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Many good and strong things were said in be
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During the Session of the
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It takes all sorts of preachers to
preach the many-sided Gospel, and
yet the woman preacher is not filling
h “long felt want.” There is no
place for her. She’s a fad.
The organization craze is upon us.
But it will pass. Meantime, the lo
cal church, which is always sufficient
for all religious work, will abide.
The oraze for new things is also up
'on us. That too will pass. The old
Gospel will likewise abide.
T -
Instances are continually occurr
ing which illustrate the marvelous
reach and power of human love.
What will not a woman do for the
man she loves ? How fully repaid
is the hardest worked man by the
love of his wife and children ! And
yet our love, though it endure all
things, is infinitesimal in comparison
with the divine love.
The saying “The king can do no
wrong” has its variations down the
whole gamut of the social relations.
The lower one is in the social scale,
the easier it is to belive him capable
•of villiany, and vice versa. This
both proves and illustrates the falsi
ty of the dictum. The king is as
bad, sometimes, as the worst of his
subjects, and the poorest may have
an exalted sense of personal integri
ty which would do honor to the
highest rank.
The bane of efficiency in the
work is restlessness. No
can do his best while looking
for and wishing for a change of
fields. Perhaps the uncertain ten
ure of the pastorate and the inade
quate compensation of the pastor
have much to do with the inactivity
of many of our churches. The
churoh that makes liberal promise
for its pastor’s comfort and regards
him as a fixture and not as a jour
neyman preacher, is not likely to be
afflicted with the dry rot.
Dear brethren of the ministry, the
Index is a co-worker and co-preach
fcr of the Gospel with you. The
paper stands ready to aid and
Strengthen the pastors in any way
and at all times. The Index de
fiiree five thousand new subscribers
this winter. If the ministers of our
denomination will give us their ac
tive support in their field, we will go
Llong way toward getting the num
•r we ask. We have four active
tvorkers now doing nothing else, ex
cept to build up our circulation. Let
•very Baptist reader send us one
tiew name. You can do it, if you
srill make the effort.
In the Kansas Exhibit at the
World’s Fair, the salt industries of
the State will be illustrated with “a
model of the figure of Lot's wife in
•alt" This can hardly be accepted
ba sufficient proof of a special ten
dency to scriptural topics of thought
funong the authorities of the State.
But let us hope that when the model
Is put in place, it may convey saluta
ry impressions to more than one
•oul, in Connection with our Sa
vior’s words : “Remember Lot’s
Uife.” And if any of us are in pe
culiar need of impressions of that
class, Why may we not suffer divine
grace stamp them on the heart
even through this passing reference
to the subject ?
Many of us have thought that “Joe
Monday” ho called himself, fol.
{owing the evangelist Jones and
Small in one form of that personal
•elf-disrespect which is also and
Chiefly (Jbrespect for the public) was
violfttty slone to his death several
years ago in Baltimore. But he
Was in Adgusta on a recent Sabbath
m ®mstian 3 niter.
afternoon, lecturing in the Masonic
Hall to men only, as “The Reformed
Actor and Playwriter.” He was a
Baptist minister when he left Geor
gia ; but “in the whirligig of
change” he returns to it a member of
the Methodist Church, travelling as
a lay evangelist. The announce
ment that no one under sixteen
years of age would be admitted in
to the audiences seems to justify the
fear that the lecture is such as the
boys certainly should not hear, nor
the men either, nor anybody else.
To our mind, “lectures to men only”
belong to a class of “suspects,”! if
that word may apply as well to
things as to persons. On the whole,
we think, the church and the world
could afford to do without them.
The Apostle declared that covet
ousness is idolatry. He who sets his
heart on money-getting may be
guilty of an idolatry not less dis
honoring to God than the worship of
an image. And so it may turn out
that the modern missionary enter
prise is to be not only the salvation
of the heathen but the salvation of
christendom. It strikes at the
heart of that idolatry which the apos
tle admonished the Colossians to put
to death. In giving our money to
preach the Gospel to others, we are
slaying our own worst foe. The
first blessing of missionary effort
comes to ourselves who make it.
The question, whether we can be
saved if wo refuse to give the Gos
pel to the heathen is full of solemn
meaning. So far as now appears
nothing can save us from that love
of money, which is the root of every
kind of evil and which, like a canker,
would eat the fibre out of our reli
gion, but an earnest effort to fill the
whole world with the Gospel of sal
vation.
