Jesus Christ.

JESUS CHRIST is the Son of God, of one substance with the Father, perfect God and perfect man; equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood. He is God manifest in the flesh. He truly suffered, was crucified, dead, and buried, to reconcile His Father to us, and to be a sacrifice not only for original guilt, but also for all actual sins of men. He was made like unto us in all things, sin only excepted, from which He was clearly void both in His flesh and in His spirit.

Jesus is His name as God; Christ is His name as man. Jesus is His Jewish name; Christ is His Gentile name.

This name Jesus is honey in the mouth, harmony in the ear, melody in the heart.

From Christ we are called Christians. He hath given us His own name, cleansed us with His own blood, clothed us with His own righteousness, and is sanctifying us with His own Spirit.

Christ is my Prophet; I must receive His doctrine. He is my Priest; I must rely on His sacrifice. He is my King; I must constantly obey Him.

Christ is the Teacher, His Church is the school; those who learn are Christians; that which is learned is religion.

Christ is a fountain to cleanse me, a garment to clothe me, a physician to heal me, and bread to nourish me.

Christ sorrowed for me, Who had nothing for Himself to sorrow. Christ died for my salvation, I must therefore live to His glory.

If Christ be in my heart the world will be under my feet. What without Thee can I be?

What without Thee can I do?

Adam ate the forbidden fruit, Christ paid the penalty.
Christ suffered for sinners and with sinners.

That which the sinner deserved the innocent suffered.
His works are our merits.

Here we follow Christ in a state of grace, hereafter we shall reign with Him in the state of glory.

To win Christ is the greatest gain; to know Christ the sublimest knowledge; and to live upon Christ the happiest life below.

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At every cost of property and ease Christ must be proved the Lord of our souls, or we have no sufficient evidence that we believe on Him.

Christ is the sum of the law and of the gospel: the law teaching us what to do, the gospel what to believe.

If any be Christless they must be comfortless. Jesus Christ saves His people, not in their sins, but from their sins.

His compassion inclines Him, His power enables Him, His promise binds Him to save sinners-all believing sinners.

Christ is "God manifest." He is the Word, God heard; the Light, God seen; the Life, God felt.

We can do nothing without Christ; but He can do all things without us.

"I know men," said Napoleon at St. Helena, " and I tell you that Jesus Christ is not a man. Superficial minds see a resemblance between Christ and the founders of empires, and the gods of other religions. That resemblance does not exist."

Christ's example was of the most perfect piety to God, and of the most extensive benevolence and tender compassion to men.

In Him no inconsistency of practice neutralized the consistency of His doctrine. The one was as perfect as the other

was pure.

Christ's blood on the head is the greatest curse; Christ's blood on the heart is the richest blessing.

“While we were yet sinners Christ died for us.”

"Jesus Christ, the same yesterday, and to-day, and for ever." The second advent of Christ is the great hope of the Church.

Justification.

"JUSTIFIED freely by His grace."-ROM. iii. 24. "Justified by faith."-ROM. iii. 28.

"Justified by His blood."-ROM. v. 9.

Justification and sanctification are both essential to our salvation; both are sovereign favours; both come to us through the redemption that is in Christ; in both the Holy Spirit applies the work of Christ; both are designed to honour the law, the government and grace of God; both are enjoyed by all believers, and by believers only.

Justification changes our state in law before God as a Judge; sanctification changes our heart and life before Him as our Father.

Justification is an act done at once, admitting of no degrees; sanctification is a process which is gradual.

Justification is complete as soon as we believe; sanctification then at once commences.

Justification is the acceptance of our persons into God's favour; sanctification is the renewal of our hearts into God's image.

The righteousness of Christ imparted is the ground of our justification; the grace of God implanted is the matter of our sanctification.

Justification removes the guilt of sin; sanctification subdues its power.

Justification delivers us from God's displeasure; sanctification conforms us to His image.

Justification is our title to heaven; sanctification our meetness. Justification is complete on earth; sanctification in heaven. Justification is death to sin once; sanctification is death from sin continually: the one sets free from the punishment, the other from the pollution of sin; the one is the way from hell, the other is the way to heaven.

Justification changes our state; sanctification our nature. In justification there is no difference among believers; in sanctification there are varieties of stages.

Justification is as the root, sanctification as the fruit. Justification may therefore be known by sanctification. There is a threefold righteousness for believers; there is a justifying righteousness which is perfect, but not inherent; there

is a sanctifying righteousness which is inherent, but not perfect; and there will be a glorifying righteousness in the world to come, which is both perfect and inherent.

Faith doth justify; justification washeth away sin; sin removed, we are clothed with the righteousness which is of God; the righteousness of God maketh us most holy.

Justification consists of these two parts-remission and acceptance. Remission of sins takes away our liableness to death; acceptation of our persons gives us a title unto life. Now, to be free from our obnoxiousness to death, and instated, in a right to eternal life, these two constitute a perfect justification. For, to be accepted of God in Christ, is no other than for God, through the righteousness and obedience of Christ, imputed to us, to own and acknowledge us to have a right to heaven.

Herein lies the great error of the Papists in the doctrine of justification, that they will not understand it as a law phrase, and a relative transaction in the discharge of a sinner; but still take it for a real change of a man's nature by implanting in him inherent principles of holiness.

Though we distinguish between justification and sanctification yet we do not separate and divide them, as they always go together in the same person, like unto light and heat in the sun.

By justifying understand none other thing than to be reconciled to God, to be restored to His favour, and to have thy sins forgiven thee.

Our faith in Christ, as it were, saith unto us thus: "It is not I that take away your sins, but it is Christ only; and to Him only I send you, forsaking therein all your good virtues, words, thoughts, and works, and only putting your trust in Christ.”

We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings; wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort (11th Article).

Knowledge.

"WISE men lay up knowledge."-PROV. x. 14.

"The tongue of the wise useth knowledge aright."PROV. XV. 2.

The knowledge of a wise man shall abound like a flood; and his counsel is like a pure fountain of life.

Knowledge dwells

In heads replete with thoughts of other men;
Wisdom in minds attentive to their own.
Knowledge, a rude, unprofitable mass,

The mere materials with which wisdom builds,
Till smooth'd and squar'd and fitted to its place
Does but encumber, when it seems t'enrich.

Other things may be seized on by might, or purchased by money; but knowledge is to be gained only by study.

The great secret of being successful and accurate as a student, next to perseverance, is the constant habit of reviewing.

He that comes to seek after knowledge with a mind to scorn and censure shall be sure to find enough for his humour, but nothing for his instruction.

Knowledge is proud that he has learnt so much;

Wisdom is humble that he knows no more.

For a man to be proud of his learning is the greatest ignorance.

The more men know, the less they think of themselves.
Profess not the knowledge thou hast not.

Try to know something about everything, and everything about something.

The knowledge of our duties is the most useful part of philosophy.

It hurts a man's pride to say, I do not know.

"Knowledge without justice," says Plato, "ought to be called cunning rather than wisdom."

Aristotle's favourite division of knowledge-into things relatively and things absolutely known.

Dr. Johnson: "While knowledge is a distinction, those who are possessed of it will naturally rise above those who are not. Merely to read and write was a distinction at first, but we see now reading and writing have become general, the common