Sermons of Rev. Franklin S. Bliss ; together with a sketch of his life

THE LIBRARY OF THE

UNIVERSITY OF

NORTH CAROLINA

THE COLLECTION OF

NORTH CAROLINIANA

ENDOWED BY

JOHN SPRUNT HILL

CLASS OF 1889

CB

B6U9m

UNIVERSITY OF N.C. AT CHAPEL HILL

00032193769

This book must not
be taken from the
Library building.

SERMONS

REV. FRANKLIN S. BLISS;

TOGETHER WITH

A SKETCH OF HIS LIFE.

BY

MOSES MARSTON.

BOSTON;
UNIVERSALIST PUBLISHING HOUSE.

1878.

TIu Riverside Press, Cambridge :
Printed by H. 0. Houghton and Company.

PEEFAOE.

This little book has been prepared in the hope
that it may help to perpetuate the memory and
influence of one whose saintly life and work our
whole church may well look upon with affection-
ate interest. The fact that Mr. Bliss was my
friend, whom I loved as a brother, and whom for
years I knew very intimately, has in some respects
rendered the writing of his Memoir a more diffi-
cult task. For while it has been a work of love,
it has also been one in which the heart has de-
manded more than could be done. I am conscious
that this sketch is but an imperfect outline of a
noble and saintly life, and that those who knew
Mr. Bliss intimately will not be entirely satisfied,
as I am not, with the way the work has been
done. But if I have succeeded measurably in
writing what will suggest to his friends the most
essential spirit of his life, and what will carry to
others who knew him not somewhat of that spirit,
I must be content.

IV PREFACE.

It lias been my aim to write a plain and truth-
ful narrative, and not to do violence to the humil-
ity and truthfulness of my friend's character by
any exaggeration of his virtues or extenuation of
his faults. I believe I have not overdrawn the
picture of his consecrated life.

To those who have assisted in furnishing mate-
rials for the Memoir, and to Prof. W. R. Shipman
for valuable aid in seeing the book through the
press, I return hearty thanks.

Minneapolis, Minn., May U, 1878.

COJ^TENTS,

MEMOIR.
CHAPTER I.

PAGE

Early Life and Education 1

CHAPTER K.

Life at South AVoodstock and at Enfield . . 14

CHAPTER HL

Life at Baere 21

CHAPTER IV.

The Last Year of his Life 56

SERMONS.

I. Confessing Christ 67

11. Spiritual Growth 80

in. Our Part in the Work of Salvation . . 99

IV. The Mind of Christ 113

V. The Method of the Christian Life . . 122

VI. Acceptance with Christ 131

VIL The Greatness of Christ 141

VIII. The True Service of Christ . . . .151

IX. Christian Faith and Christian Profession • 159

VI CONTENTS.

PAGE

X. Faithful unto Death 169

XI. The Greatness of the Christian's Work . 178
XII. Another Comforter 193

XIII. Tidings of Great Joy 204

XIV. The Victory that overcometh the World . 21.5
XV. Meditation of God 223

XVI. Out of Great Tribulation 231

xMEMOIR.

CHAPTER I.

EARLY LIFE AND EDUCATION.

Franklin Samuel Bliss was born in Chesh-
ire, Mass., September 30, 1828, and died in
Greensboro, N. C, March 23, 1873.

He was the son of Samuel and Polly Knapp
Bliss, and grandson of Col. Nathaniel Bliss of
revolutionary memory. He had two sisters, both
older than himself, — Mary J., wife of Rev. A. A.
Gilbert, of Lanesboro, Mass., and Amanda, wife
of R. G. Green, of Elizabeth City, N. J. ; and one
brother, younger than himself, — Darius M., of
the firm of Porter and Bliss, of New York.

His father was a farmer, and trained his chil-
dren to those habits of industry and frugal econ-
omy which are characteristic of the farmers of New
England. At an early age his children were put
to such work as was suited to their age and
strength. For a short term, summer and winter,
they were sent to the district school, where they

2 MEMOIR.

learned the rudiments of reading, writing, spell-
ing, geograpky, arithmetic, and grammar. Out
of school hours the inevitable " chores " in the
house and at the barn were to be done, and each
had his allotted task.

Franklin was an active, nervous child, fearless
almost to recklessness, very persistent and deter-
mined, firm in resisting opposition, but tender-
hearted and affectionate, and easily moved by ap-
peals to his sympathies or his conscience. He had
the common foibles and roughnesses of boys of like
aoe and circumstances, and we may be sure that
his quick, decisive, persistent nature would at
times lead him into faults which would be trying
to parents and teachers.

At the age of eight years he had scarlet fever
so severely that his recovery w^as for a time de-
spaired of, and his voice, his hearing, and his sight
were impaired for life. For three years he was
nearly blind, and some of the time he had to be
shut up in a dark room with a bandage over his
eyes. At eleven his sight was so far improved
that he could distinguish objects and do some work
on the farm, but not sufficiently to enable him to
read or attend school. These were years of great
dejection and trial ; but in his memory they were
brightened by recollections of his mother's love and
sympathy.

His mother was a Calvin istic Baptist, of an
earnest and lively piety, a patient and gentle spirit.

EARLY LIFE AND EDUCATION. 3

Her influence over her sadl}^ afflicted son was very-
great. Her presence was light and peace to him.
She understood him, and in her he confided. She
was his counselor, his comforter, his joy. She
sympathized with his sufferings, anticipated his
wants, and ministered to him with that gentleness,
patience, and wisdom which a Christian mother's
heart knows so well how to use. She was, for
some years, herself an invalid, and endured great
suffering. In 1838 the family removed to a larger
farm in Lanesboro, and two years later this lov-
ing, devout mother died. *' Never shall I forget,"
writes his sister Mary, '' when I went to Frank-
lin's room on the morning after she died, and told
him of her death, how overwhelmed he was with
grief, although she had been so low for some time
that we had not expected her to live from one day
to another." Ever}^ day, for years, as the evening
twilight came on, he would withdraw from the
family and give himself up to paroxysms of grief.
Her death made a deep and life-long impression
on his mind.

He now felt himself more alone than ever.
Kind friends were around him, but his life was
different from theirs. By reason of his physical
infirmities he could only to a limited extent busy
himself with the things which occupied their atten-
tion. He was shut out from their hopes ; he must
lead a different life from theirs. He doubtless
had many sources of happiness, but no one who

4 MEMOIR.

knew him can doubt that he led a more solitary
and contemplative life than is common to boys of
his age. It is known that he at times felt keenly
his isolation and his inability to be usefully em-
ployed.

Two years after his mother's death, his father
was married to i\lrs. Ann Porter, " one of the best
of women, and as true and kind to him as an own
mother." He frequently, in after life, bore earnest
testimony to her worth and to her kindness to
himself.

At the age of sixteen years, while playing in
the garret of his father's house, he found a pair of
his grandmother's spectacles, and in boyish sport
adjusted them to his own e^^es. What was his
surprise to discover that, with the help of the
glasses, he could see much more distinctly than he
had been accustomed. It had not been known
before that his eyes needed glasses adapted to
an old person. This discovery opened a new
world to him. He could now read and study,
and make himself useful. His health was uncer-
tain, and at times so poor as to keep him from
school ; but, as health and circumstances permit-
ted, he attended the high school at Lanesboro, of
which his brother-in-law, Mr. Gilbert, was princi-
pal. As a student he was conscientious, persever-
ing, and fond of discussion. He took great inter-
est in writing and declamation. His declamations,
as was afterwards learned, were all of his own
composition.

EARLY LIFE AND EDUCATION. 5

When sixteen or seventeen years of age, not
long after his discovery of the spectacles, he was
prostrated for some weeks with a fever. As has
been the experience of many others, the enforced
rest and quiet of convalescence led to much devout
meditation. With child-like docility and trust he
laid open his heart to his Heavenly Father, read
his Bible, questioned its meaning, and prayed for
light. And the promise, " Ask and ye shall
receive, seek and ye shall find," was graciously
fulfilled. The dawning light of faith then first
began to break in upon him, although the full
day did not come until some time after. He al-
ways looked back to this sick-bed experience as
the turning-point in his life. He then began to
be a Christian, and from that time he renounced
profanity and every form of thoughtless irrever-
ence, and began a life of humility and prayer-
fulness.

His views were crude and unformed, and in
many things amounted to little more than tenden-
cies and questionings. But the germs of faith and
spiritual life had begun to quicken within him,
and the great lines of truth were clearly seen by
him. From the first moments of his awakening
to newness of life, faith in the power of divine
grace and in the completeness of the final result
of Christ's mission to the world kept even pace
with his progress in a Christian experience. The
light which shone in upon his heart was the light

6 MEMOIR.

of universal love and universal redemption. In
so far as his life was changed and renewed, tliis, as
he always claimed, was the transforming power.
He often told his friends that he became a Uni-
versalist by the prayerful study of the Bible while
lying on a sick-bed ; and used to speak with much
feeling of the new life which then dawned upon
him. But a long, earnest struggle was before him.

From his mother he had imbibed a strong sym-
pathy with some of the doctrines of the Baptists.
His father was a passive Universalist, but stead-
ily attended, with all his children, the Episcopal
church. The children attended Sunday-school,
and Franklin found in his lessons many points for
argument and discussion. Baptism by immersion
was one of his favorite doctrines, and a subject of
frequent discussion between him and his father.
His step-mother was a member of the Congrega-
tionalist church, and would also hold arguments
with Franklin on religious subjects. He grew
more and more decided in his convictions and in
his dissatisfaction with the Episcopal church, and
finally ceased attending that church, and on Sun-
day morning would leave the rest of the famil}^
and go a mile further on to the Baptist church.
He did not think of joining the Baptist church,
nor had he lost his faith in Universalism, bat he
sympathized more with the doctrines of the Bap-
tists than with those of the Episcopalians.

Meanwhile he was also earnestly discussing the

EARLY LIFE AND EDUCATION. i

doctrines of Universalism. His compositions at
school were tinged with this faith ; he argued with
his friends in its behalf. With avowed Univer-
salists he often took issue on some point, with the
purpose, sometimes, of gaining light, and at other
times of overthrowing what he thought to be
error. Among those with whom he reasoned on
religious subjects was his cousin, A. A. Bliss, a
Universalist of decided opinions, who delighted
in discussion. The two cousins often took oppo-
site grounds and held many earnest arguments
together. They frequently attended church to-
gether, and on their way home discussed with
youthful ardor the sermon to which they had lis-
tened. Their residences were two miles apart, and
they usually separated in a piece of woods. It is
related that A. A. would sometimes go back after
they had parted and secretly follow Franklin, who,
on reaching a secluded place, would kneel and
offer a fervent prayer, asking for light and guid-
ance in his search for truth.

All the while he was growing in faith and
knowledge. His convictions were becoming clearer
and deeper. The light of divine grace was shining
into his soul with steadily increasing brightness.
He was asking, seeking, finding.

As he became more outspoken and decided in
his doctrinal views he met with much strong and
bitter opposition. He stood almost alone in the
town in which he lived. His thorough earnest-

8 MEMOIR.

ness and his deep sense of the importance of rehg-
ious truth, we may well believe, led him to be,
not a flippant and noisy, but an outspoken and
persistent defender and advocate of whatever doc-
trines he embraced. Many were the slights and
sneers heaped upon him; but these, although
keenly felt, served only to make him the more
bravely patient and steadfast. It required firm-
ness and courage as well as faith to resist other
less positive but no less powerful influences. The
young man who breaks away from old habits of
irreligion and thoughtlessness, and turns to a life
of thoughtful piety and devotion, often finds open
argument and even bitter sarcasm less powerful
enemies than the good-natured irreverence and
ridicule of his companions. This is mortised into
his own past life and is hard to shake off. But
Franklin's faith was strong, deep, and true, and
his firm, decisive will held him to his purpose and
his duty. He quietly pursued his chosen way,
and won the respect of all.

After years of study, discussion, and prayer,
when twenty-one years of age, he openly avowed
himself a Universalist, and, in accordance with his
earnest and resolute nature, began at once attend-
ing the Universalist church in Cheshire, four miles
away. He was constant in his attendance, over-
coming all obstacles, which, considering the dis-
tance, the climate, and his delicate health, were
neither few nor small. He had now become es-

EARLY LIFE AND EDUCATION. 9

tablished in the leading principles of the Univer-
salist faith. He had .found that rest and peace
which he had been so long seeking, and which
never, in life or in death, forsook him. June 23,

1850, he applied for admission to the Universalist
church in Cheshire, of which Rev. A. W. Mason,
now of Markesan, Wisconsin, was then pastor ;
was baptized by immersion September 1, 1850,
and was admitted to the church February 24,

1851. Father Mason, in communicating these
dates, says, " For virtue, integrity, and a desire to
grow in grace he was a model young man."

On the day he was baptized, his cousin, A. A.
Bliss, with boyish curiosity, crept back, after their
separation in the woods, to hear the prayer Frank-
lin was accustomed to offer in that place. He
relates that when Franklin, after offering a prayer
of the most joyful devotion, arose from his knees,
his face shone as though transfigured by his com-
munion with his Maker ; and he turned to the
trees around him and discoursed to them as to a
listening multitude, telling them of the riches of
divine grace and of the joy that filled his heart.
His prayer and his discourse to the trees were so
earnest and unaffected, so expressive of a deep
and joyful faith and of the indwelling of the Holy
Spirit, that his cousin was awed and filled with
deep and lasting wonder. This was but the be-
ginning of that remarkable life of faith and prayer,
of joyful trust in God, whose influence made

10 MEMOIR.

many hearts glad with a wondering joy, and
which had strange power to quicken the con-
sciences of men, to awaken faith, and to bring
men to Christ and newness of life.

From this time his devotions were never discon-
tinued for one day. He was often heard praying
in the fields and farm-buildings, and preaching to
the trees of the wood, and to the stanchions in the
stables. On retiring at night he always engaged
earnestly in prayer, — not always audibly, lest he
should disturb his room-mates. His brother and
step-brothers were all younger than himself, and
were sometimes careless in their words, not show-
ing quite the proper respect for his devout ways.
But his evident sincerity, uncomplaining gentle-
ness, and unwavering persistence soon conquered
them, and he was permitted to follow his inclina-
tions without annoyance. It was probably during
this same year, when he was about twenty-two
years of age, that he was put with a phj'sician in
the town of Adams to study medicine. It was
hardly expected he would become a practicing
physician. His bodily infirmities were so great
that it had been a serious question witli the fam-
ily whether he could succeed in any calling. It
was finally decided however that he should become
a druggist, and to this end he was put to the study
of medicine.

