family. So there is something in God which corresponds with that which we call resentment, stripped, of course, of all emotion, selfishness, or fury.

It is for this reason that we should strongly object to explain away those words of Scripture," the wrath of God:" "God is angry with the wicked every day:" "the wrath of God is revealed from heaven." These sayings contain a deep and awful truth. God's punishment is God's Wrath against sin; and is not merely the consequence of lifeless laws, but the expression of the feeling of a Living Spirit. It would be most perilous to do away with these words; for if the Wrath of God be only a figure, His Love must be but a figure too. Such, therefore, is the true idea of human punishment. It exists to reform the offender, to purify society, and also to express God's and man's indignation at sin.

II. The Christian Idea of Absolution.

Before we go further, it will be well to explain some terms. Forgiveness is one thing, absolution is another. Absolution is the authoritative declaration of forgiveness. For example, when Christ said to the sick of the palsy, "Son, be of good cheer; thy sins be forgiven thee," He did not at this moment forgive him: he was forgiven already, but it was then that He declared his forgive

ness.

Now the case before us is a distinct, unquestionable instance of ecclesiastical absolution. You are aware that many utterly deny the possibility of such a power existing in man, beyond a mere declaration of God's promises to faith; and the assurance of forgiveness on the part of any man would be counted, by some persons, as blasphemy.

At once the cry of the Pharisees would be raised"Who can forgive sins but God only?" Now here, in the Church of Corinth is a sin: it is an offence not only against man, but also against God,-not a crime merely against society, but a sin; and yet St. Paul says "I forgive." This is absolution: Man's declaration of God's Forgiveness-man speaking in God's stead.

1. We consider, first, the use of absolution. It was to save from remorse. Absolution is here considered as a "comfort." Let us examine this more closely. There is a difference between penitence and remorse: penitence works life, remorse works death. This latter is more destructive even than self-righteousness, for it crushes, paralyzes, and kills the soul. No one, perhaps, but a minister of Christ has seen it in all its power: but some of us can tell you how the recollection of sin committed haunts men like a fiend. And so long as society lays its ban on the offender, or so long as he feels that a secret crime, if once known, would be accursed of the world, so long hope appears to him impossible. It is in vain that you speak of God's love and mercy in Christ to such a man. He will cry, "Yes: but is He merciful to ME?" Therefore, over and above the general declaration of God's mercy, there is needed, if you would comfort truly, a special, personal, human assurance to the individual.

2. This absolution was representative. It represented the forgiveness of the congregation and the forgiveness of God. St. Paul forgave the sinner "for their sakes," and "in the person," that is in the stead "of Christ." Thus, as the punishment of man is representative of the punishment and wrath of God, so the absolution of man is

representative of the forgiveness of God. For Human nature is representative of Divine nature. And, further, the Church represents Humanity, and the Minister represents the Church. Therefore, he who pronounces absolution at a sick man's bedside is but merely, as St. Paul was, speaking in the person of Christ. You will object, perchance: If God has forgiven the sinner, a man's word cannot add to it: if He has not forgiven him, a man's word cannot alter it. Yes, that is very true; but, now in reply, consider a distinct command of Christ: "Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of Peace be there, your peace shall rest upon it: if not, it shall turn to you again.” Now a man might have said, What good is there in saying peace?" If God's peace be in that family, you cannot add to it; if not, you cannot alter it. But Christ says, Give your blessing: it will not create peace, but it will make it felt: "Your peace shall rest upon it." So if a Christian minister absolves, in Christ's words we may say, "If the sin be forgiven, that absolution will perhaps convey the soothing conviction to the soul; if not your absolution will turn to you again."

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In conclusion, remember the ministerial absolution is representative: St. Paul forgave in the name of the Christian congregation. Every member, therefore, of that congregation was forgiving the sinner: it was his right to do so, and it was in his name that St. Paul spoke; nay, it was because each member had forgiven, that St. Paul forgave.

Absolution, therefore, is not a priestly prerogative, belonging to one set of men exclusively. It belongs to

Man, and to the minister because he stands as the representative of purified Humanity. "The Son of man,' —that is, Man,—" hath power on earth to forgive sins." For society has this power collectively-a most actual and fearful power. Who does not know how the unforgivingness of society in branding men and women as outcasts, makes their case hopeless? Men bind his sins -her crimes-on earth: and they remain bound! Now every man has this power individually. The most remarkable instance, perhaps, in the Old Testament is that of Jacob and Esau. For years the thought of his deceit, and the dread of his brother, had weighed on Jacob's heart; and when Esau forgave him, it was as if he "had seen the face of God." Be sure, this power is yours also. When a parent forgives a child, the child feels that God is nearer to him. When a master accepts a pupil's repentance, the pupil goes forth joyful from the master's presence. When schoolboys receive one who has been rejected into fellowship again, a load is taken from that boy's bosom. When we treat the guilty with tenderness, hope rises in them towards God: their hearts say, "They love us; will not God forgive and love us too?"

It is a sublime, godlike privilege which you have. Oh! do not quarrel with Romanist or Tractarian about the dogma. Go and make it real in your own lives. Represent on earth the Divine clemency: forgive in the Person of Christ. Loose suffering outcasts from sin, and it will be loosed in Heaven.

2 CORINTHIANS, ii. 12-17.-"Furthermore, when I came to Troas to preach Christ's gospel, and a door was opened unto me of the Lord, -I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place.—For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish :-To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things ?-For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ."

2 CORINTHIANS, iii. 1-3.-" Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?-Ye are our epistle written in our hearts, known and read of all men:-Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God;-not in tables of stone, but in fleshy tables of the heart."

OUR last discourse closed with the eleventh verse, and was employed chiefly about St. Paul's doctrine of Christian absolution. To-day our exposition begins at the twelfth verse, which verse is an example of one of those rapid transitions so common in the writings of the Apostle. The first thing we have to do, then, is to trace the connection. Apparently there is none; we cannot at once see what the argument has to do with St. Paul going to Troas, nor what his unrest there has to do with the voyage to Macedonia. But remember that the main subject is St. Paul's defence against the charge of caprice. He had shewn why he had not gone to Corinth according to