Written for The Index.
“Faith is the substance of things honed for,
the evidence of things not seen.’’ Heb.
11:1.
This is a most remarkable declara
tion, it stands without any qualifica
tions or limitations, and from the
context none are implied.
Faith is the voluntary assent to a
proposition sustained by sufficient
authority.
Substance signifies essence, mate
rial part, the thing itself, as used In
contradistinction to the metaphys
eal.
This question would seem to rise
at once, how can faith continue, when
the thing hoped for is realized ?
The office of faith intervenes be
tween the birth of hope in the soul
and the realization of the thing
hoped for ; at least in the ordinary
affairs of men ; and that faith in the
ology has a technical meaning.
The Greek words, impostasis and
elegkos, fairly signifies substance and
evidence. Dr. George Campbell
translates pupostasis “confidence,”
Dr. Clark translates it “subsistency,”
neither of which is specially to be
favored. The fact, is, faith in reli
gious experience is the equivalent of
actual realization. It is the fee sim.
pie title, with the warrantee of Al
mighty God to the thing hoped for.
The illustrations of the Apostle in
the succeeding verses of the chapter
are argumentative and culminate in
this declaration. Seeing the things
afar, off embraced them.
Happiness is the prime object in
view of all intelligence, of men here
and hereafter. It may be fearful to
investigate the errors of men on this
line ; that these errors and mistakes
are many and serious are readily ad
mitted.
If faith is the substance of things
hoped for, it must follow therefore,
that faith happifies in the same
measure, that realization does, we
can therefore understand something
of the happiness arising from faith,
as well as in actual realization.
The happiest moment, that Stephen
over realized on earth was the reve.
lations of bis faith while being ston
ed by his merciless persecutors.
The Apostles were happy in the
midst of persecutions, actually sing
ing praises in dungeons and in chains,
under the realizing power of faith.
The soldier is victorious in tri
umph, and is happy in the realiza
tion of his efforts in the struggle of
battle, when bis enemies are at his
feet suing for peace.
The Christian soldeir is happy in
the realizations of the triumphs of
his faith. “This is the victory, that
overcometh the world even our
faith.” 1 John 5 :4.
Faith is victory, and victory is
ATLANTA, GA., THURSDAY. SEPTEMBER 15, 1892.
happpiness, and happiness is the at
tainment of desire and effort. Thank
God for the embracing power of
faith. J. G. McCall.
Quitman, Ga., Sept. 4th 1892,
[The following article appeared in
The Standard, the Baptist weekly of
Chicago. In his “editorial sum
mary,” the distinguished editor of
that paper thus refers to it: “Some
time since requests were sent us for
a discussion of the subject of the
Christian Lord’s day, and its relation
to the Judaic Sabbath. We are glad
that this week wo are able to meet
this request and in away to be so
satisfactory. * * * Dr. Dobbs’
argument for the Christian Lord’s
day, and his exposition of its charac
ter and significance, are both alike
masterly.” The article is reproduced
at the request of many readers of
the Index.]
THE LORD’S DAY A DIVINE IN
STITUTION.
BY KEV. C. E. W. DOBBB, D. D.
From much of the ground assumed
by those insisting that the gates of
the World’s Fair be closed on Sun
day, many are compelled to dissent,
even while agreeing with the main
object in view. The current discus
sion of “Sabbath reform” has devel
oped wide difference of opinion.
There are not a few who find them
selves unable to accept the ordinary
argument for the sanctity of the first
day of the week. I refer not to the
seventh-day advocates, who insist
that the seventh day is the Sabbath
ordained by God for universal ob
servance. The argument relied on
by most of those who object to this
view, is that the fourth command
ment “contemplated merely the
sanctification of one-seventh of
time,” and that “the specific day was
changed by the authority of Christ
and the apostles.” It is still argued
that Christians are under the origi
nal Sabbath law, but {hat Sunday is
the “Christian Sabbath.’' Unques
tionably this is the popular view
among American Protestants. A
large and constantly increasing num
ber of scholarly interpreters ot God’s
word are constrained to dissent from
the argument. There are two gen
eral classes who dissent. First,
there are those who regard “the hal
lowing of particular days as part of
the Jewish code that was abrogated
with the establishment of the gospel.”
