"God With Us"

   (No. 1270)




   "They shall call His name Emmanuel, which being interpreted is, God
   with us." Matthew 1:23.

   THOSE words, "being interpreted," salute my ear with much sweetness.
   Why should the word, "Emmanuel," in the Hebrew, be interpreted at all?
   Was it not to show that it has reference to us Gentiles and, therefore,
   it must be interpreted into one of the chief languages of the then
   existing Gentile world, namely, the Greek? This, "being interpreted,"
   at Christ's birth and the three languages employed in the inscription
   upon the Cross at His death, show that He is not the Savior of the Jews
   only, but also of the Gentiles.

   As I walked along the wharf at Marseilles and marked the ships of all
   nations gathered in the port, I was very much interested by the
   inscriptions upon the shops and stores. The announcements of
   refreshments or of goods to be had within were not only printed in the
   French language, but in English, in Italian, in German, in Greek and
   sometimes in Russian and Swedish. Upon the shops of the sail makers,
   the boat builders, the ironmongers, or the dealers in ship supplies,
   you read a mixture of announcements setting forth the information to
   men of many lands. This was a clear indication that persons of all
   nations were invited to come and purchase, that they were expected to
   come and that provision was made for their peculiar needs.

   "Being interpreted" must mean that different nations are addressed. We
   have the text put first in the Hebrew, "Emmanuel," and afterwards it is
   translated into the Gentile tongue, "God with us," "being interpreted,
   "that we may know that we are invited, that we are welcome, that God
   has seen our needs and has provided for us, and that now we may freely
   come, even we who were sinners of the Gentiles and far off from God!
   Let us preserve with reverent love both forms of the precious name and
   wait the happy day when our Hebrew Brethren shall unite their,
   "Emmanuel," with our, "God with us."

   Our text speaks of a name of our Lord Jesus. It is said, "They shall
   call His name Emmanuel." In these days we call children by names which
   have no particular meaning. They are the names, perhaps, of father or
   mother, or some respected relative, but there is no special meaning, as
   a general rule, in our children's names. It was not so in the olden
   times. Then names meant something. Scriptural names, as a general rule,
   contain teaching and especially is this the case in every name ascribed
   to the Lord Jesus. With Him names indicate things. "His name shall be
   called Wonderful, Counselor, The Mighty God, The Everlasting Father,
   The Prince of Peace," because He really is all these.

   His name is called Jesus, but not without a reason. By any other name
   Jesus would not be so sweet, because no other name could fairly
   describe His great work of saving His people from their sins. When He
   is said to be called this or that, it means that He really is so. I am
   not aware that anywhere in the New Testament our Lord is afterwards
   called Emmanuel. I do not find His Apostles, or any of His disciples,
   calling Him by that name literally. But we find them all doing so in
   effect, for they speak of Him as, "God manifest in the flesh." And they
   say, "The Word was made flesh and dwelt among us, and we beheld His
   glory, the glory as of the only-begotten of the Father, full of Grace
   and truth."

   They do not use the actual word, but they again interpret and give us
   free and instructive renderings while they proclaim the sense of the
   august title and inform us in many ways what is meant by God being with
   us in the Person of the Lord Jesus Christ. It is a glorious fact, of
   the highest importance, that since Christ was born into the world, God
   is with us! You may divide the text, if you please, into two
   portions--"GOD," and then, "GOD WITH US." We must dwell with equal
   emphasis upon each word.

   Never let us, for a moment, hesitate as to the Godhead of our Lord
   Jesus Christ, for His Deity is a fundamental doctrine of the Christian
   faith. It may be we shall never fully understand how God and Man could
   unite in one Person, for

   who can, by searching, find out God? These great mysteries of
   godliness, these "deep things of God," are beyond our measurement. Our
   little skiff might be lost if we ventured so far out upon this vast,
   this infinite ocean, as to lose sight of the shore of plainly revealed

   But let it remain as a matter of faith that Jesus Christ, even He who
   lay in Bethlehem's manger and was carried in a woman's arms, and lived
   a suffering life and died on a malefactor's cross, was, nevertheless,
   "God over all, blessed forever," "upholding all things by the word of
   His power." He was not an angel--that the Apostle has abundantly
   disproved in the first and second chapters of the Epistle to the
   Hebrews--He could not have been an angel, for honors are ascribed to
   Him which were never bestowed on angels. He was no subordinate Deity or
   was elevated to the Godhead, as some have absurdly said--all these
   things are dreams and falsehoods.

