lAyi.- 
 
 g^Ijt !i^ift of .Sacrifice. 
 
 A COURSE OF LECTURES 
 
 DELIVERED AT 
 
 ALL S.UNTS', MAEGAEBT STEEET, 
 
 IN LENT, 1S6J. 
 
 Bv THE REV. T. T. CARTER, M.A., 
 
 r;t:n'OR of clewer, bekks. 
 
 
 VV>.'t_>. «- 1, K r^i 
 
 -'.'.".•. 1, 
 
(Klatnell HttttietBttg iCibtarg 
 
 THE GIFT OF 
 
 Fa-m-ily Ckarl^S Bdbcoalc 
 
Cornell University Library 
 
 arW37605 
 
 The life of sacrifice 
 
 3 1924 031 787 058 
 olin,anx 
 
The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924031787058 
 
THE LIFE OF SACRIFICE. 
 
 % €mxBt ai W^dnxtB 
 
 DELIVERED 
 
 AT ALL SAINTS', MARGARET STREET, 
 En ILent, 1864. 
 
 REV. T. T. CARTER, M.A., 
 
 RECTOR OP CLEWER, BERKS. 
 
 LONDON : 
 
 JOSEPH MASTERS, ALDERSGATE STREET, 
 
 AND NEW BOND STREET. 
 
 MDCCCLXIV. 
 

 lOKDON : 
 PEIKTED BY JOSEPH MASTEHS AND I 
 ALDEESOATE STREET. 
 
CLEEGY OF ALL SAINTS', 
 
 IN QEATEFUL AMD APFECTIOKATE COMMEMOBATIOH 
 
 OF THE 
 
 THDE TVITNE3S WHICH THEV ABE QIVIKG BEFORE THE CHUECH 
 
 OF THE 
 
 FULNESS AND BEAUTY OF THE DIVINE SEBVICE, 
 
 THIS VOLUME IS DEDICATED. 
 
NOTICE. 
 
 I OWE the greatest obligations in the composition of 
 the following Lectures, to Mr. Freeman's exposition 
 of the sacrificial system of the Mosaic covenant, in his 
 second Volume of the " Principles of Divine Service." 
 His explanations and suggestions have been freely 
 used, and form the basis of many portions of these 
 Lectures. 
 
 I have also derived valuable aid from " Jukes on 
 the Offerings," a book that makes one long that the 
 devout and thoughtful author had seen as clearly the 
 connexion between the Levitical system and the Sa- 
 craments of the New Covenant, as between it and 
 our Lord's Person and saving work. 
 
CONTENTS. 
 
 Lbctxire I. 
 The Death- Vail . 1 
 
 PAGE 
 
 Leotueb II. 
 The Eetdkn op Light 17 
 
 LECTrEE III. 
 
 The Eansomed Life .... .33 
 
 Lectttee IV. 
 The Divine Communion 49 
 
 LECTrEE V. 
 
 The Training of the Eleot 65 
 
 Lectuee VI. 
 Eest in God 85 
 
LECTURE I. 
 
 THE DEATH-VAIL. 
 Isaiah xxt. 7. 
 
 " And He will destbot in this mountain the face of the 
 covering oast otee all people, and the tail that is 
 spread over all nations." 
 
 The final triumph of our Lord through His Incarna- 
 tion meeting and overcoming death, is the subject of 
 the prophecy of which this verse forms a part. The 
 vail meant is the mortuary vail, the covering spread 
 over the face of a deceased person, and it is applied to 
 the condition of mankind separated from God, the 
 spiritual death which after the Fall spread itself over 
 the whole human race. The explanation of the figure 
 is given in the verse immediately following, where the 
 idea is simply expressed, " He will swallow up death 
 in victory." The spreading of this vail of death over 
 the face of man, hiding from him the vision of God, is 
 clearly described in the history of the Fall, as the direct 
 consequence of disobedience. " In the day that thou 
 eatest thereof, thou shalt surely die.'" But how death, 
 and its manifold consequences of sorrow, was ever suf- 
 fered to arise within the creation of God, this is not 
 revealed. All those deep searchings of heart, which 
 
 1 Q-en. ii. 17. 
 III. B 
 
4 THE DEATH-TAIL. [lECT. 
 
 his addressing Eve. There is evidence, also, in the 
 Scriptures, that before the creation of man, Satan had 
 power on the earth. The state of the earth before the 
 present creation, " without form and void, and darkness 
 on the face of the deep,'" does not read like a work 
 of God ; rather like a ruin of some better work, and 
 probably was the result of the fall of the angels, the 
 wreck of the storm which, overthrowing them, left its 
 scars even on this solid globe. 
 
 That Satan held a high pre-eminence in this terrestrip*'^ 
 world, that, although dislodged from it, in his fall, he re- 
 sumed his hold upon it and its inhabitants, when through 
 his temptation they joined him against God in the same 
 transgression, — this, whatever be the mysterious cause, 
 seems manifest. The description given in Holy Scrip- 
 ture of Satan, as the " god of this world ;'"" " the ruler 
 of the darkness of this world j'" "the prince of the 
 power of the air, the spirit that now worketh in the^ 
 children of disobedience,"* leading them " captive at his 
 will ;"^ and again, as "the strong man armed keeping 
 his palace,"^ — such passages unquestionably involve the 
 idea of pre-eminence. But the causes of Satan's power, 
 and of his sin, and of death, its dark and dreadful 
 doom, are alike shrouded in the secrets of eternity an- 
 tecedent to the history of man ; and the Bible stretches 
 not back into that pre- existent state. It opens assuming 
 the existing facts of sin, of forfeited vocations, and of 
 death. It finds them, it does not account for them ; 
 it only shows how the plague was caught, and spread 
 among men. 
 
 But it has been a prevailing tradition, and there are 
 passages in Holy Scripture clearly harmonizing with the 
 
 1 Gen. i. 2. " 2 Cor. iv. 4. ^ Eph. ii. 2. 
 
 4 Eph. ii. 2. 5 2 Tim. ii. 26. « g j^^^q ^i. 21. 
 
I.] THE DEATH-VAIL. 5 
 
 belief, that the fall of the angels was involved in their 
 resisting God's purpose of becoming Incarnate in man's 
 nature, rather than in their own. It has been believed 
 that the purpose of God to take, not " the nature of 
 angels," but " the seed of Abraham ;'" that " He," 
 Christ, as Man, " in all things should have the pre- 
 eminence ;"^ " that in Him," as Man, all " the fulness 
 of the Godhead should dwell bodily ;"' " that by Him," 
 as Man, " the Father would reconcile all things to 
 Himself, whether they be things on earth, or things in 
 Heaven,"* — that these designs of unutterable glory 
 destined to be fulfilled in our nature, in preference to 
 their own, awakened in them that resistance, the fruit 
 of pride, to which Scripture avowedly ascribes their 
 fall, pride maddening these great " principalities, and 
 powers,'" against God, and precipitating them against 
 His irresistible will before which they hopelessly fell. 
 
 The supposition that this pride was stirred by the 
 announcement of God's purpose to raise up man 
 nearest to Himself, may account for that dire and re- 
 lentless enmity with which they assaulted man as soon 
 as he was formed, and for the subtle deceits with which 
 they have ever sought the ruin specially of every one 
 distinguished by the favour of God, and also for the 
 malice and restless hostility which rose to its height iii 
 compassing the destruction of Him Who at last ap- 
 peared, accomplishing the Divine purpose of the In- 
 carnation which had at first awakened their daring and 
 proud antagonism. 
 
 This same truth explains to us the original intended 
 destiny of man, and the reason of the solemn charge 
 given to our first father. He was put into the garden 
 
 1 Heb. ii. 16. ^ Col. i. 18. ^ Col. ii. 9. 
 
 * Col. i. 20. 5 Bph. vi. 12. 
 
6 THE DEATH-TAII. [lBOT. 
 
 of Eden, to " dress it, and keep it.'" Mark the ex- 
 press injunction, " keep it," — keep it evidently against 
 the expected attacks of a designing foe, keep his home, 
 the scene of his development, and so his own life, safe 
 from the destroyer ; and for what ? Surely it was a 
 noble destiny for which man was urged to be faithful. 
 He was to keep himself pure, to observe the law of his 
 vodltion, and the purpose of his Creator, to use his 
 p^ers for their ordained ends, to be faithful to the 
 light within him for a fixed period of time, as a proba- 
 ,tion, with the certain prospect that he would then be 
 united with God, and become the head of the crea- 
 tures, the central being in whom all the glory of the 
 creation would meet, the one creature in whom alone 
 God would abide by a personal union. God needed to 
 select one creature to be the basis on which to build 
 up, and embody, the transcendent idea of a union be- 
 tween Himself, the Uncreated, and created natures ; 
 and for this amazing blessedness and glory He pre- 
 destinated man. To correspond with this design, to 
 fit himself for it, when the fulness of time should come, 
 was the meaning of the charge to " keep" himself, and 
 his earthly home, safe against the encroachments of 
 the fallen angel who had rebelled against this Divine 
 purpose. '^ 
 
 ft-obably, moreover, it was intended that the evil 
 which had entered the creation of God, should be sub- 
 dued through man, as God's chosen agent in the con- 
 test. God purposed to destroy the power of evil, not 
 by a direct exercise of His own power, but through 
 the instrumentality of a creature whom He would en- 
 due with supernatural strength for this end. Man 
 may have been raised up " to resist the devil," not 
 1 G-en. ii. 15. 
 
I.] !EHE DEATH-TAIL. 7 
 
 for his own sake only, but for the glory of God, for 
 the sake of the entire creation. That Satan is finally 
 to fall under Christ, as Man; that already over- 
 come by Him in the flesh, he is at last to be 
 " bruised in his head," the very seat of life, by the 
 " seed of the woman;" that the final condemnation 
 upon him and his host, is to be pronounced by the 
 Saints who, enthroned with Christ, shall "judge An- 
 gels,"'-— these truths already proclaimed in the Scrip- 
 tures, point to the fact that the human conquest of 
 Satan, and the overthrow of evil by man, was part of 
 his original destiny. What he failed to do in himself, 
 he will at last accomplish in Christ. The purpose of 
 God will not fail, nor will the worlds which Satan's 
 transgressions ruined, fail to be rescued from the curse, 
 though in order to accomplish the Divine purpose, 
 humanity must be raised above itself by the indwelling 
 and inworking of God. 
 
 It is generally thought that the visions foreshadow- 
 ing the Incarnation granted to holy men under the 
 earlier dispensations, were only types to teach the 
 world at large the certainty of the glory that should 
 afterwards be fulfilled. They were undoubtedly given 
 for this end, but it was notjtheir only purpose. They 
 were revealed to men who had kept their lives, at 
 least in their main end, true, men of faith, of prayer 
 and self-sacrifice, who thus prepared, however imper- 
 fectly, were capable of the Divine illumination, in order 
 that they might see by faith the union of humanity 
 with the Godhead, as its final destiny of bliss. But 
 those visions were intended also to assure them of 
 the certainty of the glory reserved for themselves, what 
 they should personally possess, as their own future 
 1 1 Cor. vi. 3. 
 
8 a?HE DEATH-TAIL. [lECT. 
 
 bliss, and with themselves, all who should inherit the 
 same faith. The visions enabled them to realise the 
 great truth for which they lived and suffered, to " en- 
 dure, as seeing the Invisible ;'" " faith," being to them 
 "the substance of things hoped for, the evidence of 
 things not seen,"^ guiding and sustaining them on their 
 way during their trial-hour. Thus to Noah, when his 
 faith and patience had been fully proved, the rainbow 
 shone forth, his token of the light from heaven glitter- 
 ing through the watery drops of earth, the light of 
 Godhead radiant in the tears of suffering Humanity, 
 the Incarnation manifest in the Passion. Thus Abra- 
 ham, so wonderfully sustained in lofty communings 
 with God, " exulted,"^ as he beheld in the history of 
 his " son, his only son, Isaac, whom he loved,"* the 
 manifestation of a more glorious life, to be fulfilled 
 in his greater Offspring, even the " Day" of Christ, 
 which " he saw, and was glad." Thus, again, Jacob, 
 although a lonely fugitive, yet bearing in his person 
 the promise, the sacred heritage of his race, while 
 he lay on the open waste with a stone for his pillow, 
 in the visions of the night was gladdened as he be- 
 held the union of heaven and earth, through the 
 mystic ladder with its train of " angels, ascending 
 and descending ;"^ himself at its foot, the symbol 
 of Humanity prostrate in its helplessness, and stand- 
 ing above it the very and true God, as One pre- 
 paring to descend ; the two Natures separated for a 
 
 1 Heb. xi. 27. a Heb. xi. 1. 
 
 ^ S. John viii. 56, rj'^aWtaamo iva i&rj r^u Tj/iepav ifi'^v, lit. " he 
 
 looked with eager exultation and desire to behold My day." a^aX- 
 \idw, prsB gaudio exulto ; hence, gestio, desiderio alicujus rei fe- 
 ror, — Schl. " The particle I'va, often serves to connect verbs of 
 vrilling and desiring in New Testament words." Words, in loc. 
 * Gen. xxii. 2. ^ Gen, xxviii, 12. 
 
!•] THE DEATH-TAIL. 9 
 
 time, but about to become one, and then to abide 
 unchangeably one for ever. Thus again, Moses called 
 forth from among his brethren to bear the burden of 
 the rebellions of a " stiffnecked and gainsaying peo- 
 ple," was strengthened for this momentous charge, by 
 the vision of God, so vividly bright, that long after 
 his descent from the Mount, his face shone with the 
 radiance of the Presence, in which he abode " forty 
 days and forty nights," so that " the people could not 
 behold him for the glory of his countenance."' These 
 are instances of the great truth, that even under the 
 imperfect forms of the earlier covenant, the servants of 
 God were sustained by the assurance of the Divine 
 Nature entering within the sphere of Humanity, within 
 their own personal life, breaking through and destroy- 
 ing the vail of death spread over the nations. Even the 
 anticipation of this sure blessedness was enough to 
 nurture and sustain a faith which could overcome the 
 world. 
 
 The Saints of old lived upon the promise which, 
 reflecting back the glory of our Lord's manifestation 
 in the flesh, brightened their path of trial, and upheld 
 them in their long waiting. It was their life, although 
 the promise could not be fulfilled, till in the fulness of 
 time One was found, so pure, so perfectly corresponding 
 to the will of God, that He could in her unite Him- 
 self with our nature. The glory of Mary, why hence- 
 forth all generations call her blessed, is because through 
 her pre-eminent sanctity the union of the Godhead 
 and the manhood could find in her a fitting tabernacle. 
 There was the fulfilment of the Divine purpose, because 
 there was the fulfilment of the necessary fitness. She 
 was " highly favoured," because she was found so 
 1 2 Cor. iii. 7. 
 
10 a?HE DEATH-TAIL. [lEOT. 
 
 faithful to the wonderful grace given to her, that the 
 "love of God toward the creatures could reach its 
 highest development through her, its fitting channel 
 and instrument. 
 
 It is the peculiar characteristic of our nature, that 
 the presence of a higher being than our own is needed 
 for its rest and its happiness. It would seem that the 
 nature of Angels is more self-existent, feeding upon 
 God indeed, and sustained by God, while ever behold- 
 ing His Face, and so living in His light ; but not 
 admitting the indwelling of God, not needing God as 
 an inward Presence, to be, as it were, the complement 
 of their nature. It is not so with man ; " It is not good 
 for man to be alone." The union with the creature, 
 which is the first application of this saying, is but the 
 type of a higher union, which alone can meet a yet 
 deeper need. Man's nature needs a higher nature than 
 itself, to be its stay, its peace. A higher Presence than 
 its own must enter within it, to become a part of 
 itself, or there is a void, a loneliness. 
 
 "As the hart desireth the water brooks, so longeth 
 my soul after Thee, O God; my soul is athirst for 
 God," is the inspired expression of this profound 
 craving. These words do not imply a desire merely to 
 see God, but to receive God into the nature of man, 
 to indwell in him, as hunger desires food to satisfy it. 
 So absolute is this law of man's needing a higher 
 being to rule and to possess him, that if the Divine 
 Presence reign not within the soul, this fearful conse- 
 quence ensues, — where God cannot be, where union 
 with God, the intended Indweller of our nature, is 
 hindered, there the soul falls, by a fatal necessity, 
 under subjection to the Angel who still' " worketh in 
 1 Eph. ii. 2. 
 
I.j THE DEATH-TAIL. 11 
 
 the children of disobedience." This is the burden of 
 that fearful parable, where our Lord describes the soul 
 " empty, swept, and garnished,"' and the spirit, after 
 " walking through dry places," entering in " to dwell 
 there:" empty, because man's nature is not meant to 
 be alone, cannot live in himself alone, is not complete in 
 himself; there is a void, and a higher Presence must 
 pervade and fill it. If it be not God, who can it be ? 
 This parable — it is our Lord's own account of the 
 terrible alternative — answers the question, none but 
 Satan. Of one man alone is it said in the Book of God 
 that, " after the sop Satan entered into him ;"^ but this 
 isolated case is recorded only because it was the most 
 momentous instance of a law which prevails whenever 
 the vail of spiritual death is spread over and departs not 
 from the soul. The dark vail may abide, or may return, 
 and then becomes " the second death,"* " twice dead,"'' 
 to be the unchanging gloom of an endless separation 
 from God ; and then the soul, buried in the everlasting 
 abyss, indwelt by lost angels, shares with them their last 
 destiny of woe, as the true development of a like sin, and 
 of communion with them in the innermost seat of Ufe, 
 binding the two together in a common alienation from 
 God. As in the realms of light the indwelUng Presence 
 of the ever Blessed God abides within the saints, filling 
 them with His fulness, directing and ruling them with 
 a perpetual inspiration ; even so where this Presence 
 is wanting, within the folds of the vail of death, the 
 lost soul is inhabited, pervaded, and ruled by the An- 
 gel of darkness, held captive by him for ever at his 
 will. 
 
 1 S. Matt. xii. 44. ^ S. John xiii. 27. 
 
 3 Eev. ii. 11. * S. Jude 12. 
 
12 THE DEATH-VAIL. [LECT. 
 
 From these facts concerning our state we may learn 
 the secret of the struggle of life which is now going 
 on within us. Some, craving after the Divine vision, 
 longing for union with God, having the one per- 
 vading desire, to cast off the vail of separation which 
 keeps the soul from seeing God, and possessing 
 God, are striving to fulfil their vocation, to keep 
 the way of the Lord, to discipline and train them- 
 selves, to bring every thought into subjection, to 
 perfect hohness, to live by faith ; and for what end ? 
 Not for its own sake ; oh, no ! Not as if aught in 
 (Aie's own nature, however high, however holy, could 
 satisfy itself, or be one's end ; but in order that they 
 may be fitted for the Divine union, and that more and 
 more of the Divine indwelling may possess them, as 
 they become more assimilated to It in mind and will ; 
 and that this may hereafter be perfected, the soul's 
 chiefest bliss, its truest glory. Such persons look for 
 intimations of the Divine will wherever they may be 
 found, for revelations of truth, and laws of love ever 
 developing into new and enlarged forms of grace, and 
 fresh methods of spiritual amendment, living by rules 
 of spiritual discipline, and striving to overcome sin, 
 all sin, so that the vail of death may continually 
 be kept back, and finally destroyed ; that the power of 
 evil, which continually seeks to re-assert its ancient 
 hold, may be resisted at every attempt ; that through 
 the precious Blood ever pleaded, and the grace of sa- 
 craments, the Divine aid thus invoked, may be ever 
 ensured to stay the surges of the dreadful tides of sin, 
 the subtle deceits of him who " hath the power of 
 death," knowing that as there is a continual endeavour 
 to destroy us, there must be a continual energy of life 
 to stay the Evil one afar off. Such is one side of the 
 
I.] THE DEATH-TAIL. 13 
 
 history of human society, secretly it may be, but surely 
 working out its appointed destiny in the midst of us, — a 
 destiny of final beatitude irreversible, because the Lord, 
 Who is the Truth, hath spoken it. 
 
 There is another side of human life, to the conse- 
 quences of which we cannot shut our eyes. When 
 evil is openly allowed, and known disobedience ad- 
 mitted, none can doubt the results. The danger of 
 self-deceit lies rather in the less palpable forms of 
 sin. When evil customs are pleaded as an excuse 
 for lax indulgence ; when excitement succeeds excite- 
 ment, when pleasure is ever first sought, or business 
 followed as eagerly as pleasure ; when the necessity of 
 station, or use, or example, or mere weakness, is sup- 
 posed a sufficient plea for questionable courses ; when 
 the soul scarcely ventures to look forward to the 
 future, and all serious weighing of the momentous 
 questions involved in it, all reckoning of consequences, 
 is day aft'er day postponed ; when even although there 
 may be no distinct and palpable sin on which you can 
 put your finger, (for of manifest transgressions the 
 consequence is certain,) yet without any outward stamp 
 of wickedness there is no spiritual rule over the life, 
 striving to subject the life to the will of God, no high 
 aim sustained, no earnestness, no strength or sincerity 
 of religious purpose, no self-sacrifice, no self-restraint 
 over the weak points of character, no consistency with 
 any high aim, no secret deep fervour of confession, and 
 prayer and communion with God, — what can we sup- 
 pose to be the real inner life of such souls, but that the 
 Evil one, however imperceptibly, is using either the 
 weak indulgence of passion, or the specious conven- 
 tional usages of a mere worldly morality, to withdraw 
 the soul from God, is steadily influencing the soul by, 
 
14 THE DEATH-TAIL. [lECT. 
 
 the human traditions which in general society have 
 taken the place of the stern uncompromising laws of 
 the Divine life, and is thus even in the Christian 
 world re-asserting his ancient hold within the empty 
 chamber of man's nature, and perhaps all the more 
 readily where there is no startling sin forcing on the 
 conscience the necessity of repentance, the very ease 
 and fearlessness of these children of the more po- 
 lished world only ensuring more fatally the truth that 
 "the face of the covering cast over all people" has 
 " blinded their eyes lest the light of the glorious Gospel 
 of Christ, Who is the Image of God, should shine 
 upon them.'" Holy Scripture employs a fearful 
 expression when it speaks of " servants"^ of sin, — if we 
 take the original word in its full and proper sense, it is 
 " slaves" of sin. There may be slaves bound by silken 
 cords, and by trammels of courtly ease, as well as by 
 ruder and seemingly stronger bonds ; but let it be con- 
 sidered, how truly a thoughtless indulgence, an allowed 
 weakness in the most heedless impulse of self, may be 
 an encroachment of Satan, an avenue for more fatal as- 
 saults, and has ever been his chosen mode of approach ; 
 and that he is still " the god of this world," to over- 
 come whom is possible only through the energy of the 
 life of God reigning within the soul. 
 
 The eventful struggle between the two sides of hu- 
 man life, is felt more or less within all hearts ; the 
 strife between nature and grace, between the plead- 
 ings of human weakness and the exactions of the 
 Divine perfections. The life of the natural self is 
 ever tending to unite itself with the enemy of God, 
 yielding readily to his seductions, and thus sinking 
 under his control, while the darkness of the covering 
 1 2 Cor. iv. 4. 3 Eom. vi. 20. 
 
I.J THE DEATH-TAIIi. 15 
 
 cast over the nations, gathers over the soul, and shuts 
 out the holy hght, clouding over the natural con- 
 science, so that at last the soul yields itself a ready prey 
 to sins from which it once shrunk back with horror. It 
 is only the light of God which can break through the 
 darkness, the indwelling Life of One Who is mighty to 
 save, revealing to the soul its own shame, and awaken- 
 ing it to its real danger, and stirring a new and Divine 
 energy to overmaster its natural sloth and love of ease, 
 lest it perish. This power /rom above can alone dissi- 
 pate the fatal cloud, and establish within the reign of 
 righteousness and peace. 
 
 But " the plague has begun,'" and everywhere pre- 
 vails around ,us. It has .beep stayed back in us, its 
 pdwer weakened, its fatal doom atoned ; its death, it 
 may be, to the end restrained, and gradually be wholly 
 removed from our being, and destroyed, and be as 
 though it had never been. But this salvation can be 
 ours, only if the sacred Presence, the Priest of the ever- 
 lasting covenant Himself, stand within us, " between 
 the living and the dead," between the old and the new 
 natures, between the ever struggling efforts of the flesh 
 still abiding in us, and the spirit of the new and 
 glorious life which His love has breathed into us ♦'and 
 wholly restore us to His own Likeness, that we may 
 be one with Himself everlastingly. To Him now, with 
 the Father and the Holy Ghost, be all glory and 
 praise for ever. Amen. 
 
 * Numbers xvi. 46. 
 
LECTUEE II. 
 
 THE EETTJTrN of LIGHT. 
 
 Hbb. n. 14, ]5. 
 
 " That theott&h death He might desteot him that had the 
 powee oe death, that is the devil ; alfd deiitee them 
 who theoxtgh eeae oe death weeb ail theib lieetime 
 subject to bondage." 
 
 It has been observed in the previous lecture that some 
 of the profoundest mysteries touching our present state 
 are not explained in Holy Scripture, but are left as 
 mysteries. They lie far back beyond the creation of 
 man, and revelation is concerned with the history of 
 man. These pre-existent principles therefore are to be 
 accepted in simplicity of trust, as we silently bow our 
 intellect before God, and conform our thoughts to the 
 conviction, that what perfect Wisdom has done or 
 suffered to be, will hereafter be "justified of all her 
 children." 
 
 Another instance of this same kind is found in the 
 text. It is not revealed, nor is it possible for us to 
 understand, what yet the text clearly affirms, that death 
 is undone by death, the death of the innocent over- 
 coming the death of the guilty, and delivering from it. 
 We have no knowledge of the reasons on which this 
 principle rests. But the text is clear, that our Lord 
 
 III. c 
 
18 THE EETUEN 01' IIGHT. [LECT. 
 
 destroyed " him that had the power of death, that is 
 the Devil," not by His power simply, nor simply by 
 the merit of His Passion, but by means of death. The 
 sacrifice of the innocent life was the means of redemp- 
 tion. Our Lord's sacrifice of Himself did not obtain 
 it, till that sacrifice was completed in death. Scrip- 
 ture is express on this point. S. Paul says again; 
 " For this cause He is the Mediator of the New Testa- 
 ment, that by means of death, for the redemption of the 
 transgressions that were under the first testament, they 
 which are called might receive the promise of eternal 
 inheritance. For where a testament is, there must also 
 of necessity be the death of the testator.'" And so again 
 in Colossians; "He hath forgiven you all trespasses, blot- 
 ting out the handwriting of ordinances that was against 
 us, which was contrary to us, and took it out of the 
 way, nailing it to His Cross ; and having spoiled prin- 
 cipalities and powers, made a show of them openly, 
 triumphing over them in it," i.e., the Cross of death.^ 
 So fixed and absolute is this principle, that even our 
 Lord Himself was not exempt from it. It was by vir- 
 tue of His sacrificial death that He obtained His own 
 heavenly inheritance. " By His own Blood," saith S. 
 Paul, i.e., by virtue of His own death, "He entered in 
 once into the Holy Place, having obtained eternal re- 
 demption for us."' And this is what our Lord in- 
 tended, when He said; "For their sakes I sanctify 
 Myself, that they all may be sanctified through the 
 truth."* Some interpret, sanctify, ' offer Himself in 
 death as a sacrifice ;' others, ' consecrate and perfect 
 Himself.' Both interpretations are true. They are 
 but different sides of one truth. They coalesce in one. 
 
 1 Heb. ix. 15, 16. 2 Col. ii. 13—15. 
 
 » Heb. ix. 12. * g. jo^n xvii. 19. 
 
II.J THE EETUEIf OS LIGHT. 19 
 
 He perfected Himself by means of dying ; His sacri- 
 ficial death was the ground of His accepted con- 
 secration of Himself. It was through the vail of 
 His own torn flesh that He passed into His eternal 
 life. He broke through into the abyss of Godhead 
 by rending the mortal shroud that enveloped His 
 earthly life. 
 
 This same mysterious law pervades all Scripture. 
 Abraham was the commencement of the covenanted life 
 given to Israel, as Christ was the commencement of 
 our new Divine Nature. Now the crowning act of 
 Abraham's faith, that which sealed his acceptance as 
 the head of the chosen people, was the offering up his 
 son Isaac to death. That event is often regarded as 
 being merely a trial of Abraham's faith, to see whether 
 he could give up the dearest object of his natural love, 
 as well as his greatest spiritual treasure. It was this 
 trial unquestionably. It was the testing of the Saint 
 to see whether as he had given up his father, his land, 
 his settled home, he could also give up the child of 
 promise. As he laid his son on the altar, he had 
 thoroughly weaned his soul from earth. The struggle 
 was over ; for he had entirely surrendered him in intent, 
 though his actual death was spared. 
 
 But there is another aspect under which this event 
 is to be viewed, and one that affected not Abraham 
 only, but all his race. Abraham was, as the head 
 of his family, a sacrificing priest, and he was to offer 
 the costliest sacrifice, that out of it the elect seed should 
 spring. The seed of Israel was to arise out of one 
 who had been given up to death. Abraham was per- 
 mitted indeed to offer the ram caught in the thicket, 
 instead of his own son, because Isaac was not the human 
 life which could redeem the world. But as the mem- 
 
 c2 
 
20 THE EETUEN OF LIGHT. [lECT. 
 
 bers of Christ's Body are formed out of His Death, so 
 the race of Israel arose out of the oiFering up in prof- 
 fered death of their progenitor. It was on this offer- 
 ing being made by Abraham, that the promise was 
 sealed with the final assurance. " Because thou hast 
 done this thing, and hast not withheld thy son, thine 
 only son ; that in blessing I will bless thee, and in 
 multiplying I will multiply thy seed as the stars of the 
 heaven, and as the sand which is upon the seashore ; 
 and in thy seed shall all the nations of the earth be 
 blessed.'" 
 