The whole business proved distasteful to him.
In a few months he came home of his own accord.

EARLY LIFE AND EDUCATION. 11

greatly against the wishes of his parents, espe-
cially of his father. He then, for the first time,
avowed his determination to become a minister of
the gospel. Those who knew him can well imagine
how earnest, decisive, and clean-cut that avowal
must have been. But he was strongly and hon-
estly opposed in this by all his family. It was
thought a preposterous notion, not to be coun-
tenanced in the least. He was assured that no
assistance would be given him for that purpose.
He was urged to return to the study of medicine,
and assistance was offered, if he would comply with
the wishes of his parents. He finally yielded to
the affectionate appeals of his step-mother so far
as to consent to return. But he was not convinced.
He went from love to his mother and from a de-
sire to please his family. He had no heart in it.
His brother's account of what followed bears the
marks of vivid and tender memory, and would
only be injured by any attempt to change it into
the language of another. '' I took him back," he
says, "one bright, beautiful Sabbath afternoon.
Although I had no sympathy with his ministerial
ideas, I v.'ell remember my pity for him in being
sent back to duties so distasteful. He remained a
few weeks and then walked home (a distance of
nine miles). I well remember how broken down
and despondent he looked as he approached the
house. As he entered he could no longer restrain
his feelings, but burst into tears, and begged to be

12 MEMOIR.

left to follow his own inclinations ; said that it
was a sin for him to pursue a calling for which
he had no taste, and at the same time to leave
undone a work which he beheved he was called to
perform. He was excused from returning to
Adams, and work on the farm was offered as a
substitute. He accepted the alternative, and
worked cheerfully to the full extent of the task
allotted him, arising in the morning long before
his brothers, that he might accomplish his task
early and then devote himself to his books."

After the farm-work of the autumn was mostly
done, he attended school in Lanesboro for a short
time. In November he went to Virginia to en-
gage in teaching school at a good salary. After
teaching long enough to earn the money necessary
to support him at school for a term or two, he
started for Clinton, N. Y., with the purpose of
attending the Universalist academy at that place.
This was probably in February or March, 1851.

At Greenbush, opposite Albany, the river had
to be crossed on the ice. It was evening when he
arrived there, and, in going down to the ice from
the railway station, owing to his imperfect vision
he mistook the path, walked off the abutment at
the ferrj^ crossing, and fell a great distance, strik-
ing on his head and shoulders. When he came
to himself, he was lying on the ice, covered with
blood from a severe wound in the head, and sur-
rounded by hackmen who were earnestly at work

EARLY LIFE AND EDUCATION. 13

to restore him. He at once requested them to
send him on to CHnton ; but on being informed
that the cars had gone while he lay unconscious,
he consented to be taken to the hotel to await the
next train. His wounds were dressed, he drank a
cup of tea, and, with characteristic decision and
perseverance, took the cars the same evening and
pushed on in his journey.

On arriving at Clinton he entered the Institute
and made an attempt to pursue his studies. But
his fall had given him too great a shock, and he
was compelled to go home, where he arrived in
the night, sick, lame, bruised, disfigured, and al-
most heart-broken. " I then thought," says his
brother, " he was permanently broken down, and
feared he would never rally. He was greatly dis-
couraged, but soon began to recover, and all that
he gained of health and strength was once more
devoted to study. No sooner was he out than he
again entered Mr. Gilbert's school. He now made
great progress, and especially enjoyed declaiming,
discussion, and writing compositions."

Not being strong enough to work at farming,
and feeling the need of money to enable him to go
on with his studies, he acted as book-agent for a
time, and in the following winter taught a small
district school. In the autumn of 1852, he went
to New Jersey, where he obtained a good situation
as teacher, and remained until the next March.

CHAPTER II.

LIFE AT SOUTH WOODSTOCK, VT., AND AT EN-
FIELD, N. H.

In March, 1853, Mr. Bliss, then in his twenty-
fifth year, went to South Woodstock, Yt., and en-
tered the Green Mountain Liberal Institute, then
and for some years under the charge of Rev. John
S. Lee, one of the most persistent and successful
pioneers in denominational education, now a pro-
fessor in the theological school at Canton, N. Y.
At my request Dr. Lee wrote the following ac-
count of Mr. Bliss's life at South Woodstock and
of his first work in the ministry. The whole ac-
count is so much to the purpose of this memoir
that I quote the greater part of it with but slight
omissions and changes.

" In January, 1853," says Dr. Lee, '' I received
a letter from a young man in Clarksburg, N. J.,
requesting the privilege of connecting himself with
our Institute for the purpose of pursuing his stud-
ies. The request was not an unusual one, but I
was surprised that he expressed a wish to enter
' as a student of theology.' Ours was not a the-
ological school, but simply a country academy.

LIFE AT SO urn WOODSTOCK, VT. 15

designed for students who wislied to pursue the
languages, the sciences, and the ordinary Enghsh
branches. I had not received any theological stu-
dents up to this time. He wrote thus : ' Having
determined to devote my days to the work of the
ministry, I am desirous of engaging in a course of
preparatory studies for the responsible duties of
that high vocation.'

"His letter was so sincere and earnest that I
concluded to receive him. He was then teaching,
but would return to his home in Lanesboro, Mass.,
in a few weeks. From Lanesboro he wrote me
again, expressing his wish to join the hterary as-
sociation and the Bible class. In March he reached
South Woodstock, and came directly to my house.
He was a pale-faced, feeble-looking man of twenty-
four years. His appearance seemed to indicate
that he could not endure much vigorous study or
hard work of any kind. His defective sight and
hearing and his poor health gave him an appear-
ance altogether unfavorable as a student for the
ministry. Some of the student boarders began to
make sport of his defects and to laugh at his idio-
syncrasies. I was advised by a friend, who had
talked with him and noticed his deafness and want
of sociability, to try to induce him to give up the
ministry and go home. But on further acquaint-
ance with him, I discovered that he possessed good
natural abilities which ought to be developed. He
had the stern materials that make the hero and

16 MEMOIR.

the martyr. He had devotion, self -consecration,
and persistence steadily to pursue his object until
he had accomplished it.

*' Heretofore he had met with so much discour-
agement that he afterwards said, if I had not en-
couraged him then, he should have abandoned his
design of entering the ministry and returned home
to engage in some other work. He could not be
idle. He must be engaged in some good work.
In our school he found kind friends who sympa-
thized with him in his plans and bade him God-
speed. He persevered amid great difficulties,
overcame them, and pushed on to success. He
was a thorough scholar, and patiently and success-
fully wrought out the problems presented to him.
He studied the ancient languages, got some knowl-
edge of mental and moral philosophy, and recited
to me privately in theology. He made astonishing
progress. His industry and perseverance removed
all obstacles. He was a good thinker and fluent
speaker. He took great interest in our debating
society. I remember how concerned I felt when
he rose for the first time to debate a question that
was under discussion. All e^^es were fixed upon
him. He hesitated not, nor wavered, but entered
immediately upon the discussion of the question
and handled it most skillfully. His ideas were
clear, his arguments sound, and his sentences were
so accurately put together that every one came
out of his mouth fit for the press. However com-

LIFE AT SOUTH WOODSTOCK, VT. 17

plicated the sentence he would always bring it out
correctly. We were astonished and delighted.
He had passed the Rubicon, and was ready for
effective service. This fluency characterized all
his pulpit efforts during his whole life. If he had
an important idea to express, he never lacked the
right word to express it.

" Owing partly to his defective hearing, he was
not at this time social with strangers; but to
familiar friends and acquaintances he was always
courteous and genial. He became a favorite among
the students. Even those who at first made sport
of him became his fast and sympathizing friends.
When any special public service was wanted in the
school, he was the first one to be called on to per-
form it.

" Mr. Bliss preached his first sermon in West
Windsor, Vt., a town adjoining Woodstock. He
was anxious to commence preaching, and I pro-
cured for him this appointment in June, 1853.
He walked over to West Windsor, a distance of
five miles, on Sunday morning, in a cold rain. On
arriving at the church, he was cold and wet, and
went to the stove to get warm. As he stood there,
some of the congregation looked at him and ex-
pressed surprise that I should have sent such an
inferior-looking man to supply the pulpit. ' He
could not preach ! ' He entered the pulpit, con-
ducted all the services to the satisfaction of the
audience, and preached and able an interesting ser-

2

18 MEMOIR.

mon. But again his hearers doubted, and ex-
pressed the opinion that he did not write the ser-
mon, but that I wrote it for him. The truth was,
that he wrote both of the sermons which he de-
livered on that day without consulting me at all,
unless it was concerning the choice of subjects.
After writing them out in full, he submitted them
to me, and I found it necessary to make only a
few verbal corrections. The general plan and
thought were admirable, and the style was lucid,
simple, and vigorous. The spirit of Christian ear-
nestness pervaded them. He often spoke of how
much he enjoyed preaching at West Windsor, and
walking to his appointment. He preached here
ten Sundays and received twenty dollars.

" He was naturally a good writer and an inter-
esting speaker. His whole soul was in the work,
and he brought all his natural and acquired abili-
ties to bear upon it. He soon became a popular
preacher, and his services were sought after more
than those of any other young man I have known
with so brief an experience. He made friends of
everybody, and interested all by his preaching;
thus justifying a remark once made by Dr. Isaiah
Buckman, of South Woodstock : ' Brother Bliss,
more than any young man of my acquaintance,
w^as made to be a preacher.' All who heard him
acknowledged the justness of the remark.

" In April, 1854, after studying with me a year,
he made an engagement with the Universalist

ENFIELD, N. H. 19

society in Enfield, N. H., and went there to re-
side. He entered heartily upon the work to which
he had consecrated his energies and his life. He
was ordained at Enfield, January 18, 1855. I
preached the sermon, and Rev. John Moore gave

the charge, and presented the Scriptures

'* Here Mr. Bliss labored with untiring devo-
tion and a good degree of success. He took a
deep interest in the Sundaj^-school and Bible class
which he organized, reorganized the society and
infused new life into it, preached and lectured in
the school-houses in different sections of the town,
formed a church and introduced the Christian or-
dinances, interested himself earnestly in education,
working for the elevation of the common schools
and inducing many young people to attend our
denominational school at South Woodstock. He
sometimes felt a little discouraged at the indiffer-
ence of many to the deeper experiences and the
higher life of the Christian religion, and at times
thought it his duty to go to some other field of
labor, but was encouraged by his friends to work
on in this field for nearly three years. In Feb-
ruar}^, 1857, having received a flattering call to
settle in Barre, Vt., he resigned his charge, and
early in March removed to the latter place. On
his way to Barre, he was married by me at White
Eiver Village, Vt., March 5, to Mrs. Nancy
Bailey Spalding, with whom he had become ac-
quainted at Enfield, where she had been a faith-

20 MEMOIR.

fill co-worker with him in the church. She was
educated at South Woodstock, and her attain-
ments were such as eminently to fit her for her
peculiar work as a pastor's wife, and she proved
to be a true help-meet to him through his life.
She still survives him."

CHAPTER III.

LIFE AT BARRE, VT.

It was at Barre, in the midst of the beautiful
hills and valleys of one of the most charming sec-
tions of Vermont, in a busy little village of one
thousand inhabitants, and among the neat white
farm-houses which dotted the hillsides around, in
the midst of an intelhgent, hard-working, warm-
hearted, and thrifty people, that Mr. BUss was to
do his principal life-work and win his crown.

The society in Barre is one of the oldest in the
State. As we learn from the sermon preached by
Mr. Bliss on the seventy-fifth anniversary of the
society, the town records certify that sixteen men
under the leadership of Rev. William Farwell,
Elder, on the 27th day of October, 1796, " formed
themselves into a religious society, professing
themselves to be of the Universalist denomina-
tion, viz. believing in universal redemption and
salvation by the merits of Jesus Christ." There
is ample testimony to the fact that these were
men of marked character, and we know that a
religious society whose " elder " for many years
was " the saintly Farwell " must have caught

22 MEMOIR.

something of liis warmth of devotion and ear-
nestness of faith. Father Lemuel Willis wrote
Brother Bliss, in October, 1871, the following ac-
count of this early apostle of our faith, which I
quote to show the impression Father Far well made
upon those who saw him and listened to his words :
" I never saw that saintly man but once ; that
was at the ever memorable convention in Warner,
N. H., in 1822. He then had much of that joy
which is unspeakable. I saw the good old man
weep, he was so happy ; and I heard him sing and
pray ; and such a prayer as he offered up at the
close of that convention I never heard before or
since. We were all in tears ; our hearts were full
of a divine influence while he bore us near the
great white throne. And when we separated at
that convention, he told us he should never more
meet with us in annual convention, but that we
all should meet again to part no more. His pre-
sentiment that this was his last meeting was veri-
fied. The next year he passed within the veil.
His memory is blessed."

In the year 1808 Rev. Paul Dean was settled
over the society, and in 1810 organized a church,
but in 1811 removed to Whitestown, N. Y.
Father Farwell continued to reside in Barre, and
to preach at times to the society there, but was
principally engaged in missionary labors.

In 1821 Rev. John E. Palmer, one of the ablest,
most devout, and humble preachers any church

LIFE AT BARRE, VT. 23

ever had, " was settled as pastor of the society,"
and exerted an influence which is still felt for
good. Under his ministry the society prospered,
the church revived, and a substantial brick edi-
fice was erected as a house of worship. Father
Palmer continued to reside here until 1843 or
1844, but did not preach here all that time, the
pulpit being supplied a part of the time by Rev.
Thomas Browning, John Moore, Eli Ballon, and
others. From 1844 to 1848 Rev. Rufus Sanborn
was pastor. He was succeeded in 1848 by Rev.
Joseph Sargent, whose pastorate continued until
the close of the year 1856.

