 work is simple: every word occurring in the English Version is 
 arranged alphabetically, and under it is given the Hebrew zvord or 
 words, zvith a full explanation of their meaning, of which it is 
 meant to be a translation, and a complete list of the passages zvhere 
 it occurs. Following the general zvork is a complete Hebrew and 
 English Index, which is, in effect, a Hebrew-English Dictionary. 
 Appended are copious examples of the Figure Paronomasia, zvhich 
 occurs so frequently in the Bible. 
 
 Worship (The) of God and Fellowship among 
 
 Men. Sermons on Public Worship. By Professor Maurice, 
 and others. Fcap. Svo. y. 6 d. 
 
 This volume consists of Six Sermons preached by various clergymen, 
 and although not addressed specially to any class, were suggested by 
 
72 
 
 THEOLOGICAL BOOKS. 
 
 recent efforts to bring the members of the Working Class to our 
 Churches. The preachers were—Professor Maurice, Rev. T. J. 
 Rowsell, Rev. J. LI. Davies, Rev. D. F. Vaughan. ’ “ They are 
 very suggestive to those who may have to prepare sermons, and well 
 calculated to be lent amongst the more thoughtful parishioners.”— 
 Literary Churchman. 
 
 Yonge (Charlotte M.)— SCRIPTURE READINGS for 
 SCHOOLS AND FAMILIES. By Charlotte M. Yonge, 
 Author of “ The Heir of Redclyffe.” Globe 8vo. is. 6d. With 
 Comments. 3s. 6d. 
 
 A Second Series. From Joshua to Solomon. Extra fcap. 8vo. 
 ij. 6 d. With Comments. 31-. 6 d. 
 
 Actual need has led the author to endeavour to prepare a reading book 
 convenient for study with children, containing the very words of 
 the Bible, ivith only a few expedient omissions, and arranged in 
 Lessons of such length as by experience she has found to suit with 
 children’s ordinary poaver of accurate attentive interest. The verse 
 form has been retained because of its convenience for children reading 
 m Tass, and as more resembling their Bibles; but the poetical 
 portions have been given in their lines. When Psalms or portions 
 from the Prophets illustrate or fall in with the narrative, they are 
 given in their chronological sequence. The Scripture portion, with 
 a very few notes explanatory of mere zuords, is bound up apart to 
 be used by children, while the same is also supplied with a brief 
 comment, the purpose of which is either to assist the teacher in 
 explaining the lesson, or to be used by more advanced young people 
 to whom it may not be possible to give access to the authorities whence 
 it has been taken. Professor LLuxley at a meeting of the London 
 School-board, particularly mentioned the Selection made by Miss 
 Yonge, as an example of how selections might be made for School 
 reading. “Her Comments are models of their AW.”—Literary 
 Churchman. 
 
MACMILLAN’S SUNDAY LIBRARY. 
 
 73 
 
 In crown 8vo. cloth extra, Illustrated, price 4s. 6d. each Volume ; also 
 kept in morocco and calf bindings at moderate prices, and in 
 Ornamental Boxes containing Four Vols., 2is. each. 
 
 MACMILLAN’S SUNDAY LIBRARY. 
 
 A Series of Original Works by Eminent Authors. 
 
 The Guardian says—“All Christian households owe a debt of gratitude 
 to Mr. Macmillan for that useful 1 Sunday Library” 
 
 THE FOLLOWING VOLUMES ARE NOW READY:— 
 
 The Pupils of St.John the Divine. —By Charlotte 
 M. Yonge, Author of “The Heir of Redclyffe.” 
 
 The author first gives a full sketch of the life and work of the 
 Apostle himself drawing the material from all the tnost trustavorthy 
 authorities, sacred andprofane; then follozv the lives of his immediate 
 disciples, Ignatius, Quadratus, Polycarp, and others; which are suc¬ 
 ceeded by the lives of many of their pupils. She then proceeds to 
 sketch from their foundation the history of the many churches 
 planted or superintended by St. John and his pupils, both in the 
 East and West. In the last chapter is given an account of the 
 present aspect of the Churches of St. John,—the Seven Churches of 
 Asia mentioned in Revelations ; also those of Athens, of Nimes, of 
 Lyons, and others in the West. “ Young and old will be equally 
 refreshed and taught by these pages, in which nothing is dull, and 
 nothing is far-fetched —Churchman. 
 
74 
 
 MACMILLAN'S SUNDAY LIBRARY. 
 
