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AM PRES BX9178.A1 D84 1852
Princeton pulpit /
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THE PRINCETON PULPIT.
THE
PRINCETON PULPIT
EDITED BY
JOHN T. DUFFIELD,
ADJUNCT PROFESSOE OF MATUESIATICS, IN PKISCETON COLLEGE.
NEW YORK:
CHARLES SCRIBNER, 145 NASSAU STREET.
1852.
EntcTcil according to Act of Congi-css, in the yeiir 1>.J2, by
OIIAELES SCEIBNEE,
111 the i:lerk"s Office of the District Court of the Uuited States for the Suuthcrn District
of New Torli.
Printed by
c. w. bi:nedict.
201 William Street.
PREFACE.
The Sermons, which are here given to the public, were
not originally prepared for this purpose. They were,
generally, delivered in Princeton, by the different contri-
butors, in the ordinary course of their ministerial labours.
The immediate design of their present publication is to
aid the Second Presbyterian Church of Princeton. AVith
this object in view, the contributions were kindly fur-
nished, at the request of tlie Compiler. He was induced
to undertake this work, by assurances from various
quarters, that such a volume, would not only be grate-
fully received by the numerous graduates of the College
and Seminary of Princeton, as an interesting memento
of their Instructors, but would be regarded by many other
friends of those Institutions, as an acceptable contribution
to our religious literature. Under these circumstances,
the volume is submitted to the public, with prayerful
trust, that by God's blessing it may be instrumental
in promoting His glory.
The sermon of Dr. Miller was selected from his pub-
lished discourses, he having requested that none of his
I
VI P E E F A C E .
/
manuscript sermons should be publislied, after his death.
It was originally delivered before the Dorcas Society of
the City of !N"ew York.
The sermon of Dr. Archibald Alexander is probably
the last complete discourse he ever prepared, and was
delivered by him in the City of Isqw York, at the instal-
lation of his son, the Rev. James W. Alexander, D.D.
The friends of Prof. Dod have selected from liis manu-
scripts a sermon, which from its subject, was one of his
favourite discourses. Its devout and elevating sentiments,
in regard to " those things that are not seen," will doubt-
less be read with peculiar interest, now that he who
uttered them, is no longer looking at those things, " as
through a glass, darkly," but " face to face" beholds
them, wdth the open vision of one of "the spirits of the
just made perfect."
J. T. D.
Pkinceton, :N". J., 3fmj, 1852.
CONTENTS.
Page
The Appropriate Duty and Ornament of the
Female ^^x, 9
By Samuel Miller, D.D.
KiGHTLY DlA'IDi:^«r THE "WoRD OF TrUTH, . . 29
V-
By Archibald Alexander, D.D,
A Baccalaojeate Discourse, • . . .48
By James Carnahan, D.D.
Faith in Chrj«1^, the Source of Spiritual Life, . 74:
By Charles Uodge, D.D.
Filial Piet^ 95
V
By John Maclean, D.D.
Sorrow BETTERy-^riiAN Laughter, . • 1^7
V
By James W. Alexander, D.D.
YlU CONTENTS.
Tnge
LfKJKING AT TnyTlIING^i ■\V1IIC1I AKE NOT SkKN, . 138
By Albert U. Dod, D.D.
TjIK CllKISTIAK PlIII.OSorHY OF Eevoli'tion, . . 101
By -M. B. Hope, D.P.
Till-; Power and PKurKTUiTY of Law, . . . ISO
By John Forsyth, D.I).
Til K Work OF ^^T), 207
By J. Addison Alexander, D.D.
Gor>, THE Guime^oF His Blind Peoplf,
Bv Wni. E. Sc'lit-iick.
'•ri:>
CiiiiLST, THE Manifestation of God, . . . 2-10
By Wm. Ileury "tfreen.
PkLIGIOUS pETmfiMENT, . . . . . .20,
By Georgo 51. Giger.
Search the SoiirPTuiiKS, 203
By Tbos. W. Cnttoll.
The Position of the TIfman Race in the Divine
EcoNoMi%/f 302
Bv John T. Duffield.
THE APPROrRIATE DUTY AND ORNAMENT OF THE
FEMALE SEX.
BT
THE REV. SAMUEL MILLER, D. D.,
PKOFKSSOK OF ECOLKSIASTICAL HISTORY AND OH0KCH GOVERNMENT.
Now there was at Joppa a certain disciple named Tabitha, which, by
interpretation, is called Dorcas ; this woman was full of good works and
alms-deeds which she did. — Acts ix.
Sacred history differs from profane, in a variety
of important particulars. The latter is chiefly em-
ployed in exhibiting the struggles of ambition, the
triumphs of power, and the glare of blood-stained
honors : the former dwells more on the duties of
private life, and especially on the meek, humble,
and retiring graces of the Christian. The one pre-
sents a splendid, but not always faithful picture,
which is calculated to indulge curiosity, and to
flatter pride ; the other unfolds the heart, displays
its character in all the simplicity and correctness oi"
truth, and sets before us examples proper for the
imitation of every age, and sex, and condition of
mankind.
The portion of sacred history before us com-
10 THE PRIlSrCETON PULPIT.
prises, within a very small compass, mucli matter
for reflection. It exhibits a character, and a train
of circumstances, from which we may at all times
learn a variety of important lessons, but which are
peculiarly applicable to our present purpose.
" There was residings at Joppa," a sea-port town
on the Mediterranean, about thirty-four miles north-
west of Jerusalem, " a certain woman named Tabi-
tha, which, by interpretation, is called Dorcas." The
former of these names is a Syriac word, signifying
a roe or fmvn / the latter, a Greek word, of the
same import. This woman was " a disciple." That
is, she had embraced the gospel, and lived under
its power. Her religion did not consist merely in
'' calling Christ, Lord, Lord." She testified the sin-
cerity of her faith by a holy life and conversation.
She " was full of good works, and of alms-deeds
which she did."
But the most sincere and exemplary piety is no
defence against the attacks of disease and death.
All die, because all have sinned. "It came to pass,
therefore, in those days" — that is, when the Apostle
Peter was preaching in Jjydda^ a neighboring town,
that Z^orm* was taken " sick and died." Immediately
after her death, the pious widows, and other disci-
ples, who had attended her during her illness, hav-
ing taken a decent and respectful care of the
corpse, dis];)atched messengers to the apostle, en-
treating him to come to them without delay.
Whether they anticipated his raising their de-
parted friend from the dead, or only expected him
to attend the funeral, and to comfort them under
SAMUEL MILLER, D.D. 11
their bereavement, we have scarcely ground even
for conjecture. At any rate, in sending for the
Apostle, they manifested at once their attachment
and respect for the deceased, and a taste for his
evangelical instruction and conversation.
I know scarcely anything in this world, more
desirable, or more gratifying than the friendship,
the consolations, and the kind offices of the pious ;
and especially in the day of trial, and at the hour
of death. At seasons of this kind, the gay and the
worldly are apt to fly from us. But even if they
give us their presence, what will it avail ? Alas !
" miserable comforters are they all V What can they
tell us of that gospel which hath poured eternal
day on " the night of the grave," or of that " blood
which cleanseth from all sin ?" What can they tell
us of the " exceeding great and precious promises —
of " everlasting consolation," and of " a good hope
through grace V When my last hour is come, let
pious friends surround my bed! Let those who
fear Gocl, and have an interest at the throne of
grace, direct my trembling aspirations to Jesus, the
friend of sinners ! Let pious hands close my eyes !
And let " devout men carry me, like Stephen, to
my burial !"
The holy Apostle on receiving the summons, en-
tered immediately into the spirit of that j)ious
friendship which had called him, and followed the
messengers without delay. When he came to the
dwelling which had been lately adorned with the
piety and the active beneficence of Dorcas, he
found her lifeless remains lying in an " upper cham-
12 THE PRINCETON PULPIT.
ber," and surrounded with mourning widows. On
his entering the apartment, they gathered about
him, "weeping, and shewing the coats and gar-
ments which Dorcas had made while she was with
them." It is probable, from the tenor of the narra-
tive, that these pious widows had been themselves
the objects of her alms-deeds j and that the coats and
other garments with which they were then clothed,
had been made by the hands, and bestowed by the
bounty of their deceased benefactor. These they
showed to the apostle, as testimonies of her benevo-
lent character, and as causes for lamenting her
departure. Simple, but touching and eloquent
eulogium ! O how much more precious to the in-
genuous mind, to be embalmed in the memory of
the virtuous and the wise, than to be commemo-
rated by the sculptured marble, or the massy
pyramid ! How much better than all the blaze of
heraldry, or " pomp of j)ower," to have it said con-
cerning us, when we are gone — "There lies one
who fed me when I was hungry ; who clothed me
when I was naked ; who enlightened my mind
with heavenly knowledge, and pointed to me the
path of life eternal."
The Apostle, having witnessed these tears, and
contemplated these memorials, requested the mourn-
ers to withdraw, that he might avoid all appear-
ance of ostentation in the miracle which he was
about to perform ; and that he might with more
perfect freedom pour out his soul in prayer.
When they had retired, "he kneeled down and
prayed ; and, turning him to the body, said, Tabi-
SAMUEL M I L L E K, D . D . 13
tlia, arise. Aud she opened lier eyes ; and when
slie saw Peter she sat up. And lie gave her his
hand, and lifted her up ; and when he had called
the saints and widows, he presented her alive."
Who can describe the surprise and joy of the
attendants at seeing their amiable friend restored
to life and usefulness? Above all, who can de-
scribe the mingled emotions of regret and pleasure,
which must have filled the mind of Dorcas^ to find
herself brought back to a world which she had
supposed herself to have for ever quitted; and
again united to companions whom she had expected
never to see more until they should join her in the
paradise of God? — I dare not attempt the task.
Leaving, therefore, this topic of meditation, which,
however deeply interesting, cannot subserve any
important practical purpose, —
I hasten to employ the examj)le of this excellent
woman as the basis of some very brief and general
remarks on the a]^x^ropriate duty and ornament of
tlie Female Sex.
And here I shall not stop to inquire, w^hether
the native character of the female mind is, in all
respects, precisely the same with that of the other
sex. Whatever opinion may be formed on this
subject, I take for granted, we shall all agree, that
Women ought not to be considered as destined to
the same employments with Men ; and, of course,
that there is a species of education, and a s])here of
action, which more particularly belong to them.
There was a time, indeed, w^hen a very difterent
doctrine had many advocates, and appeared to be
14 THE PEINCETON PULPIT.
growing poj^ular : — viz. tliat in conducting educa-
tion, and in selecting employments, all distinctions
of sex ought to be forgotten and confounded ; and
that females are as well fitted to fill the academic
Chair, to shine in the Senate, to adorn the Bench
of justice, and even to lead the train of War, as
the more hardy sex. This delusion, however, is
now generally discai'ded. It begins to be perceived,
that the God of nature has raised everlasting bar-
riers against such wild and mischievous speculations ;
and that to urge them, is to renounce reason, to con-
tradict ex])erience, to trample on the divine autho-
rity, and to degrade the usefulness, the honor, and
the real enjoyments of the female sex.
But an error of an opposite kind has gained a
lamentable currency in the world. This is, that
the station of females is so humble, and their sphere
of duty so extremely limited, that they neither can^
nor ought to as23ii'e to extensive usefulness. This
is the mistake of indolence, or of false humility ;
and is as plainly contradicted by reason, by scrip-
ture, and by experience, as the extreme before
mentioned. While females are shut out by the ex-
press authority of God from some offices, and by
the common sense of mankind from others ; there
is yet open to them an immense field for the most
dignified activity, in which they may glorify God,
render essential service to society, and gain ever-
lasting honor to themselves.
We often have occasion, from the sacred desk,
to exhibit in contrast, the representations of scrip-
ture, and the sentiments of a depraved world. This
SAMUEL MILLEll, D.I). 15
contrast seldom appears in a stronger ligLt than it
does on the subject of AA'hich we are now speaking.
In the codes of modern infidelity and licentiousness,
as well as among uncivilized nations, woman is ex-
hibited as the mere servile instrument of conveni-
ence or pleasure. In the volume of Revelation she
is represented as the equal, the companion, and the
help-meet of man. In the language of worldly
taste, a fine woman is one who is distinguished for
her personal charms, and polite accomplishments.
In the language of Scripture, she is the enlightened
and virtuous mistress of a family, and the useful
member of society. The woman who is formed on
the princij)les of the world, finds no enjoyment but
in the circles of affluence, ga^^ety, and fashion. The
woman who is formed on the principles of the
Bible, " goeth about doing good : she visiteth the
fatherless and the widows in their affliction: she
stretcheth forth her hands to the poor, yea, she
reacheth forth her hands to the needy." The one
dresses with elegance, and shines in the dance : the
other "opens her mouth with wisdom; in her
tongue is the law of kindness ;" and her most valued
adorning is not " gold, or pearls, or costly array ;
but good works, and the ornament of a meek and
quiet spii'it." The hours of the one are divided
between routs, and assemblies, and \asiting, and
theatres, and cards : the other " looketh well to the
ways of her household, and eateth not the bread of
idleness." " The business of the one is pleasure ;
the pleasure of the other is business. The one is
admired abroad : the other is beloved and honored
16 THE PRINCETON PULPIT.
at home." "Her children rise up and call her
blessed; her husband also, and he praiseth her.
Favor is deceitful, and beauty is vain ; but a woman
that feareth the Lord, she shall be praised."
From these representations of sacred writ, and
from many others of similar import, it is manifest,
that the ornament and the duty of the female sex,
are as appropriate as they are important : and that
they pertain especially to the relations which they
bear as wives, — as mothers, — as domestic compa-
nions, and — as members of society. On each of
these relations, an extensive field of inquiry opens
to our view ; but it is only possible to take a very
rapid glance at each, in the order in which they
have been mentioned.
I. How interesting and important are the duties
devolved on females as wives ! On their temper
and deportment, more than those of any other indi-
^dduals, it depends, Tv^hether their husbands be hap-
py or miserable ; whether the households over
which they preside be well ordered and regular, or
neglected and wretched ; whether the pro23erty of
their partners be wisely and economically applied,
or carelessly and ignobly squandered ; in a word,
whether peace, affection, order, and plenty, reign in
their dwellings, or waste, confusion, discord, and
alienation disgrace them. Females have been often
honoured with the title of angels. If it be ever
proper to apply such an appellation to a daughter
of a fallen race, there is surely no mortal to whom
it so properly applies, as a prudent, virtuous, and
amiable wife, the counsellor and friend of her hus-
SAMUEL MILLER, D.D. 17
band ; who makes it her daily study to lighten his
cares, to soothe his sorrows, and to augment his
joys ; who, like a guardian angel, watches over his
interests, warns him against dangers, comforts him
under trials ; and by her pious, assiduous, and at-
tractive deportment, constantly endeavours to ren-
der him more virtuous, more useful, more honored,
and more happy. The blessings which such a
woman is capable of conferring on her partner, and
through him, on society, are more numerous and
diversified than a volume would be sufficient to
display. In how many instances have we known
wives of this character become the means of
winning their unbelieving husbands to the obedi-
ence of the faith ! When this is the case, who can
estimate the greatness of the blessing ? Like the
light of day, it pours its benign influence upon each
member of the favored domestic circle ; and ever
permanent in its effects, reaches through eternal
ages.
II. No less numerous and weighty are the duties
devolved on females as mothers. Children, during
the first years of their lives, are necessarily com-
mitted almost entirely to the care of mothers. And
the impressions which are then made on their ten-
der minds, generally decide their character and
destiny, not only for this life, but also for that
which is to come. In that soft and plastic season,
when the temper, the principles, and the habits are
formed ; when the heart is deeply impressed ; when
the conscience is tender ; when the whole character
is ductile ; when almost every thing but the rege-
18 TUE PRINCETON PULPIT.
neration of tlie heart may be said to be witliiii tlie
power of a parent to bestow ; and wlien even tlie
attainment of this greatest of all gifts has a closer
connexion with parental faithfulness than is gene-
rally imagined — this is, emphatically, the period of
the maternal empire. Her's is the delightful, the
all-important task, to watch over the infant years
of her offspring ; to guard them from the thousand
dangers to which they are exposed ; to form a
sound mind in a sound body ; to whisper in their
listening ears, the sentiments of virtue and piety ;
and to prepare them for living to God, to their
country, and to themselves.
On this ground, I have no scruple in avowing
my conviction, that, in the whole business of edu-
cation, tlie oiiotJier is the more imrportant ixirent. It
may, perhaps, without extravagance, be said, that
to the female sex pre-eminently belongs the might}^
task, so far as it depends on human agency, of
forming the heads and hearts of the great mass of
mankind. To them it belongs to render their
families the nurseries either of heaven or of hell.
Their enlightened fidelity or their criminal negli-
gence, will, under God, decide the character of
those future citizens, on whose virtues the whole
interests of the commonwealth will depend ; of
those legislators on whose wisdom the character of
our laws must rest; of those magistrates, with
whose learning and correct principles the whole
fabric of public justice must stand or fall ; and of
those ministers of the gospel, on whose orthodox^''
and piety the salvation of millions, speaking after
SAMUEL 5IILLEE, D.D. 10
tlie manner of men, may be suspended. It is tluis
that maternal faitlifulness or negligence goes to the
root of social happiness. It is thus that mothers
may be the means of transmitting blessings or
calamities, of incalculable extent, to distant gene-
rations.
III. Every domestic Telation which females sus-
tain, may be considered as opening to them an ap-
propriate and important sphere of duty. Great
and permanent usefulness in domestic life is by no
means confined to wives and mothers. The female
who sustains neither of these honorable and inter-
esting relations, may yet be eminently useful. Ho^^
much may every dauglder^ by uniformly dutiful
and affectionate conduct towards her parents, pro-
mote the happiness of the whole household to
which she belongs ; and by her example contribute
to the improvement of all around her! How
much solid good may every sister daily accomplish,
l)y diligently employing her talents, in assisting to
educate her younger brothers and sisters, in pro-
moting the regularity, order, and comfort of the
family of which she is a member, and in recom-
mending at once, by her whole deportment, the
wisdom of economy, the sweetness of benevolence,
and the purity of holiness ! Nay, how much may
every female servant contribute to the advantage
of the family in which her lot is cast ! It was a
little maid in the house of Naaman^ the Syrian,
that directed her master to the prophet of the
Lord, by whom his lej^rosy was healed, and by
whose ministry he became a convert to the true
20 THE PRINCETON PULPIT.
religion. And were the liistory of many families
laid open to our view, how often should we see the
pious language and holy example of some inferior
domestic made a blessing to more than one of those
whom she served !
Every female, then, who, in whatever capacity,
makes a part of any domestic establishment, whe-
ther she preside as its head, or serve as its humblest
menial, has it in her power to do good, to an ex-
tent which it is the prerogative of Omniscience
alone to estimate. She has means and opportuni-
ties of usefulness peculiar to her sex and station —
Means and opportunities which, if faithfully im-
proved, cannot fail, according to the Divine pro-
mise, to produce a rich result of blessing. The
tongue of eloquence, indeed, may never pronounce
her eulogium, nor the pen of history record her
deeds. But in the " heraldry of heaven," in which
to be good is better than to be great^ and to be
nseful is better than to sliine^ she may hold a place
more illustrious and honorable than many of those
who have wielded the sceptre of empire, and filled
the world with the thunder of their fame.
IV. Females have set before them a wide and
appropriate field of useful activity, as members of
society. Let no woman imagine that she has
nothing to do beyond the sphere of her own house-
hold. In every walk, and in every hour of life,
she may be contributing something to the purity,
the order, and the happiness of the community to
which she belongs. The influence of the female
character in forming public taste, and public man-
SAMUEL MIL LEE, D.D. 21
ners, is incalculable. It has been felt and acknow-
ledged in all ages. Of this influence, every woman,
whatever be her talents or her station, possesses a
share ; and by her whole deportment is conferring
either a benefit or an injury on society. It is in
the power of women, by constantly exhibiting the
dignity of virtue, and the attractions of piety, to
repress the impertinence, to polish the roughness,
and to frown out of sight, and, in many instances,
out of existence, the vices of the other sex. It is
in the power of women, by example and by pre-
cept, to regulate at pleasure the decorums of dress,
the purity of manners, and all the habits, of the
younger and more inexperienced part of their own
sex. In short, it is in the power of women, to an
extent of which few of them seem to be aware, to
discountenance and banish those pernicious cus-
toms which, from time to time, display their hydra
forms in society, and to exercise a most efficient
guardianship over public taste and virtue. No
false sentiments can have much prevalence against
which tliey resolutely set their faces. No corrupt
practices can be general or popular which they are
willing to expel from society.
" Human happiness," says a modern writer, " is
on the whole, much less affected by great, but un-
frequent events, whether of prosperity or of ad-
versity, of benefit or of injury, than by small but
perpetually recurring incidents of good or evil.
The manner in which the influence of the female
character is felt, belongs to the latter description.
It is not like the periodical inundation of a river.
22 THE PEIjS'CETON PULPIT.
which, once in a year, overspreads a desert with
transient plenty. It is like the dew of heaven,
which descends at all seasons, returns after short
intervals, and permanently nourishes every herb of
the field."'^'
To the female sex also properly appertains a
large portion of those offices of cliarity^ to which
we are constantly called. To feed the hungry, and
clothe the naked ; to " weep with them that weej) ;"
to soften the bed of sickness, and to wipe aAvay
the tears of sorrow, are duties incumbent upon us
all. But they belong more particularly to the ten-
der sex. They are best acquainted with domestic
wants. They are the best judges of domestic cha-
racter. They have more sympathy, more tender-
ness, more leisure, and more patience than men ;
and, on a variety of accounts, are more capable of
performing these duties with ease to themselves ,
and with advantage to the objects of their charity.
Here is surely enough to excite all the ambition,
and to employ all the talents of a reasonable mind.
What though females cannot stand in the sacred
Desk, nor sit on the Bench of justice ? What
though they cannot be employed in framing laws,
nor in conducting diplomatic missions, nor in or-
ganizing or governing nations ? They can contri-
bute more by their virtues and their influence to
bind society together, than all the laws that legis-
lators ever formed. They are called to duties
which are not only worthy of the most exalted
powers ; but which have this pre-eminent advan-
* Gisborne. Duties of the Female Sex, p. 8.
SAMUEL MILLER, D.D. 23
tage, that, A\liile tliey are immediately calculated
to meliorate the hearts of those who perform them,
they also tend to refine and elevate the human
character in general, and to render earth more like
the paradise of God.
1. Let me apply this subject, by inferring from
what has been said, the wispeakaUe imporUmce of
female education. If the female character be so
important, then the formation of that character
must be equally so. If education in general lie at
the foundation of individual, domestic, and national
happiness, this is especially the case with female
education. It is a concern in which the highest
interests of mankind are at stake. It involves the
vital principle of social welfare. And according as
it is attended to or neglected ; according as it is
wisely or erroneously pursued, will public and pri-
vate happiness be nourished or poisoned at its root.
Upon the education of woman it depends, under
God, whether she shall be the most useful, or the
most mischievous of mortals ; whether she shall be
the most invaluable blessing of human society, or
"the most dreadful scourge of Almighty visita-
tion."'— Solemn thought ! How deeply ought the
subject to engage the attention, to interest the
heart, to excite the j^rayers, and to animate the
diligence of every parent !
We are, perhaps, wiser than our fathers, in hav-
ing learned to appreciate more justly than they
did, the talents of women, and in devising plans of
education better fitted to develope and improve
these talents. But I am afraid we fall below our
24 THE PEINCETON PULPIT.
venerable predecessors, in cultivating the moral
and religious character of females, and in fitting
tliem for some of the more useful and important
duties of their sex. 'V\Tien we learn generally to
correct this error ; when we teach our daughters
properly to estimate their true dignity, and dili-
gently to pursue their real happiness ; when we
persuade them to reflect, that education consists,
not in the acquisition of dazzling and meretricious
arts ; but in preparing themselves to be respectable
and useful as wives, mothers, members of society,
and Christians — then, and not till then, may we hope
to see the moral character of society raised, and the
real importance of the female sex more justly esti-
mated, and more duly honored.
2. Allow me to apply this subject by recommend-
mg the cliaracter wMcli has been drawn to the studi-
ous imitation of the female pm^t of my audience^ and
especially of the younger class. Contracted in its
extent, and feeble in its outline, as is the sketch
which I have attempted to exhibit, believe me, it is
worthy of your attention. It is a character which
involves the highest honor, and which embraces its
own reward. In recommending it to your imita-
tion, therefore, I am pleading the cause of your
own elevation and happiness, as well as the cause
of God, and the cause of mankind.
My young female friends ! it ought to be your
ambition to possess and to evince a sound under-
standing, and a respectable portion of literary know-
ledge. All that has been said, serves to show that
S A 31 U E L M I L L E R , D . D . 25
the cultivation of female intellect is as important,
and as necessary, as the intellectual culture of the
other sex. But it ought to be more esjyecialhj your
ambition, to cultivate your he'arts. The Heart — I
repeat it — the Hearty sanctified by religion, warm-
ed and softened by benevolence, and taught to
throb in affectionate response to every sigh of suf-
fering, and every claim of humanity, — this is the
grand ornament of Woman — this is the strong-
hold of AVoman. To be so many Tahithas^ adorn-
ing the doctrine of God, your Sa\'iour, and diffus-
ing happiness among all around you, would be in-
finitely more to your honor as well as your com-
fort, even in the present life, than to stand in tlic
list of those masculine females, who, while they gain
a proud civil pre-eminence, really disgrace their
sex.
When, therefore, I see a young female devoting
her supreme attention to external accomplishments ;
absorbed in the love of ornament, and of admiration :
habitually venturing, in obedience to fashion, to the
" very verge of decorum ;" never satisfied but when
either preparing for the splendor of a public ap-
pearance, or discussing the merits of a past exhibi-
tion— I say within myself — The hand of some in-
fatuated parent, or of some incompetent or unfaith-
ful guardian, is here. What perversion of talents !
What misapplication of exertions ! What waste of
time ! What pains to treasure up sorrow and tears
for after life ! How much more attractive would
be that fiiir form, were it employed in works of
charity, and more frequently seen bending over the
3
26 THE PEINCETOJSr PULPIT.
coucli of poverty and sufFering ! How mucli more
lieaiitiful would be tliat lovely face, were it habi-
tually beaming witli benevolence and piety ! And
how unspeakably more liaj)py, and more respect-
able Its possessor, if the cultivation of her heart,
and the employment of her time, on evangelical
principles, were the great object of her care !
3. This sul^ject may with propriety be employed
to encourage and animate tlwse ivlio are engaged in
Female CliaritaUe Associations. These Associa-
tions are an honor to their founders and members
— an honor to our holy religion — an honor to all
who contribute to their support : — and I will add,
that the period which gave them birth, cannot fail
of being \dewed hereafter, as a grand aera in the
history of the female sex, and of mankind. When
females are thus associated, and thus employed,
they are pre-eminently acting in character. They
are mo\^ug in a sphere which is peculiarly their
own. Their exertions are calculated not merely to
. relieve present distress, but to improve the condi-
tion of society, to cultivate their own hearts, and
to confer l)lessings on generations yet unborn.
Were the tendency and the benefits of such asso-
ciations properly estimated, surely every female
w^ould be ambitious to become a member of them ;
and every good citizen would consider it, at once,
as his privilege and his ol)ligation, to be the friend
and the patron of their labors.
Members of such associations ! " be not weary in
well doing." Your task is arduous ; but it is still
more deliirhtful, and shall " in no wise lose its re-
SAMUEL M I L L J-: K , D . P . 27
ward" — a reward more ricli, and more glorious tlum
a conqueror's crown. How exquisite tlie pleasure
Avliicli is attendant on a course of benevolent ex-
ertions, and on witnessing their fruits in tlie pro-
duction of human happiness. " What is there in
all the pageantry of state, in all the gratifications
of sense, in all the delirious joys of giddy dissipa-
tion, once to be compared with this ? O pleasures,
cheaply purchased, placidly enjoyed ; ever rising,
ever new ; never languid, never remc^rseful, why
are you pursued so seldom, and attained by so
few ?"*
In conclusion, let me say to all, '' the time is
short, and the fashion of this world passeth away.''
Like Dorcas^ we all must soon sicken and die. Are
we habitually anticipating the solemnities of that
hour ? Are we daily directing our pursuits, em-
ploying our property, and framing our lives, agre^
ably to this anticipation ? Do we resemble the
excellent Woman, on whose example we have been
meditating, in our character and hopes, as well as
in our mortality ? We cannot resemble her, un-
less we are disciples indeed. We may " give all
our goods to feed the poor," and " our bodies to be
burned," and yet be nothing more than " a sound-
ing brass, and a tinkling cymbal." But those deeds
of charity which spring from a living faith in a
li^dng Redeemer ; those works of obedience wliicli
are performed from a principle of love for his name ;
— these are " the good works, and the alms-deeds,"
which shed a lustre around the bed of death, and
* Hunter's Occasional Sermons, II. p. 140.
28 THE P K I X C E T O N PULPIT.
upon wliicli, iu n dying liour, we may look back
with koly satisftiction, witli lieavenly joy : — not as
tlie ground of our confidence ; not as the price of
])ardon ; not as our title to everlasting life ; — no ;
the righteousness of " Him, who, through the eter-
nal Spirit, offered himself without spot to God," is
the only foundation of a sinner's hope : — but as
means by which a Divine Saviour has enabled us.
to glorify the riches of his grace ; as the fruits of
his blessed Spirit ; as evidences of a vital union to
his body ; and as pledges of admission to the glories
of his presence.
May that God, who has declared himself the
" Father of the fatherless, and the Judge of the
widow, in his lioly habitation," fill us all with the
spirit and the consolations of his children, enable
us to imitate his holy benevolence, and prepare us,
in due time, for his heavenly kingdom ! And to
Father, Son, and Holy Ghost, one God, be all the
praise, both now and ever ! Amen !
RIGHTLY DIVIDING THE WORD OF TRUTH.
BY
THE REV. ARCHIBALD ALEXANDER. D. D.
PEOFESSOK OF TITEOLOQY.
A Sermon preached in Duane Street Church, New Yorh, on
the third day of October, 1844, at the installation of the
pastor*,
" Stud}' to show thyself approved unto God, a workman that needeth not
to be ashantied, rightly dividing the word of Truth." — 2 Tim. ii. 15.
Some parts of Holy Scripture seem not at any
time to liave received as mucli attention as tlieir
importance merits, nor as much as is given to otlier
jiassages, of no greater moment. As an example
of wliat is liere asserted, may be adduced tlie
solemn admonition of Paul, in tlie verse immedi-
ately preceding tlie text, in wliieli lie directs Timo-
thy to charge the preachers over whom he had
superintendence, (and of course all), " before the
Lord, that they strive not about words to no profit,
but to the subverting of the hearers." Mere logo-
machies, or contentions about words, have been
productive of incalculable mischief in the Church
of God. These unprofitable disputes among the
" This discourse was not prepared for the press, but has been furnished
by a member of the author's family from his posthumous manuscripts.
30 THE PKINCETON PULPIT.
professed followers of Christ, have not only un-
settled and subverted the minds of many within
the pale of the Church, l3nt have been the occasion
of deep-rooted prejudice in those who were with-
out ; by which their conversion has in many cases
been prevented or hindered. It has long been
remarked, that no spirit is more pungent and bit-
ter than that of theoloo^ians in their contentions
with one another ; and it has often happened, that
the less the difference, the more \drulent the acri-
mony. When the controversy relates merely, or
principally, to words, the strife is more obstinate
than when it relates to things, for in that case both
parties may be in the right.
But it may be asked, must the servant of God
yield the truth to any one who chooses to impugn
it, or is he at liberty to make a compromise with
error for the sake of peace ? I answer, by no
means. He is bound to contend for the faith
once delivered to the saints, and to hold fast the
form of sound words which he has received. Con-
troversy will be necessary so long as error exists,
but two things are strictly forbidden : first, unpro-
fitable contention, the tendency of which is " to
subvert the hearers ;" and, secondly, angry conten-
tion, for " the servant of the Lord must not strive,
but be gentle to all men." No man has a right to
compromise a single truth, for this is the sacr^
deposit which he, in common with other ministers,
holds for the edification of the Church ; and which
they are bound to commit to other faithful men, to
be transmitted to those who mav come after them-
A. ALEXA^S^DEK, D.D. 31
It is not our duty to enter into controversy witli
all those who may differ from us in matters not
fundamental. " Him that is weak in the faith re-
ceive ye, but not to doubtful disputations." " For
one believeth that he may eat all things ; another,
who is weak, eatetli herbs. Let not him that
eateth despise him that eateth not ; and let not
him that eateth not judge him that eateth, for
God hath received him. Let every man be fully
persuaded in his own mind." In all such cases, if
God's glory be the end, the person will be ac-
cepted, although he may be in tri^dal error. To
seek the honor and glory of God, is the grand cha-
racteristic of all true Christians. " For none of us
liveth to himself, and no man dieth to himself.
For whether we live, we live unto the Lord ; and
whether we die, we die unto the Lord ; whether
we live, therefore, or die, we are the Lord's."
In our text, Timothy is exhorted " to approve
himself to God as a workman ;" this term carries
mth it the idea of skill in his calling. He cannot
with propriety be called a workman who under-
takes a business which he knows not how to exe-
cute. At any rate, the " workman wdio needetli
not to be ashamed," must be skilled in what
relates to his profession. Two sorts of men
should, therefore, be excluded from the gospel
ministry : first, those who will not work ; se-
condly, those who know not how to perform
their work aright. Any man who fails in either
of these particulars, will l)ring shame upon him-
self It appears to be implied that peculiar
o2 THE P E I X C E T O X PULPIT.
wisdom is requisite in discliarging tlie duties of
this office, for it is added, " riglitly dividing the
word of truth." Accurate discrimination is here
evidently required. Not every ignorant declaimer
is capal )le of doing tliis. He who would " rightly
divide the word of truth" must, unless he he in-
spired, diligently and for a long time study the
Bible. He should study it with all the aids which
can be obtained, human and divine. The body
cannot be dissected by one who has never studied
anatomy, and it would be reckoned great presump-
tion in an ignorant person to undertake to perform
the most difficult surgical opei^ation. His motives
might be good, and he might be persuaded that he
was doing a good thing, but that would not alter
the nature of the case, nor render quackery the
less dangerous. Such a man could not riglitly
divide^ or dissect the parts, so as to do no injury to
the vital organs. But does it not argue greater
presumption, for ignorant men to thrust themselves
into the office of the holy ministry ? Is it true
that this is a work which can Ije performed with-
out learning ? Or that little danger is to be ap-
prehended from the mistakes into which unskilful
workmen may fall ? We shall be better able to
answer these questions, when we have considered
what is requisite in " I'ightly dividing the word of
truth," wdiich is the single object which it is pro-
posed to keep in view in the remainder of this dis-
course.
Truth is of various kinds — physical, mathemati-
cal, moral, <fcc. ; but here one particular kind of
A. ALEXANDER, D.D. 33
trntli is referred to, called tlie word of truth —
that is, the truth of the Word of God — the truth
of divine revelation — theological truth. The
Bible was not given to teach men philosophy, or
the arts which have respect to tliis life ; its object
is to teach the true knowledge of God, and the
true and only method of salvation. I might here
spend time in showing how much preparatory
learning and study are requisite to such a know-
ledge of the Bible as he ought to possess, who
undertakes to be an expositor of its truth. But I
will pass all this over, as sufficiently evident, and
proceed to make some observations on the im-
portant duty of " rightly dividing the word of
truth."
1. The truths of God's Word must be carefully
distinguished from error. Light and darkness are
not more opposite than truth and error. In some
cases, error comes forth into the oj)en light of day,
in its native deformity, avowing its hostility to
the word of God, and professing it as its object to
subvert the Holy Scriptures, under the pretext of
delivering the world from bondage, and obtaining
liberty for men to live as they list. With regard
to this species of error, there is no need of much
skill to run the line of division between it and
truth. Every honest mind can at once perceive
the wide difference ; and, as for those who have
pleasure in unrighteousness, it is often the judg-
ment which they incur from a just God. It has
often been observed, that infidels are as incapable
oi p&rceiving as of loving the truth. But some-
34 THE PEINCETOI^ PULPIT.
times error assumes tlie garb, and uses tlie lan-
guage of trutli. Satan himself is transformed into
an angel of liglit ; no marvel, therefore, that error
and falsehood should wear a disguise fitted to
deceive the unwary, and, if it were possible, the
very elect. In all ages of the world, false teachers
have existed, and often abounded. False Apostles,
false prophets, deceitful workers, have ever been
the pests of the Church of God, under every dis-
pensation. And the earth is still inundated with
floods of error. Through pride and licentiousness,
men of corrupt minds still endeavor insidiously to
sap the foundation of Gospel truth ; the time is
come when many will not endure sound doctrine.
Here the skilful workman must be on the alert.
Here all his wisdom must be put in requisition, to
detect, expose, and refute every form of error and
heresy which may arise. By his skill, fidelity, and
vigilance, the tender flock of Christ must be pre-
served from "wolves in sheep's clothing." By a
clear exhiljition of Gospel truth, on all the impor-
tant points of religion, the people should be so in-
structed, and so imbued with the truth, that error
shall make no impression on them. Error is a
creeping pestilence ; no error can promote holiness.
The connection between truth and holiness is most
intimate and indissoluble. •
2. But it is necessary to divide the truth not
only from error, but from philosophy, and mere
human opinions and speculations. Many who do
not reject the truth, yet so cover her with robes of
their own weaving, that she cannot be seen in her
A. ALEXANDER, P.D. 35
lovely simplicity. They are forever connecting;
witli tlie doctrines of God's Word, tlieir own wire-
dnnvn and uncertain speculations. We have too
much metaphysical reasoning in our theology. The
truth of God is not illustrated by such methods ;
it is rather obscured and adulterated. Thus, it
often happens, that a sermon contains very little
Scripture truth. After the text is uttered, the
preacher lias done with the Bible, and the hearers
are fed, or rather starved, by some abstruse discus-
sion of a subject, not treated of in the word of
God ; or which is there taken for granted as a
thing which requires no discussion, or which is
above the human intellect. Now, whether these
speculations are true or false, is of little conse-
quence ; for they serve neither to confirm our faith,
nor to strengthen our love to God and man. This
Ls not the pure wheat of the divine word ; it is
chaft', and " what is the chaff to the wheat ?" This
is not rightly to di\T[de the word of truth. The
spiritual workman must take pains to separate the
word of God from all admixture of mere human
philosophy, and metaphysical speculation. It is
the " sincere milk of the Word" after which the
new-born child of grace thirsts, and by which he
grows.
3. The skilful workman must be able to distin-
guish between fundamental truths, and such as are
not fundamental. All Bible truth is important,
and no part to be rejected or neglected. But some
truths must be known and believed, or the person
cannot be saved ; while there are other truths
36 THE PEINCETOF PULPIT.
wliicli true Christians may be ignorant of, and
wliile ignorant may deny. Tliere are two grand
marks of fundamental doctrine. 1. That the de-
nial of them destroys the system. 2. That the
knowledge of them is essential to piety. All truth
is essential to the perfection of the system ; funda-
mental truths, to its existence.
4. Rightly to divide the word of truth, we must
arrange it in such order, as that it may be most
easily and effectually understood. In every sys-
tem some things stand in the place oi 'principles^ on
which the rest are built. He who would l^e a skil-
ful workman in God's building, must take much
pains with the foundation ; but he must not dwell
forever on the first principles of the doctrine of
Christ, but should endeavor to lead his people on
to perfection in the knowledge of the truth.
5. A good workman will so divide the word of
truth, as clearly to distinguish between the law
AND THE Gospel; between tlie covenant of worlds
and tlie covenant of grace. No mistakes in religion
have been more frequent or more fatal, than those
which relate to the terms of a sinner's accej^tance
with God, or the true method of justification.
These mistakes are the more to be dreaded, because
they seem to have the sanction of reason, which
dictates that a just God will treat men according to
their works. Upon a superficial view, it would
seem as if the doctrine of grace, or justification by
faith alone, was unfriendly to holiness. More than
one-half of the Christain world, therefore, are mis-
led by error, laore or less dangerous, on this point
A. ALEXANDER, D.D. 37
of vital importance. Some are so blinded to tlie
deficiencies of their own righteousness, that they
place their whole dependence on their own good
deeds : while others are willing to compromise the
matter, and if their own merit may be permitted
to come in for a principal share in the honor of
their salvation, they are willing that Christ should
obtain the second place, and that by his merits their
own small deficiencies should be covered. By a
correction of error on this point of doctrine, Luther
began the reformation, and called it tlie article of
ilte standing or falling of the Churcli. And this
was correct, for an error here vitiates the whole
theology of the man who holds it ; and the minister
-v^ho does not clearly preach the doctrine of justifi-
cation by faith in the righteousness of Christ,
though he be as learned as Paul, or as eloquent
tis Apollos, is not such a workman as needeth not
to be ashamed. Such a one can never rightly di-
vide the word of truth. If he miss the mark on
this cardinal point, you will find him bewildered,
and Ijewildering his hearers everywhere else. The
Gospel in his mouth will give no distinct and in-
telligible sound, but will be a vague and confused
report ; and if he essentially err, in regard to the
method of a sinner's justification, he brings himself
under the anathema of Paul for preaching another
gospel — which, however, is not another, for it
brings no good news to lost sinners ; but sets men
at work to get into paradise at the old gate, which
was long ago shut up, and has for thousands of
years been guarded by the fiery-flaming sword of
38 THE PEINCETOlSr PULPIT.
Divine justice. Here, again, men are prone, wlien
driven from one error, to fly to tlie opposite ; or
ratlier in shunning one extreme to run upon tlie
other. For while some seek salvation by the works
of the law, others deny that we have anything to
do with the law, and actually " by faith make void
the law," pretending and teaching that the obliga-
tion of the moral law has ceased, since Christ has
obeyed it in our stead. Now, this antinomian
leaven is a sweet morsel to the appetite of the carnal
professor ; for he loves safety and ease, but hates
self-denial and holy li™g. Others again talk of a
new law for Christians, which they call the law of
liberty or sincerity, because it does not condemn
for every transgression, as does the moral law, and
does not require absolute perfection in our obedi-
ence, but is satisfied with sincerity ; just as if God
could change the requisitions of his law without
changing his own nature, or as if it were not most
absurd to suppose that any law could require less
than perfect obedience to its own precepts. But we
hear from another quarter that the minister of Jesus
should preach /V6'6 grace^ and finished salvation, but
not utter the thunders of the law, and thus produce
a spirit of bondage by bringing back the terrors of
Sinai. Such persons may suppose that they are the
only friends of free grace ; but that minister who
ceases to exhibit the holy law of God in its spirit-
uality, extent, and binding obligation, may cease to
preach the Gospel also ; for where there are none
sick, there will be no need of a physician; and
where no law is preached, there will be no convic-
A. ALEXANDEE, D.D. 39
tion of sill, and none crying out " wliat must we do
to be saved ?" — so that it is most evident the law
must precede the Gospel in the siimer's experience,
and also in riglitly dividing the word of truth. I
do not mean to sanction the absurd practical error,
that for a time, and it may be a considerable time,
the Gospel should be withheld from the people.
For what is this but to usurp the prerogative of
God ? In any audience, who can tell but there may
be at least one convinced sinner, who needs in-
stantly the consolations of the Gospel ? And they
who have already believed, need continually the
sprinkling on their heart and conscience of the same
blood which at first gave them peace. Let no
minister of Christ, therefore, presume to keep back,
during a single sermon, the precious Gospel of
Jesus Christ, which, probably, some poor sinner is
hearing: for the last time. Who that has read the
Acts of the Apostles, does not know that days and
weeks are not necessary for the conversion of a
soul by Almighty grace ? Conviction by the law,
and reconciliation l^y the Gospel, may sometimes
take place in a few minutes. The spiritual work-
man, therefore, who wdelds the two-edged sword of
the Spu'it, must so direct and manage this weapon
of proof, as to render it most efficient in penetra-
ting between the joints and marrow ; yea, between
the soul and the spirit, so that the very thoughts
of the heart may be made manifest.
Let the law be faithfully proclaimed, as binding
on every creature, and as cursing every impenitent
sinner ; and let the utter inability of man to satisfy
40 THE PPwIXCETOlSr PULPIT.
its demands be clearly set forth, not as an excuse,
but as a fault ; and then let the riches of grace in
Christ Jesus be fully exhibited and freely offered,
and let all — however great their guilt — be urged
to accept of unmerited pardon, and complete salva-
tion.
6. Another thing very necessary to a correct di-
vision of the word of truth, is that the promises
and threatenings contained in the Scriptures be
applied to the characters to which they properly
belong. How often do we hear a preacher expatia-
ting on the rich consolations of tlie exceeding great
and precious promises of God, when no mortal can
tell, from anything which he says, to whom they
are applicable. In much of preaching, there is a
vague and indiscriminate application of the special
promises of the covenant of grace, as though all who
heard them were true Christians, and had a claim
to the comfort which they oifer. This is not a skil-
ful division of tbe word of truth. In sucli a divi-
sion, the saint and the sinner are clearly distin-
guished by decisive scripture marks ; so that every
one may have a fair opportunity of ascertaining
to which class he belongs, and what prospects lie
before kim. Rightly dividing the word of truth
includes, therefore, what may be termed cliarader-
istical preaching — that is, a clear and just delinea-
tion of character, by using the pencil of inspiration.
For if, in this business, men follow their own fan-
cies, and lay down marks of piety not authorized
by tke Word of God, they will often cry peace to
those to whom God has not spoken peace, and will
A . A L E X A N D E K , I) . D . 41
give unnecessary pain to tlie children of God by ob-
scuring their evidences, and perplexing their minds
with fears and scruples by a false representation of
the true characteristics of genuine piety. It is much
to be regretted that this accurate discrimination in
preaching has gone so much out of use in our times.
It is but seldom that we hear a discourse from the
pulpit which is calculated to afford much aid to
Christians in ascertaining their own true character ;
or which will serve to detect the h}^ocrite and for-
malist, and drive them from all their false refuges.
In the best days of the reformed churches, such dis-
criminating delineation of character, by the light
of Scripture, formed an important part of almost
every sermon. But we are now more attentive to
the rules of rhetoric than to the marks of true re-
ligion. How do Owen, Flavel, Boston, and Erskine
abound in marks of distinction between the true
and false professor ? And the most distinguished
preachers of our own country — the Mathers,
Shepards, Stoddards, Edwardses, as also the Blairs,
Tennents, Davies, and Dickinsons, were wise in so
dividing the word of truth, that all might receive
their portion in due season. But certainly the
word of truth should be so handled, that every
person who does not turn away his eyes may see
the lineaments of his true character, reflected from
the word, as the image from the glass. This, in-
deed, requires something more than a fertile im-
agination and a ready utterance — more than the
learning of the schools, or profound critical acumen.
It requires that the preacher study much upon his
4
42 THE PRIJSTCETOlSr PULPIT."
knees, that lie examine Ms own lieart witli unceas-
ing care, tliat " the Word of God dwell in him
richly, in all wisdom and spiritual understanding ;"
and also that he converse frequently and freely
with experienced Christians. In these matters
there are many private persons who are wiser than
their teachers ; and a preacher, of true humility,
will be often glad to learn from those who have had
longer or deeper experience than himself. While
others are seeking his counsel in regard to their
spiritual condition, he is learning from them, for
these are lessons which we can best learn from the
living subject.
T. But finally, the Avord of God should be so
handled, that it may be adapted to Christians in
different states and stages of the divine life ; for
while some Christians are like " strong men," others
are but " babes in Christ, who must be fed with
milk, and not with strong meat." Christ taught
his disciples as they were able to bear it, and re-
served many things which he wished to say, to the
time when they were capable of understanding his
meaning. The same course was pursued by Paul.
We are bound, indeed, " to declare the whole
counsel of God," but in due order, at proper times,
and with a wise reference to the strength and
spiritual attainments of our hearers. We must
" keep nothing back which is profitable," but he
who is wise to win souls, will judge correctly when,
and in what way, particular parts of the system of
truth should be inculcated. Christ will not have
A. ALEXANDER, D.D. 43
the bruised reed broken, nor the smoking flax
quenched.
Again, respect must be had to the condition of
Christians, as they are found advancing in the
divine life, or falling into a state of backsliding
and declension. The former should be stimulated
to persevere ; the latter should be plucked as
brands from the burning. The word of truth
ought also to be so divided as to be adapted to the
external circumstances of Christians. When in
prosperity and honor, they should be admonished
not to he liigh-minded^ hut fear ^ not to trust in un-
certain riches^ hut in the living God^ loJio giveth us
all things richly to enjoy. They should be ex-
horted to rejoice ivitli tremUing^ and to use the
tvorld as not al using it, and should be reminded
that by worldly prosperity, many professors have
sunk low in piety, have become infatuated with the
gaiety and pageantry of a vain world. Their affec-
tions fixed too intensely upon the creature, piety
often withers under the sunshine of prosperity, and
they become co? formed to the tvorld, participate in
its pleasure, and court its honors. Even the real
Christian, in this condition, has a morbid sensibility,
Avhicli exposes him to take offence at the wounds
inflicted by brotherly reproof, and friendly warn-
ing. Here the knife of the spiritual surgeon is
wanted. A dangerous gangrene has arisen on tlie
inner man, which must not be suffered to grow.
Let the ftiithful warnings of the pulpit ring in the
conscience of the professor who exliil)its a charac-
ter so doubtful, and stands in a position so danger-
44 THE PEINCETON PULPIT.
ous. By fidelity ministers may give offence to their
best supporters, and cause tliem to forsake their
ministry ; it may be so ; it has been so, but he
must approve himself to God. Whenever a minis-
ter of the gospel makes it his chief aim to please
men, he ceases to be the servant of God. He must
therefore reprove, rebuke, exhort, with all long
suffering and doctrine. Whether men will hear or
forbear, he must be faithful to his Master and to
their souls ; and must, at every risk, clear his skirts
of their blood, " warning every man, and teaching
every man, with all meekness."
But God's people are often in affliction, and are
led through deep waters. One billow succeeds
another in quick succession, until they are almost
overwhelmed, and, ready to sink, they cry out of
the depths. Or, long-continued judgments press
them down, until their spirits are broken with sor-
row. " Many are the afflictions of the righteous."
" Whom the Lord loveth, he chasteneth, and scourg-
eth every son whom he receiveth."
But under all these sorrows he has provided for
them refreshing cordials in his Word, that their
fainting spirits may be relieved, and their broken
hearts healed. These must be administered by the
spiritual physician. These disconsolate and afflicted
members of the flock are those who most need the
pastor's care. Over these he must exercise a watch-
ful and tender supervision ; and however humble
theii' habitation, and obscure their condition, they
must be sought out and visited. Here you may
see the difference between the man-pleasing, time-
A. ALEXANDER, D.D. 45
serving preaclier, and the Lumble, faithful man of
God ; for while the former is continually courting
and flattering the great, and feasting with the rich,
the latter is searching for the sheep and lambs of
his Master's flock, that he may feed and comfort
them, in imitation of the Great Shepherd. He
must condescend to men of low estate — remember
the poor — visit the sick — and have a word in sea-
son for every weary soul ; yea, he must pilot the
departing pilgrim over Jordan to the land of pro-
mise.
There is a portion for the dying which must not
be withheld. When heart and flesh fail, and the
spirit is on the wing, and just ready to take her
flight into unknown worlds, then must the guide of
souls hold up the torch of truth to enlighten her
as she passes through the " valley and shadow of
death." Then let the voice of the Great Shepherd
be heard in his word of promise, saying, " I will
never leave thee nor forsake thee." "In my
Father's house are many mansions ;" " Father, it is
my will that where I am, there my disciples may
be also, that they may behold my glory."
The exhortation of Paul to Timothy is to study
to show himself approved unto God, a workman
that needeth not to be ashamed : and he points out
the method by which he might thus meet with the
Di\4ne approbation, viz., by rightly di\ading the
word of truth. What is included in this duty, we
have now considered, and will leave the applica-
tion to those who are interested in the subject.