 The redemption of the first-born which prevailed in 
 Israel as a universal and essential law, was a continua- 
 tion of the same mystery. Every first-born, being a 
 male, must be redeemed, and the first-born male was 
 the representative of the entire family. In him all the 
 members were redeemed. They must be redeemed by 
 sacrifice, or they would be cut off. It was through the 
 proffered death of its representative that every family 
 in Israel preserved its life within the Covenant. 
 
 The grandest and most complete deliverance of the 
 people of Israel, as a nation, was from the bondage in 
 Egypt. The people had fallen back from the faith of 
 their fathers. They had been corrupted by the Egyp- 
 tians ; they had begun to join in their idolatries, and 
 they had lost the Divine Presence. When they were 
 delivered, it was through sacrifice. Blood was to be 
 sprinkled as the only security against the destroyer. 
 And as they passed out of their doors that awful night 
 between the blood-stained doorposts of their houses, 
 the Divine Presence, so long withdrawn, returned. 
 The glory enfolded in the pillar of the cloud went be- 
 fore them, and It afterwards forsook them not. They 
 ' G-en. xxii. 16—18. 
 
II.] THE EETUBN OF LIGHT. 21 
 
 rose to life again through that death of the Paschal 
 Sacrifice. 
 
 The same law was observed whenever an Israelite 
 sinned against the Covenant. Only through death 
 could the sinner be spared. A substitute was permitted 
 to take the place of his own life; but death alone could 
 expiate, and himself must lead his victim to the door 
 of the sanctuary. He must himself lay his hand on its 
 head, confess his sins over it, and thus identifying 
 himself with it, he must slay it, and its blood be 
 sprinkled on him. He must thus stand before God 
 identified with the dead victim accepted in sacrifice in 
 his stead. The penitent was re-admitted to the sanc- 
 tuary through the accepted sacrifice. Through death 
 accepted in the sanctuary of God, with which he had 
 been made one, he could resume the share which he 
 had forfeited in the life of the Covenant. 
 
 Consider the unceasing sacrifice of life offered within 
 the temple in Jerusalem. Year after year through 
 successive centuries the countless hecatombs were being 
 offered up. This costly shedding of life never ceased, 
 the altar perpetually steaming with the smoke which 
 arose from the embers of the slaughtered victims. 
 For what purpose this vast expenditure of blood? 
 It will be said, " they were types of the great Offering 
 of the latter days, to which all revelation looked, which 
 was to take away the sins of the world." True; 
 but this only changes the subject of the mystery. 
 Why that Death ? Moreover, in these sacrifices of the 
 typical victims, there was manifestly a virtue of their 
 own, a limited efficacy in cleansing away certain sins 
 within that lower, that preparatory covenant ; for S. 
 Paul says ; " If the blood of bulls and of goats, and the 
 ashes of an heifer sprinkling the unclean, sanctifieth 
 
22 THE BEirEN OP LIGHT. [lEOT. 
 
 to the purifying of the flesh ; how much more shall 
 the Blood of Christ, Who through the Eternal Spirit 
 oflFered Himself without spot to God, cleanse your 
 conscience from dead works to serve the living God.'" 
 They were themselves a medium of remission for cer- 
 tain transgressions, as well as the foreshadowing of the 
 one true Lamb of God. They were also serving to 
 establish in the heart of mankind the great principle, 
 that through death, through innocent life, life without 
 blemish and without spot, offered in sacrifice, the dead 
 should live, the vail of the covering cast over all people 
 be destroyed. The unceasing deaths of these countless 
 victims were the ever-renewed assertions of this mo- 
 mentous principle. 
 
 Pity must have been stirred in the heart of the 
 devout Israelite, at the thought of offering up the in- 
 nocent life as the consequence of his own transgression. 
 Every tender sense must have been wounded as he 
 struck the blow, which saved himself at the cost of 
 another's life, but it was his only hope — " Without the 
 shedding of blood is no remission."^ There was no 
 breaking through the cloud that hid from him the holy 
 light of God except by sacrifice. We are accustomed 
 to point to the Death of Christ, as the most won- 
 derful exhibition of Divine love, and we awake to tears 
 the reviving tenderness of the penitent at the sight of 
 the Divine sorrow. We discern in the last sufferings 
 of the Passion a moving picture of what we ourselves 
 had deserved, and accept the truth that the Son of God 
 i§ dying a penal death in our own stead. We look to 
 His offering of Himself also, as the grandest display of 
 heroic fortitude, and supernatural patience, raising the 
 very idea of Humanity, by its noble expression of highest 
 1 Heb. ix. 13. 2 Heb. ix. 22. 
 
II.] THE EETTJEN OF LIGHT. 23 
 
 self-sacrifice. All these modes of viewing the Cross 
 of Jesus are true ; but are they the whole truth ? These 
 are but subjective modes of viewing it. They act only 
 on our own mind and heart. They have only reference 
 to ourselves. These views fall short of the main virtue 
 of the Sacrifice. They leave out one whole momentous 
 side of the great mystery. They omit, indeed, the 
 greatest mystery of all, the whole objective part, the 
 stupendous truth, that the Death of the Gon-Man 
 acted on the unseen world ; that it affected the Eternal 
 Godhead; that it removed, destroyed the power of 
 death that lay oh the whole world, and overcame 
 " him that had the power of death, that is, the devil ;" 
 that through that death life broke through, and dis- 
 persed the shroud that would have otherwise for ever 
 enveloped the guilty dead. 
 
 Consider how this truth is preserved in the institu- 
 tion which perpetuates the Sacrifice of the Cross. Mark 
 the exceeding care with which, in the forms of the 
 Sacrament of the Holy Eucharist, Jesus represents 
 Himself as still in death, while through It He opens 
 for us the way of eternal life. The Flesh and Blood 
 were separately ordained, and are separately given. 
 Think not for a moment that there is no meaning, no 
 principle involved in the careful separation of the two 
 species. Jesus is indeed living in the Blessed Sacra- 
 ment. He is present, the entire Living Christ. His 
 Divinity and His Humanity are in a profound mystery 
 made one with each of the separated species. His 
 Presence in the Sacrament is a state of life, a state far 
 beyond the realm of death, is supernaturally and in- 
 tensely living with the whole inherent Essence of God- 
 head indissolubly united for ever with His glorified 
 Humanity. But "nevertheless, the truth of His death 
 
24 THE BETTTEN OP LIGHT. [lEOT. 
 
 is preserved in the order of the Institution. The Sa- 
 crament was instituted in remembrance of His Death 
 and Passion, and the separated Flesh and Blood in the 
 two distinct species are the means through which we 
 partake of His present Life. It is through death we pass 
 into the hidden Ufe. It is still the Death of the Cruci- 
 fied we present and plead, as we oflFer sacrifice to God for 
 the removal of the vail that covers our faces, and hides 
 God from us. It is still through eating and drinking 
 of this Death, that we enter into the abyss of the Living 
 Godhead. We taste His Death in the separation of 
 His Flesh and Blood, while in Each we are feeding 
 upon eternal Life. 
 
 The same principle of passing from death unto life, 
 pervades all the inner nature of Christianity, and dis- 
 tinguishes it from all former dispensations. Circum- 
 cision was the mark of the old Covenant, and was 
 merely the putting away of the filth of the flesh. It 
 aimed at a partial cleansing of the old nature. It was 
 an amelioration of the state of the flesh. It would be 
 untrue to deny all efficacy to the ordinances of the old 
 law. They left, it is true, the old nature ; they left 
 man still in the flesh. They could give no new, no 
 Divine Nature ; they did not raise man into a different 
 order of being from that in which he was born. They 
 did not impart a supernatural life rising above the 
 present, living for other worlds, soaring ever upwards, 
 and never resting, never satisfied, till man transformed 
 become one with God. They recognized the flesh as 
 still abiding, and only sought to cleanse away some 
 measure of its sinfulness. Still to " sit under the vine, 
 and under the fig tree," was the highest promise. To 
 " dwell in the land" safely, was the end of the dispensa- 
 
II.] THE EETUEir OF LIGHT. 25 
 
 tion. To keep the flesh under the restraint of the moral 
 law, was the highest requirement. To do what that 
 law ordained, the utmost developement of humanity 
 contemplated. But Baptism, which marks the new 
 Covenant, is the very death and burial of the flesh. 
 " Buried with Him in Baptism, wherein also ye are 
 risen with Him, through the faith of the operation of 
 God, "Who hath raised Him from the dead.'" Again, 
 we " were baptized into His death ;"^ it is " if we are 
 planted together in the likeness of His death, we shall 
 be also in the likeness of His Resurrection."^ There 
 is, therefore, not merely a cleansing of the flesh 
 contemplated and accomplished in Baptism, but a 
 rising above it, through the grace of the new Cove- 
 nant. The flesh is counted as a thing already con- 
 demned to die, stricken with death, already dying. 
 It is smitten, and is being superseded by the power 
 of the new life which has entered into it. It is done 
 away already, as no longer a law and end of life. 
 It is to be borne with, till it altogether pass away ; but 
 it is renounced, and the seal of death is stamped on it. 
 What yet lives of the flesh, lives only to be subdued 
 to the Spirit, to be chastened, to be crucified. This 
 explains S. Peter's description of the power of Bap- 
 tism, as contrasted with that of circumcision. " Not," 
 he says, " the putting away of the filth of the flesh," 
 which was the utmost result of circumcision ; " but the 
 answer," the response, the cry, " of a good," a renewed, 
 a purified " conscience toward God ;"* the intensely 
 energetic rising and witness before God of the new born 
 spirit, instinct and speaking with Divine virtue, through 
 the dying out of the powers and substance of the old 
 
 1 Col. ii. 12. 2 Eom. vi. 3. 
 
 s Eom. vi. 5. * 1 8. Pet. iii. 21. 
 
26 THE EETUHN OF LIGHT. [lBCT. 
 
 nature. It is the resurrection life, already begun in us ; 
 the first resurrection from the dead. The new born 
 spirit, responding to God, Who called it into being; 
 that which is of God owning and rejoicing in the claims 
 of God — is all that Baptism recognizes. The flesh hangs 
 about us still yet awhile ; but its law is no longer indul- 
 gence, but mortification. The order is express, " make 
 not provision for the flesh, to fulfil the lusts thereof.'" 
 And it is only as the flesh is chastened, and the Spirit 
 more and more emancipated, that the truly developed 
 humanity springs into life. Each subdual of the linger- 
 ing cravings of the condemned nature, is the triumph 
 of the Divine Nature. We eat, but we eat, as it were, 
 in haste ; it is the Lord's Passover. The flesh needs for 
 a time its appointed sustenance ; but it feeds, as it were, 
 standing, " with loins girded, and shoes on your feet, 
 and your staff" in your hand ;"^ for it hastens on the 
 predestined march, fleeing from Egypt, lest it miss the 
 passage to the holy land. We watch the flesh as an 
 enemy. We hail the gradual extinction of its passions. 
 We live a new and truer life only as its struggling links 
 are loosened. We rise into the fulfilment of our better 
 aspirations, only as "we bear about in our body the 
 dying of the Lord Jesus, that the life also of Jesus 
 may be made manifest in our mortal bodies."^ 
 
 Many look with terror to the approaching crisis of 
 actual death. Why should it be so regarded ? It will be 
 but the accomplishment of what long ago was wrought 
 in us in mystery. It will be but the closing struggle 
 of the spirit, our true life, against the flesh, the cause 
 of our suffering and our sin. It will be only the 
 putting off" for ever of the last hold which Satan has 
 over us, through the lusts of the flesh. It will be the 
 
 1 Eom. xiii. 14. ^ Exod. xii. 11. s 2 Cor. iv. 10. 
 
II.] THE EETTTEN OF LIGHT. 27 
 
 merciful separating off of what has been so long re- 
 nounced ; the laying in a peaceful slumber to be re- 
 fashioned, what has been so long a snare, a burden, an 
 occasion of enmity to God, a hindrance to " all that is 
 pure and lovely." The flesh cannot be reformed, till 
 it is dissolved. It is condemned as irreclaimable in 
 itself. It may be subdued, regulated, and chastened ; 
 it cannot be fashioned after the image of Christ, till 
 it is put off, and swallowed up of hfe. " Thou fool, 
 that which thou sowest is not quickened, except it 
 die,'" and death is but the last and crowning act of 
 the long and many self-sacrifices, in each of which the 
 new born spirit has exulted. 
 
 Should we not then welcome death even with all its 
 sorrows, as that of which all our true Christian life has 
 been a delighted anticipation ? It is through death, 
 and death only, that our spiritual nature can breathe 
 freely, and go forth like the " bird out of the snare of 
 the fowler," to live in perfect freedom its own true life. 
 
 Let us consider briefly some of the practical conclu- 
 sions of the principles on which we have dwelt. 
 
 1 . We here learn the pressing need of the Sacrifice 
 we continually offer on our altars. As we offer It, we 
 are actually taking our covenanted part in destroying 
 " death, and him that hath the power of death." With 
 each renewed sacrifice we are removing the vail, the 
 covering which is laid on the face of all people. The 
 Eucharistic Sacrifice is the pleading, the applying the 
 Death of Christ for the remission of sin, and all the 
 benefits of His Passion, for the whole body of the 
 redeemed, both for the quick and the dead. It is the 
 ordained memorial of the great Sacrifice of the Cross, 
 
 1 1 Cor. XT. 36. 
 
28 THE EETUHN OF LIGHT. [lEOT. 
 
 left for us to continue, and as we oflFer It, we bring 
 before God the whole power of that Sacrifice, which It 
 represents and commemorates, before the Eyes of the 
 Father. The whole vital power of the Atonement 
 was contained and embodied for ever in the one per- 
 fect " Sacrifice, Oblation, and Satisfaction, for the sins 
 of the whole world," once offered ; but the accomplish- 
 ment of what was thus purchased, was to be set in 
 motion, as it were, and applied only in time, in suc- 
 cessive and continual memorial, and ever renewed 
 pleadings. The death-vail was potentially, not abso- 
 lutely, destroyed by the Sacrifice of the Cross. It still 
 covers us. The power which the Sacrifice of the Cross 
 possesses to destroy it, needs to be drawn forth and 
 brought into act through the continual presentation of 
 the sacrificed Humanity, " the Lamb as it had been 
 slain,'" before the Throne by Christ Himself, and 
 concurrently with this heavenly Oblation by the mysti- 
 cal offering of the same Victim by the Priests standing 
 at the earthly altar. The sacrifices of Israel consisted 
 of three parts. There was the living victim, and on it 
 was placed the bread or fine flour, and the wine. These 
 all were offered together, and the sweet savour from the 
 combined elements went up for a memorial before the 
 Lord. The same principle of sacrifice is continued 
 now, as in all ages since the first covenant vs^as ordained. 
 There is manifestly before us on our altars the Bread or 
 fine flour, and there is the Wine. Is there not also for 
 us as for the Israelites, the living Victim ? Yes, surely ! 
 He is there, though unseen. He is with the accompany- 
 ing symbols, and they are with Him, that through them 
 He may be one with us. Of Communion, which is the 
 crowning act of our mystical offering, I shall need to 
 speak hereafter. But if thou wouldest bring out the 
 1 Eev. V. 6. 
 
II.] THE EETTJEN OP LIGHT. 29 
 
 virtue of the hidden life of the Divine Victim for thy- 
 self, or cause its virtue to bear upon others' lives, urge 
 before God unceasingly and with unquestioning faith 
 the appointed memorial Sacrifice. If thou wouldest 
 stretch out thy hands, thy heart, to reach other worlds, 
 and bring to bear on them, and them that dwell therein, 
 the full benefits of the Passion, offer, plead earnestly 
 before the Father the One accepted Oblation of His 
 Beloved Son. If thou wouldest stay back and remove 
 the vail that seeks to return and overspread all people, 
 thy o\yn life, all true hfe; if thou wouldest weaken 
 more and more, and finally overcome and cast out for 
 ever, him that seeks to spread the dreadful power of 
 darkness over God's fair creation, over all who are 
 God's, cease not to present, to unite thyself with the 
 all-availing Sacrifice, which fills the heaven and the 
 earth with its sweet savour, reconciling God and man, 
 " yea, all things unto Himself, whether they be things 
 in earth, or things in heaven.'" 
 
 2. We here learn how to regard the trials, whether 
 of body or of spirit, which gradually wear our life away. 
 They are God's own chosen means of fulfilling what 
 we have already professed to be our true vocation. 
 They are the necessary accomplishment of that sen- 
 tence on the flesh, which ever since we knew Christ, 
 has been the object of our fondest desire, that dying 
 with Him, we may rise with Him ; that through the 
 daily Cross, the daily resurrection may be ours ; that 
 " the sentence of death" being in us, the power of the 
 Divine life may triumph in us. Shall we murmur at 
 these strokes, which are verily the unloosening of the 
 bonds to set the captive spirit free ? Shall we regret 
 the gradual decay, which is but the passing off of the 
 gloom of the night before the dawn of the everlasting 
 1 Col. i. 20. 
 
30 THE EETUEN OE LIGHT. [LEOT. 
 
 Day ? Would we check the progress of our dissolution, 
 if we could ? All that bows the vigour of our fleshly 
 frame, all that consumes away the spirits and strength 
 of the sensitive soul, are in truth but the travail pangs 
 of the perfected deliverance of the Divine Nature strug- 
 gling within us, as in a womb, for its heavenly deve- 
 lopment. Be not then unwilling to yield up the flesh 
 to this slowly advancing death, which must increase, 
 until its end be accomplished, " until the day break, 
 and the shadows flee away." 
 
 3. Once more. Amid all the charms which deck 
 this present world, all its exquisite beauty, all its in- 
 tense interest, all its wonderful contrivances, all the 
 love shed abroad over it, let us never forget that the 
 curse of death is on all we see or feel, and only as that 
 curse is accomplished, can this heaven and earth be 
 transformed into " the new heaven, and the new earth 
 wherein dwelleth righteousness." Ours is an age which 
 boasts that Christianity is doing what it never did be- 
 fore. It is giving refinement to society, peace to the 
 nations, liberty to the slave, i.e., it is making for man 
 a better home, a safer resting place on this side the 
 grave.' But all the while the world is the world still. 
 We may indeed rejoice, and bless God for the secon- 
 dary results of His redeeming love manifested in every 
 improvement of society ; nevertheless, to leave the 
 world inwardly, if not outwardly, and to witness against 
 it, is still the same necessity as ever. It is still our 
 main work to prepare man for his grave, and lay him 
 down to rest with a joyful hope of a blessed resurrec- 
 tion, far more than to smooth the pillow around his 
 head, while in his sickness he still lingers here. 
 
 ^ These thoughts were suggested by a passage in " Jukes on the 
 Offerings." 
 
II.] THE EEirEN 01' LIGHT. 31 
 
 What rest had Christ on earth ? He could not take 
 for His home a world not yet purged by fire, a creation 
 still under the curse. He passed through the world 
 as a rejected pilgrim. All His earthly hfe speaks of 
 sacrifice, because nothing here was to Him the real life. 
 We cannot with all our toil, remove from this earth 
 the doom, "thorns and thistles it shall bring forth 
 to thee." We cannot with all our refinements, nor 
 even with our religion, so change society, but that the 
 true followers of Christ shall still be, though in it, yet 
 not of it. It will still be the death-shroud, out of 
 which the emancipated Christ in every man will re- 
 joice to pass, rising to His native heavens. It may 
 reach its highest climax of virtue, of happiness, of 
 peace ; but after its greatest developments, it must still 
 be purged in the sacrifice and sacrament of death, be- 
 fore it can become " the Kingdom of our Lord, and of 
 His Christ." This yet lingering gloom that broods 
 over our earthly state must be wholly dissipated, before 
 the Light of the beatific Vision can shine in upon the 
 ransomed world. We " cannot see God and live," 
 until in His own " Light we shall see Light." 
 
 Hasten the time, O Lord, and cut short Thy work 
 in righteousness. " Even so, come. Lord Jesus." 
 But yet " patience must have its perfect work, that we 
 may be perfect, and entire, wanting nothing." Help 
 us then in patience to " possess" our " souls." Help 
 us even to " make friends of the mammon of unrigh- 
 teousness," while the fatal doom, running out its 
 destined course, is being purged away ; that the death- 
 strokes of our trial hour may be transformed into a 
 gracious discipline, and out of the refiner's fire we may 
 come forth " to oflFer unto the Lord an offering in 
 righteousness." Amen. 
 
LECTUEE III. 
 
 THE EAN80MED LIFE. 
 
 EOM. XII. 1. 
 " I BESEECH TOTJ, THEEEFOEE, BBETHEBN, BY THE MEEOIES OE 
 
 God, that te peesent Tors bodies a living saoeifice, 
 holt, acceptable itnto &0d, which is toue seasonable 
 seetice." 
 
 It was shown in the preceding Lecture, that by a law 
 the reasons of which are not explained to us, — reve- 
 lation not reaching back to principles which were in 
 operation before the creation of man — the death of the 
 innocent victim does away the death of the guilty ; 
 and that, according to this law, Christ by His Death 
 removes the veil of death from man, destroying, not 
 death only, but " him also that hath the power of 
 death, that is, the devil, and delivered them who 
 through fear of death were all their lifetime subject to 
 bondage.'" 
 
 It was shown, moreover, that, according to the laws 
 of the Covenant of Israel, the guilty person, being iden- 
 tified with the victim, was accepted as the victim was 
 accepted, that, sharing its death in a mystery, he 
 thereby shared also its acceptance, the victim's death 
 being viewed as his own, the curse of his own death 
 
 1 Heb. ii. 14, 15. 
 III. D 
 
34 THE EANSOMED LIFE. [lEOX. 
 
 thus passing away, and himself mystically raised to 
 life again in the recovered light of God. This ground 
 of acceptance, established in the mind of the Israelites, 
 is the assurance and type of our acceptance through 
 the Sacrifice of the Death of Christ. Sprinkled with 
 His Blood, we stand before God clothed with all His 
 merits, identified with Himself, and endued with all 
 His acceptableness. The covering of death is through 
 Christ thus broken through, and we pass within the 
 realms of life with all its recovered powers, now be- 
 come our own. 
 
 This is our redemption, our bringing back from the 
 land of the enemy. To the world at large, to men 
 living in sin, or in lax undisciplined habits, this is the 
 whole aspect of Christianity which they comprehend. 
 They see the one fact of remission of sins through the 
 Blood of Christ, and to this idea of forgiveness they 
 limit their view of Christianity ; they cannot see be- 
 yond it. Often the dying man with his last breath 
 expresses this idea as the ultimate end to which human 
 hope can aspire, or the last prayers of failing nature 
 supplicate. 
 
 But the redemption of Israel was not the whole of 
 the history of Israel ; it was but the beginning of their 
 true life. The Red Sea passed, and Egypt left behind 
 them, their life had but begun. The journeyings in 
 the wilderness, the settlement in the holy land, lay be- 
 fore them. In like manner, not in redemption alone 
 consists the whole view of Christianity. What we 
 have already considered is but its Exodus. We have 
 seen how the shroud of death is removed from the face 
 of man ; how man arises from his bier. But the whole 
 of life has then to be Hved. He was thus raised up only 
 in order that he might with his revived powers present 
 
III.j THE EANSOMED LIFE. 35 
 
 his body a " living sacrifice, holy, acceptable unto God, 
 which is his reasonable service." The one idea is an 
 advance beyond the other. The first is the raising out 
 of death, and then follows the offering up of the risen 
 life. Can we limit our view to the one, and ignore the 
 other, which is, in fact, the very end and purpose for 
 which we are raised from the dead ? 
 
 It is to be most carefully noted that the appoint- 
 ment of the sacrifices which were to be continually 
 offered by the children of Israel, followed the Exodus.' 
 They were ordained after the deliverance from bondage, 
 the flight from death, the standing on the further shore, 
 and the joyful song when Miriam took her timbrel, 
 and, at the head of her choir, praised the Lord Who 
 had " triumphed gloriously," the conquered foe being 
 drowned in the depths of the sea. The laws of sacrifice 
 revealed to the Israelites in the Book of Leviticus, were 
 revealed subsequently to this deliverance. Whatever, 
 therefore, those elaborate sacrifices, recorded in the 
 Book of Leviticus, teach, they teach to those who are 
 already redeemed : they assume the redemption as a 
 past and accomplished fact, and on the very ground of 
 redemption enforce the further truth. The sacrifices 
 of the Covenant were not the preliminary of its insti- 
 tution, but the expressions of its enduring life. They 
 were visible forms of an inner life to be preserved by 
 their means in communion with God, as the result of 
 their new relation to Him. Their importance may be 
 certainly inferred, among the Patriarchs, by the fact 
 that whenever they settled in a fresh spot, they built an 
 Altar to the Lord ; among their children, the Israelites, 
 because in all their wanderings they were required to 
 
 1 The appointment of the Altar is given, Exod. xxvii. ; that of 
 the Sacrifices, Levit. i. — vii. 
 
 n 2 
 
36 
 
 THE EA5JS0MED LIFE. [lECT. 
 
 carry their Altar with them, and when arrived within 
 the precincts of the promised land, guard it with 
 strictest jealousy. Moreover the minute details of their 
 sacrifices, and the careful enforcement of them, — the 
 consequence of failing to offer being, that such a soul 
 was " cut off from the people,"— all tended to prove 
 their momentous importance. 
 
 It is true, that the Prophets spoke continually of the 
 worthlessness of sacrifice ; " To obey is better than 
 sacrifice, and to hearken than the fat of rams.'" 
 " Bring no more vain oblations ; incense is an abomi- 
 nation unto Me,"^ &c. Such indignant remonstrances, 
 however, abounding in the writings of the Prophets, 
 only implied that the inner spirit which should have ac- 
 companied the act of sacrifice, was absent. They were 
 vain only because of this defect. Could sacrifices, when 
 rightly offered, be vain, when they were described as 
 being a " sweet savour to the Lord?" Of Noah's sacri- 
 fice, e.g., after his going forth from the Ark, it is said ; 
 " And the Lord smelled a sweet savour ; and the Lord 
 said in His heart, I will not again curse the ground any 
 more for man's sake."' So important in their bearings 
 on actual life were the ordinances regarding sacrifice, 
 that even the animals chosen for the use of the Altar 
 were significant. They had relation to the disposition 
 of the offerer. The animals preferred were the bullock, 
 the lamb, and the turtle dove. Can we suppose for a 
 moment that there was no vital truth involved in this 
 choice of the creatures, when our Lord took for Him- 
 self, and still retains even in Heaven, a name derived 
 from the animal of sacrifice which specially represented 
 Him? He is for ever "the Lamb of God." The 
 animals were intended to show the spirit in which 
 1 1 Sam. XV. 22. 3 j^a. i. 13. 3 Qen. viii. 21. 
 
III.J THE EANSOMED LIFE. 37 
 
 sacrifice should be offered. The bullock represented 
 active patient service ; the lamb, silent unmurmuring 
 submission : the turtle dove, gentleness and innocence. 
 
 It is commonly supposed that the sacrifices of the 
 Levitical Law related only to the remission of sin. It 
 was not so. Of the six different kinds of sacrifice 
 ordained for common use among the Israelites, two 
 only had reference to sin, — the sin-offering and the 
 trespass-offering, — the latter atoning for actual trans- 
 gression committed, the former for the general sinful- 
 ness of nature. 
 
 In the other sacrifices sin was not mentioned. In- 
 deed they could not be offered by one who was in a 
 state of sin. They were the offerings of the redeemed, 
 the purified, the faithful Israelite, offering without 
 constraint, of his voluntary will, meeting God in holi- 
 ness and peaceful communion, only desiring a further 
 grace, and seeking to glorify Him with acceptable 
 service. They were distinguished from all other sacri- 
 fices as the sacrifices of a " sweet savour." The dis- 
 tinction was strongly marked. Sin-offerings could not 
 be burnt within the sanctuary ; they must be carried 
 without the camp. Our Lord, on this account, being 
 a sin-oflfering, was crucified without the city. Such 
 sacrifices were cast out as hateful both in the sight of 
 God and man, because sin was in them. But the 
 other sacrifices — those of " sweet savour " — were burnt 
 on the Altar within the Holy place, and went up to 
 Heaven within the circle of God's immediate Presence, 
 and were borne into the very Holiest place through the 
 veil, reaching the very Mercy Seat whereon God abode. 
 In the sacrifices for sin, man being under a curse satis- 
 fied the offended Justice of God. But in the other 
 sacrifices, the sacrifices of" sweet savour," man, already 
 
38 THE EANSOMED LIFE. [MOT. 
 
 redeemed from the curse, satisfied a holy and loving 
 requirement of God, Who desired the service of His 
 ransomed creature. 
 
 Further, it is to be noted that these sacrifices " of 
 sweet savour" stand first in the Book of Leviticus. 
 The book opens with them, and only after them do we 
 read of the sin, and trespass offerings. The reason of 
 the order is clear. The sacrifices of " swieet savour" 
 were the proper offerings, those which were to be ex- 
 pected from the redeemed. Sin, or trespass, is a strange 
 thing in the redeemed. Sacrifices for their atonement 
 were added to meet the requirement, should it arise : 
 but for the delivered soul to sin again ; for those who 
 had been brought out from a hard bondage " by mira- 
 cles and signs, by a mighty Hand and by a stretched 
 out Arm ;" by the Divine Presence " in the pillar of 
 cloud by day" and "the pillar of fire by night," — for 
 such to sin again, was not to be the ordinary, the ex- 
 pected state. The sacrifices of " sweet savour," the 
 free-will offerings of the ransomed soul giving itself 
 and its all more and more to its Redeemer, — this was 
 the true, the expected result. The cleansing away of 
 fresh sin, of renewed transgression, was indeed provided 
 for ; but was kept in the background, as what neither 
 God nor man was first to contemplate. 
 