 The Hermits.— By Canon Kingsley. 
 
 The volume contains the lives of some of the most remarkable early 
 Egyptian, Syrian, Persian, and Western hermits. The lives are 
 mostly translations from the original biographies; ‘ ‘ the reader 
 will thus be able to see the men as wholes, to judge of their merits 
 and defects—“It is from first to last a production full of inter¬ 
 est, wi'itten with a liberal appreciation of what is memorable for 
 good in the lives of the Hermits, and with a wise forbearance 
 towards legends which may be due to the ignorance, and, no 
 doubt, also to the strong faith of the early chroniclers .”—London 
 Review. 
 
 Seekers after God.— By the Rev. F. W. Farrar, M.A., 
 
 F.R.S., Head Master of Marlborough College. 
 
 In this volume the author seeks to record the lives, and gives copious 
 samples of the almost Christ-like utterances of, with perhaps the 
 exception of Socrates, ‘ ‘ the best and holiest characters presented 
 to tis in the records of antiquity.” They are Seneca, Epictetus, 
 and Marcus Aurelius, most appropriately called “Seekers after 
 God,” seeing that 11 amid infinite difficulties and surrounded by 
 a corrupt society, they devoted themselves to the earnest search after 
 those truths which might best make their lives ‘ beautiful before 
 God.” The volume contains portraits of Aurelius, Seneca, and 
 Antoninus Pius. “We can heartily recommend it as healthy in 
 tone, instructive, interesting, mentally and spiritually stimulating 
 and nutritious.” —Nonconformist. 
 
 England’s Antiphon.— By George Macdonald. 
 
 This volume deals chiefly with the lyric or song-form of English 
 religious poetry, other kinds, hcnuever, being not infrequently in¬ 
 troduced. The author has sought to trace the course of our 
 religious poetry from the 13 th to the 19 th centuries, from before 
 Chaucer to Tennyson. He endeavours to accomplish his object by 
 selecting the men who have produced the finest religious poetry, 
 setting forth the circumstances in which they were placed, charac¬ 
 terising the men themselves, critically estimating their productions, 
 
MACMILLAN’S SUNDAY LLBRARY. 
 
 75 
 
 and giving ample specimens of their best religions lyrics, and 
 quotations from larger poems, illustrating the religious feeling 
 of the poets or their times. ‘ ‘Dr. Macdonald has very successfully 
 endeavoured to bring together in his little book a whole series of 
 the sweet singers of England, and makes them raise, one after the 
 other, their voices in praise of God." —Guardian. 
 
 Great Christians of France: St. Louis and Calvin. 
 
 By M. Guizot. 
 
 From among French Catholics, M. Guizot has, in this volume, selected 
 Louis, King of France in the 13th century, and among Pro¬ 
 testants, Calvin the Reformer in the 16th century, “as tzoo 
 earnest and illustrious representatives of the Christian faith and 
 life, as well as of the loftiest thought aqd purest morality of their 
 country and generation." In setting forth with considerable fulness 
 the lives of these prominent and representative Christian men, 
 M. Guizot necessarily introduces much of the political and religious 
 history of the periods during which they lived. “A very interesting 
 
 booh," says the Guardian. 
 
 Christian Singers of Germany. — By Catherine 
 
 WlNICWORTH. 
 
 In this volume the authoress gives an account of the principal 
 hymn-writers of Germany from the g!h to the igth century, 
 introducing ample (altogether about 120 translations) specimens 
 from their best productions. In the translations, while the 
 English is perfectly idiomatic and harmonious, the characteristic 
 differences of the poems have been carefully imitated, and the general 
 style and metre retained. The book is divided into chapters, the 
 writers noticed and the hymns quoted in each chapter, being re¬ 
 presentative of an epoch in the religious life of Germany. In thus 
 tracing the course of German hymnology, the authoress is necessarily 
 “brought into contact with those great movements which have 
 stirred the life of the people."—“Miss Winkworth s volume of this 
 series is, according to our view, the choicest production of her pen." 
 —British Quarterly Review. 
 
7 6 
 
 MACMILLAN’S SUNDAY LIBRARY. 
 
 Apostles of Mediaeval Europe. —By the Rev. G. F. 
 
 Maclear, D.D., Head Master of King’s College School, London. 
 