Ministers, who are accustomed to teach others.
46 THE PEINCETOIS^ PULPIT.
ought to be willing to teach themselves also. They
who have the skill aud fidelity to apply the truth
to the consciences of their hearers, should also be
taithful to their own souls in detecting^ and censur-
ing their own failures in time past, and should to
the last day of their ministry endeavor to improve
in every pastoral qualification, and in fidelity and
skill in dividing the word -of truth. Many useful
inferences might be deduced from this subject, but
I forbear to brins^ them forward, first because I have
already consumed as much of your time as is pro-
per ; and, again, because I would not trench upon
the ground which will more properly be occupied
by those brethren who have been designated to
take part in this solemn service.
I would conclude by remarking that my own
ministry in the Word is coming fast to a close ; and
one of my greatest consolations is to see younger
ministers raised up by the Great Head of the
Church, to fill the places of us who must soon
leave the stage. I consider the preaching of the
Gospel to be the most honoral^le and important
work in the world. The exio^encies of the Church
now demand ministers of the highest qualifications ;
and of all qualifications none is so indispensable as
deep, unfeigned, spiritual piety — a heart imbued
habitually with the Spirit of Christ, and disposed
to count all things but loss for his sake ; and will-
ing to count not their own lives dear to them, so
that they may finish their course with joy, and the
ministry received of the Lord Jesus, to testify the
Gospel of the grace of God."
A . A L E X A N DER , D . D . 4T
The wise, faithful, and laborious workman may
be enabled to say with Paul, shortly before the
close of his ministry, " I am now ready to be offered,
and the time of my departure is at hand. I have
fought a good fight, I have finished my course, I
have kept the fjiith. Henceforth there is laid up
for me a crown of righteousness, which the Lord,
the righteous Judge, will give me at that day ; and
not to me only, but unto all them also that love
his appearing." Then, indeed, will the Supreme
Judge manifest his approbation of all his faithful
servants who have rightly divided the word of
truth.
A BACCALAUREATE DISCOURSE.
BY
THE REV. JAMES CARNAHAN, D.D.,
riiESIDEKT OF THE COLLEGE OF NEW JBESEY.
" Young men likewise exhort to be sober minded-" — Titus ii. 6.
The Epistle of tlie Apostle Paul to Titus, from
whicli our text is taken, may be considered as a
charge to a minister of tlie gospel as to the manner
in which he ought to perform the duties of his sa-
cred and solemn office. In it the Apostle instructs
Titus respecting the doctrines which he is to teach,
the example which he is to set, and the duties which
he is to enjoin on different persons, according to
their age and condition in life. To persons of every
age and condition, Titus is to preach salvation by the
grace of God, through the redemption purchased
by our Lord Jesus Christ, and the necessity of holi-
ness of heart and life. Yet the Apostle does not con-
tent himself with general precepts of Christian mo-
rality applicable to all descriptions of men. He
enters into a detail of the sins to be avoided, and of
the duties to be performed by persons of different
ages and classes in society. There are temptations
and sins peculiar to men of different ages and condi-
D.D. 49
tions ill life. Sin, wliicli is common to all, assumes
various aspects from cliildliood to old age. The same
temptations wliicli seduce the young, do not ordi-
narily affect the aged, or even those in middle life.
The rich and the poor, the master and the servant,
do not usually commit the same sins. In the verses
immediately connected with our text, the Apos-
tle directs Titus to accommodate his instructions to
the character of various classes. To aged men and
aged women, to young women and to servants, he
directs peculiar and specified admonitions and warn-
ings to be given. And in our text, he adds — Young
men likewise exliort to he sober-minded.
Young men are proverbially rash, impetuous —
guided by the impulse of the moment, regardless
of consequences ; and on this account they need to
be exhorted, to reflect, to meditate, to consider, to
exercise the attributes of rational and accountable
agents, to listen to the voice of God speaking to
them in his written word, in the dispensations of
his providence, in the experience of those more ad-
vanced in years, and in the suggestions of their own
conscience.
To he soher-minded^ m the sense in which the
Apostle uses the expression, does not require young
men to be dull, stupid, lethargic, moved by no gene-
rous impulse, aiming at no high and noble object,
exerting no physical and intellectual power. So
far from instructing them to aim at such a listless,
inactive, and idiotic state, the Apostle elsewhere ex-
horts them, as well as others, to be " diligent in
business, and fervent in spirit ;" to lay aside every
50 THE PEINCETON PULPIT.
hindrance, and to exert tliemselves witli the vigor
and energy of those who strive for the mastery in
running, in wrestling, and in whatever men are
wont to put forth their highest efforts.
Nor does the term sober-minded in the passage
before us mean, that young men should be morose,
austere, melancholy, averse to all social cheerful-
ness. In this respect, the teaching of Jesus
Christ and his Apostles, unlike that of the ancient
Stoics, does not aim to extinguish the passions
of men, but to lay them under such restraints, and
to give them such a direction as is accordant with
the will of Him who made us what we are.
A man may be what the Apostle means by sober-
minded^ and be at the same time a most interesting
and pleasant companion.
The original Greek word, aoxjigoveiv, translated
sober-minded^ is composed of two words — the one
{ooog or (jwf) signifying sound, healthful, free from
disease ; the other (<Pq7]v) signifying mind or intel-
lect. And the word composed of these two ele-
ments, signifies a sound or sane mind, free from such
corrupt bias as would prevent an individual from
deciding or acting in a discreet, judicious, and wise
manner. The object, then, which the Apostle, in-
spired by the Holy Spirit, would have young men
exhorted to attain, is a discreet, sound, healthy state
of mind, free from the infatuation which possesses
many of this age, and which sooner or later leads
them to ruin. Such I understand to be the mean-
ing of the Apostle — ■ Young men liheiuise exliort to
he sober-minded. And in obedience to this injunc-
JAMES C A K N A II A ]Sr, D.D. 51
tion, we sliall exliort and endeavor to persuade
young men to seek a sound, liealtliy, and sane mind,
free from sucli prejudices and passions as obscure
the intellect, stupify tlie conscience, and prevent
the attainment of high moral excellence.
In most men there is a species of infatuation si-
milar in its effects to intoxicating stimulants. They
become unduly excited under the influence of some
dominant passion or ruhng motive, and they rush
on headlong, as if they were blind-folded, until they
have approached so near the fatal abyss, that to
arrest their progress is impracticable.
What we see every day passing around us, justi-
fies us in saying that this infatuation is more com-
mon, as well as more fatal, in young men than in
any other. In whatever way we may account for
the fact, we see many young men acting as if they
were bereft of their senses, as well es destitute of
reason. The winged insect that sports around a
hghted taper in a summer evening, is not more cer-
tain to fall a prey to the dazzling object around
which it flutters, than these young men are to meet
inevitable ruin. Hundreds and thousands in every
age, have pursued the same course, and they have
fallen victims to their own folly ; and yet others
rise up and take the same course. They seem to
be under the influence of a species of insanity or
madness, so that the motives which ought to govern
rational beings, have no influence on their conduct.
Grasping at the phantoms that flit before their
imagination, they lose objects of real and substan-
tial value.
52 THE PEINCETON PULPIT.
The parable of the prodigal son, recorded in the
gospel, is an apt and striking illustration of the
character and conduct of many young men. In
this parable it is plainly intimated, that the prodi-
gal labored under a species of infatuation — that he
was actually deranged ; for it is said wlien Tie came
to himself — that is, when he had recovered his rea-
son, and was delivered from the delusion that pos-
sessed him, he formed the purpose of returning to
his father's house. He then began to think, to re-
flect, to compare the wretched condition in which
he found himself, with the quiet, peaceful, and sub-
stantial enjoyments of his father's house. His de-
lusion vanished — lie came to himself — reason re-
sumed its office, and conscience prompted him, un-
grateful as he had been, to return to his duty. I
xoill arise and go to my father^ was the first rational
expression that had escaped from his lips from the
time he had left his father's house. How many
imitate the folly of the prodigal son, who never
come to themselves, and form the purpose to return
to their duty, until it is too late ! And why is it
that young men do not profit by the sad experience
of those who have gone before them % Why is it
that the loss of health, of property, of rejDutation,
and the certainty of eternal ruin, do not cause them
to turn their feet from the path that has led others
to a wretched end ? It is because they lack that
sober, sound, discriminating mind recommended by
the Apostle. They suffer themselves to be deluded
by the dazzling phantoms created by a heated ima-
gination, and permit their appetites and passions,
JAMES CAKNAIIAN, D.D. 53
and not tlieir reason and conscience, to become their
guide.
Young men are beset witli temptations from
within and from without. Their appetites are keen,
their passions strong and easily excited, and objects
are daily presented suited to feed the fires within
them.
At this age, the animal part of our nature is
more fully developed than the intellectual and
moral. The immediate gratification of the appe-
tites and passions is too tempting to be resisted.
If the first taste of criminal sensual pleasure was as
bitter as when the cup is drained to the dregs, it
would be rejected with disgust. But it is not so.
There is a pleasure connected with the sins which
men commit, especially in early life. And the first
gratification tempts to a second, and that to a third,
until the whole soul is absorbed in the indulgence
of some cherished lust or passion.
Moral painters, who have noticed the actings of
human nature, are wont to represent the com-
mencement of the paths of vice as strewed with
flowers, and those of virtue, at the beginning, as
rough, difiScult, and laborious. And if it were not
so, where would be the temptation to sin ? We
will admit that there is as high enjoyment in the
gratification of the appetites and passions, natural
to youth, as the votaries of sensual pleasure may
please to affirm — that the pleasure is so exquisite,
that it captivates, enchants, and excites the soul
even to ecstacy. And what then? It produces
that very state of mind which is the most, danger-
54 THE PEINCETON PULPIT.
ous and ruinous. Tlie animal part of our nature is
raised above tlie intellectual and moral. Tlie order
and harmony of the human constitution is de-
rauged, and that part which ought to act in subser-
viency to the nobler powers becomes predominant,
and the wonderful machinery works its own
speedy ruin. The songs of the fabled Sirens are
said to have been enchanting, and their cup deli-
cious. But the music was intended to decoy the un-
suspecting mariner on the fatal rock, and the cup,
when tasted, transformed human beings into the
lowest and most filthy brutes. I am aware of the
excuse or apology which young men offer for in-
dulo-ing their appetites and passions — I have heard
it a hundred times ; and ninety-nine times in a
hundred I have seen in the end that it was utterly
false and deceptive. Their self-confidence has been
their ruin. They say they have nO taste for intoxi-
catino- drinks ; that they have their appetites and
passions under perfect command ; that they will
be prudent, and will never, except on rare occa-
sions, go beyond certain limits. And what has
been the consequence ? We have seen these strong
men laid low — these prudent men, of firm and un-
shaken purpose, become so mfatuated and enslaved^
that they suffered no opportunity to pass without
falling into debasing self-indulgence.
Young men have usually sufiicient buoyancy
without using artificial means to raise their spirits.
Stupid fools may need something to quicken their
genius ; but, after they have taken the exciting
JAMES CAEN A HAN, D.D. 55
dranglit, they are, in tlie estimation of every one
except themselves, fools still.
Few men, under the influence of their cups, have
a clearer head, a sounder judgment, or even a more
l^rilliant wit, than when not thus excited. The
imagination may indeed be roused ; but it is wild,
erratic, leading the man to form projects, to execute
designs, and to perpetrate crimes which he would
not have thought of in his sober moments.
The evil of this sin is, that it prepares the way
for the commission of every other sin. No man
beforehand can say what he will not do, when un-
der the influence of this maddening and demoniac
spirit. Tell me what crime it has not excited men
to commit ? What obligation it has not violated ?
What form of human degradation and wretched-
ness it has not produced ?
Within a few years much has been said and much
has been done to arrest the progress of this de-
stroyer of human happiness. But still the delu-
sion, which leads young men to immolate them-
selves on an altar smeared with more blood of
human victims than ever stained the cars of Ju"--
o
gernaut, is not dissipated. Many try how far they
can go within the verge of the fatal whirlj^ool, and
yet resist its suction ; and they direct their frail
bark round and round the yawning gulf until re-
sistance is hopeless.
Is that young man of a sound and sane mind
who, for the sake of gratifying his taste vr of amus-
ing his companions, will go within the limits of
the enchanted circle and hazard these dangers ?
56 THE PEINCETON PULPIT.
Througli want of more extended observation,
young men labor under one great disadvantage.
Tbey see tlie beginning, but tliey do not see the
end. Tliey see tlie temporary excitement of tbeir
com23anions. All is gayety, and mirth, and social
enjoyment. None of the party are habitual druiik-
ards. They look with abhorrence and contempt on
the degraded being who is staggering in the street
or hanging about the tavern door.
They do not know, or at least they do not con-
sider, that the ruined man, whom they despise,
once occupied the same position which they now
hold ; that he was once as gay, and as cheerful, and
as far from being an habitual drunkard as they are,
and that he sincerely thought he could never be
reduced to his present debased condition. Con-
fident that he could at any time desist, he advanced
step by step, until he is utterly lost.
We have noticed intoxicating stimulants as the
first cause of exciting the infatuation of young men,
because it is the most common and fatal. But
there are other causes. The Prodigal Son, to whose
case we have already referred, wasted his sub-
stance not in riotous living only, but also with
liarlots.
The delicacy of the present age almost forbids
us to name this subject before a public audience.
It was not so in the teaching of our Lord and his
Apostles. They denounced lewdness in all its forms
in plain and unequivocal terms. Our boasted re-
finement is no certain proof that in this respect
morals are more pure than in the days of our
JAMES C A R N A II A Ts' , D . D , 57
Lord and his Apostles. Whatever may be the cause
of this extreme sensitiveness, one thing is certain,
that this sin has lost none of its moral turpitude
and baneful consequences. God has mai'ked his
abhorrence of this crime, in the haggard counte-
nance, the decrepit frame, and premature death
of its votaries, in the degradation and wretchedness
of the female sex, in the mortification and untold
agonies of parents and friends, and in the unnatural
and horrid crimes to which a desire to conceal
their shame, not unfrequently impels its victims.
And yet there are young men, who speak lightly,
and even boast of this sin, which, if generally pre-
valent, would rob social and domestic life of all its
endearments. The relation of husband and wife,
of parent and child, of brother and sister, would
lose all their charms — all the sacred ties that bind
affectionate hearts would be broken, and our public
as well as domestic institutions would be torn into
fragments.
It is a delusion, an infatuation of the worst kind,
which tempts young men to hazard consequences
so appalling. " Let them beware of the smile on
the lips, and the roses on the cheeks of the De-
ceiver, sensual pleasure. — Her end is hitter as
wormwood^ sharper than a ttvo-edged sword: her
feet go down to death^ and her steps take hold ov,
Hell:'''
Gaming is another practice which inflames the
blood and fires the brain of some young men, even
to desperation and madness.
* Logan.
5
58 THE PEI]SrCETON PULPIT.
To persons not initiated into tlie mysteries of tlie
gaming-table, it, seems strange and unaccountable
that rational beings can spend hours and wliole
niglits shuffling cards or rattling a dice-box ; tbat
the interest tlius excited should become so intense
as to exclude from the mind every other thought
except that of winning or losing a game depend-
ing more on chance and fraud than on dexterity
and skill. Such we understand is the fact even
when no pecuniary interest is at stake. But when
cupidity or the desire of gain is added, as is usually
the case, the ardor and intensity of thought and
feeling cannot be expressed. The eye is fixed, the
lips closed, the breath suppressed, watching the
issue of a lucky or unlucky moment. I speak not
now of the cold-blooded, heartless, professional
gambler who would strip his best friend of the
last cent, and leave an amiable woman, and her
helpless children, without a crust of bread to
eat, or a rag to cover them. I speak of more
decent, respectable men, who uidiappily have
contracted a passion for gaming, and who,
unmindful of the claims of a dependent family,
hazard all, at the gaming table or horse-race.
I speak of young men of respectable family
Connections, in honorable and confidential employ-
ments, who are driven by this fell passion to rob
their employers, to betray their trust, to commit
forgery, in order to pay what are called debts of
honor. The penitentiary or suicide not unfre-
quently closes the drama. Is that young man of
JAMES car:^aiian, d.d. 59
a sound mind who takes tlie first step towards
sucli a catastrophe ?
Let me remark that the same spirit actuates
many young men, who are never seen at the ga-
ming table or race-ground, or betting at elections, or
dabl^ling in lottery tickets. I refer to a large class,
who neglect the means ordinarily connected with
the attainment of a desirable object, and whose
prospect of success depends entirely on something
in which they have no agency.
Such is the wise ordination of Providence, that
certain means are connected with particular ends :
so that when the means are neglected, the end is
seldom reached.
There are some young men, who have no par-
ticular or general object in view, and consequent
they employ no thought in selecting means, and
make no efforts in pressing forward to an object
before them. Like the bubble that floats on the
surface of an agitated pool, they move in whatever
direction the impulse of the moment drives them.
They are literally creatures of chance. The provi-
dence of Grod, which extends to the falling of a
sparrow, never comes into their thoughts. Both
theii" temporal and eternal interests, so far as any
agency of their own are concerned, is a perfect lot-
tery, and their chance of success, either in this
world or in that which is to come, is less than one
to a million. Brutes following the blind in-
stincts of their nature, may attain the end for
which they were created, but man, without thought
and eifort wisely directed, cannot.
60 THE PRIjSrCETOX PULPIT.
There are others, who have an object in view,
and they are sufficiently ardent in their desires to
possess it, but they neglect the means by which it
is ordinarily attained. For example ; they desire
to be rich, and they regard industry and economy,
the old fashioned way of acquiring w^ealth, as too
slow and plodding ; they must reach the object at
a single bound. They enter into w^ild speculations,
and commence an expensive style of living. Our
country, at the present time, presents too many
examples of such folly and madness. The humble
and useful employments of agriculture and the
mechanical arts are despised and abandoned ;
every young man must needs be a gentleman ;
that is, he must not stain his hands, nor soil his
clothes with manual labor. Few young men at the
present time, like Koger Sherman and Benjamin
Franklin, pursue with diligence an honest and la-
borious occupation, while they seize every leisure
moment to store their minds with useful know-
ledge.
Again ; there is another class of young men, who,
in the providence of God, are placed in such cir-
cumstances, that they might devote their whole
time to the improvement of their minds, and to the
duties of a liberal profession. They, too, hope to
reach the temple of fame, not by such means as
Cicero and Demosthenes and others emj^loyed, but
borne on the wings of their genius, or wafted by
some propitious breeze, they hope, without effort,
to reach the heights to which others have climbed by
gradual and laborious steps, and when sad experi-
JAIMES CAKNAHAN, D.D. CI
ence lias dispelled tlie delusion, we see them with
wasted estate, unfit for any useful employment,
begging some humble public office, or what is
worse, washing from their minds, in the grog-shop,
the remembrance of their early folly. How far
the course of reading pursued by the class of
young men described, tends to form their charac-
ter, and to- determine their fate, is a matter worthy
of serious consideration. It does seem to me that
the novels and romances, and licentious poetry,
found on their tables, and occupying the time that
ought to be devoted to grave and laborious stu
dies, have no small influence in inflaming the ima
gination, kindling the passions, and in forming that
insignificant and worthless character manifested in
future life.
Once more ; the company with which a young
man associates is another means of perverting his
moral sentiments, corrupting his morals, and has-
tening his progress in the road to ruin. Man is a
social being, formed for intercourse with his fel-
lows, and dependent on others for a large portion
of his enjoyment. But this blessing, like every
other, is capable of being perverted and abused ;
so that, in the present state of human nature, there
is no more certain means of hastening a young man's
ruin, than that of placing him in the society of cor-
rupt associates. PerhajDS, no direct attack may be
made on his moral and religious principles ; nothing
gross and offensive to delicate and virtuous feelings
may at first be presented to view ; on the contrary,
the manners of his new associates may be fiiscina-
62 THE PRINCETON PULPIT.
ting, tlieir attentions kind and courteous, and tlieir
whole deportment calculated to impress tlie mind
witli the idea of frankness, generosity, and other
social qualities. Such companions, if their princi-
ples be corrupt, and their practice licentious, are
vastly more dangerous than the foul-mouthed and
grossly profane profligate ; because the approaches
of the one are repulsive, and of the other attractive.
The young man who can be pleased with the
openly profane and avowedly licentious, is himself
already corrupted, and needs no aid to urge him
forward in the downward road. But the compara-
tively innocent may be led astray, when the green
path which he is invited to tread is strewed with
flowers, and the atmosphere around hini is serene
and balmy. Let the young man who values his
future peace, beware of the smiles and caresses of a
fascinating and corrupt companion ; sooner or later,
he will sympathize with his associate, imbibe his
spirit, and imitate his pi'actice.
When a number of young men are banded to-
gether for the purpose of seeking criminal self-in-
dulgence, or of executing any evil purpose, an
esiyrit de corps is generated, and no one, however
contrary the acts proposed may be to the dictates
of his conscience, dares to break ranks. They
move forward in a com2:>act phalanx, mutually in-
spiring each other with confidence, and in their
united capacity do acts which the most abandoned
among them would not dare to do separately.
From this principle it is, that the rush of a mob is
as blind and impetuous as the mountain torrent,
JAMES CAEN All AN, D.D. G8
sweeping every thing before it, and no one feeling
responsible for tlie outrages on justice and hu-
manity committed. Eeason has fled, and the voice
of conscience is not heard amidst the shouts of the
multitude. Let the young man who wishes to pre-
serve and cultivate a sober and sane mind, beware
of entering into a combination to do evil, how plau-
sible soever may be the pretext.
Other causes of infatuating the minds of young
men might be mentioned, but we hasten to inquire
by what means this delusion may be removed, and
the healthy and sane state of mind recommended
by the Apostle may be attained. In the first
place, we remark, that the young man who would
obey the injunction of the Apostle, must pause,
consider, and exercise the faculties of a rational
being. But how, it may be asked, is this to be
done, since this is the very point in which young
men are generally deficient ? As soon, you will
say, as they are brought to think and act in a ra-
tional manner, the work is done — they are then
sober-minded. We answer, it is true young men
are rash, impetuous, and often wild in their opin-
ions, and act as if their minds were infatuated ;
still they have reason, although it is not exercised
in a right way ; and they have a conscience, al-
though its voice is not heard amidst the din of
their passions and the tumult of the world around
them. To these two principles, reason and con-
science, imperfect and defective as they are,
an appeal must be made. We must exhort young
men to he sober-minded. And if they will not
64 THE PRINCETON PULPIT.
listen and weigh, the motives presented, they must
be left to take their own course, and bear the con-
sequences. And will not those whom we address
suspend, at least for a short time, the usual train
of their thoughts, and consider whether they have
not heretofore been laboring under some fatal
delusion !
Our first position which we wish young men
seriously to consider is, that sin leads to misery.
The laws of the moral world are as fixed and
certain as those of the physical. Whatsoever a man
sowetli^ that also shall he reap^ is as true in the one
case as the other. And here you will notice that
this truth does not de^Dend on abstract reasoning —
nor is it a truth aflirmed by divine revelation with-
out any confirmation from experience.
That the tvay of transgressors is hard^ is a fact
which we see daily established by visible proofs.
"What is the result of intemperance, of lewdness,
of gaming, of idleness ? We need no prophet fo
announce to us what will be the end of those who
become addicted to all, or to any of these sins. We
see it in the loss of property, of reputation, of
health. We see it in our alms-houses, hospitals,
and penitentiaries ; we see it in the poverty and
wretchedness of helpless families — in the blasted
hopes of young men, once of high promise — ^in the
shame and grief of broken-hearted parents. Does
not God thus, in the dispensations of his Provi-
dence, as distinctly pronounce that his curse rests
on such as do these things, as if we heard a voice
coming from Heaven saying — " Woe, woe to the in-
JAMES C A R N A II A N , D . D . 65
fatuated young man who yields liimself to the gratifi-
cation of his sensual appetites and passions." Yet
these are the persons who are avowedly seeking plea-
sure, saying to each other, in all the gaiety of their
hearts — " Come, fellows, let us crown ourselves
with rose-buds ere they be withered. Let no
flower of the spring pass away — let us drink the
cup of pleasure, and give care and sorrow to the
winds."* Thus far all is well. But let it be re-
membered that the profane jest and licentious song
is the prelude to pain, and lamentation, and woe.
You may say you will enjoy the pleasures of
youthful folly, and in mature age you will become
soher-mmded. Let me entreat you to recollect that
mysterious and powerful principle of your nature
— habit — habit. It has been aptly called a second
nature. Ihe Etliiopian can cliange Ms sTcin^ and
the leojpard Ms spots ^ as soon as tliey tvlio are accus-
tomed to do evil can learn to do ivell. And, if through
the sovereign grace of God, a change in your char-
acter should take place in future life, your repent-
ance will not prevent many of the consequences of
your early folly. It will not restore the opportu-
nities of improvement lost in idleness. It will not
replace your wasted property, rej^air your broken
constitution, or prevent a premature death occa-
sioned by youthful excesses. You will carry with
you to the grave the scars of the wounds received
in the service of Satan, as a warning to others not
to follow your example.
• Logan.
66 THE PEI^^CETON PTJLPIT.
Thus far we have spoken of such sins as are
generally punished in this life. First, because we
wished to have something visible and tangible.
. We wished to show young men, by examples daily
presented, that those who indulge in such practices
are sinning against their own souls — bringing on
themselves, even in this life, certain ruin. Secondly,
because we need the aid of motives drawn from
self-interest as well as from duty, to restrain men
from sins suljversive of the order and peace of so-
ciety, and ruinous to themselves. We have not
distinctly pointed out the true source of the malady,
nor the only eifectual means of restoring men to a
sound and sane state of mind.
The real cause of the delusion under which men
labor on the subject of duty, lies in the heart — in
its alienations from God, the source and pattern of
moral excellence. Men do not naturally love God,
and regard his authority as supreme. This is the
prolific fountain of all the sins which men commit.
To remove this malady which lies deep within,
there is no effectual remedy except that which
God, in sovereign mercy, has provided. Considera-
tions of self-interest and a regard to the happiness
of others may induce men to abstain from the com-
mission of gross sins, and to do many things highly
laudable and beneficial to mankind. And these
motives are not omitted in the Bible, and ought
not to be neglected by the ministers of the gospel ;
but these are not the chief means on which we
should rely to restore men to their right mind, and
to raise them from their moral degradation.
JAMES C A UN All AN, D.D. 67
To tlie question, Wherewitlial shall a young
man cleanse Ms tvay ? the Psalmist gives the true
answer — By taking lieed thereto according to thy
Word; that is, by making the Word of God the
rule of his conduct. This will enlighten his mind
in the knowledge of duty, and dispel the delu-
sions which lead many young men astray. Here we
are tau^-ht what are the attributes and character
of the great God, the relation which we bear to him
as creatures and sinners, what provision he has
made for our redemj^tion from sin and its con-
sequences, what we must do to be partakers of
this salvation. Here is a perfect rule of moral
duty placed before us, and here are motives calcu-
lated to touch the heart and conscience. In this
book also we have the promise of that aid, without
which all human means, to cleanse the soul from sin,
are hopeless ; and we are taught how that aid is to
be obtained, namely, by prayer to the Father of
Mercies for the gift of the Holy Spirit.
If this holy book were diligently studied, and
its truths believed, how many errors would it
remove from the minds of young men ! If its pre-
cepts were j^ractised, from how much wretchedness
and sorrow would it save them in this w^orld,
and with what bright hopes would it inspire them
on entering on that which is to come ! But see, in
the indifference and neglect, not to say the con-
tempt, wdth which too many young men treat this
precious book, the highest proof of their folly and
madness. The grand means which God has pro-
vided and appointed to heal the diseases of their
68 THE PRINCETON PULPIT.
minds — to purify their hearts — to guide their steps
in the slippery paths of youth, to secure their
happiness in this world and in the next, is despised
and neglected ! The book which informs you that
God gave his only begotten Son to die for your
salvation is thrown aside, and novels and romances,
trash calculated to corrupt your minds and inflame
your passions, already too ardent, are sought and
read with eagerness. If any such hear me, I pray
God to give you a better mind — to teach you that
both your interest and your duty require you to
take heed to your ways according to tlie Word of
God.
Young Genttemen of the Senior Class :
To what I have already addressed to you in
common with others of the same age, I have only
a few words to add.
Permit me to remark, that if at any period of
your lives you need the exercise of a sound and
sane mind, it is now in the circumstances in which
you stand. Having finished your academical
studies, you are now to go forth into the world,
and to be ex2:)osed to many trials and temptations.
I take it for granted that none of you, after the
advantages which you have enjoyed, will bury
your talents ; that you will select some useful
employment or profession, and will pursue it with
diligence. The selection of a profession or occupa-
tion is one of the most important acts in the life of
man. On a judicious choice in this matter, your
success and happiness during life greatly depend.
In this point many fatal mistakes are made. We
JAMES CAKNAIIAlSr, D.D. 69
have known young men wlio had talents well
adapted to a particular calling, and who, through
pride, ambition, or the desire of wealth, selected
another for which they were not qualified ; and
disappointment, mortification, and disgrace were
the consequence.
In making your selection will you not need the
exercise of a sober, discreet, and sound mind ?
And in deciding to what de23artment of business
you shall devote your lives, many circumstances
are to be taken into view. Can this be done
rashly, without thought and sober reflection ?
Let me tell you, that it is not always what busi-
ness or profession is likely to be the most profit-
able or honorable, that ought to determine your
choice — but rather in what dej^artment you can be
the most useful and answer the great end for which
you were made, namely, to " glorify God and to
enjoy him forever." The young man, who leaves
out of view this important consideration, errs in the
very commencement of his career.
On this subject let me also remark, that a young
man ought not to delay long, before he decides
what shall be the main business of his future life.
"We have known educated young men, who spent
years in doubt what they should do ; and the effect of
this indecision was always injurious to their char-
acter and success in life. I have often been asked
the question, whether a young man, who has select-
ed his profession, should commence studies prepar-
atory to that profession immediately on lea\ang
college, or should devote a year or two to general
70 THE PKINCETOI^^ PULPIT.
reading and improvement. My past observations
would lead me to say, commence your professional
studies as soon as practicable. 1 have seldom seen
mucb improvement made by private desultory
reading. Spend tlie longer time in preparation for
your profession, and fill up your hours of relaxation
with collateral reading. This course will tend to
bring all you read or observe to bear on the great
business before you, and enable you to collect mate-
rials from all quarters conducive to your main
object.
In the preceding discourse, I have pointed out
some of the rocks on which many precious youths
have been lost ; and I beseech you, by all your
hopes in time and eternity, not to approach those
coasts whitened with the bones of thousands.
Your fate wdll be similar to that of those who have
gone before you. Such is the wise and just ap-
pointment of the Author of our being, that from
the penalty of his wise and immutable laws there
is no escape.
From marking the course of many young men, I
am led to the firm oj^inion that more fiiil to answer
the expectation of their parents and friends from
the want of moral character than from the want
of talents. And did the occasion permit, we could
prove from the nature of things as well as from a
detail of facts, that this must be so.
Independent of the influence of regular habits
on your success in life, sound principles and pure
morals ought, on their own account, to be sought
and cherished. The chief dignity and glory of
JAMES CARNAIIAN, D.D. 71
man consists not so mucTi in tlie extent of his
knowledge, tlie vigor of his intellect, and the
splendor of his achievements, as in the integrity of
his heart, the purity of his morals, and in his para-
mount regard to the claims of duty. The most
malignant and odious being in the universe may
have vast intellectual powers, and may excite our
admiration and terror, but he cannot inspire us
with confidence and love. But the good man who
aims to do what is right — who employs his talents,
whether great or small, in faithfully performing
the duties arising from the various relations of life,
"is the noblest work of God."
Beware, my young friends, of imbibing that
erroneous opinion, confidently asserted and zea-
lously propagated by men destitute of moral prin-
ciple, that wildness, eccentricity, and licentious
manners in youth, is an evidence of genius and of
high promise in future life — that the government
of the passions and a regard to the rules of moral
order is a proof of dulness and insignificance. It is
false, abominably false. That some men of splen-
did talents, who were profligate in youth, have
risen to high distinction in after life, is freely ad-
mitted. But their early excesses were no indica-
tion of their future greatness; their dissipation
retarded rather than hastened their elevation.
Where is the wretch so stupid, so brainless, that
he cannot curse, and drink, and game, and give full
scope to every low, sensual passion ? And do
young men hope that by imitating the vices of great
men, they also are to become great ? Bather let
72 THE PRINCETON PULPIT.
them expect by such means to sink to a level with
the lowest and meanest of our race.
Young men, be sober-minded. At this interesting
period of life, act prudently, act wisely. Kemem-
ber you are now sowing the seed of the future har-
vest— it may be precious grain to be gathered in
due season into the granary above, or it may be
tares to be burnt with unquenchable fire. As ra-
tional and moral beings you are accountable to God
for your conduct ; and if you would secure his favor
and rise in the beauties of holiness to the true
dignity of your nature, you must rej^ent of your
sins, and believe in the Lord Jesus Christ, who is
exalted at the right hand of God, to give repent-
ance and remission of sins. The gospel method of
making men good, and holy, and fit for heaven,
far excels every other. It is adapted to the sinful
condition of man — suited to heal the diseases of
the mind and of the heart. The belief of the doc-
trines, and the practice of the precej^ts of the Gos-
pel, is the only effectual means of enabling a young
man to cleanse his way, to escape the pollutions of
the world, and to prepare for heaven. Take this
Gospel as the rule of your life, the foundation of
your hopes, and the charter of your immortal in-
heritance. Did I know that you all had made your
peace with God, through our Lord Jesus Christ, I
could bid you adieu with a heart full of joyful
hopes resj)ecting your future welfare. Then what-
ever ills may befall you in life, your eternal well-
being is secure. Once more I say, Young men, he
sober-minded ', and, in the sincerity of your hearts,
JAMES CARNAIIAN, D.D. 73
let eacli one, addressing liis Father in Heaven, say —
Fatlier, from tins time wilt not tliou be tlie guide
of my youtli ? The Lord hear your prayer, and
bless you. Amen.
FAITH IN CHRIST THE SOURCE OF LIFE.
BY
THE REV. CHARLES HODGE, D.D.,
PROFE8S0E OF EXEGETICAL AKD DIDACTIC TIIKOLOGT.
" The life which I now live in the flesh I live by the faith of the Son
of God, who loved me and gave himself for me." — Galatians ii. 20.
The cliurclies in Galatia were founded by tlie
Apostle Paul. He had ai:)peared among tliem in
mucli weakness. There was something either in
his personal appearance, or in his external circum-
stances, which tended to excite contempt. But
the Galatian converts did not on that account I'e-
ject him, but received him as an angel of God, and
even as Christ Jesus. This devotion to him, and
to the gospel which he preached, was very short-
lived. He begins his epistle to them by expressing
his astonishment that they had so soon turned unto
another gospel. It is plain from the course of his
argument, that this apostacy was Judaism. The
Galatians had been induced to live after the man-
ner of the Jews, to consider circumcision and kee-p-
ing the law necessary to salvation. Paul's object
is to convince them that this apostacy, if persisted
in, must be fatal. There are but two methods of
salvation — the one by the law, the other by grace
— the one by works, the other by faith. These
CHARLES HODGE, D.D. 75
metliods are perfectly incompati])le. lliey can-
not be combined. The adoption of tlie one
is tlie rejection of tlie otlier. Salvation must be
wholly by works, or entirely l)y grace. Paul,
therefore, says :— " I testify to every man that is
circumcised, that he is a debtor to do the whole
law. Christ is become of no effect to you ; who-
soever of you are justified by the law, ye are fallen
from grace." By adopting the legal, you have re-
jected the gracious method of justification. It was
his deep conviction, both from the revelation of
God, and his own experience, that the law, in none
of its forms, could give life. Neither the Mosaic in-
stitutions nor the decalogue, neither ritualism nor
morality could avail to restore sinners from death
to the life of God, and life with God. The law, he
argues, cannot free us from condemnation, because
we are sinners, and it is the very province of the
law to condemn sin. How can we be justified by
that which condemns ? Neither can the law give
spiritual life. It can only present the form of
knowledge and truth. It cannot change the heart.
On the contrary, it exasperates its opposition by
the extent of its inexorable demands, so that it
slays, instead of giving life. Paul says, he found
the law which was ordained unto life, to be unto
death. What the law could not do, in that it was
weak through the flesh, God has accomplished by
the gospel. He has set forth his Son as the author
of life, as the redeemer from judicial deatli, and tlie
giver of inward spiritual life. There are two in-
dispensable conditions on which our interest in his
7G the PRINCETON PULPIT.
salvation is suspended. The one is, the renuncia-
tion of the law, or of the legal method of salvation ;
and the other is, union with Christ, so that we be-
come partakers of the merit of his death, and the
virtue of his life. I am dead to the law, says the
Apostle, I am crucified with Christ, nevertheless, I
live ; yet not I, but Christ liveth in me ; and the
life which I now live in the flesh, I live by the faith
in the Son of God, who loved me and gave himself
for me.
The doctrine of this passage is, that faith of
Christ is the necessary condition and source of
spiritual life.
By faith of Christ is not meant the faith which
Christ had. The faith which is the life of the soul,
is not mere belief of the existence of God, and of
those great moral and religious truths which are
the foundation of all religion. Those who would
bring revelation down to the level of philosophy,
and resolve all its doctrines into truths of the rea-
son, tell us that all the Bible means when it says
we are saved by faith and not by works is, that
confidence in God, and in moral and religious
truth, is not only the source of virtue, but the test
of character. What a man is, is determined more
by this habitual state of mind, than by individual
and outward acts. When it is said, Al^raham was
justified by fjxith, they would have us understand
that it was his inward posture of mind toward God
that was approved and recognised as the source of
all true piety. Here, as in most other cases, error
is negative. The evil lies not in what is afiirmed.
CHARLES IIODGE, D.D. 77
but ill what is denied. It is ti'ue that faith in God
is the principle of all religion ; but it is far from
being true that this is the whole import of the
scripture doctrine of salvation by faith. It is cha-
racteristic of the doctrines of the Bible, that they
comprehend all that is true in other forms of reli-
gion, while they contain a divine element to which
their power is due, which is to be found nowhere
else. The faith, therefore, by which the Christian
lives, is something more than mere faith in God.
Neither ^oes the faith of Christ, of which our
text speaks, mean faith in that unseen world which
Christ has revealed. It is, indeed, true that the
life of the Christian is regulated by the objects of
faith, as distinguished from the objects of sight.
It is true that he walks by faith, and not by sight ;
that he looks not at the things which are seen, but
at the things which are not seen. It is true the
Christian has a faith which is the evidence of things
not seen, and the substance of the things hoped
for. It is true that faith, as the organ of perceiv-
ing what neither sense nor reason knows, as
the cognition of the things of the Spirit, does
regulate the Christian's life, determine his conduct?
sustain him in trial, comfort him in affliction, and
open for him the perennial fountain of life.
Still this is not all the Scriptures teach on this
subject; nor is this the doctrine which they mean
to inculcate, when they teach that we are saved
by faith ; and when they represent faith as the
source of spiritual life to the soul.
Neither is the truth in question either exhausted
Is THE PEINCETON PFLPIT.
or accurately stated by saying, tlie faith whicli has
l;his life-giving power has the whole word of God
for its object. It is, indeed, admitted that faith
has respect to the whole revelation of God. It re-
ceives all his doctrines, bows to all his commands,
trembles at his threatenings, and rejoices at his
promises. This, however, is not the faith by which
the Aj^ostle lived ; or, rather, it is not those acts
of f^iith which have the truth of God in general
for their object, which gives life to the soul. The
, doctrine of the text and of the whole New Testa-
ment is, that the soul is saved, that spiritual life is
obtained, and supported, by those acts of faith
which have Christ for their object. Other things
in the Word of God we may not know, and, there-
fore, may not consciously believe, but Christ we
must know. About other things true Christians
may differ ; but they must all agree as to what they
believe concerning Christ. He is in such a sense
the object of faith, that saving faith consists in re-
ceiving and resting on him alone for salvation, as
he is offered to us in the gospel. It consists in re-
ceiving Christ — i. e., in recognising, acknowledging,
accepting, and appropriating him, as he is held
forth to us in the Scripture. It includes, therefore,
a resting on him alone for salvation — /. <?., for justi-
fication, sanctification, and eternal life.
That this is the true doctrine on the subject is
plain, from the common form of expression em-
ployed in Scrijiture when the Bible speaks of faith
in connection with justification and life. It is not of
faith as general confidence in God, nor faith as
CHAELES HODGE, D.D. T9
assent to divine revelation, but specifically " faith
of Clirist," tliat is, faith of whicli Christ is tlie oh--
ject. Thus the Apostle, in the earnest and impor-
tant passage whence the text is taken, and in which
he condenses the whole substance of the gospel, '
says three times over, that the only method of ob-
taining justification and life, is by those acts of I
faith which terminate on Christ. In the third
chapter of the Epistle to the Romans, from verse
21 to the end, where we have another of those
condensed exhiljitions of the gospel, the same form
of ex]Dression occurs. We are said to be saved by
" the faith of Christ." So, too, in that remarkable
passage, Phil. iii. 1 — 14, in which he contrasts
the two systems — the legal and evangelical — Juda-
ism and the gospel, he ascribes the power of the
latter to secure justification and life to " the faith
of Christ." The same doctrine is taught in all those
passages in which we are required to helieve in
Ohrist in order to salvation. The specific act
which is everywhere declared to be essential, is to
believe on the Son of God. He that believeth on
the Son, it is said, hath life ; he that believeth not
the Son, shall not see life, but the wrath of God
abideth on him. The Apostle John insists much
on this jDoint. Whosoever believeth that Jesus is
the Christ, is born of God. "WTiosoever shall confess
that Jesus is the Sou of God, God dwelleth in him,
and he in God. Believe in the Lord Jesus Christ
and thou shall be saved, is the message which the
Gospel brings to every creature. This doctrine is
taught, also, by all those passages which declare
80 THE PRINCETON PULPIT.
Christ to be our life. It is by union with him
we live. Our life is hid with Christ in God. It is
not we that live, but Christ that liveth in us. The
life which we now live in the flesh is by faith of
the Son of God. The whole scheme of redemption
is founded on this truth. Men are dead in trespass-
es and sins. They cannot be delivered from this
state by any works or efforts of their own. Neither
can they come to God without a mediator. Christ
is the only medium of access ; therefore faith in
him is the indispensable condition of salvation.
Whatever else we may believe, it will avail us
nothing unless we exercise faith in Him ; and,
therefore, the specific act which sinners are called
upon to perform, is to come to Christ ; to look to
him ; to flee to him as a refuge ; to lay hold on
I him as a helper ; to confide in hun as the propitia-
f tion for their sins ; to commit themselves to him
as their High Priest. In all these, and in many
other ways, are we clearly taught that Christ is
the immediate object of that faith which is con-
nected with hfe and salvation. This is so plain
and so important that our Catechism defines the
faith which saves the soul to be that grace, where-
by we received rest on Christ alone for salvation,
as he is offered to us for salvation. It is not, there-
fore, by faith in God as God, nor by faith in divine
revelation ; but by faith in Christ, that is, by
[those acts of faith w^hich have him for their imme-
[diate object, that the soul is freed from condemna-
tion, and made partaker of divine life.
But what is meant by faith in Christ ? AVhat
CHARLES HODGE, D.D. 81
are those truths concerning* Christ which we are
required to believe ? Thanks be to God for the
distinctness with which this all-important question
is answered in his word. We have that answer
summed up in the passage before us. There are
three things which we must believe, or our faith is
dead, — First, That Christ is the Son of God.
Second, That he loves iis. Third, That he gave
himself fo)' us. — All these are essential elements in
that faith which gives life to the soul.
First, We must believe that Christ is the Son of
God. Both the divinity and incarnation of the
object of our faith are included in this expression.
The designation. Son of God, is applied in Scrip-
ture to the divine nature of Christ, and implies his
essentia:l equality with God. God is in such a sense
his Father that he is equal with God, of the same
nature or substance, possessing the same attributes,
bearing the same titles, performing the same works,
and entitled to the same conffdence, obedience, and
worship. In this light He is set forth as the object
of hope in the Old Testament. In this light He
exhibited himself when he appeared on earth,
teaching in his own name, working miracles by his
own power, claiming for himself the love, con-
fidence, and obedience due to God alone, asserting
his power to save all who come to him, promisii g
to raise the dead, and foretelling his coming to
judge the world at the last day. These claims
were authenticated by the manifestation of the
glory of God in his character and life, so that those
who were with him beheld his glory as of the only
82 THE PRINCETON PTJLPIT.
begotten Son of God, and knew He was indeed tlie
true God and eternal life. God confirmed these
claims by a voice from heaven, saying : " This is my
beloved Son in whom I am well pleased ;" by the
works which he gave him to do, and by raising him
from the dead, thereby proclaiming with power that
he was the Son of God. The Aj)ostles received,
worshipped, and preached him as the true God.
They j^roclaimed themselves and all their fellow-
Christians to be the worshippers of Christ, and the
great object of their mission (as it is to this day the
great end of the ministry) was to bring men to
know, worshij^, and obey Christ as God. It is,
therefore, one of the essential elements of faith in
Christ to believe in his divinity. This, however,
necessarily includes faith in his incarnation, because
all the designations applied to Christ belong to him
as an historical person. Jesus Christ is the name
of a person who was born of the Virgin Mary, who
suffered under Pontius Pilate, was crucified, dead,
and buried, who rose again on the third day,
ascended into heaven, and is now seated at the right
hand of God. Everything taught concerning Christ,
is taught concerning that person. He, that is, the
person who was thus born, who thus suftered, died,
and rose again, is the Son of God, that is, a divine
person. This, of course, supposes that He became
flesh and dwelt amono^ us. Faith of the Son of
God is, therefore, necessarily faith in the incarna-
tion. It is faith in Christ as God manifest in the
flesh. This is so prominent and so imjDortant an
element in saving faith, that it may be said to in-
CHARLES IIODGE, D.D. 83
elude all otliers. Hence the Apostle says : " Who-
soever believeth that Jesus is the Son of God, God
dwelleth in him, and he in God ;" and, " Every
spirit that eonfesseth that Jesus Christ is come in
the flesh, is of God." That faith, therefore, which
has power to give life, has the incarnate God for its
object. It contemplates and receives that histori-
cal person, Jesus Christ, who was born in Beth-
lehem, who lived in Judea, who died on Calvary, as
God manifest in the flesh. Any other faith than this
is unbelief. To believe hi Christ, is to receive him •
in his true character. But to regard him, who is
truly God, as a mere creature, is to deny, reject,
and to despise him. It is to refuse to recognise
him in the very character in which He is presented
for our acceptance. If this truth be hid, " it is hid,"
says the Apostle, " to them that are lost ; in whom
the God of this w^orld hath blinded the eyes of
them that believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should
shine unto them. For God, who commanded the
light to shine out of darkness, hath shined into our
hearts, to give the light of the knowledge of the
glory of God in the face of Jesus Christ." Saving
fliith, then, is the knowledge of the glory of God
in the face of Jesus Christ. It is perceiving and
reco«-nising him to be the brightness of the Father's
glory, and the express image of his substance. This
is that knowledge for which Paul said he was
willing to sufter the loss of all things ; and which
our blessed Lord himself declared to be eternal
life.
84 THE PRINCETOjS^ PULPIT.
The necessity of faith in tlie divinity and incar-
nation of our Lord, to the saving power of faith, is
further plain, because a Saviour less than divine, is
no Saviour. The blood of no mere man is an ade-
quate atonement for the sins of the whole world.
The righteousness of no creature is an adequate
foundation for the justification of sinners. The
assurance of the gift of eternal life is mockery from
any other lips than those of God. It is only be-
cause Jesus is the Lord of Glory, the Son of God,
God manifest in the flesh, that his blood cleanses
from all sin, that his righteousness is infinite in
value, sufficient to cover the greatest guilt, to hide
the greatest deformity, and to secure even for the
chief of sinners admission into heaven. The ranks
of angels give way to allow any one to enter and
ascend, who appears clothed in the righteousness
of God. Yes, the righteousness of God ; and any
righteousness short of his, would be of no avaiL
Faith draws her power to give life to the soul ; to
free from the sentence of death ; to speak peace to
the troubled conscience only from the divine cha-
racter of its object. It is only an almighty, an
ever present, an infinite Saviour, who is suited to
the exigencies of a ruined immortal.
It must also be remembered, that it is to the
spiritually dead to whom Christ is declared to be
the author of life. But no creature is life-giving.
It is only He who has life in himself that is able to
give life unto others. It is because Christ is God ;
because all the fulness of the Godhead dwells in
him, that he is the source of spiritual life to us.
C II A K L E S II O D Ct E , D . D . 85
God only liatli life in himself, and all creatures
live in liiin. If, tlierefore, Christ is our life, he
must be our God.
Spiritual life, moreover, supposes divine perfec-
tion in the object on which its exercises terminate.
It is called the life of God in the soul, not only be-
cause God is its source, but also because He is its
object. The exercises in which that life consists, or
by which it is manifested, must terminate on in-
finite excellence. The fear, the admiration, the
gratitude, the love, the submission, the devotion,
which belong to spiritual life, are raised to the
height of religious affections only by the infinitude
of their object. It is impossible, therefore, that the-
soul can live by the faith of the Son of God, unless
it believes him to be divine. It is the exhibition
of divine perfection in the person of Jesus Christ,
through the power of the Holy Ghost, that calls
forth, in the benumbed and lifeless soul, the aspira-
tions and outgoings of the spiritual life. It is the
glory of God as thus made known, thus softened,
and brought down to our apprehension, and re-
vealed in its manifold relations to us, that brings
us into that communion with the divine nature in
Avhich our life consists. Nothing is more clearly
taught in Scripture than that Christ is the object
of the life of God in the souls of his people. He is
the object of their supreme love, of their adoration,
of their confidence, of their devotion and ol)edi-
ence. The whole New Testament is a hymn of
praise to Christ. The whole Church is prostrate at
his feet ; and whenever heaven has been opened to
86 TUE PKIjS^CETOiSr PULPIT.
the eyes of mortals, its inliabitants were seen bow-
ing before tlie tlirone of tlie Lamb. To live by
faitli of tlie Son of God, therefore, is to live by be-
lieving liim to be divine. Tlie feitli wbicli gives
life to the soul, is tlie cognition, or spiiitual appre-
hension of the glory of God in the person of Jesus
Christ. Without this, fiiith is dead, and the soul
turns its leaden eye on an eclij^sed sun.
The second great truth we must believe concern-
ing Christ, is his love. It is not enough that we be-
lieve he loves others, we must believe that he loves
us. Paul said, I live by the faith of the Son of
God, who loved me, and gave himself for me. This
means, first negatively, that we do not exclude
ourselves from the number of those who are the
ol:)jects of Christ's love. This is really to reject
him as our Saviour, while we admit he may be
the Saviour of others. This is a very common
form of unbelief. The soul under a sense of sin,
is disposed to think there is something peculiar in
its case ; something either in the number or the
aggravation of its sins, which makes it an excep-
tion. It, therefore, does not believe that Christ
loves it. It thinks this would be presumptuous,
supposing that to be the object of Christ's love
, we must be lovely. It forgets the great, salient,
/ • life-giving truth of the Gospel, that God loves his
\ enemies, the ungodly, the j^olluted, and by loving
y makes them lovely. Alas ! Did he not love us,
\ until we loved him, we should j^erish in our sins.
. The love of God is the love of a father — it has a
hidden source, and is not founded on the charac-
CHARLES nODGE,D.D. 87
ter of its objects. It is unbelief, therefore, liow-
ever it may assume the specious garb of humility,
to exclude om'selves from the number of those
whom Christ loves. So long as we do this we
exclude ourselves from His salvation. The secpnd
or positive aspect of the truth contained in this
part of our text is, that we must appropriate to
'ourselves, personally and individually, the general
assurance and promise of the love of Christ. Faitb
is not mere assent to the proposition that God is
merciful ; but trust in his mercy to us. It is not
a mere assent to th.e truth that Christ loved sinners ;
but it is the appropriation of his love to ourselves ;
a believing tliat be loves us. It is not necessary in
order to justify this appropriation, that there
sliould be any special revelation that we, as dis-
tinguished from others, are the objects of Divine
love. The general declaration is made that God
is merciful. The general promise is made that be
will receive all who come to him through Christ.