   He was as surely God as God can be, One with the Father and the
   ever-blessed Spirit. If it were not so, not only would the great
   strength of our hope be gone, but as to this text the sweetness would
   be evaporated altogether. The very essence and glory of the Incarnation
   is that He was God who was veiled in human flesh. If it were any other
   being who thus came to us in human flesh, I see nothing very remarkable
   in it, certainly nothing comforting. That an angel should become a man
   is a matter of no great consequence to me. That some other superior
   being should assume the nature of man brings no joy to my heart and
   opens no well of consolation to me.

   But, "God with us," is exquisite delight! "GOD with us"--all that,
   "GOD," means--the Deity, the Infinite Jehovah with us! This, this is
   worthy of the burst of midnight song when angels startled the shepherds
   with their carols, singing, "Glory to God in the highest, and on earth
   peace, good will to men." This was worthy of the foresight of seers and
   Prophets, worthy of a new star in the heavens, worthy of the care which
   Inspiration has manifested to preserve the record. This, too, was
   worthy of the martyr deaths of Apostles and confessors who counted not
   their lives dear unto them for the sake of the Incarnate God.

   And this, my Brothers and Sisters, is worthy, at this day, of your most
   earnest endeavors to spread the glad tidings! It is worthy of a holy
   life to illustrate its blessed influences and worthy of a joyful death
   to prove its consoling power. Here is the first Truth of our holy
   faith--"Without controversy great is the mystery of godliness, God was
   manifest in the flesh." He who was born at Bethlehem is God, and, "God
   with us." God--there lies the majesty! "God with us"-- there lies the
   mercy. God--there is glory! "God with us"--there is Grace! God alone
   might well strike us with terror, but, "God with us," inspires us with
   hope and confidence!

   Take my text as a whole and carry it in your bosoms as a bundle of
   sweet spices to perfume your hearts with peace and joy. May the Holy
   Spirit open to you the Truth of God and the Truth of God to you. I
   would joyfully say to you in the words of one of our poets--

   "Veiled in flesh the Godhead see; Hail the Incarnate Deity! Pleased as
   man with men to appear, Jesus our Immanuel here."

   First, let us admire this Truth of God. Then let us consider it more at
   length. And after that let us endeavor personally to appropriate it.

   I. LET US ADMIRE THIS TRUTH OF GOD. "God with us." Let us stand at a
   reverent distance from it as Moses when he saw God in the bush stood a
   little back and took his shoes off, feeling that the place where he
   stood was holy ground. This is a wonderful fact! God the Infinite once
   dwelt in the frail body of a child and tabernacled in the suffering
   form of a lowly man. "God was in Christ." "He made Himself of no
   reputation, and took upon Him the form of a Servant, and was made in
   the likeness of men."

   Observe first, the wonder of condescension contained in this fact, that
   God, who made all things, should assume the nature of one of His own
   creatures! That the Self-Existent should be united with the dependent
   and deprived, and the Almighty linked with the feeble and mortal! In
   the case before us the Lord descended to the very depth of humiliation
   and entered into alliance with a nature which did not occupy the chief
   place in the scale of existence! It would have been great condescension
   for the Infinite and Incomprehensible Jehovah to have taken upon
   Himself the nature of some noble spiritual being, such as a seraph or a
   cherub. The union of the Divine with a created spirit would have been
   an immeasurable stoop--but for God to be one with man is far more.

   Remember that in the Person of Christ, Manhood was not merely a
   quickening spirit, but also suffering, hungering, dying flesh and
   blood. There was taken to Himself by our Lord all that materialism
   which makes up a body and a body is, after all, but the dust of the
   earth--a structure fashioned from the materials around us. There is
   nothing in our bodily frame but what is to be found in the substance of
   the earth on which we live. We feed upon that which grows out of the
   earth and when we die, we go back to the dust from which we were taken.
   Is not this a strange thing that this grosser part of creation, this
   meaner part, this dust of it, should, nevertheless, be taken into union
   with that pure, marvelous, incomprehensible, Divine Being of whom we
   know so little, and can comprehend nothing at all?