 Of these sacrifices of " sweet savour " the first and 
 the most common was the burnt-offering. When 
 offered, it was first slain, thus marking the necessity of 
 death. Afterwards it was cut into its several pieces and 
 laid in order upon the Altar, marking the offering up of 
 every several part of the devoted life. It was then kin- 
 dled by the sacred fire which had descended from heaven, 
 and which never was suffered to go out. There in its 
 several parts, whole, yet divided, it lay burning. Every 
 
III.] THE EABSOMED LIFE. 39 
 
 portion sent up its sacred steani of " sweet savour," 
 circling and spreading throughout the Sanctuary. 
 Every portion was wholly consumed. No part what- 
 ever was taken, or left to be eaten. All was given up 
 to God. The entire oblation arose before His Presence, 
 wafted within the inner circles of His secret veiled 
 Abode. It passed away into Him, and was lost to all 
 outward consciousness. But it lived before Him to be 
 the token, the embodiment of a wholly offered life, 
 voluntarily given up and consumed in the delight of 
 pleasing God, of being lost in God. 
 
 The stated morning and evening sacrifices of Israel, 
 which, for fifteen centuries were offered daily at nine 
 o'clock and three o'clock unceasingly, — these were 
 burntTofferings. They were the offerings of the collec- 
 tive people of Israel. They were offered in their name, 
 and in their stead. Wherever an Israelite wandered, he 
 had still his part in that daily burnt-offering. He was 
 thus continually represented within the Sanctuary of 
 God. He was ever laid there before God's immediate 
 Dwelling-place, ever consumed in the desire of being 
 wholly God's, of ever losing himself and his works in 
 the unsparing offering of a sacrificed life. Every faith- 
 ful Israelite could thus associate himself, and be thus 
 unceasingly identified with, the ever-accepted daily 
 sacrifice. Unceasing the sacrifice was ; for on the em- 
 bers yet smoking of the morning burnt- offering were 
 laid in order the pieces of the evening sacrifice, and on 
 the yet smouldering ashes of the evening oblation those 
 of the morning. All night through rose up the steam 
 of " sweet savour," day and night telling each other of 
 the ever renewed act of a perpetual offering to God. And 
 in this visible form each Israelite, far or near, was offer- 
 ing himself, through his repr^entatives, before his God, 
 
40 THE BANSOMED LIFE. [lEOT. 
 
 It was a remarkable arrangement, peculiar to the 
 burnt-offering, no other sacrifice admitting of the pro- 
 vision, that it could be offered by a stranger, one not of 
 the seed of Abraham, nor adopted into the privileges of 
 his race. A stranger could take this part, though de- 
 barred all other, in the established ordinances of the 
 Covenant. There was great significance in this pro- 
 vision ; for it involved a momentous truth. All the 
 other sacrifices, the sin-offerings and the peace-offerings, 
 were strictly covenant sacrifices. They were grounded 
 on special promises, peculiar and confined to the 
 covenanted children of Israel. They could therefore be 
 offered only by those who were within the Covenant. 
 The burnt-offering, on the contrary, represented a 
 universal truth, one common to all humanity. All 
 humanity, all created life, has its proper end in offering 
 itself up to God. The creature's life is true only as it 
 is consumed in this unceasing self- dedication. While 
 the Sanctuary of Israel was shut jealously against all 
 nations as to its peculiar privileges, it yet proclaimed 
 abroad to all people this irreversible truth of the 
 original and universal call to all men everywhere alike, 
 that Hfe was given to the creature to be offered in this 
 reasonable service to its Creator. 
 
 Moreover, there was for the Israelites the remark- 
 able ordinance of a double sacrifice, bringing out yet 
 more distinctly the difference between the sin, and the 
 pure, offering. It was appointed to be used in redeeming 
 the firstborn, and in cleansing the leper. When our 
 Lord was presented in the Temple, they bore a pair of 
 turtle doves, as His offering, according to the universal 
 law observed in the redemption of every male child of 
 Israel. Of these two victims one was offered as a sin- 
 offering, the other, after being dipped in the blood of 
 
ni.] THE EANSOMED LIFE. 41 
 
 . . . ''" 
 
 the sin-offering, was offered as a burnt-offering. First 
 the sin-offering was made, and then the burnt-offering 
 sprinkled with its blood. The two combined together 
 expressed the two sides of human life in its relation to 
 God, and met the two most vital necessities of every 
 child of man in his present fallen state. Man needs an 
 atonement that his sin may be put away, and himself 
 reconciled to God. This necessity was met by the sin- 
 offering. He needs, also, to present himself as a willing 
 sacrifice to God after his sin-offering has been accepted ; 
 this was the object and expression of the burnt- offering. 
 Under this same twofold aspect our Lord's sacrifice of 
 His own Life manifested itself, and consequently the 
 double offering at His Presentation in the Temple had 
 its application to Himself. His course of suffering. His 
 Passion and Death, as an Atonement, was exhibited in 
 the one turtle dove, offered as a sin-offering. His ever- 
 lasting glory arising out of His most precious Death, to 
 live for ever before the Father as a perpetual Oblation, 
 — this was exhibited in the other turtle dove, first 
 steeped, as He was, in blood, and then to be con- 
 sumed as " a sweet savour" unto God. 
 
 Consider, now, how these great eternal truths are 
 exhibited in our continual Sacrifice of the Holy Eu- 
 charist. Their several lines converge and meet at our 
 Altar Service, embodying all the offerings and services 
 which we have contemplated in the typical ritual of 
 Israel. First, there is the sin-offering, the Memorial of 
 the Death of Christ presented before the Father, in 
 the separated, sundered Elements of His Body and His 
 Blood. We bear and plead this dying of our Lord 
 Jesus before God as our own, and in uniting ourselves 
 with this solemn act of Sacrifice for the world's re- 
 
42 THE BANSOMED IIEB. [lECT, 
 
 demption, and our own, we are accepted. Then follows 
 the reception,' the feeding, the union with His life in 
 Its assimilation with our own, the interpenetrating, the 
 abiding of the Holy Flesh and the Holy Blood within 
 our very bodies and our very souls. Having been iden- 
 tified with the accepted Sacrifice for sin, we are by 
 actual reception made One with His life. Then follows 
 the third stage of the Mystery. Already filled and in- 
 stinct with the Sacred Humanity of Jesus, Which Itself 
 is filled and instinct with His Godhead, " we" then, in 
 the language of our Post-Communion prayer, " offer 
 and present ourselves, our souls and bodies, to be a 
 reasonable, holy, and lively sacrifice unto God." This 
 is the burnt-offering. The surrender of one's own self 
 becomes capable of being accepted, because steeped in 
 the Blood of Christ Which is in us ; and being alive 
 with His Living Presence within us, we are thence- 
 forward fitted to be kindled with the Divine fire of an 
 all-consuming love, in holy services and increasing self- 
 oblation, ever ascending until wholly lost in God, our 
 true covenanted Life. 
 
 And there is this further blessedness attached to 
 our Communion, the type of which we have seen 
 in the daily sacrifices of Israel, that even when ab- 
 sent from our Altars, wandering far away, or laid in 
 sickness, or our lot cast in the more barren regions 
 of the spiritual world, we are still being presented 
 before God, wherever the Holy Sacrifice is being 
 offered, we are still offering ourselves up in the Obla- 
 tions of our brethren, we are still in that one selfsame 
 act united, as with them, so with the One Lamb of 
 
 1 The view of that portion of the Levitical covenant which 
 regards the feeding on the Sacrifice, will come under consideration 
 in the followilbg Lecture. 
 
III-J THE BAlfSOMED LIFE. 43 
 
 God ; we are dying in Him, we are living in Him, we 
 are accepted in Him ; and when we die, whether living 
 or departed, if within the mystical Body of Christ, we 
 are all together, one with another, still ever repre- 
 sented, still ever being offered, still ever being accepted 
 with every renewed pledge of love, still presenting our- 
 selves, our souls and bodies, wherever and whenever 
 that Holy Sacrifice is offered, because we are still in 
 Him Who is offered, and He in us, together with all who 
 are in Him, in One Communion. It is but one Altar, 
 but One Holy Flesh, but One Spirit, as there is but 
 " One Lord, One God, and Father of all, Who is above 
 all, and through all, and in you all.'" 
 
 A few practical reflections only may be added to 
 close our subject. 
 
 To speak the language of type. When Israel was 
 in Egypt, they knew nothing beyond the paschal sacri- 
 jfice, the flight, the deliverance from death. Israel had 
 afterwards to learn, when the deep Red Sea lay be- 
 tween them and Egypt, the laws of the perpetual 
 burnt-offering, and of the ever onward march under 
 the guidance of the pillar of the cloud by day and 
 the pillar of fire by night, while they were offering 
 their unceasing sacrifices of sweet savour, more and 
 more completely dedicating themselves unto God. 
 
 To speak the language of simple Christian truth. The 
 Christian, while standing at the lowest point of his deve- 
 lopment, of the first illuminations of the Spirit, knows 
 only of the hurried flight from sin, and the ransoming 
 from death, and the one aspect of Christ's sacrifice as It 
 redeems the lost. But the believer, as he develops his 
 first idea, as he stands successively on higher and ever 
 1 Ephes. iv. 6. 
 
44 THE EANSOHED LIFE. [lECT. 
 
 rising ground, with advancing illuminations of the Spirit, 
 the immediate fear of death past, — learns the laws of 
 self-sacrifice, the unceasing offering of his life to God, 
 and the perpetual guiding of the Holy Light, in which 
 he ever seeks to make his offering of himself more and 
 more perfect. In the onward moving of God he is led 
 further and further away from his former state, the 
 self which he had fed and indulged, being laid in all 
 its several parts in order upon the Altar, self dying, 
 Christ living, self becoming less and less to oneself, 
 Christ becoming more and more one's life, life be- 
 coming less and less one's own, more and more His 
 Who bought it at a great price. And as the Israelite 
 who loved much, would seek out the most costly 
 sacrifice, so, as love's desires grow — and love ever 
 grows through the unceasing sacrifice of self, — the 
 soul seeks more and more of costliest offerings to 
 offer to its God. To the ransomed Christian, as to 
 the Israelite, the timbrel, and the dance of triumph, 
 and the song of joy on the Red Sea shore, were not 
 the closing of the march of victory and miraculous 
 power; they were but its commencement, its first 
 opening scene, the beginning of its triumphs, the first 
 step in the recovered freedom of the rescued soul. 
 
 2. It is a grievous error to suppose that such offer- 
 ings of a gracious life in the redeemed, are not of worth 
 in themselves. There is a theology which teaches that 
 we honour Christ the more, the more we disparage 
 human works. It represents works as valuable merely 
 because they betoken faith ; that as proofs of faith in 
 Christ they are precious, not in themselves. This 
 system regards faithful services, only as tokens of some- 
 thing else, not as pleasing before God on their own 
 account. And yet Holy Scripture is simple and posi- 
 
III.] THE EANSOMED LIEB. 45 
 
 tive in its assertions. It tells us that to present our 
 bodies a living sacrifice, is not only a holy offering, 
 but is also " acceptable unto God." Acceptable,' the 
 word involves the idea of what is " well pleasing," 
 " causing gratification," " stirring delight." It answers 
 to " the sweet savour," which caused a movement of 
 approving love and gladness in the Heart of God. 
 And surely it gives the greater honour to our Lord, 
 that the human nature which He Himself wears, as His 
 own, is in itself, through His grace, become capable of 
 pleasing God, in all who are true to Him, and the more 
 that Christ is in us and one with us, the more pleasing. 
 We need not attribute a desert to our works, as though 
 they could earn anything as due because of them, 
 when we attribute to them a power of gratifying God, 
 as the fulfilment of His own idea and the accomplish- 
 ment of His own grace. They can exist only through 
 His grace. They are in truth His own works in us : 
 " God worketh in us both to will and to do of His good 
 pleasure." They are Himself in us, and therefore they 
 are acceptable. Their merit is His own, not ours, 
 while yet we please Him, as we correspond with His 
 inspirations and grace, which work all our works 
 in us. 
 
 One chief cause of languor, so often experienced in 
 spiritual Ufe, and of slackness in works of charity, is 
 the want of the keen apprehension of this truth, even 
 as, when apprehended, it stimulates and quickens 
 self-sacrifice, and makes it a perpetual brightness, 
 often upholding highest aims in loneliness with an 
 
 1 " evapeoTOi, acceptus, valde gratus, bene placens." — Schleus. 
 The same term is used and explained, and the idea amplified, Phil, 
 iv. 18, " an odour of a sweet smell, a sacrifice acceptable, well- 
 pleasing to God." 
 
46 THE EAKSOMED IiIEE. [lECT. 
 
 amazing force, giving a special joy and spring to eflFort, 
 and elevating the spirit to reach forth with increasing 
 earnestness toward God, with a power such as no other 
 motive can impart. " Shall I indeed give pleasure to 
 my God by this effort ?" " Will He accept me, and His 
 Spirit rest in me, if I fail not in the fulfilment of this 
 call?" — are thoughts which stir a generous heart, and 
 supply continually fresh inducements to ever renewed 
 acts of self-devotion. 
 
 3. Lastly, there is need to distinguish between a 
 mere natural tendency to act kindly, or an activity 
 even in religious services, and that inward self-conse- 
 cration, that self-sacrifice at every cost which the law 
 of the burnt-offering expressed. There is no neces- 
 sary sacrifice of self in kind words, nor in ener- 
 getic actions, nor in schemes of benevolence, nor in 
 the busiest pursuit of works of charity. Self may stand 
 out prominently from amidst charitable designs and 
 efforts, even from a life spent in such aims, as on the 
 Alpine heights dark jagged peaks of the natural debris 
 of the mountain break through the silvery surface of 
 untrodden snow which surrounds them. The charitable 
 design, or the absorbing interest of benevolent energy, 
 may even feed the self which they envelop. In 
 nothing is it more needful to take heed that self is 
 being really offered to God, than in religious life. 
 This is the cause why God marked out in such" par- 
 ticular details the kinds of sacrifice which He demanded, 
 and so earnestly enforced the necessity of their being 
 offered " without blemish and without spot." It was not 
 enough to make offerings to God. The offerings were to 
 be closely inspected before they were offered, lest some 
 secret blemish unfitted them for His Altar. When 
 the besetting sin is not spared; when the searching Hand 
 
111.] THE EANSOMEB MFE. 47 
 
 of God is suffered to touch it to the very quick, and it 
 shrink not from the touch ; when the rehgious design is 
 carried out with equal ardour, although some sensitive 
 weakness has been wounded, and the chastening is 
 accepted as the soul's truest profit ; when we are as 
 anxious as ever for success, although no selfish wish is 
 being pleased, and another win the praise of the work ; 
 when fervent prayer, and calm communion with the 
 unseen world, and growing humility, and an absorbing 
 faith, and a love enduring and unchanging, and a 
 growing consecration of thought, of the inner move- 
 ments of the soul, and the secret pulses of the life, 
 are tending to become the habitual tenour of the re- 
 newed nature, — then indeed a living sacrifice is being 
 laid on the Altar, and all its parts consumed in the 
 flame which, descending from Heaven, transforms into 
 its -own glory the poor earthly materials, which God 
 thus mercifully assumes into Himself, in Whom alone 
 they attain their predestined perfectness. 
 
 The old nature is under the curse, whether or no it 
 express itself in the forms of religion. Self is not less 
 self, although it gain its end in a holy cause. The 
 world is not less hateful to God, because its principles 
 have found their opportunity in furthering a work 
 dedicated to Him. Nor will a pure intention mitigate 
 the evil of an indulged vanity, any more than a righ- 
 teous end can justify an unrighteous means. Mere 
 energy is not identical with holy zeal, nor an interest 
 in the things of God a substitute for inward discipline, 
 or saintliness of life. Our work may live before God, 
 and ourselves perish, or if saved, yet " so as by fire." 
 O saddest, blindest self-deceit, which thinks to offer to 
 God a blemished sacrifice ! O folly, reckless and pro- 
 fane, to rush into the sanctuary of God, and be busied 
 
48 THE EANSOMED LIFE. 
 
 with its secret treasures, while yet careless as to the 
 inner life, unwatchful of the impulses and motives 
 which play to and fro within the heart ! 
 
 And yet to be engaged in sacred ministerings, or to 
 labour in any true earthly calling for the glory of God, 
 is the very means to discipline the inner life, to chasten 
 and to deepen its purest aspirations. Such a course 
 is not only the natural development of such aspirations, 
 but also the nurse, the refining, the perfecting, of them. 
 The inner life attains its truest, noblest forms under 
 the trials, the difficulties, the rebukes of outward 
 things. As the Human nature in Christ was made 
 perfect through suffering, even so His elect must be 
 subject to the constraining pressure and toil of the world, 
 the sharpness of the cross, and the wear of continual 
 outward exactions, while His grace inspires and forms 
 within them the beauty of His own likeness. " Evqry 
 one shall be salted with fire, and every sacrifice shall be 
 salted with salt.'" Even while in serving God we run 
 the risk of failing to fulfil the aspirations of the inward 
 desire, we are, if earnest and sincere, learning our true 
 weakness ; practising the senses which are being " ex- 
 ercised to discern between good and evil," and advanc- 
 ing, though we may know it not, in the truest and 
 most enduring conformity to the Divine will. We are 
 continually presenting to God what He will mercifully 
 direct and mould for the manifestation of His own 
 glory. If we persevere. He will " finish His work," 
 for the promise is that " He which hath begun a good 
 work in you, will perform it until the day of Jesus 
 Christ."^ 
 
 1 8. Mark ix. 49. 2 Phil. i. 6. 
 
LECTURE IV. 
 
 THE DIVINE COMMUNION. 
 2 8. Petee I. 4. 
 
 "WhEEEBT AEB GUTEN inSTTO us EXCEEDING GEEAT AND PEE- 
 OIOUS PEOMI8E8: THAT BY THESE TE MIGHT BE PAETAKEES 
 OP THE DIVINE NATUEE, HATING ESCAPED THE COEEUPTION 
 THAT IS IN THE WOELD THEOUGH LUST." 
 
 It was said in the last lecture, that the burnt-offering 
 of the ritual of Israel expressed a truth common to all 
 humanity, common indeed to all creatures, — that the 
 life given is the property of Him Who gave it, and is 
 therefore to be ever offered to Him in a perpetual ser- 
 vice. It was also explained, that although the Fall had 
 deprived God of His due, of this offering of human 
 life to Him ; yet that, to a certain extent at least, this 
 blessed privilege was restored to the people of Israel, 
 when they were redeemed ; that Israel was redeemed 
 on purpose that they might be raised up again to this 
 capacity of self-sacrifice; that self-oblation properly 
 followed redemption, and not redemption an end in 
 itself; and that the witness to this great truth was 
 embodied in the rite of the burnt-offering, which stands 
 in the Book of Leviticus the first of the appointed 
 sacrifices, because it was the proper result, the imrae- 
 
 III. E 
 
50 THE DITINE OOMMTTNION. [lECT. 
 
 diate consequence that should have been manifested 
 in the newly developed life of the ransomed people. 
 
 Other sacrifices however were ordained, to which 
 attention must now be directed. There were special 
 sacrifices peculiar to the Mosaic Covenant, not, as 
 the burnt-oflFering, applicable alike to all mankind. 
 These belonged only to the children of promise. These 
 special, or superadded sacrifices were of two distinct 
 kinds, having relation to the two great wants of our 
 fallen nature, one directly arising from the Fall, the 
 other a want inherent in us from our original creation. 
 
 If the burnt-offering could not be offered, did the 
 Mosaic Covenant provide any remedy ? If a disability 
 from sin arose to shut out the child of promise from 
 his usual access to God, was this a hopeless case? 
 Was he shut out for ever ? Could he never regain his 
 state of grace, never more approach the Altar ? Could 
 he never more be offered in the daily oblation of the 
 sanctuary, to be " a sweet savour" unto God ? 
 
 The remedy ordained, was designed with a precision 
 that marked the truest, deepest consideration for our 
 frailty. We sin in two ways. We may sin by the 
 transgression of a Divine law. This is strictly speak- 
 ing a trespass. To meet this need, the trespass- offer- 
 ing was instituted. But we may sin also through 
 ignorance, without evil intent. This liability arises 
 from the mere sinfulness of nature, falling into evil, 
 and yet not knowing that it is evil. It is the conse- 
 quence of corruption, without the malice of disobe- 
 dience. To meet this need, the sin-offering was 
 ordained.' 
 
 These two kinds of sacrifice, though used for differ- 
 
 1 For these two kindred forms of sacrifice, and their details, 
 see Lev. iv. — vii. 
 
IV.] THE DIVINE OOMMUITION. 51 
 
 ent ends, were offered after the same manner. The 
 penitent must bring his victim to the door of the 
 sanctuary, and while placing his hand on its head, 
 confess his sin, by this two-fold action transferring 
 his sin from himself to his victim, while the victim 
 accepts the death due to himself as the penalty of his 
 sin. The victim is then slain. But the penitent is 
 not yet absolved, nor is his power to offer himself to 
 God acceptably, as yet restored to him. There still 
 needs to be added the priestly act. There must be a 
 mediator between God and the sinner. The Priest 
 must take the victim's blood, and with it touch the 
 horns of the altar. This act, sealing the penitent's re- 
 conciliation with God, restored to him the forfeited 
 power of communion through sacrifice. His access 
 to the Altar was now secured. 
 
 Sin involves two evil results, one affecting man in 
 his own person, the other affecting man in his relation 
 to God, in his service to God, his communion with 
 Him. The removing of the one evil, is not the remov- 
 ing of the other evil. Both alike have separately to be 
 removed. The sinner's own person must be cleansed. 
 This is one act of grace. Then, as a further act, his 
 acceptableness in service, in offering his cleansed per- 
 son to God, — this too must be restored. This is the 
 superadded blessedness. Therefore the sinner's restor- 
 ation is a complex, a two-fold act of grace. There 
 is first the transference of his sins to the accepted 
 victim, and then the offering on the altar of the vic- 
 tim's blood, its sacrificed life. 
 
 It has been already stated, that the death-vail, the 
 covering cast at the Fall over the face of man, as of 
 one deceased, could be removed only by the death in 
 sacrifice of an acceptable victim. We see in the pro- 
 
 E 2 
 
52 THE DITITTB COMMtriiriOlf. [LECT. 
 
 visions we have been considering, that this covering of 
 death may return ; that it ever tends to return, and 
 spread itself again over the face of man, even within 
 the Covenant, even over the face of the redeemed, and 
 if returned, may abide on him for ever. The child of 
 the Covenant may again be shut out from the sanctu- 
 ary, again lose his power of service, again be hidden 
 from the Face of God, and relapse into the' lost state 
 from which he had been rescued. It is necessary 
 therefore by continued acts of sacrifice, to maintain our 
 spiritual ground ; necessary to be always keeping back 
 the ever recoiling vail of death ; or else, as another 
 wave of the deep may yet arise and overwhelm the 
 mariner just rescued from the wreck, but unable to 
 keep his hold of the shore, so the redeemed, relaxing 
 his hold on God, may sink back into the abyss, and be 
 lost again for ever. As in his fi.rst rescue man needed 
 sacrifice, so in preserving himself within the Covenant 
 of grace, he needs it still. To use the language of type. 
 The penitent must offer his victim, as representing his 
 own deserved death, and the Priest must sprinkle 
 its blood on the horns of the Altar. To speak the 
 language of the Christian mysteries. The penitent must 
 confess his sins, pleading the one unseen Victim, the 
 Lamb of God. The Priest must then apply in absolu- 
 tion the sprinkling of the precious Blood to cleanse 
 again his conscience from dead works, to serve the 
 living God. Thus if the child of promise sin, he may 
 be restored, and the power of offering sacrifices of 
 " sweet savour" to his reconciled God may become 
 again his own precious right. He was dead ; he may 
 thus become alive again. 
 
 But this was not the whole of the grace of the 
 Covenant. The burnt- offering was shown to be the 
 blessed task of restored humanity simply in itself, the 
 
IT.] . THE DIVINE COMMTTNIOir. 53 
 
 right, as it is the law, of its true nature ever due to 
 God. But was nothing added to this natural blessing 
 through the Covenant ? Was no higher nature than 
 its own to be imparted to humanity ? That there is a 
 greater gift to be conveyed, the very meaning of the 
 term, sacrifice, implies. Sacrifice means, if we take the 
 full and ancient definition of the term, every work done 
 in order that by a holy fellowship we may be united to 
 God.' It was a universal belief throughout the early 
 Gentile world, that participation in a sacrifice is a par- 
 ticipation in the nature of the Being to Whom the 
 sacrifice is offered ; or to speak more accurately, 
 there is, first, communion between the worshipper and 
 the sacrifice which he offers, and then communion 
 through the sacrifice with the Being to Whom it is 
 offered. The great purpose of sacrifice is to lift the 
 being of the worshipper through his union with his 
 victim, up to union with the Deity. He and God 
 meet, as it were, in the victim. The victim is the 
 medium through which the worshipper reaches out 
 unto, and touches, and becomes one with Him Whom 
 he adores. This principle of sacrifice was the univer- 
 sal belief of the heathens of the ancient, as it is now of 
 the modern, world. They believed that in and through 
 their sacrifices they were united with their gods ; and 
 this was the chief cause why such expressions of horror 
 pervade the Old Scriptures at the idea of the cove- 
 nanted, the chosen people sacrificing to the idols of 
 the pagan nations around them. 
 
 They were, as Scripture assures us, demons, or de- 
 
 1 S. Augustine's definition of sacrifice, — " the master- dictum of 
 antiquity on this subject, is ' sacrificium est omne opus quod agitur, 
 ut sancta societate inhsereamua Deo.' Sacrifice is anything which 
 is done to this end, that we may have a holy fellowship with God, 
 and inherence in Him." — Freeman, Div. Service, Vol. II. p. 25. 
 
54 THE DIVIlfE COMMUNIOSr. [lEOT. 
 
 vils, whom the heathen ignorantly worshipped ; and to 
 sacrifice to them, and to feed on their sacrifices, was to 
 become united to them. They thereby entered into 
 devils, and devils into them. The idol sacrifice was not 
 a mere fictitious service, or a mere error in knowledge ; 
 nor did its hatefulness consist merely in debasing man's 
 highest service ; nor was it merely that such sacrifice 
 was a disparagement to God in setting up in His stead 
 an imaginary rival on His throne. The idols repre- 
 sented actual creatures. The creatures represented, 
 were abominable in their natures, and to partake of 
 the sacrifices ofiered to them, was to partake of the 
 inherent abomination of their natures. 
 
 It was not merely that abominable revelries formed 
 the attractive allurements of the service, maddening 
 the idol worshippers to an impure and frantic joy, but 
 that the living nature of real beings, wicked exceed- 
 ingly and impure in substance, were communicated in 
 these feasts through partaking of their sacrifices. What 
 can be more clear, or more dreadful, than the picture 
 which S. Paul draws, and which he urged on the Faith- 
 ful of his own day, as a most impressive warning against 
 participation in the idol feasts ? " Behold Israel after 
 the flesh; are not they which eat of the sacrifices 
 partakers of the altar?'" Are not the Israelites, as 
 they eat of the sacrifices, communicants in some real 
 
 1 1 Cor. X. 18. Dr. "Wordsworth thus comments on the pas- 
 sage. " Worship offered to any but the One True God, is ac- 
 counted by GrOD to be offered to devils who do exist, although it 
 be offered by man to idoU (of Jupiter, Yenus, Bacchus,) which 
 do not exist." "He (S. Paul) speaks of a communion with devils ; 
 meaning thereby a communion of devilish influences infused into 
 those who are guilty of acts of idolatrous worship. See TertuUian, 
 de Spect. 25, 26, speaking of a woman who became possessed by 
 an evil spirit while present at a theatre." 
 
IV.J THU DITISTE COMMnNION. 55 
 
 mystery in the living power of Him at Whose altar 
 they feed? " What say I then, that the idol is any- 
 thing, or that which is offered in sacrifice to idols, is 
 anything ?" Not that the very form, or attribute of 
 the imagined deity, is a truth ; but devils really are 
 represented by the imaginary idols, and are present, and 
 receive the acts of adoration. " But I say, that the 
 things which the Gentiles sacrifice, they sacrifice to 
 devils, and not to God ; and I would not that ye 
 should have fellowship with devils." And then the 
 Apostle contrasts the verity of the idol sacrifice with 
 the verity of the august Sacrament of the Holy Eu- 
 charist. " Ye cannot drink the Cup of the Lord and 
 the cup of devils ; ye cannot be partakers of the Lord's 
 Table, and of the table of devils. Do we provoke the 
 Lord to jealousy ?" " Ye cannot," — it would be an 
 unnatural and inconceivable mixture of two wholly 
 diverse and irreconcilable natures, to unite the in- 
 dwelling presence of devils with the indwelling Pre- 
 sence of our Lord. Could He, Whose Name is 
 Jealous, enter in, and abide where demons had been 
 welcomed, the two together to be seated as on rival 
 thrones ? 
 
 We have already considered the triumphal Exodus 
 of the ransomed people, the amazing fruit of the Pas- 
 chal sacrifice, and their offering themselves in grate- 
 ful service on the Red Sea shore, the land which the 
 redeemed first trod with free bold step, while devoting 
 themselves to Him Who had delivered them from 
 their iron bondage. We have seen how the Divine 
 Presence came forth and followed them, as a fruit of 
 that Paschal Sacrifice. But was this the greatest 
 nearness to which they attained ? Was even the en- 
 trance into the tabernacle, where the Divine Presence 
 
66 THE DITINE COMMITNIOIT. [lEOT. 
 
 rested within the veil in Its most transcendent earthly 
 glory, the height of their attainment ? 
 
 Mount Sinai is distinguished in the sacred records 
 for God's descent upon its summit, for the gathering 
 thereon of the Angel hosts, by whose dispensation the 
 law was given ; by being the site on which the great 
 preparatory Covenant was revealed and sealed, and 
 heavenly things manifested to Moses, as the fashion 
 after which he should make all that was to be en- 
 shrined in the sacred recesses of the tabernacle. 
 