They think that no day is peculiarly
sacred under the Christian dispensa
tion. They say that “the insistence
on one particular day makes it Juda
izing” and that such insistence “puts
one under the bondage of the letter
of the commandment.” All days are
equally holy to them. On the other
hand there are those who, while de
nying the permanent and universal
authority of the decalogtie Sabbath
law, yet insist that by divine authori
ty the first day of the week has
been constituted the Lord’s day.
They regard that day as holy, though
no appeal is made to the fourth com
mandment as sanctifying it, requir
ing its observance.
Granting, then, that the Sabbath
was among the positive institutions
of the Jewish code ; and that Paul
regarded it as belonging to the
“shadows” which vanished when
Christianity displaced the “ministra
tion of death written and engraved
on stones,” the question arises as to
tne ground on which we sanctify the
Lord’s day as a gospel institution.
Docs it rest solely upon “ecclesiasti
cal sanctioh,” along with the saints
days and other holy days? If there
be no higher authority for the in
stitution than that of the church,
then we shall be compelled to place
it upon the common level of those
days.
Let it be emphasized again that
there is no scripture authority for the
transfer of the Sabbath obligation
fropx the “seventh day” to the “first
day.” Os such “change of day,’’not
only the New Testament, but the
Christian literature of the early cen
turies is as silent as the grave. It
was many hundred years after the
apostles before the Sabbath and the
Lord’s day began to be identified
and the decalogue adduced in sup
port of the latter. This is a sugges
tive, to say the least. We must
look to the New Testament, as inter
preted in the teaching and practice
of the churches immediately follow
ing the apostolic age, to find the
true authorization of the Lords
day.
With practical unanimity exegeti
cal scholars and commentators are
agreed that Jesus was buried before
sunset on the Friday of the passover
week, and that he arose “very early
in the morning the first day of the
week.” The few who except to this
view do so on grounds that are dis
missed as untenable by the mass of
competent interpreters. On the even
ing of that resurrection Sunday, and
also on the following Sunday, he ap
peared to his disciples as they were
assemeled. It cannot bo urged that
these appearances of Jesus to his
disciples of themselves prove hie au
thorization of the “first day” the me
morial of his resurrection. The must
that oan be claimed is that they
suggestively harmonize with such an
authorization, supposing it to be oth
erwise probable. Now, Jesus re
mained on earth forty days after his
resurection, “speaking the things con
cerning the kingdom.” The record
is silent concerning the nature of
most of those post-resurrection inter
views. What he may have taught
his disciples concerning the Lord’s
day is not, perhaps, a matter of legit
imate assumption. Yet it is difficult
to believe that so important an insti
tution was wholly ignored in his in
structions. The practice of the
apostles and the'primitive churches,
as intimated in incidental scripture
references, would seem to afford at
least presumptive evidence of some
definite directions in relation thereto.
Whatever may be concluded as to
the reasonableness of this suggestion,
it is certain that Jesus comiuissoned
his appostles to teach the churches,
promising his Holy Spirit to guide
them into all the truth. What they
delivered to the churches in the ex
ercise of that apostleship, has the
sanction of divine prescription. The
principle is generally recognized that
apostolic precedent is equally binding
with apostolic precept—that example
is tantamount to command. Few will
question that, if one of the aptostles
had in one of his epistles an explicit
direction to the early Christians to
observe the first day of the week,
his direction would have been decis
ive of the matter. But if by exam
ple, and we may fairly presume, by
verbal precept, the apostles encourag
ed the observance of the first day of
the week as the Christian day of
workship, on what grounds shall
we pronounce their example less de
cisive than their written words would
have been ? Have we such example ?
In the New Testament there are
intimations quite clear that the apos
tles thus honored the day in com
memoration of their Lord’s resurrec
tion. True, these are
neither as numerous nor as definite
as we might wish them to be; yet,
when they are considered in the light
shed upon their meaning from the
testimony and practice of the writers
and churches immediately succeed
ing the apostles, they are amply suf
ficieut to justify the significance ac
corded them in Christian interpreta
tion. Even if Jesus had given no in
timation of his will in the matter, it
is reasonable to suppose the apostles
would set apart as ,s,acred the day
which brought tbof.beloved Master
from the tomb. The baptism in the
Holy Spirit prepared those apostles
to be the infallible teachers of the
churches. That wonderful baptism
came ou the day of Pentecost, which,
in that year, occurred on the! hrst
day of the week. Hessey asks, “Was
it by accident that on that day they
were all together in one place ?” We
may reasonably suppose the gather
ing on that Sunday morning to be in
accord with their already established
custom.