   Oh, the condescension of it! I leave it to the meditations of your
   quiet moments. Dwell on it with care. I am persuaded that no man has
   any idea how wonderful a stoop it was for God thus to dwell in human
   flesh and to be, "God with us." Yet, to make it appear still more
   remarkable, remember that the creature whose nature Christ took was a
   being that had sinned. I can more readily conceive the Lord's taking
   upon Himself the nature of a race which had never fallen. But, lo, the
   race of man stood in rebellion against God and yet Christ became a Man,
   that He might deliver us from the consequences of our rebellion and
   lift us up to something higher than our pristine purity. "God sending
   His own Son in the likeness of sinful flesh, has condemned sin in the
   flesh." "Oh, the depths," is all that we can say as we look on and
   marvel at this stoop of Divine Love.

   Note, next, as you view this marvel at a distance, what a miracle of
   power is before us. Have you ever thought of the power displayed in the
   Lord's fashioning a body capable of union with Godhead? Our Lord was
   Incarnate in a body, which was truly a human body, but yet in some
   wondrous way was prepared to sustain the indwelling of Deity! Contact
   with God is terrible--"He looks on the earth and it trembles. He
   touches the hills and they smoke." He puts His feet on Paran and it
   melts, and Sinai dissolves in flames of fire. So strongly was this
   Truth inwrought into the minds of the early saints that they said, "No
   man can see God's face and live!" And yet here was a Manhood which did
   not merely see the face of God, but which was inhabited by Deity.

   What human frame was this which could abide the Presence of Jehovah! "A
   body have You prepared Me." This was, indeed, a body curiously worked,
   a holy thing, a special product of the Holy Spirit's power. It was a
   body like our own, with nerves as sensitive and muscles as readily
   strained. It was a body with every organization as delicately fashioned
   as our own and yet God was in it! It was a frail boat to bear such
   freight. Oh, Man Christ, how could You bear the Deity within You! We
   know not how it was, but God knows. Let us adore this hiding of the
   Almighty in human weakness, this comprehending of the Incomprehensible,
   this revealing of the Invisible, this localization of the Omnipresent!

   Alas, I do but babble! What are words when we deal with such an
   unutterable Truth of God? Suffice it to say that the Divine power was
   wonderfully seen in the continued existence of the materialism of
   Christ's body--which otherwise had been consumed for such a wondrous
   contact with Divinity! Admire the power which dwelt in, "God with us."
   Again, as you gaze upon the mystery, consider what an ensign of good
   will this must be to the sons of men. When the Lord takes Manhood into
   union with Himself in this matchless way, it must mean good to man. God
   cannot mean to destroy that race which He thus weds onto Himself!

   Such a marriage as this, between man and God, must mean peace. War and
   destruction are never thus predicted. God Incarnate in Bethlehem, to be
   adored by shepherds, foretells nothing but "peace on earth and mercy
   mild." O you sinners who tremble at the thought of the Divine Wrath, as
   well you may, lift up your heads with joyful hope of mercy and favor,
   for God must be full of Grace and mercy to that race which He so
   distinguishes above all others by taking it into union with Himself! Be
   of good cheer, O men born of women, and expect untold blessings for,
   "unto us a Child is born, unto us a Son is given."

   If you look at rivers you can often tell from where they come and the
   soil over which they have flowed by their color. Those which flood from
   melting glaciers are known at once. There is a text concerning a
   heavenly river which you will understand if you look at it in this
   light--"He showed me a pure river of the Water of Life, clear as
   crystal, proceeding out of the Throne of God and of the Lamb." Where
   the Throne is occupied by Godhead and the appointed Mediator, the
   Incarnate God, the once bleeding Lamb, then the river most be pure as
   crystal and be a river, not of molten lava of devouring wrath, but a
   river of the Water of Life! Look to "God with us" and you will see that
   the consequences of Incarnation must be pleasant, profitable, saving
   and ennobling to the sons of men.

