of sorrow, of want, or of difficulty – drives us straight to God. This alone seems to keep us from God.58
A man from whom a burden has been lifted feels happier even then he who has never known its weight.59
There is something wonderfully soothing in telling our cares and sorrows to another. The burden often loses half its weight at least when it is shared by another. But when that other, whom we trust and love, continues firm and hopeful, the whole aspect of matters seem at once changed. What formerly appeared surrounded by unknown terrors is now seen its true proportions and real light. We are inspired with fresh courage to do battle with difficulties.60
Canaanites
Moreover, it is very remarkable that we perceive in the Canaanite race those very things which afterwards formed the characteristics of heathenism, as we find it among the most advanced nations of antiquity, such as Greece and Rome.61
Very much in the mythology, and almost all the vileness of Greek and Roman heathenism is undoubtedly of Canaanitish origin. Indeed, we may designate the latter as the only real missionary heathenism at the time in the world.62
“Christian” Anti-Semitism
A great crime is being enacted over the world, which cries to heaven for vengeance, and to the Church for testimony and self-vindication. While we speak of that salvation which is of the Jews, and of the joyous fulfillment of all promises in Christ, other thoughts obtrude themselves, and, like heavy rain clouds, crowd our horizon, and darken out the light of our gladness. For once more has the wild howl of unchained passion against Israel risen above the sweet music of the dying Saviour’s last prayer: ‘Father, forgive them, for they know not what they do.’ Once more has the blood-stained hand of rapine, lust, and murder sought to shake from out the jeweled memorial cup, in which the Church had gathered and held up in a constant Prayer of Intercession, the tears which Jesus had shed over the Jerusalem that would not receive Him – tears, that can never be dried up. And once more has the white raiment of the Church been fouled with blood; her fair name been a byword, and her hymn of charity drown by wild orgies. The hand raised to point to the cross drops in anguish.63
The Church veils her face in mourning; a thrill of horror, a pang of anguish, a cry of indignation pass through universal humanity. Whether and what in the wonder-working Providence of Him who brings good out of evil may be the outcome of this to Israel, we cannot say. But in the name of God, let us clear ourselves of all complicity in this sin and shame. We who do believe in Christ, and because we believe in Him, as the true Messiah – we protest with one heart and mind against this and all like movements! In the name of Christianity, in the name of our Church, in the name of this land of liberty and light, in the name of universal humanity, we abhor it, we denounce it, we protest against it.64
Christianity
It is the New Testament which represents our Christianity, not the eccentricities nor the supposed narrow-mindedness of its pretending or even real professors.65
On which side does progress in science and literature lie – on the Christian or the heathen? Where is moral grandeur exhibited – among the pagans, or by earnest believers? And what remedy would you propose to apply to the world’s ills, what comfort to its sorrows, and what satisfaction for its cravings?66
Christianity addresses itself to the inner man; the outer man, and the changes and appearances observable in it, are only the spontaneous consequences of the great change wrought within. It is indeed true, that the Gospel brings before us not only those great truths which are to make us wise unto salvation, but also the great principles of right, of virtue, and of holiness.67
The fundamental ideas of the Christian life may, we conceive, be summed up in the two words, spiritual liberty.68
It is a remarkable fact, that in measure as less of spiritual attachment to Christianity is displayed, the intolerance which all other forms of religion are treated, becomes more bitter.69
To put it more precisely: we hold that Christianity in its origin appealed to an existing state of expectancy, which was the outcome of a previous development; and further, that those ideas and hopes of which it professed to be the fulfillment had not first sprung up in the immediately preceding period – that is, in the centuries between the return from the Babylonish exile and the Birth of Christ – but stretched back through the whole course of Old Testament teaching.70
But liable as, in our present state, we are to continual error, and to none more readily than to falling into extremes, we are prone either to disassociate the element of faith from the Christian life, or the Christian life from the impelling power of a living faith. Either of these extremes leads to doctrinal error, and to practical mistakes. A genuine Christianity has to present the Christian life as based upon, derived from, and pervaded by faith – the leaven of the gospel leavening the whole lump, and Christian faith as a matter of not only intellect, but of the heart and life also.71
Christianity is a constant negation. Its teaching is a negation of what naturally comes to the mind; its practice a negation of what naturally presents itself to the imagination and the heart. Practical Christianity is a constant saying: ‘No! no! no!’ to all around – the world, the flesh, the devil – and, not unfrequently, to the so-called Church too.72
Christianity is always new: it has something new to say to every generation, though the new be always the old truth. And therein lies its appeal to our times.73
The Church
On earth, and in the present dispensation, let us not look for the one and undivided Church of Christ. Thoughts of it are like the chimes of distant bells, borne upon the breeze to the ear of the weary pilgrim. Man speaks of Churches; Christ has one Church; and when He cometh, he will not only manifest His own and His Father’s glory, but also the beauty and unity of His Church.74
I may love my own church very much, but I love Christ and His church – the Church – still better.75
Generally speaking, the eternal history of every church passes through three phases. In the first or constituent period, principles are laid down and landmarks set; in the second or formative period, these principles are developed into rules, being extended or modified, as the case may be; in the third or discriminative period, all internal questions are settled, and the outward relations of the church, and with them her aims and positions, finally fixed.76
Circumcision
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