To appropriate these general declarations, is to
believe that tbey are true, not in relation to others
merely, but to us. We credit the assurance of
God's love ; we look up to him as prop)itious ; we
say to bim. Our Father ; we regard him not as an
enemy, but as a friend, for Christ's sake. This is
faith. It is precisely because it is so hard to be-
lieve that, notwithstanding our unworthiness, God
loves us, that the Scriptures are so full of assur-
ances of his mercy, and that so many illustrations
are employed to set fortb the greatness and free-
ness of his love. God, it is said, hath commended
88 THE PEINCETON PULPIT.
his love towards us, in tliat wliile we were yet
sinners, Clirist died for us. Herein is love, not
that we loved God, but that he loved us, and sent
his Son to be the propitiation for our sins. This
also is the reason why the way in which God can
be just and yet justify the ungodly is so distinctly
set forth in His word ; and why we are exhorted
to come with boldness to the throne of grace ; to
draw nigh with confidence ; to come with even the
full assurance of faith. This, too, is the reason
why we are reproved for doubting the mercy of
God, for distrusting his promises, or questioning
his love. And this is the reason why such bless-
ings are pronounced on those who trust in the
Lord. This again is faith. Trusting in the Lord,
is believing. It is taking him at his word, when
he offers us his mercy, and assures us of his love.
There are all degrees of this faith. It may be
exercised with an assurance which excludes all
doubt, or with a diffidence which scarcely admits
of hope. It may alternate with doubt, and
be attended with many misgivings. Still the
thing believed is, that Christ loves us. "When,
says Calvin, the least drop of faith is instilled into
our minds, we begin to see the serene and placid
face of our reconciled Father, dimly and afar it
may be, but still it is seen. A man in a dungeon
may have no light but through a crevice. Oh !
how different is this from the bright light of day.
It is, however, light. Thus the feeblest faith and
the strongest assurance differ m degree, and not in
their nature or their object. The love of God in
CHAP. LES IIODaE, D.D. 89
Christ is tlie object of botli. The one sees that
love glancing through the clouds, or stealing
through a crevice ; the other sees it as the sun at
noon. Still the thino^ seen, and the act of seeinor
are in both cases the same.
Faith in Christ, therefore, includes faith in his
love towards us. The life of the soul consists in
communion with God. There can be no commu-
nion with God, without faith in his love. We must
believe that he loves us, in order that we should
love him. We love God, says the Apostle, because
he first loved us. His love is the liijht and heat
w^hich calls our love into being and exercise ; and
the faith w^hich gives life to the soul, must include
the belief that Christ loves us. This is the fountain
of life. That a being so exalted and glorious should
love us, who are so unworthy and worthless, fills
the soul with wonder and gratitude. It calls forth
all its activity, and fills it with joy unspeakable and
full of glory.
The third element included in the life-^ivino^
faith of which the Aj)ostle sj)eaks, is believing that
Christ gave himself for us, i. e.^ that he died for
us. This again includes two things — first, faith
in his vicarious death as an atonement for sin ; and
second, faith in his death as a propitiation for our
own indi\'idual or personal sins. Both of these are
necessary. We must believe not only that Christ
has made an atonement for sm ; but that he died
for US, that our sins are washed away in his blood.
Tliis is plain, because faith in Christ is the act of
7
90 THE PEINCETOl^ PULPIT.
receiving and resting on liim, as lie is offered in the
gospel, for our own personal salvation.
It cannot be necessary to prove before a Cliistian
audience, that Christ is set forth in the gospel as a
propitiation for sin, and that faith in him involves
the receiving and resting upon him in. that charac-
ter. The Bible clearly teaches on this subject —
first, in general terms, that Christ died for us ; se-
condly, that the design of his death was to reconcile
us to God ; thirdly, that his death accomplishes
this design, because it was a sacrifice, or propitiation
for sin, or because he bore our sins in his own body
on the tree ; fourthly, that we are, therefore, justi-
fied meritoriously, not by works, but by the blood
or righteousness of Christ, and, instrumentally, by
faith. These are plain Scriptural doctrines. Faith
in Christ, therefore, must include the belief of these
doctrines. To regard him merely as a teacher, or
merely as a sovereign, or merely as the means by
which a new and divine element has l)een intro-
duced into our nature, is to reject him as a sacrifice
for sin. It is to refuse to be saved by his blood.
It is not, however, sufficient that we should believe
the doctrine of atonement. This angels believe ;
this devils believe ; this millions of our race
believe, who yet die in their sins. It is not
enough that we should stand as wondering
spectators round the cross of Lord of Glory.
It is not enough that we should see others
wash their robes and make them white in
the blood of the Lamb ; we must appropriate the
merit of his death ; we must lay our hand on the
CHARLES HODGE, D . D . 9
head of tlie victim; we must have his blood
sprinkled on our own conscience ; we must accept
him as the propitiation of our sins, and believe
that God for his sake, is reconciled to us. This is
faith indeed ! To believe that God, for Christ's
sake, is propitious ; that he loves us ; that he
regards us as his children, and has adopted us as
his sons and daughters. Until we thus take Christ
for our own, we have nothing wherewith to satisfy
the demands of the law, or claims of justice;
nothing wherewith we can appease a guilty con-
science. But being justified by faith, we have
peace with God and rejoice in hope of his glory.
He, then, that has the faith by which Paul lived,
is able to say with Paul, I believe Jesus is the Son
of God, or God manifest in the flesh. I believe he
loves me, and gave himself for me. However weak
and faltering our faith may be, if we have any sav-
ing faith at all, this is what we believe.
If such be the doctrine of the text and of the
Scriptures, it answers two most important ques-
tions,— First, it tells the anxious inquirer definitely
what he must do to be saved. There are times of
exigency in every man's experience — times in which
the question, what we must do to be saved, must
be answered without delay, and with clearness and
authority. It is well to have the answer which
God has given to this question graven on the palms
of our hands. We shall need to read it sometimes
when our sight is very dim. In such seasons of
emergency, the soul is apt to get confused, and its
vision wandering and indistinct. The mind becomes
92 THE PRINCETON PULPIT.
distracted in tlie multitude of its thoughts ; it looks
inward to determine tlie character of its own ex-
perience ; it looks outward, and with unsteady eye
gazes all around for some source of help. The voice
of the Son of God on the cross is : Look unto me.
The voice of his messengers is : Believe in the Lord
Jesus Christ and thou shalt be saved. This is much.
But still the anxious question arises — What must I
believe ? Here comes the definite answer from the
/ lips of Paul : Believe that Jesus is the Son of God
\ -^that he loves you — that he gave himself for you.
<If you believe this, you will also believe that God
for Christ's sake is reconciled to you ; that your
sins are forgiven ; that Christ is made of God unto
you wisdom, righteousness, sanctification, and re-
demption. Do not then, in these hours of trial,
allow yourself to be careful and troubled about
many things. This is the one thing needful. If
you thus believe, your salvation is secure. But
must I not be born again in order to enter into the
kingdom of heaven ? Certainly you must. Regene-
ration, however, is something to be experienced.
Beheving is something to be done. The former is
God's work — the latter is yours. Do your part,
and you will find that His is already done. When
Christ said to the man with the withered arm:
Stretch forth thy hand ; he did not wait to ascer-
tain whether his arm was restored before he obey-
ed, although stretching forth his hand pre-supposed
the restoration of his limb. Let not the man,
therefore, who is seeking his salvation, be deluded
by a false philosophy, and because faith implies re-
CIIAKLES IIODGE, D.D. 93
generation, refuse to believe nntil lie knows lie is
regenerated. His simple duty is to believe tliat
Jesus is the Son of God ; tliat he loved us, and died
for us ; and that God for his sake is reconciled to
us. Let him do this and he will find peace, love, i
joy, wonder, gratitude and devotion filling his '
heart and controlling his hfe.
The second question answered by the doctrine of
the text is : How the divine life in the soul of the
believer is to be sustained and invigorated. Paul
said the life which he lived, he lived by faith in the
Son of God, who loved him, and gave himself for
him. The clearer the views we can attain of the
divine glory of the Redeemer, the deeper our sense
of his love, and the stronger our assurance that he
gave himself for us, the more of spiritual life shall
we have ; the more of love, reverence, and zeal ;
the more humility, peace, and joy ; and the more
strength to do and suffer in the cause of Christ.
We should then regard all things but loss for the
excellency of the knowledge of Christ Jesus our
Lord. We should glory even in infirmities and
afflictions, that His strength might be the more
manifested in our weakness. Death would bear a
smilino- aspect, for we should have a constant de-
sire to depart and be with Christ.
The great duty then inculcated in the text is to
look away from ourselves, and to look only unto
Christ ; to contemplate him as God manifested in
the flesh, loving us, and giving himself for us. The
text calls upon us to suppress all doubts of his love
as the suggestions of an evil heart of unbelief; to
94 THE PRINCETON PULPIT.
cherisli tlie assurance tliat nothing can separate us
from him ; that having loved us while enemies, and
died for us while sinners, he will love us unto the
end. Believing this, we shall not only have perfect
peace, but we shall feel that the entire devotion of
our heart and life is the only return we can make
for the love of Christ which passes knowledge.
" Now, unto him that loved us, and washed us
from our sins in his blood, and hath made us kings
and priests unto God and his Father, to him be
glory and dominion for ever and ever. Amen."
FILIAL PIETY.
THE REV. JOHN MACLEAN, D.D.,
TICE-PRESIDENT OF THE COLLEGE OF NEW JERSEY.
Proverbs xxiii. 2.5.—" Thy father and thy mother shall be glad ; and she
that bare thee shall rejoice."
In urging youtli to walk in the paths of virtue
and of piety, we cannot err in appealing to their
filial feelings, inasmuch as the sacred writers often
do this very thing. Ees23ect and love for parents
are not, indeed, the motives which operate with the
greatest force uj)on minds renewed by the Spirit
of grace and truth. With such the most powerful
incentives to action are those which derive their
origin from the relation we sustain to God, the
author of life and of salvation. Those who have
a right apprehension of this relation, and feel most
deeply the obligations resulting from it, are also
the very persons who appreciate most correctly
their indebtedness to parental love and tenderness.
For, in their case, not only do the instinctive feel-
ings of love and reverence for father and for
mother render us desirous to please and honour those
from whom we are sprung, but this very desire is
strengthened and even increased by the still strong-
er one, to please and honour God, who constituted
that most intimate and tender relation between
96 THE PRIlSrCETON PULPIT.
parents and cliildren ; and wlio has enjoined, in
terms most explicit, tlie fall discharge of all filial
obligations, promising Lis favor to the obedient,
and denouncing his judgments against the rebel-
lious.
Upon these promises and threatenings, it is not
my purpose at present to insist, nor shall I dwell
upon your obligations; but, assuming that my
youthful hearers, notwithstanding any aberrations
of which they may be conscious, are not altogether
strangers to the joy experienced by those whose
constant aim it is to honour and to please their pa-
rents, I shall proceed to point out the course you
must each one pursue, in order that it may be said
to you in the words of our text, " Thy father and
thy mother shall be glad, and she that bare thee
shall rejoice."
x\nd here, let me request you to call to mind the
feelings with which you left your homes for this
the place of your education. When, with faltering
voice, your father bade you '■^ farewell^'^ and unable
it may be to express herself in words, your mother
bathed your cheek with tears, and in silence parted
from the son of her love and of her prayers, did it
then enter your mind, that you could ever pursue
any course that would give pain to that mother's
breast, or disappoint the fond hopes of that kind
father ? Your purpose, I venture to say, as far as
any was formed, was to be a diligent and orderly
student, and to repay your father and your mother's
love by a strict attention to their advice, and by a
virtuous and exemplary deportment. You then
JOUN MACLEAN, D.D. 97
felt tliat if you could only meet tlieir wishes and
exi:>ectations, your liigliest ambition would be satis-
fied. Were not tliese feelings riglit, and pure, and
honourable ? Would you desire to be freed from
tliem ? Would you not rather that they should
remain in their full force, and act as a constant sti-
mulant to the performance of duty ? Cherish then
these feelings, my young friends. Both their direct
and indirect influence can be none other than good
and pleasant. The very desire to do right is itself
a source of pleasure to the mind in which such de-
sire exists ; and the pleasure given to others by our
correct deportment becomes, in turn, a gratification
to ourselves. As it respects some of you, I know
that your beloved parents are numbered with the
dead. To you I would say, let reverence for their
memory prompt you to pursue that course which
you know would have gladdened their hearts, had
they lived to be witnesses of your conduct.
It is sometimes the case, that an ingenuous
youth is more influenced by the recollection of the
counsels of a departed father or mother, than he
would have been by the same counsels, had that
father or mother not been taken from him ; and
never, in any circumstances, does filial piety appear
more lovely and attractive. Whatever, then, be
your present relations to your parents — whether
they are still spared to watch over your steps and
to guide you in the paths of virtue and piety by
their example and counsels, or whether they have
one or both been removed to the world of spirits — •
let me, I pray, have your attention while I endea-
98 THE PRINCETON PULPIT.
vour to set before you tlie course to be pursued by
tliose wlio would be tlieir parents' joy and crown of
rejoicing.
In attempting tliis, I sliall follow tbe footsteps
of the inspired author of our text, and, with him,
I exhort you :
I. To cultivate a reverence for parental counsels
and authority. " My son," says Solomon, " hear the
instruction of thy father, and forsake not the law
of thy mother." — Proverbs i. 8. Again he says,
" Hearken unto thy father that begat thee, and de-
spise not thy mother when she is old." — Proverbs
xxiii. 22.
The remarks of Bishop Patrick on the first of
these passages are worthy of serious thought —
"Not only hearken to thy father, when he teaches
thee to fear God, but let thy mother's commands
be a law unto thee, especially when she bids thee
to observe the directions of thy j^ublic instructors.
The second step to wisdom is, next to God, to bear
great reverence to parents, both natural and spirit-
ual ; to God's ministers, to whom if children be not
bred to give a great regard, they seldom prove vir-
tuous. It is very observable how much human
laws differ from the divine ; the former only pro-
adding that due regard be given by children to
their fathers, but taking no notice of their mothers,
.... but God, in his laws, takes care to pre-
serve a just reverence both to father and mother
equally."
The laws of thy mother are her admonitions and
pious instructions ; and these are not to be disre-
JOHN MACLEAN, D.D. 99
gcarded, even when tlie infirmity of age is added to
that of sex. Hearken unto thy father, and despise
not thy mother when she is okl, or because she is
okl. Cherish a reverence for her authority, and
never be unmindful of her lessons. At no period
of their lives are young persons so tempted to dis-
regard parental authority, as when they are passing
from boyhood to manhood. At this time of life,
they are often more disposed to think and act for
themselves, without regard to the opinions and
wishes of their parents, than even in later life.
They are desirous to be thought independent, and
capable of directing themselves. They become im-
patient of restraint, and the advice even of parents
whom they both reverence and love is often irk-
some ; and is regarded as the offspring of an unrea-
sonable anxiety, or, of an unfounded distrust of
their capacity to take care of themselves : and the
greater the earnestness of parents in urging their
\news, the greater often is the resistance on the part
of those for whose benefit all this earnestness is em-
ployed. They deem it manly to disregard advice,
and to act without it, when, if they would only
reflect as they ought, they would perceive, that it is
the lack of a manly spirit that leads them to pur-
sue the course they do. It is because they have
not attained to the stature of full grown men, that
they are so sensitive as to every thing that seems
to call their manhood into question. None are so
jealous of theii* claims, as those whose claims are
most questionable. Show then your claim to be
considered youths of a truly noble and independ-
100 THE PRINCETON PULPIT.
ent spirit, by always daring to do what is riglit,
and by always yielding due obedience to parental
commands. I say due obedience, for this obedience
so obligatory is yet subordinate to that which you
owe to God, and should it unhappily be the case,
that the instructions and commands of your j^arents
are in conflict with those of your Heavenly Father,
He who is the Parent of us all has the first and
highest claim to your obedience ; yet in obeying
God, in the circumstances supposed, you should at
the same time show, that nothing short of the
strongest conviction of duty would, ever, have in-
duced you to act contrary to parental instructions.
And you should be, in all other things, most care-
ful to consult their feelings, aud give them all
possible evidence, that it is from no want of due
respect for their counsels or authority, that, con-
trary to their desires, you have yielded to what
you deem higher and more imperative obligations ;
and that it is really your delight to submit to their
authority and to meet their wishes to the utmost of
your power. Yes, my young friends, never be will-
ing to give your parents one moment's pain, or even
to occasion them one moment's anxiety, that you
can at all prevent. Of these they have abundant ,
and that too on your account. Add not to their
burdens, much less to their sorrows.
. You may sometimes think, that they are unduly
anxious resj)ecting you ; and they give both them-
selves and you unnecessary trouble, in warning and
counselling you, in telling you of their fears and
of your dangers. Grant, my young friends, that a
JOHN MACLEAN, D.D. 101
motlier's weakness does sometimes betray itself in
this way ; but surely it is not a weakness to be de-
spised. Its very source is tliat mother's attachment
to the son of her love. She has seen the sons of
other mothers, as affectionate and tender as herself,
decline, step by step, from the paths of piety and
vii'tue, until they have become profligates and out-
casts; and the very thought that her son might
possibly become like one of them, prompts her to
those expressions of her fears, that sometimes prove
so annoying to self-confident youths. Despise not
then a mother's fears, however unfounded they may
be. Be it your aim to remove them, not by main-
taining that there is no ground for them, but by
reverently receiving her admonitions, and conform-
ing yourself to them. However much more culti-
vated your mind may be than hers, or however
greater familiarity you may have with learning de-
rived from the study of books, rest assured, that in
all that appertains to the cultivation of the moral
feelings and the formation of habits, the delicacy
and refinement of a virtuous mother are of far greater
moment to you, than all that you have ever been
able to acquire from books or from intercourse with
your equals in years ; and in subjects of this kind
your own observation and experience are not to
be compared with hers.
Several instances of the happy results of giving
due heed to the counsels and instruction of pious
mothers are given in the Sacred Scriptures. Wit-
ness what the Apostle Paul says of Timothy, and
his mother Eunice.
102 THE PEINCETON PULPIT.
If Solomon "be tlie author of tlie last chapter of
Proverbs, and in it speaks of himself under the
name of Lemuel, his history furnishes abundant
evidence, that even he would have been a wiser
man, and a better ruler than he was, had he fol-
lowed the instructions given him by his mother, a
record of which is made in the chapter named.
But the highest of patterns in filial piety is that of
our Lord Jesus Christ, of whom it was said, that
he was subject unto his parents — that is to say, to
his mother and to his reputed father — and that he
increased in wisdom and stature, and in favour with
God and man. Kemember, too, the command, the
first, as the Apostle says, with promise — " Honour
thy father and thy mother, that thy days may be
long upon the land which the Lord thy God giveth
thee." Search all history, inquire of the hoary head^
whether an instance can be found of a youth distin-
guished for fihal piety, who ever became a profli-
gate in manhood. If I mistake not, you will seek
in vain.
II. My second counsel is, seek with all earnest-
ness after truth.
" Buy the truth, and sell it not," is a direction
forming a part of our context.
The language, you perceive, is figurative, and is
borrowed from the conduct of merchants, who, to
obtain their ends, often make long and dangerous
journeys, and that too without any certainty of
success, encouraged only by the hope of acquiring
wealth, and by the success usually attendant upon
skill, enterprise and perseverance. If successful in
JOHjr MACLEAN, D.D. 103
getting wealth, tliey are by no means certain of
deriving from its possession the joy and pleasure
they anticipated. Not so with the purchase of the
truth. Its acquisition ensures the highest enjoy,
ment ; and the bare hope of securing it might well
call forth all the energies of your soul into the
most vigorous exercise. What knowledge so im-
portant as saving knowledge — the true knowledge
of God ? AVhat truth is to be so highly prized, or
so eagerly sought for, as the truth that sanctifies,
that fits the soul for communion with its God ? and
the possession of which is an earnest or sure pledge
of eternal life ?
To how many a father, to how many a mother
would it be as life from the dead, could they be
assured that you, my young friends, were all ear-
nestly seeking the pearl of great price, ready and
desirous to purchase it at any cost — at any sacrifice ?
But while the truth of which we speak is the
truth of truths, and the knowledge of it to be more
highly prized than that of all other truths, yet, in
urging you to seek it with all earnestness, I would
not have you indifferent to the truths of physical,
ethical, or political science — a knowledge of which is
intimately connected with your influence and useful-
ness among your fellow men ; nor do I understand
the sacred writer, on whose language I am comment-
ing, as intending to limit the application of his words
to saving truths, as I shall show more fully when I
come to speak of the words that immediately follow
the direction to " buy the truth, and sell it not."
There is another view of truth to which I would
104 THE PRIKCETON PULPIT.
call your attention, tliat is, to truth as oj^posed to
falsehood, dissimulation and hypocrisy. With the
use of the term triitli in this sense you are all fami-
liar, and of this use of it we have an instance, where
St. Paul says, "I speak the truth in Christ, I lie
not ;" and another in Hebrews x. 22 : " Let us draw
near with a true heart ;" that is, " with uprightness,
integrity, and sincerity of heart." " Wherefore, put-
ting away lying, speak every man truth with his
neighbour." — Eph. iv. 25. No character is more
despised among men than that of the liar, and
none is more truly contemptible ; and in the Sacred
Scriptures liars are classed with the vilest of our
race, and are threatened with eternal death, as in
Revelations xxi. 8 : " All liars shall have their part
in the lake that burneth with fire and brimstone,
which is the second death." The judgment of God
and judgment of man agree in regard to the hate-
fulness of lying. Let it, in every form of it, be far
from you, my hearers. Let it be your aim to say
with the Psalmist, " I hate and abhor lying, but thy
law do I love." — Ps. cxix. 163.
The commands of God, the social interests of
men, yea, the very existence of civil society call for
an unwavering adherence to truth. Never, then,
violate the truth. Establish a character for vera-
city. Let no dread of consequences induce you to
err from the truth. Submit to any inconvenience,
rather than degrade yourself by lying, equivocating,
or by mental reservations ; those mean subterfuges
of the cowardly and wicked. If ever tempted to
prevaricate, call to mind the declarations of Sacred
JOHN M A C L E A X , D . D . 105
Writ: "The lip of truth shall be established for
ever ; but a lying tongue is but for a moment." — •
Prov. xii. 19. "Lying lips are an abomination to
the Lord ; but they that deal truly are his delight."
— Prov. xii. 22. And should you unhappily be
betrayed into doing that which, if known, would
subject you to the censure of others, never add to
your unhaj^piness and guilt l)y a resort to lying, in
order to conceal your conduct.
Many indeed are the expedients devised to quiet
conscience, and to justify a departure from the direct
line of truth ; but, at best, they are mere expedients,
doing no credit to the hearts or heads of those who
use them. The only honourable course is candidly to
confess your error, and to express your regret. Let
it once be known that nothing can induce you ever
to utter a falsehood, the knowledge of this fact will
give you a character and a standing which will go
far to cast into the shade any indiscretions with
which you may be chargeable. Adherence to truth is
not, indeed, the only virtue in the world, but w^here
it exists, it is not apt to be alone ; and wherever it
exists, it commands for its possessor the resj^ect and
confidence of all who know him.
Allied to this there is another view of truth, whicli
in tliis connexion merits our attention: that is, of
truth in the sense of fidelity, sincerity, and punc-
tuality in keeping promises, and in this sense it is
used in the 100th Psalm: "For the Lord is good,
His mercy is everlasting, and His truth endureth to
all generations." As God is true to his engagements,
so he would have us true to ours. Never make a
8
106 THE PRINCETON PULPIT.
promise, nor pledge your word, unless you mean to
do as you promise. To promise and to have no in-
tention to keep it, is the lieight of hypocrisy ; and
no matter what excuses the individual who thus
acts may offer for his conduct, it is base, and cannot
but degrade him in his own eyes as well as in the
eyes of others. Far from you be conduct like this.
By a faithful compliance with all your engagements,
gain for yourselves the reputation of being men
true to your word. Such a character is above all
price, and the youth that possesses it cannot fail to
be the joy of his parents.
III. Seek, also, after " wisdom, instruction, and
understanding." This too is the advice of Solomon,
who, upon giving it, adds, " the father of the right-
eous shall greatly rej oice, and he that begetteth a wise
child shall have joy of him." And here let me cite
from the wise man another saying on this subject:
" A wise son heareth his father''s instruction." — Pro v.
xiii. 1. Before urging further a compliance with
this advice, let us inquire into the meaning of the
terms wisdom, instruction, and understanding, as
here used. They are of frequent occurrence in the
Sacred Writings, and there is therefore no diffi-
culty in determining their general import ; although
there may be some in discriminating nicely between
them. They are often so blended together, that
they seem at least to partake of each other's mean-
. ing, and this makes it easier to sj^eak of their joint
than of their several im23orts. Without dwelling
at length on the subject, I shall endeavour to do
both.
J O II X MACLEAN", D . D . 107
In the Scri23tures, the term " wisdom" is used in
various senses, all, however, cognate, and naturally
arising from each other. Sometimes it is used in
its common acceptation among men, as denoting
the power of judging rightly — as in 1st Kings ii. 9
— distinguished from mere knowledge, as supposing
action, and action directed by it ; or, as expressed
by another—" Wisdom is taken for that prudence
and discretion which enables men to perceive what
is fit to be done, according to the circumstances of
time, place, persons, manners and end of doing. —
Eccles. ii. 13, 14. Knowledge directs a man what
is to be done, and what is not to he done ; wisdom
directs him Jiotv to do things duly, conveniently,
and fitly." — Cruden. Again, wisdom is taken for
"experience," as in Job xdi. 12 — "With the ancient
is wisdom." And in Acts vii. 22, for " various learn-
ing," where it is said of Moses, he was learned in
all the wisdom of the Egyj)tians — that is, as one
explains it, " He was instructed in the knoAvledge
of those arts and sciences, for which, in those times,
the Egyptians were famous." Again, wisdom is
taken for " true piety, or the fear of God." " The
fear of the Lord, that is wisdom." " So teach us to
number our days, that we may apply our hearts
unto vji-s-dom^^ — ^the study and practice of piety.
There are other and important senses in which the
term wisdom is used in Scripture, yet those men-
tioned are the only ones to which reference can be
had by Solomon, when he says, " Buy aUo wisdom."
And they include, as you perceive, both human
wisdom to conduct our affairs in this life, and di\dne
108 THE PEINCETON PULPIT.
wisdom, to make men wise to know their duty, and
to save their souls.
The word rendered " instruction" signifies good
and wholesome admonitions and rebukes given to
us, in order that we may attain unto wisdom ; like-
wise chastisement ; and it is also used to denote
that which is set forth as an example for the warn-
ing of others. In the passage under consideration,
it denotes, I apprehend, chiefly divine admonition
and reproof.
The word translated " understanding" means the
power or ability to discern between truth and error,
between good and evil, and the choosing of the for-
mer and the rejecting of the latter. The primitive
meaning of the word from which it is derived is to
separate, or put apart — hence the significations, to
distinguish, to understand, or to know fully and
distinctly.
But it is probable that the several terms, wisdom,
instruction and understanding, were employed, not
so much for the purpose of exact discrimination,
as to indicate the earnestness with which they should
be sought. " The fear of the Lord is the beginning
of wisdom. A good understanding have all they
that do his commandments." " Fear God, and keep
his commandments, for this is the whole duty of
man." From a com2:>arison of these passages, it is
evident, that when Solomon bids us buy " wisdom,
instruction, and understanding," and, especially, as-
he at the same time, bids us buy the truth, he had in
view that piety and knowledge which fit us for the
service of God, and that wisdom which makes us
JOHN MACLEAJf, D.D. 109
Aviso unto salvation. And yet it is more than
probable that lie did not intend to exclude tlie
knowledge of buman arts and learning, as will ap-
pear, I tbink, from an examination of 1st Kings iv.
29-33 — " And God gave Solomon wisdom and un-
derstanding, exceeding mucb, and largeness of heart,
even as the sand on the sea shore. And Solomon's
wisdom excelled the wisdom of the children of the
East, and all the wisdom of Egypt. For he was wiser
than all men, than Ethan the Ezrahite, and Heman,
and Chalcol and Darda, the sons of Maliol ; and
bis fame was in all the nations round about. And
he spake three thousand proverbs, and bis songs
were a thousand and five. And he spake of trees,
from the cedar in Lebanon even unto the hyssop
that springeth out of the wall ; he S2:>ake also of
beasts, and of fowl, and of creeping things, and
fishes." He was not only a great prince, but also
a j)hilosopher and a poet. These, ol^serve, are all
mentioned as evidences of the great wisdom and un-
derstanding: and laro'eness of heart that God o-ave to
Solomon ; and we may therefore well suppose, that
when he extols wisdom, and bids us seek it, and also
understanding, he meant to emj^loy these terms in
their largest meanings, and as comprehending all va-
rieties of useful knowledge, whether pertaining to
religion or to the ordinary aftairs of life. They are
approved of God, they are held in honour among
men. " The wise shall inherit glory." — Prov. iii. 35.
"A wise son maketh a glad father, but a foolish
son is the heaviness of his mother." — Prov. x. 1.
" My son, if thy heart be wise, my heart shaU re-
110 THE PRINCETON PULPIT.
joice, even mine." — Prov. xxiii. 15. Do not these
words express tlie sentiments of every father ?
Be it your aim, my youthful hearers, to make all
possible advances in both human and divine know-
ledge, but especially in the latter. Treasure up
also, as far as you can, the lessons of true wisdom,
alike on secular as on religious subjects, and seek to
be men of understanding. Do you inquire how all
this is to be done ? I answer it is to be done by mak-
ing a proper use of your present time and present
privileges. For the study of God's Word, a knowl-
edge of which is able, through faith in its teach-
ings, to make you wise unto salvation, you have
every facility ; and would that the disposition to
become thoroughly acquainted with its precepts
and its truths was equal to the ready access you
can at all times have to its sacred pages.
The rich mines too of human science and learn-
ing are, to a greater or less extent, thrown open for
your admission ; and, just so far as you choose, you
are at liberty to avail yourselves of the treasures
they contain. You are also provided with guides,
whose duty and, I may add, whose pleasure it is,
to attend you in your search of the hidden stores of
wisdom and knowledge. And there is nothing that
ought to draAv you away from your professed em-
ployments and appropriate work. Do not, for a
moment, suppose that you can ever become wise or
learned without effort on your own part. God
gave wisdom to Solomon just in the same way that
he gives it to other men. He gave him the dispo-
sition to apply himself earnestly to the cultivation
JOHN MACLEAN, D . D . Ill
of those powers of mind wliicli lie had previously
bestowed upon Solomon, and by affording him op-
portunities for the full development of those powers.
The very account which is given of Solomon is proof
positive of his untiring industry.
On this branch of our subject I shall make but
one remark more, and it is this : that the study and
practice of true piety is no hindrance to the vigor-
ous prosecution of our secular j)ursuits ; but, on the
contrary, is favourable to our success in all our law-
ful undertakinsfs. No mind can be in so favourable
a state for attention to the ordinary studies or busi-
ness of life as when it is conscious of being at peace
with God, and of doing all things from a desire to
serve and please Him.
" Happy is the man that findeth wisdom, and the
man that getteth understanding : For the merchan-
dize of it is better than the merchandize of silver,
and the gain thereof than fine gold. She is more
precious than rubies ; and all the things thou canst
desire are not to be compared unto her. Length of
days is in her right hand ; and in her left hand
riches and honour. Her ways are ways of pleasant-
ness, and all her paths are peace. She is a tree of
life to them that lay hold upon her ; and ha23py is
every one that retaineth her." — Pro v. iii. 13-18.
IV. Let me once more counsel you to seek the
company of the wise and good, and to exercise the
utmost care in selecting, as jowr intimate associates,
those who are distinguished for sobriety of conduct,
and for their reverence for divine things. " He that
walketh with wise men shall be wise ; but a com-
112 THE PRINCETON PULPIT.
panlon of fools shall be destroyed." — Pro v. xiii. 20.
I need scarcely say, tliat your associations, of
wliatever kind they be, cannot fail to exert an in-
fluence over you ; and should they unhap^^ily be
evil associations, they cannot prove else than mis-
chievous. If your chosen and constant companions
be rude and vulgar, you will become rude and
vulgar ; if profane, you will become profane ; if
intemperate and licentious, you will be like them.
What reason can any one have to hope for a differ-
ent result ? Whatever other qualities of an attract-
ive character they may possess, and which incline
you to seek their company, if not their friendshij^ ;
these others are not the only ones which will
have an influence upon you. Familiarity with
wicked sentiments and evil practices wdll soon re-
move your own repugnance to these sentiments
and these practices ; and the way will be moi-e or
less rapidly prepared for your becoming like your
friends in feeling and in deportment. On the con-
trary, if your companions be the wise and good, you
cannot but receive advantage from the connection.
You will imbibe their sentiments, and copy their
example, possibly without being conscious of doing
so. If, then, you have any desire to gladden the
heart of your father, or to be the joy of your mo-
ther, you must avoid all corrupt associates, and
cleave only to the virtuous and the good. Here,
again, let me cite the words of Solomon : " Enter
not into the path of the wicked, and go not in the
way of evil men. Avoid it, j^ass not by it, turn
from it, and pass away. The path of the just is as
JOHN ]maclea:n^, d.d. 113
tlie sLiuin^: li^'lit, that sliinetli more and more unto
the perfect day. The way of the wicked is as
darkness. They know not at what they stumble."
V. Allied to the choice of companions is the
choice of books. If they be good, they will tend
to make you wise and virtuous ; if bad, they will
corrupt your minds, and prepare tlie way for sinful
and ruinous courses. Remember that such is the
constitution of our minds, that every thing we read
makes an impression upon them. It may at first,
and even for a long time, be as imperceptible
to the eye of the ordinary observer as the impres-
sion made upon rocks or stones by drops of falling
water ; yet, in the course of time, it will become
equally apparent and equally lasting.
As is your reading so are you. The youth de-
voted to the study of science will become a scien-
tific man ; the student of works of taste will become
a man of taste ; the devourer of works of imagina-
tion will partake of the character of his reading ; if
these be works of a corrupt imagination, they Avill
corrupt you. The diligent student of God's word
will become wise unto salvation ; and let it be your
firm resolve to give that direction to all your read-
, ing and all your studies, and that alone, which will
tend to make you wise and good. Remember the
character of the blessed man, as set forth in the 1st
Psalm : " Blessed is the man that walketh not in
the counsel of the ungodly ; that standeth not in the
way of sinners ; that sitteth not in the seat of the
scornful ; but his delight is in the law of the Lord,
and in His law doth he meditate day and night."
114 THE PEINCETON PULPIT.
Constant meditation on the precepts of God's word
is the source of this blessedness, and saves him from
the path and the fate of the wicked.
VI. Finally, cherish virtuous sentiments and vir-
tuous habits. This accords with the whole tenor of
Solomon's counsel to the young ; and if you follow
this counsel, your father, like the Father of the
righteous, shall greatly rejoice. The adoption and
the cherishing of virtuous sentiments is essential to
the practice of virtue. A corrupt tree cannot bring
forth good fruit. That your sentiments may be
virtuous, you must give yourselves to the study of
virtue. Remember the words of St. Paul in his
epistle to the Philippians, and in this matter make
them the rule of your conduct :
"Finally, brethren, whatsoever things are true,
whatsoever things are honest, whatsoever things are
just, whatsoever things are pure, whatsoever things
are lovely, whatsoever things are of good report ; if
there be any virtue, and if there be any praise,
think on these things."
Yes, my young friends, think on these things ;
continued meditation upon them will fill your minds
with useful maxims for the regulation of your con-
duct, and will thus most powerfully influence that
conduct. It will tend to make you true and honest,
just and pure and lovely, a diligent student and a
useful man. It will save you from the snares of the
wicked, and from the destruction that awaits the
devotees of pleasure, the victims of appetite and of
lust, against which, in the strongest terms, Solomon
JOHN IMACLEAN, D.D. 115
warns liis son ; and the careful study of his counsel
on this head, I most earnestly commend to you.
To these counsels I might add much, but our
time does not permit ; and if you are disposed to
pursue a course of conduct that will gladden the
hearts of your parents, sufficient has been said, I
hope, to confirm that disposition. And if you are
not thus dis23osed, I should have but a faint hope of
ever enlisting your feelings in this subject, however
much I might enlarge upon it.
Can a father or mother fail to rejoice, at seeing
a beloved son manifesting the greatest deference
for their authority and counsels ; seeing him earn-
estly engaged in seeking after truth, wisdom, in-
struction and understanding, and that in the highest
and most important meanings of these terms ; seeing
him, too, the companion of the wise and good, avoid-
ing all evil courses and wicked men, and embracing
sound and virtuous sentiments, and ever acting in
accordance with them ?
It does not require then to have minds equally cul-
tivated with your own to be partakers of the joy, of
which so often I have had occasion to speak. I well
remember an occurrence at one of our annual com-
mencements, about thirty years ago, which con-
firms the remark just made. The son of a plain
and unlettered man, one of the youngest members
of his class, and at the same time one of the first
scholars of that class, who, not many years after
leaving College, descended to an honoured grave,
was pronouncing the oration assigned to liim as his
part in the exercises of that day, and such was the
116 THE PEIJSTCETON PULPIT.
impression that his speech and his sj)eaking made
upon the minds of some of his auditors, that they
were instinctively jirompted to inquire, " Who is
that youth ?" " He is my sou," said the delighted
father, who happened to be near ; and this he said
much to the surprise and delight of those that stood
by, and listened to this unexpected burst of a father's
joy-
What a glorious sight would it be to see a whole
college of such youths !
SORROW IS BETTER THAN LAUGHTER.
THE REV. JAMES W. ALEXANDER, D. D.
FORMERLY BELLES LETTRES PROFESSOR IN THE COLLEGE OP NEW JERSEY, SUBSEQtlENTLTf
PROFESSOR OF CUtfRCU UISTORY IN THE TnEOLOGICAL SEMINARY.
•' Sorrow is better than laughter : for by the sadness of the countenance the
heart is made better. The heart of the wise is in the house of mourning;
but the heart of fools is in the house of nnirth. It is better to hear the re-
buke of the wise, than for a man to hear the song of fools. For as the crackling
of thorns under a pot, so is the laughter of the fool. This also is vanity.
Ecc. vii. 3-6.
The ripe experience of Solomon, wliom we still
believe- to be the Preaclier in this book, was ob-
tained among circumstances as favorable for a com-
plete judgment, as any man ever had, and resulted in
a melancholy determination. At each stage of pro-
gress he seems to pause, and looking back to say — •
" this also is vanity." It is a conclusion to which
many have come, and there are moments in life
when we are all disposed to sit down in despond-
ency, as if the world had proved a cheat, and as if
no words could better express the sum of our ob-
servations than those of the wisest of kings — •
" Vanity of vanities, all is vanity." In such a re-
sult there is not necessarily any religion. A Gen-
118 THE PEINCETON PULPIT.
tile, an infidel, or a savage, is competent to feel such
grief, and to utter sucli disap]3ointment. Emptiness
of earthly pleasure may be used by sovereign grace
as a preparation for the fulness of li'eavenly good ;
but in a majority of cases, ttie conviction tends
eitlier to epicurean indulgence, " let us eat and
drink, for to-morrow we die ;" or to blank, atlieistic
despair, in wkicL. the misguided wretcb commits
self-murder l)y strong drink, tke pistol, or tke cord.
Hence it becomes a question, second to none in
the pliilosopliy of life, kow to regulate pleasure and
pain, joy and grief, so as to avoid the extremes of
carnal folly on one band, and of horrible despondence
on the other. Under this general head it is impor-
tant to see whether real good may not be extracted
even from disappomtment, loss, and pain ; and
whether there is not some middle ground of safety
and profit between the lawless exhilaration of the
gay world, and the sullen self-torment of misan-
thropy. And we find nothing but revelation which
furnishes any true help in this problem, or teaches
us how to use our sorrows as a means of ultimate
joy. It was worthy of Solomon to leave on record
the solution of this enigma ; indeed the spirit of
Avisdom which he had sought m youth, returned
to him in age, when he had run his uujiaralleled
round of pleasure, and, if tradition errs not, made
these maxims the solace of his graver declining
years, and through him a treasury of wisdom for
succeeding ages. Difficult as some parts of the
book of Ecclesiastes are, there is nothing clearer
than its grand termination (xii. 1 3) : — " Let us hear
J. W . ALEXANDER, D.D. 110
tlie concliisiou of tlie whole matter ; Fear God and
keep liis commandments ; for this is the whole duty
of man" — the summumhomim — the end of creation
and existence.
There is, perhaps, no man of middle life, not
brutahzed by sensual delights, or insane with cupi-
dity, who does not sometimes feel himself in the
darkness expressed in the latter verses of the pre-
ceding chapter, which open the way for our text.
Everything that he has touched has turned into
disgusting nothingness. Many things have been
tried, and he has almost swept the entire curve of
human pursuits and promises, as to their kinds ;
but by none of them has he found his inward con-
dition bettered. In his circuit throuijh the vast
edifice of this world, from flight to flight and gal-
lery to gallery, he has locked up a thousand doors,
and sealed them with the inscription — There is
iiotliing here worth entering for. He has seen
friends fall dead on the very threshold of their
hopes, and has exclaimed with the great British
politician, when a rival was stricken down at the
very hustings, " What shadows we are, and what
shadows we pursue !" Or, if a scholar, he has mut-
tered to himself Pindar's saying, "Man is a
shadow !"" He has outlived such mutations, as to
rob him of all security about the family or the
property he may leave, being in doubt what change
in government or laws the next turn of the popular
wheel may bring up when he shall be in his vault ;
but no words can better convey the meaning of his
heart, in such dismal twilight hours, tlum those of
120 THE PEINCETOlSr PULPIT.
the ]3reaclier (y\. 11.) : — " Seeing tliere be many
things that increase vanity, what is man the better ?
For who knoweth what is good for man in this life ;
all the number of the days of the life of his vanity,
which he spendeth as a shadow? For who can
tell a man what shall be after him under the sun."*
The Stoics, those famous philosophers of old time,
the Pharisees of Greece and Rome, undertook to
turn nature out of doors, and as trouble was mani-
festly unavoidable, to persuade themselves and
others that pain was no evil. Could they have
held men at this point, it had been something
gained, but the lesson of the Porch was ignomin-
iously recanted in the first moment of keen anguish.
The wiser teaching of the Hebrews had no such
absurdity. It admitted that pain was pain, and that
evil was evil. But it did not rush to the opposite
extreme, like Epicurus, and assert that pleasure is
the chief good, and that we must make the most of
carnal joys, employing virtue only to enhance and
secure the exquisite satisfactions of this life. From
first to last God's inspired system takes man as he
is, appeals to the common uncontradicted experi-
ence of all souls, in all ages, admits the ills of life,
shows their origin, and, above all, indicates the
way to make them useful, and the certain means of
escaping them for ever.
Our inspired monitor closes the eye on neither
side. He looks at pleasure, he looks at pain, and
with a wise discernment of eacli. Both doors
are open to him : he hears the noise of revelry, and
* Margin.
J . W . ALEXANDER, D . D . 121
the lamentations of woe ; and the Invaluable re-
cord which he makes is, that Man derives more good
from sorrow^ ivisely considered^ than from the ex-
cesses of pleasure — a proposition which we shall
find it profitable to examine. It is variously ex-
pressed. Sorrow is set over against laughter ; the
house of mourning over against the house of mirth ;
the rebuke of the wise over against the music of
fools ; the day of death over against the day of
birth : all tending, however, to this, tliat trouble,
pain, and grief, have their bright side, and that
giddy indulgence and merriment carry a sting. In
this comparison of pain and pleasure, the result is
so opposed to the opinion and feelings of all the
world, as to need some show of good reasons, which
we are now about to attempt. With God's blessing
it may be a relief to some wounded spirit.
1. Sorrow is hetter than laughter^ hecause a great
part of worldly merriment is no better than folly.
Here we take no extreme or ascetic ground. It
would be morose, and sour, and unchristian, to
scowl at the gambols of infancy, or to hush the
laugh of youth, on fit occasions. Even here, how-
ever, the wise guardian will sometimes lay his gentle
but repressive hand on the buoyant spirit, and
teach juvenile exuberance that it may go the length
of self-injury, and end in trouble. Cheerfulness is
no where forbidden, even in adult life ; and we
perhaps offend God oftener by our frowns than by
our smiles. He who believes that his soul is in a
safe state, and who receives his daily mercies with
thankfulness may well rejoice. The very care of
9
122 THE PRI]^CETO]S^ PULPIT.
liealtli demands tlie relaxation and stimulus of rea-
sonable mirtli. Solomon himself lias called it a
medicine. But you all do know tliat tliere is a
merriment wliicL. admits no rule, confines itself by
no limit, shocks every maxim even of sober reason,
absorbs tlie wliole powers, wastes the time, and de-
bilitates the intellect, even if it do not lead to
supreme love of pleasure, profligacy, and general
intemperance and voluptuousness. A wise heathen,
or a sedate North American Indian, would form the
same judgment of our city amusements, in which
thousands are expended, and in which the reso-
nance of midnight music, the questionable heats of
flushed performers, and the unhealthy lassitude en-
suing on extreme mirth and laborious display,
remind reading men of a hundred biting observa-
tions of ancient Gentile satirists on the assemblies
of their day. But the world will do anything ;
will wear any dress or undress ; will make any
outlay ; will teach its children any posture-making
or grimace ; will run any risk of destroying souls,
which may be prescribed by those who lead the
mode. And this they call pleasure ; and this is
aped by church-professors, who would rather die
than be left behind in the race of expensive and
luxurious fashion. The prattle, the " foolish jest-
ing, which is not convenient," the song and outcry,
inflamed by wine and rivalry, and the " chamber-
ing and wantonness " which, lower down in the
scale, come of these, and show their tendency, are
(1 say not in the eye of the Christian or of Christ,
J. ^V. ALEXANDER, D.D. 123
but iu tlie eve of common reason) too trifliiia' for
an immortal mind.
2. fSorroiv is better than la ug]ite)\ because mud i of
worldly merriment tends to no intellectual or morcd
good. And must I prove to you tliat intellectual
and moral good are tlie great end ? Must I tell
you that you are not all body, all brute ? — tliat
you liave something within which is not animal or
sensual ? — that you are made to know an Incarnate
God, and to be like him I I will not so insult my
audience; I will not so degrade my office as to
press the proof. AVordly pleasures, and the ex-
pressions of these, do nothing for the immaterial
part. AVhen you have put the best face on them,
they leave you where they found you. But ah !
this is far too favorable a construction. The oft-
repeated gaieties, and sports, and dissipations,
which are included under the terms of the wdse
man, and which are for substance the same in
Jerusalem and Princeton, leave no one the same.
The utmost that can be pretended is that they
amuse and recreate. We admit, we applaud re-
creation and amusement, but within the bounds of
reason, within the limits of religion, by m^eans which
are above doubt, and in ways which offend not the
church or the world. In their very notion, they
are exceptions, and should be sparing.
But there are a thousand recreative processes
connected with healthful exercise, with knowledge,
with the study of beautiful nature, with the practice
and contemplation of art, and with the fellowship
of friends, which unbend the tense nerve and re-
124 THE PEINCETON PULPIT.
fresli the wasted spirits, while at the same time
they instruct the mind and soften or tranquillize
the heart. Not so with the unbridled joys which
find vent in redoubled peals of mirth and obstre-
porous carousal, or in the lighter play of chattered
nonsense and never-ending giggle. Make such in-
tercourse the business of life (and with some, if you
include preparations and councils for the party, and
subsequent words and doings, it is the business of
whole seasons), and you degrade the understanding
of these persons to such a degree, that you err if
you expect ever to find them equal to a discussion
of anything more tasking, to what they call their
mind, than the last spicy news, or the last provo-
cative novel, or the last libertine dance. But, even
among the intellects thus mollified by mirth and
pleasure, there is scarcely one so far gone as to
plead that these gaieties benefit the spiritual part ;
that they make conscience more calm, death more
easy, or eternal life more sure. The "house of
feasting," the " house of mirth," whether open by
day or night, offers no advantage to the soul, and
the SOUL IS THE MAN.
3. Sorrow is better than laugliter^ because worldly
mirth is short. In the Eastern countries, where
fuel is very scarce, every combustible shrub, brush,
and bramble is seized upon for culinary fires. Of
these the blaze is bright, hot, and soon extinct.
Such is worldly mirth. " For as the crackling of
thorns under a pot, so is the laughter of the fool."
It is noisy — more noisy than if there were anything
in it. But it soon ceases. Physical limits are put
J. W. ALEXANDER, D.D. 125
to gay pleasures. Mirth was meant to be not the
food Lilt the condiment. The loudest lauo-her
cannot laugh forever. Lungs and diaphragm for-
bid and rebel. St. Vitus himself, in popish story,
saw an end to his penal dance. There is a time of
life when such pleasures become as difficult as they
are ungraceful ; and there is not in society a more
ridiculous object, even in its own circle, than a
tottering, antiquated, bedizened devotee of fashion.
Grief comes in and shortens the amusement. Losses
and reverses shorten it. And, if there were nothino-
else, pleasure must be short, because it cannot be
extended to Judgment and Eternity. I apprehend
there is as little loud laughter in heaven as in hell.
In our wiser hours Tre think of permanent joy
under far different and more tranquil types and
emblems.
4. Worldly mirtli is unsatisfying. This is what
is chiefly meant by the word Vanity. " This also
is Vanity." Solomon tried these things, and in-
scribed on them, " Vanity of vanities, all is vanity,''
i. ^., emptiness and disappointment. It is a very
common experience of thousands — always drinking,
always athirst — who never breathe it to their
neighbors, and who yet bring up their children to
let down buckets into the same empty wells. The
world's pleasures are not what they imagined.
Even money, which they thought omnipotent,
(thus making it God^ and thus proving covetous-
ness to be what sacred Scripture calls it, idolatry) ;
divine money will not buy solid peace. The man
wonders why the toys and rattles which pleased
126 THE PRIFCETOlSr PULPIT.
liim once, please him now no more. They are vanity,
and all is vanity ; and every day that he lives longer
will make it more formidably vanity. Now, pray
observe, the case is directly the reverse with regard
to sound intellectual and spiritual enjoyments ; for
which the capacity is perpetually increasing with
its indulgence. But he who has laughed loudest
and longest, comes at length, though from habit
still wearing the guise and uttering the ejacula-
tions of joy, to know, with a grinding consciousness,
that "even n laughter the heart is sorrowful,
and the end of that mirth is heaviness." — Prov.
xiv. 13.
" The heart of fools " (ver. 4) " is, nevertheless,
in the house of mirth ;" but thus far accompanying
Solomon on this path which he knew so well, we
have found nothing which should place it among
the resorts of true wisdom. It is not the house to
live in, or to diejn. One might stop there on a
journey, but will not seek it as an abode. Perhaps,
after all, you have undervalued and mistaken that
other house, of which the wise man speaks. There
is no brilliant illumination on its front ; no sounds
of revelino- come from its windows ; its avenues are
shaded by the willow, the cjrpress, and the yew.
From the broad road few go aside to seek this
sequestered mansion ; indeed all who resort hither
seem first to enter against their will. Yet many
who emerge from this covert bear marks of being
sadder and wiser men. Under this roof they have
been brought to a pause ; have learnt a lesson ;
have risen to an elevation ; have found a friend ;
J . W . ALEXANDER, D . D . 1 2 7
and have acqiured an inheritance. So that they
are less fearful when summoned to enter again ;
less ready to chase the butterfly on their former
highroad ; and more prepared to give as their ex-
perience : " The heart of the-wise is in the house of
mourning." We say then,
5. SorroiD is letter than laughter^ lecanse sorroio
hreeds reflection. The man who sorrows, must muse.
