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Pharisee stood by himself and said, "God, I thank thee that I am not as other men are, unjust, extortioners, or even as this publican. But the publican, standing afar off, would not so much as lift up his eyes unto heaven, but smote upon his breast, and cried, God be merciful to me a sinner. How simple all this, but how full, how significant !

The teaching of Christ is that of inspiration, or, as we term it, of revelation, a revelation as rich and varied as nature itself; new and strange, like the well-known face of earth and sky, in which all forms are blended with a familiar, yet mystic beauty. In a word, it is the utterance of that eternal Wisdom (Logos) from which are all things, natural and divine. “ Never man spake like this man." Sometimes in the synagogues, but oftener in the open air, by the wayside or by the well, on the mountain or by the margin of the lake, in the shadow of the temple or in the depth of the wilderness, he uttered his words of life. Nothing could be more natural, nothing more thrilling and impressive.

The originality, completeness, and imaginative beauty of his parables, in which the highest, most abstract, spiritual truths are embodied in familiar forms, which have all the vividness of life, must have greatly struck the minds of the people. Containing unknown depihs of spiritual truth, they are yet simple and beautiful as the falling dew, or the blowing clover. God and the soul, in their mysterious relations, duty and happiness, sin and misery, the infinite and immortal state, regeneration and resurrection, the renovation of society, the restitution of all things, the everlasting life, the everlasting death, all are incarnated in these marvellous inspirations. The invisible world is made as patent as the visible; mysterious, indeed, as all things are mysterious, stretching away into the everlasting immensities, yet real, palpable, glowing. Every thing external and internal is set in motion; all around us, within us, and above us, trembles with life. The most delicate and affecting relations, the deepest feelings, the most amazing facts and changes in the realm of spirit, are bodied forth in shapes of grace and power.

Indeed, all outward things, in the parabolic and figurative language of Christ, are made to symbolize and describe invisible realities. The elder dispensations, the types and shadows of the Jewish worship, the temple with its mystic forms and magnificent ritual, all external changes and usages, earth and sky, mountains and streams, plants and animals, are made to range themselves, in figurative beauty, around his marvellous revelations.

But what is most peculiar in the teaching of

Christ is, that the whole is but an image or reproduction of himself. All that is human, all that is divine, meets in him, and thence utters itself in his words and deeds. Here is all the past, both of history and prophecy; here all the present, whether of earth or heaven, of natural or supernatural; here all the future, with its amazing changes, its restitutions and resurrections. In him dwelleth all the fulness of the universe, because “all the fulness of the Godhead;" power, purity, love, beauty, blessedness, - in a word, all the possibilities of the human and the divine.

Hence it is only as we come into fellowship with Christ that we come into fellowship with God and the universe, and feel that deeper love which is the harmony of all worlds. “I am the way, the truth, and the life.” “No man cometh unto the Father but by me.” 66 The Father loveth the Son, and hath given all things into his hand.” “I in them, and thou in me.” “I give my life for the world.” “I give unto them eternal life.” "Believe in God, believe also in me." “ My Father will love you, and we will come and make our abode with you.” “I and the Father are one."

Hence the force of his own most significant explanation : “ This is lise eternal, to know thee, the only true God, and Jesus Christ, whom thou

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hast sent.” “ This,” says the apostle, as if repeating the Master's words, “this is the true God, and eternal life.”

This leads us to remark, that the life of Christ is a unit, as his character is a unit, or as God is a unit. Hence his doctrine is a unit, also; for it has its great central principle, like the gravitation of nature, from which all other principles diverge, and to which they all return. This central, all-comprehending truth is, that God is All AND IN All; and being such, that " HE IS RECONCILING THE WORLD UNTO HIMSELF."

It may be viewed, however, as it is taught in the words of our Savior and his disciples, who derived it from him, in its various details and applications.

What, in this view, then, are some of the leading principles taught by Christ?

1. The "allness" of God, including his absolute spirituality, supremacy, and eternity.

2. The personality and paternity of God 66 Our Father who art in heaven."

3. The spirituality of man, as formed in the divine image; the consequent possibility of his union and fellowship with God, and his immortality.

4. The atonement; that is, reconciliation or reunion between God and man, through Christ as a mediator ; thence the doctrine of "justification by faith alone,fuith being the link which unites the

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soul to Christ, and through Christ to God — " I in them, and thou in me;" whence spring the freedom, strength, and joy of the Christian state.*

5. Regeneration, or the new and eternal life in God—born again– “born from above– “a

. new (spiritual] creation in Christ Jesus."

6. The brotherhood of man, or the unity of the church -"one Lord, one faith, one baptism.

7. Eternity, or the tendency of all things to fixed and permanent states; in other words, the final, absolute issue of all things according to their nature.

8. Responsibility, individual and common, involving the possible eternal divergence of character and doom, being the eternal life, or the eternal death,

9. The resurrection of the dead, or the completed perfection of the body and the soul; that is, of the whole nature of the renovated man the earthly, carnal, and perishable being exchanged for the heavenly, the spiritual, and immortal.

10. Grace, or the Holy Spirit, a modification of the doctrine of the life in God, whence

* The atonement, or reconciliation, is made by intervention and sacrifice. The sacrifice, of course, is voluntary and vicarious, that is, it is the suffering of the innocent for the guilty, the sinless for the sinful; not, indeed, as a quid pro quo, but as a prerequisite to union. On this ground the doctrine of mediation and sacrifice is fundamental. And, what is singular, it is recognized in all religions. See, upon this subject, Appendix, note E.

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