The brick church built during Father Palmer's
ministry was in what is known as the South
Village. Previous to Brother Sargent's settle-
ment a new village had sprung up midway be-
tween the South Village and Twingville, and was
now fast becoming the principal place of business.
During Mr. Sargent's pastorate, and through his
tact and energy, a new church was built in the
Center Village. Of Mr. Sargent and his work Mr.
Bliss speaks in his anniversary sermon as follows :
" When he came here the prospects of the society
were not bright. The church had run down and
was not active. The meeting-house was out of
repair. The population and the business of the
town were leaving the South Village and center-
ing in this. He and many others felt that the
only salvation for the society was in having a new

24 MEMOIR.

church, and having it in this vilhige, where the
other churches stood and where the business of the
town was done. So, after repeated efforts to re-
pair the old church had failed, Brother Sargent
applied himself to the raising of funds to build
this one. As we understand, he circulated the
subscription paper and led the movement, and
we believe it is the unanimous opinion among
you, that, if it had not been for Brother Sargent,
you could not have built this church. As we look
over the field to-day, it seems to us that this was
Brother Sargent's great work among you, and we
know that he so regarded it. I shall never forget
the charge he gave me one day when he and I
alone were in this church together, soon after I
came here. Putting his hand upon my shoulder,
while in his expression there was such a blending
of satisfaction and regret as touched my heart, he
said, ' Brother Bliss, I have built this visible
earthly temple ; now you must go on and build
up the invisible, spiritual temple. Organize the
church, start the conference and prayer-meeting,
look after the children and get them into the
Sunday-school. This is your especial work, as
the building of this church was mine.' "

There is every reason to believe that Mr. Bliss
with the utmost earnestness accepted the work
thus set before him. Until compelled by fatal
disease to give up his charge, he never for a day
slackened the tension of his purpose or of his toil.

LIFE AT BARRE, VT. 2^

His every energy of body and mind was conse-
crated with the most saintly devotion to this one
end, — of building up among his people an " invis-
ible, spiritual temple." And when in a distant
State he was step by step going down to the
grave, so long as the power of speech lasted, he
never ceased to pra}^, with his own peculiar ear-
nestness and faith, for his beloved people, and for
their spiritual growth and prosperity.

To those who were intimate with Mr. Bliss and
his work at Barre, there was from the first evi-
dent in him a marked clearness and singleness of
aim ; a fine spiritual insight, which enabled him
to apprehend readily the great central truths of
religion, and gave him a bold and fearless confi-
dence in the results of a clear and faithful procla-
mation of the truth ; a strong and decided denom-
inational faith and sympathy, and a yet deeper
love for Christ and his gospel, leading him to de-
sire to have the denomination first of all true and
righteous and faithful to Christ ; a steel-like keen-
ness, elasticity, and strength of mind, and, con-
sidering his apparent lack of bodily health, a
marvelous power to work. These qualities soon
attracted the attention of his colleagues in the
ministry, and made him a center of influence.
For years no other Universalist pastor in the State
exerted so fresh and wholesome an influence upon
other pastors and other churches as the pale-faced,
humble-appearing, but clear-voiced and devout

26 MEMOIR.

young minister at Barre. Whenever he preached
on exchange, or at a convention, or association, he
surprised, awakened, and uplifted his hearers. His
very infirmities of hearing, sight, and voice no
doubt added to the surprise with which people
listened to his clear, vigorous, and earnest unfold-
ing of the truth, and to his direct appeals to their
consciences.

In his parish he began at once that system-
atic and thorough work for which he became re-
markable. His time was carefully distributed.
Monday he spent in reading, letter-writing, mak-
ing a few calls near home, and in recreation.
Tuesday and Wednesday he principally devoted
to the writing of a sermon, but generally also
made several parish calls, and spent some hours
in reading. Thursday was usually given to visit-
ing among his parishioners out upon the hills.
Friday and Saturday another sermon was regu-
larly written, and much other work was done. He
sawed his own wood, took care of his own garden,
and walked more or less every day, for exercise.
His sermons were always conscientiously written
out, and never failed of a definite purpose. His
aim was ever thoroughly practical and earnest.
His preaching was not for theoretical discussion or
for oratorical display, but for bringing men to faith
in Christ, and to the righteousness which is by
faith. He was himself an example of one who
shows his faith by his works, — by his obedience

LIFE AT BARRE, VT. 27

to the law of Christ, and he was impatient of
those who made any pretense of being Universal-
ists, while they were not "doers of the word."
In all his work he strove with great singleness of
heart to lead men to a real, practical religious life
in Christ.

Besides his two regular services on Sunday, he
held meetings at regular intervals in the school-
houses in different parts of the town, and a por-
tion of the time he held evening meetings in his
church.

In his own family morning and evening prayers
were regularly held, and it is known to many
besides the writer, that private prayer was his
source of daily strength and joy.

It is gratifying to know that very soon the peo-
ple of Barre recognized the ability, earnestness,
and spirituality of their new pastor, and that many
gathered around him and encouraged him in his
work. His audiences gradually increased ; the
Sunday-school gained steadily in numbers and ef-
ficiency, and the whole parish began to feel a fresh
interest in religious affairs.

It had been the custom to omit the Sunday-
school during the winter, but Mr. Bliss induced
the people to hold a session of the school every
Sunday of the year.

It may be of interest to note, that in the first
year of Mr. Bliss's settlement in Barre the whole
number of scholars in the Sunday-school was sev-

28 MEMOIR.

enty-five ; in 1871 the number of resident scholars
was one hundred and sixty-five ; the whole num-
ber on the roll, including students of Goddard
Seminary, was two hundred and sixty-three. Of
course this increase was in part owing to the
natural growth of the town, but it indicates the
faithfulness of pastor and people in doing the work
set before them.

Mr. Bliss often preached a series of sermons to
the young people of the parish. These sermons
were of the most wholesome and practical kind,
and were listened to by many young people of
other churches who were attracted by the ability
and earnestness of the preacher.

Whenever he was away on his summer vacation
he never permitted his church to be closed on
Sunday. He would either get some one to preach
for him, or induce some one in the congregation to
read a sermon and conduct the service.

In the spring of 1858 ^Irs. Bliss had a notice
read from the pulpit calling a meeting of the
ladies for the purpose of organizing a social circle.
Ten ladies responded to the call. Mrs. Bliss pre-
sented a constitution, which was adopted, and the
Ladies' Circle began its career of financial useful-
ness by holding a festival in March, 1859, and
thereby paying off the debt of the parish. In
1860 the ladies bought a parsonage, and in 1865
made the last payment. They have laid out
several hundred dollars at different times in re-

LIFE AT BARRE, VT. 29

pairing the parsonage, have often paid a portion
of the minister's salar}^ have contributed a thou-
sand dollars to Goddard Seminary, and a like sum
for repairing the church. After recounting these
facts, Mr. Bliss in his anniversary discourse says,
" Such is the financial history of their work, while
their moral influence in the society, in the Sunday-
school, and in the church has been above all esti-
mate."

At the time Mr. Bliss came to Barre the church
organization was inactive. Indeed, this was then
the condition of many of the church organizations
connected with Universalist parishes in Vermont.
Various causes had conspired to this sad result,
and it would not be easy to distribute justly the
responsibility ; but that the ministers were in part
responsible there can be no. question. Mr. Bliss
saw very clearly the importance of the church and
its rites, and was strongly convinced of the duty
of behevers to join themselves together in Chris-
tian fellowship, and to commemorate the Lord's
death in the way He had appointed. He often
preached upon the subject, and often talked with
individuals about it, and made it the subject of
earnest and frequent prayer. On the 6th of Oc-
tober, 1859, he administered the Lord's Supper,
and from that time on regularly once in three
months; but there was no church organization
until November, 1860, when a branch of the state
church was formed, consisting of about fifty mem-

80 MEMOIR.

bers. "April 24, 1867," said Mr. Bliss, in his
discourse previously quoted from, " we met and
formed ourselves into an independent or local
Universalist cliurcb, the state church having be-
come inoperative. At this meeting we adopted a
covenant much like that of the state church, un-
der which we acted until June T, 1869, when we
adopted what is known as the Roxbury Confession
and Plan of Church Organization. AVe work un-
der that now, and believe it the best ever brought
forward in our church." In the same discourse,
we are informed that in 1871 the church numbered
one hundred and eighteen members.

In regard to the conference meeting, Brother
Bliss was not so successful, although he deeply
felt the importance of it, and tried to get his
people interested in the work. They generally
approved of such meetings and enjoyed attending
them, but were unable to overcome their reluctance
to speak in a public religious meeting.

In the year 1863 a movement was started by
the Universalists of Vermont to establish and
endow an academy, to be located in such place as
a committee, consisting of three gentlemen not
residing in the State, should decide to be on the
whole the best place for the school. This com-
mittee consisted of Rev. A. A. Miner, D. D., of
Boston, Rev. G. W. Bailey, then of Lebanon,
N. H., and Hon. Eliphalet Trask, of Springfield,
INIass. During the years 1864-65, agents canvassed

LIFE AT BARRE, VT. 31

the State and secured subscriptions to what was
thought to be the requisite amount, and in Decem-
ber, 1865, the committee, after visiting the various
competing points, met at Montpeher, and listened
to the offers and arguments presented by the rep-
resentatives of the various towns bidding for the
location of the school. From the first. Brother
Bliss and his parish were very much interested in
the movement, and in securing, if possible, the
location of the school at Barre.

At the meeting of the committee Mr. Bliss made
a very clear and effective statement of the claims
of Barre, and there is no doubt that his words
and his known efficiency as a pastor, preacher,
and rehgious teacher of the young had much
to do w^th the decision by which the school was
located at Barre. Those who were intimate with
Mr. Bliss at the time will remember how deeply
he felt the responsibility laid upon him and his
people by this decision, and how faithfully at that
time, and from time to time after the school was
established, he urged that responsibility upon his
congregation. The people of Barre have contrib-
uted something over twenty thousand dollars to
the school, and of this Mr. Bliss gave his full
share. But he felt that he and his people owed
the school something higher and better than lands
or money ; and it was his prayer and his deep de-
sire that in every way proper a wholesome moral
and rehgious influence might be thrown around the

32 MEMOIR.

school by his church. He had an almost painful
sense of the responsibility resting upon him and
his people to fulfill the expectations of those who
had favored the location of the school at Barre.
In a sermon preached on the Sunday preceding
the opening of the school he said : " For myself, I
must confess that the responsibility seems great.
I feel like accepting my share of it with uncovered
head and on bended knees." I doubt not that
his people still feel his influence in this regard,
and will continue to be faithful to all the interests
of Goddard Seminary.

In the year 1868 Mr. Bliss put forth his little
book entitled " Steps in the Pathway from Youth
to Heaven." In the Preface he says : " The au-
thor of these pages, during a ministry of fifteen
years, has preached man}^ sermons to the young.
He has ever aimed to elevate their views of life,
to establish in their minds principles of morality
and religion, and to inspire their hearts with love

to God and man The following chapters

. . . . may be considered as comprising the sub-
stance of what he has said to the young at dif-
ferent times, rewritten with such modifications as
his present convictions suggest. He believes they
treat of what is of vital importance to them. He,
therefore, sends them forth, hoping and praying
that, with the blessing of God, they may benefit
those for whom they have been prepared."

The larger portion of the edition he ventured to

LIFE AT BARRE, VT. 33

have printed was sold by subscription, in Barre
and the adjoining towns, previous to the publica-
tion. Such was his reputation in those towns, that
the book was subscribed for by people of other
churches with almost the same readiness as by
Universalists. The book was fragrant with the
ver}^ breath of the gospel, and no Christian who
reads it can fail to catch inspiration from its clear
and lofty views of our relations to God and to each
other, and of the duties which grow out of those
relations.

As the book is, unfortunately, out of print, I may
be justified in trying to convey some impression of
its tone by brief quotations. From the chapter on
" Love " I quote the following : —

" What, then, are tlie natural, the legitimate
works of love ?

" First, we say that love is a reformatory power,
a progressive spirit. You cannot have thought
much upon the state of society, or examined closely
the elements that are at work in it, without having
discovered two strong currents in its life, setting in
opposite directions. One is a current of grossness,
opposing all progress in society, all changes in
political and religious thought or institutions. It
is set against every movement for freedom, tem-
perance, the elevation of woman, the abolition of
aristocratic distinctions among men, arbitrary and
unjust institutions, war, dueling and similar forms
of grossness We need not say that we

34 MEMOIR.

have no sympathy with that insane, destructive,
irreverent spirit which pours contempt upon every-
thing old, not sparing even the word of God. Let
the young be admonished that, however much this
spirit may boast of love, there is not one of the
elements of love in it. It contains the gall of bit-
terness, and, when fully developed, annihilates God,
disorganizes his government, obliterates moral dis-
tinctions, and leaves man without soul, duty, or
destiny. But there is in society a gross disposition
to worship the dead past ; to hold on stubbornly
and blindly to everything old, and to reject every-
thing new. It is against this we warn the young.
Be assured, young friends, that so wicked a world
as ours is may be improved. Where there is so
much ignorance and error and crime and suffering,
progress is possible. There has been advancement
in past ages in the arts and sciences, in social life,
in the laws and institutions of nations, and in re-
ligious ideas. And you may be certain there will
be farther advancement. Human governments
are not yet so just or liberal or well established
that they can be made no better. We have not
yet arrived at a perfect understanding of the Bible.
It will modify our creeds and revive our moral
codes more and more. And this is what we mean
when we say that love is a reformatory power. It
believes in progress. It hopes and labors for a bet-
ter condition of humanity. It calls continually for
more light, and urges men to make improvement
by assuring them of their capacity for progress.

LIFE AT BARRE, VT. 35

" Now which of these tendencies do the young
desire to follow? Will you join the friends or the
foes of mankind ? Will you be found in the com-
pany of the living, progressive spirits of our age ;
those who are toiling to bring in a better era,
whose hearts are all warm with love for man, and
who are sacrificing and praying for his salvation ?
Of, will you take sides with the foes of society,
and give pride, oppression, intemperance, and
grossness your support ? We call on the young to
awake, to open their hearts to the divine spirit of
love, and join the advancing army in the world's
progress. Let every benevolent reform have your
hearty support. Do all you can to help the world
out of its lost condition. Give it your time, your
labor, your wealth, your prayers. These you will
give if your hearts are warm with the love of God.
.... Many abound in religious professions, in
ceremonies and doctrines, who are not willing to
do anything to help a suffering world, who never
seem to think that sheltering the homeless, feed-
ing the hungry, and clothing the naked is a part
of their duty as Christians. Let no young persons
understand us as even intimating that it is not
their duty to make a public profession of religion,
or that they may innocently neglect any of its
outward forms and observances. Christ requires
these of you. They are a part of his religion.
. ... But they are no more, taken alone, than
the dry trunk of the tree without limbs, foliage,

36 MEMOIR.

and fruit. They will not be accepted in the place
of love, and if they do not lead to a life of Chris-
tian charity, they fail of their legitimate effect
upon the heart."