Many years after that Pentecost,
the inspired history brings Paul to
Troas,by which time Christianity had
assumed a comparatively fixed form.
There Paul andjiis companions “tar
ried seven days, and upon the first
day of the week when the disciples
came together to break bread, Paul
preached.” Passing by the many ir
relevant matters which have been
forced into the discussion of this pas
sage, certainly we have here just
such a record as one should nat
urally expect to read upon the sup
position that the first day of the week
was then the recognized day of Chris
tian assembling. The matter-of
course way in which the circum
stances are introduced seems to in
dicate an established order. There
is a similar unstudied reference in 1
Cor. xvi. 1,2, where Paul seems to
allude to this day as one (recognized
for the of religious ser
vice. The weekly assembling of the
church on the first day of the week
would prove convenient for the stor
ing of their gifts.
It was not till late in the century—
not till John wrote the Revelation
(in A. D. 90, or as some say, A. D.
66-69) that we meet the name Lord’s
day. By that time it had become
usual by that august term to desig
nate its divine origin and institution.
There is no good reason for objecting
to the application of the term to
the first day of the week. It
is so understood by the earliest
Christian writers. In the Greek Le
vant Sunday is yet called Kuriake—
the Lord’s-day, just as in most Os the
continental languages of Europe it is
known by similar terms, while “Sab
bath” is used to denote Saturday,
the seventh day.
This argument is confirmed by an
appeal to the interpretation of those
apostolic precedents by the earliest
Christian writer. They who immedi
ately succeeded the New Testament
age, while not infallible teachers, cer
tainly are entitled to regard as wit
nesses to the established order deliv
ered by the apostles to the churches
they founded. Barry, in Smith’s
•‘Christian Antiquities,” summing up
tho testimony, assures us that “patris
tic usage from Ignatius downwards
establishes the regular and technical
use of the Lord’s-day for the first
day of the week.” Ignatius was a
disciple of the apostle John. This
“father,” and Barnabas, Justin Mar
tyr, Irenteus, and others, can be cited
as testifying to the fixed custom of
worship on this holy day. With one
voice they speak of the Lord’s-day,
just as they speak of baptism and
the supper, and other matters of
church order, which they received
from the inspired founders of our re
ligion.
Calmly surveying this whole field
so hastily reviewed, the argument
seems conclusive. We rest content
upon so convincing proof of the di
vine origin of this gospel institution.
We would not place the Lord’s-day
upon the low plane of the Sabbath,
nor would we lessen its gospel sig
nificance by seeking authority and
prescription for its observance in the
abrogated Sinaio code. Rather would
we take our stand reverently by the
open tomb that could not hold the
Prince of Life in bond, and rejoice
in the day which our Lord hath
made.
Cartersville, Ga.
IMPORTANT QUESTION.
What will become of all the new
converts that are being reported as
the results of the great meetings all
through the country this summer?
This is a momentous question. If
an intelligent answer could now be
given there are troups of questions
connected with the work of the
churches that would have an imme
mediate solution.
Our experiences would suggest
memories that are two painful to
repeat. Our observations lead us to
fearful expectations. Some one who
is doubtful of the good of protracted
meetings anyhow thinks that scores
of these professsions are spurious
and the results will be as it so often
has been in the past, that in a few
months the vast number may be de
creased by a right large proportion.
It may be true that some have pro
fessed faith in Jesus who are still
strange to any experience of grace,
but the proof of this fact does not
lie where it is commonly supposed
that it is found. We often have
much to say about the unconverted
element in tho churches, the spurious
converts, etc., that we might save
ourselves by a little attention to the
young who are brought into the
churches during our protracted meet
ing seasons.
If we are up with our progressive
age we will at once organize a so
ciety to be known as the S. N. C.
(Society of the New Converts) and
set them at developing themseves in
to church workers and thus useful
Christians.
Would it not be better to keep
them in company with some who
have worked in these things and can
possibly assist them by a little ex
perience. Would it not be better to
acquaint them as early as possible
with the organization they are being
trained for. Why teach a boy smith
ing in a carpenter shop if there is a
black-smith shop at hand.
After all, the painful fact will not
be ignored that our question is not
how shall we train them, but, shall
we train them.