   I pray you to continue your admiring glance and look upon God with us
   once more as a pledge of our deliverance. We are a fallen race. We are
   sunk in the mire. We are sold under sin, in bondage and in slavery to
   Satan. But if God comes to our race and espouses its nature, why, then,
   we must retrieve our Fall--it cannot be possible for the gates of Hell
   to keep those down who have God with them! Slaves under sin and
   bondsmen beneath the Law, hearken to the trumpet of jubilee, for One
   has come among you, born of a woman, made under the Law, who is also
   Mighty God, pledged to set you free! He is a Savior, and a great one!
   He is able to save, for He is Almighty, and pledged to do it, for He
   has entered the fight and put on the harness for the battle.

   The champion of his people is one who will not fail nor be discouraged
   till the battle is fully fought and won. Jesus, coming down from
   Heaven, is the pledge that He will take His people up to Heaven! His
   taking our nature is the seal of our being lifted up to His Throne!
   Were it an angel that had interposed, we might have some fears. Were it
   a mere man, we might go beyond fear and sit down in despair. But if it
   is "God with us," and God has actually taken Manhood into union with
   Himself, then let us "ring the bells of Heaven" and be glad!

   There must be brighter and happier days! There must be salvation for
   man! There must be Glory to God. Let us bask in the beams of the Sun of
   Righteousness who now has risen upon us--a Light to lighten the
   Gentiles, and to be the Glory of His people Israel! Thus we have
   admired at a distance.

   II. And, now, in the second place, let us come nearer and CONSIDER THE

   this? What does this mean, "God with us"? I do not expect, this
   morning, to be able to set forth all the meaning of this short text,
   "God with us," for indeed, it seems to me to contain the whole history
   of redemption! It hints at man's being without God and God's having
   removed from man on account of sin. It seems to tell me of man's
   spiritual life, by Christ's coming to him and being formed in him the
   hope of Glory.

   God communes with man and man returns to God and receives, again, the
   Divine image as at the first. Yes, Heaven itself is, "God with us."
   This text might serve for a hundred sermons without any more drawing.
   Yes, one might continue to expatiate upon its manifold meanings
   forever! I can only, at this time, give mere hints of lines of thought
   which you can pursue at your leisure, the Holy Spirit enabling you.
   This glorious word, Emmanuel, means, first, that God in Christ is with
   us in very near association.

   The Greek particle here used is very forcible and expresses the
   strongest form of "with." It is not merely, "in company with us," as
   another Greek word would signify, but "with," "together with" and,
   "sharing with." This preposition is a close rivet, a firm bond,
   implying, if not declaring, close fellowship. God is peculiarly and
   closely "with us." Now, think for a while, and you will see that God
   has, in very deed, come near to us in very close association. He must
   have done so, for He has taken upon Himself our nature, literally our
   nature--flesh, blood, bone, everything that made a body--mind, heart,
   soul, memory, imagination, judgement, everything that makes a rational

   Christ Jesus was the Man of men, the Second Adam, the model
   representative Man! Think not of Him as a Deified man any more than you
   would dare to regard Him as a humanized God, or demigod! Do not confuse
   the natures nor divide the Person--He is but one Person, yet very Man
   as He is also very God. Think of this Truth, then, and say, "He who
   sits on the Throne is such as I am, sin, alone, excepted." No, 'tis too
   much for speech, I will not speak of it! It is a theme which masters
   me, and I fear to utter rash expressions. Turn this Truth over and
   over, and see if it is not sweeter than honey and the honey-comb--

   "Oh joy! There sits in our flesh, Upon a throne of light, One of a
   human mother born, In perfect Godhead bright!"

   Being with us in our nature, God was with us in all our life's
   pilgrimage. Scarcely can you find a halting place in the march of life
   at which Jesus has not paused, or a weary league which He has not
   traversed. From the gate of entrance even to the door which closes
   life's way, the footprints of Jesus may be traced. Were you in the
   cradle? He was there. Were you a child under parental authority? Christ
   was, also, a Boy in the home at Nazareth. Have you entered upon life's
   battle? Your Lord and Master did the same. And though He lived not to
   old age, yet through incessant toil and suffering He bore the marred
   visage which attends a battered old age.