 But were all these manifestations, however trans- 
 cendent and glorious, the only, or the chiefest of the 
 glories of that sacred mountain? Surely there was 
 one other manifestation, fraught with a yet profounder 
 majesty, and touching the whole inner life of man. I 
 allude to the mysterious feeding of Moses and the 
 Elders of Israel before God on the Mount. After the 
 law had been given to the people, and they had de- 
 liberately and solemnly assented to it,' and the sacri- 
 fices which sealed the Covenant had been ofiered, and 
 the blood of the sacrifice sprinkled, half on the altar, 
 half on the people, thus binding God and the people 
 together in one common act, the Covenant thus being 
 on both sides complete and irrevocable, there followed 
 the most amazing incident of all. " Then went up 
 Moses and Aaron, Nadab and Abihu, and seventy of 
 the Elders of Israel ; and they saw the God of Israel. 
 And there was under His feet as it were a paved work 
 of a sapphire stone, and as it were the body of heaven 
 in its clearness."^ It was the climax of their wondrous 
 exaltation, admitting them to at least an approach of 
 some faint measure, or reflection, of the Beatific Vision. 
 It is added; "Also they saw God, and did eat and 
 1 Exod. xxiv. 3. a Ver. 9, 10. 
 
IT.] THE DIVTlfB COMMrNION. 57 
 
 drink "^ It was the utmost height in that march of mys- 
 tery, to which Israel was then raised, an anticipation of 
 the eating together of our Lord and His Apostles on 
 the shore of the Sea of Galilee ; the figure cast before 
 of the marriage Supper of the Lamb ; an approximation, 
 though, as we shall presently see, falling far short of 
 the blessedness into which we enter, as we eat at our 
 Altars. 
 
 But was there anything like to this nearness to 
 God perpetuated, as an abiding state in Israel, and 
 open to every one of the Faithful in the succeeding 
 ages ? There was such a provision. Among the sa- 
 crifices of " sweet savour," which are distinct from the 
 sin-oflFerings, was " the peace-oflFering." Like the 
 burnt-offering, it had no connexion with sin. It could 
 not be offered by any one in sin. But it was greater 
 than the burnt-offering in this, — that it was not merely 
 an offering, but also a partaking with God of what had 
 been offered to Him. It was an offering of "sweet 
 savour," with the added result of communion. In the 
 burnt-offering all was consumed on the altar, all being 
 God's. Of the peace-offering God had His share, 
 part being burnt on the altar. The Priest also had his 
 share, as mediator between God and him who offered, 
 and the offerer himself had a share. The offerer fed 
 on the same food with God and God's Priest, the me- 
 dium of communication between God and him. This 
 provision was the special characteristic feature of the 
 peace-offering. All fed together upon the same victim. 
 God was satisfied equally with man, and with the me- 
 diator between God and man, in the mutual participa- 
 tion of one common food. 
 
 That the act of eating should be thus the medium 
 1 Exod. xxiv. 11. 
 
58 THE DrvrfTE communion. [lect. 
 
 of the greatest nearness to God, will not appear strange, 
 if we consider the law which makes our nature de- 
 pendent continually on receiving fresh increase of its 
 substance by food received from without. 
 
 This same law runs throughout created life. Angels 
 live by Angels' food. Our Lord Himself ate after 
 His resurrection, marking at least the adaptation of the 
 risen Body to the use of food. The "Tree of Life," 
 stands "in the midst" of the Holy City, bearing 
 " twelve manner of fruits," and " the leaves of the 
 tree for the healing of the nations,"' thus symbolising 
 the increase of life eternal within the Blessed through 
 outward reception. God alone is self-existent. All 
 other life is sustained and grows by assimilating to it- 
 self some external substance. So universal is this 
 law, that the same idea is in a figure applied to 
 God. Sacrifice offered to God is called in Scripture 
 " the Food " of God. This expression is more espe- 
 cially applied to the peace-offering, i.e., to that por- 
 tion of it which was burnt on the Altar as God's part 
 of the sacrifice. It was called " the food of the offering 
 made by fire unto the Lord."^ The term expresses 
 under the most vivid image the satisfaction of God at 
 His people's offerings. He who offers, and all that 
 he offers of faithful service, became in a profound 
 mystery the food and delight of God. It entered into 
 His Being, and He fed upon it. But to eat with 
 God of the same food from the same Altar, was the 
 most perfect assurance of reconciliation and peace to 
 him who offered. 
 
 Great, however, as was this distinguishing privilege 
 within the Covenant of Israel, it was but a faint type, 
 and far distant approximation to what we have entered 
 1 Eev. xxii. 2. a Lev. iii. 11. 
 
IV.] THE DITINE COMMrMOW. 59 
 
 into. The Israelite fed indeed of the victim of which 
 God also mysteriously partook, and thus became one 
 in actual substance with the accepted victim, and so 
 had a community of rest in the same object. But, 
 whatever the grace that might be bestowed, the Is- 
 raelite did not through his victim become one with 
 God. There was no union of a common life between 
 God and the victim. This was indeed typified, but it 
 was not yet actually realised ; for God had not become 
 Incarnate, nor had He yielded Himself to become the 
 Sacrifice. He could not therefore as yet exist under 
 the visible forms of the offerings of the altar. Our 
 Lord was gradually drawing near ; He was preparing 
 for the great manifestation of Himself in the Flesh. 
 But the Covenant with Israel, in this respect at least, 
 was but a shadow. Real Life was not therein. " Grace 
 and Truth," the very and real Substance of the Pro- 
 mise, was yet to come. The victim was not &s yet 
 the Living God Himself. To partake of the victim, 
 was not, therefore, as it now is, to partake of God. 
 The promises of Israel did not, and could not, extend, 
 as our promises, to the partaking of " the Divine 
 Nature." But in a peculiarly graphic and instructive 
 way the sacrifice of the peace-offering prefigured and 
 prepared the way for the great Eucharistic Service. 
 
 It has been already observed that there are three 
 parts of the Eucharistic Mystery, — the Sacrifice, the 
 participation, and the self-oblation in union with It. 
 These three parts, though distinct, bear an intimate 
 mutual relation one towards another, and together 
 form the complete whole. God can be reached only 
 through the memorialized Death of the Mediator. 
 That around which we gather, as the seat of the Divine 
 Presence on earth, is an Altar before it is a Table. 
 
60 THE DIVINE COMMrNION. [lECT. 
 
 It is the place of Sacrifice, before it is the place of 
 eating. This, the Oblation, is therefore the first stage 
 of mystery, and on it the second stage depends. Par- 
 ticipation follows in order that the accepted Life of the 
 true Lamb of God enter within us, to become our own 
 life. Participation in the sacrifice is that which com- 
 pletes the sacrifice, as the intended purpose and proper 
 end of its being oflFered. Again, what we receive, when 
 we communicate, we receive only in order to lead a life 
 of self-oblation, a life like to His life Whom we receive, 
 a life going forth and returning to the Father in per- 
 petual self-sacrifice. Thus both the first and the third 
 parts of the threefold mystery are alike vitally essential 
 to its perfectness. But as evidently both alike look, 
 the one forwards, the other backwards, to the Com- 
 munion. The partaking is the turning-point of the 
 completed grace. We sacrifice in order that we may 
 participate. Having participated, we are pledged our- 
 selves to become a sacrifice, to offer ourselves and our 
 all to God. 
 
 We are therefore raised to a higher glory than the 
 Israelite in respect of What we offer. They offered only 
 the lower creatures' life. We offer the True Lamb. In 
 a true sense in sacramental mystery we offer Christ, 
 the very Son of God, to the Father. But it is not in 
 this merely that we so greatly transcend the Israelite. 
 We rise above his highest state of grace far more in 
 this — that in our participation of the Sacrifice we par- 
 take of, we feed on, Christ, Who is our offering; 
 and in partaking of His Humanity we partake, through 
 His Humanity, of His Very Godhead. We become 
 one with God by feeding on, by receiving into ourselves, 
 Him Who is both God and Man. Our " exceeding 
 great and precious promise" is, that our partaking is a 
 
I'^-] THE BITINE OOMMTJNIOir. 61 
 
 partaking " of the Divine Nature ;" that our Exodus, 
 our escaping the sinfulness of the world through lust, 
 our offering on the restored Altar of sacrifice, sealed by 
 the new Covenant, is followed, not only by the ascent 
 of the Mount to eat before God, but even — amazing 
 mystery of Love ! — to eat of God. " He that eateth 
 Me, even he shall live by Me.'" 
 
 The indwelling of God within our renewed nature 
 has been dwelt upon, as the special blessing of those 
 who, having been redeemed by Christ, are made one 
 with Him through partaking of His Sacrifice. To 
 some it is a diflSculty to realise in any measure the 
 indwelling of God. But consider how the same diffi- 
 culty exists with regard to all life. We touch and 
 scrutinize the fresh green budding plant, instinct with 
 exuberant life ; but everywhere its life evades equally 
 the grasp of the hand, or the perception of the mind. 
 We stand before the living form amazed, perplexed ; 
 we pass away musing, wondering. The same law of the 
 secrecy of life prevails everywhere around us. Probably 
 one great part of the mysterious thrilling joy of the 
 Future will be to look upon the inner workings and 
 seats of life, and with an understanding heart. This 
 insight, this perception of the presence of life is not yet 
 given to us. Hitherto God has been pleased to inter- 
 pose a thin, but perfectly impervious screen between 
 our keenest gaze and the operations of life. We know 
 by instinct that the living soul indwells, moves, gives 
 expression and animation to, our living bodies ; but 
 what we see of its expression, is not the Soul itself ; what 
 we feel within of its energies is not the seat of its being, 
 but only the bodily organ through which the spiritual 
 1 S. John vi. 57. 
 
62 THE DIYIHE COMMUNION. [lEOT. 
 
 presence lives and moves. If a Living Presence of a yet 
 higher and more mysterious order than our soul con- 
 nects itself with, lives and works within and through it, 
 may we not suppose that such a life would be far 
 more impalpable, still further removed from the pos- 
 sibility of sense, or of mental apprehension ? The 
 philosopher of old, when asked for a proof that he was 
 alive, stamped upon the ground as his only reply. 
 He meant to imply that action is the proof of life. The 
 act of life alone can prove the existence of life. In like 
 manner, though unable to comprehend or trace the 
 workings of the Divine Presence, we believe that 
 through the accepted Sacrifice we partake of the Being 
 Whom we mystically offer, and Him to Whom we offer, 
 and that the Being Whom we thus adore, is God. He 
 dwells in us, and we in Him ; He is one with us, and we 
 with Him. We use the appointed means. We cannot 
 doubt the promised result. But to search out and track 
 the Eternal in the substance of our spiritual nature, is 
 not given to us. He evades all our longing. " Verily 
 Thou art a God, that hidest Thyself.'" Yet as we know 
 the sacramental means by which the Divine Nature 
 enters in, and grows within us, even so we know on 
 what moral conditions in ourselves its growth depends. 
 As water, when clarified, separated off" from all im- 
 pure mixtures, becomes more and more lucent with 
 the light of Heaven, which thus finds greater scope 
 and freer play, and more luminous manifestations 
 within its substance, thus also it is with our natural 
 being. Purify it more and more, remove from it, 
 casting far away, all remains of " the filthiness of the 
 flesh and spirit," and then surely, although we may 
 not see, though Angels may not be able to see, yet 
 1 Isaiah xlv. 15. 
 
IT.] THE DIVINE coMMTnaoisr. 63 
 
 God sees Himself in us. To the soul thus increas- 
 ingly purified, God is more and more increasing! j', 
 more intensely, more luminously present, pervading us, 
 abiding in us, filling us even with Himself. 
 
 Again, it has been already observed, that the service 
 of the redeemed is, if true, an acceptable service. One 
 great proof of this truth is to be found in the sacrificial 
 system we have considered. There was in the peace- 
 ofFering of Israel a satisfying of three distinct Persons, 
 of God, of the mediating Priest, and of the worshipper. 
 The three met in the common act, and found rest, and 
 were satisfied. Now the peace-ofFering is the special 
 and most characteristic type of the service which the re- 
 deemed offers, God being in him and he in God, through 
 Christ the Mediator between God and man. Every 
 true offiering, therefore, of every one's true self, and all 
 one has to offer, is a continually fresh expression of this 
 satisfaction of God, and of man in God. Isaiah has 
 said of our Lord ; " He shall see of the travail of His 
 soul, and shall be satisfied.'" The offered service of 
 the redeemed, in whom He dwells, is the fruit which 
 He desires to find of the travail of His soul. The Fa- 
 ther has said of Him ; " This is My beloved Son, in 
 Whom I am well pleased."^ And if, as we offer the 
 acceptable service of a life of sacrifice in Christ, we 
 fulfil the desire of His Soul, and are in Him who is well- 
 pleasing to the Father, and thus share His acceptable- 
 ness, the result must be an unspeakably blessed and 
 glorious reconciliation of mutual rest and delight in a 
 united life and common acts, of all-absorbing fellow- 
 ship, and joy unspeakable. More and more in an ever 
 deepening truth, we thus " in Him live and move and 
 have our being." For He, and all that He has won 
 1 Isaiah liii. 11. « S. Matt. iii. 17. 
 
64 THE DIVINE OOMMITlflOlT. 
 
 for us, becomes ours. His joy in the Father is ours. 
 The Father's joy in Him is ours. It is a unity of life ; 
 and all that makes life precious, and all that pleases in 
 the mutual interchange of living powers of love and 
 joy, between the Father and the Son, are ours, who 
 are in the Son, and through the Son are in the Father 
 also. Our Lord's prayer, to be fulfilled in the day of 
 His glory, is that we may be, in the utmost fulness of 
 its possible accomplishment, " one" with Him, as 
 "Thou, Father, art in Me, and I in Thee, that they 
 also may be one in Us, that the world may believe that 
 Thou hast sent Me, and the glory which Thou gavest 
 Me I have given them, that they may be one, even as 
 We are One.'" Within that transcendent circle of 
 rest will the rest of the Faithful be for ever. The 
 Unity of the Father and the Son with the Spirit, is 
 the Bosom of rest within which enfolded the accepted 
 members of the Son enter as the result and proof of 
 His acceptableness which embraces not Himself only, 
 but all who are His. Behold ! the repose of our 
 wearied natures, the haven of the voyage over this 
 troubled sea, the dwelling-place of the wanderer after 
 his return and reception in his true Home. To Him 
 in Whom this Life lives, to Whom this result is due, 
 be all glory and praise. To His all entrancing Love 
 be all love given. Unto Him Who hath called us, and 
 hath made us partakers with Himself of these great 
 and precious promises, with the Father and the Holy 
 Ghost, be all glory and thanksgiving for ever. Amen. 
 
 1 S. John xvii. 21, 22. 
 
LECTURE V. 
 
 THE TEAIMIirG OF THE ELECT. 
 
 Deut. yin. 2. 
 " And THOxr shalt bemembeb ail the wat which the Loeb 
 
 THT GrOD LED THEE THESE I'OB.TT TEAES IN THE WILDEENESS, 
 TO HITMBIE THEE, AND TO PEOTE THEE, TO KNOW WHAT WAS IN 
 THT HEAET, WHETHEE THOU WOULDEST KEEP HiS COMMAND- 
 MENTS OE NO." 
 
 It has been hitherto the aim of these lectures to show 
 the character and meaning of the chief sacrifices of the 
 Old Covenant, and their correspondence with the 
 Christian mysteries. We have seen how sacrifice is 
 the means of access to God, and at the same time the 
 expression of the life of the worshipper. Through 
 sacrifice the worshipper stretches forth his hands and 
 his heart to God, and thus obtains grace, while at 
 the same time he pledges himself, presenting himself 
 before God, as himself a living sacrifice in the same 
 spirit in which he offers up the victim which repre- 
 sents him in the Divine Presence. 
 
 This may be called our devotional life. It consists 
 of the services we offer within the sanctuary. It is 
 the life of prayer and religious service. We have 
 traced the progress of this life in its successive stages, 
 — first the deliverance from death, n€xt the offering of 
 
 III. F 
 
66 THE TBAESrrNG OF THE ELECT. [lEOT. 
 
 our redeemed persons to God, and then our union 
 with the Divine Nature. This order is complete so far 
 as concerns the mysteries of the sanctuary, and our 
 participation through them in the life of God. 
 
 It is necessary however, in order to complete the 
 picture, to consider the training of the character, the 
 inner discipUne of the soul, and its development in 
 harrfiony with this devotional life, A common expe- 
 rience teaches us that our spiritual condition, while en- 
 gaged in the services of the sanctuary, may be quite at 
 variance with our life under the actual trials and temp- 
 tations of the world. And yet consistency between 
 the two is absolutely necessary in order to constitute a 
 real life before God. To obtain this consistency, we 
 need the concurrent influences of a true communion 
 with God in His ordained services and the discipline 
 of life under the guidance of His Providence. 
 
 To this latter subject we must now turn, and we 
 may still look to the Old Testament Scriptures for 
 illustrations of this further truth. We may learn from 
 them the principles of training in the saintly life, as 
 before we learnt from it the principles of sacrifice. 
 
 The Book of Numbers, which details the wandering 
 of the Israelites in the wilderness, and the Book of 
 Joshua, which records their settlement in the Holy 
 Land, contain not merely annals of the early history 
 of the chosen people, but also principles of life over- 
 ruled by the Hand of God with the special object of 
 moulding the people's character after His own purpose. 
 In comparing these two books together, a striking 
 difference is observable as to the condition of the peo- 
 ple, their temptations and their sins. The former, the 
 Book of Numbers, describes the history of the people 
 in the earlier stage of its development ; the latter, the 
 
T.] THE TBAIITIirG OP THE ELECT. 67 
 
 Book of Joshua, describes them in a more advanced 
 stage of their spiritual Ufe. 
 
 The history of the Israelites in the wilderness has 
 always been regarded as a graphic picture of the early 
 struggles of life. Their rebellious murmuring at every 
 hardship ; their constant tendency to accuse God of 
 neglect or cruelty ; their frequent desire to return 
 back into Egypt ; their reluctance to bear the weari- 
 ness of the way towards the Holy Land ; their lusting 
 after the food and the revelries which they had left ; 
 their loathing the heavenly manna, and constant dis- 
 trust of God, — these feelings manifested again and again 
 in repeated instances during the wanderings of the wil- 
 derness are evidently most significant, and under the veil 
 of historical events with singular vividness represent a 
 mind not fully reconciled to God's guidance, unde- 
 cided as to its course and aim, looking wistfully back 
 to selfish ease and enjoyment, resenting and com- 
 plaining of the trials of religion while yet constrained 
 to submit to its commands, believing too much to be 
 able to cast off its yoke, and yet loving the world and 
 self too well to make religion a real life and joy. 
 
 The close of the wanderings in the wilderness was 
 marked by a manifest change in the character of the 
 people, the result of the long course of discipline to 
 which they had been subjected. After their arrival at 
 the Jordan we read no more of the desire to return to 
 Egypt, nor any complaining at God's dealings ; but 
 rather a determined resolution to devote themselves 
 to His service, a full acceptance of the Covenant, and 
 a zealous giving themselves at any cost to strive for 
 the conquest of the Holy Land. There is an honest, 
 hearty determination manifest in the words with which 
 the people respond to Joshua's appeal on his taking 
 
 f2 
 
68 THE TEAINIIfe OJP THE ELECT. [lECT. 
 
 the command of the host ; " And they answered Joshua, 
 saying, All that thou commandest us, we will do, and 
 whithersoever thou sendest us, we will go-'" 
 
 An improved character had been formed, and feel- 
 ings were influencing them very diflFerent from those 
 in which their fathers had gone forth from Egypt- 
 Accordingly the faults of the Israelites after their en- 
 trance into the Holy Land, as well as the temptations 
 to which they were exposed, widely differed from 
 those exhibited in the wilderness. They are now 
 tempted to over confidence in their own strength and 
 knowledge, not looking enough to prayer and inquir- 
 ing of God, as in the case of the deception of the 
 Gibeonites, and the defeat at Ai ; or to sloth, as in 
 settling down too easily and too quickly in their con- 
 quests, instead of contending against the enemies of 
 God till they were wholly overcome ; or to forgetful- 
 ness of God in the hpur of victory, and withholding 
 from Him His due offering, as in the case of Achan 
 and the Babylonish garment. The incidents which 
 occur in this period of their course, represent under 
 the veil of history an advanced development of life^ 
 while yet full of imperfections, the resolution to give 
 up all to God, ^nd yet falUng short of the truth of 
 its self- dedication,, a defect in consistency of faith » in, 
 the spirit of prayer, in steady perseverance and labo- 
 rious diligence, and the thought of the glory of God 
 as a constant aim, while yet true in purpose, and 
 stedfast in the primary articles of belief. 
 
 The history of the wilderness is that of persons, whose 
 
 intentions are imperfect, and to whom trial is, as yet» a 
 
 strange intolerable burden. The history of the times 
 
 of Joshua is that of persons whose intentions are be- 
 
 1 Josh. i. 16. 
 
■V.J THE TEAlNiNG OF THE ELECT. 69 
 
 come sincere, while yet the lingering faults of the old 
 nature render their fulfilment imperfect. The one 
 was a constrained service, with constant weariness, 
 and repeated rebellions, such as often mark the ordi- 
 nary beginnings of an improved life, the other was a 
 free and resolved service, but with an unchastened 
 self, and manifold infirmities. 
 
 Such, speaking very generally, is the picture which 
 the earlier Scriptures present of the gradual develop- 
 ment of the elect people of God, when viewed as a 
 whole, under the ordinary standard of life aimed at in 
 the Mosaic Covenant. 
 
 But there were special trainings of certain chosen 
 persons, leading them on to yet higher degrees of 
 sanctity, and forming grander, holier, and more beau- 
 tiful developments of spiritual life. The chief instance 
 of this special greatness is found in Abraham. His 
 is the first recorded instance of a human life trained 
 under the immediate guidance of God. The history of 
 ' his training and development is recorded with a pecu- 
 liar care and fulness, because he was the commence- 
 ment of the line from which Christ should at last arise. 
 He is therefore the type of the discipline of a perfected 
 humanity. Abraham was the morning star of the 
 Incarnation, as we, if true to its risen life, are the 
 " children of the Day." 
 
 Called from his father's home, and the associations and 
 ties of early years, to go forth, " not knowing whither 
 he went," to be ever afterwards a wanderer, having no 
 certain dwellingrplace ; having no land, but only a bury- 
 ing-place ; all the while invested with great promises on 
 which to feed his soul's aspirations and high com- 
 munion with the invisible world, yet waiting for their 
 fulfilment till his heart must have grown sick, looking 
 
70 THE TRAINING 0¥ THE EIiECT. [lEOT. 
 
 for the child of promise, while feeling himself and his 
 wife Sarah, as the long years passed, becoming as good 
 as dead, and no sign appearing of the promised bless- 
 ing ; the several members of his family gradually parted 
 from him, and himself becoming more and more sepa- 
 rate and alone,— such briefly is the tale of Abraham's 
 earlier life. The object and effect of this training were 
 evidently to subordinate to the will of God the yearn- 
 ings of nature, the affections of the natural heart, the 
 attachments to kindred and place, the impulses of sense 
 and desire ; to lead him to live by pure faith, above 
 nature, in the calm assurance of the guidings of God 
 and anticipations of a blessed future, while continually 
 sacrificing himself on the altar of an unquestioning 
 obedience. 
 
 His faith reached its highest point in the sacrifice 
 of his son Isaac. Beside other great purposes of this 
 mysterious crisis of his history, one chief purpose is 
 expressly revealed ; " God did tempt," i.e., test, " Abra- 
 ham.'" Was this merely to determine whether he 
 was capable of being raised above the tenderest and 
 purest natural yearnings, so as to make a complete 
 surrender of thought and heart in unison with the will 
 of God, and in trust upon Him ? There was indeed the 
 repose of an unquestioning faith in surrendering the 
 child of the promise to death, " accounting that God 
 was able to raise him up, even from the dead." And 
 it was also the triumph of faith over all the acute sensi- 
 tiveness of natural yearnings. But it was also intended 
 to prove, in a yet finer sense, the complete weaning of 
 his heart from all merely natural feelings that the pure 
 consciousness of the supernatural, the Divine, might 
 take their place, and prevail over all inward instincts. 
 1 Gen. xxii. 1. 
 
v.] THE TEAlNIUa OF THE ELECT. 71 
 
 Isaac was equally the child of promise and the child of 
 nature. There was consequently in Abraham's heart 
 a divided feeling. The spiritual joy in the promised 
 seed which was to bless the nations, and the parental 
 affection for the offspring of bis own body, — these 
 together struggled within him. These divided attach- 
 ments must have alternately swayed the bosom of the 
 Saint. But if his faith, which was " accounted to him 
 for righteousness," was to be perfected, he must learn 
 to view his son no longer according to the dictates of 
 natural affection, but purely according to the law and 
 affections of grace. He must give back his son to 
 God by an act from which there could be no with- 
 drawal, crucifying his natural clinging to him, that the 
 parent may return to the state of pure faith in which 
 he had walked with Goo before he received his child ; 
 and when this grace was wrought in him, then receive 
 him back to possess him thenceforward only as the son 
 of the promise, no longer the offspring of the flesh, 
 the child of grace, not of nature. In the trial-hours 
 of that agony of death, which, if his own hand did not 
 actually deal to his child, his heart had accepted and 
 willed to execute, there was developed in Abraham's 
 soul this high state of pure selfless supernatural corre- 
 spondence with the Divine purposes, the entire subordi- 
 nation of his own desires and will to the Will of the 
 Supreme God. It was the crowning act of the long 
 course of discipUne, the actual attainment of the state 
 which God had purposed to work in His servant. Then 
 instantly flowed forth, as though touched by a sudden 
 spring, the fulness of Divine blessing : — "By Myself 
 have I sworn, saith the Lord, for because thou hast 
 done this thing, and hast not withheld thy son, thine 
 only son, that in blessing I will bless thee, and in multi- 
 
72 THE TfiAHriNG OF THE ELECT. [lECT. 
 
 plying I will multiply thy seed as the stars of the 
 heaven, and as the sand which is upon the sea shore ; 
 and in thy seed shall all the nations of the earth be 
 blessed, because thou hast obeyed My voice.'" 
 
 We may take one more instance of the training of 
 individual souls of a higher order for the attainment of 
 a higher development of sanctity, one of a different 
 kind, and exhibited in a person of a very different 
 character. Jacob's was a far weaker nature than 
 Abraham's, and stained with far greater sin. There 
 was especially in Jacob a subtlety tending at times to 
 actual deceit, and a self-reliance leading him to trust 
 in merely natural schemes independently of God. The 
 great sin of his early life was, that, instead of trusting 
 God's promises to God Himself, he sought to compass 
 them by schemes of his own devising. Unscrupulous 
 often as to means, he would thus involve God in his 
 deceits, causing Him to appear as the abettor and 
 justifier of his sinful means of attaining righteous ends. 
 Jacob's faith, earnestness, love, deep resolve, unswerv- 
 ing perseverance, in pursuing the promised blessing 
 attached to his father's heritage, were unquestionable, 
 and of the highest order ; but his natural confidence, 
 and attachment to earthly schemings, needed to be 
 broken down, and his subtlety of disposition to be done 
 away ; and in their stead humility, and pure simple 
 trust ever waiting upon God, to take their place. 
 
 The great change that marked the character of Jacob 
 in his later, as contrasted with his earlier, years, may 
 
 1 Gen. xxii. 16 — 18. The application of this remarkable bless- 
 ing to the perfecting of Abraham's obedience is as important and 
 unquestionable, as to the other and kindred view of the trial re- 
 ferred to in the last lecture. It therefore needed to be quoted 
 under both its aspects. 
 
T.] THE TEAINING OF THE ELECT. 73 
 
 be traced to the remarkable vision vouchsafed to him 
 in the night after his return to the Holy Land, when 
 he wrestled with the Angel.' Just before that vision 
 occurred, Jacob's spirit had been profoundly stirred 
 with anxious fears. His brother Esau was approaching, 
 and when they last parted, he had sworn to wreak his 
 vengeance and take his brother's life. He was now 
 coming with a strong force. " Thy brother Esau 
 Cometh to meet thee, and four hundred men with him." 
 Jacob was " greatly afraid and distressed." It was in 
 this terror of dismay that he uttered that earnest 
 prayer, the first of the kind recorded of him though 
 he had passed through so many crises of fear and 
 distress. " And Jacob said, O God of my father Abra- 
 ham, and God of my father Isaac, the Lord which 
 saidst unto me ; Return unto thy country, and to thy 
 kindred, and I will deal well with thee : I am not 
 worthy of the least of all the mercies, and of all the 
 truth which Thou hast showed unto Thy servant, for 
 with my staff' I passed over this Jordan ; and now I am 
 become two bands. Deliver me, I pray Thee, from the 
 hand of my brother, from the hand of Esau, for I fear 
 him lest he will come and smite me, and the mother 
 with the children. And Thou saidst, I will surely do 
 thee good, aod make thy seed as the sand of the sea, 
 which cannot be numbered for multitude."^ It was the 
 prayer of a man who apparently for the first time 
 fully felt all his natural strength break down in the 
 face of a powerful foe ; the utterance of a deep heart- 
 moved conviction that his one and only real resource was 
 in the mercy of God, in the power of the covenanted 
 promises of His grace. As the night drew on, Jacob 
 separated himself from his company, and he " was left 
 1 Gen. xxxii. * Gen. xxxii. 9 — 12. 
 