First of all, it is next to impossi
ble to develop, as it should be done,
these young Christians who belong
to the churches which have only
monthly preaching. The best that
can be done is unsatisfactory if not
discouraging. And yet it may be
done with some degree of suc
cess.
Let the churches prosecute vigor
ously their Sunday-school work and
inaugurate settlement prayer-meet
ings and such other religious meet
ings as will bring these new converts
often into religious contact with the
members. At these meetings let
kind talks be made that will encour
age habits of reading and prayer.
Thus it is possible to interest and
develope young Christians, even
rapidly, where the church has meet
ing only once a month.
Beware of making tho almost fa
tal mistake of supposing that a new
member is being developed when he
can bo induced to get up and talk
or lead a public prayer. Some of
them possibly ought to begin speak
ing in prayer-meeting very soon af
ter conversion. Very rarely there is
ono who ought to lead in public
prayer immediately after ho joins
the church. There are so many
people who do not know that to
learn of Jesus is tho first groat duty,
it has come to be common to have
tho talks and prayers at a religious
meeting by the very greenest mem
bers who will allow themselves
brought forward, and when one con
sents to take a leading part at a.
public meeting he is said to be grow
ing.
Tho best way to begin tho growth
of newly converted people is to be
gin teaching them the great doctrine
underlying the hopes of Christian
life. Our brethren anciently held all
new converts under the name and in
the place of “Catechumen” until they
were thoroughly acquainted with
the truth before they were regarded
members of the church. Teach the
young convert to be able to give a
reason for the faith that is in him
and let him grow into the work of
public exercises and personal effort
for the advancement of the Master’s
Kingdom.
Let any one try on the line here
suggested any lot of our average
converts and he will not have cause
to fear so much that professions are
spurious. We shall never know how
many of God’s dear little ones have
gone stumbling and starving through
the world for lack of attention.
These are babes born into the family
of the dear Redeemer. They need
food suitable to their new natures,
and they need training that their
feet may go new paths. Brother,
before you condemn the protracted
meeting and its converts, go do your
full duty to them or else condemn
yourself.
Under the circumstances surround
ing many when they join the chnrch
and in view of the encouragement
that is given them, it is surprising
how few backslide.
The wonder is that all do not.
As was said above, it is a painful re
collection to most Christians that
they had a terrible wilderness expe
rience after they joined the church.
The experince is so nearly universal
that it is often spoken of as it were a
necessity.
This need not be. Every one will
have temptations sore and numer
ous but surely His grace is sufficient
if the child of God can only know
how to avail himself of it. The fact
is, Christians never are lead astray
by temptations. They never go as
tray till neglect of duties and privi
leges has separated them from
the ardent love of Christ.
When, therefore, you provide a
course for a young Christian that
will increase his ardor and quicken
his love for the Saviour and his
cause, you have insured him against
1 falling into habits of sinfulness that
will afterwards grieve him.
F .C. McConnell.
THOUGHTS ABOUT GOD.
Ist. Some writers speak of God
as the “Absolute One.” To con
struct to our own minds a definite
conception of what this title means,
is very difficult, if not impossible.
Hence some learned men think that,
if there is a God, —the Absolute One,
—it is impossible for us to know
Him. Again other writers speak of
God as the “Unconditioned One.”
There is another title whose mean
ing lies beyond the reach of human
conception. Both these titles, no
doubt, indicate facts concerning God
which are of the most exalted value,
but they lift the Being to whom they
belong above our comprehension. If
therefore we ever come to know
God, it must be through terms more
intelligible to us than “The Abso
lute,” or “The Unconditioned.”
2. In striking contrast with the
philosophers, alluded to above, the
Bible speaks of God in the more or
dinary terms of human speech. The
Bible says : “In tho beginning God
created the Heavens and tho Earth.”
Here we have God given to us as a
Creator. This term may indeed in
clude some things above our compre
hension ; but a part of its meaning
is perfectly simple, and easily under
stood even by the unlearned. For
we have in our common speech the
word “maker” which is tho central
idea of the term “Creator.” Hence
Creator simply denotes tho highest
order of makers. As Creator; there
fore, we can form a rational, and
intelligible conception of God ; for
wo all know what a maker is. A
watch, a house, a plow, all had ma
kers. So a correct Philosophy tells
us that tho Universe had a maker,
and tho Bible, 8000 years in ad
vance of Paley and a modern sci
ence, had put it on record, that God
was the Creator of tho Universe.