 In two Introductory Chapters the author notices some of the chief 
 characteristics of the mediceval period itself; gives a graphic 
 sketch of the devastated «state of Europe at the beginning of 
 that period, and an interesting account of the religions of the 
 three great groups of vigorous barbarians—the Celts, the Teutons, 
 and the Sclaves—who had, wave after wave, overflowed its surface. 
 He then proceeds to sketch the lives and work of the chief of the 
 courageous men who devoted themselves to the stupendous task of 
 their conversion and civilization, during a period extending from 
 the 5 til to the 13 th century; such as St. Patrick, St. Columba, St. 
 Columbanus, St. Augustine of Canterbury, St. Boniface, St. Olaf 
 St. Cyril, Raymond Sull, and others. In narrating the lives of 
 these men, many glimpses are given into the political, social, and 
 religiotis life of Europe during the Middle Ages, and many interest¬ 
 ing and instructive incidents are introduced. “Mr. Maclear will 
 have done a great work if his admirable little volume shall help to 
 break up the dense ignorance 1which is still prevailing among people 
 at large .”—Literary Churchman. 
 
 Alfred the Great. —By Thomas Hughes, M.P., Author 
 of “Tom Brown’s School Days.” Third Edition. 
 
 “ The time is come when we English can no longer statid by as 
 interested spectators only, but in which every one of our institutions 
 will be sifted with rigour, and will have to shew cause for its 
 existence. . . . As a help in this search, this life of the typical 
 English King is here offered.” After two Introductory Chapters, 
 one on Kings and Kingship, and another depicting the condition 
 of Wessex when Alfred became its ruler, the author proceeds to set 
 forth the life and work of this great prince, shewing how he 
 conducted himself in all the relations of life. In the last 
 chapter the author shews the bearing which Christianity has on the 
 kingship and government of the nations and people of the world in 
 which zve live. Besides other illustrations in the volume, a Map of 
 England is prefixed, shewing its divisions about 1000 A.D., as zvell 
 
MACMILLAN'S SUNDAY LIBRARY. 
 
 77 
 
 as at the present time. “ Air. Hughes has indeed written a good 
 book, bright and readable we need hardly say, and of a very con¬ 
 siderable historical value." —Spectator. 
 
 Nations Around. —By Miss A. Keary. 
 
 This volume contains many details concerning the social and political 
 life, the religion, the superstitions, the literature, the architecture, 
 the commerce, the industry, of the Nations around Palestine, an 
 acquaintance with which is necessary in order to a clear and full 
 understanding of the hist&ry of the Hebrew people. The authoress 
 has brought to her aid all the most recent investigations into the 
 early history of these nations, referring frequently to the fruitful 
 excavations which have brought to light the ruins and hieroglyphic 
 writings of many of their buried cities. 11 Miss Keary has skil¬ 
 fully availed herself of the opportunity to write a pleasing and in¬ 
 structive book. " —Guardian. ‘ ‘A valuable and interesting volume. " 
 —Illustrated Times. 
 
 St. Anselm. —By the Very Rev. R. W. Church, M.A., Dean 
 
 of St. Paul’s. Second Edition. 
 
 In this biography of St. A nsehn, while the story of his life as a 
 man, a Christian, a clergyman, and a politician, is told im¬ 
 partially and fully, much light is shed on the ecclesiastical and 
 political history of the tune during which he lived, and on the 
 internal economy of the monastic establishments of the period. 
 Of the worthiness of St. Anselm to have his life recorded, Mr. 
 Church says, ‘ ‘ It would not be easy to find one who so joined the 
 largeness and dazing of a powerful and inquiring intellect, with 
 the graces and szveetness and unselfishness of the most loveable of 
 friends, and with the fortitude, clear-sightedness, and dauntless 
 firmness of a hero, forced into a hero's career in spite of himself ." 
 The author has drawn his materials from contemporary biogz’aphers 
 and chroniclers, while at the same time he has consulted the best 
 recent authors who have treated of the man and his time. “ It is 
 a sketch by the hand of a master, with every line marked by taste, 
 learning, and real apprehension of the subject." — Pall Mall 
 Gazette. 
 
78 
 
 MACMILLAN’S SUNDAY LIBRARY. 
 
 Francis of Assisi. —By Mrs. Oliphant. 
 
 The life of this saint, the founder of the Franciscan order, and one of 
 the most remarkable men of his time, illustrates some of the chief 
 characteristics of the religious life of the Middle Ages. Much 
 information is given concerning the missionary labours of the saint 
 and his companions, as well as concerning the religious and monas¬ 
 tic life of the time. Many graphic details are introduced from the 
 saint’s contemporary biographers, which shew forth the prez’alent 
 beliefs of the period; and abundant samples are given of St. 
 Francis's own sayings, as well »s a few specimens of his simple 
 tender hymns. “We are grateful to Mrs. Oliphant for a book of 
 much interest and pathetic beauty, a book which none can read 
 without being the better for it .”—John Bull. 
 