V4l THE TKAINITTG OF THE ELECT. [lECT. 
 
 alone, and there wrestled a Man with him until the 
 breaking of the day." Jacob at first supposed that the 
 mysterious Adversary was but a man, and he put forth 
 his full strength against him and wrestled with him, as 
 though by his own natural power he could prevail. 
 But God was in the visible form of the unearthly 
 wrestler, and it was God's purpose to prove to His 
 servant, that in his own strength he must fail, and only 
 in the Divine aid overcome. All night that mysterious 
 wrestling continued, even " until the breaking of the 
 day." Neither would Jacob relax his own struggling 
 grasp, nor would his Adversary yield to Jacob's efforts. 
 It was Humanity refusing to acknowledge its own 
 nothingness, and Deity waiting to implant this con- 
 viction. " When (the ' Man ') saw that he prevailed not 
 against Jacob, he touched the hollow of his thigh ; and 
 the hollow of Jacob's thigh was out of joint, as he 
 wrestled with him." It was then, not till then, there 
 broke in upon Jacob's soul the consciousness of the 
 Presence before Whom he was standing, of Him against 
 Whom he was contending. Then came an instantane- 
 ous change over the scene. The " Man" said, " Let 
 Me go, for the day breaketh." But Jacob now fully 
 perceiving Who the mysterious Warrior was, and seeing 
 his own sin and his danger, a danger more terrible far 
 than that which he had apprehended from his brother 
 Esau — a Hand more mighty than he had ever yet felt 
 pressing upon him, he turns to his God in simple trust ; 
 he has recourse to the plea of utter helplessness, to 
 absolute dependence oa the irresistible strength of 
 prayer. " And he said, I will not let Thee go, except 
 Thou bless me." Then it was that Jacob found, what 
 God had taught him in that mysterious vision, that his 
 true power, in which alone he, could prevail, was in 
 
v.] THE TEAINIKQ OP THE ELECT. 75 
 
 faith and supplication. As before in Abraham's case, 
 who by a true correspondence with the Divine Will in 
 the closing trial of his life won his final blessing ; so 
 now to Jacob, when his soul was surrendered up to 
 God in entire dependence, came the crowning blessing 
 of his life. The unearthly Voice spoke, and inquired ; 
 " What is thy name ? And he said, Jacob. And He 
 said, Thy name shall be called no more Jacob," — the 
 old nature conversant with deceit and self-trust has 
 passed away, — " but Israel," a conqueror through 
 the power of faith in God, " shalt thou be called ; 
 for as a Prince hast thou power with God and with 
 
 men, and hast prevailed And God blessed 
 
 him there." It was the sealing of Divine acceptance 
 in the communication of a new power and hope, as the 
 conviction arose and mastered his soul, that by pure faith 
 the servant of God lives and prevails ; that when he is 
 weak, then he is strong.' " As Jacob passed over 
 Penuel, the sun rose upon him, and he halted upon 
 his thigh." It was an outward symbol to mark for 
 
 1 Q-en. xxxii. I have adopted Kurtz's explanation of this mys- 
 terious scene. He says : — " Our interpretation of this wrestling 
 differs from that hitherto common in this — that we do not find 
 the reason of the victory of Jacob over Jehotah, in the continu- 
 ance of his bodily wrestling, as a symbol of spiritual wrestling, 
 but that, on the contrary, we regard this very bodily wrestling as 
 representing the perversity which had characterised his former 
 life. The dislocation of his thigh constitutes the turning-point of 
 the history. Formerly his wrestling had been bodily, but its con- 
 tinuation had become impossible when his thigh was out of joint. 
 He now betakes himself to other weapons, and his wrestling be- 
 comes spiritual. These two kinds of wrestling, the one in his 
 bodily strength, the other in the spiritual strength of prayer, are 
 evidently opposed to each other ; and Jacob prevails through the 
 latter, and not through the former." — History of the Old Covenant. 
 Clark : Edinburgh. 
 
76 THE TEAIKING OF TSE ELECT. [lECT. 
 
 ever the consciousness wrought triumphantly within 
 him. He would walk thenceforth in the light of a 
 truer knowledge of God, but with the fleshly frame, 
 the natural self, yielded up, broken and overcome. 
 
 One special feature must be added characteristic of 
 the more distinguished Patriarchs of Israel. They 
 were taught, that the saintly life formed in them was 
 not for themselves. The promises for which they 
 lived, necessarily precluded the idea of life as centring 
 in themselves. Every fresh endowment of their grow- 
 ing life was associated with the idea of living for others. 
 Their calling was for the nations, for the world ; for 
 God to come, to be glorified in blessing all mankind. 
 The powers and destinies of the life which was in them 
 were a trust committed to them for the benefit of the 
 whole creation of God. The salvation of the world 
 was involved in their own spiritual elevation. To be 
 channels of grace for the whole family of mankind was 
 the very purpose which was continually set before 
 them. To have nothing, except as holding it for others, 
 was of the very essence of their own development. 
 They could not think of themselves without thinking 
 also of the world which, through them, was to be 
 blessed. Their falls and defects of faith were the frus- 
 trating of the designs of God for the overthrow of the 
 powers of evil in the fulfilment of the predestined glory 
 which, in His Only Begotten Son, He had purposed 
 from all eternity. Their faithfulness and their suc- 
 cesses were as so' many steps in the furtherance of 
 those stupendous designs, preparing the way, and 
 hastening the time, for the glorious manifestation of 
 God in their very flesh. 
 
 The views of life on which we have dwelt under the 
 
T.] THE TEAINING OE THE ELECT. 77 
 
 imperfect conditions of the Old Covenant are but types 
 of higher realities in our greater nearness to God, our 
 fuller possession of the Life of God. We, too, are 
 taught in the New Covenant the twofold development 
 and the twofold standard of spiritual life. " If thou 
 wouldest enter into life, keep the commandments," is 
 our Lord's simple statement of the great truth, that a 
 high unselfish fulfilment of the new law in subjection 
 to God under the discipline of His Providence in the 
 ordinary trials of Ufe, is the true development of the re- 
 generation which is the bestowal of the Divine Nature to 
 every man alike who is called according to the purpose 
 of God in his training for his future home in Heaven. 
 And this training, which is necessary for all ahke, has 
 its progressive stages ; its earlier periods, as of Israel in 
 the wilderness, its struggUngs against the discipline of 
 God, and murmuring at each denial of the natural crav- 
 ings for indulgence ; its later periods after thp accept- 
 ance of the gracious Will of God, and the proouses of 
 His love, but with the natural self too often mingling 
 with the workings of His Spirit, and marring the victo- 
 ries of His grace, as with Israel in the Holy Land. 
 
 Moreover, a higher development of spiritual life, be- 
 yond the ordinary standard, manifests itself in the 
 New, as in the Old, Covenant, as the more perfect ex- 
 pression of the Divine Presence and grace, raising still 
 more above nature those whom He thus calls and 
 draws by special inspirations, disciphnes by special influ- 
 ences, fits for special fulfilments of His Will. This our 
 Lord announced in the verses following the words just 
 quoted which announce the law of life necessary to all. 
 " Behold, one came and said unto Him, Good Master, 
 what good thing shall I do, that I may have eternal 
 life ? And He said unto him, Why callest thou Me 
 
78 THE TBAIirilfG or THE ELEOI. [l/ECT. 
 
 good ? there is none good but one, that is, God : but 
 if thou wilt enter into life, keep the commandments. 
 He saith unto Him, Which ? Jesus said, Thou shalt 
 do no murder. Thou shalt not commit adultery. Thou 
 shalt not steal. Thou shalt not bear false witness ; 
 Honour thy father and thy mother; and. Thou shalt love 
 thy neighbour as thyself. The young man saith unto 
 Him, All these things have I kept from my youth up ; 
 what lack I yet ?" And then our Lord answered — not 
 giving to the inquirer, as might have been expected, an 
 injunction to a more complete, more spiritual and self- 
 sacrificing fulfilment of these high enactments of the 
 Divine Law, not merely impressing on his mind an 
 evangelical view of the depth and spiritual application 
 of the moral code, and thus perfecting a weak and in- 
 adequate application of its true meaning, — but there 
 fell on his startled ear, as the answer to his question- 
 ings, a ceiU to sacrifice beyond all these first and essen- 
 tial requirements, raising his view and innermost nature, 
 if he was able to bear it, nearer to his God, by a greater 
 triumph over himself; an aspect of life, not new to the 
 world, for the Patriarchs and a long line of the saints 
 of Israel had witnessed to its truth and power, but 
 new to the Israel of that day, new to its children in 
 their then fallen state. " Jesus said unto him, If thou 
 wilt be perfect, go and sell that thou hast, and give to 
 the poor, and thou shalt have treasure in heaven • 
 and come and follow Me.'" 
 
 There arose quickly as the true expression of this 
 call of God in the New, as before in the Old, Cove- 
 nant, manifold forms of devotion and self-sacrifice, the 
 
 forsaking " houses, or brethren, or sisters, or father, or 
 
 mother, or wife, or children, or lands for My Name's 
 
 1 8. Matt. xix. 16—21. 
 
v.] THE TEAINING OP THE ELECT. 79 
 
 sake,'" " to receive manifold more in this present time, 
 and in the world to come life everlasting ;"^ " the hav- 
 ing no certain dwelling-place ;'" " the labour, working 
 with our own hands ;"* the virgin life, choosing to be 
 " as the Angels of God in heaven ;"° " the faith which 
 can remove mountains ;"^ the charity which could even 
 be " accursed from Christ for my brethren ;"' and all 
 these things " with persecutions;"* all the while to be 
 " as dying, and behold we live, as chastened and not 
 killed, as sorrowful yet alway rejoicing, as poor yet 
 making many rich, as having nothing, and yet pos- 
 sessing all things."" These great developments of 
 supernatural power in man, followed as the expression 
 of the full purpose of the mind of Christ, as the 
 higher aspects of the saintly life, as its special voca- 
 tions in those who could receive them. 
 
 There has been formed, moreover, within the New, as 
 in the Old Covenant, as the consequence of this higher 
 development, a correspondingly advanced fitness and 
 capacity for a higher communion with God. We have 
 seen how to Abraham and to Jacob, — and the same 
 grace was vouchsafed in numberless instances among 
 the saints of Israel, — visitations of Angels, and mani- 
 festations of God, their own peculiar blessing, specially 
 reserved to them, were from to time given, because in 
 them alone was found a congeniality of mind, and pre- 
 paration of heart, suited to the Divine intercourse. 
 So in like manner there is reserved within the kingdom 
 of the Incarnation, like special joys of a higher, nearer 
 communion, for some than for others, although the 
 callings of ordinary life are essential to the maintenance 
 
 1 8. Matt. xix. 29. ^ g. Lute xviii. 30. ^ i Cor. iv. 11. 
 * 1 Cor. iv. 12. 5 S. Matt. xxii. 30. « 1 Cor. xiii. 2. 
 
 7 Eom. ix. 3. 8 s, Mark x. 30. ^ 2 Cor. vi. 9. 10. 
 
80 THE TEAIHING OF THE ELECT. [lECT. 
 
 of the world, and the will of God is to be worked out 
 by every man in every state wherein he is called to abide 
 with God. Although pure married life is, and must ever 
 be, the earthly channel of the creation of the saints of 
 God,, and true Christian homes the nursery of their 
 early development ; yet there is a union of thought 
 and sympathy, and an inner fellowship between Christ 
 and those whom He hath called to rise above the 
 ordinary track of natural duties, which is specially their 
 blessed heritage. 
 
 Our Lord's spirit could find a rest in Mary, which 
 He could not find in Martha. He was drawn by a 
 special friendship to S. John, which was denied even 
 to S. Peter. The Virgin-born can still be served 
 without distraction by the unmarried in a way hardly 
 possible to the married, and the Son of Man Which is 
 in Heaven even while on earth, can reveal more and 
 more of heaven to the soul, as more and more of 
 earth's fond ties are surrendered for heavenly love 
 and ministries of mercy ; for a hfe wholly devoted to 
 contemplation, to prayer, and union with the mind 
 and work of Christ. 
 
 Once more, it must be added, that as in the Old, so 
 now in the New Covenant, these supernatural gifts,, 
 these special endowments of the Spirit, are given to 
 every man, not for himself, but " to profit withal " for 
 the good of others, — not to cause distinctions, exalting 
 one above another, but for the edifying of the Body 
 of Christ ; for they which live, and therefore more 
 especially they that live the higher forms of life, should 
 " no longer live unto themselves, but unto Him Which 
 died for them, and rose again." And as the first and 
 noblest saints of the old Covenant lived more in being 
 a blessing to " the nations of the earth," than for their 
 
T.J THE TEAINING OE THE ElEOT. 81 
 
 joy in God, even so they also in whom are manifested 
 the higher developments of Christian faith and love 
 and self-sacrifice, the brighter stars studding the lumi- 
 nous atmosphere of the milky way of the Christian 
 hemisphere, shine out, not to rejoice in the kindling of 
 their own fires, but " for signs, and for seasons, and for 
 days, and for years, for lights in the firmament of 
 heaven to give light upon earth ;" to be like the angels 
 whom they emulate, while " always beholding the 
 Face of their Father Which is in Heaven," at the 
 same time " ministering spirits sent forth to minister 
 for them who shall be heirs of salvation.'" 
 
 There is then a discipline of life, as there is a sacra- 
 mental grace of life. To the great mass of mankind, 
 to almost all the poor of Christ, the discipline of the 
 Providence of God in the circumstances and order of 
 the world, forms of necessity the main agency which 
 is at work to develop their renewed nature. Such 
 discipline is to them, in a great measure, in the stead 
 of Sacraments, fulfils the work of Sacraments, causing 
 their life to be the exercise of a perpetual self-sacrifice, 
 while they minister in the courts without, with com- 
 paratively infrequent access to the inner offices of the 
 sanctuary. But there is in such cases no difference of 
 principle, only a question of degree. To none, not even 
 to those who live the life of highest contemplation and 
 most frequent communion, can the training of outward 
 circumstances be dispensed with. Rather it is as es- 
 sential as the grace of sacraments, more constant in its 
 operation, more frequent in its demands, and often 
 harder in its requirements. This is the reason why 
 home life, even the world's life, is so influential in the 
 1 Heb. i. 14. 
 
 III. G 
 
82 THE TEAIHIITG OE THE ELECT. L^^^'^- 
 
 growth of character, so continually developing, even 
 under what seems a state barren of spiritual privileges, 
 such high and often surprising forms of sanctity. 
 
 The same principle explains the fact that in the 
 cloister there is such need of a controlling discipline and 
 the pressure of a constant outward rule. Nowhere can 
 this law of the order of the Providence of God he set 
 at nought. Even the spirit of contemplation and 
 prayer requires its chastening influences to check their 
 possible unhealthy tendencies, to give them practical 
 vigour, reality and self-restraint; to teach self-sacri- 
 fice and the subdual of the will. 
 
 One practical caution needs to be added. It is 
 common to suppose that a passive acquiescence in the 
 trials of life is the fulfilment of their intended end. 
 On the contrary, it is their least important result. 
 The real gain to be obtained through the discipline 
 of God in any appointed trial, depends on an active 
 co-operation with it. The will must be conformed, as 
 well as subdued. It must unite with God, not merely 
 yield to God. A true living union rests on co-opera- 
 tion, not on submission. To infuse into the soul in 
 every trial the lesson it would teach, the spirit of sacri- 
 fice it involves, or the self-denial it would elicit, or 
 the secret conquest of temper, or the increasing ear- 
 nestness of faith, or the sweetness of patience, or the 
 largeness of love, which it is intended to mature, as 
 the needed advance in the progressive development of 
 the soul's Ufe — this is the result which is contemplated, 
 not merely that the soul of the redeemed should learn 
 to hve in passive obedience to an irreversible will. 
 
 Union with God in mind and action is the end alike 
 of the grace of sacraments, and of the discipline of 
 life. And the tending to this end under the influence 
 
T.] THE XEAININa Or THE ELECT. 83 
 
 of the holy Light which ever guides us on, depends on 
 a constant readiness of the will to coalesce with the 
 expressions of the will and purpose of God. The 
 constant yielding of affection and desire to the chang- 
 ing circumstances of the Providence of God is the con- 
 dition which His grace demands for accomplishing 
 His purpose in us. To yield oneself as the will of 
 God is revealed with a willing inclination ; to bear 
 all the cost of the sacrifice with an affectionate cleav- 
 ing to God, as He reveals Himself in His own chosen 
 course ; to live in rest upon the assurance that He 
 will make all work together for good to them that 
 thus love Him — this is the secret animating principle 
 of the soul which is conforming itself to His mind 
 Who revealed in Himself the perfectness of our nature, 
 and Who would speak for all who are His, as for Him- 
 self, when He said, " I come to do Thy will, O God ; 
 I am content to do it ; yea, Thy law is within My 
 heart." It is the inward assent, the moulding of the 
 heart, the secret constant acceptance of His will, the 
 thankful conformity to His perfect mind, as in His 
 inward revelations of Himself or His Providence it 
 is made known to us, — this marks the likeness, and 
 sets upon us the seal by which in the great day of 
 account we shall be owned and accepted of Him for 
 ever in the " manifestation of the sons of God." 
 
 g2 
 
LECTURE VI. 
 
 BEST IN GOD. 
 
 Isaiah lzii. 1. 
 " Foe Zion's sake will I not hold mx peace, aitd foe Jeeu- 
 
 SALEM's sake I WILL NOT BEST, UNTIL THE EIGHTEOTJSNESS 
 THEEEOF GO FOETH AS BEIGHTNESS, AND THE SALTATION 
 THEEEOF AS A LAMP THAT BUENETH." 
 
 The object of the foregoing lectures has been to trace 
 out in the typical ritual arid history of Israel the de- 
 liverance of redeemed humanity through Christ, and 
 the life which is the true consequence of such redemp- 
 tion. It was shown, first, how the ransomed soul rises 
 by means of death into life, innocent sacrificial death 
 having power through some mysterious unknown law 
 to overcome and do away guilty death. As day by 
 day we " bear about in our body the dying of the Lord 
 Jesus," — the law of death already accepted, though to 
 be perfectly fulfilled only in our last passage through 
 the veil into the inconceivable light beyond, when our 
 present fleshly state shall have passed away as it died 
 in Him, — even so " the life also of Jesus," already 
 begun, " is made manifest," manifest in some faint 
 degree even " in our mortal," but to become manifest 
 
86 BEST IN GOD. [lEOT. 
 
 how much more completely and triumphantly here- 
 after in our immortal, " body.'" 
 
 We next considered the life arising out of the 
 shroud of death, the ransomed life of the redeemed, 
 which is sustained and increases through God's in- 
 dwelling Presence, and is united to Him by a threefold 
 cord. Two links of this chain of life, moreover, have 
 been traced. One link, represented by the burnt- 
 offering of the Levitical law, is the spirit of sacrifice, 
 which expresses itself in two ways, distinct but har- 
 monious, — the offering of what God has sanctified 
 through the ministrations of His sanctuary, and the 
 moral sacrifice of self-oblation perfected under the dis- 
 cipline of His Providence. The second link repre- 
 sented by the peace-offering of the Levitical law, is 
 the communion which follows the sacrifice, the feeding 
 together of God and the redeemed soul ; and, as the 
 consequence, the Divine Nature pervading, uplifting, 
 transubstantiating the human into His likeness. 
 
 The third link of this threefold cord, is now to be 
 considered as the fitting close of our subject. This 
 third Unk is the power of prayer. 
 
 The necessity of prayer rests on the mysterious fact, 
 that between us and God an obstacle exists, which has 
 to be surmounted ; that God requires to be inclined, 
 or moved favourably towards us, by this means which 
 Himself has ordained for this end. It has been already 
 shown how the power of death, as a dark material 
 shroud, lay on the face of fallen humanity, and needed 
 to be destroyed in order to our redemption. In like 
 manner, — ^though we cannot as yet know the causes 
 or reasons of the mystery which lie far beyond the 
 reach of human experience, or divine revelation, — 
 
 1 2 Cor. iv. 10. 
 
TI.] BEST Iir GOD. 87 
 
 there are still interposing hindrances in the intercourse 
 between God and the soul, even when redeemed, which 
 have to be overcome. There is still need of effort to 
 be exerted to win the blessed results of this great re- 
 demption, of force to be brought to bear on the out- 
 goings of the Divine Nature. It is not that the Nature 
 of God can be changed, nor yet that any influence can 
 affect Him except according to His own Will ; but that 
 His purpose is, to be moved favourably, or not, towards 
 man, according as we pray to Him. 
 
 The chapter of Isaiah from which the text is taken, 
 is founded on this truth. It speaks of a glory to be 
 developed in our ransomed and renewed nature, and 
 of a delight in our union with God, of which the 
 fondest natural ties are but earthly shadows. The 
 words throughout imply that the Prophet looked to 
 God of His pure grace to kindle this light of His glory 
 within us, and develop this new spiritual life. And 
 then further he adds, that this work of grace depends 
 on an influence to be exercised on God by the earnest 
 pressure of prayer, and that this influence is to be 
 continually kept up, nor suffered to rest, till God has 
 been overcome by the persevering effort, and has 
 granted the desire. 
 
 The chapter opens with the assertion of this con- 
 sciousness of the power of prayer : " For Zion's sake 
 I will not hold my peace, and for Jerusalem's sake I 
 will not rest, until the righteousness thereof go forth 
 as brightness, and the salvation thereof as a lamp that 
 burneth." The promised recompense is then declared : 
 ■"Thou shalt be called by a new name, which the 
 mouth of the Lord shall name. Thou shalt also be a 
 crown of glory in the hand of the Lord, and a royal 
 diadem in the hand of thy God. Thou shalt no more 
 
88 BEST IN GOD. [lECT. 
 
 be termed Forsaken ; neither shall thy land any more be 
 termed Desolate. But thou shalt be called Hephzibah, 
 (delightful,) and thy land Beulah, (married,) for the Lord 
 delighteth in thee, and thy land shall be married. For 
 as a young man marrieth a virgin so shall thy sons 
 marry thee ; and as the bridegroom rejoiceth over the 
 bride," — the keenest natural joy is selected by the 
 Spirit as the fittest type of the blessedness of the 
 spiritual union, — " so shall thy God rejoice over thee." 
 And then again is urged the power of prayer, and the 
 necessity of its unwearying energy. " I have set 
 watchmen upon thy walls, O Jerusalem, which shall 
 never hold their peace day nor night ; ye that make 
 mention of the Lord, keep not silence, and give Him 
 no rest, till He establish, and till He make Jerusalem 
 a praise in the earth." The margin supplies another 
 version of one portion of this last passage. Instead 
 of " ye that make mention of the Lord," the parallel 
 expression is, " ye that are the Lord's remembrancers." 
 The term strongly represents the action of prayer on 
 the mind or memory of God, its reality in bringing 
 before God an idea or desire, and the pressing it upon 
 Him; and this declared to be an absolute necessity 
 and condition of success. 
 
 In this revelation we see described the third link 
 of our union with God. Without it we are still 
 separate from Him. There may be the purest of- 
 fering brought to the altar. The sacrifice may be 
 duly made. But it cannot rise, it can have no place 
 among heavenly existences, it cannot enter the Heart 
 of God, cannot affect His mind, cannot have its part' 
 in the life of God, unless it be wafted upwards on 
 the wings of prayer, wafted as the utterance of the 
 suppliant soul by an impulse of the desires of love, 
 
VI.J BEST IN GOD. 89 
 
 seeking ardently to find its rest in the Eternal, the In- 
 finite Godhead. 
 
 There was in the Temple of Jerusalem a visible 
 manifestation of this vital truth. For fifteen hundred 
 years a most impressive symbolic testimony was pre- 
 sented to the minds of men of the mysterious power 
 of prayer. I speak of the altar' of incense.' This 
 altar was placed at the uppermost end of the Holy 
 Place, nearest to the Holiest Place, just outside the 
 vail which parted the Holy from the most Holy, 
 and therefore farther in than the altar of Burnt-ofFering, 
 which was in the court, " before the door of the taber- 
 nacle,'"' or Holy Place. On entering the temple there 
 was first the altar of sacrifice, then the altar of incense, 
 and lastly the Shekinah, the Divine Presence, on the 
 mercy-seat between the cherubim over the ark of the 
 Covenant. 
 
 The position of the altar of incense was expressly 
 ordered : " Thou shalt put it before the vail that is by 
 the ark of the testimony, before the mercy-seat that is 
 over the testimony, where I will meet with thee."^ 
 Its preciousness appeared in this — that it was covered 
 with pure gold, while the altar of sacrifice was covered 
 with brass ; " Thou shalt overlay it with pure gold, the 
 top thereof, and the sides thereof round about, and 
 the horns thereof, and thou shalt make unto it a crown 
 of gold round about."* 
 
 Year after year, during the entire period of the 
 Mosaic covenant, twice every day, every morning when 
 the Priest dressed the lamps, he was to burn sweet 
 incense thereon, and every evening when he lighted 
 the lamps at even, he was to burn incense upon it. 
 
 1 See Exod. xxx. 1—6, and xl. 5, 26, 27. ^ Exod. xl. 6. 
 
 ' Exod. XXX. 6. * Exod. xxx. 3. 
 
90 BEST IN GOD. [lECT. 
 
 As with the daily burnt-offering, so with the daily 
 incense, the fire of the morning offering was laid on 
 the yet smoking incense of the evening, that of the 
 evening on the yet kindled fire of the incense of the 
 day. It was to be, as the Scripture said, " a perpetual 
 incense before ,the Lord throughout your genera- 
 tions." But the most momentous truth to be noted 
 in reference to the mystery is this, that the " sweet 
 savour" of the burnt-offering could only pass into the 
 Presence of God through and by means of the sweet 
 odour of the incense. The altar of the burnt-offering 
 and the altar of incense were in the same line lead- 
 ing up to the Divine Presence, but the altar of in- 
 cense was the nearest ; it was between the altar of 
 burnt- offering, and the Presence. As the flame of the 
 continual burnt-offerings sent up its waves of light 
 circling vapour to diffuse themselves throughout the 
 Holy Place, they passed towards the Holiest Place, and 
 on their passage mingled with the smoke of the incense 
 rising yet nearer to the innermost shrine, and then borne 
 upon its ascending stream were carried through the vail 
 into the very Holiest of all by its means, the incense- 
 borne savour of the sacrifice penetrating into the secret 
 Presence, where no human foot trod, save that once a 
 year the typical High Priest entered, symbolising the 
 Ascension of our Lord ; undisturbed by human voice, 
 unseen by human eye, save on that one solemn day of 
 Atonement. The stream of incense bearing the sweet 
 savour of the sacrifice hovered around the Holy Light 
 above the mercy-seat, rested on it, unceasingly mingled 
 with it, became one with it. It was a manifest symbol 
 of the power of prayer, first, and above,all of the prayer 
 of the great Intercessor, ever standing before the 
 Eternal Throne, and next, of all prayer offered in and 
 
TI.] BEST IN QOD. 91 
 
 through His intercession. It symbolised the prevail- 
 ing power of perpetual prayer, reaching the inner 
 Heart of Deity, surrounding, pervading the Divine 
 Presence, the incense wreaths of prayer circling above, 
 around, the Living God, Who abiding above the mercy- 
 seat is thus pressed on every side, on one side by His 
 own Covenant and promises of mercy, on the other by 
 the suppliant voices of His Redeemed, the predestined 
 sharers of the glory of His Son, His Beloved. 
 
 Prayer was thus shown to be the vehicle of sacrifice, 
 its bearer into heaven, the means by which propitia- 
 tion reaches and overcomes the Heart of God. Through 
 its power of entrance into Heaven, the life which it 
 bears upward becomes a real divine existence, thus 
 obtaining a place and part in the life of Heaven. 
 
 To enter into the truth of this new life, we need 
 to embrace and follow two simple principles. (1.) All, 
 even the least events of the most common-place course 
 are the materials of the daily oiFering of God's re- 
 deemed ones, because they are, one and all of them, 
 separately and conjointly, expressions of the Divine 
 Will, and form the scene, the occasions and the mode 
 of our probation under its influence. Events, whether 
 bright or sad, painful or easy, burdensome or joyous, 
 trifling or momentous, nevertheless all alike, one as 
 much as another, are to be lived in, as manifestations 
 of that holy and perfect Will, are to be done or borne, 
 as replete with the opportunities of a life of grace, 
 and as means of conformity to the mind of Christ 
 which is to be fulfilled in us. This is one momentous 
 principle. To ignore it, to put it aside, is to deny a 
 particular Providence, to destroy the unity of the 
 Divine purposes in guiding the issues of our redeemed 
 nature. To accept it, is to hold in our hands the clue 
 
92 BEST IN GOD. [I'ECT. 
 
 to the whole practical secret of our spiritual advance- 
 ment through the discipline of the Providence of God, 
 of turning all expressions of His will into means of 
 spiritual progress. 
 
 (2.) With this, the first, we must needs join the 
 second, and truly kindred principle. These details in 
 which our daily life is cast, are designed to be the 
 subject matter of prayer, as they are also the materials 
 of sacrifice, the separate victims of a life ever offered 
 in all its parts in constant expressions of desire and 
 fervent homage to God. They form the substance of 
 the incense which morning and evening, throughout 
 the day, throughout the night, are to rise before the 
 Holy Presence. By offering all we desire, or think, 
 or do, we are feeding the flame of the perpetual in- 
 cense of the Covenant, and our life thus offered be- 
 comes transferred from earth to heaven, from the 
 outer court to the innermost secret shrine, there to 
 live for ever in the remembrance, in the Heart of 
 God. 
 
 Connected with the altar of incense in the Temple 
 of Israel, there was another symbol of a yet higher re- 
 sult, of a yet more complete acceptance of the persons 
 of the redeemed, and of their offerings. Near to the 
 altar of incense stood the table of shew-bread. Like 
 the altar of incense, it was overlaid with pure gold. 
 "Thou shalt overlay it with pure gold, and make 
 thereto a crown of gold round about.'" It was fur- 
 nished and decked in all respects as a table for a guest. 
 There were upon it dishes, and spoons, and covers, 
 and bowls to cover the table, all " of pure gold shalt 
 thou make them." In the stillness of that secret 
 ^ Bxod. XXV. 23—30. 
 