   Are you alone? So was He, in the wilderness and on the mountain's side,
   and in the garden's gloom. Do you mix in public society? So did He
   labor in the thickest crowds. Where can you find yourself, on the
   hilltop, or in the valley, on

   the land or on the sea, in the daylight or in darkness--where, I say,
   can you be, without discovering that Jesus has been there before you?
   What the world has said of her great poet we might with far more truth
   say of our Redeemer--

   "A man so various that he seemed to be Not one, but all mankind's
   epitome." One harmonious Man He was, and yet all saintly lives seem to
   be condensed in His.

   Two Believers may be very unlike each other, and yet both will find
   that Christ's life has in it points of likeness to their own. One shall
   be rich and another shall be poor. One actively laborious and another
   patiently suffering, and yet each man, in studying the history of the
   Savior, shall be able to say--His pathway ran hard by my own. He was
   made in all points like unto His brethren. How charming is the fact
   that our Lord is "God with us," not here and there, and now and then,
   but forever! Especially does this come out with sweetness in His being
   "God with us" in our sorrows. There is no pang that rends the heart--I
   might almost say not one which disturbs the body--but what Jesus Christ
   has been with us in it all.

   Do you feel the sorrows of poverty? He "had not where to lay His head."
   Do you endure the griefs of bereavement? Jesus "wept" at the tomb of
   Lazarus. Have you been slandered for righteousness' sake and has it
   vexed your spirit? He said, "Reproach has broken My heart." Have you
   been betrayed? Do not forget that He, too, had His familiar friend who
   sold Him for the price of a slave. On what stormy seas have you been
   tossed which have not also roared around His boat? Never a glen of
   adversity so dark, so deep, apparently so pathless, but what in
   stooping down you may discover the footprints of the Crucified One. In
   the fires and in the rivers, in the cold night and under the burning
   sun, He cries, "I am with you. Be not dismayed, for I am both your
   Companion and your God."

   Mysteriously true is it that when you and I shall come to the last, the
   closing scene, we shall find that Emmanuel has been there! He felt the
   pangs and throes of death. He endured the bloody sweat of agony and the
   parching thirst of fever. He knew the separation of the tortured spirit
   from the poor fainting flesh and cried, as we shall, "Father, into Your
   hands I commend My spirit." Yes, and the grave He knew, for there He
   slept and left the sepulcher perfumed and furnished to be a couch of
   rest and not a morgue of corruption. That new tomb in the garden makes
   Him God with us till the Resurrection shall call us from our beds of
   clay to find Him God with us in newness of life!

   We shall be raised up in His likeness and the first sight our opening
   eyes shall see shall be the Incarnate God! "I know that my Redeemer
   lives, and though after my skin worms devour this body, yet in my flesh
   shall I see God." "God with us." I in my flesh shall see Him as the
   Man, the God. And so to all eternity He will maintain the most intimate
   association with us. As long as ages roll He shall be "God with us."
   Has He not said, "Because I live you shall live, also"? Both His Human
   and Divine life will last on forever, and so shall our life endure. He
   shall dwell among and lead us to living fountains of waters and so
   shall we be forever with the Lord. Now, my Brothers and Sisters, if you
   will review these thoughts, you shall find a good store of food. In
   fact, a feast, even, under that one head. God, in Christ, is with us in
   the nearest possible association.

   But, secondly, God in Christ is with us in the fullest reconciliation.
   This, of course, is true, if the former is true. There was a time when
   we were parted from God. We were without God, being alienated from Him
   by wicked works. And God was also removed from us by reason of the
   natural rectitude of character which thrusts iniquity far from Him. He
   is of purer eyes than to behold iniquity, neither can evil dwell with
   Him. That strict Justice with which He rules the world requires that He
   should hide His face from a sinful generation. A god who looks with
   complacency upon guilty men is not the God of the Bible, who is in
   multitudes of places set forth as burning with indignation against the
   wicked. "The wicked and him that loves violence His soul hates."

   But now the sin which separated us from God has been put away by the
   blessed Sacrifice of Christ upon the tree. And the Righteousness, the
   absence of which causes a gulf between unrighteous man and righteous
   God, that Righteousness, I say, has been found, for Jesus has brought
   in Everlasting Righteousness! So that now, in Jesus, God is with us,
   reconciled to us--the sin which caused His wrath is forever put away
   from His people.