One of the most characteristic chapters in the
book is that on " Religion," and it is one which
most deserves to be read as a whole. But difficult
as it is to make the selections, I must quote here
a few passages.

"You cannot draw into your characters from the
earth, or from any or all the objects that exist upon
it, the elements of true life. They exist alone in
God, and He must give them. Your souls must
reach up towards Him as the flowers turn towards
the sunbeams. All your earthly culture can avail
but little until it is crowned and perfected by
heavenly or religious culture. Without this, your
progress is like the growth of plants in cold, dark
cellars

" The religious faculties are the highest endow-
ments of our being. They are the windows
through which we may look into heaven, the eyes
with which we see the Invisible. Our other fac-
ulties open to our perception things of time and
sense ; but these, when used, open to our view the
spiritual world. Whenever, therefore, they are
darkened, the dimness must fall on all those fac-
ulties that lie underneath them, as when the sky
is covered with clouds the lowly earth seems
clothed in gloom

LIFE AT BARRE, VT. 37

" This cry of the soul is natural and irrepressi-
ble. It is one that has gone up from the great
heart of humanity in every age and clime and con-
dition. The question is not whether you shall
recognize God, acknowledge his existence, and
sometimes feel your dependence upon Him. This
you must do from a necessity of j^our nature. It
is true, ' the fool hath said in his heart, there is no
God ; ' but this is a depth of degradation to which
nature is seldom brought in youth. It is the re-
sult of a long hardening process of doubt, unbelief,
and sin. But even if you could be so foolish, so
debased, as to say with your lips, or in your god-
less lives, to the Almighty, ' Depart from us, for
we desire not the knowledge of thy ways,' yet
your hearts in their desolation will often turn to
Him with sighs and tears. They will grieve over
their own wretchedness, and their sadness will be
the child's sobbing for the absent parent, the in-
fant's cry to sleep upon the mother's bosom, the
prodigal's home-sickness when perishing far from
the father's house. Yes, God made the human
soul in his own image. It is of great value in his
sight. He will not permit it to drift out of his
sight, or wholly beyond his influence. His truth
and Spirit often seek it in warnings, admonitions,
and encouragements, even in its most wayward
life. There are many ties that bind the soul to
God, and by some one or more of these He holds
on even to the vilest of our race.

38 MEMOIR.

I know not where his islands lift
Their fronded palms in air ;

I only know I cannot drift
Bevond his love and care.*

" And here let it be impressed upon your minds
that you can see God and draw near to Him in no
other way than the one He has appointed. You
may, indeed, see intimations of Him in nature and
providence. Your own hearts may call for Him,
but not until you look to ' Him in whom dwelleth
all the fullness of the Godhead bodily,' who is
' the brightness of the Father's glor}^ and the ex-
press image of his person,' can you obtain a clear
and satisfying view of your Creator

" In Christ, the Lord, the Only Begotten Son of
God, and the Saviour of the world, you have the
response which your Heavenly Father makes to
the cry of your souls for the Living God. When
they exclaim with the patriarch, ' Oh, that I
knew where I might find Him ! that I might
come even to his seat ! ' the gospel replies : ' You
shall find Him in Christ ; you may come unto
God by Him.' ....

" Here, perhaps, we ought to stop. Here, in our
view, our theme is exhausted. We have reached
the uppermost round in the celestial ladder. In
telling you to look to Christ, believe in Him, re-
ceive his spirit, obey Him, we have told you all.
We have taken you into the Heavenly Presence.
We have led you along step by step in the upward

LIFE AT BARRE, VT. 39

pathway until you have come even to the seat of
the Most High.

. ..." In pointing you to Christ we have told
you all that is essential to Christian faith and life.
Follow Him, and you do everything. Follow
Him, and your heaven begins below. You walk
with God on earth, are clothed with angel purity
even here amidst the dust that soils the garments
of this world.

" But oh, how far above the loftiest human ex-
cellence is this divine ideal of life ! Like the sun
in heaven, bright and glorious, it rises far above
us, but we cannot reach it. It is not in man alone
to live this divine life. It is not in human wis-
dom to conceive it, or in human strength to attain
unto it. God has given us the ideal in the gospel
of his Son. We can live in its light, behold its
glory, as we do the glory of the sun, but by our
own unaided powers it is no more in us to reach
it than to ascend to the orb of day

" How are you to come to Christ ? . . . .

" God has appointed the means as well as the
end

" The natural sense of right and wrong, the
voice of conscience, is the voice of God. If you will
take the first step towards Christ, you must listen
to this voice within ; you must hear this cry and
call of your religious nature. Obedience to the
heart's sense of duty, the quick and cheerful re-
sponse to what you feel to be right, is the only

40 MEMOIR.

condition on which you will be permitted to know
anything of a true religious experience. The
humility and the purity that with child-like sim-
plicity go where they feel they ought to go, are
the starting-point on the way to Christ

'' Consult your natural religious impulses, and
while they will reveal religious wants, religious
aspirations, they will also make you painfully con-
scious of natural weakness, short-sightedness, and
proneness to error and sin. If you are true to
them, they will soon make you feel your need of

a clearer light than theirs As soon as your

souls begin to hunger and thirst after righteous-
ness, they find food and drink in the Scriptures to
refresh them.

" Here you have the second step. If you will
come to Christ in the sense of being his disciples,
come unto God by Him, and find peace and rest,
you must have a loving faith in the word of God.
You must take it as your guide, your rule of faith
and practice. It must speak to your minds as
having authority. You must hide it in your
hearts that you may not sin against Him

" But, while the Scriptures will be your guide to
Christ, they will soon make you feel your need of
help to understand and obey them

" The Scriptures will open the way that leads
to the Saviour, if you study them ; but how are
you to acquire the power or the will to walk in
it? ... .

LIFE AT BARRE, VT. 41

" Our Saviour promises to send the spirit of truth
into the hearts of those who are seeking Him, to
guide them into all truth. We read that God will
give his Holy Spirit to them who ask Him for it.
The work of the Spirit is to interest us in divine
and heavenly things, to quicken and enlighten the
soul, renew it in the likeness of God, and fill it
with holy love and peace. Its fruits are ' love,
joy, peace, long-suffering, gentleness, goodness,
faith, meekness, temperance.' The Holy Spirit,
dwelling in your hearts, will make you love the
study of the Scriptures, and enable you to perceive
in their teachings a divine wisdom, ' able to make
you wise unto salvation.' It will inspire delight
in prayer, make your communion with God con-
stant and sweet It inspires faith in prayer,

enables us to feel its power, humbles our souls
before God, fills them with the desire to draw near
to Him, and warms them with love for Him. . . .
But you will not stop with this personal experi-
ence. ' The love of God shed abroad in your
hearts ' will not permit you to be selfish or exclu-
sive. If you are indeed the followers of Christ,
you will love not only Him but his. The fellow-
ship of believing souls will be prized and sought.
The Sabbath, the sanctuary, the Sabbath-school,
the conference and prayer meeting, the church,
will all be valued as means of personal growth
in grace, and of religious influence

" When you attain unto the new life in Christ,

42 MEMOIR.

feel a nearness to Him, a oneness with Him, you
will esteem it no less a privilege than a duty to
make this fellowship known by an open profes-
sion of your faith in Him. You will delight in
observing ' all things whatsoever He has said unto
you.' In imitation of his example, and in com-
pany with his true followers of every age, you
will seek to fulfill all righteousness. You will not
delay to take upon yourselves the solemn baptis-
mal vows which will be to you at once the sign
and seal of your faith, love, and devotion, and the
symbol of spiritual cleansing. You will improve
each opportunity^ to eat and drink at the table of
your Lord, and you will do it with warmer affec-
tion and greater delight than glows in your hearts
when sitting with your best earthly friends. You
will fully join yourselves with the company of
his open followers, as a pledge of fervent love to
Him, for their encouragement and for your own
strengthening. In a word, you will strive, by a
faithful use of all the means the gospel provides,
not only to grow in grace yourselves, but to bring
all men to the knowledge and the freedom of the
truth as it is in Jesus."

The last chapter of the book bears the title
" Heaven," and glows with the author's ardent
faith in immortality.

" The fact of man's immortality stands out con-
spicuously on the inspired page. It is inwoven
with all the interests of human life. It is held up

LIFE AT BARRE, VT. 43

to our view to lure us from the way of evil and to

encourage us in the practice of virtue It is

the element that gives value to the human soul

and dignity to human character The young

should early bring themselves to realize that they
are immortal now, that they now have in their
own souls the germs of an endless life, which, un-
der God, is their own. Remember, young reader,
that you have a separate life, a personal identity,
which will never vanish into nothingness, or fade
into unconscious existence, or be lost in the life of
other beings. And if you follow out this thought
to its legitimate conclusion, it will teach you that
life is not a shadow or a vision, but a reality, that
it brings you a work to do, a mission to fulfill, and
assigns you a place to occupy both in time and
in eternity. We know of no opinion more de-
grading in its influence upon character than that
life is of little worth, a transient, meteoric phe-
nomenon, with no abiding significance. Convince
a man that his life may be put out like the blaze
of a candle, by a breath of air or the stroke of a
hand ; that thought and affection, hope, virtue, and
vice are only illusions that pertain to this world
and will all vanish forever at the grave, and what
has he more to live for than the brute ? If this is
true, he is a brute. He has only earthly parts,
and fidelity to his nature requires that he shall live

solely for earthly things Pride, selfishness,

and grossness come not from perceiving immortal

44 MEMOIR.

dignity and worth in our endowments, but from
forgetting what we are by nature, and placing the
highest vahie upon the accidents, the mere circum-
stances of life, — the beauty of our person, it may
be, the richness of our attire, the splendor of our
dwellings, or the greatness of our possessions.
But when we look within and venerate the death-
less faculties and powers which God has given us
all alike, we are humbled. We stand in awe at
the shrine of our own being. We realize that our
lives are sacred, not for anything we have done,

but for their own intrinsic value Is it not

a startling thought that every one of you has be-
gun this immortal life ? . . . . And what are the
influences of this sublime truth upon your conduct
and character ? . . . . Does it not teach you a les-
son of humility, self-control, and personal purity ?
Does it not reveal the criminality of your giving
up such powers to be driven before the tempest of
unhallowed passion? Oh, it is an awful deed for
men to give the divine, the immortal life which
God has bestowed upon them into the possession
of vile purposes, wicked principles, and vicious
practices, to let it sink down into ignorance, gross-
ness, and folly ! . . . .

" We therefore urge the young to ' remember
life eternal,' to ' look up to Heaven,' as they press
on through life. If you stud}^, remember that
you are educating immortal faculties. If you
associate with your fellow-beings, remember that

LIFE AT BARRE, VT. 45

you are dealing with deathless spirits which will
feel the effects of your treatment, your example,
your words, your hatred, or your love, forever.
Remember that every influence you send out into
society will sweep on, a blessing or a curse to
countless immortal souls. You know not where
it will pause ; for the affections, the moral convic-
tions, the spiritual aspirations, all the endowments
that bind the race in one common life, are im-
mortal."

It was thought by some that Mr. Bliss was too
severe and puritanical in some of his opinions and
tastes. His standard of Christian life was high.
He was very earnest in his antagonism to what-
ever seemed to tend towards immorality or irre-
ligion. His whole soul was bent to one great
purpose. He judged everything with reference
to its practical tendency — to its influence on
morals and religion. He himself was willing to
renounce every pleasure and every selfish aim
for the sake of Christ and his fellow-men ; and
he could hardly understand those who were not
equally conscientious and devoted. He so utterly
abhorred a life of mere pleasure-seeking, that he
was, perhaps, sometimes too impatient of those
who had not his fine perception of truth and error,
of right and wrong. But was he not right in
calling upon all who claim the Christian name to
deny themselves, to seek after the best things,
and to give up all practices whose moral tendency

46 MEMOIR.

is doubtful ? And although one may differ with
him in regard to the tendency of certain amuse-
ments, like dancing, card-playing, novel-reading,
yet who does not respect the lofty moral earnest-
ness with which he called upon all who loved
the Lord Jesus and their fellow-men to give up
whatever seemed to him to keep them from the
highest life and from the noblest influence upon
the world ?

That he was right in this, every man's con-
science bears witness ; that he misjudged the gen-
eral influence of the practices in question, as he
had observed that influence, is at least doubtful ;
and it must be remembered that it was of the
practical influence, the general tendency of these
amusements, as practiced under his observation,
that he assumed to judge and to speak.

Mr. Bliss had been trained to conservative
views in politics, and when he entered the min-
istry was strongly opposed to the free-soil move-
ment. His friend. Rev. H. A. Philbrook, used
often to discuss with him the merits of the anti-
slavery cause, and finally induced him to read the
" Liberator." The clear and vigorous arguments
and the moral earnestness of Garrison, as Mr.
Philbrook had expected, soon opened his eyes to
the great wrong of slavery, and to the responsi-
bility of the whole American people for suffering
this evil to be extended or perpetuated. It is
hardly necessary to add that he ever after took a

LIFE AT BARRE, VT. 47

deep interest in the antislavery cause, and did all
he could by word and act in its behalf. He
preached plainly and vigorously on the subject,
distributed tracts, acted as agent for antislavery
publications, and often contributed money to the
cause.

Early in his ministry he also became convinced
that war is never under any circumstances justifi-
able, and that Christians should never engage in
it or encourage it. He preached against war with
as much zeal and earnestness as against slavery
and intemperance. All through the Civil War he
was a consistent Quaker. While he took the
deepest interest in the antislavery results of the
war, and did not pretend to say what the govern-
ment could do, in the present state of human
society, but to raise armies and seek to crush the
rebellion, he yet advocated the principles of peace,
and continued to declare that the servants of
Christ must not fight. He grieved at the terrible
suffering the war produced ; but, Aost of all, at
the wickedness of war itself, and at the low con-
dition of Christian life which made war necessary
or possible. His position on this question was
from no lack of firmness or courage in adhering to
the truth ; it came from no maudlin sentimental-
ism. He opposed war on principle, as antago-
nistic to both the letter and the spirit of the
gospel of Christ.

In this, as in many other things, he was in

48 MEMOIR.

entire accord and sympathy with Father Pahiier,
"whom he greatly loved and revered. Those who
were intimate with Mr. Bliss will remember how
tenderly he always spoke of Father Palmer, and
how sincere and deep was his admiration for
that humble, devout, and consecrated minister of
Christ.