Even the customs of society further this. Incon-
siderate, headlong people are sometimes so changed
in a single day by affliction, as to be a wonder to
others and to themselves. Now this is a sfreat
point, because much of irreligion arises from want
of thought. That frivolous, laughing creature
scarcely knew that she had a soul, until hurried
into this bower of tears, and set down beside some
urn of sorrowful memories, and made to hear, in
every murmuring leaf and breeze, the admonition,
" Consider your ways." Worldly pleasure is so
much the reverse, that its very province is to kill
thought. There can be no contemplation amidst
the riot of self-indulgence ; but the house of mourn-
ing is a meditative abode. Its doors are many.
Its inmates are of every tribe, age, and character.
Each mourns apart : " the heart knoweth its own
bitterness." But each has been brouo^ht to conside-
ration. The sorrowing man has at least found out
this — that he is vulnerable. There is no piety in
this ; but commonly there can be no piety without it.
He who falls wounded, is prompt to examine the
arrow ; and sometimes sees it labelled witli his sin.
Before they were afflicted, a large proportion of
128 THE PEINCETON PULPIT.
God's people went astray ; and, if they live long
enough, they can all declare, that the solemn pauses
of their bereavement, illness, poverty, shame, and
fear, have been better to them than the dainties of
the house of feasting. •
6. Sorrow is better than laugliter^ because sorroio
brings lessons of wisdom. Sufferers not only think
but learn. Many sermons could not record all the
lessons of affliction. It is indeed a melting of the
whole surface, fitting it for the im]3ression of every
religious truth. Considered as the fruit of chastise-
ment, and as coming from an offended but loving
Master and Judge, its chief teaching is undoubtedly
that of reproof. It tells us wherein we have offend-
ed. It takes us away from - the flattering crowd?
and from seducing charmers, and keenly reaches,
with its probe, the hidden iniquity. This is less
j)leasing than worldly joy, but it is more profitable.
Our best advisers are those who are never found
among the frolicsome and luxurious, but who take
us by the hand in the darkened chamber. Ver. 5,
" It is better to bear the rebuke of the w^ise, than
for a man to hear the song of fools." The Bible is
the chief book in the house of mourning — read by
some there who have never read it elsewhere, and
revealing to its most assiduous students new truths,
shining forth in affliction like stars which have
been hidden in daylight. But, above all, the
house of mourning is the chosen resort of the great
Teacher, who visited Martha and Mary, and who
never discloses his face amidst the glare of convivial
torches, or wastes his j^ensive tones among the
J. W. ALEXANDEK,D.D. 129
clamours of fasliionaLle pleasure. Many ages before
God was incarnate, Messiali speaks of himself in
prophecy, as the instructor of the sorrowing : Isa.
1. 4, " The Lord hath given me the tongue of the
learned (the power of instruotion), that I should
know how to speak a word in season to him that
is wear}^" It is a sufficient indemnity for all losses,
if in the house of mourning we meet Avith Ilim^
who does not break the bruised reed, nor quench
the smoking flax. In days of pleasure we seldom
think of deatli. Who would venture on the word
in any crowd of persons engaged for hours in the
solemn business of amusing themselves % But it
is the subject of a great lesson, which is apt to be
brought vividly before us in the hour of bereave-
ment or in the sick-chamber; and numbering of
our days is indispensable in order that we apply
our hearts unto wisdom. Hence our context : " It
is better to go to the house of mourning than to^go
to the house of feasting ; for that (to wit, death,
V. 1) is the end of all men, and the living will lay
it to his heart." These are but samples of the wis-
dom to which we are introduced by sorrow.
T. Sorrow is letter than lauyhter, hecause sorrow
amends the heart and life. Not by any efficiency
of good ; of such efficiency, pain, whether of body
or mind, knows nothing; but by becoming the
vehicle of divine influences. I have not yet read
or heard of a single soul renewed by the garrulous
assembly, or in the jovial hall. But how multi-
tudinous would be the procession, if we could see
at once all who have issued new creatures from the
130 THE PRINCETON PULPIT.
house of mourning ! Even tliere — some there are —
so blasted by depraved passion, and so rocky in
selfishness, as to brave every softening influence of
truth, though poured over them by the very hand
of a chastising God. But yet the ways of pro-
vidence are such, that troubled spirits, bathed in
tears, are repeatedly made to cry with a joy which
swallows U23 all foregoing griefs, " Before we were
afflicted we went astray, but now have we kept thy
law !"
Laughter is not — cannot be — ^but sorrow daily
is a means of grace — a channel for heavenly love
and divine truth to convey itself into hearts emptied
of earthly good, till the full soul, amazed at its
own haj^piness, despises its former delusions, and
glories even in tribulation ; yielding to wave
after wave of the gracious current, and naming
these, Patience, Experience, Hope, and Love of
God, shed abroad by the Holy Ghost. Shrink not
then from the chastening of the Lord, my brother,
my sister, despise not, faint not. Mistake not the
gentle hand which droj)S no disquietude or pang,
even of a moment, but by the consent and at the
bidding of One that standeth by, sustaining the
throbbing, swooning patient in his own arms, and
yielding himself to the touch of our infirmities, the
rather, as He was once tried in all points, like as
we are. " By the sadness of the countenance the
heart is made better."
It is the common testimony of Christians, that
they seldom learn very fast in Christ's school, ex-
cej^t when they are under the rod. On a sudden,
D.D. 131
tlie believer comes to consider liow mucli he has
been prospered, and liow different liis case is from
what he remembers. " Then," says he, " I was per-
j^etually turning to the most sorrowful passages of
Job, David, and Jeremiah. Now I am in peace.
My table is laden — my cup overflows. Cold and
nakedness are only figures of poetry. If not in
wealth, I am exempt from embarrassment. My
senses and my health are preserved. It is long
since I was in mourning for a near friend." Thus
Job said : " I shall die in my nest, and I shall mul-
tiply my days as the sand. My root was spread
out by the waters, and the dew lay all night upon
my branch." The prosperous believer owns all
this, and looks around him, at first with surprise
and complacency, but then with disquietude. For
he sees likewise that in some degree he has for-
gotten God his Sa^^our. The Bible has become
less precious. Prayer is less frequent, importunate,
and indispensable. Daily taking up the cross is
unknown. Sympathy with the wretched is less
deep. Self-importance is on the increase. Love of
the world, in some of its shapes, is gaining strength.
God is more absent from his thoughts — Christ is
scarcely longed for, as in hours of humility and
tenderness ; the Holy Spirit is less cried out for, and
panted after, as a Comforter. In short, prosperity
has brought leanness into the soul.
Happy are they who take heed in time, and pro-
fit under the whisper of admonition, or the gentle
threatening. If not, Christ loves his own too well
to leave them without stripes. And what a won-
132 THE PRINCETON PULPIT.
derfiil virtue tliere is in the rod, wlieii it is in
Christ's Lands ! Tlie very beginnings of cliastise-
ment sometimes drive the wandering child iDack to
the bosom of infinite affection. Continued dangers,
long languishings and disappointments, relapses into
grief, sudden alarms, keen anguish, redoubled visit-
ations, in stroke upon stroke, all go home to his
soul, by the mighty power of sanctifying grace.
In his affliction he seeks God ; in his affliction he
cannot live a moment without Christ. There is
such an ordered connexion between sin and sorrow,
that from his sorrows he goes back to his sins ; and
hours of pain and fear become hours of repenting.
If he repined before, he can repine no longer.
" Wherefore doth a living man complain, a man for
the punishment of his sins? Let us search and
try our way, and turn again to the Lord !" He
prays ; if his trial is great, he prays without ceas-
ing. Though he never felt smaller in his own eyes,
God is nevertheless, by these very means, exalting
him and instructing him, and deepening the work
of grace in his heart. That prime part of his spi-
ritual education is making rapid advances, namel}^,
the subduing of his will to the will of God. He is
becoming more indifferent to wordly good or evil ;
more willing that God should rule and dispose ;
more fixed on the great spiritual and eternal ends
of life ; more ready to prefer holiness (though by
painful means) to joy and ease ; and more resolved
to make his all consist in knowing, serving, and en-
joying the Lord his Redeemer. If, my brethren,
a visit to the House of Sorrow makes the face of
J. Vr, ALEXANDEIl, D.D. 133
Jesus more familiar or more beloved, tlien slirink
not from putting your hand in His, and following
Him even into deeper shadows than any you have
yet known ; for, above all beings, it is He who
knows the most of affliction.
8. Sorroiv is hetter than lavgliter^ hecause sorrow
likens us to Him wliovn tve love. You know His
name. He is the 3fan of Soi^rows — the companion
or brother of grief. — (Is. liii.) His great work,
even our salvation, was not more by power or holi-
ness than by sorrows. He took our flesh, that He
might bear our sorrows. And I have sometimes
been humbled to think, that we resemble Christ in
nothing so nearly as in suffering. Not in holiness ;
alas, how distant the imitation ! Not in wisdom,
or devotion, or self-sacrificing love. But sometimes
we are allowed to fill up (Coloss. i. 24) "that
which is behind of the afflictions of Christ in our
flesh" — to drain some dregs of his ocean-cup — to
have a faint, suggestive semblance of his pains — in a
lesser sense, to be made conformable unto His death.
We abjure all Popish notions of penance, self-pun-
ishment, sharing mediatorial agonies, adding to in-
finite merits. AYe abhor them as constructive blas-
phemy; but we cling to the belief, that in the
progress of the mystical union, wherein " the head
of every man is Christ," there is even here a con-
formity between the Head and the members, and
that this conformity is partly effected in the House
of Mourning. And then mark the consequences :
" As the sufferings of Christ abound in us, so our
consolation also aboundeth by Christ." " For even
134 THE PRINCETON PULPIT.
hereunto were ye called, because Christ also suffered
for us, leaving us an example that we should follow
his steps." " Rejoice, inasmuch as ye are partakers
of Christ's sufferings, that when His glory shall be
revealed, ye also may be glad with excess of
joy." If we suffer with Him, we shall also reign
with Him. If continued, or repeated, or unusual
trials be your lot, till it become the very habit of
your mind to look for every cloud to bring a
storm, think it not strange ; be not tossed away
from your anchorage ; let faith and hoj^e hold fast ;
give God the glory which belongs to His ]3aternal
wisdom, and Jesus the reliance which befits His
dying compassion ; and know of a surety, that every
redoubling wave of grief is definitely adjusted in
time and measure, to carry you to that certain ele-
vation of joy which could not be reached without it.
Deej)ly feel that there is a guidance of unerring
wisdom in these particular pains, which makes
them the exact remedies for your evils, and the
powerful instruments, through grace, of bringing
you nearer to the Lord ; and while you tremble,
learn to say, " Tlie cup which my Father giveth me,
shall I not drink it ?"
9. Sorroiv is letter than lavcjliter (last of all),
hecause sorrow ends in joy. There is a sorrow of
the world which worketh death ; there are earthly
pangs which are but the beginning of sorrows;
there are losses which go on increasing for ever,
and chastisements which prepare for judgment.
Nevertheless, there are those things in grief which
open towards heaven, and those things in the
J. W. ALEXANDER, D.D. 135
House of jMoiirniug Avliicli the wise man ^\'in lay to
Lis lieart ! "Where God gives ftiith, He gives afflic-
tion, and sconrgeth every son whom he receiveth ;
and these tribulations are parts of the chain which
binds the soul to its coming glory. The fiery trial
through a furnace is for the pui'ging away of the
dross, that there may come forth from the crucible
a golden vessel for the Master's use. Nothing can
add to our holiness without adding to our eventual
joy. How this operates we do not always see ; per-
haps seldom. But the i:)rocess is not the less cer-
tain. The very resistance of a virtuous • mind to
adversity — the bracing of the frame — the breasting
of the torrent — the patience, the resignation, the
hope amidst the billows, the love that kisses the
chastening hand, the persistent obedience that
works on against wind and tide — as w^ell in storm
as in tranquillity — the high resolve and courac^e
that mount more boldly out of the surge of grief,
the silent endurance of the timid and the frail, when
out of weakness they are made strong — these, and
such as these, increase the ca2;)acity for future holi-
ness and heavenly bliss. Of those ransomed souls,
who open the bosom to the largest delights of Par-
adise, it shall be said, " These are they that have
come out of great tribulation." Such are not the
fruits of laughter and mirth ; nor such the rewards
of the unregenerate and the thoughtless. They
knew not that their heaven was all in this life, till
the short-lived bubble had ex2:)loded. Happy had
it been for them, if their occasional sorrows had led
them to reflection ; but they were unwise : " The
136 THE PEINOETON PULPIT.
heart of fools is in the house of mirth." It is a
serious reason why we should set a watch against
immoderate joy, and the pleasures and pomps of
this life ; and why even youth should repress its
maddening thirst for perpetual gaiety and volup-
tuous self-pleasing.
We need not court sorrow, nor rush upon it un-
bidden; it will come uninvited. But when it
comes, we should turn the seeming enemy into a
friend ; we should prepare for it — it is inevitable ;
we should profit by it — it is edifying. Sad, beyond
the common lot, is the case of that man who re-
ceives his troubles in hardness of heart, with indif-
ference, with sullenness, or with contempt ; who,
" being often reproved, hardeneth his neck ;" who
sins amidst the murmurs of Divine rebuke, and
bares his heart to the bolt of God's anger. No
one can come out of a great affliction without being
signally better, or greatly worse. It were as well
to lau2:h with the idle, as to sit in the seat of the
scornful, in the midst of deserved warnings. If
anything in life shall swell the dire account of the
sinner, it will be his neglected trials and sufferings,
every one of which should have been to him a
voice from heaven. Trouble after .trouble may
come on a man, and leave him less and less impres-
sible, but not less guilty. For a while God may
even leave him to himself, cease to chastise, and
suffer his latter days to be serene in apathy and
self-pleasing ; but wisdom hears a voice from the
throne, saying, " Why should ye be stricken any
more ? ye will revolt yet more and more ! Ephraim
J. W. ALEXANDER, D.D. 137
is joined to liis idols : let him alone !" He may-
be ricli, lie may be envied, lie may say. Soul, take
tliine ease, to-morrow sball be as this day, and much
more abundant. He may gain the whole world,
but he has lost his owti soul !
Give me, O God, the sorrows of Thy children,
with Thy love, Thy Son, and Thy Heaven, rather
than the Mse peace and the hollow prosperity of
them whom thou forsakest !
But here is a drop of sweetness, from Christ's
own hand, let fall into the cup of anguish. Take
it, and rejoice ! Has that cup been bitter ? After-
ward it yieldeth the peaceable fruit of righteous-
ness. Resign yourself to whatever God may
appoint, " knowing that through much tribulation
you must enter into the kingdom of God." For
the first breath of heaven will obliterate every
painful remembrance of the longest lifetime of dis-
tress.
10
LOOKING AT THE THINGS WHICH ARE NOT SEEN.
BY
THE REV. ALBERT B. DOD, DC,
PROFESSOR OF MATHEMATICS.
" While we look not at the things which are seen, but at the things which
are not seen : for the things which are seen are temporal 5 but the things
which are not seen are eternal." — II. Corinthians, iv. 18.
In this passage, the Apostle explains to us tlie
method by which he succeeded, in so dealing with
the trials and afflictions of life, as to make them
the means of his spiritual advancement : so that
though the outivard man was perisliing^ the inivard
man was renewed day hy day. He luas trouhled on
every side^ hut not distressed^-perplexed^ hit not iii
despair — -persecuted^ hut not forsahen — cast down^
hut not destroyed. He hove ahout in Ms hody
the dying of the Lord Jesus ; but it was that
the life of Jesus might he made manifest in
him. The grievous sufferings of body which he
endured ; the falsehood and treachery of friends in
whom he had confided ; the persecuting malignity
of those, whom he, in the self-denying spirit of love,
was seeking to benefit ; the unkind and harsh re-
pulses of his offered ministrations of charity ; the de-
risions and sneers with which the truths that he
ALBERT B. DOD, D.D. 139
delivered were received : — ^These, and many other
like trials that lie encountered, inflicted upon him
severe pain, amounting at times, doubtless, to an-
guish ; so much so, that the desolation they wrought
is fitly described as the work of death. But it was
the death only of the outward man ; and, instead
of harmins: that which constituted the inner and
central portion of his being — his moral and spirit-
ual nature — it only contributed to his life and joy.
How was it that this Apostle was enabled, thus,
to take joyfully these trials which have prostrated
others ? How was it that the perishing of his out-
ward man was made to renew his inward man day
by day ? Where, and how, did he get that strong
assurance, that these light a^ictions were working
for him a far more exceeding and eternal weiglit of
glory f
How did he acquire this strange mastery over
the evils of his lot — this singular power to hold the
world in subjection — ^to triumph over temptation —
to rejoice in the midst of sorrow — to welcome afflic-
tion as the minister to his spiritual good, and to
endm-e, through all that could be laid upon him,
as seeing Him who is invisible ?
It was simply by looMng at the things which are
not seen^ instead of looking at the things which are
seen ; it was by his distinct perception and strong
belief of the Truths joined to the habitual contem-
plation of it, that he was enabled to rise superior to
all that is temporary, transient, and accidental. The
things that are not seen were not to him, as they
are to too many of us, the barren formulas of a creed
140 THE PRINCETON PULPIT.
wliicli lie liad been taiiglit to receive — they were
not the shadowy abstractions, dim and indistinct,
of philosophical speculation, nor the poetic fictions,
beautiful if true, of religious sentiment. They were
realities, as distinctly perceived, and as certainly
believed as if seen with the bodily eye. He did
not doubt of their existence. His faith was to him
as the evidence of eyesight, bringing to light that
which was hidden, giving substance to that which
was abstract, and drawing into nearness that which
was far oif. A future state of existence, in which
the righteous shall be crowned with unspeakable
and everlasting glory — instead of being, in his mind,
one hyj^othesis among many, superior to the rest
only by some slender preponderance of probability
in its favor, and therefore received at one time and
rejected at another, according to the influence of the
changing modes of the mind ujwn the interpreta-
tion of evidence — was a truth which he had settled
upon grounds which were never more to be dis-
turbed, and which, by frequent reflection, had be-
come so worked up into his intellectual and moral
being that it formed a part of himself, and assisted
in constituting the medium through which he looked
out upon all the events of his condition and destiny.
When he looked upon the death scene of some dear
friend, or when he forecast his own dying hour, he
was harassed by no misgivings lest death might be,
after all, some kind of a leap in the dark — a plunge
into some unknown and horrid abyss. " For we
hioio^^'' said he, it is no surmise, resting on uncer-
tain probabilities — it is no hope, cherished and
ALBEET B. DOD, D.D. 141
scarce kept calive amid conflicting fears — but " ive
hnotL\ tliat if our earthly house of this tabernacle
were dissolved, we have a building of God, an house
not made with hands, eternal in the heavens."
Everywhere in the writings and in the life of that
Apostle, we observe this same thoroughness and
depth of conviction. There is a sincerity and an
earnestness about him which could only have re-
sulted in the most intimate persuasion, that he was
uttering that which he knew to be true — that he
was delivering that the value of which he had him-
self tried. It is evident that, in his mind, the gene-
ral truths of religion were habitually present to
rule the occasions for which they were needed.
This material and sensible world, instead of girding
him around, like an opaque wall, to intercept every
ray of light from beyond itself, was to him trans-
lucent, in every part, with the brightness of the
sj)iritual universe that surrounds and penetrates it.
Things visible were, to his eye, but the accidents
and vanishing forms, of which things invisible were
the true and abiding realities.
Any man who can attain to a like simj^licity and
strength of faith in an unseen world, vnW acquire
a like supremacy over the objects and scenes of this
present life.
But herein lies the difficulty. The greater part
of mankind live by sense, and draw their motives
of action, not from the remote conclusions of reason,
but from their present feeling, from the impres-
sions made upon them by the things which they
deal and converse with every day. In this lies all
142 THE PEINCETON PULPIT.
the force and strength of worldly temptations — for,
were the things of this world and of another eqnally
distinct and near, there could be no competition
between them. But the things of this world sport
and play before the senses. No man can avoid see-
ing them, and feeling, to some extent, their influence ;
and many men feel and see nothing else. They are
obtrusive, thrusting themselves upon our notice, and
offering to us a seeming good which our hearts
crave. But the spiritual world is hidden from our
vision. It cannot be perceived by sense. It re-
quires thought and reflection to find it, and, when
found, it can be kept before the mind only by a
continual resistance to the temporary impressions
to which we are subject. The things of this world
have, in this respect, an important advantage, and
our moral position is rendered thereby one of ex-
treme difiiculty and hazard.
The spiritual system to which we belong is but
partially disclosed to the most patient and earnest
seeker. They who know the most of it, know only
in part. And in that small part which is open to
our survey and comprehension, we find much to
perplex and embarrass us. The general idea to
which we come, of moral order and the feeling that
we ourselves are subject to its requisitions, are so
often confounded and set at nought by the anoma-
lies and disorders which we see prevailing around
us ; there is so much that seems to be fitted to sus"
tain and sanction a life that is shaped only in ac-
cordance with the demands of passion and the views
of wordly prudence ; that we are in continual dan-
ALBERT B. DOD, D.D. 143
ger of losing sight of the paminoimt nature and
claims of general principles, amidst doul^tful in-
stances and apparent exceptions. Truth, virtue,
justice, and all the general ideas and laws which
belong to our moral nature, come thus to be looked
upon as fragments of an hypothesis that but partially
explains our condition, rather than as expressions of
the true reality ; and they fail, therefore, to obtain
such a practical hold upon our feelings as is needful
for our sure and steady guidance. We find it diffi-
cult to retain at all times and through all tempta-
tions, such a conviction of their reality and import-
ance as to make us conform our conduct to them.
The man who is tempted to increase his -wealth
by some fraudulent act, which he imagines he may
safely commit, yields to the temptation because of
his want of faith in honesty as a real principle of
action. He is sure of the wealth that he will gain,
he is sure of the good wdiich this wealth w^ill j^ro-
cure him, but he is not sure that the notion of
honesty is anything more than a mere notion, or a
convenient hypothesis that may be dispensed with
on pressing occasions ; or, at best, it is involved in
so much of doubt and uncertainty, that it yields to
the more palpable existence and claims of the
things that are seen. If he truly believed in the
law of honesty, he would feel that he could never
violate this law without incurring loss and damage
that would infinitely outweigh the temporary and
partial benefit of trangression. But, to the eye of
sense, the benefit is near and certain — the loss is
distant and doubtful ; and, through the want or the
144 THE PEINCETON PULPIT.
weakness of faith, tliat which is seen prevails over
that which is not seen.
So, too, in every instance in which men act under
the influence of views and motives that leave out
of account a future state of being, they disclose the
feebleness of their faith in another world. If it be
true that the soul of man is immortal, and that it is
now undergoing a process of discipline to fit it for
its eternal state, then nothing can be clearer than
that the whole importance of this life is derived
from its relation to the life that is to come. All
things here are but means to the attainment of the
true ends of our being ; and all schemes and plans?
all desii'es and affections, that terminate in the pre-
sent life, without due reference and subordination
to our immortality, are founded upon an untrue
estimate of our condition. They involve, of neces-
sity, a wrong judgment of the understanding, and
impeach the soundness of the intellect no less than
the purity of the heart.
Doubtless, it was possible that God could have
so made and placed us, that we should have been
delivered from the blindness and uncertainty which
now beset our conclusions on moral subjects. We
can conceive that, without any enlargement or mo-
dification of our present faculties, we might have
been permitted to hold intercourse with other
moral beings who have had a larger exj^erience
than ours, and enjoyed a closer intimacy with the
principles and purposes of the Divine governments.
The millions of spiritual creatures that walk the
earth unseen, might have been commissioned to
ALBERT B. DOD, D.D. 145
manifest tliemselves unto us, and strengtlien our
faith by the communication of theirs. The govern-
ment of God might have been laid bare so widely
and fully to our inspection, and the consequences of
every action, whether for good or evil, so clearly
shown, that it would have been impossible for any
mind to throw off the conviction of the invariable
obligations of virtue and the folly of vice ; such
light might have been poured around us, such reve-
lations made of things not now seen, as would at
once supersede many of our greatest difficulties and
put an end to our fickle vibrations from one side to
the other. We see no reason why such disclosures
of truth might not be made even here as would be
sufficient to confirm the falterino; virtue of all who
love the truth, and throw ofi' those that hate it into
irreconcilable and deadly opposition.
But whether possible or not, such is not our
actual lot, nor would such an unrestrained and over-
whelming revelation consist with the obvious pur-
pose of God in relation to us. It is evident that
our present state was intended to be one of trial
and discipline ; and it appears to be, so far as we
can judge, essential to such a state that there should
be so much reserve as to leave room for the conflict
of antagonist principles. The infidel has asked
with a sneer, " Has God spoken ? Then why has
not man believed ?" As if the possibility of disbe-
lief were a proof that the voice could not have
come from God. But what if it were not the purpose
of God so to speak as to compel the attention of
those who are unwilling to hear ? Had He broken
146 THE PEINCETON PULPIT.
in upon the stillness of this netlier world in a voice
of thunder, compelling every man to hear and re-
gard, it would have frustrated the design with
which He has placed us here. Instead of this. He
has spoken in a voice so distinct, that all who listen
earnestly for it, may hear and understand ; but so
still, that men may, if they choose, close their ears
to its teachings. We are left to choose whether
we will believe or disbelieve. The popular notion
that belief is independent of the will, and, there-
fore, not a proper ground for praise or blame, is so
far from being true, that, on the contrary, that
which it is most important for us to believe is that
which we need not believe, unless we are willing to
do so. Whosoever will, may acquaint himself with
the truth ; but neither reason nor revelation forces
it upon the notice or acceptance of any one who
is reluctant to find, or unwilling to receive it.
Thins^s eternal are so far revealed as to manifest
themselves to the eye that freely seeks and
fixes upon them, while they are unseen by all
who choose to turn away and pass on in heedless
disregard. Vice is often so disguised in the shape
of virtue, and error counterfeits so nearly the sem-
blance of truth, that the one may be easily mis-
taken for the other.
Such is our actual position : and it is worse than
useless to rej^ine or murmur under its privations and
hardships. We are shut up here as prisoners in a
small part of God's dominions ; and, though light
from beyond steals in through here and there a
window of our prison-house, it does not come with
ALBERT B. DOD, D.D. 147
sucli noon-d;iy l)laze as to obscure at all times tlie
taper-liglits of our own kindling ; it does not enter
in all directions — it does not disclose to us fully all
that we desire to know. But if we will receive freely
and gladly its mild beams, and train our eyes long
and steadily to its use, we can learn to see clearly all
that it is necessary for us to know ; and if, on the
other hand, we turn away in proud dissatisfaction
from the openings through which this light enters,
and waste our strength in important attempts to
break at other points through the dark walls by
which w^e are bound in, or if we only casually and
carelessly attend to it, as it seems to flash now
and then before us, we shall soon become altogether
incapable of perceiving it. False lights will shed,
their glare around us, and so illuminate the gaudy
pomps and trickeries by which we are surrounded
— so magnify the false attractions and urgent inte-
rests of the passing moment, that our prison will
become to us as our home. The things that are
seen, though they are but temporal, will become to
us more important than the eternal things w^hich
are unseen. The facility with which we can so
dispose of the convictions of reason and conscience
as to permit ourselves, without the most j)ungent
remorse, to live on the indulgence of an undue re-
gard for the things of this world, — the ease wdth
which we can turn the light that is within us, into
darkness, and call good, evil, and evil, good, — is
one of the most alarming features of our depravity.
It would seem impossible that any thoughtful mind
could reflect upon this peculiarity of its nature,
148 THE PKINCETON PULPIT.
without being startled into instant prayer to God,
accompanied witli tlie most patient and earnest
seeking after truth. It is only thus that we can
hope to attain right views of our condition, and of
those truths that are to rule our destiny.
It needs no argument to prove that the great
majority of men act habitually under the influence
of erroneous judgments. They attribute a fixedness
and value to the things of this life that do not really
belong to them. They hold the great moral truths,
by which the soul of man ought to live, so loosely
that they give way continually to the clamorous
demands of passion and interest. Looking only, or
chiefly at the things that are seen, their standards
of judgment are commensurate only with the wants
of a temporal life, and are, therefore, essentially de-
fective and false. Their habitual interests are the
product, not of truth, but of fancy, and the scenes
which surround them are as unreal as the phanta-
sies of a dream. Their lives are a vain show. It is
true that there is a material world — the visible ob-
jects before us have a real existence ; there is such
a thing as wealth, and worldly honour and human
applause ; there is love and friendship, the domes-
tic fireside, and the warm household aff'ections that
grow up beside it, literature and science, and a
thousand other objects of desire and sources of
pleasure. We do not call in question the real ex-
istence of these things that are seen. But what are
they ? What it their intrinsic nature ? What is
their true value ? Here the men of this world fall
into grevious error and delusion. The world, in its
ALBERT B. DOD, D.D. 149
largest sense, as comprising all the objects whicli
here appeal to our desires and aftections, is to us
whatever our judgment of it makes it to be. And
the judgment which the majority of men form of it
is radically false. They world is not, in truth, what
they take it for. It stands before them clothed with
a light, and endowed with qualities which do not
really belong to it. They commit an error like that
of the child who leaps up to grasp the rainbow.
There is a rainbow, but it is not what he supposes
it to be. And so the things that are seen, in the
shapes that they assume before the minds of men, as
objects of desire, and motives to action, do not
really exist. Their conceptions of them are not
framed in accordance with theii' true nature and
qualities, and the judgments founded upon these
conceptions are all more or less unsound. He who
thus spreads abroad the colors of his own fancy,
and who looks habitually at things temporal and
finite out of their relations to that which is eternal
and infinite, can only have a knowledge about as
approximate to the reality, as that which belongs
to the animalculae to whom the dew drop is an
ocean, We can have no true knowledge of our-
selves unless we study ourselves in our relation to
God. We can never know wdiat this world truly
is, unless we look at it in its connexion with the
world that is to come.
The necessity of the diligent study and contem-
plation of the truths that connect us with another
world, is estimated by the Apostle when he says,
" we hole at the things that are not seen." The
150 THE PRINCETON" PULPIT.
original word implies deep and careful considera-
tion. It is the same word tliat is used by our Sa-
viour when he delivers the solemn injunction, " looh^''
or take lieecl " that the light that is within thee be
not darkness." If we bestow only casual and hur-
ried glances upon the things that are not seen, in
the intervals of our zealous pursuit after the things
that are seen, we assuredly shall never obtain such
a knowledge and belief of them as will enable us
to use them for practical purposes. We cannot
snatch the meaning of these high truths by such
random and careless efforts. We must look long
and fixedly upon them before we can penetrate
their essence, and so saturate our souls with their
meaning, as to make them effective in regulating
our feelings and our conduct. In proportion to the
distinctness and fulness of the knowledge which we
acquire of religious truth, will be the strength of
our faith, and the degree of influence which it will
exert over us. We cannot be said properly to un-
derstand any moral truth unless we feel it, nor can
we understand or feel unless we believe. The be-
lief, the knowledge, and the practical effect of any
moral truth or principle, are co-extensive, and any
one of them may be taken as the strict measure of
the others. And here we see the indispensable
necessity of regeneration through the influence of
the Holy Spirit. Without a new heart we are in-
capable of the actual intuition of truth, because we
are destitute of the holy affections through which
alone it can be comprehended. No exercise of the
mere reasoning intellect can ever give us a correct
ALBEKT B. DOD, D.D. 151
appreliension of moral qualities and trutlis. Our
consciousness is liere, as in other things, tlie master
light of all our seeing. Unless our own experience
has taught us the meaning of holy love, how can
we frame any adequate conception of God, who is
love ? And how can we understand any moral
truth unless our own feelings have been such as to.
illustrate its meaning ? It is one of the prerogatives
of the truths of revelation, that the principle of
knowledge is likewise a spring and principle of ac-
tion. It necessarily implies a right moral state of
heart.
Without a regenerate heart men believe in the
truths of the Bible, only as they believe in the
beauties of a fine country through which they tra-
vel in darkness. They may believe from the de-
scription and testimony of others that they are sur-
rounded by the most lovely scenery, but their no-
tions of it are too vao^ue and indistinct to awaken
the emotion that attends the actual inspection of
beauty, until the rising sun has revealed to them
the varied richness of the scene that encircles them.
So it is with the truths of Scripture. The natural
man comprehendeth them not, for they are spirit-
ually discerned. There is a vail upon the unrege-
nerate heart throuo^h which it sees not at all, or
only with a dim and uncertain ^dsion like his to
whom men seemed like trees walking. But let the
day-star arise, let Him who caused the light to
shine out of darkness, shine into his heart; and
the truths that were but darkly perceived, brighten
at once into new light. He professed before to be-
152 THE PKINCETON PULPIT.
lieve in tlie existence and attributes of God, but
this truth now bursts upon liim in a ricliness and
fulness of meaning of wliicli lie bad bad no previous
conception ; and be feels tbat to know God is to
love bim. He professed before to believe tbat
Jesus Cbrist bad died to redeem jis from deatb,
but now be sees tbe grace and glory of tbe Sa^dour
in sucb a ligbt as makes bim feel tbe surprise of a
new discovery amid tbe trutbs of man's redemp-
tion.
It is in tbe new birtb tbat we must seek tbe com-
mencement of all true knowledge of spiritual tbings.
We enforce tben tbis primary lesson of Cbristianity,
" ye must be born again," as an indispensable pre-
requisite to any adequate or effective consideration
of tbe tbings tbat are not seen. And tbis new
birtb is to be sougbt by prayer and by tbe diligent
use of all tbe means of grace witb wbicb God bas
favored us, not forgetting as cbief and foremost
among tbese, tbe study of divine revelation. Tbougb
tbe natural man comprebendetb not tbe tbings of
tbe Spirit, yet tbe outward forms of trutb, witb
sucb glimpses of tbeir interior meaning as be can
gain, are not witbout tbeir value. Tbere is a reality
and power in tbe teachings of tbe Bible, addressed
to tbe natural conscience witb tbe authority of
" thus saith tbe Lord," wbicb tend to scatter the
visions of tbat vain and deceitful show which exists
only in tbe deluded imagination, yet from which
sin draws its cbief enticements. Any man who will
give himself to fervent prayer and tbe earnest study
of God's holy word, has every reason to believe tbat
ALBEKT E. DOD,D.D. 153
God will break the cliains of his bondage, and scat-
ter the darkness which broods over him, and lead
him forth to walk in the liberty of the sons of God,
and exult in the open daylight of eternity.
But regeneration is only the commencement of
our spiritual life. The work is but begun which,
in dependence upon Di\4ne Grace, we are to carry
on to completion. We have a hard struggle to
maintain in our conflict with the things that are
seen and temporal ; in our liability to be overtaken
by erroneous judgments, arising out of a limited
and partial view of our condition, and thus to be
surprised into a forgetfulness of our deliberate con-
victions. We can guard against this danger only
by looking steadfastly at the things that are not
seen. The more we contemplate them, the more
will we understand of their nature and value, the
firmer will become our belief in them, and the more
influence will they exert in the control of our feel-
ings and conduct. Faith cannot go beyond know-
ledge, and the life cannot be stable beyond the
power of faith. If our comprehension of truth is
imperfect or erroneous, in like degree will our faith
be weak and fluctuating, and our walk uncertain
and inconsistent;' and our knowledge of truth —
taking for granted the continual presence in the
mind of a sense of dependence upon God, which
will be manifested in prayer for di\ane aid, and a
right state of the affections, without which we can
learn nothing — will be in proportion to the degree
in which we devote ourselves to the earnest con-
templation of the things that are not seen.
11
15-i THE PEINCETOlSr PULPIT.
How many Cliristians are tliere wlio have never
yet 23ondered tliese things sufficiently to enable
them to see them, except with such dimness and
distortion that they walk with timid and halting
step — they fight uncertainly, as one beating the
air ! How many who understand so little of the
true nature of the things that are seen, that they
look upon wealth, elevated station, and worldly
pleasure as good and desirable possessions in them-
selves, not knowing, or forgetting, that every view
of these things which does not take in their relation
to eternal realities, is nothing more than a delusive
trick of the imagination.
How many whose formal faith is correct, but
whose real belief, as proved by the main current of
their feelings, and the ordinary tenor of their walk
and conversation, attaches a degree of magnitude
and interest to worldly things, that is altogether
inconsistent with their just appreciation !
We cannot doubt that there are many Christians
who separate between the material and the spiritual
world, for the purpose of attributing to each a
kind of distinct and independent existence, each
containing its own treasures and furnishing its own
motives to action. On the one side lies this world,
governed by invariable laws, and, to their view,
complete in itself; and, therefore, fitly entered upon
and pursued with principles and dispositions that
have their origin and their end within its bounda-
ries. And, on the other hand, they believe in a
spiritual world, not encircling and absorbing this,
but existing separate and remote from it, and touch-
ALBEIIT B. DOl), D.D. 155
ing upon tlie present order of things only at parti-
cular points, and by anomalons interpositions.
Hence worldly affairs are one tiling, and religion
quite a different one. Each stands by itself. The
spiritual system, instead of interposing itself en-
tirely through the objects and interests of the pre-
sent state, is seen in connection with them only on
special occasions. It is a thing of Sabbaths, of
divine worship, of the formal discharge of religions
duties, of seasons of deep affliction, or of such other
particular exigencies as seem to call for the decen-
cies and consolations which belono^ to it. It is this
meagre knowledge, and, of course, weak faith,
which produces that kind of religion which permits
men to press forward on the busy paths of this
world, with as much bustling and earnest anxiety
as if all their treasures were to be found here, and
which brings the things of another world to bear
upon them only with sufficient distinctness and
force to overcloud their hours of reflection, and lay
upon them the occasional sorrows of repentance.
Our religion cannot but partake very much
of this character, unless we reflect much upon
divine truth. It is no doubt true that the spiritual
world encompasses us on every side, so that if our
souls should now escape from our bodies, like the
bird breaking through the shell which had shut it
in, we should at once find ourselves breathing the
air of immortality, and looking upon the face of
God. It is true that every object here can be pro-
perly defined or understood only through its rela-
tion to our spiritual interests. It is true that the
156 THE PPwINCETOTT PULPIT.
sound and din of worldly things, tlie glare and
pomp in wliicli they flash before us, are but the
unrealities of a distempered imagination. But how
can we attain the conviction of these truths in any
other way than by frequent reflection upon them ?
The great interests and permanent realities by
which we ought to be actuated, are not visibly and
tangibly present to us like the scenes of our pass-
ing life, and we have no other means of making
them present than by deliberate, oft-repeated re-
flection upon them.
No man can pursue any great interest in which
important consequences are at stake, without a
profound and thoughtful intentness of mind upon
his end, and upon the means by which he is seek-
ing to attain it. How especially true must this be
in regard to the great interests of religion and
eternity ! How can we hope, amid the entangle-
ments and difficulties that beset us, to make any
real progress in the establishment of a character
fashioned after the ideas and laws of an unseen
world, without a fixed and habitual thoughtfulness
— a thoughtfulness that will never permit us to
forget, for any length of time, our true position, or
to lose the consciousness of our relation to more
glorious beings, and higher interests, than are to be
found upon the earth. This must be our habit, —
something more than an occasional musing and
reverie, at set times, when we force ourselves to the
task. It must be the uniform condition of the
mind. Through the prevalence of such a pre-
dominant habit of thoughtful attention to divine
ALBERT B. DOD, D.D. 157
tilings, we may acquire a paramount interest in the
truth, and incorporate it into tlie frame and con-
stitution of our souls ; so tliat while we are eulare-
mg our apprehension of God, his providence, and
his purposes, we shall at the same time so work our
conceptions into the substance of our intellectual
constitution, as to make them the very medium of
our vision, the pervading and actuating motives of
our lives. Eeligion will thus become to us the
one present thought, motive, and impulse — the one
great light by the reflection of which all things
will be seen and judged. Then will our tempta-
tions be conquered in the strength of that faith
which is the substance of things hoped for, and the
evidence of things not seen. Then will our repin-
ings of heart, under the hardships and losses to
which we are here exposed, be exchanged for joy
in view of our coming glory. Then, when envi-
roned with difficulties and dangers which hem
us in on every side, instead of crying out, with
the servant of the prophet, " Alas ! my Master !
what shall we do?" our eyes will be opened
to see the horses and chariots of fire that are
about us, and we shall feel secure in the per-
suasion that they that be with us are more than
they that be against us. Then shall we feel that
we are running our race, not obscurely, but com-
passed about with a great cloud of witnesses, —
by patriarchs, prophets, apostles, and martyrs ; by
all the spirits of the just made perfect ; by the
dear friends who have gone before us to heaven ;
by angels, principalities, and powers ; and, above
158 THE PEINCETON PULPIT.
all, by the great Captain of our salvation, wlio was
himself made perfect, through sufferings, and who
is ever near to encourage and to help us. Then
shall we lay aside every weight, and the sin that
doth so easily beset us, and run witli patience the race
that is set before us, looking unto Jesus the Author
and Finisher of our faith, who, for the joy that was
set before him, endured the cross, despising the
shame, and is set down at the right hand of the
throne of God. Heaven, which we are too much
disposed to throw far off, will then draw nigh us
and lie around us, and come into contact with the
affairs and feelings of every day, and give us songs
in the nisrht, and lisfht in the hour of darkness, and
rob us of our sorrows by putting us in possession
of its joys.
Brethren, these things are not pictures: I be-
lieve, in my soul, that they are realities — that they
are the only abiding realities ; and, what is infinitely
more important than my belief or any other man's,
God, with whom alone is certain knowledge — who
is himself, in his self-subsistence and eternity, the
only permanent basis of reality — has revealed them
to us as the only certainties to which we can trust.
Nothing else possesses the worth which it seems to
have, and all things else are unstable and frail.
Wealth takes to itself wings and flies away ; popu-
lar applause depends upon popular caprice ; the
pleasures of domestic affection lie at the mercy of
death ; all things visible change while we are look-
ing upon them, and we ourselves are passing away
— " Man dieth and goeth to his long home, and the
ALBERT B. DOD, D.D. 159
mourners go about the streets ;" whole generations
of men sweep over the face of the earth, like the
shadow of the fast-sailing cloud flying over the
plain ; the earth itself and the heavens, so real and
solid seeming, are growing old, and shall soon reel
to and fro like a drunkard, and he utterly broken
down and clean dissolved. But throu^ch all these
commotions and changes among the things that are
seen — the surging, ever-shifting phenomena of time
and sense ; through the fires of the last day, the
things that are unseen pass unchanged, and there
they stand upon the high table-land of eternity, like
him who is himself their sum and substance, with-
out variableness or shadow of turning, " the same
yesterday, to-day, and for ever."
Blessed, thrice blessed are they who are now
steadfastly looking at these things. How much, on
the contrary, are they to be pitied who are living
only for the things that are seen, unmindful of the
destruction that lieth in wait for them ! Pilo-rims
of the earth ! heirs of immortality ! can ye not be
made to see that ye are spending your strength for
that which is not bread, and laboring for that which
satisfieth not ? Oh, that ye could gain somewhat
of that view mth which ye will look back from be-
yond the vail, upon these transitory scenes that now
fix your chief regard ! Oh, how will ye then curse
that gold and honour, and sinful pleasure, of which
there will then remain only the memory to eat like
fire into the soul !
Yes, Christian brethren, though ye can now see
only as through a glass darkly, yet these imperfect
160 THE PKINCETON PULPIT.
glimpses of eternal tilings are more worth to you
than all beside. The visions, in which the mystic
ladder is set from earth to heaven, comprise the
real truths of our condition ; and its dreamy illu-
sions are the trusted views of its waking sense. Let
us labor, then, with due diligence and prayer, with
much inward reflection and study of God's holy
word, that we may ever keep this world before our
minds in its just relation to the world to come ; and
if prone to murmur under the meagreness of our
knowledge and the weakness of our faith, let our
conscious sense of disparity between the possibili-
ties and the actual achievements of our lot lead us
to look forward to the grave as the portal through
which we are to pass from this outward vestibule
through the inner veil, where we shall look, with
the open intuition of a free spirit, upon that glory
which now only dimly reveals itself to us through
the opaque symbols by which we are here sur-
rounded. Towards that day, which is to succeed
the long night of our restless, feverish tossings, let
us bend and look forward,' like those that watch
for the morning. Blessed day ! when we shall see
as we are seen, and know as we are known !
THE CHRISTIAN PHILOSOPHY OF REVOLUTION.
THE REV. M. B. HOPE, D.D.,
PB0FE8S0E OF KlIETORIC.
" Thus saith the Lord God ; remove the diadem and take off the crown :
this shall not be the same : exalt him that is low, and abase him that is
high. I will overturn, overturn, overturn it : and it shall be no more,
until he come whose right it is ; and I will give it him."— Ezek. xxi : 26, 27.
The true pliilosopliical history of man, is tliat
wliicli reveals to us tlie causes and progress, first,
of his depravity and deterioration ; and secondly, of
his return towards that state of holiness and hap-
piness which he is destined, in the purpose of God,
and through the agency of the gospel, again to at-
tain. Such a history is yet to be written. The
attempts to evolve the philosophy of history, have
been, for the most part, vitiated, by the assump-
aon, derived from the pagan classics, that the civi-
lization of the human race began in a condition of
the lowest barbarism. There never was a more
superficial or unfounded hypothesis, than that
which ascribes the evolutions of human history, to
a law of progressive development, inherent in the
162 THE PRINCETON PULPIT.
human constitution. No plausible foundation for
such a law can be found, except by an induction of
facts, the most partial and inconclusive. In any
complete survey of history, the facts which contra-
dict such a law, are quite as numerous as those
which support it. The great majority of the hu-
man race at any given time has been clearly either
retrogradiug, or else stationary ; while the progres-
sive portion has been the merest fraction of the
whole. And, farther, the progressive feature of
that portioD, has always been due, not to a blind,
inherent law, but to some external agency, actiug
upon it from without, and in accordance with a
plan extrinsic to itself If the actual historic pro-
gress of the race were due to an intrinsic law, it
ought, like all the laws of nature, to be constant in
its tendencies, and uniform in its results. What
then, it may be asked, becomes of this law of de-
velopment, in the case of the Greeks since the days
of Alexander, of the Romans since the time of Au-
gustus, or of the Spaniards since the days of Ferdi-
nand.
It is notorious, that so far from this assumed law
of progress being the true expression of the facts
the progression which the history of the race exhi-
bits, has been in cycles, and not in straight lines.
In accordance with the principle announced by the
prophet of Jehovah to the profane and wicked
Prince of Israel, it has been a process of revolution
and not of development. It involves the law of de-
clension and decay, as much as that of quickening
and growth. It is a vital, not a mechanical, — a
M. B. HOPE, D.D. 163
moral, not a ])liysical, process. It proceeds upon a
plan indeed ; but it is a plan exterior to the great
collective mind of humanity. It is a development
in tlie scheme of Divine Providence, with reference
to the destiny of man ; and not the mere unfolding
of caj^abilities inherent in unaided human nature.
It is imj^ossible to comprehend aright the nature
of that plan of human affairs, which it is the pro-
vince of history to reveal, without a just apprehen-
sion of the moral truths which it involves, and on
which it proceeds.
And in the first place, the origin of the human
race was not from a state of barbarism, but one of
absolute perfection ; and the first change which
passed upon human nature, was that by which it
fell into degeneracy, by reason of temptation from
without. Social hap2:)iness was blighted and per-
ished in the bud. The very first offspring of the
social state, instead of love, sympathy, and mutual
support, were, first, envy, then hatred, and lastly
murder. Alienation and division, thus became at
once, the universal law of society. And it is eYi-
dent the race must have soon become extinct, or
else 2")roduced a terrestrial pandemonium, if God
had not determined to redeem it ; and applied the
antidote to check, at least in part, the fatal work-
ings of the poison.
From the moment of the announcement of that
determination, began the great conflict of hu-
manity,— the conflict between the two principles
of sin and grace : the universal prevalence of the
one tending to corrupt and ruin the race, the other,
164 THE PKINCETON PULPIT.
under tlie special agency of God himself, struggling
and destined to purify and redeem it. The his-
tory of this conflict, is the true history of man. It
is not the rise and fall of nations, — it is not the
growth and decay of institutions, domestic, social or
political, — it is not the arts of war or peace ; — it is
the inward life of the race, — the changes in human
nature, which all these indicate, from holiness to
sin, and from sin to holiness, — it is the restoration
of humanity to the image and favour of God, and
the wonderful developments of God's pro\4dence
to accomplish this result, in the different nations,
ages and dispensations of history, that the Chris-
tian philosopher regards with most absorbing in-
terest, and seeks to disengage from the tangled plot
of human events.
Our limits and our special aim, forbid us to enter
into any particular illustration, or proof, of the
leading principles we propose to aj^ply to the solu-
tion of the startling events of our age. We must
be content with their simple statement ; leaving it
to the knowledge of om- hearers, to confirm or to set
them aside.
And in the first place, the earliest ages of the
world after the fall, when the light of revealed
truth was dimmest, and th^ reign of grace most fee-
ble, were marked by a rapid degeneration, physi-
cal, intellectual, and moral, in the nature, the char-
acter, and the condition of man. The poison of sin
worked, till it shortened human life from almost a
thousand years, to three score and ten, — till the
perception of truth was almost extinguished, and
31. B. HOPE, D.D. 165
men, even the most civilized and enlightened, be-
came debased enough to humble themselves in reli-
gious worship, before beasts and creeping things ;
and until their moral nature was so corrupted, that
virtue and religion were preserved alive upon the
earth, only by the special interposition of God him-
self. Twice, in different forms, was this expedient
resorted to, — thus making and closing respectively
two great epochs of history : — first, in the selection
and divine preservation of the single family of
Noah ; and, secondly, when the rej)eopled earth
had lapsed into universal corruption and idolatry,
by selecting a faithful branch from the dominant
race of the age, and organizing it under theocratic
institutions, subject to his own immediate control.
This single nation which was destined to multiply
into a great and powerful people, and isolated from
the other divisions of the race, was to serve as the
depository of truth and religion, while the work
of overturning and overturning went on among
the other nations of the earth, until he should
come, whose right it was to assume the sceptre, and
found upon their ruins a dispensation, which shall
terminate these countless overturnings, by the re-
demption of the world ; and thus consummate the
perfection of humanity on earth, and blend with it
the glory of the God of Providence and grace.
In the second place, when the power of sin was
checked by larger gifts of gracious influence, the
power of divine truth became diffusive, and entered
upon its aggressive work, in the achievement of
man's regeneration ; and has continued to the pre-
166 THE PEIXCETOlSr PULPIT.
sent liour, progressive : and judging from tlie his-
tory of tlie past, and tlie cliaracteristics of the
present, as well as the jiroplietic delineation of the
future, it will continue steadily progressive, till its
final and perfect consummation.
By man's regeneration we mean his entire and
complete regeneration, moral and intellectual, indi-
vidual and social. The proofs of his past progress
in all these respects, are as numerous as the inci-
dents which make up his history. And yet it is
ol)\aous that no form of civilization yet reached,
even by the most favoured nations of Christendom,
can be accepted as even an approximate embodi-
ment of that stage of human perfection which the
race is destined to reach. Pervading and compre-
hensive as the historical agencies of the past have
been, it is clear they are destined to be vastly more
pervading and comprehensive still, before the
period can arrive, when the Apocalyptic angel
shall proclaim that the kingdoms of this world
have become the kingdoms of our Lord and of his
Christ.
In the third place, the great agent by which this
progress has been carried forward, is that of revo-
lution, or that of overturning, overturning, over-
turning, till he shall come whose right it is to wear
the crown of universal dominion, amidst the re-
deemed race of man.