There is something about God which
we can, in some good degree, under
stand. And it brings Him to our
knowledge as our Creator. How in
tirnato and close is this relation !
He not only made Sirius, Jupiter,
Saturn, Mars, the Earth, the Sun,
etc., but he made me I Ho is my
Brother Minister,
Working Layman,
Zealous Sister,
Wo are striving to make
Tho Index
the best of its kind. Help us by securing a
new subscriber.
VOL. 69.—N0. 37.
Creator, the Author of my being !
So He is yours, dear reader. Should
wo not love, reverence, and adore
Him ? Think, for a moment, what
a Being He must be. Consider the
vast extent of the universe, the num
ber and variety of its component
parts, and the wonderful interwork
ings of all these parts upon one an
other so as to embrace the whole
Universe in the unity of ono vast
system. What wisdom in its design I
What power in its accomplishment I
3. Again the Bible speaks of God
as a Law Giver. Here is another
term of human speech which all can
understand. He is revealed as a law .
giver in these words i “And God
said nnto the man, of all the trees !
of the garden thou mayest freely]
eat, but of the tree of knowledge of ‘
good and evil, thou shalt not eat of )
it; for in the day thou eatest there- f
of, thou shalt surely die.” Here we /
have “a rule of action” prescribed
by the Almighty, for His creature.
It is as perfect an example of a law, i
as can be found in the statute books
of any nation. It fulfils completely,
Judge Blackstone’s definition of a
law, viz, “A law is a rule of action
prescribed by some superior, which
the inferior is bound to obey.” Now
God is not only the infinite superior
of all His creatures ; but, by virtue
of His relation to them as their Cre
ator, He has an infinite right to rulfo
them according to His will. And.,
of course, every creature is bound by (
a corresponding obligation, to obey i
that will, just as soon as it is, in any ;
way, made known to him. In the ,
light of these facts we discover also
the infinite soveignty of God. Now ,
these terms, sovereignty, law-maker, i
government, are all familiar to us.
They are illustrated for us in the
things around us. When therefore
the Bible reveals God as exercising
these functions we can form some
clear conception of Him.
4. Once more, tho Bible speaks
of God as a Judge. And all men
recognize judgment as one of the
highest, if not the very highest func- ;
tion of sovereignty. It is a beauti- ’
ul and significant fiction in the Com
mon Law of England, that the Sov
ereign is present in the person of the
Judge, as his representative in every
conrt-room throughout his empire.
The meaning of this fiction Is that
the whole power of the sovereign is
ready to enforce the rulings of every
court, to the extent of its oppointed
jurisdiction. In earthly courts, this
übiquity of the sovereign is of course
physically impossible. But not so
with the Almighty. By virtue of
His omnipresence, He is able actually 1
to represent His own Person, in ev
ery case of judgment that may occur,
anywhere in His vast Domain. And,
the Bible gives many signal instan
ces illustrating His judicial authori
ty over men. As a judge it is His
function to vindicate the sovereignty
of the Divine government against alp
transgressors. That sovereignty
must be upheld against all opposi
tion. As a judge, therefore, He
may well be called, “the great and
dreadful God for “justice and
judgment are the habitation of His
throne.” As a Law-giver and a
Judge He cannot look upon sin with
allowance, —He can in no wise clear
the guilty.
But in the next place, the Bible
speaks of God as the Redeemer. A
redeemer is one who pays a certain
price for the ransom of some one
whom he loves, from captivity. In
this sense, the word was well under
stood among the ancients. Now we
read that “God so loved the world,
that he gave his only begotten son,
that whosoever believeth in him
might have eternal life.” The case
was this : The sinner was under con
demnation by the Law. God as a
Law-givor and a judge could not de
liver him without subverting Ilia
own moral government. Henpo in
His infinite love He placed Himself
in a new relation to His creature
man, He became his Redeemer and
tho price paid for his ransom waa
tho precious blood of His well be
loved son so that He might “bo just
and yet tho justifier of him who be
liovoth in Jesus.” It is interesting,
as well as wonderful, how often thiß
title, Redeemer, is applied to the
Supremo Being in the Scriptures,
It is often repeated in the Old Tes
tament, and redemption is the cen
tral truth in the plan of salvation aa
developed in tho Gospel; and thij
revelation of God as our redeemer