 Pioneers and Founders; or, Recent Workers in the 
 Mission Field. By Charlotte M. Yonge, Author of “The 
 Heir of Redclyffe.” With Frontispiece, and Vignette Portrait of 
 Bishop Heber. 
 
 The author has endeavoured in these narratives to bring together such 
 of the more distinguished Missionaries of the English and American 
 Nations as might best illustrate the character and growth of 
 Mission-work in the last two centuries. The object has been to 
 throw together such biographies as are most complete, most illus¬ 
 trative, and have been found most inciting to stir up others— 
 representative lives, as far as possible. The missionaries whose 
 biographies are here given, are—John Eliot, the Apostle of the Red 
 Indians; David Brainerd, the Enthusiast; Christian F. Schwartz, 
 the Councillor of Tanjore; Henry Martyn, the Scholar-Missionary ; 
 William Carey and Joshua Marshman, the Serampore Missionaries ; 
 thejudson Family; the Bishops of Calcutta ,— Thomas Middleton, 
 Reginald Heber, Daniel Wilson; Samuel Marsden, the Australian 
 Chaplain and Friend of the Maori; John Williams, the Martyr 
 of Erromango; Allen Gardener, the Sailor Martyr; Charles 
 Frederick Mackenzie, the Martyr of Zambesi. “Likely to be one 
 of the ?nost popular of the ‘ Sunday Library’ volumes .”—Literary 
 Churchman. 
 
MACMILLAN’S SUNDAY LIBRARY. 
 
 79 
 
 Angelique Arnauld, Abbess of Port Royal. By 
 
 Frances Martin. Crown 8vo. 4 s. 6 d. 
 
 This new. volume of the ‘ Sunday Library' contains the life of a very 
 remarkable woman founded on the best authorities. She was a 
 Roman Catholic Abbess tvho lived more than 200 years ago, whose 
 life contained much struggle and suffering. But if we look beneath 
 the surface, we find that sublime virtues are associated with her 
 errors, there is something admirable in everything she does, and the 
 study of her history leads to a continual enlargement of our own 
 range of thought and sympathy. It is believed the volume is not 
 surpassed in interest by any other belonging to this well-known 
 series. 
 
 I 
 
THE “BOOK OF PRAISE” HYMNAL, 
 
 COMPILED AND ARRANGED BY 
 
 SIR ROUNDELL PALMER, 
 
 In the following four forms :— 
 
 A. Beautifully printed in Royal 32mo., limp cloth, price 6d. 
 
 B. ,, ,, Small 18mo., larger type, cloth limp, Is. 
 
 C. Same edition on fine paper, cloth, Is. 6d. 
 
 Also an edition with Music, selected, harmonized, and composed 
 by JOHN KULLAH, in square 18mo., cloth, 3s. 6d. 
 
 The large acceptance which has been given to “ The Book of Praise” 
 by all classes of Christian people encourages the Publishers in entertaining 
 the hope that this Hymnal, which is mainly selected from it, may be ex¬ 
 tensively used in Congregations, and in some degree at least meet the 
 desires of those who seek uniformity in common worship as a means 
 towards that unity which pious souls yearn after, and which our Lord 
 prayed for in behalf of his Church. “ The office of a hymn is not to 
 teach controversial Theology, but to give the voice of song to practical 
 religion. A T o doubt, to do this, it must embody sound doctrine; but it 
 ought to do so, not after the manner of the schools, but with the breadth, 
 freedom, and simplicity of the Fountain-head. ” On this principle has 
 Sir P. Palmer proceeded in the preparation of this book. 
 
 The arrangement adopted is the following:— 
 
 Part I. consists of Hymns arranged according to the subjects of the 
 Creed—“God the Creator,” “Christ Incamiate,” “Christ Crucified',” 
 “Christ Risen,” “Christ Ascended,” “Christ's Kingdom and Judg¬ 
 ment,” etc. 
 
 Part II. comprises Hymns arranged according to the subjects of the 
 Lord’s Prayer. 
 
 Part III. Hymns for natural and sacred seasons. 
 
 There are 320 Hy?nns in all. 
 
 CAMBRIDGE:—PRINTED BY J. PALMER.