In education Mr. Bliss ever manifested the
deepest interest. He often deplored his own lack
of college training, and earnestly urged upon the
young to seek the best education their means and
opportunities allowed. He was a warm friend of
the school at South Woodstock, and I have already
spoken of the interest he took in Goddard Semi-
nary. But while he saw the importance of denom-
inational schools, his interest in education was by
no means limited to these, but was as broad as his
interest in humanity. He was for several years
town superintendent of schools in Barre, and by
his efficiency in that position won the respect and
friendship of the people generally throughout the
town.

He loved knowledge and enjoj^ed keenly the
pure delights of the scholar. His receptive mind
would have been wonderfully enlarged and en-
riched by a systematic course of study. But the
prevailing tendency of his mind was religious and
practical. His professional duties naturally led
him to read principally in the field of theology
and ethics. Devotional and practical religious

LIFE AT BARRE, VT. 49

books, of whatever name, were, next to the Bible,
his chief dehght. His sermons were chiefly char-
acterized by an earnest, devout, practical spirit,
and his whole manner was that of one who " dwelt
with God" and who spoke what he saw "in the
Spirit." Learning would have broadened his views
and enlarged the field of his thought, — probably
it would have added to his usefulness. But no
learning could have added to the devout earnest-
ness of his life and work, or to the clearness of his
insight into the central spirit of the life that " is
hid with Christ in God." In his sermons and
in his conversation on religious subjects there was
no perfunctory use of words, no meaningless cant.
His face shone with a far-off light, and his voice,
clear and high, had a penetrating charm, an awak-
ening force, which no mere elocutionist could ex-
plain.

His style of composition was clear and forcible ;
but it was the simple truthfulness, earnestness,
and spirituality of the man which made people
listen with such interest to words which cut con-
science to the quick, and called men to repentance,
faith, godliness, and brotherly love.

By careful and conscientious economy Mr. Bliss
was enabled to be a systematic and generous giver.
Whenever a subscription paper was started for
any purpose of which he approved, he could be
depended on for help in proportion to his means.

50 MEMOIR.

He needed no urging ; lie sought the opportunity.
He was a leader in every good work.

He was a kind and sympathetic friend to the
poor, the sick, the afflicted. He was the first to
call upon those in any trouble without regard to
social rank or religious sect, and he gave both
money and religious comfort with such warmth
and sincerity of heart as to win the love and
gratitude of all.

During his pastorate of fifteen years at Barre,
he became well known in the surrounding towns,
and was called upon to preach a great many
funeral sermons.

As the years went by his labors increased and
gradually wore upon his health. At various times
he talked of leaving Barre and seeking a new field
of labor, on the ground that he was getting weary,
and that it would be better for his people as well
as for himself that he should make a change. But
his people would not listen to such a thought, and
his friends urged him to remain where he was
doing so good a work.

In February, 1871, feeling the need of rest and
a change of climate, he went, in company with
Rev. Q. H. Shinn, on a missionary tour to West
Virginia. At Wheeling he preached eight Sun-
days, and while there organized a church and held
the communion service. On week days he visited
various places and held evening services wherever
he found opportunity, Mr. Shinn often accompany-

LIFE AT BARRE, VT. 51

ing him. Wherever he preached the people lis-
tened with marked attention, and oftentimes after
the sermon many would rise and express their
gratitude and interest.

On his way to Virginia and on his return, Mr.
Bliss preached at Hightstown, N. J., was invited
to settle there, and agreed to do so provided his
society at Barre would release him. He felt that
his health was giving way, and did not doubt that,
on this account, his people would consent to his
making the change. On his return to Barre, he
laid the matter before his parish and tendered
his resignation. But the ties which bound their
hearts to him were too strong. If his health was
failing, he had spent his strength in their service,
and they could not allow strangers to take their
places in smoothing his pathway to the grave. But
they hoped he could yet regain his health and
still remain with them. After a long session they
unanimously voted not to accept his resignation,
but to lighten his labors by omitting the Sunday
morning sermon, putting the Sunday-school in the
place of the usual morning service.

The deep feeling of attachment manifested by
his people moved him from his purpose, and, con-
trary to his calmer judgment, induced him to with-
draw his resignation and to remain with his be-
loved people. But the weariness and depression
continued. His work dragged heavily upon him.
He was exacting with himself and could not be
content with less than the utmost he could do.

52 MEMOIR.

On the 27th day of October, 1871, the society-
celebrated the seventy-fifth anniversary of its or-
ganization. For some months previous, Mr. Bliss
worked diligently in making the requisite prep-
aration for this meeting. He consulted the town
records, took down inscriptions from grave stones
in different parts of the town, conversed with all
the old residents of the town, wrote letters of
inquiry to distant States, and, in every possible
way and at great pains, gathered the materials for
a full and correct history of the society. Many
clergymen were present, and took part in the vari-
ous exercises of the occasion. Besides the histor-
ical discourse, and the religious exercises at the
church, there was at the town hall a dinner, and
after the dinner short addresses by several clergy-
men on various subjects appropriate to the occa-
sion. It was a part of the original plan to have
the whole proceedings published in a permanent
form. It was a great disappointment to Mr. Bliss
that this was not done, and is to be regretted by
our church everywhere. Such local histories fur-
nish important materials for the general history of
our church, and for the study of the principles of
its development. May we not hope that this vol-
ume, as prepared by our lamented brother, may
yet be published?

The extra labor of these anniversary services
and of preparing the volume for the press was a
severe strain on the already enfeebled energies of

LIFE AT BARBE, VT. 53

this faithful servant, and, as he ever after thought,
was the proximate cause of his decHne. Soon after
this his ehisticity and strength began rapidly to
fail. His Tt^ork and its responsibilities began to
give him acute anxiety and pain ; but he still kept
on, and could not think of giving up in the midst
of a year's duties. During the winter, as usual,
he attended one or more funerals nearly every
week, often driving twenty or thirty miles over
the hills and through deep snows, and, as is the
custom in that region, preaching a regular sermon
in nearly every case. In the latter part of Febru-
ary, he attended in one week four funerals in as
many different towns, and the weather was very
cold and the snow very deep. It cannot be won-
dered at that a serious hemorrhage of the lungs
followed, and that he was much prostrated. For
two or three Sundays he did not attempt to
preach ; but he was unwilling to close his church,
and finding it difficult to get any one to preach in
his stead, he soon was again in his pulpit doing
the best he could. But his nerves became more
and more sensitive and weak, hemorrhages again
set in, and at last, in great grief, he was compelled
to give up his task and to resign his pastorship. It
was plain that his nerves were in too sensitive a
state for him to remain safely in the scene of his
wearisome toil, where everything reminded him of
his anxious strivings, and of what he regarded as
his unfinished and very imperfectly accomplished

54 MEMOIR.

work. It was decided that be should seek quiet-
ness and rest at the home of a brother-in-law who
was a farmer, and lived in Springfield, New Hamp-
shire.

The excitement of seeing his furniture and
books packed, and of parting with his parishioners
and other friends, taxed him severely and brought
on his former alarming symptoms. He was com-
pelled to rest for a few days at the house of his
faithful friend and parishioner, Mr. L. F. Aldrich,
but soon seemed better, and, on the morning of
the eighth day of May, 1872, he bade farewell for-
ever to the beautiful valley and the surrounding
hills, where for fifteen years he had toiled so faith-
fully in his Master's work, and, in company with
his wife and adopted daughter, started on his jour-
ney to New Hampshire.

His last sermon in Barre was at a funeral held
in the church on Sunday, April 28th, from this
text : " Lord, make me to know mine end, and the
measure of my days, what it is ; that I may know
how frail I am." Ps. xxxviii. 4.

Just before retiring to rest that evening he
wrote in his diary as follows: "I have finished my
ministry in Barre of fifteen years and two months

this afternoon As I look over my work

here, it seems to me very imperfect. I have been
with this people in weakness. I have often erred
in judgment .... and been imprudent in word
and act. Still, I can truly say that my strongest

LIFE AT BARRE, VT. 55

and prevailing desire has been to point and lead
them to Christ, to make them, so far as God should
give me the power, a Christian people. I have
prayed for them much, both in secret and in pub-
lic. I have not spared myself in laboring for them.
I have never intentionally flattered or deceived
them. I have loved them sincerely and tried to
comfort and help them." The page is blotted
with tears.

CHAPTER IV.

THE LAST YEAR OF HIS LIFE.

On his way to Springfield, N. H., Mr. Bliss
went to Hanover to consult the professors of the
medical school in that place. They gave him
but little encouragement and advised perfect rest
from speaking. On reaching his brother-in-law's
he seemed for some weeks to be refreshed and
strengthened by the rest from mental toil and by
out-of-door exercise. But in July the heat de-
pressed him and caused such a thirst that he be-
gan to long for the springs of Saratoga, and on
the loth of July started for that place. At Bel-
lows Falls, at Rutland, and at Saratoga, his former
symptoms returned, but in a few days he began
to recuperate. At Saratoga his physician spoke
more hopefully of his case, and expressed the opin-
ion that he might occasionally preach without dan-
ger to his health. August 7th, he and his family
went to Cornish, N. H., and thence to Hanover,
where a distinguished medical professor assured
him that he had no serious disease of the lungs,
but that his trouble was a worn-out condition of
the nerves and a weak stomach. August 16th, he

THE LAST YEAR OF BIS LIFE. 57

went with his family to Barnard, Vt., where
friends had arranged for him to preach two Sun-
days. Sunday evening, August 18th, he wrote in
his diary: "A pleasant day, and all the more
pleasant to me because in the good providence of
God I have been permitted to preach again."

From Barnard he returned to Springfield, N. H.,
visiting at Lebanon and Enfield on the way. Sep-
tember 8th, he preached for his brother-in-law,
Kev. Lorenzo Bailey, a worthy minister of the
Christian denomination. He also preached three
Sundays in Waterbury, Conn.

On the 30th of September he went to the house
of his brother Darius in New York city, where on
the 8th of October he was joined by his wife and
child. During the month of October he preached
several times at Plympton Hall, at Williamsburg,
and elsewhere. He preached for the last time
October 27, 1872, at Branchville, N. J. In the
night he had a hemorrhage, but did not call the
people where he was staying, as he did not like to
disturb them. Even after this he had appoint-
ments to preach, but he could not meet them.

About the last of October, Mrs. Bliss, worn out
with care and anxiety, was prostrated by a danger-
ous illness, and Mr. Bliss was at the same time
attacked with alarming hemorrhages. It was a
time of great mental suffering for both. Each
was filled with anxious fears for the other. It
was thought that neither could live many weeks.

58 MEMOIR.

When Mrs. Bliss began to recover it was thought
best that Mr. Bliss should go into the country,
where he could be more quiet, and that she should
follow him when she should be able. This sepa-
ration was a very great trial to Mr. Bliss, but, as
it was deemed best, he submitted. A week later
Mrs. Bliss joined him, and after a few weeks' rest
they both returned to their brother's house.

The hemorrhages continued at intervals until
December 10th, when they ceased and a cough set
in.

Late in December heav}^ snows began to fall,
and made it difficult for him to take his accus-
tomed walks. He accordingly decided to go south,
and on the first day of January, 1873, he and his
family started, with the intention of going to At-
lanta, Georgia. He was so feeble that he had to
take the journey in short stages, stopping several
times to rest; and, on reaching Greensboro, N. C,
he became so weary that he said he could go no
further. He had reached the last station in his
earthly pilgrimage.

At first they were troubled to find a suita-
ble boarding-place, but soon, in answer — as he,
with childlike gratitude, believed — to his trustful
prayer, they found just such a place as they de-
sired, and he seemed very happy. He and his
family formed many pleasant acquaintances among
their neighbors, and received many kind atten-
tions and tokens of sympathy from all.

TEE LAST YEAR OF HIS LIFE. 59

Mr. Bliss continued to take long walks daily,
spending much of his time out of doors. He
attended the Methodist church regularly, and be-
came much attached to the pastor. Rev. J. A.
Cunningham, who used to call upon him and pray
with him. He was delighted with the people and
the climate, and for a time thought he was to
be benefited by the change. But his cough
continued, he grew thin in flesh, and by and by
it became evident that he must soon finish his
earthly course. At first, he had a strong desire,
for his wife's sake, to return to his brother's, but
when she assured him that she preferred to stay
where they were rather than that he should under-
take the journey, he said no more.

During the last weeks of his life, he often said
to his wife : " This is the happiest winter of my
life." She said to him : " I wonder that you can
be so cheerful and willing to go." " Why," said
he, "I long to go. There are no failures in
heaven, no blind eyes, no deaf ears. I know my
Heavenly Father has work for me to do there, and
I long to be about it. It will be hard for you,
but think of it as my release. The separation
will be but short. Heaven is our home."

Morning and evening, under all circumstances,
he read a chapter in the Bible, and knelt with
his family in prayer. His prayers were so earnest,
so full and specific, so childlike in trust, as to lift
every oite up with devout feeling. His prayers

60 MEMOIR.

" had wings." He continued this family worship
to the last ; and when he no longer had strength
to kneel, he sat in his chair, and with bowed head
prayed so earnestly and tenderly for his people in
Barre, for each of his friends, and for the world,
as to almost break one's heart to hear him, sick
and feeble as he was.

About the last of February he began to show
symptoms of rapid decline. But he still took his
walks, and kept up his usual habits. On Satur-
day, March 15th, he walked a mile and a half, but
from this time had to give up walking, and on
Sunday, the 16th, for the first time during his stay
in Greensboro, remained at home from church. On
Monday, on Tuesday, and again on Wednesday,
he rode with his physician into the country a few
miles, and rested with a family to whom the phy-
sician introduced him, returning in the afternoon
very tired, but delighted with his ride, and with
the family whose brief acquaintance he had made.
Thursday morning he felt too unwell to rise ; to-
wards night was dressed for the last time, and sat
up two hours. After this he failed rapidly. His
mind was calm and clear and full of trust, until
Sunday morning, when the stupor of death settled
down upon him, and his mind became a little
wandering, but he knew his friends, although too
weak to talk. At nine o'clock on the morning of
March 23, 1873, just as the church bells were call-
ing the children to Sunday-school, in the forty-

THE LAST YEAR OF HIS LIFE. 61

fifth year of his age, he breathed his last, and
" was taken home."