   There are some who object to this view of the case, and I, for one,
   will not yield one jot to their objections. I do not wonder that they
   quibble at certain unwise statements which I like no better than they
   do. But, nevertheless, if they oppose the Atonement as making a
   recompense to injured Justice, their objections shall have no force
   with me. It is most true that God is always Love, but His stern Justice
   is not opposed thereto. It is also most certainly true that towards His

   people He always was, in the highest sense, Love, and the Atonement is
   the result and not the cause of Divine love. Yet, still viewed in His
   rectorial Character, as a Judge and Lawgiver, God is "angry with the
   wicked every day," and apart from the reconciling Sacrifice of Christ,
   His own people were "heirs of wrath even as others."

   There was anger in the heart of God, as a righteous Judge, against
   those who broke His holy Law, and the reconciliation has a bearing upon
   the position of the Judge of all the earth as well as upon man. I, for
   one, shall never cease to say, "O Lord, I will praise You, for though
   You were angry with me, Your anger is tamed away and You comfort me."
   God can now be with man and embrace sinners as His children, as He
   could not have righteously done had not Jesus died. In this sense, and
   in this sense, only, did Dr. Watts write some of his hymns which have
   been so fiercely condemned.

   I take leave to quote two verses, and to commend them as setting forth
   a great Truth of God if the Lord is viewed as a Judge and represented
   as the awakened conscience of man rightly perceives Him. Our poet says
   of the Throne of God--

   "Once 'twas the seat of dreadful wrath,

   And shot devouring flames.

   Our God appeared, consuming fire,

   And Vengeance was His name.

   Rich were the drops of Jesus' blood,

   Which earned His frowning face,

   Which sprinkled o'er the burning Throne,

   And turned the wrath to Grace." So that now Jehovah is not God against
   us, but "God with us." He has "reconciled us to Himself by the death of


   A third meaning of the text, "God with us," is this, God in Christ is
   with us in blessed communication. That is to say, now He has come so
   near to us as to enter into commerce with us and this He does, in part,
   by hallowed conversation. Now He speaks to us and in us. He has, in
   these last days, spoken to us by His Son and by the Divine Spirit with
   the still small voice of warning, consolation, instruction and
   direction. Are you not conscious of this? Since your souls have come to
   know Christ, have you not, also, enjoyed communion with the Most High?
   Now, like Enoch, you "walk with God," and, like Abraham, you talk with
   Him as a man talks with his friend.

   What are those prayers and praises of yours but the speech which you
   are permitted to have with the Most High? And He replies to you when
   His Spirit seals home the promise or applies the precept, when, with
   fresh light He leads you into the doctrine or bestows brighter
   confidence as to good things to come. Oh yes, God is with us now, so
   that when He cries, "Seek you My face" our heart says to Him, "Your
   face, Lord, will I seek." These Sabbath gatherings--what do they mean
   to many of us but, "God with us"? That Communion Table--what does it
   mean but, "God with us"?

   O, how often, in the breaking of bread and the pouring forth of the
   wine in the memory of His atoning death have we enjoyed His real
   Presence, not in a superstitious, but in a spiritual sense, and found
   the Lord Jesus to be "God with us"? Yes, in every holy ordinance, in
   every sacred act of worship, we now find that there is a door opened in
   Heaven and a new and living way by which we may come to the Throne of
   Grace. Is not this a joy better than all the riches of earth could buy?
   And it is not merely in speech that the Lord is with us, but God is
   with us, now, by powerful acts as well as words! "God with us," why it
   is the inscription upon our royal standard which strikes terror to the
   heart of the foe and cheers the sacramental host of God's elect.

   Is not this our war cry, "The Lord of Hosts is with us, the God of
   Jacob is our refuge"? As to our foes within, God is with us to overcome
   our corruptions and frailties. And as to the adversaries of the Truth
   of God without, God is with His Church and Christ has promised that He
   always will be with her, "even to the end of the world." We have not
   merely God's Word and promises, but we have seen His acts of Grace on
   our behalf, both in Providence and in the working of His blessed
   Spirit. "The Lord has made bare His holy arm in the eyes of all the
   people." "In Judah is God known: His name is great in Israel. In Salem,
   also, is His tabernacle, and His dwelling place in Zion. There broke He
   the arrows of the bow, the shield, and the sword, and the battle."