TI.] BEST ITS GOD. 93 
 
 place, beyond the court into which alone the people 
 were admitted, close to the mercy-seat, the seat of the 
 Divine Presence, only parted from it by the vail out- 
 side which it stood day and night for successive ages, 
 through all the period of the existence of the Mosaic 
 Covenant, that table was set, prepared for the Unseen 
 Guest, or rather the Master of the place, where He 
 invisibly should feed. On this table were set in order 
 every Sabbath day the twelve loaves of shew-bread, the 
 food of the Invisible God within His own abiding 
 place. But the bread was not placed there alone, it was 
 always united with the incense ; " Thou shalt set the 
 loaves in two rows, six on a row, upon the pure table 
 before the Lord, and thou shalt put pure frankincense 
 upon each row, that it may be on the bread for a 
 memorial, even an offering made by fire unto the 
 Lord.'" 
 
 The twelve loaves manifestly represented the twelve 
 tribes of Israel. The loaves were made of fine flour 
 which the people themselves had offered, to become 
 thus materials to compose the food of God. " Every 
 Sabbath" the priest "shall set it in order before the 
 Lord continually, being taken from the children of 
 Israel by an everlasting covenant."^ The people, 
 every tribe, and in each tribe each individual of the 
 tribe, had his share in offering the fine flour of which 
 this bread of God was to be made. But only when 
 the pure frankincense, the emblematic symbol of 
 prayer, was put on it, the offering was complete. It 
 was then, as the Scripture says, " most holy of the 
 offerings of the Lord made by fire by a perpetual 
 statute.'" The shew-bread when overlaid with the 
 incense, was the representation before God in His 
 1 Levit. xxiv. 6, 7. « Ibid. 8. ^ ibid. 9. 
 
94 B.B8T IN GOD. [lECT. 
 
 secret place of abode, of the whole people of God 
 sanctified by, instinct with, prayer. Their persons, 
 and all they could offer, the faithful themselves, and 
 all they had of faithful service, united with the ever 
 offered prayer, became the food of God, abiding con- 
 tinually in His Presence. 
 
 As in the burnt- offering each one of the Faithful, 
 though far away, was in the Temple being consumed in 
 the flames of the oblation, — ^wherever he wandered, still 
 ever there represented morning after morning, evening 
 after evening, — even so in the shew-bread, the yet 
 higher mystery, each one by a like representation was 
 taken up nearest to the inmost Presence, each one mem- 
 ber in eveiy tribe presented before God, and laid, and 
 ever lying spread out before Him, to become the delight- 
 ful food of the Unseen, the ever present God, even in 
 His Holy Place. This table of God was to the Israelite 
 the symbol of the complete blessedness of their offered, 
 their sacrificed life. It was the assurance to every 
 one of his acceptance already secured, of his transla- 
 tion to the highest innermost sphere of life, of the de- 
 light which God had in him, of his presence and rest 
 in the Divine Heart, of his presence in God as a 
 satisfying food, even as himself below feeding on the 
 sacrifice which he had offered to Him on His altar, 
 became, even under the earlier dispensation in some 
 imperfect degree at least, a partaker of Him Whom 
 he adored, as the perfected result of the accepted 
 sacrifice. 
 
 When we consider that these provisions of the Jewish 
 Temple were no mere imaginings of the gifted Prophet ; 
 but were made carefully " after the patterns of hea- 
 venly things showed to Moses in the mount," they set 
 before us a conviction, beyond what words can express, 
 
TI.J BEST IN GOD. 95 
 
 of the greatness of redeemed human life when truly 
 offered to God, of the worth of human sacrifice when 
 duly made, of what redeemed man is, and may be- 
 come, with God ; of the completeness of the union of 
 the human with the Divine, of the marvellous mutual 
 incorporation, the marvellous mutual feeding and assi- 
 milation of each in the other's life, the satisfying in 
 each of a real hunger. 
 
 To the Israelite indeed all this was comparatively at 
 least but a symbol, or but very partially a reality of 
 grace." But to us it is not so ; for the shadows have 
 fled away. " The law was given by Moses, but grace and 
 truth came by Jesus Christ.'" Under these symbols 
 therefore we have before us the aspect of our present life 
 having reached its highest point of development, a glory 
 that can indeed be perfected only hereafter, but which 
 exists in a measure even now as we are on earth ; a 
 glory which faith anticipating beholds as already pos- 
 sessed, commencing with the presentation of our ran- 
 somed souls and bodies, and the offering of our every- 
 day life disciplined under the Providence of God, 
 instinct with an indwelling grace of hidden Deity, 
 united with the One availing Sacrifice for the world, 
 translated and uplifted by prayer, and laid before 
 God, not merely to be contemplated by Him, but to 
 be fed upon, to be delighted in, to become an unceasing 
 object of rest and satisfaction to the Everlasting, within 
 His own inscrutable Being, as food passes into our 
 substance and becomes one with it. 
 
 ^ Mr. Preeman argues with great weight of reason for the real, 
 though imperfect effects of the ordinances of the Levitical law of 
 sacrifice, in opposition to the view ordinarily taken, that they 
 were simply typical. 
 
 2 S. John i. 17. 
 
96 BEST IN GOD. [lBCT. 
 
 We may here pause, — but before closing the last of 
 this series of lectures, I would, though it can only be 
 cursorily, consider some of the chief outward hindrances 
 which meet us in carrying out in practical reality the 
 principles of life which we have surveyed in theory. 
 
 The world presents the first hindrance, meeting us in 
 the opening of our course, and lasting even to the end. 
 Its vastness, its compactness, its imperial sway, its as- 
 sumed infallibility, its remorseless and resistless force, 
 its presence penetrating everywhere even into the most 
 retired homes, its compassing us about in every move- 
 ment, its state and grandeur, its plausibility, its daz- 
 zling brilliancy, its intense excitement, its unwearied 
 zeal in enlisting in its cause intellect, beauty, affection, 
 passion, expediency, ease; and (still more fearful power!) 
 its falling in so triumphantly with every human weak- 
 ness, passion, folly, desire; its unceasing readiness 
 to gratify self in every form, — all this gives to the 
 world, its traditions, its proverbs, its assertions, an ad- 
 vantage which has ever made it, next to our own re- 
 bellious deceitful hearts, the chief source of peril to the 
 redeemed. It is not, however, of the grossness of the 
 world's sin, or the craving of its ambition, or the grasp 
 of its covetousness, that I would here speak, so much as 
 of its stealthier, its more specious forms of seduction, 
 which seem less evil in appearance or in individual de- 
 tail, but yet are as fatal in their possible results. The 
 softening away all high religious ideas under the plea 
 of extravagance or unreality ; the constant suppressing 
 of all definiteness of truth under the fear of being ex- 
 treme ; the bringing natural affections and natural duties 
 into such an overwhelming preponderance in the scale 
 against the impulses of the religious instincts, and even 
 of the Divine vocations ; the magnifying of the things 
 
TI.] REST IN OOD. 97 
 
 of the mere passing hour to the detriment of things 
 eternal, and of conventional courtesies to the setting 
 aside of the simplicity of truth, — how constantly are 
 such influences at work gradually sapping away and 
 deteriorating a once holy zeal, or accommodating 
 to lower aims a once pure heavenly love. How 
 surely moreover do these influences co-operate with- 
 in the soul itself with its own natural infirmities, 
 shrinkings, fears, and the constant pressure tending 
 downwards of the lower self ever ready to yield to tlie 
 supposed necessity, or the seemingly unanswerable ex- 
 cuse. Yet worse again and more fatal is the supposed 
 success which the world claims in reconciling earnest 
 religion, frequent communions and daily services, with 
 the old frivolities and love of pleasure, — the double 
 life, of fervent offerings within the sanctuary, and eager 
 seeking after natural excitement or gay or vacant self- 
 indulgence, thus at the same time satisfying or seeming 
 to satisfy the craving after God by a partial surrender 
 of time and thought, which costs little, and to sanctify, 
 or at least neutralise the evil of, the old tastes and de- 
 sires of the natural self, so as to lull the conscience, 
 and yet spare the necessity of eflfort and self-sacrifice, 
 — the easy and outwardly decorous habits which so 
 often thrive in the perfumed atmosphere of a fashion- 
 able religion. 
 
 How surely, how fatally, do such influences tend 
 to depress and check the development of heavenly 
 aspirations, the goings forth of supernatural power, 
 the apprehension of unseen things, the elements of a 
 life of pure faith and divine love ! The hindrances 
 which such influences raise up, though presenting 
 themselves in petty details, and quickly passing inci- 
 dents, can nevertheless be met and overcome only by 
 
 III. H 
 
98 BEST IN GOD. [lEOT. 
 
 a firmness ^nd endurance of trial like, if not equal, to 
 the faith which sustained the confessors of earlier 
 days,— a texture of soul such as Holy Scripture bids 
 us cherish, when it warns us, that " the world still 
 lieth in wickedness,'" and that " all who will live godly 
 in Christ Jpsus must suffer persecution."^ 
 
 2. Another hindrance peculiar to ourselves, arises 
 from the proximity of the Church of Rome. It could 
 not but be expected, that a body so powerful, so 
 closely pressing upon us, and alas ! so opposed to us, 
 should exercise a great influence on the mind. I do 
 not here speak of its power in drawing from our 
 side some whom we can ill spare, and whose parting 
 from us is full of pain, to whom Rome's peculiar system 
 seems so specially attractive, — but rather of the con- 
 tinual fears which it excites in so many as to the ten- 
 dencies of all sacramental teaching ; of the reaction it 
 causes against higher views of life and devotion than 
 are common among us, because of their supposed 
 bopeless identification with what is rightly deemed 
 error. How constantly is high doctrine, while acknow- 
 ledged to be Catholic and of primitive and patristic 
 authority, as e.g. concerning the Real Presence in the 
 Blessed Sacrament, the Sacrifice of the Altar, the 
 Priesthood, or the Ordinance of Confession, — rejected, 
 or shunned, or at least discouraged, because it is found 
 difiicult to distinguish the truth on such questions 
 from certain additions, or developments, against which 
 we are bound to protest. And as it is with doctrine, 
 so also with principles of life. Have we not cause for 
 regret and anxiety, because high views of selfrsacrifice, 
 and desires of self-devotion rising above ordinary 
 domestic duties and vocations in the world, the mystic 
 1 1 S. John V. 19. 2 2 Tim. iii. 12. 
 
VI.] BEST IN GOD. 99 
 
 graces of virginity, or poverty, the permanent self-conse- 
 cration to the love and imitation of Christ in a course 
 of service, separate from all earthly ties, the life of 
 contemplation and continual prayer, the spending and 
 being spent in spiritual works of mercy, the choice 
 perhaps of loneliness for heavenly companionship, of 
 temporal loss for eternal treasures, — because such as- 
 pirations are hindered and opposed, sometimes even 
 quenched and ruined, out of mere misapprehension 
 and confusion arising from the habit of viewing such 
 aims only in connexion with abuses which we rightly 
 deplore, and thus rejecting, it may be, the very inspi- 
 rations of the Holy Ghost, or at least stinting His 
 gracious movements within the souls of His elect ? 
 
 How are such hindrances to the progress of true 
 religion to be overcome, unless, while stedfastly wit- 
 nessing for the truth, for its soberness and simpli- 
 city, and for the faithful loyal observance of our own 
 fixed principles, we at the same time cherish an in- 
 tensely earnest watchfulness for the guidings of the 
 Spirit of God abiding in us ; a sincere reverence for 
 all that ever professes to be, or may be, of God, lest 
 we be found fighting against Him, and an assurance 
 that whatever is eternal must be greater than what is 
 temporal, whatever is unseen more precious than what 
 is seen • a confidence in our own portion of the Church, 
 as possessing powers of development of grace, to meet 
 the real cravings of all devout minds, power of adapting 
 to itself, and making its own, all that is holy, all that 
 is great ; the putting away prejudice, fear, mere anta- 
 gonism, or groundless suspicions, and casting ourselves 
 trustfully and lovingly wherever Holy Scripture, and 
 primeval example point the way, believing that the 
 Gift of Pentecost with all Its manifold diversities of life 
 
100 BEST Ilf GOD. [LECT. 
 
 is imperishable, and undecayed ; that it is not limited 
 to the narrow channel of a single Apostolic See, however 
 venerable, but has its Presence in the Body of the 
 Church, and in all its members, binding us now, as at 
 the beginning, and as straitly, to uphold the truth 
 and the callings of God at any cost in their fulness 
 equally as in their simplicity, not counting our lives 
 dear to us, so that we " may finish our course with 
 joy, and the ministry which we have received of the 
 Lord Jesus, to testify the Gospel of the grace of 
 God."' 
 
 3. Once more. The unbelief, or unrestrained sceptic- 
 ism, which is everywhere around us, which even when 
 not fully prevailing, or acknowledged, yet lurks be- 
 neath the lax indifference to truth, the questioning 
 as to dogma, the resistance to all authoritative teach- 
 ing, so characteristic of the present aspect of opinion, 
 this vague liberalism has a direct tendency to lower 
 the tone of practical life, to disparage high aims, and 
 to reduce vocations of the Holy Ghost to the same 
 uncertainty which besets doctrine. There is the closest 
 possible connexion between faith in the outward, and 
 faith in the inward, revelations of the Spirit ; between 
 definiteness of truth, and distinctive vocations of life. 
 Scepticism always tends downwards, and settles upon 
 lower and lower views, till mere reason supplies the 
 principles, to which alone the mind submits. A cor- 
 responding tendency as to practical points resents every 
 aim of life above its own, and sinks to the level of 
 mere natural morality, because the natural apprehen- 
 sion becomes the standard by which everything is at 
 last tried. When miracles are easily set aside even in 
 the case of our Lord, it is no wonder that lives of 
 ^ Acts XX. 24. 
 
TI.] BEST IN GOD. 101 
 
 supernatural grace in His elect, which soar above the 
 ordinary standard of the world, are readily discoun- 
 tenanced as extravagant and deluded. When our 
 Lord's own Divine life is become a matter of dispute, 
 still more may we expect such incredulity to question 
 the claims of a Divine life in His servants. 
 
 And how can this hindrance be removed, but by 
 much prayer for ourselves, and for our brethren, that 
 the gift of faith may be increased, the love of truth 
 and the consciousness of the Invisible be restored ; 
 that, as it was in the days when the foundations of the 
 Church of God were laid by those into whose labours 
 we have entered, so we may be revived through 
 the fresh outpouring of the Spirit promised to the 
 Church in her latter days. And most surely the same 
 grace is to be looked for now, as of old. Time lessens 
 not the wondrous work of God, nor diminishes His 
 fulness. The river that flows from beneath the Throne 
 of God flows on still, refreshing the Holy City as 
 of old. " The Lord's Hand is not shortened, that He 
 should not save, neither His ear heavy, that He should 
 not hear." But God waits for His " remembrancers," 
 for the pleading of the eternal Sacrifice, for the pressure 
 of the prayer of faith ; and He will surely " because of 
 our importunity" yet again revive us in the midst of 
 our days, for " even unto your old age I am He, and 
 even to hoar hairs will I carry you.'" It is the eflfect 
 of passing time to dull the freshness of the first lights 
 of faith, and relax the earnestness of first impressions. 
 But God changes not, nor is the lapse of time known 
 in Heaven. Life is there an everlasting present, and 
 the outgoings of the Spirit are to-day as they were at 
 the beginning. The glory of our Lord is to us the 
 ^ Isa. xlvi. 4. 
 
102 BEST IN GOD. 
 
 everlasting, unvarying assurance of tiie undiminished 
 fulness of His love and the power of His grace. Only 
 we need increased faith and rest in this assurance ; 
 we need a more perfect trust in the fulfilment of His 
 promises. We need to rise above the distractions, and 
 constraints of outward things ; above our own scruples 
 and fears, casting ourselves more simply, more unre- 
 servedly upon God, upon the powers of the world to 
 come. " Hast thou not known ? hast thou not heard, 
 that the everlasting God, the Lord, the Creator of the 
 ends of the earth, fainteth not, neither is weary ? There 
 is no searching of His understanding. He giveth power 
 to the faint, and to them that have no might He in- 
 creaseth strength. Even the youths shall faint and be 
 weary, and the young men shall utterly fail. But they 
 that wait on the Lord shall renew their strength, they 
 shall mount up with wings as eagles, they shall run 
 and not be weary, they shall walk and not faint.'" 
 
 1 Isa. xl. 28—31. 
 
 JOSEPH MASTEKS AND SOK, PRIHTEHS, ALBEKSQATE STREET, tOKDON. 
 
By the same Author. 
 
 Post 8vo., 4s. Second Edition. 
 
 THE DOCTEINB OF THE PRIESTHOOD IN THE 
 CHUECH OP ENGLAND. 
 
 Demy 8vo., 10s. 6d. Second Edition. 
 
 A VOLUME OE SEEMONS. 
 
 Third Edition, revised. Price 2s. 6d. 
 
 THE IMITATION OE OUE LOED JESUS CHEIST. 
 
 A Series of Lectures delivered at AH Saints', Margaret Street, in Lent, 1860. 
 
 Price 3s. 
 
 THE PASSION AND TEMPTATION OE OUE LOED. 
 
 A Course of Lectures delivered at All Saints', Margaret Street, in Lent, 1862, 
 to which is added a Sermon preached at S. Giles', Oxford, in the same Lent. 
 
 Demy 8vo., price 6d. 
 
 THE DIVINE SEEVICE. 
 
 A Sermon preached at the Eighth Anniversary of the Consecration of S. John 
 the Evangelist, Bovey Tracey, June 17, 1861. 
 
 Demy 8vo., price 6d. 
 
 THE WHITSUN CONSEOEATION FESTIVAL AT ALL 
 
 SAINTS'. 
 
 A Sermon preached at All Saints', Margaret Street, on the Fourth Anniversary 
 of its Consecration, Thursday in Whitsun Week, 1863. 
 
 Price Is. 
 
 MEECY EOE THE FALLEN. 
 
 Two Sermons in aid of the Hodse or Mercy, Clewer. 
 
 Price Is. 
 
 FAMILY PEAYEES, 
 
 To which are added Short Prayers for Private Use. Compiled by the Rev. 
 T. T. Carter, M.A. Also an Edition of the above for the use of the house- 
 hold who join in the Prayers. 6d. 
 
 New Edition. Is., limp cloth; Is. 3d., boards ; Is. 6d., roan. 
 
 A BOOK OF PEIVATE PEAYEE, 
 
 For Morning, Mid-day, Night, and other Times ; with Notes, for those who 
 would live to God amid the Business of Daily Life. Edited by the Rev. 
 T. T. Carter, M.A. 
 
 London : Joseph Masters, Aldersgate Street, and New Bond Street. 
 
SEEMONS. 
 €ammmiRxm, mh S^insk Sermons, t^r., 
 
 PUBLISKED BY 
 
 J. MASTEKS, 33, ALDERSGATE STEEET, 
 
 AND 78, NEW BOND STEEET. 
 
 SERMONS. 
 
 ALSOP.— Twenty-five Setmons on Faith and Practice. By the 
 Rev. J. R. Alsop, B.A., Perpetual Curate of Westhoughton, 
 near Manchester. 8vo., 10s. 6d. 
 "In Catholic priociples, as regards doctrines of faith, nothing can be 
 
 sounder. Doctrine is asserted, and with it appeals for holy practice for basing 
 
 godliness upon it : the man spealcs in every page, earnest, large-hearted, and 
 
 single-minded." — Ecclesiastic, 
 
 ASHLEY.— The Victory of the Spirit : a Course of Short 
 Sermons by way of Commentary on the Eighth Chapter of 
 S. Paul's Epistle to the Romans. By John M. Ashley, 
 B.C.L., Curate of Swansoombe. Fcap. 8vo., 2s. 
 
 BAIRD.— The Passion of Jesus. A Course of Sermons 
 preached during the Season of Lent. By the Rev. W. 
 Baird, M.A., Clare Market Mission Chapel. Fcap. 8vo., 
 cloth. Is. 6d. 
 
 BAINES.— Twenty Sermons preached at S. John's, 
 Haverstock Hill. By the Rev. John Baines, M.A., 
 Vicar of Little Marlow, Bucks. 12mo., 7s. 
 " They are Sermons of a high class, and calculated to do great good." — 
 Literary Cfturchman. 
 
 " They are as good specimens as could be wished of original and thoughtful 
 discourses, expressed in unaffected manly language."— &ari2ian. 
 
 BEENAED, S.— Sermons for the Seasons op the Chris- 
 tian Tear. Translated from S. Bernard by the Eev. 
 W. B. Flower, B.A. 8vo. 6s. 
 
 BINGHAM. — Eighteen Sermons on Easter Subjects. 
 By the Rev. W. P. S. Bingham, M.A. Fcap. 8vo., 48. 6d. 
 
 Contents :— The Descent into Hell ; Christ dieth no more ; The Journey 
 to Emmaus; S. Peter after the Resurrection; The Sea of Galilee; The Little 
 While J How are the Dead raised ? The Transfiguration, &c., &c. 
 
 " Full of carefully thought out meditations upon Holy Scripture reverently 
 expressed. Full of sound and earnest spirit.'* — Guardian. 
 
 PABT II. B 1 
 
Sermons. 
 
 BLUNT. — The Atonement and the At-one-Maker. By the 
 Rev. J. H. Blunt, Curate of Houghton le Spring. Fop. 8 vo. 6s. 
 
 **Mr. Blunt is evidently in earnest ... good sense, devotional feeling/and 
 tmany pages of striking eloquence .. . the great articles of faith are treated in a 
 reverent spirit and set forth in their integrity." — Durham Advertiser. 
 '* Founded on the Sacramental system." — Christian Remembrancer. 
 
 BOWDLER. — Sermons on the Pbivileges, Responsibi- 
 lities, and Duties op Members op the Gospel Co- 
 venant. By the late Rev. T. Bowdler. Vol. I. Advent, 
 Christmas, Epiphany. Vol. II. Septuagesima, Lent, Pas- 
 sion Week. Post 8vo., 7s. 6d. each. 
 
 BRECHIN.— Are you being Converted? Sermons on 
 Serious Subjects. By the Bishop of Brechin. Second 
 edition, fcp. 8vo., 3s. 6d. 
 
 Twelve Sermons on the Necessity of, the Signs of and the Hindrances and 
 Helps to. Conversion ; Domestic Trials in matters of Principle ; The Offence of 
 the Cross, &c. 
 
 "Indicate that deep acquaintance with the spiritual life for which his 
 writings are always iemaxi.iLb\e."— Ecclesiastic. 
 
 BRECHIN. — Sermons on.Amendment of Life. Fcp. 8vo., 
 3s. 6d. 
 
 Twelve Sermons on Sin, its punishment, its effects, both here and hereafter: 
 its remission, its cure, its abolition : the progress of Conversion as set forth 
 and illustrated by Scripture examples — ^Adam, David, Ahab.Naam an, Manasseh, 
 S. John Baptist ; and onr Lord as the Pardoner of Sin, and union with Hira 
 the Law of Amendment, &c. 
 
 BRECHIN.— The Waning of Oppoetdnities, and other 
 Sermons, Doctrinal and Practical. Fcp. 8vo., 4s. 6d. 
 
 BRECHIN. — Sermons on the Grace of God and other 
 Cognate Subjects. Fcap. 8vo. 5s. 
 
 BRIGHT.— Eighteen Sermons op S. Leo the Great on 
 the Incarnation, Translated, with Notes', and with the 
 Tome of S. Leo in the Original, by William Bright, M.A., 
 Fellow and Assistant Tutor of University College, Oxford. 
 8vo. 5s. 
 
 BUTLER.— Sermons, chiefly for the Church Seasons, 
 FOR Working Men in Country Parishes. By the 
 Rev. W. J. Butler, M.A., Vicar of Wantage. Fcp. 8vo. 
 Second edition," bold type, 6s. 6d. 
 
 CARTER.— The Imitation of otjr Lord Jestjs Christ. A 
 Series of Lectures delivered at All Saints', Margaret Street, 
 in Lent, 1 860. By the Rev. T. T. Carter, M. A., Rector of 
 Clewer. Third edition. 8vo., 2s. 6d. 
 2 
 
J. Masters, London. 
 
 CABTEB. — The Passion and Temptation of our Lord. 
 A Course of Lectures delivered at All Saints', Margaret 
 Street, in Lent, 1862. To which is added a Sermon preached 
 at S. Giles', Oxford, in the same Lent. 8vo., 3s. 
 
 CABTEB. — TfiE Life of Sacrifice. A Course of Lectures at 
 All Saints', Margaret Street, in Lent, 1864. 8vo., 2s. 6d. 
 
 CABTEB.— Sermons, by the Bev. T. T. Carter, M.A. 8vo., 
 10s. 6d. Second edition. 
 
 " It appears to us as if Mr. Carter almost combined the logical power of Dr. 
 Newman with the chastened eloquence and loving devotion of Archdeacon 
 Manning — eminently simple and eminently practical." — Church Review. 
 
 '* A volume of great depth and feeling." — Christian Remembrancer. 
 
 "They are the compositions of a scholastic writer; it need not be added 
 that they show the careful and well.instructed theologian." — Guardian. 
 
 CHAMBEBLAIN. — The Theory of Christian "Worship. 
 By the Bev. T. Chamberlain, M.A., Student of Christ 
 Church, Oxford, &c. Fcp. 8vo. Second edition, 5s. 
 
 " To have illustrated in so copious and varied a manner a subject of this 
 kind, and to have made it suitable to congregational requirements, is a great 
 success." — Christian Remembrancer. 
 
 CHAMBEBLAIN. — The Seven Ages of the Church, as 
 indicated in the messages to the Seven Churches of Asia. 
 Post 8vo., 3s. 
 " One of the most satisfactory of the publications that have lately appeared 
 in connection with the mysterious book, for the elucidation of which it is de- 
 signed." — John Bull, 
 
 CHAMBEBS.— Fifty-two Sermons Preached at Perth and 
 
 other parts of Scotland, from 1846 to 1853, for the Seasons 
 
 of the Christian Year. By the Bev. J. C. Chambers, M.A., 
 
 Perpetual Curate of S. Mary the Virgin, Soho. 8vo., 12s. 
 
 " We have not met with a recent volume so full of promise and of such 
 
 genial language." — Christian Remembrancer. 
 
 CHANTEB.— Sermons. By the Bev. J. M. Chanter, M.A., 
 Vicar of Ufracombe. 12mo., 6s. 6d. 
 " Recommended by their reverential and earnest tone." — English Review. 
 " Of a level and practical character." — Christian Remembrancer. 
 " The style plain and the subjects directly practical." — Ecclesiastic. 
 
 CHEYNE. — The Teaching of the Christian Year: a 
 Series of Sermons. Vol. I. Advent to Whitsuntide. By 
 the Bev. P. Cheyne, late Incumbent of S. John the Evan- 
 gelist, Aberdeen. Fcap. 8vo., 7s. 
 
 CHEYNE. — Consolations of the Cross, and the Best 
 OF THE Blessed. Sermons for Holy Week. By the Bev. 
 P. Cheyne. Fcap. 8vo., 2s. 
 
 B 2 3 
 
Sermons. 
 
 CLARKE.— The Watch Towek Book ; or Readings for the 
 Night Watches of Advent. Chiefly culled from the writ- 
 ings of the Holy Fathers of the first four centuries. By 
 the Rev. C. W. B. Clarke, M.A., Incumbent of Toot- 
 Baldon, Oxfordshire. Post 8vo., 3s. 6d.j cheap edition, 
 limp cloth, 2s. 
 " A really good practical volume, which the Clergy will do well to circulate 
 among their parishioners.'* — Clerical Journal, 
 
 " The good taste which lie shows in adapting his similitudes and his lan- 
 guage generally to the understanding of the illiterate is very commendahle.*' 
 — ^Ecclesiastic. 
 
 CRESSWELL.— The Christian Life. Twelve Sermons. By 
 the Rev. Richard Cresswell, M.A. 12mo., reduced to 2s. 6d. 
 
 *' They are intended to put forth a plain view of that hidden, life of the 
 Christian, which is the restoration of all that man has lost, as well as the ful- 
 filment of the high aspirations of which he had but a glimpse as it were when 
 ,his eyes were opened in Paradise." — Preface. 
 
 DA VIES.— Second Series of Four Benefit Club Sermons. On 
 Moderation in Festivity ; Friendly Societies ; Babel and 
 Pentecost ; Sympathy. By the Rev. George Davies, M.A. 
 In 4to., MS. size, 3s. 6d. 
 
 DEANE. — Union. Five Occasional (including Two Harvest) 
 Sermons. By the Rev. W. J. Deane, Rector of Ashen, in 
 the Diocese of Rochester. Is. 6d. 
 I. Union. II. Mutual Intercession and United Work. III. Tlje Christian 
 Joy expressed in Church Music. IV. Harvest. V. Harvest. 
 
 EVANS.— Chkistianitt in its Homely Aspects : Sermons 
 on Various Subjects, delivered in the Church of S. Andrew, 
 Wells Street, and elsewhere. By the Rev. A. B. Evans, 
 D.D., Rector of S. Mary-Le-Strand. 12mn., 2nd Series, 6s. 
 
 *' A good deal above the average in originality of thought and power of ex- 
 pression." — Guardian. 
 
 "Mr. Evans's mind is rich in illustration : he is pointed in expression and 
 with a considerable range of thought."— CAWsiian Bemembranoer. 
 
 FORD. — Twelve Sermons preached in the Chapel of 
 
 LiVEEYDOLE ALMSHOUSE AT HeAVITREE, EXETER. By 
 
 James Ford, A.M., late Chaplain. Second edit, 12mo. 3s. 
 
 FOWLER.— Fifteen Parochial Sermons, following the 
 Christian Seasons. By the Rev. C. A. Fowler, M.A., 
 Perpetual Curate of King's Kerswell, Devon. 12mo., 6s. 
 
 FREEMAN.— Four Advent Sermons. By the Rev. P. 
 