He had foreseen the long and sorrowful jour-
ney which his devoted wife must take, and had
planned all the details of it and of the funeral ser-
vices. The people in Greensboro were deeply im-
pressed with his serene faith, and were very kind
and sympathetic towards his family. On Monday,
Rev. Mr. Cunningham held a brief funeral service,
and the bereaved widow, bidding farewell to her
kind friends, started, in company with her daugh-
ter, for New York, where she arrived on Tuesday
evening, greatly worn with sorrow and the fa-
tigues of the journey. On the next morning, at
the house of Mr. Darius Bliss, Rev. E. C. Sweet-
ser held funeral services, speaking from the words
of Isaiah : " My thoughts are not your thoughts,
neither are your ways my ways, saith the Lord."
In the afternoon of the same day, Mrs. Bliss and
daughter, accompanied by Mr. Darius Bliss, again
took up their mournful journey, and arrived in
Enfield, N. H., on Thursday morning, March 27th.
The body was carried directly to the little church
where Mr. Bliss had received his ordination, and
where he had first regularly preached. His old
parishioners, whom he always loved with peculiar
affection, gathered in the church ; listened to ap-
propriate words of Christian faith and consolation,
spoken by Rev. S. C. Hay ford, their pastor, by
Rev. J. H. Little, of an adjoining parish, and by

62 MEMOIR.

Rev. Mr. Chase of the Methodist church ; took
then- last look of his pale and wasted features,
and bore his body to its resting-place. It was his
wish to be buried here. Only two days before
his death, he said that there was no place in the
world where he would rather rest than in the
beautiful yard back of the little church in En-
field.

" How revered
Had been that pious spirit, a tide
Of humble mourners testified,
"When, after pains dispensed to prove
The measure of God's chastening love,
Here, brought from far, his corse found rest, —
Fulfillment of his own request ; —

*' Less for the love of stream and rock,
Dear as they were, than that his flock,
When they no more their pastor's voice
Could hear to guide them in their choice
Through good and evil, help might have,
Admonished, from his silent grave,
Of righteousness, of sins forgiven.
For peace on earth and joy in heaven."

I cannot do better in concluding this memoir
of my friend than to quote the words of one who
has himself lately passed from his faithful service
on earth to his heavenly reward, and who nobly
exemplified what he earnestly desired that our
ministry should be. In " Our New Departure,"
speaking of the noble and consecrated men of our
ministry whose "faces shine out of the past,"
Dr. Brooks says: "And only a little while ago,

THE LAST YEAR OF HIS LIFE. 63

after a long and weary struggle with disease,
another passed on to these faithful ones, — Franklin
Samuel Bliss, a man of no brilliant gifts or con-
spicuous position, and of many bodily infirmities,
but a man of faith and prayer, who in spite of
numerous physical impediments, which most per-
sons would have regarded as insuperable, gave
himself to Christ, and the endeavor to lead others
to him, with a sincerity and unction so impressive
and a consecration so entire, and loved our whole
church with a heart so large and warm, and a
response so ready, and supplemented all with a
life so penetrated with the spirit and power of our
faith, and therefore so pure and Christian, that his
very feebleness became mighty, and the fields in
which he toiled bore fruit in spiritual harvests
which will long attest how effectually he wrought.
Devoted and sainted one ! with what pathos come
to us who knew him and the limitations by which
he was hindered, those words among his last, as
he thought of the work God had for him to do
on the other side, 'I shall not be deaf or blind
in heaven; no weakness, no weariness there.'
Rather a thousand times would I choose the rec-
ord of this humble, unpretending, comparatively
obscure servant of the Lord, as it stands in God's
reckonings, than that of many another man of far
greater gifts and more commanding power and
wider fame, but without his love for Christ and
his zeal for souls."

SERMONS.

I.

CONFESSING CHRIST.

" Whosoever therefore shall confess rae before men, him will I
confess also before my Father which is in heaven. But whoso-
ever shall deny me before men, him will I also deny before my
Father which is in heaven." — Matt. x. 32, 33.

The Saviour gave this warning to his disciples
under very peculiar circumstances. He was about
to send them forth to preach, and He foresaw and
foretold them of cruel persecutions. "Behold I
send you forth," He said, " as sheep in the midst
of wolves. They will deliver you up to the coun-
cils, and they will scourge you in their syna-
gogues. Ye shall be brought before governors and
kings for my sake. The brother shall dehver up
the brother to death, and the father the child ;
and the children shall rise up against their parents
and cause them to be put to death. And ye shall
be hated of all men for my name's sake."

This was, indeed, a dark picture of the future,
before which the bravest hearts might falter. All
these sufferings were to come upon them solely be-

68 SEE^WNS.

cause they were the disciples of Christ ; and it
would seem that the Saviour's love for them
would lead Him to throw around them every pos-
sible protection. We might at first think that He
would be willing they should shield themselves be-
hind the veil of secret discipleship, if not of open
denial. But we find that He manifests his love for
them in no such way. So far from showing any
disposition to screen them from public scorn and
persecution, He seems desirous to bring them out
in the boldest manner. He thrusts them against
the severest prejudices and hostility of their en-
emies ; requires them to take an open, unequiv-
ocal position before the world as his disciples.
Only those who confessed Him before men would
He confess before his Father in heaven. Such as
denied Him would He deny. He would not own
them as his followers ; He would deny them the
blessedness and peace of his fellowship.

Stern requirements, exacting conditions, we may
say, under such circumstances. How could one
whose cause was apparently so weak and insignif-
icant set up such high claims ? How could He
afford to drive men from him by demanding of
them such sacrifices ?

Yet these have been the requirements and con-
ditions on which He has made disciples in every
age. The one test of his religion is, and ever has
been, that men confess Him before the world. He
will not own them as his followers until they own

CONFESSING CHRIST. 69

Him as their Lord and Master and Saviour. They
must stand out before the world, openly, taking
his name, professing faith in his gospel, seeking to
do his work, cherishing his spirit, and striving to
be like Him.

In making this demand, the Saviour requires
nothing unusual or extreme. He simply founds
his church on a universal test of friendship and
fidelity. He recognizes a principle which we rec-
ognize and apply in all our social, political, and
religious relations. There is not a man or woman,
of the least discernment or self-respect, who will
own as a friend one who, under any circumstances,
would deny the friendship. There are people
enough who will own our friendship when we en-
joy the public favor, and are able to serve their
personal interests. But when misfortune over-
takes us and we can do no more for them, they
deny us to the face. Are such people friends ?
Are we willing to own and trust them as friends ?

But Christ has a great many such friends and
followers. When it requires no sacrifice of posi-
tion or profit to profess his religion, when it brings
friends and wealth and ease, then will such friends
confess Him before men, unite with his church,
and be zealous for his cause. But if his church is
small and weak, if it has not a proud position in
society, and does not enjoy the patronage of wealth
and learning, they forsake it and give it no sup-
port.

70 SERMONS.

It was to teach us that such selfishness would
never be owned as Christian love and discipleship,
that Christ made the high claim upon his early
and persecuted followers. He wanted to lay the
foundation of his church upon a rock. He wanted
to work into the Christian temple only such ma-
terials as could withstand the severest shock of the
tempest. Hence He said to the multitude around
Him, " Whosoever shall be ashamed of me and my
word in this sinful generation,- of him shall the Son
of Man be ashamed;" and, "Whosoever will not
forsake all and follow me cannot be my disciple."
This was only asking proof of sincerity. We all
ask as much of those with whom we associate in
every sphere of life. If a person's professions of
friendship will not stand this test they are worth-
less.

Our acknowledgment or confession of Christ, to
be accepted of Him, must be direct and natural,
such as we make of other friends and principles.
People sometimes reason strangely upon this sub-
ject. They say, " We will confess Christ in our
lives ; we will show the world by our integrity
and charity and purity of life that we are Chris-
tians." This is well. We must confess Him in
our lives to be accepted of Him. If we deny Him
in life, it is equivalent to denying Him in every-
thing. But is this enough ? Is it such a confes-
sion, or rather is such a confession all that Christ
demanded of his disciples, to whom He addressed

CONFESSING CHRIST. 71

the words of our text ? No, it certainly is not.
He required them to go out among his enemies
and their enemies, and in the face of persecution
declare themselves to be believers in Him and in
his religion ; to confess before the world that they
were his disciples and followers ; and to commit
and consecrate themselves fully to his cause. It
was a direct, verbal confession that they made.
This was the offense. They would not have been
molested merely for their upright, Christian lives.
But their open discipleship of Christ moved the
wrath of their enemies as nothing else could. His
name, which they boldly assumed, was hateful to
unbelievers, and inspired their persecutions.

Simply exemplifying the virtues and adopting
the principles of another is not, in a plain and
direct sense, acknowledging him. One question
will show this : Is it all the acknowledgment we
want from one who professes to be our friend ?
Here is a person who agrees with us in opinion
and practices all our virtues. Yet he never notices
us. He never expresses to us or to others senti-
ments of respect or feelings of friendship for us.
He never says that he is indebted to us for his
opinions, or virtues, or anything else. He never
makes any direct effort to help us or to honor us.
Now does that person acknowledge us ? Are we
satisfied with the confession which he makes of his
friendship ? If we love him, do not our hearts
long for a direct response from him? Can we

72 SERMONS.

bear his distance and cold indifference ? We ex-
claim to ourselves, " If he loves me, why does he
not tell me of his love ? Why does he not come
and open his heart to me, and bless me with his
smile ? "

You may tell me that though we, on account of
our ignorance of each other's heart, need these
direct confessions, Christ does not need them, for
He knows t hearts of all men. But we think
He does need them. We think He revealed that
need when, just before his crucifixion. He insti-
tuted the supper, and said to his disciples, " Do
this in remembrance of me." He knows whether
men remember Him, but He wants them to give
some proof, some token, of their remembrance, —
to make some confession of it. We think He re-
vealed this need when, just after his resurrection
from the grave, and before his ascension. He said to
Peter three times, "Lovest thou me?" He knew
whether Peter loved Him, but He wanted to draw
out a direct confession of his love. And this is
what He wants of us and of all his disciples. What
reason have we to think that his loving heart, so
perfectly human while it was so perfectly divine,
can be satisfied with less of personal communion
and personal affection than our own ? The thought
deprives Him of half the attractiveness and beauty
of his character. It makes Him passionless and
rigid.

That something more is implied in confessing

CONFESSING CHRIST. 73

Christ than merely living a good life is shown by
the fact that we may hold the opinions and prac-
tice the virtues of another, and yet know nothing
of him personally. A man may believe in many
of the doctrines of Plato who never heard of Plato,
and is in no sense his disciple. There are princi-
ples in the constitution of our country ; we have
laws and institutions, social and moral maxims, in
which we all believe, but which were the original
thoughts of men we know nothing about. And
do we become the disciples of these men simply
by believing their thoughts ? Some of the ancient
philosophers, who never heard of Christ, taught
substantially many of the doctrines of the gospel
before Christ was born. Was this a confession of
Christ on their part ? We repeat, confession im-
plies direct acknowledgment of Christ as our Sav-
iour, Lord, and Master. To own a friend is to
show him personal respect and friendship. To
confess the principles of a party or sect is to join
it and help on its work. And to confess Christ
is to join ourselves to the company of his open
followers, to call ourselves by his name, and in
every way He requires to espouse and help his
cause. Says the apostle, " With the heart man
believeth unto righteousness, and with the mouth
confession is made unto salvation."

This doctrine of confessing Christ has been the
foundation of the Christian church in every age.
The form of confession has varied in different

74 SERMONS.

churches, and at different times ; but the idea has
never been left out. From the ceremonies of Ro-
manism down through all the Protestant sects, to
the almost formless worship of the Quaker, con-
fession of Christ, as the test and proof of disciple-
ship, is everywhere made.

And is not the doctrine based on a fundamental
necessity of our nature ? What do we hold our
convictions for ? Is it simply to cherish them for
ourselves ? Or is it to publish them as truth for
the world, that they may bless others as they have
blessed us ? Can a conviction be fully formed and
firmly held in the mind before it is expressed ?
The utterance of our thoughts strengthens them.
We believe a truth more firmly by acknowledging
our belief in it. We love men more by telling
them the love we already have for them. It is a
law of our being that our characters grow by ex-
pression. Our principles, dispositions, and affec-
tions are unfolded by it. The child may be able
to distinguish the letters of the alphabet, but he
has not learned them until he can call them by
name. We may understand what we see on the
printed page, but we must be able to read it to
others before we can be said to have a real knowl-
edge of it.

And, my friends, we must be able to speak the
name of Christ ; like Thomas, we must be able to
cry, " j\Iy Lord, and my God," before our faith
in Him stands firm and our love is perfected.

CONFESSING CHRIST. 75

Our tlieme involves the whole subject of the
Christian church and our relation to it. In every
ao-e it has been founded upon a confession of faith
in Christ. This is the chief corner-stone, the rock
on which it is built. When the eunuch was bap-
tized by Philip, his confession was, "- I believe
that Jesus Christ is the Son of God." Peter's
confession to his Master was, " Thou art the
Christ, the Son of the living God." Everywhere
and always the early disciples baptized in the
name of the Lord Jesus. In the beginning, the
church signified the aggregate body of believers in
Christ. Acknowledgment of Christ as man's re-
deemer from sin was the distinctive characteristic
of those who composed it.

And thus, through the successive Christian ages,
by this confession, converts have been made, dis-
ciples won, believers confirmed, and the church has
retained its independent and organized form, and
achieved its glorious triumphs. It has continued
and increased, and been identified with all that
concerns the advancement of God's spiritual king-
dom. It has satisfied the consciences and given
peace to hundreds of thousands of the most devout
and faithful followers of Christ. Under its benign
influence many beautiful plants of righteousness
have bloomed and borne fruit in the garden of
the Lord. It has been a power in the world to
make men '' steadfast, unmovable, always abound-
ing in the work of the Lord." It has been the

76 SERMOXS.

watch-word that has called forth Christian heroism,
sympathy, and sacrifice. The sentiment of human
brotherliood has found its highest expression in the
church of Christ.