   "God with us"--O, my Brothers and Sisters, it makes our hearts leap for
   joy! It fills us with dauntless courage! How can we be dismayed when
   the Lord of Hosts is on our side? Nor is it merely that God is with us
   in acts of power on our behalf, but in emanations of His own life into
   our nature by which we are at first, new born, and afterwards sustained

   spiritual life. This is more wonderful, still! By the Holy Spirit the
   Divine Seed which, "lives and abides forever," is sown in our souls and
   from day to day we are strengthened with might by His Spirit in the
   inner man.

   Nor is this all, for as the masterpiece of Grace, the Lord, by His
   Spirit, even dwells in His people. God is not Incarnate in us as in
   Christ Jesus, but only second in wonder to the Incarnation is the
   indwelling of the Holy Spirit in Believers. Now is it, "God with us,"
   indeed, for God dwells in us! "Know you not," says the Apostle, "that
   your bodies are the temples of the Holy Spirit?" "As it is written, I
   will dwell in them, and I will walk in them." Oh, the heights and
   depths that are comprehended in those few words, "God with us"!

   I had many more things to say, but time compels me to sum them up in
   brief. The Lord becomes "God with us" by the restoration of His image
   in us. "God with us" was seen in Adam when he was perfectly pure, but
   Adam died when he sinned--and God is not the God of the dead but of the
   living! Now we, in receiving back the new life and being reconciled to
   God in Christ Jesus, receive, also, the restored image of God and are
   renewed in knowledge and true holiness. "God with us" means
   sanctification--the image of Jesus Christ imprinted upon all His
   Brothers and Sisters.

   God is with us, too, let us remember, and leave the point, in deepest
   sympathy. Brethren, are you in sorrow? God is, in Christ, sympathetic
   to your grief. Brothers and Sisters, have you a grand objective? I know
   what it is, it is God's Glory--therein, also you are sympathetic with
   God and God with you. What, let me inquire, is your greatest joy? Have
   you not learned to rejoice in the Lord? Do you not joy in God by Jesus
   Christ? Then God also joys in you! He rests in His love and rejoices
   over you with singing, so that there is God with us in a very wonderful
   respect, inasmuch as through Christ our aims and desires are like those
   of God.

   We desire the same thing, press forward with the same aim and rejoice
   in the same objects of delight. When the Lord says, "This is My beloved
   Son, in whom I am well pleased," our heart answers, "Yes, and in Him we
   are well pleased, too." The pleasure of the Father is the pleasure of
   His own chosen children, for we also joy in Christ--our very soul
   exults at the sound of His name!

   III. I must leave this delightful theme when I have said two or three
   things about OUR PERSONAL APPROPRIATION of the Truth of God before us.
   "God with us." Then, if Jesus Christ is "God with us," let us come to
   God without any question or hesitancy! Whoever you may be, you need no
   priest or intercessor to introduce you to God, for God has introduced
   Himself to you! Are you children? Then come to God in the Child Jesus
   who slept in Bethlehem's manger. Oh, you gray heads, you need not keep
   back, but like Simeon come and take Him in your arms, and say, "Lord,
   now let Your servant depart in peace according to Your Word, for my
   eyes have seen Your salvation."

   God sends an Ambassador who inspires no fear--not with helmet and coat
   of mail, bearing lance, does Heaven's Herald approach us--but the white
   flag is held in the hand of a Child, in the hand of One chosen out of
   the people--in the hand of One who died, in the hand of One who, though
   He sits in Glory, still wears the nail-prints. O Man, God comes to you
   as One like yourself! Do not be afraid to come to the gentle Jesus! Do
   not imagine that you need to be prepared for an audience with Him, or
   that you need the intercession of a saint, or the intervention of
   priest or minister!