In any comprehensive survey of the subject, the
central epoch of human history, is the advent of
the Son of God. Everything anterior to that
event, pointed to the incarnation as embracing the
M. B. HOPE, D. D. 1G7
fulness of its significancy, and every thing subse-
quent derives its vitality and power from the same
source. The revolutionary incidents of the ages
preceding, had for their function to pre2:)are the
world for the coming of Christ ; those succeeding,
are charged with the business of consummating the
great object which brought the Son of God into
the world, as the source and head of a new spiritual
seed, that will ultimately absorb in its ever widen-
ing sweep, the entire and ransomed races of Adam.
However difficult it may be to trace, with philo-
sophic accuracy, the precise relations of the great
master epochs of the early periods of history, there
can no longer be a doubt of their reality. To the
eye of the Christian, and in the light of the Bible,
those vast and sublime overturnings which reared
and overthrew, successively, the gigantic empires
of Egypt, Assyria, Persia, and Macedon, to say
nothing of countless smaller states, which concen-
trated the intellect, the genius and the cultivation
of the world in the States of Greece, and finally
enthroned Rome as sole mistress of the earth, these
all appear as mighty and indispensable agencies,
commissioned of God, to produce that mental cul-
ture that feeling of strong unsatisfied religious
want, and that state of universal peace, which were
essential to prepare the world for the advent of the
Son of God.
The progress of the race to this result, w^as not
by steady, uninterrupted marches ; it has not been
the mere evolution of a subjective law of progres-
sion : it has been by a succession of overturnings,
168 THE PKINCETON PULPIT.
in whicli one nation after another has been throTVTi
into the ascendant, for the obvious purpose, in each
case, of working out some great problem of human
welfare, or carrying to its utmost height, some sin-
gle branch of human culture. Thus in the lan-
guage of the prevailing school of historical philoso-
phers, the dispensation of the Greeks was the
aesthetic culture of humanity. No age of human
improvement ever has excelled, or ever will excel,
the arts of Greece. Even their philosophy and
their morality were drawn from the same source, in
the sensibilities of the soul, instead of being
founded upon the objective truths of any divine
revelation. They have settled the point for all
coming time, that art however lofty and spiritual,
cannot answer the ends, or take the place of reli-
gion as the true ulterior object of individual cul-
ture and still less as the life principle of a perma-
nent or universal civilization.
So Rome was commissioned to work out a system
of jurisprudence and muncipal law, for the human
race ; to conquer the barbarism of the world, and
then to clothe its naked forms with the institutions
of an intellectual civilization. Her mission was to
prepare the world for the incarnation of the Son
of God, who was to found upon the boundless do-
main of her vast and peaceful empire, the glorious
temple of Christian truth and Christian worship.
And now in like manner we believe the peculiar
dispensation of the age, and specifically of the race
to which we belong, is to leaven the philosophy,
the literature, the morality, and the civil and poli-
M. B. HOPE, D.D. 1G9
tical institutious of the world, witli the reli^rion of
the Bible, and then carry their elevating purifying
influence throughout the earth.
This is the last of the great dispensations of the
world's progressive history. The true and final civil-
ization of the race, as statesmen and philosophers
delight to call it, is just that which owes to Chris-
tianity both the life of its being, and the law of its
forms. Much as politicians may overlook or deride
the notion, it is true that the only form of civiliza-
tion capable of embracing the whole human fam-
ily,— the only form that ever can become universal,
— ^is that which owes its being and its power, to the
gospel. The ci\'ilization of Greece was incomplete
and local, that of Eome was temporary and sub-
servient to ulterior purposes. "We repeat, the only
true civilization, capable of combining and enlight-
ening, of purifying and elevating the race of man,
is Christianity itself. This is the divine principle of
human civilization. It w^as designed for the whole
family of man ; and it will therefore embrace the
whole. It will absorb and incorj)orate all that is
true and noble in the art and literature of Greece,
the legislation and jurisprudence of Rome, the
freedom and the industrial, economic, and commer-
cial enterprise of the Teutonic races, — all that is
beautiful, and true, atid good, and great; and
founding the structure upon the di\dne atonement
of Jesus Christ as the only relief from the conscious
crushing guilt of the human bosom, and the renew-
ing and sanctifjang power of the Spirit of God as
the only possible source of its regeneration and
12
170 THE PRINCETON PULPIT.
purification, it will stand forth, like tlie New Jeru-
salem of tlie Prophetic Scriptures resplendent in
tlie liglit of heaven, the sanctuary and the home
of all the nations of the earth.
The process we have indicated is going on with
ever-increasing velocity: and in our day its ele-
ments are driven under impulses of almost fearful
impetuosity. Changes are passing upon the inter-
nal policy and the outward face of nations, with a
rapidity as much greater than those of the early
ages of history, as the modes of locomotion, and the
intercourse of the world, have been improved, by
the agencies of steam and magnetic electricity. The
progress of human events toward their ultimate
goal, like some mighty mass acted upon by a con-
stant mechanical force, is ever accelerating as it ad-
vances. This is pre-eminently true of the very
point of time now passing. The plot thickens.
Events crowd with ever-accumulating momentum
toward the appointed end.
The application of these principles toward the
solution of the recent revolutionary and reactionary
movements of the world, in the present chaotic
period of its history, opens a topic of great interest,
by no means free of difficulty. If the claims we
have set up for Christianity, as the great agent of
human enfranchisement, and social elevation and
progress, are well founded, it may be asked how it
comes that all the Christian governments in the old
world, are absolute and despotic, both in form and
in fact. To reply to this inquiry intelligently, we
must recall the circumstances under which Chris-
M. B. HOPE, D.D. 1*71
tianity entered upon its work of human redemp-
tion. It will be remembered tliat it found the
world under the dominion of despotism, temporarily-
enthroned for the purpose of keeping the peace, in
expectation of its legitimate ruler. It is easy to
see, therefore, how the declaration of the great
founder of Christianity was necessarily to be fulfil-
led ; — that he came not to send peace on the earth,
but a sword. The dominion usurped and tacitly
conceded to absolute power, must first be dispos-
sessed of its unnatural authority, before Christianity
could fulfill its mission of social enfranchisement.
It could not effect its object in behalf of the race,
without diffusing abroad that enlightenment and
moral virtue, which are incompatible with the per-
sistent reign of civil despotism. The instantaneous
result, therefore, of its entrance upon its assigned
work of personal regeneration and enfranchisement,
was just what its author declared it would be, and
just what the past and current history of the world
shows that it must be, — a steady conflict with the
dominant passions of the human bosom, as concen-
trated into the various forms of despotic govern-
ment. Wherever, in its early resistless march, it
invaded the kingdom of darkness and tp-anny, it
awakened hostility and drew on a conflict ; because
it stood in natural and necessary antagonism with
these vices of human society, — just as light is in
natural antaijonism with darkness. And as the
universal establishment of Christian liberty, found-
ed on the universal prevalence of truth and holiness,
was the very end of all history, and as its triumph
1T2 THE PEINCETON PULPIT.
was predetermined in the original plan of tlie moral
ruler of the world, it followed that the general
conflict in which Christianity became involved with
the absolute governments of the world, must ul-
timately lead to their overthrow ; and thus con-
summate again the great principle of the text, —
overturning and overturning, with a view to the
final establishment of that kingdom, which alone
could be perpetual, because it alone was consistent
with the complete enfranchisement, and the highest
interest of man.
It is clear, therefore, that the repugnance and in-
tolerance, which the absolute governments of the
world have always manifested toward evangelical
Christianity, is founded on a blind, but unerring in-
stinct. Christianity and despotism cannot co-exist ;
because Christianity not only inculcates, but actu-
ally introduces the highest form of human freedom,
in that liberty wherewith Christ makes his people
free. And it is equally plain, that where the peo-
ple are not only awakened to the intimate con-
sciousness of their right to be free, but actually
invested with that right, by the authority of God
himself, and at the same time are made adequately
aware of their power as well as their rights, there
is no domination on earth or in hell, that can hold
them in bondage. Where is the tyrant who could
hold a nation of Luthers under the yoke of civil
despotism ?
But it may be objected to this reasoning, in
favor of the essential enfranchising tendencies of
the Gospel, that Christianity was the religion of
M. B. HOPE, D.D. 173
Rome in the days of its darkest tyranny, and con-
tinues to be the religion of the despotic govern-
ments of modern Europe.
We acknowledge the fairness of the objection ;
and accept the challenge to reconcile the historical
fact, with the claims we have been making in be-
half of Christianity ; — and all the more readily, be-
cause the principles involved are absolutely vital to
the prosperous issue of the present exciting revolu-
tionary period of history.
It must be remembered, then, that all stable and
efficient government requires a religious support, and
cannot be administered or perpetuated, except by the
help of religious sanctions. When Christianity was
deposited in the bosom of human society, it necessa-
rily entered into reaction, not with the authority,
but the abuses of existing institutions. Such was
the light it shed upon those dark abuses, and such
the might with which it shook the hoary pillars of
despotic Rome, and spread its influence through
her vast domain, that it soon became apparent on
which side the victory must ultimately declare.
To prevent a result so disastrous to herself, and for
which the world was yet unprepared, the govern-
ment itself, under Constantine, by a stroke of policy
the most masterly and adroit, set itself to cement a
league between the Church and the State ; and thus
avail itself for its own aggrandizement, of the power
against which it was plainly unable to cope in open
hostility. This alliance is the key to the history of
the middle ages. Christianity was simply thrown
into the heart of society, as a personal embodiment
174 THE PEIlSrCETON PULPIT.
of the divine life, wliicli was to disentlirall aud re-
deem mankind. Before it was in a condition to
acliieve its great social mission for tlie race, it was
necessary that it should grapple with all the forms
of belief which had held possession of the human
mind, and had served to give form and vitality to
the existing institutions of society. A process like
this was indispensable to bring the Christian reli-
gion into broad and quickening contact with all
the varied forms of social life. It had been reveal-
ed as a princij^le of individual belief, and of per-
sonal salvation. But it could not stop here. A
new and divine life, such as it was the object of the
gospel to impart, could not fail to pervade and
leaven every element of human society. It was
destined to correct the errors of its philosophy, and
mitigate, and ultimately abolish, the rigors and
abuses of its social and political institutions. To
do this, it was necessary that it should be cast into
the established formulas of human thought, and in-
corporated into the intellectual, as well as the moral,
life of the I'ace. So that a revelation, which was
primarily the element of personal regeneration,
and individual holiness, — and as such existed in a
form already complete, and incapable of develoj)-
ment in the teachings of Christ and his apostles, —
was to become in addition the living principle of
the intellectual, the social, and even the political
institutions of the world. In this process, Chris-
tianity was necessarily to be transformed from a
concrete or subjective embodiment of living Chris-
tian truth in the heart and life of its disci23les, into
M. B. IIOTE, D.D. 175
ahstract formulas of belief and of practice ; or in
other words, into logical creeds, embracing all the
points of doctrine and of duty, which Avere essen-
tial to the complete fulfillment of the task assigned
it, in the intellectual and civil, as well as personal
regeneration of mankind."^
Now it was j^recisely this preparatory process
of intellectual action and reaction, of sifting, elimi-
nation and settlement, applied to Christian doctrine,
which constituted the distinctive task of the early
and middle ages of the Christian history of the
world ; v^%eii the intellect of Christendom was con-
centrated in the monastic schools of Europe, and
the active, logical, and metaphysical discussions of
the schoolmen settled what was, or rather was not,
the true faith of the Church. Such was the char-
acteristic and invaluable function of a period and
a class of men, commonly so little appreciated. Tlie
period has been stigmatized as the dark ages of
* It is hoped the tenor and spirit of this discourse will make it sufficiently
apparent that what is meant in the text is widely different from what has
been so often expressed in nearly analogous language, by a current popular
school of infidel philosophers, who apply the favorite dogma of develop-
ment to the teachings of a complete and closed revelation. Both as a system
of doctrines and appliances for the conversion of men, and as a rule of life for
their guidance, Christianity was completed when the canon of the New Tes-
tament was closed. But it is obvious that the relation of Christianity to an
innumerable multitude of questions, in the social and political life of the race,
could be ascertained and setded only by a long process of comparison and
trial. To accomplish this, or even distinctly to conceive and propose it,
would require, as we have expressed it above, that it should first "be cast
into the established formulas of human thought," as worked out in the con-
sciousness, and accumulated in the experience, of successive ages. It is only
in this sense that we accept the doctrine of a development in Christianity,
viz., a development in its applications to the complex forms of human well-
being — a development that is parallel, if not identical, with that of God's
plan, as unfolded in history, for the final redemption of the human race.
176 THE pki:n'ceton pulpit.
human history, and they were dark enough, in re-
gard to the intellectual and social degradation of
the masses of the people ; but we should not forget
that it was in the womb of their darkness that the
hand of Providence was fashioning the germs of
those truer and more Christian forms of social and
political life, which it is the province of modern
history to evolve into the highest types of Christian
civilization. Preparatory to this indispensable pro-
cess, and while it was still going on, Christianity
had already, as we have seen, entered into alliance
with the dominant powers of Europe ; and in one
asj)ect, at least, it was a merciful Providence that
it was permitted to do so. For it was already ap-
parent that no human power was adequate, without
the aid of Christian sanctions, to preserve its own
stability, and keep, as by iron rigor, the peace of
the world through that most turbulent period of
human history. But, of course, in lending its power
to such a purpose, Christianity itself, in its courtly
aspects, became corrupt, and degenerated into a
system of concentrated despotism that was univer-
sal and complete ; because it involved in its endless
folds the souls, and finally the minds, as well as
bodies, of its victims. Thus, in its political form,
it ceased in the end to be a true expression of ge-
nuine Christianity at all. And when the work of
the schools w^as completed, and the true faith of
the Church was ready to come from its hidden
retreats, in the form of a settled and comj^acted
logical creed, instinct with the glorious evangelical
spirit of the great Reformation, the whole sustained
M. B. HOPE, D.D. 177
by tlie revealed Word of God, in tlie dauntless liands
of Luther and tlie other Reformers, then it was
that Christianity entered upon its last great dis-
pensation, viz., that of going forth to its final and
triumphant conflict, with the ignorance and the
vices which are the sources alike of the despotisms
and the miseries of earth, with a view to the uni-
versal difliision and ultimate establishment of the
Gospel of Christ. And this, we repeat, is the true
and real mission which this stirring revolutionary
age is preparing to inaugurate.
In the light of these principles we are prepared to
explain another j^henomenon of the present epoch,
which, at first sight, seems incompatible with the
views now presented, viz., that the revolutionary
movements of the times have been chiefly in the
hands of radicals in religion as well as government,
instead of the apostles of genuine Christianity.
We remark, in the first place, then, that the
restlessness which is expressing itself in these
movements is the result of the deep and living con-
sciousness of unsatisfied wants, and the earnest con-
viction of rights unjustly withheld, — that, in other
words, it is the legitimate and necessary conse-
quence of the gradual spread of that light, whose
fountain is in the word of God, and which, in
virtue of its divine origin, like the light of day
upon the statue of the vocal Memnon, wakes
the latent harmonies of faith and hope in the
gloomy bosom of the nations. That these over-
turnings never could have occurred unless they
had been preceded by a great and comprehensive
178 THE Pr. IlSrCETON PULPIT.
reformation of religion, both, doctrinal and spiritual,
like tliat of tlie sixteenth century, is susceptible of
easy proof, if it is not intuitively clear, from this
simple statement of the facts. That the move-
ments themselves have so generally taken on a
form hostile to true religion, is easily explained.
In the first place, the very ignorance in which the
people have been kept, tends to blind them to the
true nature of the relief they are seeking, as well as
the true means of its attainment. Light enough
has struggled through the murky atmosjihere of
despotism, to reveal to men their higher spiritual
tendencies and hopes, and the magnitude and
weight of the burdens which have crushed them to
to the earth ; but not enough to disclose the real
source of these evils, and still less, the adequate and
only means of their redress. In the instinctive
effort to struggle up into a higher sphere of life,
they first encounter the hopeless, social disabilities,
and crushing 2:)olitical burdens, arising from the
desj)otic governments which time has consolidated
over their heads ; and it is natural, therefore, that
they should first seek relief, by the frantic and ra-
dical attempt to overthrow and trample in the
dust the immediate instruments of their oppression
and wrong. Hence the discontent and wretched-
ness of these restive classes of the old world, seek
vent in revolutionary attempts, directed against
the established governments of Europe. It may
be long before their enlightenment is sufficiently ad-
vanced, and may require many and bitter and bloody
experiences of failure, to convince them of the
M. B. UOPE, D.D. 179
emptiness of all otlier resources, and sliut tliem up
to tlie faitli of Cliristiauity, as the fuudameutal and
indispensable condition of any sufficient or com-
plete relief.
But, secondly, tliis alienation and repugnance to
religion is the more natural, because the only form
in which Christianity is known to these revolution-
ary advocates of social rights, is that in which it
stands before theii' eyes, as the grand ally of civil
despotism, the very corner-stone and binding ce-
ment of the fearful structure, which tyranny has
reared upon the blood and bones of slaughtered
and starving millions. No w^onder, therefore, that
their avowed aim is so often the extinction of
Christianity ; since, in their estimation, by reason of
its vicious alliance with the State, it is the very
breath and life, the very heart and soul of every
living despotism on 'the Continent of Europe.
And in the last place, it is not to be disguised,
that Christianity encounters their hatred, because
it has no fellowshi]3 with the spirit in which these
radical movements are often conducted, any more
than it has with the oppression and wrong, against
which they are aimed. Besides the universal dis-
like of the human heart to the characteristic doc-
trines of the Gospel, it is clear that the fanaticism
and violence and bloodshed, which mark the track
of civil revolutions, are rebuked by the Christian-
ity of the Xew Testament, with the same calm and
severe majesty, with which it denounces inevitable
overthrow against the men and the measures
180 THE PRINCETON PULPIT.
wliicli extiuguisli tlie lights of liumau knowledge
and human hope in the dark bosom of society.
The significancy of this extraordinary epoch can
be understood, not by confining our attention to
the character of the agencies which have produced
it^ — for these are often low in their origin, and blind
in their intelligence, and evil in their intentions, —
but by studying it deeply, as a historical develop-
ment of the divine purpose which pervades all his-
tory as its life-principle, and to which all agencies,
however blind and however bad, are alike subject-
ed, and compelled to do its will. What the specific
purpose of God, now in process of evolution is,
may be a subject of great doubt; but that there is
a divine purpose to be accomplished, is as certain
as that there is a God. The Providence that is im-
plicated in the fall of a sparrow, cannot be foreign
to the downfall, or the destiny, of the great dynas-
ties of the earth. The true intent and meaning of
these overturnings is to be sought, not in the estab-
lishment of this or that form of government, as
though the construction of political institutions was
the chief end of man, but in their tendency to bring
the living truth of God, in its quickening and sanc-
tifying power, into vital contact with the heart of
humanity. This is the true problem which mo-
dern history is to solve. It is not the low and im-
perfect form of political freedom, which, at best, is
but a well-contrived system of checks and restraints
upon the natural passions of men, but the universal
establishment of that spiritual freedom, which is
not only infinitely higher, but which admits of
M. B. HOPE, D.D. 181
being absolute, just because it always chooses freely
to do riglit. It is tliis wliicli constitutes the true
key to the mysteries of Pro\'idence. Whatever
else may come from these overturnings, one thing
is certain, in tlie light of history as well as j^ro-
phecy, that they all tend to give increased scope to
the Word of God, and open wider and more effec-
tual doors to the apj)ointed agencies for its inculca-
tion. Whatever absolutism may do, it cannot any
longer bind the Word of God. It is to compel the
hoary despotisms of the earth to strike the fetters
from the soul of man, that God is causing the very
ground to rock beneath them. They have, at no
distant day, to make their election between a total
change of policy, with reference to the enlighten-
ment and freedom w^hich the Gospel brings to man-
kind, or their own downfall.
We are not enunciating a philosophy of history,
and still less, pretending to foretell the historical
details of the future : we are simply dealing with
the cardinal laws which govern its development :
and though it is one of the surest tests of 'true sci-
ence, that it enables us to predict, yet it requires a
knowledge of conditions, as well as laws, to fulfill
this requirement: and even then, the remoteness
or complexity of the result may transcend the pow-
ers of any human calculus to compute. We may
know the laws of hydrodynamics never so cer-
tainly ; but we may not, nevertheless, be able to
trace out the course of a body committed to the
conflicting impulses of an angry flood : so, however
true and important the principles we have been
182 THE PEINCETON PULPIT.
striving to illustrate, they may not, still, enable us
to foretell tlie course and tlie issue of tlie great stir-
ring events of tMs turbulent period of liumau pro-
gress. Whether the old institutions of Europe, its
hereditary monarchies, its spiritual hierarchies, and
especially its master-piece of spiritual despotism,
the papacy, are to be finally and utterly destroyed,
may perhaps be a question, but that their flagrant
wrongs and abuses are, is not only a certainty, but,
we may almost say, a fact accomplished. Who
imagines, for a moment, that the later reactions in
favor of absolutism are, or can be, permanent?
Who does not see that they are procured by means
which necessarily involve other and more fearful
retributory reactions ? There is nothing in them
that looks like permanence or stability. The thing
is impossible. We should just as soon expect the
Mississippi or the Amazon, the snow-fed Danube
or the arrowy Rhone, to pause in their glad and
triumphant course. The great current of human
enfranchisement, like every other obstructed cur-
rent, must have its eddies, but its flow is onward,
and irresistible. Russia, that awful incarnation of
human despotism, may throw into the stream her
fifty millions of slaves, and then pile upon them the
thirty millions of poor, miserable, ignominious Aus-
tria, in order to dam up and arrest its resistless
flow ; but the very weight of its accumulated wa-
ters will soon sweep them away, like straws on the
plunge of the cataract. Whether any of the late
gains of the spirit of liberty can be maintained, is
more than questionable : but whether they can or
M. B. HOPE, D.D. 183
not, tliat higher freedom of the Gospel — without
which, the change from absolute monarchy to re-
2^ul)licauism, is but a change from the despotism of
the intelligent Ijut selfish few, to the desj)otism of
the blind, and more selfish and brutal many, — is
destined to be advanced l^y these overturnings,
and finally enthroned supreme in the confidence
and hearts of men. This, surely, cannot be doubted
l)y any one who studies their causes, or compre-
hends the true nature of history, as an evolution of
the divine purj)ose, with reference to man.* Even
* The late reaction in favor of despotism in France, the news of which
reached us after this paragraph was penned, furnishes a curious illustration
of the principles of this discourse. The solution of what seems to excite so
general surprise and disappointment, appears to be abundantly clear. France,
by the election of a military usurper, has pronounced her unequivocal judg-
ment, that she was not prepared for the institutions of constitutional liberty.
In the emphatic language of one of her ablest statesmen, of a former revolu-
tion. La France doit avoir une religion — France must have a religion In
the absence of that prime condition of civil freedom, the choice of the coun-
try lay between the evils of anarchy on the one hand, and those of a military
despotism on the other : and France has chosen the latter, as immeasurably
the least of the two. The material interests of the country all demand peace,
in order to prosperity ; and peace is impossible at present in France, except
under the strong hand of absolute power. But let the principles of religion
and education so leaven the masses, that liberty can be entered as one of the
possible conditions, compatible with the peace of the country, and then see
how the nation will rise in its might, and sweep away the treacherous per-
fidy of a tyrannical usurper, as the majestic king of the forest would brush
an annoying, envenomed insect from his flanks. To suppose that such a
government can stand an hour, after its felt necessity has passed away, is to
suppose that perjury, and violence, and perfidy can command the conlkience
and support of honest and true men. It is to suppose that history has no ap.
pointed goal — no great ulterior purpose to achieve in behalf of humanity. It is
to ignore every lesson of the past, and every hope of the future; it is to de-
throne Jehovah, and to put the reins of the universe into the hands of chance, or
of Satan. There can be no stronger statement of the doom that hangs over the
cause of despotism, than to say, that it contravenes the plans of the Almighty,
for the benefit of the race ; as clearly revealed in history as well as pro-
phecy.
If the cause of Hungary could be detached from that of Continental Eu-
184 THE PRINCETON PULPIT.
tlie wildest devices of folly wliich cliaracterize the
social movements of the age, Fourierism in France,
Kepiiblicanism in Germany and Italy, Chartism in
England, and Repeal in Ireland, are the earnest
expression of felt wants, which Christianity alone
can relieve. That some of them are infidel in their
spirit and their supporters, is the result, not so
much of intelligent Jbatred of the Gospel, as of sim-
ple ignorance as to what the Gospel is.
And yet even in these visionary and fanatical
outbursts of the radical revolutionary sj^irit, the
instincts of the heart are often true to their object,
when the darkened intellect wholly fails to recog-
nize their true nature, or set them forth in the clear
liofht of the reason. The watch-words of the down-
trodden classes of the old world — liberty^ equality^
fraternity — are not so far from the embodiment of
the true and fundamental principles of that very
civilization which yet awaits the human race. But
as to the sources whence these blessings are to
come, they are, by the necessities of their previous
condition, wholly in the dark.
rope, we might hope to see the beginning of the end speedily initiated. Four
millions of Protestants, with nearly 3,000 churches, might serve as a foun-
dation for the political and religious freedom of a nation of ten millions of
people, if they were instinct with the life of true evangelical religion. And
whatever doubt there may be on this latter point, there can be none, that the
truth is making rapid progress among them, and that the time is not far dis-
tant when these fundamental conditions of success will be reached. No
proposition seems clearer to us, than that the coming history of Europe is to
embody the conflict between Protestantism and civil freedom on the one hand,
and the Church of Rome and despotism on the other. The very forms, as
well as the spirit, of the Romish Church have been developed under condi-
tions which made it essentially despotic ; and the final freedom of Europe is
impossible, under the absolute dominion of that church, as well as under the
anarchy incident to the prevalence of infidelity or atheism.
M. B. II O P E, D. D. 185
The " liberty" wliicli tliey are blindly struggling
after, in tlie turbulent and bloody track of radi-
calism, is to be realized in tlie enfranchisement of
the gospel, and grounded on that personal liberty
wherewith Christ makes his people free. The
" equality," to which their inward convictions assure
them they are entitled, is not an agrarian equality
of social and material position, but an equality in
human rights, founded on an equality of moral con-
dition and desert in the sight of God: and the
" fraternity," emblazoned on their motto, is the
genuine, but it may be perverted heart-utterance
of the conscious right to membership in that com-
mon brotherhood of humanity, which springs out
of the common Fatherhood of God. The whole
and every item, of this ideal longing of humanity
in its most degraded and dangerous forms, and
w^hich has been moulded into the war-cry of mo-
dern revolution, is destined to fulfilment ; but in a
form and from a source wddely different from that
to which the ignorant and vicious and dangerous
paupers and outcasts of the world, are looking for
succour. They shall yet enjoy all, and more than
all, their brightest hopes : but only as a fruit of the
gospel of Christ. Let them see, as they ultimately
will see, that all they have conceived, and infinite-
ly more, is attainable, as the free gift of a gracious
salvation, the purchase of the Son of God by the
sacrifice of the cross, and how w^ill they not joy-
fully embrace the gospel which does satisfy, in lieu
of empty and absurd theories which do not. It is
this blind but energetic feeling after truth, which
13
186 THE PKljSrCETON PULPIT,
awakens in us tlie hope, tliat triitli will ultimately
be found. That the first attempts are wild and
fruitless, and therefore subject to repeated disap-
pointments and reverses, results necessarily from
their being made in the dark. But the very fact
that they are fruitless, will compel their earnest
authors to grope on till light comes. And it is
morally impossible that light should fail to reach
them ere long, from some of the innumerable
sources, from which it is streaming all over Chris-
tendom. We are not of those who regard these
struggles of oppressed humanity either with un-
mmgled dislike or despair; or who would with-
draw the sympathies of the Christian world from
their sufferings, because they are sometimes bap-
tized with the spirit of an optimist infidelity. Even
if many of them are atheists at hearty they are yet
human beings ; and as such have an immortal in-
terest at stake, in the redemption and the hopes of
the gospel ; and are therefore accessible, — most in-
vitingly accessible, — to its ministry of mercy. And
there is no conviction more clear or unalterable to
us, than that the hopes of a crushed and bleeding
humanity are all. conditioned upon the presence of
Christianity, to an extent sufficient to control the
movements, and animate the heart, and nerve the
ai'm, of those who are to lead the destinies of man-
kind in the final great struggle for salvation and
freedom.
Let men of the world, phnoso23hers and states-
men, overlook and despise the Church, the living
embodiment of Christianity; — let them regard
M. B. HOPE, D.D. 187
what Christians are doing to spread tlie gospel of
tlie Son of God among men, as well enoiigli in
itself, but yet as boyish occupation, in comparison
with their great schemes of national enterprise ;'
they will one day find out, that it is this very
Christianity, which is yet to occupy the vacant
throne of the world: that all their exj^enditures
and bloodshed, their turmoils and state craft, have
been only contributing to this result ; and that a
power higher than the highest has uttered the
decree, — " Thus saith the Lord God ; remove the
diadem and take off the crown : this shall not be
the same : exalt him that is low and abase him that
is high. I will overturn, overturn, overturn it, and
it shall be no more, until he come whose right it
is ; and I will give it him."
The work of revolution has often been more dis-
astrous and bloody, but never, we believe, more
universal and pervading, than it is at this moment.
Without the light of revelation, we might well be
alarmed in attempting to guess whereto these events
are tending. But in the full blaze of that light,
the Christian believer may watch their accelerat-
ing progress, hot only without dismay, but with a
full and joyous confidence, that they are all ful-
filling the resistless will of Him, who " hath his
way in the whirlwind and in the storm ;" the great
law of whose Providence, as revealed in universal
nature, both animate and inanimate, hath ever been
to educe from the revolution and overthrow of one
dispensation, another more lofty, more glorious and
more perfect; and whose final triumph will be
188 THE PEINCETON PULPIT.
inaugurated, wlien the blast of the Apocalyptic
trumpet shall proclaim to the universe, that the
kingdoms of this world have become the kingdoms
of our Lord, and of his Christ ; and he shall reign
for ever and ever.
POWER AND PERPETUITY OF LAW*
BT
JOHx"*! FORSYTH, D.D.,
PEOFESSOK OP I^TIN.
"It is easier for heaven and earth to pass, than one tittle of the law to fail.""
— St. Lvke xvii. 17.
If you liave read the Pentateucli and especially
tlie books of Exodus and Leviticus witli care, you
liave perliaps wondered why a system of laws, so
complicated, so careful of little things, so rigidly
exact in its directions about them, should ever have
been enacted. Viewing it in certain aspects, it may
be that a sort of half suspicion has crossed your
minds that legislation of this kind is really un-
worthy of such a being as God. But when the
purpose of its Divine Author is seen, when the
relation of the Law of Moses to the Jew^s as a sepa-
rated j^eople, and to the Gospel dispensation is
fully understood, the whole system appears in quite
a new light. The marks of divine wisdom and
goodness are clearly discernible in all its parts,
even in its minutest details. Every law has a rea-
son, every ceremony has a meaning, every rite be-
comes instinct with the most precious truth.
• Preached in the Chapel of the College of New Jersey.
190 THE PEINCETON PULPIT.
This Mosaic code is " tlie Law" spoken of in the
text. It embodied many precepts of universal ap-
plication, and eternal authority, — it included, in-
deed, the whole moral law, but as a code, it was
enacted for a specific end, and was to continue in
force for a specific period. Until this end was
gained, and this period completed, not a jot or
tittle of it could be annulled. When the Son of
God exclaimed with his expiring breath, from that
cross to which he had been nailed as the sacrifice
for human guilt, " it is finished," and as if in sym-
pathy with him the " veil of the temple rent in
twain," then the reign of this Law terminated. But
until that very moment had come, it could and did
claim the reverent homage and exact obedience of
every Jew. The system possessed all the mighty
power of Law — nothing could set it aside. To re-
gard or to treat any one of its provisions as an
effete, or antiquated or useless thing, was in effect
to charge the Divine Lawgiver with folly. Hence
the strong language in which our Lord asserts its
power, and its perpetuity until the fulness of the
time had come. ''''Heaven and earth may pass
aivay^ hut one jot or tittle of the Law carmotfaiV
These words announce a great truth; what is
here affirmed of the Law in a distinctive sense is
true of Law universally.
God, who called the universe into existence by
the word of his power, governs it according to the
counsel of his own will. The creatures animate
and inanimate which make up the universe have
been placed by Him under laws suited to their
JOIIX FORSYTH, D.D. 191
several natures, and to the respective ends wliicli
they are intended to subserve. We know tliat this
is so from our own observation of those parts of
creation which come under our notice ; and whether
we reason from the properties of the creature or
the perfections of the Creator, we are entitled to
infer that the same thing holds good of the universe
at large; in other words, wherever a creature
exists there is a law that reaches and governs it.
Now the great truth which the text assei-ts is
this, viz., that the laws which govern the universe
are of infinitely more consequence than the uni-
verse itself, — that it is of unspeakably more im-
portance that the former should be maintained
than that the latter should exist, — that all the
creatures of God, rational and irrational, should
obey the laws to which He has been pleased to
subject them, that they should work in harmony
with these enactments, than that any or all of them
should be kept in being. Glorious as are all the
works of God, yet if you should take any one of
them, consider it apart from all others, or view it
as a mere isolated thing, you would perceive little
if any excellence in it. It would mdeed bespeak
the creative energy of Him who made it, but you
could not discover from it alone whether He is
wise and good, or the reverse. It is only when
you regard it in its relations to other things, and
ascertain tuJuj it was made, and see its exact fitness
to an end, that its real glory and greatness as a
work of God shine forth. How beautiful to us is
the spectacle of a field of waving corn ? Its very
192 THE PRINCETOlSr PULPIT.
verdure is refresliiiig to the eye, because adapted
to tlie structure of our organ of vision, while its
yellow ripeness gives the ]3romise of an abundant
supply of the food we need. But — if we may im-
agine such a thing — transfer it to a world of crea-
tui'es with a constitution totally unlike ours, its
beauty would vanish because its fitness to an end
would be lost. The glory of creation, then, arises
mainly from the benign ends and j^erfect adapta-
tions of its countless parts. And hence it is that
the universe must be, as we have already said?
" under law to God, and that the mamtenance of
the laws which govern it is vastly more important
than the existence of the universe itself.
Let me illustrate this position by an example
taken from the worlds above us. There are the
heavenly bodies, which, under the dominion of law,
revolve through their immense and seemingly com-
plex circuits in perfect harmony and order, while
with their mild radiance they relieve the darkness
which, from night to night, gathers round us.
Moving as they do with a majestic, a never-ceasing
steadiness, the astronomer is enabled to measure
their distances, their magnitudes, their orbits, to
predict their places, and to calculate the reciprocal
influence of planet upon planet ; while the mariner,
relying upon the lessons which astronomy has
taught him, with an undoubting confidence that
these starry guides never can mislead him, boldly
pushes out his bark upon the trackless deep. In
all this there is something moral. Though the ob-
jects themselves consist simply of unorganised
JOHN FORSYTH, I) . D . 193
matter, yet the laws wliicli govern tliem are most
intimately connected with the convenience and
the comfort of the dwellers upon earth, and thus
the moral attributes of Him whose fiat gave being
to the worlds that fill immensity, — His goodness.
His wisdom, as well as His mightiness, are revealed.
" The heavens declare the glory of God, the firma-
ment showeth his handy work; day unto day
uttereth speech, night unto night showeth know-
led s^e of Him."
In the working of the stupendous mechanism of
the heavens, all is orderly and harmonious so long
as the law which governs its movements is obeyed.
But suppose the reverse of this to be the case — that
the law of gravitation was liable to incessant inter-
ruptions, that the forces which produce the beauti-
ful steadiness we now observe, operated according
to no fixed rule, either as to direction or degree, so
that satellites should rush ofi" into boundless space,
or dash furiously against each other, and the planets,
starting from their orbits, should wander at their
will through immensity, or should be suddenly de-
luged with the fogs or the flanies (as the case may
be) of a comet, while this fair earth of ours, ac-
cording as chance di'ove her near to or distant from
the sun, were converted into a fiery furnace, or a
globe of ice. We may try to fancy the state of
things under such a reign of anarchy, though the
boldest ima2:ination must come far short of the
reality. But the main question is, can we suppose
that God would sufi"er, even for a moment, such a
lawless universe to exist ? No. He is a " God of
194 THE PKINCETON PULPIT.
order," and it were far Ijetter to remand creation to
its original nothingness, tlian to permit disorder and
confusion thus to gain the mastery over it ; better
annihilate it at once, than not maintain its laws in
full supremacy and force. " Heaven and earth
may pass away, but one jot or tittle of the laws
shall not fail."
Let us, if you please, take another illustration
from the earth on which ive dwell. Here, too, we
observe a grand and complicated system of physical
operations incessantly going on, of physical laws
perpetually at work. There is the refreshing alter-
nation of day and night, the succession of the sea-
sons, the rising and falling tides ; seeds planted at
the right time, and in proper soil, give back their
kind with an increase of " some thirty, some sixty,
some an hundred fold ;" fire burns, food nourishes,
poisons kill. But it is needless to enumerate, for it
would take volumes to describe the countless and
varied processes ever going forward in the vast
laboratory of nature. Now, each and all of these
have their laws, and when we have learned, by ob-
servation or experiment, what the law is in any
given case, we know how to act for the present not
only, but what to do through all coming time.
Nature, or rather the God of nature, governs by
fixed laws, and we rely with an undoubting con-
fidence on their unvarying uniformity. While the
earth endures, there will be seed-time and harvest,
summer and winter, day and night ; men lie down
at evening confident that if they wake in the morn-
ing at all, they will see the sun come forth from the
JOHN rORSYTII, D.D. 195
east, prepared like tlie strong man to run his daily
circuit ; the farmer plants his seed, and then waits
in hope of reaping an abundant harvest ; the mar-
iner can tell the exact moment when the tides will
be high or low at any given point. But suppose
that the whole of this wonderful economy of nature
were mysteriously disturbed — that her processes,
apparently so complicated, yet never confused, were
suddenly left to chance, and were subject to no
laws, so that men sowed fields and reaped nothing,
and then again where they planted nothing, they
reaped abundance ; so that their food one day min-
istered nourishment, and the next deadly poison ;
nor could they tell whether the water they drank
would quench or increase their thirst; that the
darkness of night, the light of day, the heat of
summer, the frost of winter lasted through periods
so indefinite, and were liable to changes so great
and sudden, that none could predict what a moment
would bring forth ; I ask, again, could God permit
this goodly earth of ours to fall into a condition so
utterly lawless and so destructive to all the crea-
tures that dwell upon its surface? No indeed.
Better a thousand fold that it were blotted from
existence than that it should become such a prey of
anarchy, such a plaything of chance, without law,
without life — a world as dishonouring to its Maker,
as it would be intolerable for man.
But let us come nearer home and take an illus-
tration from man himself. In whatever aspect we
view him, whether as a physical, social, intellectual,
or moral being, we fijid him the subject of laws, —
196 THE PEINOETON PULPIT.
of laws uncliangeable as the eternal Lawgiver him-
self; and, liarsli as the announcement may sound,
it is nevertheless true that not to maintain these
laws would be a far greater evil than the destruc-
tion of the human race ; better that men should
perish than that these laws should be set aside.
Alas ! the ruin of human beings is not merely a
contingent necessity, but a perpetually recurring
fact. Myriads upon myriads of our race have
already perished in consequence of violating those
unchancrins: laws which God has enacted for their
government. Every day beholds thousands per-
ishing— destroyed in body, or in soul, or both, for
time and for eternity. Let us see how the case
stands with us. Our bodies "are under law to
God ;" they are subject to laws suited to the mate-
rials of which they are constructed, and to the
purposes they are intended to subserve in the eco-
nomy of life. They need food for their sustenance
and growth, shelter from the inclemencies of the
seasons, medicine when affected by disease. We
may not trifle with any one of these laws, to which
He who " formed us of clay and made us men,"
hath subjected our physical nature. If we do, it is
at our peril ; for, although these laws are not en-
forced by precisely the same penalty, yet we should
ever remember that each has a penalty of its own ;
and whether it be more or less severe, we must en-
dure the punishment if we venture to violate the
law. Let the motive which prompts a man to dis-
regard the laws of health, or the manner in which
the thing is done, be what it may, let him, for ex-
D.D. 197
ample, turn uiglit iDto clay, whetlier lie 1)6 a student,
wliose intense zeal for knowledge keeps liim at liis
books, wlien he should be in his bed, or a miserable
sensualist, who gives his midnight hours to revelry
and banqueting, the inevitable result to him will
be a ruined constitution. Be assured that if you
will persist in drinking or in eating that which dis-
orders your stomach, or shatters your nerves, you
must pay the penalty which the law appoints to all
who thus act. God will not modify the order He
has established so as to suit the convenience of your
depraved appetites ; He will not change His laws to
accommodate either the unwise student, or the mi-
seral^le sensualist. " Heaven and earth shall pass,
but not one jot or tittle of His law."
So it is with men considered as social bein^.
There are laws of social life ordained of God,
and though we cannot always trace their operation
so distinctly as we can the working of those which
govern the material creation, we may still be cer-
tain that the former are just as uniform and immut-
able as the latter. We only need to open our eyes
and look at what is going on around us, to be con-
vinced of this truth. Economy, diligence, prudence,
truthfulness, unswerving probity, on the one hand,
and extravagance, self-indulgence, falsehood, deceit,
trickery, on, the other, do not yield their respective
fruits at random, or by chance. No. There is a law
which renders these results invariable. " A good
tree cannot bring forth evil fruit, nor a corrupt tree
good fruit." What is the common proverb, " ho-
nesty is the best policy," but just the embodiment,
198 THE PRINCETON PULPIT.
in words, of the conviction forced into the general
mind, (if I may use the term,) by events of which
men are daily the spectators or the subjects, " that
verily there is a God that judgeth in the earth,"
and th^t within certain limits, even in this world,
" He renders to every man according to his works."
Men who oppress and defraud others sometimes
grow rich, " panting after the dust of the earth on
the head of the poor ;" they may scrape together a
great heap of gold, but wealth, in its highest and
noblest sense, they neither do nor can possess. The
trickster, the time-server, the two-faced flatterer, may
secure the position or the office on which his heart
is set, but real honour, and lasting power, he never
wins. God's law forbids it. And the experience
of all ages embodied in the proverbs of all nations,
as well as the Word of Eternal Truth, proves that
in the long run such men always reap their proper
reward, and go at last to their own place. If the
temporal penalty they have incurred does not in-
variably come down upon the offender's own head,
it is an heir-loom for those who come after them ; it
descends as an entailed curse to their children. If
then, my hearers, you are spared to enter the arena
of public social life, remember that there are cer-
tain laws, immutable as their Author, by which
you will be bound, while taking your part in those
scenes in which you hope to share ; and that it is
only in the way of unswerving obedience to them,
that any of you can expect to gain, what I am sure
all of you desire, wealth, influence, comfort, the re-
spect, the confidence, the admiwng gratitude of
JOHN FORSYTH, D.D. 199
your fellow-men, honour in life, and a grave watered
by tlie tears of the good. These are objects which
cannot fail to awaken tlie warm aspirations of every
generous soul; multitudes are perpetually and
eagerly asking how can we obtain them, but
though God has furnished a clear and certain an-
swer to their inquiry, few succeed, because unwill-
ing to pay the price which He demands, to comply
with the conditions He has imposed, to obey the
laws He has enacted.
Thus far we have viewed the teaching of our
text mainly as it bears upon men's present interests
and their earthly life. It contains lessons of still
higher moment. We know that this world is the
prelude of another, and even here below, we have,
in the relation of youth to age, a striking image of
the relation which subsists between this world and
the next, between our present life and the everlast-
ing life to come. Youth is the season of prepara-
tion for mature manhood, and this circumstance,
which might well impart a sober seriousness even
to hopeful and joyous childhood, never fails to fill the
heart of the thoughtful parent with profound anx-
iety. Ordinarily what the youth is, is the man ; and
hence that exhortation and promise of Holy Writ —
" Train up a child in the way he should go, and when
he is old he will not depart from it." There are, no
doubt, occasional exceptions to the rule, for He
whose grace alone can renovate any soul, is a Sove-
reign, working all things according to the counsel
of His own will ; He can change the lion into the
lamb, and at any period of life can convert the
200 THE PRINCETON PULPIT.
most abandoned of sinners into tlie noblest of
saints, "raising bini from tbe dungbill to a seat
among tlie princes of his people." Still universal
experience proves that the law before stated, and
implied in the Scripture already quoted, holds
£food — that " the child is the father of the man ;"
that the impressions we receive during our early
years are most enduring, and give shape and com-
plexion to our future character. And hence, even
a Pagan satirist could utter those noble lines,
which might well be engraven on the memory of
the Christian parent —
Maxima debetur puero reverentia. Si quid
Turpe paras, nee tu pueri eontempseris annos,
Sed peccaturo obstat tibi filius infans.
He who wastes the period which God has allotted
to make a man of him — a period short indeed, as it
consists of only a few years, but sufficient for the
purpose if rightly improved — wastes what he never
can replace. He may deeply regret his folly — he
certainly will regret, whether he dies in early man-
hood or lives to old age ; he may weep bitter tears,
but, like Esau, he shall " find no place for repent-
ance ;" he may labour hard, rising early and eating
the bread of carefulness, in order to make up for
lost time, but his success, at the best, will be only
partial ; he has madly thrown away jewels of price-
less value, and now their entire recovery is impos-
sible.
Such is the law of our present earthly existence,
and in it we see shadowed forth the law of our fu-
ture and eternal life. Now^ is the time to prej^are
JOHN FORSYTH, D . D . 201
for eternity, and we are urged by every kind of
motive that may be supposed to tell U23on creatures
sucli as we are, by motives the most animating and
alarming, to engage in the work on which hang
everlasting things. The season allowed to us for
this momentous end, " the day of salvation," is in-
deed very brief, so brief as to be fitly com^^ared to
" a hand breadth" — " a watch in the nicrht " — it is ne-
vertheless amply sufficient for the purpose of mak-
ing " our calling and election sure." All the means
requisite to success have been freely j^rovided and
are placed within our reach by Him who commands
us to " work out our salvation." The law of life,
in the most comprehensive sense of the term, to
which man was subjected, when God made him "of
the dust of the ground," and stamped uj^on him
His own holy image, has been broken by every
child of Adam times without number, and now its
awful voice may be heard proclaiming, " cursed is
every one who continueth not in all things written
in the book of the law to do them" — " death is
the wages of sin" — ^perish the sinner, perish the
whole guilty race of man, rather than that the law
they have violated, a law so holy, just, and good,
should be dishonoured or annulled. Sooner shall
heaven and earth j)ass away than one jot or tittle
of it be changed. But, blessed be God, there is
another and still louder voice, its tones sweeter than
the sweetest melodies of ano^els, echoins^ and re-
echoing perpetually even in this world into which
sin entered and where death reigns, publishing to
all nations, yea offering to every creature, eternal
14
202 THE PRINCETON PULPIT.
life as the free gift of God. It is the voice of Him,
who though the "b Tightness of the Father's glory
and the express image of his person," came down
from heaven, appeared on earth in the likeness of
sinful flesh, was made under the law, that he might
" magnify it and make it honourable" by his own
perfect obedience, and by the shedding of his own
precious blood. Now, the preparation which we
are required to make, consists in the exercise "of
repentance towards God and faith towards our
Lord Jesus Christ." The first and great command
of the Gospel is — "Believe in the Lord Jesus
Christ and thou shalt be saved." — " He bore our
sins in His own body." — " He died the just for the
unjust." The curse which the law denounces
against all who break it, He has endured in our
room. This atoning work of Jesus in the place of
the sinner forms the grand theme of revelation,
and hence the very Gosj)el which unfolds the infini-
tude of God's love and mercy, at the same time fur-
nishes the universe with a proof the most convinc-
ing and appalling, that " He can by no means
clear the guilty," in the way of arbitrarily setting
aside, or of modifying in any manner the demands
of His own I'ighteous law. The very Gospel,
which brings life and immortality to light, empha-
tically proclaims that sin andsufi'ering are conjoined
by a law immutable as the eternal throne. My
dear hearer, it is surely needless for me to bring
arguments to substantiate the charge that you are
a sinner against God. Your own conscience con-
fesses it, " your own heart condemns" you. Well,
D.D. 203
this word of Him wlio cannot lie tells yon, in
terms too plain to be misunderstood, tliat perish
you must, forever, unless saved through the right-
eousness and atonement of the Son of God, " Hea-
ven and earth shall pass away, but one jot or tittle
of the law cannot ftiil."
Let me, m conclusion, add as a word of warning,
that the instrument with which the devil most
successfully assails the young and the old, is scej^ti-
cism in regard to the momentous truth taught in
the text. This is his grand temptation and was
the weapon with which he gained his dismal
triumph over the common mother of our race.
" Why not eat of the tree of knowledge," he asked,
" that stands in the midst of the garden — its form
so beautiful to the sight, its fruit so sweet to the
taste ?" " I am under a law," replied Eve, " that
forbids me to touch it, and it is enforced by the
awful penalty of death." "But surely," rejoined
the tempter, "you must have misapprehended the
meaning of your Maker ; it is not to be supposed
that He will ever inflict upon you a punishment so
dreadful for an offence so trifling." Alas ! " She
took, she ate, earth felt the wound, and Nature
from her seat sighing, gave signs of woe that all
was lost."
Precisely so does the same " father of lies " de-
ceive the youth with reference to the connection
that subsists between the spring tide and the
summer and autumn of our present life. He who
is old enough to understand any thing, however
inconsiderate of the personal bearing of the truth.
204 THE PEIISrCETON PULPIT.
knows perfectly well that lie must sow tlie seed
if lie would reap the harvest. Reason teaches him
the lesson; the revolving seasons ever and anon
remind him of it ; while the blessed Bible, as often
as he reads or listens to it, proclaims it with the
majesty and earnestness of a messenger from heaven,
yet he is perpetually forgetting it, and living as if
the present had not the slightest influence upon
the future. I will venture to aver that, among the
youth now before me, hardly one could be found
who at its entrance into college did not firmly
resolve to win for himself the highest honours of the
institution; who as he for the first time came in
sio'ht of these academic halls did not feel the
stirrings of ambition, and whisper, at least to his
own heart, the purpose to gain a standing in the
highest ranks of scholarship. For a while the reso-
lution tells with excellent eflect uj^on the habits of
the student ; but ere long something occurs to dis-
courage or divert him from his aim. He yields to
the temptation ; he loses a little ground ; unless he
be a young man of rare energy and resolute will he
goes more and more behind, though still unwilling
perhaps to abandon his early and fond hope. " It
is a long time yet before I reach the end of the
course," he may say to himself, " something may
yet turn up and enable me to make good what I
have lost." He knows not, and possibly never
learns until it be too late, that he is listening to a
syren voice which has lured myriads to ruin, or
lulled them into the sleep of death. What, let me
ask, would be the use of college life, what the
JOHN F O R SYTir , D . D. 205
benefit of college culture, if tlie haLitually indolent
and the dissipated, by tlie spasmodic efforts of a
few days or weeks, could reach the same lofty posi-
tion for which the studious and the good have toiled
for years ? if, in a word, there was no law that con-
nected success with diligence, thorough scholarship
with painstaking study, the complete command
of one's powers with elaborate culture, and moral
influence with well tried virtue !
And thus it is that Satan misleads and ruins the
old and the young for eternity as well as for time.
There is a law demanding their obedience ; a com-
mandment which " is exceeding broad," reaching
to the " thoughts and intents of the heart," as well
as the words and actions of the outward man, and
regulating all the manifold relations of life. It is
enforced by the most fearful penalty, for it declares
that the wages of sin is death. Eternal life is sus-
pended upon a full compliance with its demands
And yet there are multitudes who, though they
cannot but know from the teachings of God's word,
and the working of their own consciences, that
they are " condemned already," and are every
moment liable to fall into the hands of the liviuir
and sin-avenging God, allow themselves to be
beguiled into the belief that they shall somehow
escape. Eternity, they imagine, is a great way off ;
there is a long future before them, and though they
live in sin, something may turn up to save them
from hell. Thus a deceived heart leads them
astray, inducing them to act as if they had made a
covenant with death ; and thus they go on through
206 THE PEINCETON PULPIT.
life, never dreaming that tliey are treasuring np
unto tliemselves wratli against tlie day of judg-
ment, because tliey will not listen to the warning
voice which is perpetually sounding in their ears,
" Heaven and earth may pass away, but one jot or
tittle of the law shall not fail."