 Freeman, M.A., Vicar of Thorverton, Devon, author of 
 
 " Principles of Divine Service," &c. 2s. 
 
 No. I. The Chiirch's Two Periods of Waiting. II. Christ as Man the Judge 
 
 of the World. III. The Church's Seasons of Watchfulness. IV. The Mlnistar 
 
 of Comfort. 
 
 " Have all the soundness, utility, and fulness of Theology which we axe 
 accustomed to look for in Mr. Freeman's writings." — lAterwry Chwrchman. 
 4 
 
J. Masters, London. 
 
 GALTON. — ^NoTES of Lectdees on the Book of Canticles, 
 or Song of Solomon. By the Rev. John Lincoln Galton, 
 M.A., Incumbent of S. Sidwell, Exeter. Fcap. 8vo., 6s. 
 
 GALTON. — Notes of One Hdndred and Fortt-two Lec- 
 TUEES ON the Book OF Eeyelation, delivered in the 
 Church of S. Sidwell, Exeter. In 2 vols., fcap. 8vo., 18s. 
 (1408 pages.) 
 
 " Their principal excellence lies in their careAil and intelligent preference 
 of ancient expositors." — Guardian. 
 
 GOODWIN. — Seemons on the Ceetian Chuech ; its Doc- 
 trine and Religious Discipline as set forth in the Epistle of 
 S. Paul to Titus. By the Rev. J. Goodwin, B.D., Rector 
 of Lambourne, Essex, Rural Dean. Fcap. 8vo., 3s. 6d. 
 
 GRESLEY. — A Volume of Sermons, preached at Brighton 
 and elsewhere. By the Rev. W. Gresley, M.A., Pre- 
 bendary of Lichfield. 12m o., 7s. 6d. 
 
 " Their characteristic is the absence of art— the simple, direct earnestness of 
 their style. The topics are chiefly such as concern the daily practice of Chris- 
 tiaas, treated of by one whose pastoral experience has given hira a grasp of 
 his subject, and a practical way of handling it. To those who question Mr. 
 Gresley's loyalty to the Church of England, a perusal of the last sermon might 
 possibly suggest some doubt as to the justice of the accusation against him." — 
 Quardiam,. 
 
 GRESLEY.— Peactical Sermons. 12mo., Vs. 6d. 
 
 These Sermons are intended to provide for the continual modification taking 
 place in habits of thought and feeling, and are suited to the particular times 
 in which we live. 
 
 GRESLEY. — The Peesbnt State of the Controversy 
 with Rome. Three Sermons preached at S. Paul's Church, 
 Brighton. Is. 
 
 HICKS, — Catechetical Lectures on the Incarnation 
 AND Childhood of ouk Lord Jesus Christ. Fcp. 
 8vo., 4s. 6d. ' 
 
 " One of the most pleasing manuals which it has been our fortune to see of 
 late. The amount of instruction in the principal articles of Christian doctrine, 
 and also on the Sacraments and other essentials, is very considerable. A 
 series of questions are printed in the margin, affording perfect facility to the 
 examiner. We caonot speak too highly of its devotional and Cluristian tone." 
 — English Review. 
 
 HILL. — Shoet Sermons on some leading Principles of 
 Christian Life. By the Rev. H. Hill, M.A., Head 
 Master of the Grammar School, Warwick. Fcap. 8vo., 6s. 
 
 " Display a great deal of thought, and are quite above the average of pulpit 
 discourses." — Ecclesiastic. 
 
 5 
 
Sermons. 
 
 HOPWOOD. — Christ in His Church. Plain and Practical 
 Sermons. By the Rev. Henry Hopwood, M.A., Rector of 
 Bothal, Northumberland. 8vo., 5s. 6d. 
 
 Ten Sermons, on The Early Fortunes of David; The Blessing of God on 
 Public Worship ; The Greatness of the Sinner's Wayj The Christian Ministry j 
 The Baptism of Suffering:; The Lost Sheep, &c. 
 
 HUTCHINSON.— Parish Recollections ; a Few Plain Ser- 
 mons on Certain Church Observances, and on some of the 
 Incidents of Thirty-eight years' Ministry in the same 
 Parish. By the Rev. John Hutchinson, M.A., Precentor 
 and Canon of Lichfield, Perpetual Curate of Blurton, Staf- 
 fordshire. With a View of the Interior of Trentham C jiurch, 
 from a Drawing by the late Duchess Countess of Suther- 
 land. Fcap. 8vo., 5s. 
 " They witness to a Churchmanlike' ministry of the truest and most earnest 
 kind exercised for thirty-eight years in the same parish, by one who never has 
 changed or apparently wished to change his place." — Christian Bemembrancer, 
 " May well he perused for its intrinsic worth." — Oxford Herald. 
 *' Short and pithy, and well calculated to explain the meaning of the Church 
 Services, and make people value their privileges." — Clerical Journal. 
 
 INNES. — Five Sermons, Preached in Advent and on the Fes- 
 tival of the Holy Innocents, 1851, in the Parish Church of 
 D9wne, Kent. By the Rev. John Innes, Incumbent. 
 Fcap. 8vo., Is. 6d. 
 
 Contents: — Good Resolutions; Christ the Judge; The Judgment; Re- 
 pentance the Preparation for Judgment, &c. 
 
 IRONS. — On THE Holt Catholic Church. Parochial Lec- 
 tures. By the Rev. W. J. Irons, D.D., Vicar of Brompton. 
 8vo., 4s. 6d. 
 
 Contents : — The Church a witness against False Philosophy ; against Ro- 
 mish Corruption ; against Schism ; and against Rationalism. 
 
 IRONS. — The Preaching of Christ : a Series of Sixty Ser- 
 mons for the People. 5s. in a packet ; wrappers for the 
 Sermons separately, 9d. for 25. A Fine Paper Edition, 
 8vo., 8s. 6d. 
 
 Contents : — Six Sermons on our Lord's words to sinners and the common 
 people ; Eight Sermons on the Beatitudes ; Thirty-four Sermons on the Pa- 
 rables, seven on some of our Lord's Words, and six on His LEist Words on 
 the Cross. 
 
 "These Sermons are remarkable for great simplicity and earnestness of 
 language. The 'Preface' contains the key to the connection in which the 
 author considers that our Lord's preaching should be read," — Ecclesiastic. 
 
 IRONS. — Sermons on the Miracles, being a Second Series 
 of Sermons for the People. New edition. 8vo., 8s. 6d. 
 
 " We have to thank the able author of these discourses for demonstrating 
 by the indisputable evidence of success, that it is possible to provide a the- 
 ology for the people which shall be at once learned and plain, deep and intelli- 
 gible, practical and attractive." — Morning Post, 
 6 
 
J. Masters, London. 
 
 IRONS. — Ecclesiastical Jubisdiction, being Four Lectures 
 on The Synod; The Diocese; The Parish; The Priest. 
 With a Preliminary Essay on the Teaching and Priestly 
 OfiBces, and Appendices on the Doctrine of Unity and the 
 Royal Supremacy. 8vo., 7s. 6d. 
 
 ''Designed to brin^ the subject of which they spealc as intelligibly and 
 simply as possible before the mind of general readers." — Preface. 
 
 LEE.— FoTJK Advent Sermons, on Death, Judgment, Hell, 
 
 and Heaven. By the Rev. F. G. Lee, F.S.A. 8vo., 2s. 
 
 " Warm and practical, and fair models of what awakening sermons should 
 be." — Christian Remembrancer. 
 
 LEE. — The Message of Reconciliation. Four Advent 
 Sermons. 8vo., 2s. 
 
 LEE. — Miscellaneous Sermons, by Clergymen of the Church 
 
 of England. Edited by the Rev. F. G. Lee, F.S.A. Post 
 
 8vo., 5s. 
 
 *** This Volume, which is published on behalf of the proposed School Build- 
 ings at S. John's, Aberdeen, contains Sermons by the Reverends W. R. 
 Wroth; John PuRCHAS; J. C. Chambers; Bryan Kino; A, H. Mackonochib; 
 W, R. Scott; John EnwARns, jun. ; T.W. Perry; the Bishop of Nassau ; 
 Charles Lyford ; J. H. Blunt; T. Dove Dote; John L. Latham; Charles 
 GuTCH,'&c., &c., &c. 
 
 MAGNA Y. — Sermons, Practical and Suggestive. By the 
 
 Rev. Claude Magnay. 12mo., 6s. 
 
 Contents : — Sin the Disease of the Soul ; The Love of Jesus Unchange- 
 able ; First and Second Advent ; The Christian Race ; Our Responsibilities as 
 a Nation ; God*s Word Sure ; The Tares and the Wheat, &c. 
 
 MICHELL. — Our Title to Sonship, and other Sermons, 
 preached in All Saints' Chapel, Guernsey. By the Rev. 
 W. Michell, M.A., Incumbent of Chantry, near Frome. 
 12mo., 3s. 6d. 
 
 MILL. — Sermons on the Nature of Christianity. 
 Preached in Advent and Christmastide, 1846, before the 
 University of Cambridge. By the late W. H. Mill, D.D., 
 Regius Professor of Hebrew, &c. 8vo., 3s. 6d. 
 
 Contents : — The Word Incarnate the Basis of Individual and Social Chris- 
 tianity; The True Centre of Christianity; Christian Faith Illustrated in S. 
 Thomas; Cl^ristianity^in its Perfection Illustrated in S. John ; On the Nativity. 
 
 MILL, — Sermons Preached before the Univer.sity of Cambridge, 
 on the Fifth of November, 1848, and three following Sun- 
 days, on the Relation of Church and State, on Ecclesiastical 
 Independence, on Education, and the Invariableness of 
 Right Doctrine. 8vo., 5s. 6d. 
 " Will repay a careful perusal ; indeed the solid matter and chastened elo- 
 quence of the preacher are scarcely apprehended and appreciated on a first 
 reading." — Ecclesiastic. 
 
 7 
 
Sermons. 
 
 MONRO.— Practical Sermons on the Chakacters op 
 THE Old Testament, for the Course of the Year. 
 By the Eev. E. Monro. In 3 Vols., feap. 8vo., 6s. 6d. each. 
 
 Vol. I. contains Twenty-nine Sermons on the following: characters : — Moses, 
 Joseph, David, Job, Christmas Day, Boaz, Adam, Eve, Cain, Isaiah, Esau, Lot, 
 Abraham, Pharaoh, Jacob, Solomon, Balaam, Saul, Elijah, Aaron, &c. 
 
 Vol. II. contains Twenty-six Sermons :— Aaron, Samson, Samuel, Eli, David, 
 Michal, Barzillai, Ahab, Jezebel, Obadiah, the household of Ahab,, Hezekiah, 
 Jehu, Josiah, Jonah, Jeremiah, Ezekiel, Daniel, Micah, Isaac, EUsha, Joshua, 
 Ezra. 
 
 Vol. III. contains Twenty-six Sermons : — David, Jonathan, Samuel, Solo- 
 mon, Jehoshaphat, Uzziah, Deborah, Jeroboam, Ruth, Nehemiah, Naaman, 
 Amos, Nebuchadnezzar, Esther, Elijah, Eebekah, Delilah, Tobit, Bezaleel and 
 Aholihab, The Song of Solomon, Elihu, The Prophet and the Priest, The Men 
 of Nineveh and the Men of England, Balaam and Saul, Jeroboam, Saul, and Ahab. 
 ■ " We can speak of these with entire approval ; Sermons on Scripture Cha- 
 racters have, and very undeservedly, been too much lost sight of. Far above 
 the averagre, they exhibit considerable powers of language and the results of 
 a good deal of reading j they are original as well as sound." — Christian Re- 
 membrancer. 
 
 MOSSMAN.— Sermons. By the Eev. T. "W. Mossman, B.A., 
 
 Rector of East Torrington and Vicar of West Torrington, 
 
 Lincolnshire. 12mo., 5s. 
 
 Sixteen Sermons, for Advent, Christmas, Lent, and other Festivals of the 
 Church; an attempt to preach God's Truth as distinctly as possible, not in 
 the conventional language which has been so long current in our pulpits, but 
 in plain loving words that people can grasp and enter into. — Preface. 
 
 MOUNTAIN. — Sermons for the Seasons and on other 
 
 Occasions. By the Rev. J. B. Mountain, D.D., Rector 
 
 of Blunham, Prebendary of Lincoln, and Chaplain to the 
 
 Lord Bishop of Lincoln. 8vo., 7s. 6d. 
 
 " Dr. Mountain speaks with the assurance of a life-long ministry." — John 
 
 Bull. 
 
 .NEALE. — Readings foe the Aged. First Series, contain- 
 ing Nineteen Short Lectures for Lent, Holy Week, and 
 Easter. By the Rev. J. M. Neale, D.D. New edition, 
 with Additions, 12mo., 4s. 6d. 
 
 " The different topics are treated with simplicity and unaffected piety, and 
 are well calculated to soothe the sorrows, lessen the regrets, strengthen the 
 hopes, and to kindle the aspirations of the closing period of this mortal exist, 
 ence." — John Bull. 
 
 NEALE. — Readings for the Aged. Second Series, beitig 
 Forty-one Short Lectures on the Lesser Holydays in the 
 English Kalendar. With an Engraving of the Interior of 
 the Chapel of Sackville College, East Grinsted. 12mo., 6s. 
 
 " It is by no means easy to produce a book for a specific class and to do it 
 well. Mr. Neale has done this and with great success. It possesses that bold- 
 ness and a grasp of great truths, together with a graphic touch and a power 
 of illustration so much to be desired." — Brighton Guardian. 
 8 
 
/. Masters, London, 
 
 NEALE.— Readings for the Aged. Third Series, being 
 Twenty-nine Short Lectures during part of Lent, Ascen- 
 sion-tide, and the Sundays after Trinity, 12rao., 4s. 6d. 
 
 ** Exhibits the same power of adapting himself to the circumstances of 
 those forwhom hewrites, that makes his Juvenile Tales so popular among the 
 young." — Ecclesiastic, 
 
 " How much this little book was needed the parochial Clergy were only too 
 well aware. We have the substance of Twenty-nine Sermons of a simple and 
 practical character; the style has all the charm of Mr. Neale's genius. But 
 not the aged alone ; readers of every age and station may peruse these pages 
 with delight, and (if it be not their own fault) with profit too." — Literary 
 Churchman. 
 
 NEALE. — Readings for the Aged. Fourth Series, con- 
 taining Thirty Sermons for various Seasons of the Year, 
 chiefly for Lent, Passion and Holy Week. The greater 
 number are founded on the Fathers and Mediaeval -writers. 
 12mo., 5s. 6d. 
 
 NEWLAKD.— PosTiLS : Short Sermons on the Parables, &c., 
 adapted from the Fathers. By the late Rev. H. Newland, 
 M.A., Vicar of S. Mary Church. 2nd Edit. Fcp. 8vo., 3s. 
 
 "We have seldom read anything more eflfectivej they must make people 
 think, and think to some piu^ose." — Ecclesiastic. 
 
 "The thought is a happy one to work out patristic teaching into sensible 
 idiomatic English; we only repeat the experience of others when we say, 
 thatbetter sermon thoughts are to be gathered from these sources than from 
 any conceivable perusal of Scott and Henry."— CAm^mw Remembrajicer. 
 
 NUGEE.— The Words from the Cross as applied to our 
 OWN Deathbeds ; being a Series of Lent Lectures. By the 
 Rev. G. Nugee, M.A., Vicar of Wymering. Second edi- 
 tion. Fcap. 8vo., 2s. 
 
 NUGEE. — The Holy Women of the Gospel. Second 
 Series of Lent Lectures delivered at S. Paul's, Knights- 
 bridge. Fcp. 8vo., 2s. 6d. 
 
 " Mr. Nugee has earned the right to make the female character an especial 
 subject of illustration and instruction. In his 'Holy Women' we recngDise 
 warmth of style, a sound grasp of doctrine, facility of illustration, and warn- 
 ings warm alike and practical." — Christian Remembrancer. 
 
 PAGET. — Twenty-two Sermons on the Saints' Days and 
 Festivals op the Church. By the Rev. F. E. Paget, 
 M.A., Rector of Elford, Staffordshire. 12mo., reduced 
 to 5s. 
 
 Prepared for rural parishes and family reading. 
 
 " There are still many parishes in which the work of restoring Church or- 
 dinances is yet to be accomplished j and there are many persons who in places 
 where the churches are closed on Saints' Days will be thankful to mark in 
 private the recurrence of each Festival as wdl by prayer and meditation as by 
 reading Sermons which have a direct reference to the events of the Holy 
 Day."— Pre/ace, 
 
 B 3 9 
 
Sermons. 
 
 PAGET.— Sermons on the Duties of Daily Life, Third 
 edition, 12ino., 6s, 6d. 
 
 Being intended for domestic reading-, it has been the writer's endeavour to 
 make them as clear and simple as possible, both in style and language. 
 
 Contents: — Sowing and Reaping; Porgetfulness of God j Sins of the 
 Tongue; Christiau Reverence; Christian Resolution; Almsgiving; Prayer; 
 Fasting, &c. 
 
 PAGET. — Sermons for Special Occasions, Post 8vo., 6s. 
 
 Containing twenty-one Sermons for Consecration of Churches, Church- 
 yards, Restoration, Anniversary, Foundation- Stone, New School, School 
 Feast, Confirmation, Ordination, Visitation, Church, and Educational So- 
 cieties, Choirs, Wakes, Festivals. Clubs, and Assizes. 
 
 **Mr. Paget's liame is too well known to require any elaborate criticism of 
 these Sermons. They are like all his works — earnest, practical, and elo- 
 quent.'* — John Bull. 
 
 ** Well calculated to furnish hints, both, in style and material, for preachers 
 at those times." — Guardian. 
 
 " We are glad to welcome so tried and useful a writer as Mr. Paget. These 
 sermons show his old powers applied with great and happy skill to existing 
 wants, and the social and corporate action of the Church." — Christian Re- 
 membrancer. 
 
 POLAND. — Earnest Exhortations on Practical Sub- 
 jects. By the Rev. Frederick "William Poland, M.A., 
 of Emmanuel College, Cambridge ; Yicar of Paignton, 
 Devon. 12mo. 3s. 6d. 
 
 POOLE.— Twelve Practical Sermons on the Holt Com- 
 munion. By the Rev. G. A. Poole, M.A., Vicar of Wel- 
 ford, Northamptonshire. 12mo., 4s, 6d, 
 Contents :— Frequent Communion ; The Cup of Blessing ; The Feast on the 
 
 Sacrifice; Forgiveness of Sius; Communion with Christ ; Acceptable Worship ; 
 
 Repentance and Faith ; A Thankful Remembrance ; Charity with all Men. 
 "Labouring not to prove, but to apply the doctrine stated." — John Bull. 
 
 POTT. — Village Lectures on the Sacraments and Occa- 
 sional Seb-vices of the Church, By the Rev; AUred 
 Pott, B.D., Rector of East Hendred, Berks, late Principal 
 of Cuddesden Theological College. Ecap. 8vo., 2s. 
 Twenty-two Lectures on Baptism, Sponsors and their Duties, Holy Com- 
 munion, Responsibilities, the Church a Family, Education, Confirmation, 
 Marriage, Churchings, Visitation, Burial, &c, 
 
 POTT. — Confirmation Lectures, delivered to a Village 
 Congregation in the Diocese of Oxford, Dedicated, by 
 permission, to the Lord Bishop of Oxford, Third edi- 
 tion, fcap. 8vo., 2s. 
 "Deserve the fullest commendation, combining as they do simplicity with 
 force, and a popular style of address with unequivocal and definite ortho- 
 doxy," — Scottish Ecclesiastical Journal. 
 
 "We recommend it to all country Clergy who have to minister to simple 
 and uneducated congregations." — English Review. 
 
 PRICHARD.— Sermons. By the Rev. James Cowles Prichard, 
 late Vicar of Mitcham, Surrey. Fcp. 8vo., 4s. 6d. 
 " The characteristic of this volume is reality. The educated reader will find 
 scattered everywhere indications of the elegant tone of mind of the author, 
 and of the manner in which his Oxford studies had told upon him."— Eccle- 
 siastic. 
 
 10 
 
J, Masters, London, 
 
 PRYNNE. — Plain Parochial Sermons. Second Series. By 
 the jRev. G. R. Prynne, B.A., Incumbent of S. Peter's, 
 Plymouth. 8vo., lOs. 6d. First Series, 10s. 6d. 
 "Earnest and practical, and specially suited for private and devotional 
 
 reading. ' ' — Ecclesiastic. 
 
 " We very much like these Sermons. They are just what Sermons should 
 he— short, practical, sound, and earnest." — English Review. 
 
 " They are written in a plain, manly style of eloquence, Eind are full of sound 
 doctrine." — Ecclesiastic. 
 
 ** A volume of simple but beautiful Sermons." — Churchman*s Companion. 
 
 READINGS ON THE HISTORY OF JOSEPH AND 
 HIS BRETHREN. By Robert G. Swayne, M.A., late Per- 
 petual Curate of S. Michael's, Bussage, Gloucester. Fcp. 
 8vo., 3s.; limp cloth, 2s. 
 
 Intended for the more thoughtful of our poor, and the young in general. 
 
 " They are well suited to their purpose, and would prove useful for lending 
 libraries." — Christian Remembrancer, 
 
 " The wonderful type of our Lord's life on earth, which is found in the 
 touching history of Joseph, is very admirably brought out in these Readings. 
 We earnestly recommend this little volume, and we should be truly glad to see 
 all the types of Holy Scripture treated with a like reverence and spiritualityof 
 thought." — Ecclesiastic. * 
 
 " A volume of careful and reverent Lectures of a practical kind upon both 
 the literal and the typical meauing of a history which on its human side is the 
 most pathetic, and on its divine side perhaps the most perfectly typical of the 
 whole Old Testament." — Guardian. 
 
 SEGNERI. — Twelve Sermons from the Quaresimale of 
 P. Paolo Segneri. Translated from the Original Italian 
 by James Ford, M.A., Prebendary of Exeter. "With a Pre- 
 face relating to the Author. Second edition, 8vo., 68, 
 " An extremely valuable work. More awakening and piercing Sermons we 
 never read." — Christian Remembrancer. 
 " Most extraordinary productions." — Journal of Sacred Literature. 
 "They must have enchained the attention of the hearers from the first 
 sentence to the last." — Guardian. 
 " We do not wonder at Segneri's great popularity."— C?en'ca( Journal. 
 ** Had he understood Italian, Segneri would have been his delight." — Bishop 
 Sumner. Sermon on the death of the Bishop of Calcutta. 
 
 SEGNERI. — Twelve Sermons from the Quaresimale of 
 P. Paolo Segneri. Second Series. Twelve Sermons on 
 General Subjects : on God's Threatenings — on Avoiding 
 Occasions of Sin — on the Cure of Slander — Superfluous 
 Wealth — the Quiet Conscience, &c. Translated by James 
 Ford, M.A. Second edition. 6s. 
 
 SEGNERI. — Thirteen Sermons (being the concluding Se- 
 ries) from the Quaresimale of Padre P. Segneri. 
 Second edition. 6s. 
 
 Contents : On reconciling our minds to the thought of death j on the love 
 of God in afdicting us j on making merry In a life of sin ; on the sin of hin- 
 dering religion in. others ; the incomparable Passion of Christ (Good Friday) ; 
 the body's shai'e in the glory of the resurrection (Easter Sunday) ; the danger, 
 after Easter, of a relapse in the penitent, &Cm &c. 
 
 The Three Series as above in one vol. 8vo„ 15s. 
 
 11 
 
Sermons. 
 
 SERMONS ON THE RE-UNION OF CHRISTENDOM. 
 By Members of the Roman Catholic, Oriental, and Angli- 
 can Communions. Fcap. 8vo., 5s. 
 
 SKINNER. — The Revelation of the Anti-Chbist, and 
 
 HOW TO RECEIVE IT IN FaITH, IN HoPE, IN LoVE, IN FeAR. 
 Four Lectures preached at S. Matthias, Stoke Newington. 
 By the Rev. James Skinner, M.A., Incumbent of Newland, 
 Great Malvern. Post 8vo., Is. 6d. 
 
 SMITH.— Sermons Preached in Holt Week, and at 
 OTHER Seasons of the Church. By the Rev. Charles 
 F. Smith, M.A., Vicar of Crediton, Devon. 12mo., 6s. 
 
 SMITH.— The Sins and Wretchedness of Christendom : 
 Transgressions against kindly Helps and Governments of 
 Divine Institution. A Course of Lenten and Paschal 
 Sermons. By the Rev. W. Bramwell Smith, M.A. Post 
 8vo., 6s. 
 
 STRETTON.— The Acts op Maet Magdalene, considered, 
 in a Series of Discourses, as illustrating Certain Iipportant 
 Points of Doctrine. By the Rev. Henry Stretton, M.A. 
 8vo., Is. 6d. 
 "The life of S. Mary Magdalene is viewed in combination with the passag^es 
 in Scripture concerning: the penitent woman of the city, and the sister of 
 Martha. . . The subject is employed to give a faithful portraiture of the suci 
 cessive steps from genuine repentance to a complete restoration. . . It is for 
 us to express in few words a carefully formed opinion of the piety and learning 
 of this thoughtful volume, and to give our testimony to that merit which the 
 author's name will naturally imply." — Guardian. 
 " A series of discourses of unusual interest." — Emglish Review. 
 
 SUCKLING.— Sermons. By the late Rev. R. A. Suckling, 
 of Bussage. Fourth edition, fop. 8vo., 5s. 
 " They all possess the great merit of seeming to come from one who felt that 
 he had something to say, not of abstract theology, but of immediate personal 
 concernment to his congregation." — Ecclesiastic. 
 
 THOMPSON.— Concionalia. Outlines of Sermons for Pa- 
 rochial Use throughout the Year. By the Rev. Henry 
 Thompson, M.A., Vicar of Chard, Somersetshire. Second 
 edition. Fcp. 8vo,, 7s. 6d. 
 
 TOMLINS.— Advent Sermons. First Series. Four Ser- 
 mons for the Four Advent Sundays. Second Series. The 
 Four Night Watches. Originally dedicated, with permis- 
 sion, to the late Professor Blunt. Illustrated by copious 
 references to the Advent Services. By the Rev. Richard 
 Tomlins, M.A. Second Edition, in 1 Vol., 12mo., 2s. 6d. 
 12 
 
J. Masters, London, 
 
 TOMLINS. — Seemons. Forming a Complete Series for the 
 greater cycle of High Days in the Church's Year, "with 
 several for other occasions. Second edition, 12mo., 5s. 
 
 *' Distinguisbed by a tone of straightforward earnestness, which cannot fail, 
 nnder God's blessing, to tell upon men's minds. . . . We would name the 
 Sermons for Ash- Wednesday and Good Friday, with which we were specially 
 struck . ' ' — Ecclesiastic, 
 
 WATSON.— Sermons fob Sundays, Festivals, Fasts, and 
 OTHER Liturgical Occasions. Edited by the Rev. 
 Alexander Watson, M.A, 5 vols. 8vo. 
 
 First Series, in one vol., price 36. 6d., contains Twenty-six Sermons, from 
 Whitsunday to the Twenty-fifth Sunday after Trinity, by the Revs. W. Gresley, 
 J. D. Coleridge, Bishop of Exeter, Bishop of S. Andrew's, E. Churton, Dr. 
 Irons, Dr. Mill, Dr. Molesworth, Bishop of Montreal, Archer Butler, Dr. Cor- 
 nish, J. Jebb, &.C., &c. 
 
 Second Series, Vol. I., price 3s. 6d., contains Thirty-three Sermons, from 
 the First Sunday in Advent to the Fifth Sunday in Lrait, by the Revs. J. M. 
 Chanter, Bishop of Barbadoes, J. H. Finder, Dean of Lichfield, Bishop of 
 S. Andrew's, M. Flummer, J. D. Coleridge, the Dean of Canterbury, H. Hop- 
 wood, &c. 
 
 Second Series, Vol. II., 3s. 6d., contains Thirty-three Sermons, from Palm 
 Sunday to the Fourth Sunday after Trinity, by the Revs. R. Parkinson, G. M. 
 Coleridge, Dr. Mill, H. Thompson, the Bishop of Wellington, J. Keble, the 
 Bishop of Barbadoes, the Bishop of Brechin, C. J. Heathcote, &c. 
 
 Second Series, Vol. III., 3s. 6d., contains Tliirty-one Sermons, from S.Peter's 
 Day to the Twenty-fifth Sunday after Trinity, by the Revs. W. J. Dampier, the 
 Bishop of Brechin, the Dean of Exeter, J. Frere, Dr. Mill, T.Woodward, the 
 Dean of Emly, H. Hopwood, G. M. B. Coleridge, J. B. Sweet, C. C. Bar- 
 tholomew, &c., &c. 
 
 Third Series, in one vol., 3s. 6d., contains Thirty-two Sermons on the Occa- 
 sional Offices, — Baptism, Church Music, Holy Matrimony, Schools, Confirma- 
 tion, Almsgiving, Commination, Visitations, National Repentance, &c., — by 
 the Bishop of S. David's, the Bishop of New Jersey, the late Bishop Arm- 
 strong; the Revs. J. Oldknow, John Oxlee, F. D. Lempriere, H. Stretton, 
 W. Maturin, &c. 
 
 " They are by the ablest divines of the Church of England, including several 
 of her Bishops, and form one of the most valuable contributions to the Sunday 
 library which have yet been made." — Exeter Gazette, 
 
 " Useful sermons for family reading, by some of the most eminent parish 
 Priests of the day." — English Churchman. 
 
 "We would desire that every family had this work in their possession." — 
 Waterford Mail. 
 
 WATSON.— The Seven Sayings on the Cross; or, the 
 Dying Christ our Prophet, Priest, and King. Sermons 
 Preached in Holy Week. 8vo., 3s. 6d. 
 
 WATSON, — Jesus the GrvER and Fulfiller of the New 
 
 Law. a course of Eight Sermons on the Beatitudes. 
 