   Anyone could have come to the Babe in Bethlehem. The horned oxen, I
   think, ate of the hay on which He slept and feared not. Jesus is the
   Friend of each one of us, sinful and unworthy though we are. You, poor
   ones, you need not fear to come, for, look, He is born in a stable, and
   in a manger He is cradled! You have not worse accommodation than His!
   You are not poorer than He! Come and welcome to the poor man's Prince,
   to the peasants' Savior! Stay not back through fear of your
   unfitness--the shepherds came to Him in all their rags. I read not that
   they tarried to put on their best garments, but in the clothes in which
   they wrapped themselves that cold midnight they hastened, just as they
   were, to the young Child's Presence. God looks not at garments, but at
   hearts, and accepts men when they come to Him with willing spirits,
   whether they are rich or poor. Come, then! Come, and welcome, for God
   is, indeed, "God with us."

   But, O, let there be no delay about it. It did seem to me, as I turned
   this subject over yesterday, that for any man to say, "I will not come
   to God," after God has come to man in such a form as this, were an
   unpardonable act of treason! Perhaps you knew not God's love when you
   sinned as you did. Perhaps, though you persecuted His saints, you did
   it ig-norantly in unbelief. But, behold your God extends the olive
   branch of peace to you. He extends it in a wondrous way, for He,
   Himself, comes here to be born of a woman that He may meet with you who
   were born of women, too, and save you from your sin!

   Will you not listen, now that He speaks by His Son? I can understand
   that you ask to hear no more of His Words when He speaks with the sound
   of a trumpet, waxing exceedingly loud and long, from amidst the flaming
   crags of Sinai. I do not wonder that you are afraid to draw near when
   the earth rocks and reels before His awful Presence! But now He
   restrains Himself and veils the splendor of His face, and comes to you
   as a Child of humble bearing, a carpenter's son. O, if He comes so,
   will you turn your backs upon Him? Can you spurn Him? What better
   Ambassador could you desire? This Ambassador of peace is so tenderly,
   so gently, so kindly, so touchingly put, that surely you cannot have
   the heart to resist


   No, do not turn away, let not your ears refuse the language of His
   Grace, but say, "If God is with us, we will be with Him." Say it,
   Sinner! Say, "I will arise and go to my Father and will say unto Him,
   Father, I have sinned." And as for you who have given up all hope. You
   who think yourselves so degraded and fallen that there can be no future
   for you-- there is hope for you yet, for you are a man--and the next
   being to God is a man! He that is God is also Man, and there is
   something about that fact which ought to make you say, "Yes, I may yet
   discover, perhaps, brotherhood to the Son of Man who is the Son of God.
   I, even I, may yet be lifted up to be set among princes, even the
   princes of His people, by virtue of my regenerated manhood which brings
   me into relation with the Manhood of Christ and so into relation with
   the Godhead." Fling not yourself away, O Man, you are something too
   hopeful, after all, to be meat for the worm that never dies and fuel
   for the fire that never can be quenched. Turn to your God with full
   purpose of heart and you shall find a grand destiny in store for you!

   And now, my Brothers and Sisters, the last word to you is, let us be
   with God since God is with us. I give you for a watchword through the
   year to come, "Emmanuel, God with us." You, the saints redeemed by
   blood, have a right to all this in its fullest sense. Drink it in and
   be filled with courage! Do not say, "We can do nothing." Who are you
   that can do nothing? God is with you! Do not say, "The Church is feeble
   and fallen upon evil times"--no, "God is with us." We need the courage
   of those ancient soldiers who were desirous to regard difficulties only
   as whetstones upon which to sharpen their swords!

   I like Alexander's talk--when they said there were so many thousands,
   so many millions, perhaps, of Persians. "Very well," says he, "it is
   good reaping where the corn is thick. One butcher is not afraid of a
   thousand sheep." I like even the talk of the old Gascon, who said when
   they asked him, "Can you and your troops get into that fortress? It is
   impregnable." "Can the sun enter it?" he asked. "Yes." "Well, where the
   sun can go, we can enter." Whatever is possible or whatever is
   impossible, Christians can do at God's command, for God is with us! Do
   you not see that the word, "God with us," puts impossibility out of all
   existence? Hearts that could never be broken will be broken if God is
   with us!

   Errors which never could be confuted can be overthrown by, "God with
   us." Things impossible with men are possible with God! John Wesley died
   with that upon his tongue, and let us live with it upon our
   hearts--"The best of all is God with us." Blessed Son of God, we thank
   You that You have brought us that Word. Amen.

   HYMN BOOK"--249, 256 (VERS. 3, 4), 260.