THE WORK OF GOD.
THE REV. J. ADDISON ALEXANDER, D.D.
PROFESS on IN THK THKOLOGICAL SEMINARY.
"Then saiil they unto Him, What shall we do that we might work the
works of God ? Jesus answered and said unto them. This is the work of
God, that ye believe on Him whom He hath sent." — John vi. 38, 29.
There was iiotliiDg peculiar in the circumstances
under wliich tliis question was originally asked and
answered ; ;tliat is, notliing so peculiar as to make
it less appropriate in a multitude of other cases.
It is one which may be asked at any time and in
any place. It is one which is asked, more or less
distinctly, more or less earnestly, in every country
and in every age. Some ask it listlessly, as if they
cared not for an answer. Some ask it with an
agonizing eagerness of importunity, as if their life
dej^ended on the answer. And between these there
are many intermediate gradations. But whether
whispered or shouted, shrieked or muttered, whe-
ther clothed in language or exj^ressed in act, this
question is still asked by men of all conditions and
all characters : " What shall we do that we may
work the works of God," i. <?., the works which He
requires and will accept, as means of reconciliation
or as titles to his favour ?
208 THE PRIISr GET ON PULPIT.
There is much imj^lied or presupposed in this
momentous question. It assumes the being of
a God and one God, and of certain attributes es-
sential to His nature. However false the no-
tions entertained as to some of these, whoever
really believes in the existence of a God, must
believe that he is just as well as merciful, holy
and true as well as almighty and all- wise. The ques-
tion also takes for granted God's supremacy and
sovereign propriety in all his creatures, and their
dependence upon him for happiness, as well in this
life as in that which is to come. It may also be
said, tacitly, to take for granted the existence of
some alienation between God and man, and the ne-
cessity of something to conciliate the parties. The
very asking of the question implies ignorance of
what will please God ; and this ignorance implies a
state of alienation from Him. For a creature in actual
communion with his Maker must know what is due
to him and required by him. We cannot conceive
of unfallen angels asking, in the sense in which the
Jews asked, " What shall we do that we may work
the works of God V
As to all these points, the views of men in-
definitely vary in clearness and correctness. And
from this variety arises a corresponding differ-
ence in the sincerity and earnestness of the in-
quiry. But, excepting those who are in the
lowest stage of ignorance or insensibility, it
may be said without extravagance, that all men,
everywhere, desire to know, and show by their ac-
tions or their words that they desire to know, what
J. A. ALEXANDER, D.D. 209
they must do to work the works of God, to gain
His favour, to avert His wrath. Why do the
worst of meu abstain from some forms of iniquity ?
In obedience to the voice of conscience ? Why this
voice is but a feeble echo of the voice of God,
often so faint, or so confused, as to bear a very
sli2;ht resemblance to the ori2:inal authoritative
utterance. But where it speaks at all, it speaks of
a law and a lawgiver, of a judgment, and of future
retribution. And the wicked man, who is deterred
by conscience from some sins though not from
others, goes just so far in endeavouring to work the
works of God, or at least in asking, " A'VTiat shall I
do that I may work the works of God V
But there are other ways in which the stress of
this necessity is much more visibly betrayed than in
the mere degrees of restraint or indulgence on the
part of sinful men. They not only ask, in word or
deed, what they must do to work the works of
God, but they actually undertake to work them,
according to their various ideas as to what they
are, and how they must be wrought. A rapid
glance at some of these attempts will throw light
on the question of the text, and, at the same time,
prepare us for the answer. One man imagines that
the works of God are works to be performed by
the members of the body, the hands, the knees, the
lips ; a pi-ayer, a genuflexion, an oblation, in and
of themselves, by some intrinsic efficacy of their
own, or magical eifect wrought by them, he sup-
poses will secure the divine favour and his own
salvation. This error certainly prevails most ex-
210 THE PRINCETON PULPIT.
tensively among the lioatlien. But it also exists
among Mohammedans and Jews, and under the
corrupted forms of Christianity, and even in con-
nexion with its purest forms, where outward ser-
vices, no matter what, are once confounded with
the essence of reliofion. And where the error
thus exists, it is of course far more culpable and
far more ruinous, than where it nestles in the dark,
or gropes its way in twilight. But wherever found,
it always tends to one of two results. The man
who cherishes it is either blinded to his own de-
struction, and goes down to death with a lie in his
right hand, or he is forced by experience to own,
that he has not found what he sought, and to turn
away from the externals which have proved so un-
satisfying, still saying, as he said at first, but with
a sense of want, made more intense by tantalizing
disappointment : " What shall I do, that I may
work the works of God ?"
The next stage which he reaches, and which
others more enlightened reach at once, without
passing through this preparatory discipline, is that
of substituting moral for ceremonial acts. The
sinner undertakes to work the works of God by
acts of virtue, doing right and doing good, and
more especially by practising such acts of virtue
as are likely to secure the sympathy of men, and
thus confirm his favourable estimate of his own
performances, which might otherwise be marred by
an unquiet conscience. Hence the constant dispo-
sition to make social charities, not only almsgiving,
but every other exercise of mutual benevolence,
J. A. ALEXANDEK, D.D. 211
tlie supreme if not the sole test of character.
Heuce the frequency with which we hear of men,
who are notoriously guilty of great sins, but
who are nevertheless rated, by themselves and
others, as a kind of irreligious saints, on account of
what is called their goodness of heart, a quality
not always incompatible with gross injustice and
habitual neglect of the most urgent duties, even to-
wards their neighbours, as well as with a total want
of love to God and of obedience to His will. In
this delusion thousands live and die. But others
are still goaded on by conscience to a fresh disco-
very that even this is not enough. The applauses
of the world cannot prevent their seeing that how-
ever good their works may be in one sense, they
are wholly insufficient in another; and they there-
fore come once more with the unsatisfied inquiry
on their lips, or in their hearts, and in their looks :
" What shall we do, that we may work the works
of God ?" We have tried to do right and to do
good to our neighbours. But we find that even
these good works are still imperfect, and that other
duties have been utterly neglected, and that sins
have been committed, and that all these arrears
have been accumulating with a terrible rapidity, so
that the good we have attempted shrinks to noth-
ing in comparison with that which we have left un-
done, and with the positive evil which we have
committed. With all this staring us in the face,
and stopping up our path, in which direction shall
we turn ? With this sense of deficiency, even in
our best deeds, and this consciousness of positive
212 THE PRINCETON PULPIT.
transgression, " what shall we do that we may
work the works of God ?"
The man has now been brought, by a way that
he knew not, to the doctrine of atonement, the
necessity of expiation, something to satisfy God's
justice and to heal the breach of his broken law.
With this predominant imj)ression, he may readily
infer, that the works of God are works of compen-
sation. He must make good his past failures, and
make up for past offences, and by so doing work
the works of God at last. But where shall he be-
gin ? Perhaps with negative attempts at reforma-
tion, by refraining from sins hitherto indulged.
The unexpected difficulty here encountered drives
him from reformation to repentance. He will weep
with unfeigned sorrow over his oifences. He will
break his own heart with contrition, and move the
heart of God with pity, by his penitential grief. But
the same imj)erfection which had marred his refor-
mation still adheres to his repentance. If sin could
only be excluded for a moment, he might do it.
But the sin that he has reason to repent of is not
merely in his life, but in his heart, his very nature.
Its action cannot be suspended any more than his
existence, by an act of his own will. It will in-
trude into the pangs of his repentance and pervert
them. He can no more break his heart than he
can change his life. The one still remains hard,
and the other still corrupt. His repentance needs
itself to be reformed ; his reformation needs itself
to be repented of. So far from satisfying God's
offended justice for past sins, they are themselves
J. A. ALEXANDEE, D.D. 213
provocative of that very justice ; and the sinner
al)andoning this effort too, asks, almost in despair :
What shall I do, that I may work the works of
God.
What has just been described may be regarded
as the highest ground that man ever reaches by
a light of his own kindling. If he goes beyond
this, under the same guidance, he must needs go
down. And some accordingly descend from the
sincere but vain attempt at reformation and repent-
ance in their own strength, to the lower ground of
meritorious abstinence and self-mortification, from
repentance to penance, from the humbling of the
soul to the humbling of the body, from inward
grief to sackcloth and ashes, from vain attempts
to abstain from what is evil, to real abstinence from
what is not. Because they have not been able to
appease God by renounciug sinful pleasures, they
will now try to do it by renouncing innocent enjoy-
ments. Because they have tried in vain to do what
he commanded, they will now retrieve the failure
by doing what is not commanded at all. Here is
the secret of that comj)licated system of will-wor-
ship and voluntary humility, which is continually
slaying its thousands and its tens of thousands,
while a few are driven by it to repeat the question,
still unanswered in their own experience : What
shall we do that we may work the works of God ?
Another descent, quite as great, though in a
difierent direction, leads to a kind of desperate
transfer of responsibility. As the sinner cannot
work the works of God himself, the church or
214 THE PRINCETON PULPIT.
the priest sliall do it for liim. He remains qui-
escent, and endeavours to be satisfied with his reli-
gious privileges or his ecclesiastical connexions.
He persuades himself that he is like the cripple at
Bethesda, waiting for the troubling of the waters.
He cannot do the angel's work ; it is enough if he
is there to profit by it. This indolent reliance
u23on some one else to do what the man himself has
tried in vain, is far more common, even in the
purest churches, than we may imagine. It is in
fact a kind of misplaced faith. The self-renuncia-
tion and reliance on another, which it involves,
would be effectual if exercised upon the proper
object. But when men cease theii* self-righteous
eftbi-ts, only to trust in their connexions and ad-
vantages, only to think that they are safe because
they are within the church and in jDOSsession of the
gospel, the error is so monstrous and yet so insidi-
ous, that nothing but the sovereign grace of God
could rouse some, as it does continually, even from
this stagnant, nay this petrified condition, to in-
quire with more solicitude than ever. What shall
we do, that we may work the works of God ?
There is no need of insisting, or attempting to
demonstrate, that these various degrees and forms
of error always follow one another in the actual
experience of a single person. The connexion
pointed out between them may be rather theoret-
ical than practical. It is not, however, for that
reason the less real, being founded on the prin-
ciples of human nature, and the mutual relations
both of truth and error. Sometimes, moreover,
D.D. 215
tlie transitions are realized in actual experience.
To one man more, to another less, of wliat has now
been described must be confirmed by memory as a
part of his own spiritual history. In one or an-
other, or in several, or in all, of the ways enumer-
ated, some of you, my hearers, may have been in-
duced to ask with growing earnestness and impor-
tunity : What shall we do that we may work the
works of God ?
Come then with me to the only oracle, from
which a satisfactory response can be expected.
Come to Him, to whom the Jews put the same
question of old, and receive from Him the same re-
ply. " Then said they unto him : what shall
we do that we might work the works of God.
Jesus answered and said unto them : this is the
work of God, that ye believe on him whom
he hath sent." The whole j^oint of this answer
lies in the contrast been working and believ-
ing. Their minds were full of work. They wanted
something to work out for their own salvation.
They would probably not have been surprised or
startled had he enjoined upon them any task, how-
ever difficult, provided that by doing it they might
have claimed to work the works of God. To a
truly self-righteous spirit, difficulty, danger, pain,
are all inducements rather than dissuasives. They
enhance the merit and the honour of success, and
therefore stimulate the pride of the performer.
This has often been exemplified in the extraordi-
nary abstinences, toils, and self-inflicted torments,
both of Christian and heathen devotees. And the
216 THE PEINCETON PULPIT.
same cause miglit doubtless Lave produced the
same effects iij)on some of our Lord's contempo-
raries. Had lie required tliem to scale the lieaveus
or to sound the seas, they miglit have vainly under-
taken it. Had he told them to lacerate tlieir flesh,
or to give the fruit of their body for the sin of their
souls, th.ey might have obeyed without a murmur,
But a requisition to believe, and to believe on
him, was something altogether different. The
belief required comprebended a belief of his di-
vine legation and authority as well as a belief of
his ability and willingness to save. But it likewise
comprehended, as inseparable from these, a simple
trust in him for personal salvation, and a free and
full consent to be saved by him. The complexity
sometimes charged upon the Christian doctrine of
faith is not greater than exists in any analogous or
corresponding case. Tell the drowning man to be
of good cheer for you will save him, and you call
upon him to perform as many acts as are included
in the exercise of saving faith. For in the first
place, you invite him to believe the truth of your
assertions. In the next place, you invite him to
confide in your ability and willingness to save him.
In the last place, you invite him to consent to your
proposal by renouncing every other ho2:)e and agree-
ing to be saved by you. There is nothing more
abstruse or diflicult in saving faith. The difference
is not in the essential nature of the mental acts and
exercises, but in the circumstances under w^hich they
are performed.
It was this very simple and implicit trust, how-
J. A. ALEXANDER, D.D. 217
ever, that created all tlie difficulty in the miuds of
some of Christ's immediate hearers. They had
emphatically asked for work, for something to be
wrought out by themselves, and in reply he told
them to believe, to trust ; and that not as some-
thing over and above the works which they de-
manded, but instead of them. He does not say,
before or besides the works of God which you de-
manded, you must believe on me. He says, " This
is itself the work of God, that ye believe on him
whom he hath sent."
The same feeling of surprise and sense of incon-
gruity may be excited now by this reply to the de-
mand in question. In answer to a call for work, no
matter how hard, nay the harder the better, to say,
trust, believe, may look at first like an evasion or
a mockery. And men may even now be slow to
understand, and still more slow to credit, this ex-
traordinary substitute for meritorious and labori-
ous work, as a serious proposition, and indeed the
only revealed method of salvation. It seems to
cast unmerited contempt upon the eiforts men have
made, or are willing now to make, in their own
strength, and as it were, at their own cost and risk.
Is all this ex]3enditure of time and labour to be
slighted and contemptuously thrown away ? Are all
these tears and groans and fasts and vigils, all this
blood and all this treasure, all this doing and alj-
staining, all this action and this suffering, to go for
nothing ? After spending a whole lifetime in thus
working out my own salvation for myself, must I
be told at last that I have only to believe ?
15
218 THE PRINCETON PULPIT.
This state of mind may be compared to tliat of
men who have been shut up for years in a dark
dungeon, and by incredible exertion, slow and secret
toils, have pierced, as they supposed, the massive
walls of their prison. The assiduity and constancy,
with which such labours may be plied through a
long course of years, have often been exemplified
in real life. The eagerness with which the oppor-
tunity is watched, the ingenious devices to elude
suspicioli, and the still more ingenious substitutes
for ordinary means and instruments, the unwearied
patience with which the work has been resumed
and even recommenced when interrupted, and the
feverish anxiety with which the moment of com-
plete success is supposed to be approaching ; all
these are familiar facts in the biography of more
than one famous captive, as recorded by themselves.
But suppose that at one of these critical conjunc-
tures, when the almost superhuman toil of many
years seems about to be rewarded by success, a
stranger suddenly appears among the disconcerted
labourers and commands them to desist and trust
in him alone for freedom. It is easy to imagine
the suspicion with which such a call would be re-
ceived, and the demand for evidence, like that
made by the Jews on hearing the unexpected words
of the text. " They said therefore unto him : What
sign showest thou then, that we may see and be-
lieve thee? what dost thou work?" And even
after their misgiving, in the case which I have been
supposing, was allayed by a sufficient attestation,
it is easy to imagine that the startled prisoners
J. A. ALEXANDER, D.D. 219
miglit look with some regret upon tlieir imple-
ments of labour, and the patient toil of many years,
now superseded and made useless. For a mo-
ment, we may even go so far as to conceive of
some as balancing between the unexpected offer of
immediate liberation, and the toilsome method of
obtaining it to which they have become accustom-
ed by long habit. But beyond this momentary he-
sitation, it is inconceivable that any one should go
in his rejection of the offered freedom, unless stu-
pified and maddened by captivity. When the mo-
ment of decision comes, we may expect to see them
all, without fail and without regret, turning their
back upon the toils of many years, and joyfully
following their new deliverer to the fresh air and
the sunshine of the world without.
In like manner, they who have long been
subjected to the bondage of corruption, and
have toiled in vain to set themselves at liberty,
when first made to hear and understand the de-
claration, that the saving work which God re-
quires of them is to trust in Jesus Christ whom
He has sent, may feel unwilling to abandon their
long-cherished plans and methods of self-righteous-
ness. But this reluctance soon subsides, and they
address themselves to the consideration of the
question, what is meant by calling faith in Christ
the work of God, which men must do in order to
appease His wrath and conciliate his favour? At
first, perhaps, they may imagine, as indeed some
have expressly taught, that the act of thus be-
lieving is accepted as a meritorious act in lieu of
220 THE PRINCETON PULPIT.
all tlie rest, so that he wlio performs this work is
considered as performing all the other " works of
God." In this sense some have understood our
Saviour's saying : " This is the work of God, that
ye believe on Him whom He hath sent." That is
to say, this act is so acceptable to God, that for the
sake of it he will relinquish all his other claims,
and reckon you as innocent or righteous. But
how can this be reconciled with truth and God's
inexorable justice ? How can any one act of a sin-
ner, all whose other acts are sinful, be not only free
from sin but so peculiarly acceptaljle to God as to
supply the place of jierfect and perpetual obedi-
ence ? If it be said, that faith has no such merit
in itself, but God is pleased, in sovereign condescen-
sion, so to estimate it and reward it ; then the ques-
tion arises, why even this should be required. For
if God can by a sovereign act forgive all men's
offences, for the sake of this one deed, he might
forgive them without any such condition, and the
death of Christ becomes a cruel superfluity. The
faith which he describes as the saving " work of
God," is faith in Himself as a Saviour and a sacri-
fice. The meritorious ground of acceptance, there-
fore, cannot l)e the act of believing, but must be
something in the thing believed. Unless the death
of Christ be utterly unmeaning and inefficacious, it
is inconceivable that the mere act of believing is a
meritorious substitute for all the other acts which
might have been demanded of the sinner.
From this over-estimate of human merit in the ex-
ercise of faith, men sometimes run into the opposite
J. A. ALEXANDER, D.D. 221
extreme, and liold tliatsimi^le trust or faith in Christ
dispenses with all moral obligation. They admit
that the sinner has no merit, but deny that he
has need of any, either another's or his own, to re-
commend him to God's favour. The divine mercy
to our lost race they consider as consisting in the
nullification of the law and its demands. Faith is
a saving act, not because of any merit in it, but be-
cause it acquiesces in the divine renunciation of all
claim upon men's hearts or lives. It is a mere con-
sent to do nothing or to do as they please, and a
belief that God will exact nothing of them and ex-
pect nothing from them. When Christ says, there-
fore, " this is the work of God, that ye believe on
Ilim whom He hath sent," it is equivalent to say-
ing, there is no work to be done, and you have only
to believe that there is none, in order to be saved.
Now all this, I need scarcely say, is utterly at vari-
ance with the constant requisition of obedience,
even from believers, and the uniform teaching of
the Scripture, that " without holiness no man can
see the Lord." This last erroneous view is the
more dangerous because, irrational as it may seem,
it is really a counterfeit or caricature of the true
doctrine. It is right in representing faith in Christ,
not as a meritorious act suppljdng all deficiencies,
but as a mere reception of God's mercy, offered and
exercised in Christ alone. It is only wrong,
fatally and ruinously wrong, in representing a
the object of their faith a sheer renunciation of
God's claims on man's obedience, both in reference
to the past and future, so that no atonement is re-
222 THE PEINCETON PULPIT.
quired for one, and no reform or new obedience for
the other. The inevitable tendency of such a doc-
trine is to " go on in sin that grace may abound."
It is the doctrine of those who, as much as in them
lies, make Christ the minister of sin ; the language
of whose hearts and lives is, " let us do evil that
good may come;" of whom we may, without a
breach of charity, repeat the apostolical anathema,
" whose damnation is just." It is surely not of
such that we are to learn the meaning of Christ's
solemn declaration : " This is the work of God,
that ye believe on Him whom He hath sent."
The true meaning of the words, in their obvious ac-
ceptation, and as interpreted by other Scriptures, may
be briefly summed up under two particulars. The
first is, that our access to God and restoration to His
favour are entirely independent of all merit or obe-
dience upon our part. Neither the act of faith, nor
any other act, nor all our acts and abstinences put
together, can contribute in the least to our accept-
ance, as a meritorious ground or a procuring cause.
The very impossibility of such a purchase consti-
tutes the absolute necessity of Christ's atoning sa-
crifice. The three main facts of our condition are,
that we are sinners, that our sins must be atoned
for, and that we cannot atone for them. To meet
this desperate emergency, by doing what was other-
wise impossible, God sent his Son to take our place,
to obey the law for us, and bear its penalty, incur-
red by previous transgression. The saving benefit
of this great substitution and atonement is freely
offered to us in the Gospel. Unreserved accept-
J. A. ALEXANDER, D.D. 223
ance of it must of course exclude all reliance upon
any merit of our own, and on that supposed to re-
side in the act of faith as well as every other. Un-
reserved acceptance of Christ's merit and atone-
ment, to the exclusion of all other, is itself the
foith required, and since this is all that we are
called upon to do, as the procuring cause of our sal-
vation, that is, simply to rely on Christ, and not
upon ourselves or any other creature, it is no won-
der that when self-righteous sinners ask Him, " what
shall we do, that we may work the works of God ?"
His answer was, and still is, and still will be, till the
day of grace is past forever, " this is the work of
God, that ye believe on Him whom He hath sent/'
If this view of the matter should still seem to fa-
vour antinomian license, such an impression is at
once removed by looking at the other particular re-
ferred to, as essential to a full disclosure of the doc-
trine of the Bible upon this momentous subject. It
is this, that if God, without denial of himself, could
have forgiven sin and saved the sinner, by a sove-
reign act, without requiring an atonement, then he
might have spared, and must have spared, the un-
told agonies endured by his Son. That these were
not spared, is itself a demonstration that atonement
was absolutely necessary. And this absolute ne-
cessity implies that God's design, in saving man,
was not to set aside the law, but to magnify and
honour it. And this proof of His purpose, with
respect to what is past, is a sufficient index of His
will as to the future, a sufficient proof that He does
not save men in sin but from sin, and that when be-
224 THE PRINCETOX PULPIT.
lief in Clirist is represented as tlae saving work
which God requires, it is not to the exclusion of
good works in those who shall be saved, but rather
as the source from which they are to flow, the only
means by which they can even become possible.
Whoever then would " work the works of God," in
the most comprehensive sense, must begin by doing
this, by believing on his Son, and then the rest
may be expected to follow, not as conditions of sal-
vation, which the faith itself has already appro-
priated and secured, but as the fragrant flowers
and delicious fruits of that prolific seed which at
the moment of believing was implanted in the
heart by the almighty grace of God. To this, to
all this, we are called in every invitation of the
Gospel. If, with all this in our view, we are dis-
posed to ask, as multitudes have asked before, and
as thousands are now asking all around us, " what
shall we do, that we may work the works of God ?"
the same Christ still stands ready to reply to us, as
to the Jews of old, " this is the work of God, that
ye believe on Him whom He hath sent."
GOD THE GUIDE OF HIS BLIND PEOPLE.
BT
THE REV. WM. E. SCHENCK,
PASTOR OF THE FIRST PRESBYTERIAN CHURCH.
" I will bring the blind by a way they know not." — Isaiah xlii. 16.
True wisdom will confirm tlie decision of Scrip-
ture, not only as to spiritual things, but as to all
things, w^hen it says, " If any man tliinketli that he
knoweth any things" i. e.^ if he regard himself as per-
fect in knowledge, " he knoweth nothing yet as he
ought to know." It is only the ignorant man who
can feel that he knows everything. And the more
truly well-informed an individual becomes, the
more ready is he to confess, not only that he
does not, but also that he cannot know much.
Even as to external objects, things which fall under
the cognizance of the senses, it cannot be said that
we perfectly know them. The veriest child may
ask questions about a straw or a clod of earth,
which the wisest philosopher would be unable to
answer. The question, what is matter ? or gravi-
tation ? or light ? or heat ? or time ? or space ? can-
not be answered. We know many things about
their appearances and laws, but what they are, no
man can tell. In every blade of grass, and breath
226 THE PEIKCETON PULPIT.
of air, in tlie formation of our own bodies, in tlie
nature of the animal life whicli we possess, in all
tilings around us and within us, there are myste-
ries— things yet unlearned by man. If we look
forth upon the universe of God, the little circle of
light by which we are surrounded, is perceived to
be itself surrounded by an illimitable circumference
of darkness. The most powerful optic-glass helps
not so much to perfect our knowledge, as to reveal
to us the vastness of our ignorance. Hence, Sir
Isaac Newton, who astonished the civilized world
by his discoveries, and whose name stands among
the brightest and most imperishable upon the an-
nals of all human science, declared, when far in
the decline of life, that " he seemed to himself to
have been like a child, picking here and there a
pebble on the shore, while the vast ocean of truth
yet lay undiscovered before him."
If we pass from material to spiritual objects, we
are yet more emphatically ignorant and blind.
Leave out of view the teachings of God's word, and
what do we know of the spiritual world? Can
we tell what orders of intelligences dwell there ?
or what may be the mode of their existence ? or
what their moral character? or what connection
they may have with us, and what influence over
us ? We must resort not to the poet, but to the in-
spired writer to ascertain the fact that
Millions of spiritual beings walk the earth
Unseen, both when we sleep, and when we wake.
We are surrounded by principalities, and powers.
WILLIAM E. SCIIENCK. 227
and nnnlstering spirits, who are ever active, for
weal or woe, iu influencing our conduct, in guiding
our steps, in aiding to fix our everlasting destinies.
Man does not probably so much influence man ; the
friends and relatives and business associates, by
whom you are each surrounded from day to day, do
not prol)ably exercise so much influence over your
present conduct and everlasting destiny as unseen
intelligences, good and bad, are doing. Yet what
do we know of them, save what the Bible tells us ?
Nothing — absolutely nothing. We walk amidst
these spiritual beings as men walk amidst their
fellow-men, when in total darkness or in blindness.
We see them not — we know them not.
If we look to our own path or progress in life,
(and it is this fact more especially which is assumed
in our text,) we find ourselves not at all better in-
formed concerning that which lies before us. We
walk forward in the path of life, as men walk who
grope their way in a strange road, step by step, in
total blindness. We have no faculty of the mind
by which we can penetrate the future, as memory
can penetrate the past. There is a thick curtain
hung across our course, so thick that the most pene-
trating gaze can never pierce it, nor the most saga-
cious contrivance ever rend it ; a curtain which re-
cedes before us as we advance, but only step by
step, yet revealing to us at each advance, things
most unexpected, often most undesired, frequently
most startling in their nature. All human wisdom
has never yet devised a way to ascertain what a
single day or hour may bring forth. Men have
228 THE PEINCETON PULPIT.
earnestly longed to know the future, and have tried
to know it, but without success. The extent to
which astrology and fortune-telling and similar im-
positions have been patronised in every age, shows
how eagerly men would know, if they could, what
lies before them. But auguries, and omens, and
oracles, and every kindred device, however ingeni-
ously contrived, and with whatever skill practised,
have failed to draw aside the veil which hides futu-
rity from sight.
With what truthfulness therefore do the words
of our text — with what truthfulness does the word
of God everywhere, represent men — especially in
their natural state — as blind ; as persons who can-
not see before them the path in which they walk,
but who are also walking in a new and strange
path ; a path with which no information to be ac-
quired from others can render them familiar.
Now, this view of our situation may seem dark
and gloomy. But admitting it to be so, is it less
true^ because dark and gloomy ? We admit that it
is to him who is forsretful of his God and unrecon-
ciled to Him, an awe-inspiring glimpse of his pre-
sent situation. And we would that every forgetter
of God in this assembly might feel it to be so.
How know you, O man, O woman, whose pursuits,
and plans, and pleasures all have reference to this
life, and who art either carelessly or confidently
trusting to unaided human wisdom — how know you
that 3^ou may not be wanderiug even now in the
by-paths of error and delusion to the ruin of your
soul ? How know you that some awful precipice
WILLIAM E. SCIIENCK. 229
may not be near at liaud across tlie very path in
wliicli you tread ? How know you that your foot
may not be pressing even now the brink, so that a
single step may plunge you into the bottomless pit ?
You cannot know it. You are not sure that this
very day may not bring forth your everlasting
ruin.
But the word of God does not more explicitly
reveal to us our ignorance and blindness, than it
oiFers to us a great and infallible guide. " I will
bring the blind by a way that they know not,"
says Jehovah himself. It is a promise, made, as the
previous context shows, with a reference to the Sa-
viour's coming and His work. It is a promise made
to the children of God, in their natural state, as
blind and ignorant as others, and exposed to the
same dangers. Tliey should be led in a way that
they knew not. Their course should be one that
was not of their own choosing. And it was to be
a course at every stage and turn unexpected and
surprising.
Let our minds be now directed then to the in-
quiry, whether or no this promise is verified in the
experience of God's people. Can we perceive in
the way by which they are led along, anything so
new and unexpected — so without or even so con-
trary to their own plans and anticipations that we
may believe there is a superhuman wisdom planning
for them, and a hand of infinite power leading them
along ?
I. In answer to this question we first reply, that
230 THE PKINCETOlSr PULPIT.
sucli a guidance may be traced iu the dealings of
God with His children hy His ])rovidence.
A recent historian of the Keformation has placed
in the forefront of his immortal work this sentence
respecting it. " This history takes as its guiding-
star the simple and pregnant truth that God is in
liistwyy''^ And that single sentence contains a
world of important truth. Other historians have
sought to make their books valuable and valued by
means of accurate and learned statements ; by pic-
turesqueness and beauty of description ; by deep
and philosophical reflections, but almost without
exception they have forgotten this cardinal truth,
that the hand of God has wrought in all the aftairs
of men. They have described the rise and fall of
nations ; the changes, progress, and convulsions of
the nations of the earth ; but amidst the establish-
ment and overthrow of thrones, the intrigues of po-
liticians and the clang of arms, they have forgotten
the chief, even the first cause of all — God, " work-
ing all things according to the counsel of His own
will." And no little share of our forgetfulness of
God may be attributed to that silent lie of all our
histories, which has kept out of view the important
fact, that " God is not far from every one of us."
The recorded history of the Jewish nation aftbrds
a beautiful illustration of the truth, that God is ac-
tive in all human affairs. Had that history been
for the first time written out by an uninspired hand,
it had no doubt differed little from other histories.
We should have had a minute, and perhaps, as to
* DAubignc"8 Hist, of the Reformation, preface.
WILLIAM E. SCIIENCK. 231
outward tilings, an accurate account of the Jewish
origin in Abraham, and thence down to the Re-
deemer's time, with all the long series of outward
changes, while the presence and power of God had
been almost unseen and unthought of, and the va-
rious wonderful turns in their affairs been, as far as
possible, ascribed to, and explained by, merely na-
tural causes. But God became Himself the author
of that history. The Holy Ghost enabled holy
men to perceive and to record tlie truth. And
hence, in every event of Jewish history, we see
the hand of God, not only in its miraculous, but in
its most ordinary occurrences. The veil was di-awn
aside, and the cause of this thing and of that thing
was seen in the Divine Mnd, as well as in nature
and in man. And had God inspired another jjro-
phet to write the history of any other nation, yea,
had God inspired a prophet to write your indivi-
dual history, my hearer, or my own, I doubt not
we should be startled and astonished to see how
busy the hand of God had been in its every stage
and turn. I know we should be made to feel as we
have never felt, that if there is less of miracle,
there is no less of Providence around us now,
than was around the Jews in the days of their
theocracy.
And yet, blinded as our understandings are by
sin, and heedless as we are of the hand of God
while it works, we can often clearly see the traces
of that hand when its work is done. However
tame and commonplace his course of life, I venture
to assert, that there is not one among my audience
232 THE PEINCETON PULPIT.
w-lio can sit down in still retirement, and take a
careful and candid retrospect througli adult years
back to the scenes of cliildkood's early days, wko
will not feel the calm, conviction steal in upon his
soul, that there has been an unseen hand leading
him in paths that he knew not. The assertion of
the poet finds a res]3onse, not only in our experience,
but also in the very depths of our dependent na-
ture, when he says.
There's a divinity which shapes our ends,
Rough-hew them how we will.
This same sentiment was uttered only in other
words by a more infallible poet and philosopher
when he said long before, " The heart of a man de-
viseth his way, but the Lord directeth his steps."
Did you ever try the experiment of taking such a
calm and careful retrospect ? If not, no wonder
if the doctrine of a special Providence has taken
little hold upon your mind and heart. Try, I be-
seech you, the profitable experiment, and see if you
be not convinced. Tear yourself away from the
busy world which now crowds upon your thoughts,
and from the relations which now bind you to the
present, and flee back to the sunny days of child-
hood. Surround yourself again with the smiles of
those whom you then loved, and on whom you then
leaned for happiness. Call back the gladsome,
buoyant spirit which then dwelt within your bo-
som. Bid memory again paint upon the canvas of
your soul the sunlit landscape of the future. Bid
her re-colour the faded and almost forgotten visions
AV I L L I A 31 E . S C II E X C K . 233
of future enjoyment. Bid lier delineate afresh tlie
erased and neglected plans for future usefulness,
success, and happiness. And tlien, when you have
done well and carefully all this, go forward and re-
tread the path of life, carrying with you those re-
covered plans and pictures of the future, and at
each step compare the anticipation or resolve with
the reality. And how do they agree ? All how ?
You meant to do so and so. Did you do it ? You
meant to be so and so. Did you fulfil your design ?
Did you even always alter your designs voluntarily
as you went forward ? Although ignorant of your
history, I answer for you — you did not. You found
unforeseen circumstances arising all along the way
to alter your determinations and to change your
course. Now some seeming accident occurred, per-
haps the veriest offspring of a moment, to mar
your plan. Here some unexpected reverse of for-
tune overtook you, which with all your wisdom and
exertions you could not avert. There some be-
reavement snatched away a relative or friend,
whose dej^arture dashed many a fond hope, and
threw many a well-laid scheme into confusion. And
how many parts of life, unpainted in your youthful
picture, have you not encountered ! Passions have
been stirred up which you never meant should
have a place within your bosom. Trials and
troubles and temptations have occurred, the nature
and perhaps the very existence of which you knew
not of when you started on your journey. Friends
whom you deemed true as truth itself, have forgot-
ten you, perchance have become your enemies.
16
234 THE PKiisrcETOisr pulpit.
Sickness lias laid you upon beds of languisliing,
and brouglit you to tlie brink of eternity, or per-
Laps lias more permanently benumbed your suscep-
tibilities for enjoyment. And so by a thousand un-
foreseen incidents, you liave been led by a way
that you knew not, and reached to-day a position,
both as to inward character and outward relations
to the world, which it was no part of your original
plan to reach. Is it not so ? And now as you con-
trast your present self with your former picture of
your then future self, does not either this or that,
as the case may be, seem to be a caricature and
mockery of the other ? And now why is this ?
Why have you been unable to walk in that path
which you marked out for yourself ? Why in spite
of your utmost exertions to go in it, have your feet
been turned aside ? How happens it that you have
been often diverted when you were unwittingly
just entering some labyrinth of trouble, or about to
step blindly off some precipice of guilt and ruin ?
How is it that you have been so often protected
from yourself, and thwarted for your good ? Ah !
it is because you have had an unseen guide. And
although you perhaps felt not his gentle grasp
which was laid upon you, and acknowledged not
his goodness, he has not left you to walk alone a
single step, or to chose your own path when He
saw it would not be for your advantage. He has
brought you in your blindness by a way that you
knew not. And just as really as he led his ancient
Israel, day by day, by a pillar of fire and of cloud,
just so really is he now leading by his own presence,
WILLIAM E. SCIIEXCK. 235
every one of liis own dear children towards the
heavenly Canaan. And although he may lead
them through the depths of the sea, or the rugged
desert, by blessings and by chastisements, He will
by his providence be with them still, until they
reach the journey's end, for his promise is " I will
never leave thee nor forsake thee."
II. But we are far from having yet reached the
full meaning of this text, which we must regard,
from its close connection with the pre\dous pro-
phecy concerning Christ, as having reference yet
more to the leadings of God's Spirit than of his
providence. I proceed, then, to remark yet more
emphatically, that God leads his children by a way
they know not in the dealings of Ills grace. He,
by his grace, lays hold upon them at a time when
they do not expect him, and in a way in which
they look not for him ; and from that moment,
until they reach their heavenly destination, their
progress in the paths of righteousness is, at every
step, new, strange, and surprising to themselves.
Let us briefly see if it be not so.
When God by his Spirit comes to apply unto
the soul the redemption that is in Christ, he first
of all produces in the soul a persuasion and iJercep-
tion of its own guilt and wretcliedness ; and this
conviction God causes to lay hold upon the soul,
usually at a time as unlikely, as he does in ways
wonderfully various. Behold the woman of Sama-
ria ! She goes forth from her household as usual,
to fill her vessel with water at the well of Jacob ;
she finds a tired stranger sitting on the well, and
236 THE PEINCETON PULPIT.
perceives liim to be of tlie hated nation of tlie
Jews ; slie enters into a brief conversation witli
Mm, and soon stands conscience-stricken and self-
condemned before the acknowledged Messiah. Be-
hold the assembly which stood before the Apostle
Peter on the day of Pentecost! There are men
out of every nation under heaven, who have come
up to Jerusalem, not to find salvation, but for pur-
poses of trade and ceremonial worship. There, too,
stand the men of Judea, who have just now taken
and with wicked hands have crucified and slain the
Lord of glory, their hearts and hands yet reeking
with the Redeemer's blood. They have just reached
the climax of human guilt. Yet, strange to tell,
there they stand, convinced of sin, and crying —
" Men and brethren, what shall we do V Behold
the thief upon the cross ! Regardless alike of the
claims of God and of humanity, his crimes have
brought him near to death. Even amidst the ago-
nies of crucifixion, the two thieves at first both
railed on Jesus ; but soon the one is heard rebuk-
ing his companion, saying, " Dost thou not fear
God ?" while he turns his supplicating cry to Jesus,
" Lord, remember me." Behold the blaspheming,
persecuting Saul ! With an exceeding madness in
his heart against the saints of God, breathing forth
threatenings and slaughter, — with the commission
of the high priest for their destruction on his per-
son, a light shines around him, a voice from heaven
smites upon his ear, and the bloody persecutor
humbly, tremblingly inquires, " Lord, what wilt
thou have me to do V Behold the jailer at Phi-
AVI L LI AM E. SCIIENCK. 23*7
lippi ! He retires to liis rest as unconcerned aljout
his soul as usual, but at midniglit lie is heard crying
in alarm, " What must I do to be saved ?" John
Newton became convinced of sin while in a slave-
ship, and engaged in a course of gross and shocking
licentiousness. A late and celebrated clergyman
of England was pierced by his first convictions of
sin by hearing from the minister who occupied the
pul23it the simple words, "Let us pray." Two
students in one of our colleges, while a revival
was in progress, some years ago, mutually agreed
to attend an inquiring meeting, that they might
amuse themselves by practising deception upon
the officiating clergyman. When the meeting was
called to prayer, they kneeled among the rest, and,
while upon their knees, they were both smitten by
the power of the Spirit. Thus, " fools who came
to scoff, remained to pray ;" and so unexpectedly
found salvation in the cross of Christ.
And it is ever so. God is characteristically a
God who is found of them that soucrht Him not.
Often does he meet the criminal in his dunsreon
cell, and reclaim him to himself. Often does he
meet the licentious man in the midst of his licen-
tiousn.ess : sometimes the dying sinner, as he did the
thief upon the cross, when all hope seems prepos-
terous. Not seldom does he brino: the sinner to
repentance when he has just reached a point, where
he is more than ever surrounded by manifold and
strong temptations : when he had perhaps long dis-
regarded affectionate parental prayers and admoni-
tions, the warnings of a preached Gospel, the striv-
238 THE peusTcetojS^ pulpit.
ings of tlie Holy Spirit : wlieii lie liad begun to
indulge in new species of iniquity : wlien lie was
peculiarly exposed to evil influences or companions:
wlien in short his case seemed more than ever
hopeless. When Satan had shielded his bosom
most carefully with some choice and adamantine
breastplate from the armory of hell, then did the
king make sharp his arrows to pierce it through
and through, and reach the heart beyond. Thus,
generally, (may I not say always ?) does God mag-
nify the power of his grace.
As to the nature no less than the occasion of
these convictions^ God works in unexpected ways.
Men often think that conviction of sin is little more
than to know that one is a sinner. Hence they
often expect that when a suitable time, a conve-
nient season, shall have come, it will be sufficient
just to read and meditate upon this fact, that they
are sinners. And he, who once entertained this
thought, but has since become a child of God, has
probably been taken by surprise when the Sj)irit
opened the eyes of his understanding. He was
astonished to find how stony, hoAV unyielding, how
unfeeling a heart he carried in his bosom. He was
astonished to find, how averse he was from God,
and how depraved he is in all his nature. He is
amazed to see how things before regarded as inno-
cent, have become vile ; how the favorite sins which
he hugged to his bosom have become serpents and
scorpions which he cannot get rid of: how the car-
nal nature which he before delighted to gratify,
(so far at least as outward' appearances and the
WILLIAM E. SCIIENCK. 239
good Opinion of those around liini would allow) is
now transformed into a putrid carcase — a body of
death — from which he longs and strives to be set
free.
The same remark also applies to the means which
God employs to arrest his children in their thought-
less way. They perhaps expected to go ui> the
slope of Calvary by some path of their own choos-
ing, but how has God disappointed them ? They
were intending perhaps when a convenient time
had come, to seek salvation leisurely and gently, as
a mere matter of self-interest. But, lo ! the Spirit
of God came down upon them like a rushing
mighty wind, in which the soul, like some tall forest
tree, was swayed and bowed before the blast as if
its destruction were at hand. While God was
effecting: the transformation of the old creature into
the new, all its powers seemed convulsed by the
greatness of the change. Or, more probably the
sinner then impenitent, was looking for some
mighty exertion of God's power ; waiting for, and
desirous of some powerful revival in the commu-
nity, or some indubitable, heart-breaking sense of
guilt laid upon himself He felt that until God
almost struck him to the earth by the thunderings
and lightnings of the law, he could not be in God's
path towards heaven. And how did God disap-
point him also. The power of the Sj)irit descend-
ed upon him like the gentle shower, or the evening
dew. Some striking providence ; some simple truth
repeated in his hearing for the thousandth time ;
some whispered admonition of a Christian friend ;
240 THE PEIl^CETON PULPIT.
some long-known text of lioly scripture ; awakes
attention, decides for action, bows down tlie soul
gently, yet with true convictions, before God. God
has led the sinner to conviction by a way that he
knew not.
The same is eminently true of the aj>j)reJiension
and acceptance of Jesus Christ : the act of faith.
It is wonderful how defective, how distorted, how
every way wrong, are men's views of Jesus Christ
previous to the experience of faith. They may
have learned the whole orthodoxy of the subject.
Yet there are some things here which the natural
man cannot discern. There seems to be a veil — a
dark and terrible veil — drawn before the eyes of
men, which shuts out the sight of Christ as " the
way, the truth, and the life." This strange, this
universal blindness of men to Christ, and to his re-
lation to our salvation, meets us at every turn in
the endeavour to lead souls to Heaven, and their in-
ability to comprehend the grand and spirit-stirring
messacje of salvation when set before them in the
clearest terms, can only be explained by recurring
to the Apostolic declaration — " In whom the god
of this world hath blinded the eyes of them that
believe not, lest the light of the glorious gospel of
Christ, who is the image of God, should shine unto
them." When God saves a sinner, this dark and
terrible veil is torn fro-m his eyes by the power of
the Holy Ghost, and to the soul's recovered ^asion
is presented " Christ, the image of God," in all
his divine fullness, in all the completeness of his
offices, in all the freeness of his offers. He becomes
AVILLIAM E. SCIIENCK. 241
its wisdom, its rigliteousness, its sanctification, its
redemption. The soul now bows down before him,
leans upon him, clings to liim, takes him as its all
in all. He who was just now " without form or
comeliness," has become " the one altogether love-
ly." And now as the soul looks back upon its by-
gone times of ignorance, it is filled with astonish-
ment and humiliation because it never thus saw
Christ before, — so free, so simple, so beautiful, so
perfect does his salvation now appear. The believ-
ing soul feels and is ready to confess that in reveal-
ing to it such a sight ; in giving to it such a trust,
God has been leading it in ways which it knew
not.
The divine methods for leading the believer to
growth in grace are not less unexpected. When
the new-born child of God looks forth upon the
path of holiness, into which his feet are, by grace,
just turned, it seems to him to lie, throughout its
whole extent, across green pastures and beside still
waters, and, with the most sanguine and pleasing
anticipations, he presses on. He sees not the diffi-
culties of the way, and is, therefore, almost ready
to chide others for their tardy pace, while he forms
high resolutions for himself He will never lag,
let others do what they may. But he has not gone
far before he finds that even here he cannot walk
in the way of his own choosing. Perhaps he has
begun with too much self-confidence, or too much
pride, and it is best he should be humbled. Hence,
he has not gone far before his feet are found in a
more rugged and more toilsome path. Temptations
242 THE PEINCETON PULPIT.
are around Mm, and sometimes lie falls beneath
tlieir power. Unexpected hindrances arise on this
side and on that, until he finds, at length, that his
own strength is j)erfect weakness. Perhaps he is
in prosperity, and he is found yielding to self-ap-
plause, to self-indulgence, or to avarice. Perhaps
he is in adversity, and he yields to despondency,
to repinings, to distrust God. Beloved objects of
affection are spared, and he idolizes them. They are
torn away, and he murmurs at his Father's act.
Without are fio:htin2:s and within are fears. Yet he
trusts in God. He presses onward. He prays day
by day for growth in grace. Who that lives a life
of faith cannot appreciate the language of that
touching hymn? —
/ hop''d that in some favour'd hour,
At once he'd grant me ray request,
And by his love's constraining pow'r
Subdue my sins and give me rest.
Instead of this, he made me feel
The hidden evils of my heart ;
And let the angry powers of hell
Assault my soul in every part.
Yea, more ; with his own hand he seem'd
Intent to aggravate my woe ;
Cross'd all the fair designs I schem'd,
Blasted my gourds, and laid me low.
"Lord, why is this?" I trembling cried,
" Wilt thou pursue thy worm to death P''
" 'Tis in this way," the Lord replied,
" I answer pray'r for grace and faith."
WILLIAM E. SCIIENCK. 243
Aiid is such the experience of the young convert
who started but yesterday upon the road heaven-
ward, full of ardent hopes and high resolves ? Yes.
God has put the gold in the furnace. He is tearing
loose the roots of the tree, that he may finally
transplant it to a better soil. He is guiding his
child by a more rugged road, because his eye sees
dangers in the path of uninterrupted progress and
enjoyment, even in spiritual things. And he will
continue, even to the end of life, thus to bring the
blind by a way they knew not.
Still further; even on the heliever''s deatli-led is
often and gloriously illustrated the teaching of our
text. See there a believer who has been all his
lifetime in bondage, through fear of death. Every
sign of its ap]3roach has filled him with alarm,
and the knowledo:e that he himself must sometime
pass through that dread change has filled his soul
with trembling. And now his time has come. The
silver cord will soon be loosed, and the golden bowl
be broken. Flesh and heart already begin to fail
him. But, lo ! to his surprise, his soul is calm.
The destroyer has lost all his terrors. The ever-
lasting arms are underneath him, and he joyfully
exclaims, "Though I walk through the valley of
the shadow of death, I will fear no evil, for thou
art with me ; thy rod and thy staft', they comfort
me!"
There is another believer whose countenance was
always sad. It was not so much that he feared the
King of Terrors, but he doubted his interest in
Christ. He feared to appropriate unto himself the
244 THE PRINCETON PULPIT.
precious promises and consolations of the gospel
lest he should be a self-deceiver. He feared to utter
a clear testimony on the side of Christ, lest he
should be uttering heartless words. Now he, too,
must enter that dark valley. And how can he, who
always feared while in life and health, be otherwise
than in despair in this his day of awful trial ? But
look ! how serene and cheerful is his aspect ! The
dark clouds are now all cleared away. The Sun of
Righteousness is pouring its eifulgence full upon
him. And, as he disappears from mortal sight, his
last shout, clear and joyful, rings in our ears: "I
know that my Redeemer liveth ! O, death ! where
is thy sting? O, grave! where is thy victory?"
God leads his people, in the hour of death, by a
way that they knew not.
I will only add, that as the path by which God
leads his people is in its beginning, and in all its
progress, so is it in its termination — one which they
know not. Our heavenly destiny is veiled from
mortal sight. "It doth not yet appear what we
shall be." The believer's has all along been a sur-
prising course ; but here, my brethren, will be the
great surprise of all, when he bursts away from his
habiliments of flesh, and the remaining bonds of
sin, and finds himself in the abodes of glory. AVhat
new, what strange, what ecstatic sensations will
then rush in upon him ! What yet untasted sources
of enjoyment will then 1je open to him ! AYhat vast
discoveries of wisdom, and of power, and of grace,
as yet unguessed at, will he make ! What seraphic
raptures, what holy companionships, what a blessed
"WILLIAM E . S C H E N C K . 245
eternity will be his ! Refine tlie joys of earth as
you may — exert your imaginations to the utmost —
you have not yet conceived adequately of the joys
and glories of that heavenly home towards which
God by his grace is daily leading each and every
one of his dear children. And when the first tu-
mult of that great surprise shall have subsided, it
will be one occupation of that eternity of bliss, to
look back aloug the way by which the Lord your
God has led you, and to trace his goodness, his
wisdom, and his power in its every step. And then
and there, as you review his dealings with you, in
the pure light of heaven, you will see cause to praise
him for ever and for ever more, that he gave you
not the choice of your own path, but led you, in
your blindness, by a path which else you had never
known.
Accept, then, I beseech you, Christian brethren,
the joy and strength these words are suited and
intended to afford you. Believe that your Heavenly
Father is continually at your side, and choosing all
your paths. Commit your way into his keeping.
Trust to his wisdom in all you perj^lexities and
straits. Lean on his powerful arm in all your weak-
ness ; rely upon his firm promise that he never will
forsake you. Be submissive and reconciled to his
will in all things. Cast your eyes forward from his
present dealings to their glorious issues; and be
ever careful to testify your gratitude by your obe-
dience and by your praise.
CHRIST, THE MANIFESTATION OF GOD.
BY
THE REV. W. HENRY GREEN,
PKOFESSOn OF BIBLICAL AMD OKIENTAL LITEEATUBE.
God was manifest in the flesh. — 1 Tni. iii. 16.
There was a deep truth conveyed by tliat inscrip-
tion read by Paul, upon an Athenian altar, " To the
unknown God." God is the great unknown ; not
only because there are depths in his nature which
we cannot fathom, because his is an immensity
which the utmost reaches of intellect fail to grasp ;
a duration which man knows not how to measure ;
an omni^iotence which baffles all attempt at concep-
tion ; and because such is the infinitude of every
one of the divine perfections, that after exhausting
all our strength in the intense pursuit, and rising
to the dizziest heights, and pressing to the remotest
vers^e of thouo-ht, we come back from the contem-
plation of the Godhead, astounded by the vastness,
a trifling j)art of which only we have been able to
see, and able but to articulate the humiliating ques-
tion. Who l)y searching can find out God ? In
saying that God is unknown, we mean now not to
speak of him as incomprehensible, as one whose
nature never can be perfectly understood by fii ite
capacities, even when he has been revealed to
W. HENRY GEEEN. 247
them with all possible clearness ; but we mean to
speak of him as undiscoverable in any measure
however imperfect, or to any extent however limit-
ed, unless as he reveals himself. It is not the im-
possibility of man fully comprehending the glori-
ous nature of God, exploring to its utmost bound-
aries a field which is so absolutely limitless, and
taking in with his finite capacities the full sweep of
a subject which is infinite ; but the imj^ossibility to
which we now have reference, is that of attaining
to any knowledge even the least and most inade-
quate of the Divine Being, except as he furnishes
it to us. We have no faculty by which to obtain
an immediate perception of the Great Supreme.