But after all that it has done for the world, is
there not a disposition in the public mind, even
in the Christian world, to ignore the church of
Christ? Do we not offer excuses for not uniting
with it which are plainly equivalent to saying that
it is of no importance ? It seems to us that there
is a wide-spread indifference and skepticism upon
this subject which is paralyzing the power of our
religion. How many speak lightly of the church !
How many who claim to believe in Christ refuse
to confess Him before men, in the simple ordi-
nances of the gospel! Now we are aware that
the church is somewhat responsible for this state
of things. We know that it is often cold and
dead to the interests of humanity ; that on the
questions of freedom and temperance and all moral
reform it has not brought its united power to work
in the right direction. We know that in too many
instances it is not a live and active body, inspiring
its members with zeal for God, and giving them
work to do in the vineyard of Christ. We admit
all that may be said truthfull}^ of the imperfec-
tions and unfaithfulness of its members. But with
all its faults, is not the church of Christ above all
human institutions ? Has it not done more for the
enlightenment and salvation of the world than all

CONFESSING CHRIST. 77

other institutions ? It lias stood the shocks of
time without being overthrown. It has sent the
word of God into every land upon which the sun
shines. It has shaken to their foundations the
shrines of idolatry, stanched the blood of human
sacrifices, and reared the peaceful altars of the one
living and true God among savage tribes. It has
established the home. It has organized human so-
ciety. It has softened the asperities of contending
nations, ameliorated the cruelties of war, and mod-
ified the severity of law. It has built school-houses
and colleges and asylums and churches. And in
the church of Christ to-day are being generated
those benevolent sentiments and principles which
are elevating and blessing mankind.

Now it cannot be that any man or woman who
loves God or mankind can be indifferent to an in-
stitution which has done so much. Nor is it just
to condemn it because it has not done everything.
It can be shown that it has done far more than
any other or all other institutions for the salvation
of the world. It has not done all that it could
have done or should have done. It has often erred
and been corrupted. But was not this to be ex-
pected ? Was it not inevitable in the condition
of human society ? When we look at the intel-
lectual and moral state of the world through the
ages past, the wonder is not that the church has
done so little, but that it has done so much, for
mankind. In its achievements we find the proph-

78 SERMONS.

ecj of its final victory. The passage of years can
only strengthen this organization, which has for its
foundation the words and deeds, the life and death,
of the Son of God.

And do we not, in turning away from the
church, do ourselves and do the world great
wrong ? Is not our own faith weakened ? Is not
our connection with Christian institutions held by
looser ties ? Do we not deprive ourselves of those
means of grace which we have no right to neglect ?
And are we not living worldly, unspiritual lives
because we neglect them ?

But we are not the only sufferers. Our exam-
ple discourages others, especially the young. Par-
ents who neglect the church tell their children, in
plainer words than lips can utter, that they may
neglect it. Every person who unites with the
church of Christ casts his vote for Christianity ; a
captive is taken from the army of the world, and
enlisted in the army of Christ. The work of
Christ in the world is called a warfare. He is
called the captain of our salvation. His church
is now the church militant. And this warfare will
never be ended until Christ, subdues all things
unto Himself ; until every knee bows and every
tongue confesses to Him.

We do not wish to stand in a false position.
There is not a man or woman who would will-
ingly take sides against Christ and his gospel, who
would wish to be found in opposition to Christian

CONFESSING CHRIST. 79

institutions. But have we considered in just what
direction and how far our influence goes when we
stand aloof from the Christian church ? We may-
no t mean to exert it against Christ, but it cer-
tainly is not for Him in the highest sense. It is
not open, positive, and direct, such as He requires
in our text.

The question is simply, Are we willing to be
Christians ? Are we willing to hold our principles,
dispositions, habits, all our life-powers, possessions,
and business, under the control of Christ? Are
we willing to enter the school of Christ and learn
of Him all our days ? Then should we unite with
his church immediatel}^, confess to Him what little
faith and love we have, and He will give us more.
We need not wait to become perfect, for a Chris-
tian in this world is nothing but as inful man or
woman who has entered the school of Christ with
the honest purpose of becoming better. We can-
not in a moment reconstruct our characters, change
our conduct, alter our relations to things that are
wrong, and be perfect Christians. But we can
begin to be imperfect Christians at any time.
And it is our duty to do this now. It is every
person's present duty to say, " I will try ; " "I
will do the best I can ; " " God help me." This is
the spirit in which we should confess Christ. Thus
confessing Him, He will confess us before his Fa-
ther in heaven.

II.

SPIRITUAL GROWTH.

" But grow in grace, and in the knowledge of our Lord and
Saviour Jesus Christ." — 2 Peter iii. 18.

Perhaps no term more frequently occurs in
the Bible, especially in the New Testament, than
the word grace. We read much of '' the grace of
God," " the grace of our Lord Jesus Christ,"
''the gospel of the grace of God." The apos-
tolic salutation in most of the epistles is, " Grace
to you, and peace from God our Father and the
Lord Jesus Christ." We are "justified freely by
his grace;" "by grace are we saved through faith,
and that not of ourselves ; it is the gift of God."
Where sin abounds, grace much more abounds ;
and the assurance is, that " as sin hath reigned
unto death, so grace shall reign through righteous-
ness unto eternal life by Jesus Christ our Lord."

Frequently as this term is employed, no word
so variously applied could have greater uniformity
of meaning. It is defined as signifying "favor,
kindness, good will, benignity, the unmerited love

SPIRITUAL GROWTH. 81

of God as bestowed on sinful men." This is its
original and literal import, and tlie Scriptures sel-
dom or never give it a meaning not involved in
the word itself. At one time they employ it to
denote the favor, kindness, and agreeableness of
men in their social relations. Often it expresses
the love of God to all men ; frequently, the divine
light and life which flow into the world through
Jesus Christ, and the gracious influences and as-
sistance of the Holy Spirit in the soul.

In our text we are admonished to grow in grace
and in a knowledge of our Lord and Saviour Jesus
Christ. What is it to be in a state of grace ? Do
all men experience or enjoy the grace of God ?
Grace signifies, as we have seen, the love of God,
the influence of the Divine Spirit ; and it is often
said that these are elements of the divine nature
not in any sense dependent on human character,
always and everywhere the same, and therefore
that all men do actually enjoy and are in a state
of grace, that all possess in some degree the Holy
Spirit, and need no new communications of divine
life, but only a quickening or development of what
is in them.

But let us apply this doctrine to our other ex-
periences. It is true the grace, the love, the truth,
the purity of God, always and everywhere abound
over sin, over sorrow, over death ; no human power
or act can change them ; they are infinitely full
and perfect. But is not our relation to them,

82 SERMONS.

our participation in them, our enjoyment of them
dependent on our spiritual condition, our charac-
ter and conduct ? The nature of the sun is never
changed : it is always full of light and heat ; it
alwaj^s shines in glorious splendor ; its rays per-
petually fly through space in every direction. But
does it follow, as a fact of our experience, that all
men dwell in a state of sunshine ? Do those who
spend their days in dark cellars and mines enjoy
its light and warmth ? Do not countless thousands
perish for want of them ? The earth is always
the same. Nothing that man does can change its
elements. It is ever a firm foundation, ever send-
hig forth its fruits and flowers. The refreshing
fountains flow and the air breathes around as
freely as possible. But all are not in a state to
enjoy them. There are certain conditions on our
part to be complied with before we can be nour-
ished by the earth's rich fruits, or refreshed at her
cooling fountains, or breathe her balmy air. We
must place ourselves in right relations to these ob-
jects, or they will not bless us. On the contrary,
as experience teaches, if we do not receive these
free gifts of nature, or if we pervert and abuse
them, they turn against us fierce instruments of
torture and powerful agencies for our degradation.
So the free grace of God, the divine spirit of
Jesus, may flow out to us, inviting us to the rich-
est spiritual blessings ; but if we will not receive
them, will not place ourselves under their influ-

SPIRITUAL GROWTH. 83

ence, how can we be benefited by them ? "We
may not indeed be able to close up all the chan-
nels by which they seek to flow into our souls ; but
we can steel our hearts against them, quench the
Spirit that strives with us, close our ears to the
appeal of truth, harden our feelings against a
sense of duty, and thus practically exclude our-
selves from their divine enjoyments.

It is possible, then, for men not to be in a state
of grace, and all talk about growing in grace be-
fore we enter this state is premature. The person
who is living chiefly for the things of this world,
for material treasures ; whose mind is under the
control of avarice and pride, whose soul is filled
with hatred, and whose mouth is full of cursing
and bitterness ; who takes the name of his God in
vain, scoffs at religion, and rejects all the means of
moral and spiritual improvement, — that person
cannot properly be said to be in a state of grace.
On him the grace of God is bestowed in vain, as
the sunlight is upon the toiler in the mine ; he
does despite to the spirit of grace, and turns it
into shame.

To be in a state of grace, then, is to bring our-
selves under the influence of the love, the purity,
the truth, and the spirit of God, as revealed in
Jesus Christ. It is to come into harmony and re-
conciliation with Him. It is to be a partaker of
his divine life, or, as the apostle expresses it, to
" dwell in Him and He in us."

84 SERifOXS.

The attainment of such a state implies, first, a
positive renunciation of sin. There must be a de-
liberate, calm, full, and firm determination that,
with the help of God, we will henceforth renounce
and refrain from what we deem to be wrong in
the sight of God ; deem to be forbidden in the
gospel of Jesus Christ. This determination must
not be any mere impulse, but the result of thought,
of serious, prayerful reflection, impressing us
deeply with a sense of the " exceeding sinfulness
of sin," and taking such strong and permanent
hold upon our feelings and convictions as to work
a complete revolution in our lives. We can be no
more indulgent or tolerant of wrong, no more
careless or indifferent, but in ver}^ deed, in sin-
cerity, and in truth we are to break off from sin
by righteousness ; we are to make it the first and
leading purpose of our lives to cultivate a keener
sense and gain a clearer view of right and wrong.
Until we bring ourselves to this point, until we
have established the determination within our own
hearts always to be on the side of right, against
the Avrong, sin has dominion over us ; we are en-
slaved to the world, to the lusts of the flesh, and
the pride of life, and cannot be the subjects of
the grace of God, the love, the truth, the purity,
and the divine spirit of Jesus. We do not say
that this determination will at once and forever
save us from all sin. We shall still be subject to
the weaknesses of our earthly condition, and may

SPIRITUAL GROWTH. 85

often fall ; but it will change our relation to
them. Whereas before we were not established
either in good or evil, but were drifting, first be-
fore virtuous and then before vicious impulses,
now in heart and purpose, in intention and desire,
we are continually seeking the right, — seeking to
do the will of God, to follow Christ. There is a
voluntary, determined, positive consecration of the
life to them ; a leading, earnest effort to bring our-
selves under the control of the Divine Spirit.

To this state of mind must we come before we
can claim to be in a state of grace. And this is
not enough alone ; other steps must be taken.
To enter into a full and joyous participation of
the divine life there must be not only a positive
renunciation of sin and consecration of the heart
to God in secret, but a positive confession of Christ
before men. " With the heart man believeth unto
righteousness, and with the mouth confession is
made unto salvation." The salvation is not prom-
ised until the confession is made. And Christ
Himself says ; " Whosoever shall confess me before
men, him will I confess also before my Father
which is in heaven. But whosoever shall deny me
before men, him will I also deny before my Father
which is in heaven." It cannot be that the heart
which is unreservedly given to Christ, which from
deep conviction and abhorrence of evil has re-
nounced the hidden things of darkness, has been
renewed in the spirit of its mind, and has tasted

86 SERMONS.

the heavenly gift, can fail to make acknowledg-
ment of the divine power by which the change has
been effected, and of the glorious life into which it
has been brought. It will do it, not only as an act
of obedience and honor to Christ, but from an irre-
pressible, overflowing desire to make its blessedness
known and shared by others. And it cannot be
that when the soul has once entered into so blessed
an experience it can long enjoy it, can live and
grow in it, in utter concealment. It is not the
nature of the Divine Spirit to hide its light. Those
who partake of it are said to be like a city set on
a hill, which cannot be hid ; like a candle giving
light to all in the room. And if they do not come
forward and confess themselves, both in word and
deed, the friends and disciples of Christ ; if they do
not humbly, yet sincerely and plainly, declare their
faith in Him, and intention by the help of God to
follow Him and make Him their Lord and Master ;
if they do not publicly join themselves to him by
numbering themselves with the members of his
body, which is the church, they will not, in a will-
ful neglect of these duties, long " continue in the
grace of God." Spiritual life will die out of their
souls, coldness and indiffer'^nce will creep over
them, and instead of growth there will be decay
and death.

These statements wo believe are authenticated
not only by tlie word of God, but by the whole
experience of the Christian church. Seeming ex-

SPIRITUAL GROWTH. 87

ceptions no doubt there are, but the rule holds
good universally. From time to time sects have
arisen repudiating open confession, repudiating the
church and its ordinances ; but what has been
their history? That they have had good men,
eminent Christians, we do not deny ; but that they
have succeeded in elevating the masses of their
followers into a high spiritual condition is not true.
That they have been able to make their Christian
influence felt far and wide and permanently is not
true. That their efforts to disseminate their doc-
trines and obtain a commanding, influential posi-
tion among other sects have been eminently suc-
cessful is not true. And that they have not been
able long to sustain a vigorous growth, and have
generally begun to decay and lose zeal and power
as soon as the first impulse of opposition and nov-
elty passed awa}^, is a historic fact. And the in-
efficiency of the organic body is symbolic of the
spiritual decrepitude of the individual life. No
doubt true and devoted Christians have lived and
died, sustaining a fervent piety unto the end, with-
out forming an outward connection with the visible
church of Christ. But these are the exceptions,
not the rule. They have been people of some
peculiarities of organization, or they have been
unfortunately associated in life, — excluded by big-
otry or conscientious scruples on particular points.
But we affirm that the great body of all true be-
lievers in and sincere followers of Christ have

88 SERMOXS.

esteemed, and "will in every age esteem it both
their duty and their privilege to make a public
profession of faith in Him, to unite with his church,
to number themselves v^ith the people of God.
And so few are the exceptions to this rule that
our feelings in regard to it may safelj^ be relied
upon as another test by which we may determine
whether we are in a state of grace. We know
that the most saintly men and women in every age
of the Christian era have rejoiced in this privilege;
we know that but very few comparativel}^ have
been able to sustain a living, growing piety with-
out it ; we know that an open profession of devo-
tion and loj^alty to any cause is deemed essential
to sincerity and manly courage ; we know that
Christian union and sympathy strengthen our
Christian faith and feeling, and that Christ has
enjoined it upon us as a means of giving efficiency
to our efforts. And knowing this, can we feel sat-
isfied with ourselves that we are full believers in
and mean to be sincere followers of Christ while
we do not confess Him before men ? No, we repeat ;
this is another sign of our being in a state of grace,
and we ought to examine our hearts very closel}^,
and feel very doubtful of our religious condition, if
we are satisfied without it.

But by the grace of God, having attained unto
a positive renunciation of sin and a positive con-
fession of Christ, how are we to continue and grow
in this grace ? Our work is now but just begun.