 Adapted to each day in the Holy Week and to Easter 
 
 Day. 8vo., 3s. 6d. 
 
 An endeavour to set forth the reality of the legal obligation of the Gospel, 
 
 and to exhibit the truth that He Who gave the New Law as our Prophet, 
 
 Priest and King, Himself fulfilled the Law as our great Example, full of the 
 
 grace which flows from Him upon the redeemed race, of which He is federally 
 
 and spiritually the Head. 
 
 13 
 
Sermons. 
 
 WEST. — Pakish Sermons on the Chief Articles of the 
 Christian Faith. By the Rev. J. R. West, M.A., Vicar 
 of Wrawby with Glandford Brigg. Fcap. 8vo., 6s. 
 
 WILKINSON. — Mission Sermons. Twenty-five Plain Ser- 
 mons preached in London and Country Churches and 
 Missions. By John B. Wilkinson, B.A., Assistant Curate 
 of Holy Trinity Church, Portsea. 12mo., 5s. 
 
 WINDSOR. — Sermons for Soldiers at Home and 
 Abroad. By the Rev. S. B. Windsor, Chaplain to the 
 Porces, Portsmouth. Pep. 8vo. 3s. 6d. 
 
 "-Do as well for sailors or carpenters, so good, plain, short, and impressive, 
 that they wDl do for anybody. To the agricultural labourer, the factoiy opera- 
 tive, the London mechanic, the cabman, and policeman, as well as the soldier, 
 these homely but good Sermons are equally applicable." — Literary Churchman. 
 
 WOODFORD.— Occasional Sermons. Vol. L By the Rev. 
 J. R. Woodford, M.A., Vicar of Kempsford, Gloucester- 
 shire. Second edition, 8vo., 7s. 6d. 
 Contents :— Eighteen Sermons, on Hereditary Religion, Bodily Infirmities, 
 S. Matthias, Dimensions and Proportions of the Church, The Perpetuity of 
 the Divine Incarnation, The Blessing of Jael, Predestination, Church and State, 
 Invincible Ignorance, Wonder an elementof Religion, Mea5uriiigtheFattern,&c. 
 " They contain many remarkable passages and flashes of- eloquence, and 
 display ingenuity and originality of thought." — Felix Farley's Journal. 
 
 WOODFORD. — Occasional Sermons. Vol. II. Second 
 edition, 8vo., 7s. 6d. 
 
 Contents : — Eighteen Sermons, on S. Paul's Conscience — Public Worship, 
 a Service of Praise— Joshua and Satan— Man bom for an end— Cross-bearing 
 — The Dignity of Human Nature — The Temple and the Body, &c. 
 
 " Mr. Woodford is certainly one of the best preachers and vnriters of sermons 
 that we have. ... In every sermon there is a well-chosen text; a definite 
 subject; and eloquent language, free from strains and extravagance." — Ec- 
 clesiastic. 
 
 WOODFORD. — Sermons preached in various Churches 
 of Bristol. 8vo. 2nd edit. 7s. 6d. 
 
 Contents: Christian Principle and Determination— The Representative 
 Character of Public Worship— Adam in Paradise— The Fall of Adam— The Sui 
 of Judas Iscarlot — The Oblation of Christ, &c. 
 
 WROTH. — ^FivE Sermons on some of the Old Testa- 
 ment Types of Holt Baptism. By the Rev. Warwick 
 R. Wroth, B.A., Incumbent of S. Philip's, Clerkenwell. 
 8to., 3s. 
 I. The Brooding of the Spirit. II. The Ark of Noah. III. The Red Sea. 
 rv. Naaman. V. The Pool of Bethesda. 
 " Types show forth the majesty of Baptism. "—Lutlier. 
 
 14 
 
/. Masters, London, 
 
 COMMENTARIES. 
 
 BRECHIN. — A COMMENTABT ON THE LiTANY. By the 
 Bishop of Brechin. Fcp. 8vo., 4s. 6d. 
 " Its most remarkable characteristic is the great research which it manifests. 
 It is enriched with so many extracts from the Fathers, that it really becomes a 
 complete reaum^ of patristic learning on the subject of which it treats.'* — 
 Ecclesiastic. 
 
 BRECHIN.— Commentary on the Seven Penitential 
 Psalms, from Ancient Sources. Royal 32mo., cloth, 9d. 
 and Is.; roan, Is. 6d.; calf, 2s. 6d. 
 " Under this modest title we have a most useful and truly religions realiza- 
 tion of the Evangelical meaning of the Penitential Psalms. The writer has 
 chosen for illustration the internal acts of penitence, and in a very able and 
 eloquent introduction has placed the use of the Psalms in the Christian Church, 
 and of these especially, as exponents of Evangelical repentance, in a very 
 clear and satisfactory light." — Ecclesiastic. 
 
 BRECHIN. — A Commentary on the Te Deum, from An- 
 cient Sources. Royal 32mo., 2s. cloth ; 3s. 6d. calf; 4s. 6d. 
 morocco; cheap edition, Is. 
 "The nearer we come to the exact expression of the truth the more argu- 
 ments we gather for the praise of the Supreme. It has been the author's 
 humble desire to teach men to praise well; and it was thought that the direc- 
 tion of the thoughts to this most wondrous Song at once so exalted and so 
 practical, might (under the aid of the Holy Spirit) aid in fostering the habit 
 of praise both with our lips and in our lives." — Pre/ace. 
 
 BRECHIN.— A Commentary on the Canticles Used in 
 the Prayer Book. Royal 32mo., 2s, ; cheap edition. Is, 
 
 Viz. : — Venite, Benedicite, Benedictus, Jubilate, Magilificat, Cantate Domino, 
 Nunc Dimittis, Deus Misereatur. 
 
 *• Intended to exhibit then: Evangelical sense, and to show how fully words 
 which are day by day in our mouths do actually refer to Christ. In the 
 Spirit they speak to us of the highest mysteries of the kingdom of God, and 
 of all the blessed consequences of the Incarnation." — Preface. 
 
 COTTAGE COMMENTARY (The). By the Rev. R. S. 
 Hunt, M.A., Incumbent of Mark Beech, Edenbridge, 
 Kent. Two Volumes, 8s. 6d., cloth ; or separately : — 
 Vol. I., Gospel of S. Matthew. Cloth, 3s.; limp, 2s. 6d. 
 Vol. II., The Gospel of S. Mark. Cloth, 2s.; limp, Is. 8d. 
 Vol. III., The Gospel of S. Luke. Cloth, 3s. ; limp, 2s. 6d. 
 Vol. IV., The Gospel of S. John. Cloth, 3s. ; limp, 2s. 6d. 
 
 This work wiU, it is hoped, supply the want that has been much felt among 
 Churchmen, of a Commentary really plain, easy, and simple, such as the 
 Cottager and unlearned can read and understand. 
 
 FORD, — The Gospel of S. Matthe'w Illustrated chiefly in 
 
 the Doctrinal and Moral Sense, from Ancient and Modern 
 
 Authors. By the Rev. James Ford, M.A., Prebendary of 
 
 Exeter. Second Edition, 8vo„ lis. 
 
 "Seems tons eminently calculated to supply valuable aid and material of 
 
 instruction to those who are about to expound the Word of God."— English 
 
 Review. 
 
 15 
 
Commentaries. 
 
 FORD. — The Gospel of S. Mark Illustrated chiefly in the 
 Doctrinal and Moral Sense, from Ancient and Modern 
 Authors. Second Edition, 8vo., 10s. 
 •* The true value of these volumes is in suggesting, in fact supplying. Ser- 
 mon Thoughts." — Christian Remembrancer , April, 1849. 
 
 FORD. — The Gospel of S. Luke Illustrated chiefly in the 
 Doctrinal and Moral Sense, from Ancient and Modern 
 Authors. 8vo., 12s. 
 
 "The brevity, depth, and variety of the extracts form the most peculiar and 
 valuable features of the vtrork, and give it a great practical superiority over 
 most other commentaries." — English Churchman. 
 
 "A work of great practical usefulness to all who would comprehend and 
 appreciate fully the truths, the Incidents, and the objects of the Gospel history. 
 To the student of Divinity it has a peculiar value, and to the Clergy it has 
 many and important recommendations." — Oxford Herald. 
 
 FORD. — The Gospel of S. John Illustrated chiefly in the 
 Doctrinal and Moral sense, from Ancient and Modern 
 Authors. 8vo., 13s. 
 
 This volume completes the Four Gospels, and contains copious Indexes of 
 the whole. 
 
 "To the student of Divinity they have a peculiar value, and cannot fail to 
 be of the greatest assistance in preparing for examination, whether at the 
 University, or for Ordination." — Oxford Herald. 
 
 " Mr. Ford has added to the religious Library a book, which has no exact 
 parallel, that we know of; and which, besides the more immediate object of 
 comment and exposition, may serve the still higher end of Christian charity 
 by showing the beauty and value of mauy writings among those, who difiFer 
 from ourselves in outward and even doctrinal matters j yet whom Mr. Ford 
 has the good sense and'manliness to admire, and to quote from, for their piety 
 and wisdom." — Guardian. 
 
 " This volume fully maintains the reputation of the preceding volumes, and 
 does great credit to the amiable writer's piety, good sense, and diffuse read- 
 ing." — Christian Remembrancer. 
 
 FORD.— The_ Acts of the Apostles Illustrated chiefly in 
 the Doctrinal and Moral Sense, from Ancient and Modern 
 Authors. With Indexes. 8to., 13s. 
 " For variety and profaseness, this collection stands almost without a rival; 
 
 there is a pleasing tone of piety in the extracts." — Christian Remembrancer. 
 
 FORD.— S. Paul's Epistle to the Romans. Illustrated 
 from Divines of the Church of England. Svo., 12s. 
 
 MALAN. — The Gospel according to S. John, Translated 
 from the Eleven Oldest Versions, except the Latin, and 
 Compared with the English Bible ; with Notes on every 
 one of the Alterations proposed by the Five Clergymen in 
 their Revised Version of this Gospel. By the Rev. S. C. 
 Malan, M.A., of Balliol College, Oxford, and Vioar of 
 Broadwindsor, Dorset. Demy 4to., 450 pp., price 20s. 
 The Translations are from the Syriac, Ethiopic, Armenian, Georgian, Sla- 
 vonic, Sahidic, Memphitic, Gothic, Anglo-Saxon, Arabic, and Persian, printed 
 with the Authorised Version, in twelve parallel columns. There are short 
 notes at the foot of every Translation ; and the Notes on the Revised Version 
 form the second part of the volume. 
 
 16 
 
J, Masters, London, 
 
 NEALE.— A Commentary on the Psalms. From the Fa- 
 thers and mediaeval writers, as well as from the Office 
 Books of the Greek, Syriac, Koman, Ambrosian, and Mo- 
 zarabic rites. By the Rev. J. M. Neale. Vol. I., Psalms 
 1 to 38. Post 8vo., iOs. 6d. Vol. II, in the Press. 
 
 " A work of sing^ular interest to the devotional reader, and one which will 
 open a new field of thought to theologrical students. Mr. Neale has long been 
 known as the best qualified of our English clergy for such an undertaking as 
 the present ; he presents us with a continuous commentary, in which we find 
 condensed the most precious spiritual teaching of the best primitive and me- 
 diaeval expositors. The skill and grace with which these diverse materials are 
 worked up are very striking ; and still more remiurkable ia the power with which 
 the inexhaustible treasures of liturgical illustration are brought to bear on 
 each Psalm in turn. To the clergy this work wiU be especially useflil. Num- 
 bers will owe it to this book that they will sing their daily Psalms * with the 
 understanding also.' " — Christian Remembrancer, 
 
 NEALE. — Commentary on the Wobds of the Hymnal 
 Noted. 'Parti. ISmo., 6d. 
 
 These Hymns, which have consoled thousands of God's servants in all cir- 
 cumstances from the earliest days to our own, and many written by great 
 saints, must have great depth and fulness of meaning, which the author has 
 here endeavoured briefly to set forth. 
 
 SINGLE SERMONS. 
 
 ANDREWES.— The Duty of a Nation in Time of Wak. 
 A Sermon preached before Queen Elizabeth. By Bishop 
 Andrewes. 6d. 
 
 BATTERSBY.— Sermon on the Death of the Prince 
 Consort. By the Rev. W. Battersby, Perpetual Curate 
 of Poke^down, Hants. 6d. 
 
 BELLAIRS.— The Churchman's Church. Two Sermons 
 preached at Bedworth, Warwickshire. By the Rev. Henry 
 JBellairs, Vicar. 6d. 
 
 BENNETT.— Christ Jesus came into the World to save 
 Sinners. A Sermon preached in the Parish Church of S. 
 George in the East, on Thursday, Nov. 21, 1857. 6d. 
 
 BROOKING. — Individual Responsibility for National 
 Visitations. By the Rev. N. Brooking, Vicar of Ipple- 
 pen, Devon, 6d. 
 
 BROTHERS. — The Hatred of the World the Test of 
 OUR abiding IN Christ. A Sermon. By the Rev. Francis 
 Brothers, Assistant Curate of S. Paul's, Knightsbridge. 6d. 
 
 17 
 
Single Sermons. 
 
 BULLER. — Inheeent Opposition between the two Tra- 
 ditional Systems of explaining the " One Catholic 
 AND Apostolic Church." Two Sermons preached at the 
 Visitation of an Archdeacon in the years 1854 and 1857. 
 By the Rev. A. BuUer, author of one of the " Tracts for 
 the Times." 8vo., Is. 6d. 
 
 CARTER.— Mercy for the Fallen. Two Sermons in aid 
 of the House of Mercy, Clewer. By the Rev. T. T. Carter, 
 M.A., Rector of Clewer. To which is added, an Appeal 
 for the Completion of the House. Is. 
 
 CARTER.— Inward Life in Outwabd Troubles. A Ser- 
 mon preached at the Anniversary Dedication of S. Mat- 
 thias, Stoke Newington, 1851. 6d. 
 
 CARTER.— The Church's Mission. A Sermon preached 
 at the Parish Church of S. George in the East, April 27, 
 1858, heing the First Anniversary of the Dedication of 
 the Mission Chapel of S. Saviour, Wellclose Square. 6d, 
 
 CARTER. — The Divine Service. A Sermon preached at 
 the Eighth Anniversary of the Consecration of S. John the 
 Evangelist, Bovey Tracey. ' 6d. 
 
 CARTER. — The Bereaved Comforted. A Sermon preached 
 before the Confraternity of the Blessed Sacrament of the 
 Body and Blood of CHRIST, at All Saints' Church, Mar- 
 garet Street, on Thursday, May 26, 1864. 6d. 
 
 CARTER. — The Church Union within the Church. A 
 Sermon preached at S. Mary's, Cambridge, at the Second 
 Anniversary Festival of the Cambridgeshire Branch of the 
 English Church Union, 1864. 4d. 
 
 CHAMBERS.— The Union of the Natural -and Super- 
 natural Substances in the Holy Eucharist, analo- 
 gous to that of the Human and Divine Natures in 
 THE Incarnation. A Sermon preached before the Con- 
 fraternity of the Blessed Sacrament of the Body and Blood 
 of Christ, at All Saints' Church, Margaret Street, on their 
 First Annual Conference in 1863. By J. C. Chambers, 
 M.A., Perpetual Curate of S. Mary the Virgin, Soho. 6d. 
 
 CHAMBERLAIN— The Glories of Christ and His 
 Church. A Sermon, preached before the University of 
 ■ Oxford. By the Rev. T., Chamberlain, M.A. 6d. 
 
 COURTENAY.— The Presence of Christ with His Mi- 
 nistry, and in Holy Places. By the Rev. the Hon. 
 C. L. Courtenay, Vicar of Bovey Tracey, Devon. Is. 
 18 
 
/. Masters, London. 
 
 DAVIES. — The Judgment of God on otju National Sins. 
 A Sermon on the Indian Revolt. BytheRev.A. Davies. 6d. 
 
 DAY. — The Liberty oe the Gospel no Plea fok the 
 
 ABSENCE of CeEEMONIAL IN PUBLIC WORSHIP. A Ser- 
 mon preached in the Parish Church of S. Botolph without 
 Aldgate. By Henry J. Day, M.A., S. Catharine's College, 
 Cambridge, Assistant Curate. 6d. 
 
 DENISON.— The Church and School. Two Sermons. By 
 the Ven. Archdeacon Denison. Is. 
 
 DENISON. — National Unthankeulness : its Fruits and 
 Punishment. A Sermon, preached in Wells Cathedral on 
 November 5, 1854. Second edition. Is. 6d. 
 
 DYKES. — Natural and Spiritual Life. A Sermon 
 preached in Durham Cathedral. By John B. Dykes, M.A., 
 late Precentor. 8d. 
 
 EVANS. — A Sermon on the Death of the Prince Con- 
 sort. By the Ven. Archdeacon Evans, B.D. 6d. 
 
 FLOWER.— Stand Fast in the Faith. By the Rev. W. B. 
 Flower. Is. 
 
 FLOWER. — The Glories of the Church of Christ. A 
 Sermon. 6d. 
 
 FLOWER. — The Works of the Lord are Great. A 
 Sermon. 6d. 
 
 FLOWER. — Choral Services and Ritual Observances. 
 Two Sermons with an Address on the Present Troubles in 
 the Church, preached at Bovey Tracey. Is. 
 
 FORBES. — " Loose him and let him go ;'' or, the Benefit of 
 Absolution. A Sermon. By the Rev. G. H. Forbes, 
 Rector of Broughton, Northamptonshire. 6d. 
 
 FORBES.—" Jesus Wept." A Sermon. Is. 
 
 FORD. — Holy Communion at a Visitation. A Sermon. 
 By the Rev. James Ford, Prebendary of Exeter. 6d. 
 
 FOWLER.— The Church the Bond of Brotherhood. 
 A Club Sermon. By the Rev. C. A. Fowler, Perpetual 
 Curate of King's Kerswell, Devon. 6d. 
 
 GOODWIN. — The Duty of Offering to God. A Sermon. 
 By the Very Rev. Harvey Goodwin, D.D., Dean of Ely. 6d. 
 
 GUTCH. — The Gloomy Summer; or, God's Threatened 
 Chastisement reserved for National and Individual 
 Sins. A Sermon preached, in compliance with the sugges- 
 tion of the Bishop of London, at All Saints', Margaret 
 Street. By the Rev. C. Gutch, B.D., Curate. 6d. 
 
 19 
 
Single Sermons. 
 
 
 GUTCH. — The Stained Glass Window : a token of grati- 
 tude and joint memorial in the House of God for Divine 
 Mercies. A Sermon preached on S. Matthew's Day, 1856, 
 in the Church of Norton S. Philip, Diocese of Bath and 
 Wells. 6d. 
 
 HEWETT.— Obsekvance of the Fast Days of the Church 
 BY Schoolboys. A Sermon preached in the Chapel of 
 All Saints' Grammar School, Bloxham. By the Rev. 
 J. W. Hewett. 6d. 
 
 HUGHES.— The Sabbath Made for Man. By the Rev. 
 J. Hughes, Perpetual Curate of East and West Looe, 
 Cornwall. 6d. 
 
 HUGO. — ^Address before the Hon. Artillery Company 
 at the Funeral Service on the death of the Prince 
 Consort. By Thomas Hugo, M.A., F.S.A., F.R.S.L. 
 4d. i enamel cover, 6d. 
 
 INDIAN REVOLT.— A Sermon preached in India on the day 
 of Humiliation. By a Clergyman of the Church of Eng- 
 land. Is. ' 
 
 JENNER.— The Grace of Holy Orders and its Correla- 
 tive Obligations. A Visitation Sermon. By the Rev. 
 H. L. Jenner, Vicar of Preston, K.ent. 6d. 
 
 KEBLE. — The Strength of Christ's Little Ones. A Ser- 
 mon. By the Rev. J. Keble, M. A., Vicar of Hursley. 6d. 
 
 KING. — ^A Warning against the Sin of Sacrilege ; being 
 a Sermon preached by Bryan King, A.M., Rector of S. 
 George's in the East. 3d. 
 
 KING. — The Recovery of the Lost Sheep of the Church 
 OF England by Home Missions in her Large and 
 Destitute Parishes. A Sermon preached at the open- 
 ing of the Calvert Street Mission Chapel. 6d. 
 
 LAWRENCE.— Humiliation, England's Duty. A Sermon 
 on the Indian Revolt. By the Rev. G. M. Lawrence. 6d. 
 
 LE GEYT.— The Warning of Esau. A Sermon preached 
 at the Church of S. George in the East. By the Rev. C. J. 
 Le Geyt, M.A., Incumbent of S. Matthias', Stoke Newing- 
 ton. 4d. 
 
 LIDDON. — The Aim and Principles of Church Missions. 
 A Sermon preached at S. Mary Magdalene, Munster 
 Square. By the Rev. H. P. Liddon, Vice-Principal of 
 S. Edmund Hall, Oxford. 4d. 
 20 
 
J. Masters, London. 
 
 LIDDELL. — The Inspiration of Holt Sceiptuee, as not 
 
 MERELY CONTAINING, BUT BEING, THE WOED OF GOD. 
 
 A Sermon (vpith reference to the Recent Judgment in the 
 Court of Privy Council,) preached at S. Paul's, Knights- 
 bridge, on the Third Sunday in Lent. By the Rev. and 
 Hon. R. Liddell, M.A., Perpetual Curate of S. Paul's, 
 Knightsbridge, with S. Barnabas', Pimlico. 8vo., 6d. 
 
 MAKNING AND HAKE.— The Son of Consolation. Two 
 Sermons to the Boys of All Saints' School, Bloxham, 1854. 
 By the Rev. F. J. Manning and the Rev. R. Hake. 6d. 
 
 MANNING.— Called to be Saints. A Sermon preached 
 on the Feast of All Saints, 1855. 4d. 
 
 MILNER. — The Intermediate State; or, the State of the 
 Soul between the Death and Resurrection of the Body. 
 Two Sermons. By the Rev. John Milner, B.A., late 
 Scholar of Queen's College, Oxford, and Chaplain in the 
 Royal Navy. Fcap. 8vo., 6d. 
 
 MONRO.— Home and Colonial Missions. Two Sermons. 
 By the Rev. Edward Monro. 8d. 
 
 MORRIS.— God "Wonderful in His Holt Places. A 
 Sermon. By the Rev. T. E. Morris. 3d. 
 
 MURRAY.— S. Andrew an Example. A Sermon preached 
 on S. Andrew's Day, 1854. By the Rev. James Murray, 
 M.A. 6d. 
 
 NEALE. — "He said, Come." A Sermon preached at the 
 Dedication Festival of S. Matthias', Stoke Newington, 
 June 30, 1859. By the Rev. J. M. Neale, M.A. Pub- 
 lished by request. 6d. 
 
 NEWLAND.— The Two-Edged Sword of God. A Ser- 
 mon preached on the Day of Humiliation. By the late 
 Rev. H. Newland. 3d. 
 
 OXFORD (Bishop of.) — Sermon preached by the Lord Bishop 
 of Oxford, on the Opening of the New Building of the 
 House of Mercy, Clewer, Vigil of S. Andrew, November 
 29. To which are added the Order of Services, and an 
 account of the Ceremony. Is. 
 
 OXFORD (Bishop of.)— " Cast in Meal;" or, the Poison 
 rendered Harmless. A Sermon preached at S. John's, 
 Hurstpierpoint. Is. 
 
 PAGET. — The Idolatrt of Covetousness. By the Rev. 
 Francis E. Paget. Is. 
 
 21 
 
Single Sermons. 
 
 PEARSON.— Apostolic Tkeatment or Divisions in the 
 Church. By W. H. Pearson. Is. 
 
 PEEVOST.— The Restoeation of Chueches, and The 
 Walk in the Spirit. Two Sermons, by the Rev. Sir 
 George Prevost, Bart., and the Rev. C. E. Kennaway. 6d. 
 
 PUSEY. — Increased Communions. A Sermon, by the Rev. 
 E. B. Pusey, D.D. 3d. 
 
 PUSEY.— Do all to the Lord Jesus. A Sermon. 3d. 
 
 PYE. — The Teacher sent eeom God. An Ordination Ser- 
 mon. By the Rev. H. J. Pye, M.A., Rector of Clifton 
 Campville. Is. 
 
 PYE. — Convocation. A Sermon, on the late Synodical Con- 
 demnation of the Essays and Reviews. 3d. 
 
 RAWLINS. — The Externals of Religion. A Sermon 
 preached in the Parish Church of Clifton Campville, on 
 Sunday, February 14, 1858. By the Rev. T. S. P. Raw- 
 lins, Curate. Is. 
 
 REECE.— Jlisus, God Incarnate, the Object of Adora- 
 tion IN the Holt Eucharist. A Sermon preached in 
 the Parish Church of S. Mary Church, Devon, on Christ- 
 mas Day, 1857. By the Rev. W. S. Reece, Curate, 6d. 
 
 RICHARDSON.— God's Call of His Ministers. A Sermon 
 preached September 16, 1711. By William Richardson, 
 lately a Dissenting Preacher in Pinmakers' Hall, but now 
 ordained a Presbyter in the Church of England. (Re- 
 printed.) 4d. 
 
 RUSSELL. — Obedience to the Church in things Ritual. 
 A Sermon, by the Rev. J. F. Russell, Incumbent of S. 
 Mary's, Greenhithe. 6d. 
 
 SINGLETON. — Uncleanness, the Ruin of Body and 
 Soul. Two Sermons to the Boys at Radley, by the Rev. 
 R. C. Singleton. 8d. 
 
 SISTERS OF BETHANY. Three Sermons preached at the 
 Chapel Royal, Windsor Great Park. 6d. 
 
 SKINNER.— The Priest's Call. A Sermon for Ember 
 Days. By the Rev. J. Skinner. Id. 
 
 SKINNER. — The Stewards of the Mysteries of God. 
 A Sermon for Ember Days. 2d. 
 22 
 
J. Masters, London. 
 
 SMITH. — The Office and Duties op Sponsoes. A Sermon. 
 By the Eev. C. O. Smith, B.A. 3d. 
 
 SMYTTAN. — Chbist Slighted and Rejected. Two Ser- 
 mons preached in S. Andrew's, Wells Street, in Passion 
 and Holy Weeks, 1856. By the Rev. G. H. Smyttan, 
 Rector of Hawksworth, Notts. Is. 
 
 STUART. — The Presence of Christ realised bt Love. 
 A Sermon by the Rev. H. C. Stuart. 6d. 
 
 TODD. — " I Thirst." A Sermon preached during Lent, in 
 the Parish Church of Sleaford. By the Rev. Thomas 
 Todd, M. A., Rector of Newton, Lincolnshire. Is. 
 
 WATSON.— Public Ordinances an Effectual Ministra- 
 tion OF DiTlNE Pardon. Preached at the Consecration 
 of S. Mary's, Devonport. By the Rev. Alexander Watson, 
 M.A. Is. 
 
 WELLINGTON. — The Catholic Unity of Christ's Church. 
 A Sermon preached Oct. 17, 1858. By the Right Rev. 
 the Lord Bishop of Wellington. 6d. 
 
 WOODFORD.— The Commission and the Promise. A 
 Sermon preached at a General Ordination held by the 
 Lord Bishop of Oxford. By the Rev. J. R. Woodford, 
 M.A., Vicar of Kempsford. Is. 
 
 WOODFORD.— The Throne of David, and The Breadth 
 OF THE Divine Commandments. Two Sermons on 
 behalf of the Fund for building new schools. Is. 
 
 WOODFORD. — The Diversity of Christian Holiness; 
 A Sermon preached at Bristol in behalf of the Grateful 
 Society. 6d. 
 
 WOODFORD.— The Building of Gold and of Stubble. 
 An Ordination Sermon. 6d. 
 
 WOODFORD. — The Hidden Manna. A Sermon preached 
 at All Saints', Margaret Street, on the day after the Con- 
 secration. 6d. 
 
 23 
 
CHARGES. 
 
 BRECHIN. — A Primaet Charge delivered to the Clergy of 
 his Diocese, at the Annual Synod. By A. P. Forbes, D.C.L., 
 Bishop of Brechin. Second Edition, enlarged, with an 
 Appendix. 2s. 6d. Also a cheap edition on small paper. Is. 
 
 " We can but rejoice that nothing has prevented the publication of a Charge 
 so full of orthodoxyahd piety. So many -other topics are incidentally alluded 
 to, besides the ' Real Presence,* that it would have been a great loss to the 
 Clergy of Brechin to be deprived of a discourse so learned, careful, and in- 
 structive." — Literary Chvnrchman. 
 ."Deserves to be ranked among theological treatises." — Guardian, 
 *' The new edition is enriched with several explanatory passages, a catena 
 of authorities, and a reply to his opponents. These make it to be a very com- 
 plete theological treatise on the Eucharist ; but that which after all is perhaps 
 its chief ornament, is the beautifully charitable and humble spirit in which lie 
 replies to his Brother Bishops. It is a perfect model of theological contro- 
 versy." — Ecclesiastic, 
 
 BRECHIN. — A Charge delivered to the Clergy of the Diocese 
 of Brechin, on the 27th of August, 1862. By A. P. 
 Forbes, D.CL. 6d. 
 
 DENI SON.— Primary Charge to the Clergy, &c., of the 
 Archdeaconry of Taunton, May, 1852. By G. A. Denison, 
 Archdeacon. Is. 6d. 
 
 DENISON. — The Charge of the Ven. the Archdeacon 
 OF Taunton, 1859, with Appendix of Letter to the Clergy 
 and Churchwardens, &c. 6d. 
 
 DENISON. — The Charge of the Ven. the Archdeacon 
 OF Taunton, 1860. 6d. 
 
 FREDERICTON.— A Charge delivered at his Primary Visi- 
 tation held in Christ Church Cathedral, Fredericton, August 
 24, 1847, by John, Bishop of Fredericton. Is. 6d. 
 
 24