He is not far from every one of us. He fills all
that is around, above, beneath us ; and yet the eye
cannot see God, with our hands we cannot feel him,
the ear catches no sound of his footstejos. He is
covered with an impenetrable veil ; and though he
is ever with us, ever beholding us, though it is He
that supports every faculty of our natures, holds
every fibre of our frames, guides every motion of our
bodies, directs every pulsation of our hearts, super-
intends every exercise of our minds, yet we cannot
behold him any more than if all the space which he
fills were void unconscious emptiness. And though
we had the faculties of angels, or with a vision su-
pernaturally assisted, like that of Elisha's servant,
we were able to see the celestial visitants that
throng our world, or to see the human soul as it
forsakes its tenement of clay for its upward or its
dowmward flight, still though able to discern created
248 THE PEINCETOJSr PULPIT.
spirits, we would not be able to penetrate the
thick darkness in wkicli He dwells enshrouded. It
is not within the reach of any creature-faculty to
uncover the awful mystery of His nature, nor to
look direct upon the essence of the Godhead. The
King eternal, immortal, invisible, is by all unseen ;
and in his existence, his perfections, his purposes,
he is to all beings a profound secret, except as he
voluntarily discloses himself to them.
With what angels may know of God, or with
what devils may know of God, we- are not now
particularly concerned. We shall not undertake to
inquire how far his glory and his grace are made
known to the one, or what are the methods by which
they are conveyed ; nor to what extent the others
learn to know him, whose just vengeance has lighted
the fires of their torment. The text speaks of
a manifestation of God to man. Man was not
created to eat, and drink, and die ; to pass his
earthly existence absorbed in carnal pursuits, and
earthly cares, and transitory pleasures. He was
made to have communion with God, to serve him,
to contribute to his glory. But a God unknown
and unrevealed cannot be worshipped nor obeyed.
He may awaken a sort of mysterious dread, such
as silence and night inspire ; but he can neither be
praised, adored, nor loved. Jehovah has therefore
made himself known to men. Our text tells us
' God W€is manifest in the flesh.''
I do not feel it necessary to prove to you now
that this actually took place at the incarnation of
Jesus Christ. It is as plain as it can be upon the
AV . II E N II Y G E E E N . 249
face of the pa^^sage, that this is the event to which
the sacred writer refers. I shall not go into any
labored criticism to prove to you that this verse
stands imcorrupted as it came from the pen of
Paul. I shall not detail to you the various ways by
which men have sought to evade its plain testi-
mony to the Deity of Jesus. I shall not cull argu-
ments from the rest of Scripture, by which the
doctrine of this passage may be corroborated. I
may presume that so elementary a truth of our re-
ligion as the union of Deity and manhood in the
person of Jesus, is understood and embraced. Or
if there be among my hearers any who have
doubts upon so fundamental a point"^ I shall just
leave my text to stand out before them in its own
simple majesty, and with all the positiveness of its
declaration, 'God was manifest in the flesh.' I
shall not mar the effect of this utterance of the
oracles of truth, by presuming that it needs to be
substantiated, which God has delivered, or that it
can gather confirmation from argument which He
has declared. I bring no other witness. I present
no farther demonstration. I give you this one
statement to which God's spirit has set his seal:
and I do not ask, I demand your belief.
I assume then, as undisputed, what my text de-
clares ; or if any dispute it they must contend with
their Maker, not with me. That which we design
at present is to occupy you with a few thoui^hts di-
rected to the iHustration of the fulness of meaning
contained in the inspired expression before us. Our
aim shall be simply to educe the idea, which is pre-
17
250 THE PKINCETON PULPIT.
sented to tlie mind when it is said, God was man-
ifest in tlie flesli ; we wisli, in otlier words, to con-
sider the incarnation as a manifestation of God.
And if we confine ourselves to tliis single trutL,
since it is alone presented in our text, we shall not,
we trust, be considered as either denying or under-
rating the other ends of the incarnation, because it
does not fall within the range which we propose to
ourselves to speak of them. It is, we gratefully
acknowledge, by the incarnation of the Son of God
alone, that we are provided with a competent me-
diator between God and man. It was thus alone
that an adeq[uate atonement could be made for hu-
man sin. It is by the incarnation that we have set
before us our only perfect example ; by it that we
are permitted to indulge that confidence in our di-
vine Redeemer, as one who can sympathize with us
in trials which he has himself experienced. But
while we would not forget, and mean not to under-
value these and other inestimable benefits which
we owe to the incarnation of the Son of God, we
wish now to abstract your minds from every other
advantage it confers, and fasten your attention upon
the single one presented in the text, which is itself
enough to make us adore this sacred mystery and
devoutly prize it as of inestimable worth. If the
incarnation were nothing more to us than a man-
ifestation of God ; if it gave us no mediator,
l^rought us no atonement, set before us no exam-
ple, provided us no compassionate High Priest, but
merely brought God down to us, and enabled us to
look, still TV'ith adoring awe, and yet with admiring
AV . H E N 11 Y O R i: E I^ . 251
confidence u])on liim, and to gain fresli and enlarged
views of his nature and glory, still this mystery
of godlmess would have deserved our wonder, anil
we should liave jwinted you to it as to a thing
second in importance to nothing that we can
imagine. And though it is not for us to limit the
wisdom and grace of God, nor to say what he might
have done, or what he might not have done under
other circumstances, yet it does apjDear as though
we would be almost warranted in saying, not only
that the incarnation shines with a lustre far supe-
rior to every other communication God has made
of himself to our race, but that it is superior
to any other which could have been devised for
making himself known. It does appear as though
God, whose it is to bring good out of evil, and to
make the wrath of man to praise him, had made
the guilty trespass of man which needed the incar-
nation in order to its atonement, the occasion of
bringing himself nearer to his creatures, and laying
himself more open to their astonished and admir-
ing gaze, than he could have done, had not that
which he abhors presented the occasion. It is ours,
then, at this time to contemplate this master-stroke
of divine wisdom, and to see how completely the
enemy was made to overreach himself; and how
that which was done out of no desire to promote
the di\ane glory, and from no regard for human
welfare, but out of hostility both to God and man,
was nevertheless made in this case, as in so many
others,^ to turn in favour of both, so that to God
there is gathered a more ample harvest of glory.
252 THE PEINCETON PULPIT.
and to man is afforded the opportunity, as we cannot
but tliink, of a fuller acquaintance with his Maker,
and a more intimate communion w^ith him, than
though sin had not entered, and the putting of it
away required that God should become manifest in
the flesh.
We mean not to imply, of course, that God was
wholly unknown in the world before the incarna-
tion, and that no other way existed or was possible
than this, of arriving at a knowledge of his exist-
ence and attributes. We do not say that the incar-
nation stands alone as the sole method by which
God can reveal himself to his creatures; it does
stand alone as the only case in which God was mani-
fested, personally exhibited to men ; and its glory
consists in the fact, that while there were many
successive modes of divine communication, rising
one above the other in fulness and clearness, this
towers loftily above them all, surpassing stage after
stage of revelation, to each of which, had we known
only that, we should have ascribed perfection.
There is a light in nature which reveals God, and
there are lessons respecting him spread out before
the eyes of all men. The invisible things of God
are clearly seen from the creation of the world ;
his eternal power and Godhead are distinctly writ-
ten there ; and, as if to make the testimony of
nature full, and to the last degree complete, man
himself was made in the image, after the likeness
of God ; so that to know his Creator, all that he
had to do was to turn inward and look upon him-
self, and trace the lineaments of his Maker there.
AV. IT E N n Y GREEX. 253
We may not pause here ; but if we could stop and
gaze about us, and gaze inward, and see how the
knowledge of God streams in upon us from ten
thousand sources, and then think how much more
the pure eye of unfallen man could have read where
we see nothing, and how the image of God im-
pressed upon the heart, now so blurred and defaced,
was then distinctly traceable in every feature, we
would almost be prepared to say, if we knew of no
further communications God had made. Surely this
is the most ample, the most certain, the most direct
instruction concerning an invisible, incomprehensi-
ble Creator that can possibly be imagined. To
write his name and his attributes on everything
about us, on all that lives and moves ; yea, on every
leaf and flower, and fleecy cloud, and babbling
brook, and ray of light and drop of dew; and
then to grave his very image on the soul of man
itself! how can God be forgotten or unknown in
such a world, by such a soul ?
But revelation has surpassed nature. We speak
not now of its meeting those new necessities which
the apostasy has introduced, and for which nature
has not the semblance of a remedy ; but of this one
particular, which is now before us — the making-
known of God. We cannot here delay to tell of
the teachings of the Scriptures, and to unfold what
they with all plainness of speech declare, respect-
ing the existence, the perfections, and the purposes
of Jehovah, and to show you what a flood of light
direct from heaven itself is here, above all the light
that nature had, and all that nature taught. We
254 THE peincetoj^t pulpit.
might do this in a manner wliicli would make you
feel that here was an immense advance, not only
upon what man in the blindness and the degrada-
tion of his present state knows without a revela-
tion, but upon all that in the uprightness of his
original condition he could have known without it.
The race was kept in pupilage for centuries ; teacher
after teacher was sent, inspired from above, to train
the world in divine knowledge ; lesson after lesson
was given fresh from heaven ; and, as if words
alone could not sufficiently convey ideas of celestial
objects, a complete system of symbolic representa-
tion was introduced, after the shadow and exam-
ple of heavenly things; holy places were made, by
a celestial pattern, as figures of the true ; and thus
invisible things were embodied and made visible
and tangible. Prophet and priest fulfilled each
their course to teach the people knowledge ; psalm-
ists added their heaven-born strains ; the Spirit of
God, himself the author of these various lessons,
tauglit them to the heart illumined by his grace.
And here, again, if we knew not, from the actual
fact, what was yet in reserve, we might be ready to
ask what farther could be added to these teachings,
so abundant, so comprehensive and so explicit of
the Word of God, to make Jehovah better known ?
And yet, though the language of inspired com-
munication may leave nothing untold which words
can convey, and nothing farther to be desired,
nothing even possible, in the way of description of
the nature and perfections of the Most High ; still
it would introduce us to a nearer acquaintance with
W . II E X R Y G II E E N . 'J .))
this dread Being if, instead of merely distantly
hearing aLout him, we should be made witnesses
of his acts, and be permitted to gaze direct upon
positive exhibitions of those attributes of power,
and justice, and grace, of which we had been told.
Here is another advance in the presentation of the
knowledge of God. Neither can we dilate upon
this, but only refer you in the general to those
immediate workmgs of his miraculous power, by
which he has, again and again, accomplished his
designs of mercy and of justice. Thus, the fearful
overthrow of Sodom, the plagues sent on hardened
Pharaoh, the judgments on mumuring Israel, speak
more impressively than any language, the holiness,
the justice, and the dreadful vengeance of our God.
So the various interpositions of God on behalf of
his people, for their deliverance from danger and for
their rescue from their foes, the magnificence of his
descent on Sinai, the food he vouchsafed them in
the desert, the guidance of the pillar of cloud and
of fire, give a more vivid conception of God, and
let us more into the beatings of his gracious heart,
and show us more of the glory of his nature than
any words could express.
And now one might, with strong appearance of
reason, conclude that the various modes of reveal-
ing God must be complete, and that nothing more
can be imagined to be added to those already re-
cited. The existence and the perfections of God are
written upon every fragment of creation ; his very
image is impressed upon the soul of man ; his na-
ture and attributes are fully and explicitly taught
256 Tll E P E I K C E T 0 N PULPIT.
in Ms Word ; they are clearly displayed in tlie acts
of power, and mercy, and judgment, done by lilm
amongst men. Possessed of tliese, we would liave
said tliat no new plan could be devised to add any-
thing to the completeness of those already in exist-
ence ; and that, if any accession were to be made
to the knowledge we possess respecting God, it
must come, not in some new form of communica-
tion, but by enlarging the channel of the old ; it
must be by God's making an increased display of
himself in his works of creation and providence,
or enabling us to see with greater distinctness what
is already written there ; or by rendering his image
on man's heart more distinct and perfect; or by
adding: some new revelation reo:ardino; himself to
O CD CI
his inspired word ; or by some yet unheard-of, im-
mediate, and supernatural exhibition of his attri-
butes. And still the wisdom of God has shown us
that it was not yet exhausted, that there was some-
thing yet possible, superior to them all. We would
have pronounced it incredible, had it not actually
occurred. It is for the invisible God to make him-
self visible, and assume a habitation among men,
to be born, and live, and die. This, w^hich was in
api^earance forbidden by his spirituality, his omni-
presence, and his eternity, was nevertheless accom-
plished, by God being manifested in the flesh ; and
now, in the language of one of the appointed wit-
nesses of this stupendous event, we have heard, we
have seen with our eyes, we have looked upon him,
and our hands have handled that eternal life which
was with the Father, and was manifested unto us.
^V . IIENEY GREEN. 257
The unseen, eternal, omnipotent God dressed liim-
self in a limnan form, and gave himself a local,
temporal, tangible existence, so as to bring him-
self within reach of our corporeal senses ; he came
down to dwell among us, not by a mere symbol
of his presence, but really, personally, visibly.
And thus he disclosed himself to man, not at
second hand, through the ministry of his servants,
nor by occasional and momentary displays of his
own dread power and magnificence, but by a life
of intimate, uninterrupted converse in their midst.
AVe now no longer merely read about him, or hear
of him, or reason respecting him, or look upon his
likeness which we bear within us (alas ! almost
obliterated), or gaze upon the dread workings of
one himself concealed from sight; but we have
been with him and seen him, listened to his words,
observed his acts, witnessed his Spirit, marked the
tenor of his life, been admitted to a close, endear-
ing familiarity with him. We have not, indeed,
been taken up to heaven to see God there ; but,
what is better far for us, he has come down to earth
and manifested himself here. And he is disclosed
to us, not attended by the voice louder than the
peal of seven thunders, the dread magnificence,
the blinding glory, the terrific displays of power
which would have made our flesh to quake upon
us, and deprived us of all conscious exercise of rea-
son, if not of hfe. But the Di\anity is so softened
down to our weak senses, that we can bear to see
the glory of God in the face of Jesus Christ. In
seeing him we see the Father. The God whom no
258 THE PRiisrcETOisr pulpit.
man hatli seen at any time, tlie only begotten Son
hath declared. In the person of Jesus, who was
himself the true God and eternal life, who is the
image of the invisible God, the brightness of his ,
glory and the express image of his person, the Word
of God, he has been exhibited to view. What the
written word of God labours to spread out for us
on the page, that Jesus was in his whole person — the
revelation of God. In seeing Christ, we gaze on
him, whom else no man can see and live. He is no
longer the unseen, the unknown, — he is the mani-
fested Deity.
It is interesting, after contemplating the great
truths and important facts of the Bible, in the cer-
tainty of their presentation and th« perfection of
their outline, and it gives us a fresh conviction how
admirably they are adajDted to the wants of man,
to turn to those without a revelation and see how
the deep necessities of human nature made them-
selves felt even there, and created earnest longings
and dim anticij)ations of the truth even among
those who were ignorant of it in its reality ; to find
that as we stray among the distorted fancies of
heathendom, and their gross absurdities, and their
frantic abominations, we may pick up, here and
there, battered unsightly fragments of the polished
and symmetrical statue of ti-uth, which, it is true,
we could never gather into one, nor even from these
confused and scattered fragments image to our-
selves the figure that they formed, but which, with
a model of the statue before us, we can neverthe-
less recognize and assign each to its place. And
AV. HENRY GF.E EX. '259
now, tlie liumau form tliey mostly gave tlieir gods,
their incarnations and apotlieoses, tlie fabled inter-
course of gods and men, gods dwelling on tlie earth,
and great deliverers born of a pure virgin,— what
are these, found up and down the Pagan world, but
blind nature unconsciously yearning after the truth,
which we behold in Jesus, of " God manifest in the
flesh?"
Some have busied themselves in the search for
heathen parallels to this and other Christian truths,
with the view of bringing them into discredit, by
thus impliedly rating them as of equal authority
with acknowledged falsehoods. And they have
paraded the results of their search with an air of
triumph, as though they had convinced themselves
that the mcarnation of Jesus was no more entitled
to belief than the incarnations of Brahma, or the
trinity in Jehovah were no more to be regarded
than that of the Hindoo godhead, and as though
the infinite superiority of Christian truth above
Pagan error did not prevent both from stand-
ing on a precise level. But no amount of spu-
rious coin that can be shown me, shall make
me cast away the genuine of which it is the at-
tempted though worthless representation. I find
in Christianity the truth pure and unadulterated—
the genuine coin bearing the stamp of Heaven.
And I shall not relinquish it because there may be
discovered analogies in the superstitions of the
Pagan. I have no fear of such discoveries. I ra-
ther welcome them, and lay hold of every one that
is brought me, as to my mind affording additional
260 THE PRINCETOTT PULPIT.
confirmation of tlie Bible faitli ; for I find in sucli
analogies fresli evidence that tlie Scrij^ture trutli is
tlie trutli whicli man requires, seeing that by neces-
sity of nature, as it were, lie still blindly gropes
after it, even wlien it is not given him from above.
And now we ought, for the proper presentation
of our subject, to go into some detail regarding the
various perfections of the Divine Nature, and show
how, in respect to them all, our knowledge receives
new confirmation and additional clearness by this
manifestation of God in the flesh ; and how, in the
case of many, it receives large accessions above all
that was previously known, or could, apart from
the incaiTiation, be known regarding them. And
here be it observed, that we are not now speaking
of Jesus as a teacher. We are not comparing the
instructions which He the seal of all the prophets de-
livered, with those which had previously been com-
municated by others under the guidance of His
Spirit. Though if this were our theme, we would
claim for Him emj)hatically the name and the cha-
racter of the Great Teacher, and we fixncy that we
would not find it difiicult to show, that the new
truths which He delivered, and the new force and
clearness which old truths received from His lips,
place the dispensation which He introduced in com-
parison with that which preceded it, as the bright-
ness of noonday to the early dawn. It is not,
however, the superiority of the instructions which
He, who spake as man never spake, communicated,
that our subject invites us to consider, but simply
the manifestation of God in His person.
AV. IIENKY GREEN. 261
Tlie very existence of God receives new confir-
matiou here. Indeed, some Lave referred to the
miracles of Jesus as affording to tlieir minds tlie
only argument which was absolutely irrefragable,
that there is an intelligent being, the author and
the Lord of Nature. The unity of God is also
freshly demonstrated both against the thousand dei-
ties of an idolatrous Paganism, and the two inde-
pendent principles of good and evil of the Persian
superstition, by the unlimited authority which
Jesus freely exercised, commanding obedience in
the kingdom of darkness as well as that of light.
But we cannot delay on these and similar points.
We pass to the holiness of God. This was set
in a light by the incarnation in which it never ap-
peared before, and in which (without designing to
limit the wisdom or power of God) we may say
that, as far as we can judge, it could not have ap-
peared without it. Our proof of this is drawn not
from the fact, melancholy as it is," that the idea of
holiness is entirely lost among the heathen, to whom
God has not made Himself known. They have
not only parted with its reality within themselves
and in their own practice, but the very notion of it
has vanished from among them. And amono- all
the attributes which the Pagan ascribes to his dei-
ties,—some of them of the most horrible and shock-
ing character, — that of holiness is never once to be
met with. And when Christianity comes to be in-
troduced among them, our missionaries have to
grapple with this giant difficulty in the outset, of
waking in the breasts of a people an idea, which
262 THE PKINCETOlSr PULPIT.
has died out ages since, of wliicli none among tliem
have any sort of conception, and for which not even
a tolerable equivalent can be found in their lan-
guage.
But though the heathen world had lost this most
necessary idea of God's holiness, it was preserved
among the people who possessed a revelation ; yet
even among them God's holiness was not known,
and it was impossible that any verbal revelation
should teach it as it became known through the
medium of the incarnation. And here we cannot
pretend to detail the various ways in which the in-
carnation illustrated God's holiness. It will doubt-
less spontaneously occur to you all that the very
errand of Jesus was to magnify God's holy law, and
to destroy sin as the object of His supreme abhor-
rence ; and that the necessity here exhibited of a
perfect atonement for sin, before even God himself
can consistently with His nature deliver the sinner
from death, sheds a lustre on theholiness of God
which nothing that we can conceive of but this could
ever have put there. Without, however, stopping
to unfold these and other considerations to which
your minds will readily turn, and which amply
establish the point before us, there is another
aspect less frequently presented, and which per-
haps may not immediately suggest itself to all
my hearers, in which the incarnation illustrates, as
nothing else could, God's holiness.
We are told of the spotless holiness of God. We
see it in all His acts, and all His dealings with His
people. We witness ourselves, or have confirmed
W . 11 E N E Y G K E E N . 263
unto US by tliose wlio did, the immediate exertions
of His power, wliicli liad for tlieir object tlie dis-
play of His holiness. And yet this is the holiness
of God in heaven — a God who has all things at His
command, to whom no possible temptation can con-
sequently be presented, and who, apart from the
holiness of His nature, cannot, from His very inde-
pendence and all-sufficiency, have even the slightest
shadow of a motive to do what is wrong. What
is there to exhibit to us that this unsullied holiness
of God arises from the perfect purity of His being,
and is not in part the mere effect of His infinite
exaltation ? If holiness is always triumphant, what
is there which so evidently brings out that this is
due to His ineffably righteous nature, and which so
positively excludes the thought that this may in
2)art be because a triumph is easily gained by one
who is beyond the reach of a foe, and where no
danger could possibly be apprehended ? And
what is there which positively excludes the thought
that He is requiring something hard of man, when
He demands of him never to yield to a temptation,
nor to be overcome by an assault, when they come
so thickly and so powerfully upon him ? But who
is not conscious that a new and decided impression
is made upon his mind, when he sees the Most High
resign for a season the infinite exaltation he pos-
sesses, take a frail and feeble nature with all its
sinless infirmities, and expose Himself to tempta-
tion, and then observes how with all the weaknesses
of His assumed nature, in all the trials to which
He was subjected, and though He was tempted in
264 THE PRINCETON PULPIT.
all points like as we are, He was nevertlieless en-
tirely free from the least taint of sin, and that Christ
fainting in the desert equally with Christ ruling on
the throne of the heavens, is perfect in holiness ?
This reveals to us a side of this attribute, and un-
der an impressive aspect, which but for the incar-
nation never could have been seen.
And thus it is with all the attributes of God.
They all gather fresh lustre from the mystery of
the incarnation ; and when they are viewed in the
face of Jesus Christ, they appear with an impress-
iveness which they never before assumed. Where
was the long-suffering of God ever so exhibited as
we see it in Jesus ? The sparing mercy of God to
rebellious men is indeed exhibited in His provi-
dence perpetually toward each individual sinner
and toward the whole race. It is a proof of most
amazing long-suffering, that He has not lost all pa-
tience with our guilty race, and that the iniquities,
and the crimes, and the abominations which are
perpetrated in the world, have not provoked Him
to sweep the whole out of existence, and to bear
with such provocations no longer. But it gives us
a more vivid sense of this long-suffering, when we
see God coming in human form, and dwelling in
the very midst of these iniquities and provocations,
becoming himself the object of unmeasured hos-
tility, bearing every form of reproach and indig-
nity, and with a power at His command which
would have consumed offenders in a moment, allow-
ing Himself to be led unresistingly as a lamb to the
slaughter, and making use of His divine prerogative
W . II E N R Y G E E E X . 265
only to open paradise to tlie penitent thief, while
from His lips, instead of imprecations, we hear the
voice of intercession, " Father, forgive them, they
know not what they do."
If He had given proofs before of His regard for
the human race, what a nearness does this induce
beyond anything else that is conceivable, that He
should come and live among us and wear a human
nature, become bone of our bone and flesh of our
flesh, partake of our infirmities and weaknesses,
that He might deliver us from them, and take our
nature with Him to glory, and seat it on the throne
as a pledge that we should be glorified with Him
as His brethren, as the members of His body, as
a. part of Himself ! And how is the love of God
illustrated by the incarnation ! This, in fact, is the
great proof of divine love, beside which every
other, however vast in itself, appears diminutive.
God commendeth His love toward us, in that while
w^e were yet sinners, Christ died for us.
And so if we had time to speak of the truth of
God and His justice, and His wisdom, and the other
perfections of His nature, we should see how all of
them gain a new radiance from God manifest in the
flesh. This is our warrant for saying as we have
said, and now repeat, that the incarnation manifests
God to men as He was never exhibited to them be-
fore ; and that if it brought no other benefit with it
than this, that it brought God nearer to us, and made
Him better known, it would deserve still to be
reckoned an unspeakable gift, and would be worthy
18
266 THE PEINCETON PULPIT.
of the highest praises that can throughout eternity-
be paid.
There is another side of our subject which we
had desired to present, but which the lateness of
the hour forbids us now to touch. We have shown
you how the character of God is exhibited to man
in the incarnation. We would like to have pointed
out to you how the feelings of man's natural heart
toward God were exhibited here likewise, in their
treatment of God manifest in the flesh ; how perfect
goodness and celestial excellence raised against Him
the malice which betrayed, condemned, and cruci-
fied Him ; and how it is the same enmity of the
natural heart still which leads so many to side with
His persecutors, and if they do not madly cry Away
with Him, nevertheless to show by their lives as
well as by their professions, that they will not
have this man to reign over them.
RELIGIOUS RETIREMENT.
BY
THE REV. G. M. GIGER,
ADJUNCT PROFESSOR OF GREEK.
And in the morning, rising up a great while before day, He went out and
departed into a solitary place, and there prayed. — Mark i. 35.
The extreme simplicity and conciseness, wliich
cliaracterize the Scripture narratives, veil, from the
casual and unreflecting reader, their full beauty, rich-
ness and power. The mere outlines of scenes and
incidents are often given, which, when viewed in
the light of their attending circumstances, excite us
by their interest and melting pathos, or become in-
vested with grandeur and sublimity.
Our Saviour, we are told, had been laboriously
engaged the day previous in relieving the afflicted
and tormented ; for " at even when the sun did set,
they brought unto Him all that were diseased, and
them that were possessed with devils." Engaged,
probably, in this benevolent work till late at night,
He then retired to His couch; but not to rest.
His soul was agonized by the sufferings of His
creatures ; the scenes of anguish and the sights of
woe, which had so recently passed before Him,
filled Him with sorrow. He, whose heart was so
keenly sensitive to others' grief, and so deeply
touched with the feeling of our infirmities, was
so burdened with pity and compassion, that
268 THE PRINCETON PULPIT.
" rising up a great while before day, He went out and
departed into a solitary place, and there prayed."
This simple incident in the life of onr Saviour
should inspire us with love and gratitude to Him ;
and His example, in thus flying from the society of
man, to seek in retirement and solitude that unin-
terrupted converse with His Father, that relief,
that comfort, and that strength, which the world
cannot give, should be sufficient to teach the Chris-
tian his duty in this respect, and to show him where
he can enjoy the privilege of communion with his
God. But when we find that our Lord frequently
and liabitually sought retirement^ that He often with-
drew from the multitudes who pressed so eagerly
after Him, and, threading the mountain defiles,
sought in its deep ravines and hidden recesses' soli-
tudes for secret prayer; when we see Him fre-
quently retiring to that lovely garden " over the
brook Kedron," and amidst its solemn shades and
leafy grottoes, praying and meditating ; when we
find Him there alone, during the last night before
His crucifixion, engaged in agonizing prayer, and
earnestly imploring strength from His Father in
heaven, the fact becomes invested with tenfold im-
port and interest to all who wish to follow in the
footsteps of their Divine Exemplar.
God, in creating man^ had this important duty
and privilege in view. As with His other laws, so
with regard to this part of His will, He has im-
pressed its type upon nature. He created the day,
with its busy, noisy life, and the quiet night, when
stillness reigns and shuts the world from sight ; the
G. M. GIGEE. 2G9
restless ocean, witli its ceaseless, loud-resouudiug
diapason, and tlie gentle river, " winding at its own
sweet will ;" tlie roaring tempest, witli its crashing
thunders, and the sunny calm ; the earth-shaking
volcano, and at its foot the quiet vale. He not
only created man a social being, with full capacities
of receiving enjoyment from, and gifted him with
faculties for imparting knowledge and pleasure to
others, but He also supplied him with loftier facul-
ties of soul, and conferred upon him the high pri-
vilege of communing with Him, thus affording him
the power to cultivate that sj^iritual part of his
being, which places him in the scale of creation
" but a little lower than the angels." Therefore he
was introduced into a terrestrial paradise of beauty,
and surrounded with everything calculated to lift
his thoughts to heaven. Out of its leafy luxun-
ance He formed for him attractive and secluded re-
treats— places where he might employ his time in
contemplation and devotion. And here, in these
lovely, sequestered spots, many a bright, angelic
being, no doubt, conversed with Adam concerning
the mysteries of the U2:)per world, and unravelled
the wonders of God's great universe; and here,
too, God himself condescended to visit him. "When
the sun had sunk beneath the rocky ramparts of
Paradise, their deepening shadows thickening the
sombre twilight, when the beasts had couched to
rest, and the carolling of the birds had ceased and
they had folded their wings for sleep, when the
winds had lulled to the softest zephyrs, and all na-
270 THE PRINCETON PULPIT.
ture was huslied in repose, in the cool of tlie calm
evening, God walked in the garden.
In accordance with the obvious wish of Jehovah,
tlie cmcient saints^ whose biographies are given in
the Old Testament, frequently practised this duty.
How eminently was it characteristic of Daniel !
Though his life was threatened in consequence, yet
did he retire thrice a day to his chamber to pray.
With what frequency did David seek retirement !
How often do we find him communing with God
through the still watches of the night ! How often
and how eagerly did he fly from regal pomp and
the thronging, distracting cares of state, to enjoy
the pleasure and privilege of secret prayer and me-
ditation ! The sweet music of that magic harp,
now quickly vibrating with the joyous anthem of
praise and triumph, now trembling with the soft,
plaintive notes of sorrow and contrition, has been
floated down through ages, finds a responsive echo
in the heart of every Christian, and will roll its
undulations into the concert of everlasting song.
The primitive Christians^ also, practised this
duty to a great extent. Prevented by their re-
lentless persecutors from worshipping in public as-
semblies ; hunted like wild beasts ; driven from the
abodes of men to the shelter of mountains and
almost impenetrable forests ; in these rocky retreats,
in the subterranean caverns of the earth, they
adored their God in secret, secure from the intru-
sion of those who thirsted for their blood. Oh !
how precious did this primal ege at length become !
What sweet sanctuaries were these gloomy rocts
G. M. GIGER. 271
and caves ! How often, from these deep rapines,
overhung with dark, beetling crags, did the songs
of praise and the voice of earnest, soul-wrestliug
prayer ascend as a cloud of rich, inextinguishable
incense to the skies ? Highly did they appreciate
and enjoy this constant communion with God, for
they learned to feel that it was not always solitude
to be alone. So powerful was its influence upon
those compelled by persecution to resort to it, that
men, in later times, mistaking the cause, attributing
to solitude and seclusion what was due to the mo-
tive which prompted, and the proper and sacred
employment of it, sought this retirement from dif-
ferent motives and for other purposes. Many, be-
coming disgusted with society, and disappointed in
their aspirations after wealth, power, and worldly
happiness, turned misanthropes, and leaving the
busy haunts of men, shut themselves up in caverns
and secluded places, there in suUenness to brood
over their disappointments and nurse their con-
tempt and hatred of society and of their fellow-crea-
tures. Others made it a pretext for extraordinary
piety and sanctity, and thus was originated the un-
scriptural, pernicious system of monasticism.
But here we have an instance of the beautiful
consistency which characterized the life of our Sa-
viour. The whole of the preceding day, even far
into the night. He had been actively engaged in re-
lieving suffering humanity, in cunng the diseased,
and in casting out devils. Although He retired to
the mountain to pray, it was after He had fed the
thousands who resorted to Him, and preached to
272 THE PKINCETON PULPIT.
them tlie word of life. He combined tlie most la-
borious efforts to promulgate the blessed Gospel,
and relieve the diseased, with frequent seclusion.
To us, however, the days of persecution are over.
Every man can here worshij) God under his own
vine and fig-tree, without fear or molestation. The
recluse belongs to other times, and is Aaewed as the
being of a romantic, obsolete age ; and, thank God !
that night of the world is passing away. But
have we not some reason to fear that the practice
of religious retirement, the frequent, habitual com-
munion with God, which distinguished primitive
Christianity, is passing away with them ? Is not
this duty, in our day, too much neglected ? We
fear that such is the case. The enterprises of the
Church do indeed demand the most energetic acti-
vity of Christians, but should not supersede the
duty of retired contemplation and devotion. Christ
felt as fully the need of activity as any modern
Christian. He had as great an appreciation of the
vastness of the field of labour, of the world lying
in wickedness, as the most active now. None will
deny that He laboured as much, as incessantly as
the most devoted Christian of the jDresent day, and
yet He often retired and spent hours, aye, whole
nights, in secret prayer and meditation. The fact
is, men are so prone to place reliance on their own
efforts, that they are constantly multiplying machi-
nery, and their time and attention are so much ab-
sorbed in its improvement in the vain exj^ectation
of creating power ; there is so much time con-
G. M. GIGER. 273
sumed in parade and ostentatious efforts, that tliey
acquire very little relisli for private supplication to
God. The same Great Master, who commanded
His disciples to preach the Gospel to all nations,
also advised the Christian — "when thou prayest,
enter into thy closet, and when thou hast shut thy
door, pray to thy Father which is in secret, and
thy Father, which seeth in secret, shall reward
thee openly," and thy labours also. If Chris-
tians would resort more frequently to their
closets, and thus become more deeply imbued with
the spirit of their Master, and of those who devoted
their whole substance to the service of Christ, we
might, probably, have fewer plans and eloquent
speeches, less theatrical Christianity, but more effi-
cient labourers and more fruit.
The importance of religious retirement cannot
be doubted in such an age as ours, in which there
is so much error and infidelity, and when the very
activity and excitement, connected with our eccle-
siastical operations, are adapted to divert us from
the maintenance and culture of personal and spiri-
tual piety. The tendency of the age is to scepti-
cism, of an insinuating, plausible kind. It does not
stalk abroad in its bold, repulsive character, with
the hideous, hell-glazed features of \^le and blas-
phemous infidelity, but comes in the attractive
dress of liberality, of fashionable maxim, with the
soft whisper of exjDcdiency and worldly policy.
We must suit our conduct, our plans to the prevail-
ing tastes of the day ; we must not shock the world
by singularity, but yield as far as possible to its
274 THE PRINCETON PULPIT.
fashions, its theories, and its forms. Thus we are
gradually led from the truth, and begin to look for
motives and principles in the world, which ought
to be searched for only in the will of God. How
necessary that we should frequently withdraw from
these seductive wiles of our enemies, that we may
carefully examine them in the pure light of God's
truth, and detect their falsity ! How anxious we
should be that our breastplate and heavenly armour
be entire and impenetrable, even to the finest
pointed shaft of infidelity and error ! How stead-
ily should we keep in view that bright ray of light
which streams from the upper world to guide our
steps, for
" The world's infectious ; few bring back at eve,
" Immaculate, the manners of the morn."
Not from this source alone, as we have just inti-
mated, is the Christian in danger. In the present
day, his mind is apt to be filled with great opera-
tions. The conversion of a single soul, the salva-
tion of his neighbour or child is too insignificant for
his enlarged and expanded views. His own per-
sonal defects and spiritual wants are gilded by the
illusive brightness of the world-grasping plans in
which he is engaged, his own individuality is swal-
lowed up in the magnitude and magnificence of the
world-regenerating engines in impetuous action
around him ; — their thunderings di'own that still,
small voice, which whispers to his own heart, en-
treating an audience. He is caught in the rushing
blast of enthusiasm, dashed along for awhile in the
G. M. GIGER. 275
wake of these powerful engines, but gradually the
fires of his own piety go out, the needle has rusted
on its pivot, and he is left at last a sailless, chartless
wreck upon the treacherous sea of the world. He
is like the philosopher, who spent his whole time
and patrimony in endeavouring to discover some
priuci])le, some magic stone, to save the race from
hunger and from want, and died himself at last of
poverty and starvation. How insiduously does this
out-of-door Christianity operate ! How soon, when
not balanced and regulated by personal piety, do
we become puffed up with seK-righteousness, with
great conceit of the power and influence we are
wielding ! How seductive the world's applause !
How it betrays us into ostentatious benevolence !
How tame and tiresome does that quiet closet be-
come, where are no hosannas to greet our ears, no
trumpeting of good works that are seen of men, no
brilliant schemes, but the secret converse with our
OTVTi poor, sinful hearts, the humiliating spectacle
of our utter unworthiness and the sense of our
necessary and entire dependence upon God. I
would not undervalue these organizations and pub-
lic enterprises. They are powerful means for the
glory of God and the salvation of men, but they
are still mere means, engines 'tis true with tre-
mendous capacities, but in themselves possessing no
power. The power must come from God. With-
out his blessing, they are worse than useless. That
power is called into action by the true holiness of
his childi'en. It can be obtained only by the
assiduous culture of personal piety, by communion
276 THE PEINCETON PULPIT.
with, him, and by constant prayer. This is the
gi'ancl conductor between earth and heaven. It
is prayer that "moves the hand that moves the
world."
It is a great mistake to suppose that they are the
most efficient who are always out in the world and
in a constant state of bustle and excitement.
Christians are too apt to guage their usefulness, and
calculate the success of their plans by the numbers
engaged in carrying them forward, and the amount
of excitement attending their operations. How
often do they measure God's blessing by the num-
ber of dollars and cents contributed towards their
prosecution ! But this is a delusion. The humblest
Christian in his closet may be more powerful than
the greatest organization. See yon mighty vessel
ploughing the ocean, dashing the spray in clouds
around its resistless prow; hear the thundering
roar of its machinery ; the soul of that leviathan,
he who governs it at will and directs its course
through the stormy, trackless deep, and controls its
hidden forces, is in that retii'ed spot upon deck, the
quietest being in the ship ; — it is he, who has his
eye fixed upon the compass, and his hand upon the
helm.
Besides in such great enterprises there is the
more urgent need of calm, prayerful deliberation,
and consultation, not with your weak, short-sight-
ed fellow-mortal, but with God, the author and
finisher of every good word and work.
JEven for luorldly piiTposes^ men find occasional
and sometimes frequent retirement necessary.
G. M. gictEr. 277
The Mercliant often secludes himself for the pur-
pose of forming and arranging his plans. How his
mind becomes absorbed with the calculations which
involve his pecuniary advancement, in estimating
the chances of success in certain enterprises, or in
designing means for extricating his property from
threatened loss ! And do not you find it necessary
to withdraw from the exciting and distracting
scenes of life, to examine into your account with
high heaven ? Are you not interested in ascertain-
ing how you stand with your Maker, who will
demand a full account of the manner in which
you have employed the talents committed to your
care ? Is it of no importance to you to discover
how you may increase your treasure in heaven,
a' treasure more precious far than all the untold
wealth of gold and gems buried in a thousand
mines ? — Look at that Pliiloscyplw^ bending with
intensest interest over alembic and crucible, watch-
ing far into the still night the mysterious operar
tions of nature, striving to elicit a knowledge of
the laws which keep the created universe in har-
monious movement, or to deduce some principle
which may contribute to the comfort, the health
and the hap23iues3 of mankind. And do you feel
no desire to investigate the laws of God's moral
government ? Is not a knowledge of his will as
important to you as that of the laws of nature to
the philosopher ? You cannot be truly devoted to
Christ without feeling something of the same ab-
sorbing interest, of the same desire to commune
with the Father of lights, and to obtain from him.
218 TUE PRINCETON PULPIT.
grace to fit you for your Cliristian duties. Will
you, can you go tlirougli life without constantly
supplicating God to make you instrumental in sav-
ing your fellow-men from that fearful wrath to
come ? Should the Philosopher consume his time
and energies for the benefit of man's physical be-
ing, and you not feel it a duty to obtain power and
direction from on high, to release them from the
bonds of iniquity, and the degradation of sin, and
doint out to them the path to eternal felicity ?
shall the Poet court retirement and solitude, that
he may indulge in the enjoyments of fancy, revel
in the vast, beautiful regions of imagination, and
send forth his winged thoughts to bring him un-
substantial visions from the ideal world ; and will
you refuse to retire that you may commune with
the Father of spirits and meditate with rapture
upon the glorious scenes of that bright world to
which you are an heir, whose splendours far trans-
cend the brightest vision of the Poet's dream ?
Religious retirement afibrds the hest opportimity
for increasing our religious knowledge. The value
of this is obvious from the truth that religioiu^
Icnoivledge is essential to a true and saving faith.
Faith is the Christian's telescope ; — it is the key of
heaven ; — " the substance of things hoped for, the
evidence of things not seen." We must have some
true knowledge of God's holy law ; of our moral
condition, and of the plan of salvation, or we can
have no true and saving faith ; and the more sanc-
tified light we possess, the more intelligent and ac-
ceptable will be our faith. Now, as retirement
G. M. GIGER. 279
aftbrds us the best opportunities for increasing our
religious knowledge, it is in this respect of gi-eat
advantage. The objects that we seek are impal-
pable, and invisible to the mortal eye. The great
God, the Holy Spirit ; the denizens of the skies, the
celestial city and its mansions not made with
hands, its
" Choral song, and burst
Sublime of instrumental harmony,"
are, to the gross senses of the world, vague, indis-
tinct, unappreciable mysteries. For, as it is writ-
ten, " eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which
God hath prepared for them that love him. But
God hath revealed them unto us by his Spirit, for
the Spirit searcheth the deep things of God." The
true Christian, who delights in communion with
the Holy Spirit, and meditates upon his law, daily
acquires a stronger vision and gains a clearer and
more distinct appreciation of heavenly realities.
They begin to assume for him a distinctness almost
equal to that of the objects of natural sense around
him ; and eventually he is impressed with the un-
substantial, fleeting character of terrestrial things,
and the greater permanency and reality of the
heavenly world ; for,
" All, all on earth is shadow, all beyond
Is substance."
In the scientific world, Bacon is a striking exam-
ple of this wonderful power of knowledge. Be-
coming intimately acquainted with the workings
280 THE princeto:p^ pulpit.
of nature and deeply versed in her laws, lie was
enabled to penetrate far into tlie future, and view
results such as when described by him, were looked
upon as romantic extravagance, rivalling and sur-
passing the fabled wonders of eastern story ; and
yet the greatest of these visions have been realized.
The mighty power of steam is doing the work of
the world, impelling sailless vessels which outstrip
the wind, and the chariot exceeding in velocity the
fleet horse of the desert ; — thoughts are flying with
the quickness of light around the globe, and the
lightning has been forced to act as the amanuensis
of man. Thus the Christian, by becoming familiar
with the oracles of God, by meditating upon heav-
enly themes, can acquire an insight of divine things,
surpassed only by inspiration. He can thus acquire
a faith which is firm, a knowledge which is certain.
Thus it was with those blessed martyrs of old, of
whom the world was not worthy. By constant
intercourse with their God, through their high
attainments in divine knowledge, they obtained
that powerful faith which supported them through
privation, suffering, even the tortures of cruel
deaths. God and heaven were to them not merely
beautiful imagery, but glorious, living realities, and
many a feeble saint, sustained by it, could look
joyfully through the fierce flames that were con-
suming the quivering fibres of their bodies, up to
the serene skies above, and see the heavens open,
the Son of Man sitting at the right hand of God,
and the angelic squadrons waiting to escort them
to the Lamb slain for them, and for whom he held
G . M. GIGEE. 281
ready tlie martyr's crown of glory. Mijton, witli
liis wonderful imagination, which could wing its
unwearied lli<j:]it back throui^-h unnumbered aires,
and hold him an awed spectator of conflicting hosts,
the mighty warfare of Michael and his angelic band
with Satan and his swarming myriads of lost and
fallen fiends, which could circle in its steady flight
the sulphurous atmosphere of hell, and view its
dreary caverns, its hideous monsters, and its scenes
of horrid, never-ending woe, and then soar to the
shining realms of light, gaze with eye undimmed
upon the saj)phire battlements of heaven, and listen
to the entrancing strains of its great chorus of
bursting hallelujahs and harping symphonies, pos-
sessed no greater privilege than the humblest saint,
who, in his secret meditations, dwells upon the
glories of his promised heaven_, or batlies his soul
in the pure light of revelation. Let me take you
to yonder cell. The massive walls shut in a human
being from the world. Look through the grating.
There he sits, wrapt in meditation. The walls are
bare, and the rough, untapestried stones chill you
with a sense of cheerless solitude and sad loneliness.
Yet that prisoner feels not alone. To him, this se-
cluded solitude is more glorious than all the pomps
and pageant of the world. That contracted, gloomy
cell more enchanting than the thronged presence-
chamber of the most potent monarch uj^on earth.
Scenes are passing before his mind, which in beauty
and grandeur defy the painter s power to embody,
and mock the faintness of his most brilliant tints.
The whole Christian life is before him; — he sees
19
282 THE PEIISrCETON PULPIT.
liim arrested by divine trutli, follows Him eagerly
to tlie cross, accompanies liim througli his toilsome
journey. He trembles for his safety in the dark
valley and shadow of death, his blood is chilled
by the terrific fiends who there assail and attempt
to destroy him, he sits down with him in that para-
dise of loveliness, the land of Beulah, and drinks
of the cool, refreshing waters of life. He looks
through the shepherd's glass, and feels the thrill of
ecstatic delight as he catches with him the first
prospect of the celestial city. He sees him passing
through the icy river of death, emerging from its
dark waters and entering the gates of the New
Jerusalem. He sees him passing up through the
long vista of glorified spirits, and the crown placed
upon his head amidst myriads of angels shouting
the anthems of victory, and striking their jewelled
harps of gold. Need I tell you that the humble
artizan, John Bunyan, was enabled by meditation
and private contemplation to obtain these wonder-
ful visions, and to view and record with such vivid-
ness all the incidents of the Christian pilgrim's life,
— ^his hopes — his fears — his temptations — his strug-
gles,— his victories and his glorious rewaixl ? Such
divine knoii^ledge, such an insight of the spiritual
world may every Christian obtain, who withdraws
himself more and more from earth, and meditates
on heaven.
Keligious knowledge is also necessary to correct
jyracticG. Without a knowledge of the will of God,
how shall we regulate our conduct in consistency
with our duty ? Without intelligence, how can we
G . M . G I Cr E E . 283
proj^erly apportiou our time and means and personal
exertions ? Witliont religious knowledge, how
sliall we be able to persevere ? The reason why-
some are so inconsistent, indiscreet and fickle, is,
because they are so ignorant of the nature of true
religion and its di\dne requirements. Hence, the
Apostle says, that men are alienated from the life
of God, through the ignorance that is in them. They
are so much in the world, and so seldom with God,
that whilst their tastes, their pursuits, and their
conduct, are becomins: more and more allied to
earth, they gradually lose all spiritual attainments,
until at last God is scarcely in their thoughts.
Moreover, religious knowledge is essential to
our personal sanctification. " Sanctify them by
thy truth, thy word is truth." Now, if religious
knowledge is thus indispensable to faith and prac-
tice and personal holiness, and if religious retire-
ment affords the best .opportunities for the acquisi-
tion of such knowledge, then must its advantages
in this respect be invaluable. In order that man
may regain the divine image in which he was
created, that he may fulfil the divine injunction,
" be ye holy, for I am holy," he must endeavour to
become asssimilated to his Maker, by frequently
communing with him, and seeking to become tho-
roughly pervaded by the Holy Spirit, and inti-
mately acquainted with, and entirely subject to his
will.
Religious retirement is necessary to a due and
profitahh self-examination. In the busy world,
how can this be accomplished ? The objects around
284 THE PEINCETON PULPIT.
US, the excitement connected with our pursuits, the
false, distorted views which the world gives to
everything examined through its medium, preclude
anything like an honest examination of our hearts.
Its uproar and contentions, its cares and perturba-
tions penetrate to and agitate our inmost soul. It is
in retirement alone, in the calm serenity of seclusion
that we can look in upon ourselves, and lay bare all
those secret springs of action so carefully concealed
from the world. Here w^e can duly estimate the
motives that are actuating our conduct. Here we can
calmly review the grounds of our professed interest
in the Saviour and the evidences of our faith. It
is in retirement that we can be honest with our-
selves. Here are no inducements to dissimulation
and concealment. We feel that we are in the 23re-
sence of the heart-searching God, and are con-
strained to cry out, " Lord search me and try me,
show me all my defects, my wants and my sinful-
ness." It is under such searching investigations,
such deep probings of the conscience, that we can
know our true position. Like the mariner, then,
when out of sight of land, with ocean around him,
and the sky above, resort to the compass of divine
truth, study well its cardinal points, examine tho-
roughly the records of your past progress, so that
you may be able to steer this richly-freighted
bark heavenward, and to detect the slightest
swerving from its safe and proper j^ath.
In retirement, we have the hest opportunity for
confession and contrition. What Christian is not
painfully sensible of constant transgressions of the
G. M. GIGER. 285
law of God ? — of great and numerous omissions of
duty ? How ra]3idly do tliese sins accumulate !
How they oppress and burden the conscience ! He
must have relief. The instincts of our nature even,
demand a confidant ; the heart is tortured by its own
consciousness of guilt. Where will he fly from the
compunctions of conscience, the lashings of re-
morse. To whom will he, can he fully confide the
sad story of his weaknesses and transgressions?
Will he lay his heart bare to the cold gaze of his
fellow-sinner 'i Even the nearest friends sometimes
cruelly abuse the confidence reposed in them.
Where else can he go, but to his gracious Father,
against whom he has offended, and there in solitude,
upon his bended knees, exclaim, " against thee, thee
only, have I sinned," and freely confess all the evil
he has done. There he can confess fully those se-
cret sins which he would not reveal to his bosom
friend. There he feels certain of being under-
stood, when telling God of those sins that do so
easily beset him, and with a heart overflowing with
emotion, he pours out his soul in sorrow, assured
that Christ will not reject him on account of his
vileness, that a contrite and broken heart he will
not despise. Besides, as many sins may, at the
time of their commission, be either unnoticed or
else inadequately repented of, it is necessary that
we should retire from the world hal)itually, in
order that they may be recalled, — that we may
dwell more seriously upon their character and ag-
gravations,— repent of them more sincerely and
286 THE PKINCETON PULPIT.
deeply, and resolve and pray for grace to enable
us to guard against them in future.
Another advantage of retirement is, that it en-
ables us to obtain more correct mews of this ivorld.
Whilst engaged in its active pursuits and plea-
sm^es, we are often under a delusioii, and become
the victims of our own folly. Well may this world
be compared to a great theatre, whose players are
madmen. Phantoms are flitting amongst the throng-
ing crowds who view them as realities. Ambition,
holding forth its fading laurel, — sharp-featured
Avarice, with his piles of gold, — rosy-crowned
Pleasure, beaming with her deceitful smiles, and
presenting to her followers the cup of sparkling
death, — these, and a host of others, are pursued
and courted with the most unbounded eagerness.
There we see the votaries of Ambition, w^asting the
energies of a u^hole life in struggling up to some
eminence which elevates them a little above those
immmediately around them, and yet, scarcely have
they placed their feet upon it, when it begins to
crumble beneath them, scarcely has the flush of
success faded from their excited features, when the
laurel is snatched from theii- brows, and placed by
the fickle crowd upon another god of the hour.
What thousands do we see toiling from the rising
to the setting sun, whose eyes are never turned up-
ward to behold God's glorious universe, but fixed
upon the earth, grovelling like worms, all theii'
energies, thoughts and aspirations devoted to the
work of scraping together a few handfuls of glit-
tering dust, only to drop from their tight grasp, as
G. M. GIGER. 28Y
the' icy finger of death palsies tlie hands which hohl
it. Amidst this ardour of excitement, amidst tliis
strugghng, panting crowd, the Christian often be-
comes infected with the like passions, and over-
come by the spell of the tempter, is drawn within
the charmed circle, and almost entirely forgets and
loses sight of his great destiny and the realities of
his heavenly inheritance. But let him turn aside,
and calmly contemplate the scenes of earth. How
different do they appear ! How vain ! How tran-
sient ! Who, in such an hour, can restrain the ex-
clamation, " what shadows we are, what shadows
we pursue ?" He has retired to the solitude of his
chamber ; his memory runs back through his past
life. It is busy with the scenes and companions of
his youth. Where are they now ? Gone to the
dark and silent tomb. Their familiar voices greet
not his ear, their forms no longer meet his eye.
How quickly did they pass away ! What is the
world with all its honours, its wealth, its pleasures,
now to them ? What will their value be to us
when called to leave them for ever ? Our early
views and high expectations, how few have ever
been realized ! The honors that we have won and
worn, how empty have they proved themselves to
be ! And the scenes which now surround us, —
the objects of present pursuit, — the aspirations and
hopes which now animate and impel our souls, are
they not equally vain ? Will they not prove as
certainly illusive ? Contemplation now unfolds her
wings, and rising above the hazy atmosphere,
places us upon some lofty eminence. The world is
288 THE PEINCETON PULPIT.
"beneatli us. Tlie loud roar of its merriment cannot
"be heard so Iiigli, the swelling chorus of the or-
chestra ra\dshes not our ears, the insignia of world-
ly honour, the gorgeous robes of wealth and power
eannot be discerned, even the bright gems of
her richest diadems flash no gleam of light. We
©an merely see the crowds hurrying to and fro,
pursuing ^^ith a^ddity the shadows which are ever
mocking their expectations and eluding their
embrace. How rapidly do they disappear in the
graves at their veiy feet ! The earth closes over
them, and there those pampered bodies for whose
welfare souls have been lost, lie amidst the decay-
ing myriads who have preceded them, and quickly
moulder into dust. We see change, constant
change, nothing substantial, nothing satisfactory,
nothing permanent. We gaze around upon the
mighty mountains, appearing as though they at
least were built for eternity, rooted in the heart of
earth, and piercing the heavens with their snow-
capped summits,
" and yet,
" What are they, but a wreck and residue
" Whose only business is to perish."
We rise higher. Earth, with its lofty mountains,
its extended plains, and its vast oceans, has dwin-
dled to a point. We are surrounded by immense,
magnificent planets ;— thousands and tens of thou-
sands of worlds are rolling in awful majesty and
grandeur around blazing centres; — as far as the
G. M. GIGER. 289
strained vision can reacli millions more are flaming
in remoter fields.
" A flood of glory bursts from all the skies."
We are bewildered and overpowered in this vast,
mazy splendour of circling orbs. What are all these
but the golden dust of the universe, which God has
poured forth to beautify and adorn his footstool ?
What but
" A constellation of ten thousand gems
" Set in one signet, flames on the right hand
" Of majesty divine,
the " blazing seal of his Omnipotence and Love."
These shall all perish, and as a vesture shall God
fold them up.— We ascend still higher, up through
the starry hosts to the ineffable centre and source
of all glory, the throne of God. Tell me, now,
what is yonder earth ? What its heaps of hoarded
wealth compared with these jasper walls, gates of
pearl, crystal foundations and golden streets ?
What its hollow, death-drugged pleasures compared
with that flood of ecstatic bliss which rolls its
ceaseless tide throughout the realms of light?
What are all the tinselled glories of earth, its
diadems and gorgeous robes, the baubles of royalty
and power, what its greatest pageants, compared
with that presented by thousand upon ten thousand
thousand saints thronging around the great white
throne, crowned with the flashing, full-gemmed
coronals of heaven ? What are all earth's painted
insignificancies compared with the untold splendours
of the New Jerusalem ?
290 THE PEINCETON PULPIT.
Siicli contemplations, retrospections and reflec-
tions cannot but make us wiser and better
men ; — tliey cannot but moderate our worldly
desires, because they enable us to set a truer
estimate upon all earthly tilings. Bebold the
eifect u])oii the Puritans, as recorded by the
pen of impartial history. " Their minds derived a
peculiar character from the daily contemplation of
superior beings and eternal interests. To know
God, to serve him, to enjoy him, was with them the
great end of existence. They rejected with con-
tempt the ceremonious homage which other sects
substituted for the pure worship of the soul.
Instead of catching occasional glimpses of the
Deity through an obscuring veil, they aspired to
gaze full on the intolerable brightness, and to com-
mune with him face to face. The difference be-
tween the greatest and meanest of mankind seemed
to vanish when compared with the boundless inter-
val which separated the whole race from Him on
whom their eyes were constantly fixed. If they
were unacquainted with the works of philosophers
and poets, they were deeply read in the oracles
of God. If their names were not found in the
registers of heralds, they felt assured that they
were recorded in the Book of Life. If their steps
were not accompanied by a splendid train of menials,
legions of ministering angels had charge over
them. Their palaces were houses not made with
hands : their diadems crowns of glory which should
never fade away. For his sake empires had risen,
flourished and decayed. For his sake the Almighty
G. M. GIGEE. 291
had proclaimed Lis will by tlie pen of tlie evauge-
list and tlie liarp of the prophet. He had been
rescued by no common deliverer from the grasp of
no common foe. He had been ransomed by the
sweat of no vulgar agony, by the blood of no
earthly sacrifice. It wna for him that the sun had
been darkened, that the rocks had been rent, that
the dead had arisen, that all nature had shuddered
at the sufferings of her expiring God."
Finally, the contemplations which are appropri-
ate aud natural to the pious in retirement, are
strongly adapted to improve their affections^ and to
increase their attachment to heaven.
While reflecting upon the vanity of all earthly
attainments and j^leasures; — w^hile surveying the
melancholy wreck of our fondest and most cherished
hopes, — while contemplating the uncertainty and
shortness of our present career, — how natural it is
to turn our attention to those spiritual and heavenly
objects w^hich are certain, solid and enduring !
The heart, that will and must have some object
of interest and affection, turns to these with
increased desire, confidence and pleasure. From
the vain jiursuits of earth, — its unsatisfying posses-
sions and enjoyments, — its sins and sorrows, — its
crushed hopes — its hidden griefs and mortal agonies,
the soul looks upward and yearns for heaven.
There are, indeed, some green and sunny spots
in his earthly pilgrimage, upon which the Christian
can look back with pious and grateful satisfaction.
The period of his conversion to God — the hours
which were spent in devotion — his works of benev-
292 THE PRINCETOI^ PULPIT.
olence and piety — ^the sacrifices he has made — the
trials he has endured for Jesus' sake are still remem-
bered with lively gratitude and heart-felt pleasure.
But will not the recollection and contemplation of
these excite and elevate and spiritualize still more
the affections and aims of his soul ? Will he not
long for, and weep and pray for the renewal of his
Letter days ? Will he not covet the experience of
equal, if not superior communications and displays
of the love and grace and power of his God ? And
will not there collection of the pleasure which he
experienced in communion with God, imperfect as
it was, increase his desire to be admitted into the
presence and perfect enjoyment of God in heaven ?
SEARCH THE SCRIPTURES.
BT
THE REV. THOMAS W. CATTELL, M.A.,
PUINCIPAL OF EDGE HILL SOIIOOU
These were more noble than those in Thessalonica ; in that they received
the wprd with all readiness of mind, and searched the Scriptures daily
whether those things were so. — Acts xvii. 11.
The Apostle Paul went from Thessalonica to
Berea. At the former place, his doctrines had been
rejected, and he and his friends had been treated
with great rudeness by the unbelieving Jews. They
departed, therefore, privately, to the neighbouring
city of Berea; and there Paul, according to his
custom, went into the synagogue of the Jews, and
three Sabbath days reasoned with them out of the
Scriptures. By the Bereans, the apostle and his
doctrines were differently received, and this differ-
ence is described in the text. " These were more
noble than those in Thessalonica; in that they
received the word with all readiness of mind, and
searched the Scriptures daily, whether those things
were so." The persons here referred to were Jews,
as well as those at Thessalonica. They were strongly
attached to the institutions of Moses— to the cere-
monies handed down to them by their fathers, and
consecrated by ages of devout observance. The
294 THE PRINCETON P TJ L P I T .
preaching of the apostle sounded strangely in their
ears. It seemed to conflict with their established
faith. But as he had appealed to their own Scrip-
ture, and professed to derive all his arguments
and proofs from their own proj)hets, they did not
reject them at once. They listened with fixed
attention, received the word with all readiness of
mind, and began to search the Scriptures for them-
selves, to study their sacred writings, to see if these
things were so, if they were really contained in
their Scriptures, and could be fairly proved by the
writings of Moses and the prophets.
The conduct of the Bereans is here sj)oken of by
the sacred writer as more noble than that of others
who had rejected the gospel without examining its
claims — who had retained the prejudices of their
early education, without regard to the great truths
which their early training involved. As the can-
dor and diligence of the Bereans is commended, so
it is worthy of our imitation, so far as the circum-
stances of their case are applicable to ourselves.
I. The first thing mentioned to the praise of the
Bereans is that tliey received tlie word with all
readiness of mind. This does not mean that they
became Christians as soon as they heard the preach-
ing of Paul. They did not lay aside, on the elo-
quent persuasions of a passing stranger, the doc-
trines and practice of their fathers, from the time
of Moses. But the subject was interesting and
important; the claims it presented were urgent
and plausible ; the Bereans therefore gave it their
attention. They listened calmly to the wonders of
THOMAS W. CAT TELL. 295
the gospel. They were willing to learn what Paul
professed to teach. Whether they should adopt
his doctrines was a question to be afterwards de-
cided. In this respect, their conduct differed
widely from the course of those to whom Paul had
preached at Thessalonica. These rejected the gos-
pel at once, without being acquainted with its
nature. They heard some things which seemed to
conflict with their previous notions, and without
waiting to know the whole truth, without under-
standing the origin or the bearing of the gospel,
they became its bitter and determined opposers.
The conduct of the Bereans in thus receiving the
word with all readiness of mind, diffei's from the
course of many who reject the gospel in our day.
There are many now, as then, who hear but in part :
who conceive a hasty aversion to religion, and op-
pose violently what they do not understand. There
may be some who are familiar with the Bible who
do not live according to its teachings. There is a
reason for this in the depravity of the heart. Know-
ledge is not the whole of true piety, though the
want of it is a fertile soui'ce of infidelity ; but we
are safe in affirming, that most, if not all, rejecters
of the gospel resemble the Bereans less than the
Thessalonians.
This hasty condemnation is confessedly ungener-
ous. It is still mor'e unwise. Any subject has a
claim to our attention in proportion to its import-
ance, its probability, and our opportunities of in-
vestigating its truth. Now the gospel professes to
deal with the highest interests of the immortal
296 THE PRINCETON PFLPIT.
soul. Tlie burden of its teacliing is, tliat a way of
salvation lias been provided for dyirg men ; that
there is redeuii^tion for sinners, happiness and eter-
nal life for the miserable and condemned. If there
be but a bare possibility of its truth, it is of vast
importance; but if the nature and degree of its
evidence renders it highly probable ; nay, if that
evidence is accessible to all, and is yet so clear that
it cannot be resisted, then surely the gospel has an
overwhelmino: claiin. The heart bears witness to
its own sinful state ; the curse of sin is all around
us, it is written on all the sufferings of life, it is
visible in death, and it speaks in the conscience in
tones not to be misunderstood. That a way of
redemption was possible, and that Jesus Christ is a
divine Savioui^, the apostle proved by the miracles
he was em]30wered to perform in his name, and by
the wonderful fulfilment of types and pi'ophecies in
the person and history of the Son of God. The
facts upon which his arguments were based were
all familiar ; the proofs he brought in supjwrt of
his conclusions were accessible to his hearers, and
adapted to their comprehension. A refusal, there-
fore, to examine the subject gave evidence, either
of a weak head or a bad heart.
11. The next thing worthy of note in the conduct
of the Bereans is, that they searched the Scriptures
daily ^ wlietlier these things were so. After they had
heard Paul's preaching, his doctrines, and his argu-
ments, they seem slow to adopt his views. They
still cling to what they know to be true. The
Bible was the anchor of their faith. They had
THOMAS W. CATTELL. 29T
been favored witli repeated evidence tliat tlieir
Scriptures were a revelation from God. To the
Scriptures, therefore, the Bereans resort to test the
doctrines of the apostle. There was much in his
preaching in apparent conflict with their ceremonial
observances. It proposed to abolish customs con-
sidered sacred for ages — to lay aside the smoking
altar and the bleeding victim for a spiritual sacri-
fice of prayer and faith. It seemed like tearing
the very life of religion from their hearts. They
must have clear grounds for a change so thorough,
Nothing less than the authority of God himself
could satisfy theii* minds; they search the Scrip-
tures, therefore, with intense anxiety. It is a daily
search, a close examination of its inspired teachings.
The arguments of the apostle, if we may judge by
his writings, were close and conclusive. There was
no such thing as denying his conclusions, if his
premises were correct. The Bereans searched the
Scriptures in private to see if these were true. He
had led them to grand results. He had exhibited
God in a new and wonderful character. He had
pointed out the end of their sacrifices — the great
high priest and victim, so long and so beautifully
typified in their temple service. He had spoken
of faith in Christ as connected with peace and free-
dom from condemnation. Could there be any mis-
take on these points ? did they follow from what
the Old Testament taught of the character and
work of their Messiah ? was Jesus of Nazareth the
hope of their nation? did all the descrij^tions of
their prophets and all the symbols of their law
20
298 THE PRINCETON PULPIT.
meet and find tlieir fulfilment in liim ? Thus they
compare the apostle's doctrine with their sacred
books ; they search the Scriptm*es daily ; it is no
occasional reading, no single question, but a re-
peated and anxious searching of the Bible, the
expression of a sincere and ardent desire to know
the truth, to know whether the gospel had a well-
grounded claim upon their faith.
This is the point in which their example is espe-
cially worthy of our imitation. The gospel comes
to us as it did to the Bereans, with its claims and
its evidence. Its claims are founded on its import-
ance and its probable truth : its evidence is laid in
miracles and prophecy, and in the present opera-
tions of an Almighty Sj^irit. If we have not the
ministry of Christ and his Apostles, we have their
recorded testimony to the great doctrines for which
they lived and died. We have the Prophecies —
still unfolding their meaning to the interpretation
of the events so long predicted — and we have,
above all, the witness of the Spirit, in the adapted-
ness of the gospel to the necessities of our dying
state. We have the power of the gospel exhibited
in the lives of its real possessors — in its victory
over sin and the grave. The very existence of the
church, with its sacred influences, is a witness for
the truth of the gospel ; at this very day there are
hundreds of thousands believing its promises and
rejoicing in its hopes. It has brought peace into
our communities, happiness into our families, and
joyful hopes to cheer the departing moments of
many once dear to our hearts. Is it possible, under
THOMAS W. CATTELL. 299
all tliese circumstances to remain indifferent to tlie
question wlietber these things are so ; with so mucli
to indicate its importance — with so much to render
it, to say the least, probable, are we not called
upon to give it a serious examination ?
If those who neglect religion are right, if they
are excusable in their course, then how wonderful
must be the delusion of so many of the professed
believers in the gospel, from the time when Jesus
died upon the cross. If these things be not so,
how deeply are our friends, some whom we most
respect and love, how deeply are they sunk in a
miserable superstition. But if on the other hand,
they are right, if they have found him of whom
Moses in the law and the prophets did write, then
how terrible is your condition if you neglect it. If
there be any thing in religion, and we neglect it, it
is at the peril of our souls. To remain indifferent
is to perish.
I have thus far urged attention to the subject of
religion, from its importance, and from the over-
whelming probability that it is true. I now men-
tion, in conclusion, two other considerations, one
drawn from the history of the Bereans, and the
other from the effects of a candid examination upon
Christian life.
I. The natural tendency of a candid and tho-
rough examination of the claims of the gospel is to
lead to true piety. It is added in the verse which
follows the text, Therefore many of tliem believed^
as the result of their fidelity in searching the scrip-
tures. It lias already been remarked that in very
300 THE PEINCETON PULPIT.
many, if not in all cases, infidelity is connected witli
ignorance. A knowledge of the gospel is an essen-
tial element of conversion. Yet knowledge is not
of itself enough, to make any man a sincere Chris-
tian. There is much in the Bible which opposes
the pride of the human heart, and there is much
even in the character of the Saviour to give offence
to wicked men. So that we might know the whole
gospel, in all its parts, and yet be lost. Yet know-
ledge is not only important — it is necessary. With-
out some correct apprehension of the truths of the
Bible, there is, for intelligent sinners, no salvation.
It has often occurred that mere desire of know-
ledge— a mere willingness to examine, has led not
only to a conviction of the truth, but to a saving
acquaintance with its rich provisions.
It is related of Gilbert West and Lord Lyttleton,
that being once in conversation on their infidel
views, they agreed to unite in exposing the preten-
sions of the Bible from its own evidence. The one
chose the history of the conversion of Paul, and the
other his doctrine of the resurrection, as the points
of their attacks. With vigorous minds they began
the study of their subjects, and the result was two
of the most masterly arguments in favor of the
Christian religion now in possession of the Church.
Lord Lyttleton not only convinced himself, but he
will convince any candid man who reads his trea-
tise, that the account of Paul's conversion, given in
the twenty-sixth chapter of Acts, must be true,
because it is impossible to explain the narration on
any other supposition. It was impossible for Paul
THOMAS W. CAT TELL. 301
to liave been an enthusiast, a dupe, or a liypocrite.
Tlie only solution of liis conduct is to be found in
the truth of his narration, and in the reality of the
doctrines he believed and preached.
II. Again, a thorough examination of the Scrip-
tures is wise in reference to the satisfaction of believ-
ing and the comfort of religious experience. It lays
the foundation for a solid and progressive Christian
character. It gives clearness to the Christian's
views, stability to his judgment, and confidence
throughout his life. He is distracted by no fears,
lest all should prove delusive. He knows it to be
true. He has received no cunningly devised fable.
His house is built upon the rock, unmoved by all
the storms of unbelief.
Therefore, let the duty of searching the Scrip-
tures become a paramount matter, not only because
the whole subject of religion is of vast and unspeak-
able importance ; not only because all the evidence
is in favor of its truth; but also because this is one
divinely-appointed means of conversion, and be-
cause the knowledge of the Scriptures thus ob-
tained will be of incalculable benefit to you, if you
ever do become a sincere follower of Christ. As,
therefore, you value your safety, as you hope to
have an interest in the blessings of the gospel, and
as you desire to enjoy the advantages of religion,
let me urge you to search the Scriptures, whether
these things are so.
THE POSITION OF THE HUMAN EACE IN THE
DIVINE ECONOMY.
JOHN T. DUFFIELD, A. M.,
ADJUNCT PROFESSOR OF MATHEMATICS.
" God hath concluded them all in unbelief, that He might have mercy upon
all."— Rom. xi. 32.
God hath concluded them all^ — that is, both Jews
and Gentiles, — in unbelief ^ that He Tnight have mer-
cy upon all. Tlie truth here asserted, the Apostle
re-affirms in his Epistle to the Galatians, iii. 22.
His language there is, "The Scripture hath con-
cluded all under sin, that the promise by faith of
Jesus Christ might be given to them that believe."
From a comparison of these two passages, it is
evident :
(1.) That the expression in the Epistle to the
Galatians, — " the ScriptuTe hath concluded all un-
der sin," — simply means, that the Scriptures de-
clare the fact, that God hath so concluded all.
(2.) That the expression " in unbelief," as it oc-
curs in the text, is synonymous with " under sin,"
— the word "unbelief" being so used, since un-
belief is the most prominent development of the
sinfulness of our race.
JOHN T . D U F F I E L D . 303
(3.) The language used in tlie Epistle to the Ga-
latioDs, explains or renders definite the particular
form or manifestation of " mercy" referred to in
the text — " that the promise by faith of Jesus
Christ, might be given to them that believe."
(4.) AVhen the text declares that God designed
to " have mercy upon «//," the corresponding ex-
pression in the Epistle to the Galatians teaches,
that the word " all" in this connexion is not to be
taken in its universal, unlimited signification, but is
restricted to all " them that believe."
The doctrine, therefore, of the Apostle, in these
passages of Scripture, is, that —
God hath concluded all under sin, that He
MIGHT manifest HiS MEECY, IN THE SALVATION,
THROUGH Christ, of them that believe.
We may be enabled to apprehend more distinct-
ly, and fully, this important truth, by considering,
in order —
1st, The fact, that all men are under sin.
2dly, That they are so by the permissive will of
God.
3dly, The end which God accomplishes, and
which we may therefore say. He designed to
accomplish, by this permission.
I. And first, as to the fact, that all men are under
etn.
David, in the 14th, and again in the 53d Psalm,
declares in language, which is again repeated by
the Apostle Paul in his Epistle to the Komans, —
as if to multiply the testimony of insj^iratiou to the
304 THE PEINCETON PULPIT.
fact, — " there is none righteous, no, not one ; there
is none that nnderstandeth ; there is none that
seeketh after God ; they are all gone out o f the
way ; they are together become unprofitable ; there
is none that doeth good, no, not one." Rom. iii. 10-
12. Paul elsewhere expresses this same truth, in
connexion with a declaration as to the origin and
consequences of this, our deplorable condition. " By
one man sin entered into the world, and death by
sin ; and so death passed upon all men, for that all
have sinned." Rom. v. 12.
What a commentary on these and similar decla-
rations of Scripture, does the history of our race
present ! We see sin manifested, not as a peculia-
rity of particular individuals, or classes, or nations,
or races ; nor confined to particular times and eras,
— all have sinned, and come short of the glory of
God, — there is no man that liveth and sinneth not.
And this evil thing affects, not only all human
actions, and words, and thoughts, but our very na-
ture is corrupt, — the fruit is not good, because the
tree is not good, — the waters are foul, because the
fountain is impure, — we are " conceived in sin" —
we are " brought forth in iniquity,"^ — we are " by
nature, the children of wrath." We see the wages
of sin — the penalty of a want of conformity to
God's law, — reigning " even over those who have
not sinned after the similitude of Adam's trans-
gression." Rom. V. 14. The newly-born infant,
scarce conscious of its being, is yet the subject of
suffering and of death ; and is marked thereby, no
less distinctly than was guilty Cain, as obnoxious
JOHN T. DUFFIELD. 305
to God's all-compreliending and uucompromismg
law.
This universal and entire sinfulness of our race —
a foct, in itself, so abasing and so alarming — does
not when announced make upon us its due impres-
sion ; partly, because of the eftect of sin upon our-
selves, deadening our moral sensibilities ; and part-
ly, because all around us are, like ourselves, involved
in the guilty degradation. Not only does sin blind
us, or at least render us indifferent to its own ap-
palling enormity, but besides, all intelligent crea-
tures with whom we are sensibly acquainted, are
our fellow-sinners.
But consider, for a moment, what sin is ; and
consider, too, that notwithstanding the many mil-
lions of the human race, sin is, doubtless, still a com-
paratively rare thing among God's intelligent crea-
tures ; and we will see reason for dread wonder,
that the Omnipotent and Holy One, should allow
such wretches as we are, to defile his creation.
For, what is sin ? It is the violation of the law
of God ; a law,, to which we are, by the very fact
of our existence, bound to render supreme obedi-
ence ; a law, too, which, even whilst we transgress
it, we cannot but acknowledge is only " holy, and
just, and good." Sin is therefore nothing less than
unprovoked rebellion against our Maker, — it is no-
thing other than enmity against our God. This is
the fearful thing of which we all are guilty.
And then, too, we stand almost alone in our ini-
quity. Sin, we have reason to believe, is a compa-
ratively rare thing, and a sinner is the exception
306 THE PRINCETON PULPIT.
among the subjects of God's wide dominion. Think
of those myriad worlds, and systems of worlds,
with which He, who is " Almighty in working,"
has (we may almost say) filled immensity — in com-
parison with whicli the trifling earth we tread is
but as the small dust of the balance — an atom
floating in the sunbeam. Think of these countless
worlds, all peopled as they doubtless are with
countless generations of intelligent and responsi-
ble creatures, — think of the vast gap in the scale of
intelligence, between our finite minds and God the
Infinite — a gap filled in with rank above rank, in
long succession, of angelic beings, — thrones, and do-
minions, and principalities, and powers ; — and of all
these innumerable hosts — innumerable not merely
as to individuals, but as to species or kinds of indi-
vidual being — there are not, we have reason to be-
lieve, such moral monsters as sinners found, except
on earth where we abide, and in hell. Men and
devils damned, alone of all creation, have dared to
lift the arm of rebellion against the Lord of Hosts.
Other orders of intelligent creatures are, doubtless,
rejoicing in the holy exercises of their unfallen fa-
culties— loving with supreme afi'ection, serving witli
untiring zeal, glorifying witli unmingled devotion,
their great, adorable Creator — as burning seraphs
before the throne, or winged cherubs on swift flight
to do His will — ministering spirits, ever hearkening
to the voice of His word. Children of men, and
demons of the pit, alone of all God's hosts, shun
their Creator's blessed presence, despise His holy
JOHN T. DUFFIELD. 307
law, dislionour His liallowed name, and would rob
Him of His glory.
Suppose that man had never fallen, and that our
race were still rejoicing in the full glory of our first
estate ; and suppose that among the many millions
of the happy, holy, inhabitants of earth, some one
or two sinners should appear — rebels against God,
" rejoicing in iniquity," " loving darkness rather
than the light" — such wretches would not present
to our eyes a sight more strange and monstrous,
than our race now presents to the holy intelligences
above us, and to Jehovah, our sovereign God.
Such, my friends, is our lamentable condition —
" under sin" — at " enmity against God" — " children
of wrath."
II. But further, not only are all men thus under
sin, but they are so by the permissive ivill of God.
This is the second point proposed for our consider-
ation.
" God hath concluded," is the declaration of the
text, " all in unbelief," or " under sin." This lan-
guage does not merely teach that since men have,
in fact, become sinners, God now regards them as
such, — it expresses the higher truth, that our race
have fallen into this state of sin, by His permissive
will. " God hath concluded all in unbelief."
The word " concluded," here, has evidently not
its now common and ordinary signification of fin-
ished^ completed^ but its original and proper etymo-
logical signification as given in the margin, shut up
together. The form of expression represents us, as.
308 THE PEINCETON PULPIT.
by tlie permission of God, shut up togetlier under
sin, — like prisoners, shut up together in a prison ;
or like the occupants of a besieged city, shut up to-
gether by the power of the enemy. So has God
seen fit to give up our race to the power of sin.
That we are thus under sin by His permissive
will, is evident :
1st. From the very fact itself, that we are now
under sin. For this important fact in the history
of mankind, must have occurred either hy the per-
missive will of God, or in opposition to His will, or
(the only remaining supposition) He had no will in
regard to the occurrence.
Now, we say that neither this event, nor any
event, small or great, has ever occurred, in opposi-
tion to the will of the Sovereign Ruler of the uni-
verse. " My counsel shall stand, and I will do all
my pleasure," saith the Lord. Yea, Jehovah, the
only God, ever " doeth His will among the armies
of heaven and the inhabitants of earth." No crea-
ture, nor combination of creatures, can stay His al-
mighty arm.
Nor, further, can it be true, that God, our
Maker, liacl no ivill in reference to the obedience or
fall of man, and the consequent holiness or sinful-
ness of our race. The God of the Bible is not — as
some of the heathen imagine of their deities — indif-
ferent to the condition of the creatures He has
brought into being. He is not only the Creator,
but the Controller and Governor of the universe,
having his own wise and mighty purposes, which
He is ever accomplishing. " His throne is in the
JOHN T. DUFFIELD. 309
Leavens, and He maketli this earth His footstool,
and His kingdom ruleth over all." The very hairs
of our head are numbered by Him — yea " not a
sparrow falleth to the ground without our Father"
— and dare we imagine, that He was or is indiffer-
ent as that which affects the destiny of a whole
I'ace of His immortal creatures ?
Since, then, the fall of man, and the consequent
sinfulness of our race, could not have occurred in
opposition to the Divine will, — since it is an event,
in regard to which He would not have been indif-
ferent, we say, that the very existence of the fact,
is an incontestible proof that it occurred by His
permissive will.
But, 2dly, This is further confirmed by the ex-
j)ress declarations of Scripture. " He worketh all
things^'' says the Apostle, "all things after the
counsel of His own will." Eph. i. 11. And lest
any should suppose that sinful events were beyond
or without His providential control. His own voice
is heard declaring " I form the light, and create
darkness, — I make peace, and create evil ; I, the
Lord, do all these things." Isa. xlv. T. With even
more distinctness, if possible, the Spirit, by Solo-
mon, declares, " the Lord hath made all things for
Himself, yea, even the wicked for the day of evil."
Prov. xvi. 4. In harmony with these and similar
passages of Scripture, is the declaration of the text,
" God hath concluded all in unbelief."
In regard to the proposition here maintained,
that men are under sin by the permissive will of
God, it may be appropriate to remark, that it does
310 THE PRINCETON PULPIT
not mean, that God compelled our first parents
to eat the forbidden fruit, or now compels any of our
race to sin ; neither does it mean that God at all
interfered with the wills of our first parents, or now
interferes with our wills, so as to dispose us to sin
voluntarily against Him. There is no such agency
on the part of God, in the occurrence of sin, as to
make Him, in any sense, the author of our iniquity.
But it means, and simply means, that God, by
wise and holy determination, permitted, and still
permits man, in the exercise of his freedom of will,
to sin. Sin, on the part of man, is voluntary, self-
moved, — it has its source in himself, and God sees
fit to withhold restraining grace. The Creator
"made man upright," and man, not God, "has
sought out wicked inventions."
This view of sin, as to the manner of its occur-
rence, may be apprehended more distinctly by con-
sidering the language of Jehovah on one occasion,
in regard to the rebellious Israelites — " Ephraim is
joined to his idols ; let him alone." Let liim alone.
It is not necessary to the occurrence of sin, that
God should interfere by any direct agency, — it is
enough that He lets man alone^ and the unrestrained
human heart spontaneously manifests iniquity.
III. We come, then, to the third point proposed
for our consideration, namely, the end which God
accomplishes^ and which we may therefore say^ He
designed to accomplish^ ly the permission of sin.
When we consider, on the one hand, the infinite
Holiness and Benevolence of God; and on the
JOnX T. DUF FIELD. 311
other, tlie turpitude of sin, and the inealculahle mi-
sery which it has brought upon our race, the in-
quiry presents itself, — Why was sin permitted ^
The propriety of our asking this question, and
endeavouring to know the answer, depends entirely
upon the si:>irit Mdiich dictates the inquiry. If we
ask this, from any feeling of doubt or mistrust as to
the infinite holiness and goodness of God, — if we ask
it from a wish to know the reasons of His deal-
ings with us, that we may sit in judgment on them,
and decide whether they be sufficient, — if we ask,
from a want of confidence in the Kuler of the uni-
verse, which will not be satisfied until we understand
and approve of the motives of His conduct ; if such
be our spirit, we do in asking but sin most heinous-
ly against our ]\Iaker. To the caviller God giv-
eth not account of any of his matters. To a
spirit of presumptuous inquiry, His reply is only the
withering rebuke, " Who art thou, O ! man, that
repliest unto God ? Shall the thing formed say un-
to him that formed it, ' Why hast thou made me
thus V Has not the potter power over the same
clay to make one vessel unto honour, and another
to dishonour ?"
But if, on the other hand, we approach this sub-
ject in humble faith, fully assured that whether we
can always see it or not, God is righteous in all His
ways, and holy in all His works, — if we come, be-
lieving that whatever darkness and clouds are
round about Him, righteousness and judgment are
still the habitation of His throne, — if we come to
312 THE PEINCETON PULPIT.
this subject, prepared to trust God in regard to
whatever of Himself He has not yet revealed, or
we cannot yet understand, and only desire to knoM'
and understand so far as He has seen fit to reveal
Himself ; and are moved to this, too, not by mere
carnal curiosity, but that we may be led thereby to
love and adore Him the more, — if we humbly seek
an answer to the question proposed in such a spi-
rit, we are in so doing not only innocently engaged,
but are fulfilling a solemn and responsible duty, —
a duty imposed upon us by every intellectual and
moral faculty He has given us, and by every reve-
lation He has made of Himself, in His works and
in His word. The highest and most appropriate
exercise of our powers is in seeking after, and at-
taining unto, more distinct and enlarged views
of the being, and attributes, and works, and word
of the great God that made us. " This is eternal
life" — the very life of an immortal spirit — " to hioiv
Tliee^ the only true and living God, and Jesus Christ
whom Thou hast sent." "Let not the wise man
glory in his wisdom," says Jeremiah, " let not the
mighty man glory in his might — ^let not the rich
man glory in his riches; but let him that glorieth
glory in this, that he understandeth and knoweth
me : saith the Lord."
Wilful ignorance, or indifterence, in regard to
what God lias revealed of Himself, is no less crimi-
nal than is presumptuous inquiry, into those secret
things which it is not yet given us to know.
We may, therefore — if our spiiit be one of hum-
JOUN T. DUFF I ELD. 313
ble docility and faith — if our desire Ibe to " increase
in tlie knowledge of God," that our love for Him,
and adoration, may thereby be increased, — we may,
or rather we 'sJiouhJ^ in such a frame, and with such
motives, seek to know what God has revealed in
regard to the end He would accomplish, by the
permission of the fall and sinfulness of our race^
As preparatory to an answer of this inquiry, we
remark, that God was imder no obligation to jpre-
vent sin. The Creator was not hound in justice to
restrain His responsible creatures from sinning
against Himself, and exposing themselves to an ade-
quate punishment. Having created them holy, and
having given them a law which was holy, just, and
good, it was their duty to obey. And when, self-
moved, they would violate that law, and bring up-
on themselves its penalty, His relation to them im-
posed on Him no obligation to compel their obe-
dience. To deny this, is simply to deny God's
right of moral government over His intelligent
creatures. It would be an absurdity to give com-
mands, with promises and threatenings annexed, if
the law-giver were himself obliged to accomplish
the performance of all that was required. We re-
peat, therefore, that God was tinder no obligation
— He was not bound injustice to prevent sin.
This truth, whilst of course, it does not answer
the question under consideration, is of importance
in this connection, as preparing the mind to re-
ceive the answer.
To return to the particular inquiry proposed —
though God had, as we have seen, the right, in
21
314 THE PEIlSrCETON PTJLPIT.
justice, to permit, yet wliat are we to regard as His
design in permitting, the sin of the human race ?
To obtain an intelligent answer to this question,
we should first ask the more general question—
what is the design or ultimate end of all God's
works of creation and providence ?
By our very idea of God, as the self-existent, the
Infinite, the Eternal, as well as by the teachings of
Scripture, we are led to the conclusion that the
main design, the ultimate end, the final cause of
His creative and providential acts, all and singular,
has not reference to anything in the creature, but
to Himself, the Creator. Not only is it true that,
" by Him were all things created, that are in
heaven and that are in earth, visible and invisible,
whether they be thrones or dominions or principal-
ities or powers," not only by Him but '■'■for Him,
were they all created." Col. i. 16. Or as it is
declared in the song of the heavenly host — " Thou
hast created all things, and for Thy pleasure they
are and were created." Rev. iv. 11. God is not
only the source, and the means, but the eiul of all
His works. " Of Him, and through Him, and to
Him," says St. Paul, " are all things, to whom be
glory for ever." Rom. xi. 36.
And when we further ask, what end in reference
to Himself^ God would accomplish, by His various
works and dispensations, we unhesitatingly answer,
the promotion of His own glory. " All Thy works
shall, and do praise Thee, O Lord." Ps. cxlv. 10.
The glory of God^ is the great end of all His works
of creation and providence.
JOirif T. DUFFIELD. 315
But what is precisely meant, wlien it is said,
tliat all God's works are designed to promote His
glory ? Is it meant that these things, or anything,
either did or could, add to the essential glory of
the Most High ? Can it mean that the greatness
or the excellence of the Deity, is thereby enhanced ?
No, God was no less the infinitely glorious God,
before ever time was, — before the foundation of the
earth or heavens were laid — before aus^ht of the
vast universe had existence — when, as yet, the
Godhead dwells alone, rejoicing in the ineffable
bliss of their own divine communion. Just as the
sun, which courses in such majesty the heavens,
would be the self-same glorious object, though no
eye had been created to behold its splendour — so,
God would have been the self-same glorious God,
though no " morning star" had been brought into
being, to sing His praises — though no one of the
" sons of God" had ever been created, to glorify
Him, with shouts of joy.
When, therefore, it is said, that the works of
creation and providence were all designed to j)ro-
mote tlte glory of God, reference is had, not to His
essential or intrinsic glory, but t'O His declarative,
or manifested glory. His works and dispensations
were not designed to add to, but to manifest, the
already existing, infinite excellence and majesty of
His adorable being, and attributes.
When in eternity God dwelt alone, in infinite
wisdom and love. He determined to make a mani-
festation of Himself — to show forth His glory.
And how would He effect this purpose ? By briiig-
316 THE PKINCETON PULPIT.
ing into being, creatures endowed with faculties
whereby they might, in some measure, apj^rehend
His glory ; and then making to them revelations and
exhibitions of His being, and character, and attri-
butes ; — such exhibitions and revelations as would
afford them some true knowledge of Himself, and
lead them, in the fullness of gratitude and of joy,
to love and serve, and glorify Him for ever. Hie
glory of God^ as it consists in the manifestation of
Himself^ is the great design, the ultimate end, the
final cause of all His creative acts and providential
dispensations. His works and words and ways are
all but different exhibitions of some one or other
of the glorious attributes of His character — different
manifestations of His being, or wisdom, or power,
or holiness, or justice, or goodness, or truth. They
are designed to lead His intelligent creatures who
behold them, to a clearer and more comprehensive
! view of Himself and His adorable perfections, to
the end, that they may be filled thereby, with
J ever new and constantly increasing, joy and love,
and adoration. It is in this light that we should
ever view the wonders of His works — it is with
this key alone that we may endeavour to unlock
the mysteries of His providence.
Wlien we come then to the particular question
under consideration — the design of God in the per-
mission of the sinfulness of man, we are to look for
the solution, in the reply to the more easily answered
question, — the manifestation of what attribute of
God is peculiar to His dispensations towards the
human race ? What phase of His all glorious per-
JOHN T . D U F F I E L D . 317
fection, is here most fully, and yet, elsewhere not
at all (we have reason to believe,) displayed ?
AVe answer from the whole history of those
dealings, as well as from the declaration of such
scrij^tures, as the text — His mercy ; and by this we
distinctly meai;. His favour toward the (juilty — His
love toward sinners. Other divine attri])utes are
of course exhibited, and that most glorionsly, in
God's dispensations toward our race, ]>nt they ap-
pear as incidental to the manifestation of His mercy.
This darling attribnte is here "pecidiar-l]! displayed.
He " concluded all in unbelief that He might have
mercy upon all." He permitted man to fall, but
He has manifested the wonders of His love toward
the fallen. He did not restrain our race from sin,
as, we should bear in mind He was under no obli-
gation to do, but when we had become thus " dead
in trespasses and sins," " by nature, children of
wrath," because He was "rich in mercy., for His
great love wherewith He loved us," He quickens
us from our death of sin, into newness of spiritual
life^ and all this, to the end, as we are told by in-
spiration, " that in the ages to come. He miglit shew
the exceeding riches of His grace in His kindness
toward us, through Christ Jesus." Eph. ii. 1 — 7.
Until the fall of man, there doubtless, had never
been a manifestation of the divine attribute of
mercy. We have no reason to believe that His
creatures as yet knew, that " the Lord was gracious,
and full of compassion," even for the guilty. Angels
had sinned and without mercy th.ey were visited
with wrath and destruction. It was not until
318 THE PEINCETON PULPIT.
man, too, had fallen, ttiat this previously unseen
attribute was destroyed. And then, how glorious-
ly— not merely mercy, but mercy truly Godlike
— not simply grace, but " riches of grace un-
searchable,"— not only love, but infinite " love,
the length and breadth and depth and height
of which, passeth knowledge," — a love which
not only delivers from a merited punishment,
but raises up to glory — a strange affection, which
has vile sinners for its objects, and not only
snatches them from out the very jaws of death and
hell eternal, but washes them from all defilement,
and making them partakers of the divine nature,"
— exalts them to high seats " in heavenly places"
with incarnate Deity. Yes, here was exhibited, a
new, a most glorious, and yet probably a previous-
ly unimagined attribute of Jehovah's character.
'• Never did angels taste, above,
Redeeming grace and dying love."
Other divine attributes had long previously been
manifested, and had excited the adoration of the
unMlen heavenly host. They had seen the heavens
declaring the glory of their Maker, and the firma-
ment showing forth His handiwork. The existing
universe was to them a record of their Creator's
wisdom, power and skill, and they had been taught
thereby, the anthem of Blessing, and honour, and
glory, and power, to Him who had created all
things, and for whose pleasure they are and were
created.
And again, in all the faculties of their being,
JOUN T. DUF FIELD. 319
and ill the abundant provision made for tlieir right
exercise, affording an existence of uninterrupted and
uniningled happiness, the angelic hosts had a con-
stant manifestation, or rather, an experience of Je-
hovah's goodness — His benevolence — that attribute
which moves Him to promote the happiness of his
creatures. They had tasted and seen that "the
Lord was good.
And further, in the holy character of all their
joys, in the very constitution of their natures, and
in that law of their Creator, to which they all
were subject, they had full exhibition of God's at-
tribute of holiness, and they ceased not, day nor
night, to shout one to another, " Holy, holy, holy,
is our Lord God Almighty."
And once more, when rebellion had entered the
ranks of the heavenly host, and Satan seduced
many to foul revolt against the majesty of heaven,
and Jehovah, in just judgment, cast the rebels from
his presence down to hell — reserved there in chains
and darkness unto the judgment of the great day,
the unfallen angels saw an exhibition of God's at-
tribute of justice, and of his truth immutable, and
they doubtless sung, as John in vision heard them
sing, when the vials of wrath were poured out,
upon the finally impenitent of men, " Thou art
righteous, O Lord, because thou hast thus judged,
for they are worthy — even so. Lord God Almighty,
true and righteous are thy judgments."
Before the fall of man, therefore, the intelligent
creation had seen full manifestations of God's being,
and wisdom, and power, and goodness, and holiness,
320 THE PEINCETON PULPIT.
and justice and triifh. But as yet, tliey liad not
seen an exliibition of God's grace and mercy. They
tad known, indeed, His love, but not His love to-
ward sinners. "When, therefore, in the garden, our
first parents plucked and ate the fruit forbidden,
what strange surprise must have filled the angelic
host, at God's delay to thrust down sinful man to
an abode with guilty devils in the pit ! With
what wonder would they hear their holy Sovereign,
as he drove the sinning pair forth from the garden,
announce to them the promise, that the woman's
seed should bruise the serpent's head ! And when
our fallen parents, ventured from time to time, to
draw nigh to God in worship, and the heavenly
host beheld that they were not repulsed — when
they saw them bringing offerings to the Lord, to
which He " had respect," how would their hearts
begin to throb with a new joy, as they beheld in
this the o^limmerinc's of a manifestation of a new
and glorious — a previously unseen attribute of their
adorable Jehovah ! And when righteous Abel was
stricken, first of human kind, by the hand of death,
and his disembodied spirit recreated in God's image,
appeared among the unfallen worshippers of the up-
per sanctuary, cleansed from all the defilement of
his sins, spotless as the holy host around him, re-
joicing with them in the pure and perfect joys of
their heavenly dwelling-place, with what a thrill
of gladness would they welcome him to their blessed
communion, and with T^hat swelling bursts of a new
praise would they adore the wonderful love of
their divine Creator ! With what ready zeal would
JOHN- T. DUFFIELD. 621
tliey uow go fortli on the strange mission of minis-
tering to sinful, vile children of the dust, yet still,
hy wondrous love of God, the heirs of heaven and
glory ! How cheerfully, and with swift wing, would
they fly at God's command, to take charge of the
chosen ones, to bear them up in their angelic hands,
to guard with tender care, the pathway of their
earthly pilgrimage, to be with them and sustain
them in the hour of death, and after death, to re-
ceive them into fond embrace, and convey them to
the blessed everlasting mansions ! And with what
interest would the angels watch all the operations
of this gracious love of God — how would they
study its successive developments and "desire to
look into" the mysteries of the wondrous plan, in
which they kne^, though as yet they knew not
how, " mercy and truth did meet together — right-
eousness and peace did kiss each other !" And
when, in the fullness of time, they beheld Him,
whom they had ever worshipped as their God and
Creator — co-equal with the Father, and the very
" brightness of His glory" — leaving His high seat
upon the throne, veiling, as it were. His majesty di-
vine, descending to earth, and taking upon Him-
self the humble nature of humanity, and that too,
in its humblest form — a feeble babe, in Bethlehem's
stable manger — when they beheld the amazing
sight of Deity incarnate, and saw that in that hu-
miliation, the mercy and the justice, the grace and
yet the holiness of God, were all to be harmoni-
ously and most gloriously displayed — overwhelmed
with wonder no longer, merely at the love of God,
322 THE PKIlSrCETON PULriT.
but at tlie infiuitude of that love, and at tlie infinite
wisdom displayed in the plan for a sinner's salva-
tion— from heaven to earth, and back again to
heaven, with joyful lips they shout, " Glory to God
in the Highest, peace on earth, good will toward
men — glory to God in the Highest !" And when
the dispensations of this wondrous plan of grace
shall have been completed, when the chosen of the
Lord shall all have been iugathered, and ten thou-
sand times ten thousand, and thousand of thou-
sands, redeemed from among the children of men
shall ajipear in the presence of God's heavenly
glory, with their robes of white, and their harps of
gold, and their palms of victory, and their crowns
of everlasting life — when Jesus shall present before
the throne. His blood-bought church complete, then
shall all heaven's hosts unite, around the throne, in
new strains of loftiest adoration — then shall the
apocalyptic ascription of highes^ glory to Jehovah
be fulfilled : " I, John, heard a great voice of much
people in heaven, saying, Alleluia; salvation and
honour, and power, unto the Lord our God ; and
again they said Alleluia ; and the four and twenty
elders and four beasts fell down and worshipped
God, that sat on the throne, saying. Amen,
Alleluia ; and a voice came out of the throne, say-
ing. Praise our God, all ye his servants: and I
heard, as it were, the voice of a great multitude, and
the voice of many waters, and as the voice of mighty
thunderings, saying. Alleluia, for the Lord God
omnipotent reigneth, let us be glad and rejoice, and
JOHN T. DUFFIELD. 323
give liononr to Him, for tlie marriage of the Lamh
is comey Rev. xix. 1 — 7.
In view of these results, wliicli God accomj^lislies
for His glory, can we doubt as to tlie main design,
the ultimate end, the final cause of His dispensa-
tions towards the human race, including, as these
dispensations do, the permission of our sin.
In conclusion, it remains but to ask, what effect
should be produced in us by the important truths
we have been considering. We answer :
JFirsi. This subject should produce in us as it did
in the Apostle, (as seen from the context,) more
profound views of the ahsolute sovereignty of God.
He is Himself, the source, the means, and the end
of all His works. He is " the Alpha and the Omega,
the beginning and the ending, the first and the
last" — ever accomplishing His own wise and holy
purposes among " the armies of heaven and the in-
habitants of earth." The highest and holiest of His
creatures have neither merit nor power before
Him. All are less than vanity, and as nothing, be-
fore God. " For who hath first given to Him, that
it should be recompensed to him again ? For of
Him, and to Him, and through Him, are all things,
to whom 1)6 glory for ever." Rom. xi. 35, 36.
Secondly. These truths should lead us as they did
the Apostle, (as seen from the context,) to adore
the infhiite wisdom and hnowledge of God^ as dis-
played in His dealings with our race. We should
be ready to exclaim with Paul, " Oh, the depth of
the riches, both of the wisdom and knowledge of
God." AU comprehending knowledge, which em-
324 THE PEINCETON PULPIT.
braced tlie countless thousands of our race, wliicli
took in all the necessities and circumstances of
their being, whicli surveyed all the means requi-
site to the accomj^lishment of the divine purpose,
and all the results of those means from the begin-
ning to the end. Infinite wisdom, too, in selecting
and adaj)ting the means to the object in view, in
the ordering of every part, as well as the whole of
the entire scheme of human destiny, so that our
highest happiness, and the glory of our Creator,
may thereby ever be abundantly promoted. We
see displayed herein not merely Almighty power
triumphing over sin, and death, and hell, but
wisdom infinite,
" Building on sin's demolished throne,
A temple to God's praise.
From broken, scattered fragments, gathered out
of the very ruins of the fall, Jehovah has reared a
monument, which everlastingly shall stand to the
praise of His glorious grace, and throughout all
coming ages, shall display " to the principalities
and powers in heavenly places, the manifold wis-
dom of God." Eph. iii. 10.
Tliirdly. The truths we have been considering
should fill our hearts with grateful love to the
Father of mercies and the God of all grace. What
reason have we for thankfulness, in being permitted
to experience that " the Lord is gracious and full of
compassion !" For bear in mind, that every bless-
ing we enjoy, every good thing that cometh down
to us from the Father of Lights, all the unsearch-
JO 11?^ T. DUF FIELD. 825
able riches of Christ, are blessings undeserved, gifts
to which we not only have no claim, but the very
reverse of which is our desert. God was under no
obligation to provide a ransom for us, and in Ilim
manifest to us His unbounded love. The hopeless
state of devils in the pit, may teach us that all the
favours, we sinners of mankind enjoy, are the gifts
of God's rich, free, sovereign, and distinguishing
grace.
And how should we feel His claims upon our
gratitude and love rise to a still greater height,
when we consider, that not only are we made the
direct objects of the Divine mercy, but He has
made us the honoured instruments of for ever
showing forth " the exceeding riches of His grace,"
to all the intelligent creation. Not only are Chris-
tians now "the lights of this world"— they are
henceforth evermore to be, as it were, among the
very lights of heaven. Not only are they now
epistles of God's grace, "known and read of men"
—angelic eyes shall ever gaze upon them with in-
terest and delight, and behold in their exaltation,
the infinite wisdom and power, the holiness and
justice, the goodness and truth, and the wonder-
fully merciful love of God.
And lastly, these truths should lead each one,
personally, to seek with all earnestness and diligence,
to have these blessed purposes of mercy fulfilled
in his own experience. We have seen the great end
which God would accomplish in all His dealings
with our race, we are able to understand why He
he has brought us into being and ordered, as he
326 THE PRINCETON PULPIT.
lias, all His dispensations towards us, to manifest
His mercy in bestowing npon us everlasting happi-
ness and glory. "We have clearly set before us,
therefore, what the Lord would hare us to do —
accept, at once, this " great salvation," so dearly
purchased, so freely offered ; receive, with our whole
heart, the Lord Jesus, as our Saviour and our King,
and enjoy in Him, now and for evermore, Jehovah's
gracious and unbounded favour.
We may, indeed, refuse these precious mercies.
AYe may, notwithstanding all, " neglect this great
salvation." And what then? Shall we thereby
rob God of his glory ? No — God will glorify Him-
self, not only in them that are saved, but also in
them that perish. If we refuse to glorify Him in
our salvation. He will glorify Himself in our de-
struction. If we refuse to be the monuments of
His mercy in the realms of heavenly light, we shall
then become the monuments of His Almighty
wrath in the pit of darkness, and with devils
damned, through all eternity, display the holy jus-
tice of our Sovereign God. "Seek ye the Lord,
then, whilst He may be found — call ye upon Him
whilst He is near." " Oh ! taste and see that the
Lord is good — that blessed are they who put their
trust in Him."
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