SPIRITUAL GROWTH. 89

We are now, as it were, infants, just born into
spiritual life. How are we to be supported and
nourished into spiritual growth and strength ? Our
feet are now upon the way of life, and our faces
set heavenward. How are we to make progress ?
Too many think that if they are once converted,
once in a state of grace, they have nothing more
to do. But in truth, it is at this point that activ-
ity should begin. We have just attained a condi-
tion where our efforts for Christian growth will be
effectual. Here is where the command is given :
" Grow in grace and in a knowledge of our Lord
and Saviour Jesus Christ."

Let it be first observed that this is a command,
and hence it is something we are to do, and impUes
the use of means. Our spiritual life can no more
grow than our natural life unless we nourish it,
feed it with the food God has provided for its
strengthening.

The first condition of our growth in grace is
that we make it our great business, and do not
leave it to chance. As spiritual progress, constant
assimilation to God and Christ, is the hio^hest con-
ceivable good, it must be sought with the great-
est earnestness, with a desire corresponding to its
desirableness. We must seek first the kingdom
of God and his righteousness. Business, wealth,
pleasure, fame, must all be made of secondary
importance. To draw nearer to God, to bear
more of his gracious image, to have a greater full-

90 SERMONS.

ness of his spirit, a closer and increasing fellow-
ship with Christ, and an ever-deepening peace and
joy in Him, will be the one absorbing object of our
lives.

To this end we shall make constant use of those
means which imply dependence on God. His
words will be in constant requisition. The gos-
pel will be delighted in and daily studied, so that
we can say with David, " Oh, how I love thy law ;
it is my meditation all the day." The character of
Christ, his works, his love, and precepts will be
investigated, that we may grow in the knowledge
of Jesus Christ. An increase of spiritual life in
the soul depends in some measure upon an increase
of knowledge. The more we know of God and
Christ the deeper and broader will be the religious
experience of the soul. Hence the Bible will not
be a neglected book with us. Its contents will be
treasured in the memory. We shall give ourselves
to reading, hearing, studying, searching the Script-
ures. The public ministry of the word will be
faithfully attended, and we shall thankfully accept
all the assistance in investigating it which learning
and piety can afford. One reason why we have
so little grace in our hearts, so little interest in
spiritual things, and make so little progress in di-
vine life, is that we do not read our Bibles. How
can the stream be full and fresh and sparkling if
not fed by the fountain ? The Bible is the fount-
ain of spiritual life in the soul, it is the gospel

SPIRITUAL GROWTH. 91

of the grace of God ; and if we will grow in grace,
if we will feel an ever-deepening interest and
delight in spiritual things, if we will have an
increasing sense of the love and purity of God,
an increasing knowledge and enjoyment of Jesus
Christ, we must study it ; study it devoutly, ear-
nestly, daily; study it alone, together; question
each other and all the wise and good about its
meaning^. We must consult it as we would a
chart guiding us to a place we are very desirous to
reach ; as we would a rule in mathematics directing
how to solve a problem. Oh, yes, my friends, the
Bible contains the only rule by which the difficult
problem of life can be solved ; and we must study
it, understand it in all its applications, or life will
be a mystery and a failure. " Search the Script-
ures," is the injunction, " for in them ye have
eternal life." Search them as you would search
for a lost treasure, carefully, earnestly, with strong
desire to discover the pearl of great price. None
but those who have done this have found that eter-
nal life which is to know God aright and Jesus
Christ whom He has sent.

But again, to grow in grace and in the knowl-
edge of our Lord and Saviour Jesus Christ we
must use unceasing prayer. This point, as it
seems to us, needs only a simple statement. Will
any claim that the prayerless person can be a
Christian ; be a follower, disciple, and have the
spirit of Him whose whole life was bathed in an

92 SERJfONS.

atmosphere of devotion ; who taught that " men
ought always to pray and never to faint" ? Prayer
is the very breath, the vital spark, of the divine
life in the soul. It is the most natural and direct
way of access to God. In other religious exer-
cises we think, hear, and learn of Him. In prayer
we come directly to Him, as friend addresses
friend. And how can it be that the soul can lift
itself up unto the Father in humble adoration, in
sincere confession, in earnest petition and joyful
thanksgiving, without receiving a new baptism of
his Spirit ? The more we are in communion with
God, the brighter will the illumination of his pres-
ence fall upon us. Our dispositions and desires
bend towards the objects with which they are
most familiar. Thus constant prayerfulness turns
the current of our being upward ; while, on the
other hand, God has promised to give his Holy
Spirit to them that ask Him, to reward them who
diligentl}^ seek Him, and to bestow all things
whatsoever we ask in prayer, believing. Worship,
then, is a mighty agenc}'' to bring us into spiritual
union with God. It not only lifts the soul up to
Him, but it brings down blessings to the soul from
Him. It avails both with God and with men ; it
has power both in heaven and on earth ; and hence
it is so often and urgently enjoined upon all who
would increase in divine wisdom and purity. Can
it be that we can grow in grace and in a knowl-
edge of our Lord and Saviour Jesus Christ while

SPIRITUAL GROWTH. 93

we neglect so important an agency ? It is impos-
sible. The history of man affords not a single
example. The prayerless individual and church
always sink into spiritual decay. If we will draw
near to God, if we will learn of Christ, grow in
grace, have a living, increasing sense of divine
purity and love, we must pray unceasingly, live
in a devout, a reverent state of mind. We must
pray in secret, we must pray in our families, we
must pray in the worshiping assembly ; pray for
ourselves, our friends, our enemies, for the good,
the bad, for all men. The more we pray the
stronger will be our love for God and for men,
the greater our desires to improve ourselves and
others ; the less of selfishness and avarice and gross
passion shall we have. Let us remember, then,
that all talk about our being Christians, about our
being enlightened and liberal and progressive, is
idle and deceptive, while we live careless, worldly,
prayerless lives. If we know the grace of God
in truth, if we are spiritually joined to Christ, we
shall delight to think of God, meditate upon his
loving kindness, study his word, commune with
Him in prayer, observe his Sabbath day to keep
it holy, join with kindred spirits in public wor-
ship in the Sabbath-school and in the church.
And in the use of all these means we shall humbly
wait for and seek the illumination and guidance
of the Holy Spirit. Christ promised that after his
departure He would send it, to guide his disciples

94 SERMONS.

into all truth, to be their comforter and quick-
ener. And do we need it less than they did? Oh,
do we not often feel our blindness, our weakness,
the deadness of our souls to spiritual interests,
the perverse inclinations that draw us away from
our Father and Saviour ? Do we not then need
the Holy Spirit to make intercession for us, to
strengthen, guide, and comfort us ? It will be
given if we seek it, if we will open our hearts and
let it enter. Indeed, without it all these other
means will but partially succeed. They will be, as
it were, a body without life. This is what lights
up the path of Christian progress, and gives living
power to the word, to prayer, and to the public
ministry. If we have a divine revelation, surely
we need a divine spirit to carry it home and inter-
pret it to the soul. And the Father, who knoweth
all our spiritual needs, will not fail to give it. Oh,
how divine its light, how pure its joy, how sweet
its comfort, how unerring its guidance !

" Come, Holy Spirit, heavenly dove,
"With all thy quickening powers ;
Come shed abroad a Saviour's love
In these cold hearts of ours."

Having shown what it is to be in a state of
grace, and some of the means of growth therein,
let us, in closing, notice some of its fruits, its re-
sults. Progress in spiritual life will be evinced
both by inward experiences and by outward graces.
Where there is growth in grace, there will also be

SPIRITUAL GROWTH. 95

an increase and strengthening of faith, — -faith in
God, in Christ, in man, in spiritual realities. In
the exercise of faith the Christian life commences ;
it lays hold on Christ, and receives pardon and
acceptance with God, adoption into his spiritual
family, and sweet reconciliation to his will. But
it is a progressive grace; it not only commences
but instrumentally it consummates the Christian
experience when it is lost in sight. It operates in
every intervening state, conflict, and trial through
which the Christian is called to pass ; and as we
grow in grace it will not only establish us in a firm
belief of the fundamental doctrines of the gospel,
not only make us true and faithful in defending
them, but it will blossom forth in a calm, peaceful,
child-like trust, holy resignation, and satisfying
hope. In all our trials it will enable us to kan
upon our Father's arm, and feel that in the Saviour
we have a sympathizer and helper who will not
fail or be discouraged.

And this confidence will lead us to a full conse-
cration of all our powers to promote the Redeem-
er's kingdom in the earth. We shall feel that we
owe this to the Saviour, and that He has a right to
expect it of us. It is eminently the work of faith
to spread the cause of Christ, and an evidence that
grace is alive and growing in the soul. As we
daily drink new draughts from the fountain of love
and purity, we shall long to have others share in
our blessedness, long to communicate the joyful

96 SERMONS.

tidiDgs of grace and salvation ; and we shall be
willing to spend and be spent for Christ. The
talents of our mind, the labor of our hands, our
time, our means, will all be given as duty and the
interests of truth require. He who will follow
Christ must sell all, hold everything in readiness
for his service. The more faith discovers of the
beauty and glory of the Saviour, and the splen-
dors of that heavenly country to which he points,
the more worthless will this world's treasures ap-
pear, except as they are devoted to Him.

Growth in grace will be witnessed by an ever-
increasing charity and love. Where faith grows
love will abound, for faith works by love. They
are connected together as cause and effect. The
same principle that attaches men to the truth of
Christ will attach them to one another for the
truth's sake. Christ is the center of union to his
followers. As we love and draw near to Him, we
shall love and draw near to each other. As we
each receive his spirit, we shall all be of the same
spirit. As we have the mind of Christ, we shall
be of one mind and one heart, " striving together
for the faith of the gospel."' Hence discord and
contention and evil speaking are banished from
among Christians. They love one another ; they
live in peace ; they are not only friends but broth-
ers and sisters in Christ.

But their love is not exclusive. While it is dis-
criminating, it is impartial and universal. While

SPIRITUAL GROWTH. 97

they love Christians as Christians, and the sinful
as lost and erring fellow-beings, they none the
less love man as man, as a child of God, an heir
of immortalit}^ and heaven. Through the eye of
faith they see the grace of God bringing salvation
unto all men, and teaching them to live soberly
and righteously in this present life. Hence their
love extends to all ; to bond and free ; to black
and white. They go out to seek and to save the
lost, the intemperate, the abandoned, the profane.
There are none so weak, so insignificant, so de-
graded, that Christian love does not reach them.
It sends out missionaries and bibles and tracts to
the most barbarous tribes. It sacrifices friendship
and home and ease and comfort and life itself,
that it may carry the light of heavenly truth to
darkened minds. It never tires or faints ; its re-
sources never fail ; its hopes never grow dim,
because its trust is in God.

And where we see the most zeal in these and
similar benevolent works, there, we may be sure, is
the most growth in grace ; the most saving knowl-
edge of the Lord Jesus Christ. By their fruits ye
shall know them. By these men will take knowl-
edge of us that we have been with Jesus. None
but those who are filled with the love of God,
who have the divine spirit of Jesus in their
hearts, engage heartily and continue perseveringly
in efforts to save their fellow-men. Seeking the
inward life and inspiration, that vital, growing

98 SERMONS.

spirit of faith and love which will arm us against
all discouragements and make us faithful unto
death, making our lives exemplary, our works
Christ-like, and our intentions just, let us "grow
in grace, and in a knowledge of our Lord and
Saviour Jesus Christ."

III.

OUR PART IN THE WORK OF SALVATION.

" What must I do to be saved 1" — Acts xvi. 30.

This question implies that we have something
to do to secure salvation. And this we all believe,
though we differ in our views of the nature of sal-
vation, and of the precise thing to be done, to
obtain it. While all Christians agree in believing
that man cannot save himself, that he needs a
Saviour, and must trust in Christ alone for salva-
tion, all are also united in the opinion that men
have something to do themselves, that they have a
cooperative agency in the work of salvation.

This is evidently the doctrine of the New Tes-
tament. It characterizes Christ as the Saviour of
sinners, the Saviour of the world ; assures us that
his is the only name given under heaven among
men whereby we must be saved ; and at the same
time, it tells us to work out our own salvation, to
repent, believe, confess, in order that we may be
saved. It is easy to reconcile these two agencies
in securing human salvation. As God is the author

100 SERMONS.

of natural life, yet we receive it through hunian
agency ; so the grace and truth which alone can
save us is given by Christ, yet we must accept
and apply that grace and truth before it will save
us. As God gives us the fruits of the earth, yet
requires us to cultivate them before we can have
them, so Christ is the author of our salvation, yet
we receive it through faith and obedience. And
the question is, what are the steps we are to take,
what attainments are we to make, what duties
perform, in order to obtain salvation ?

The answers to these questions are not specu-
lative, but revealed. Perhaps no other question is
so often, so directly, and so explicitly answered in
the Scriptures as this one, " What must I do to be
saved? " And we purpose in this discourse to say
little more than to repeat the inspired answers to
this inquiry.

In all religious thought and experience the ex-
istence of God is the primary and fundamental
truth. God is ; God exists as the Creator, the
Upholder, the Sovereign, and the Judge of the
world ; He is infinitely holy and wise and good,
— these are the rudimentary truths of revealed re-
ligion. They are the first and simj)lest thoughts
of the Bible, and also of our minds when we begin
to feel our need of spiritual illumination. And
hence it was by pointing man to this fundamental
truth, that God is, that this question of our text
was first answered, '•'• Look unto me and be ye

OUR PART IN THE WORK OF SALVATION. 101

saved, all the ends of the earth, for I am God, and
there is none else." " Who hath declared and told
this from ancient time? Have not I, the Lord,
and there is no God else beside me, a just God and
a Saviour."

This is the first answer given us in the Script-
ures to the question, '^ What must I do to be
saved ? " " Look unto me and be ye saved, all the
ends of the earth." To look to God is to believe
in Him and to trust in Him. It is to reverence
and obey Him. It is to acknowledge Him as a
holy, just, and perfect being, and to bow submis-
sive to his will. It is to feel our dependence upon
God, to realize our weakness and sinfulness and
blindness, and to be humble before Him.

In thus looking to God we are saved ; saved
from disobedience to his requirements ; saved from
ignorance of his character ; saved from alienation
from his spirit ; saved from the moral and spirit-
ual darkness of those who know not God.

Now, in this first answer which the Scriptures
make to the question, '' What must I do to be
saved ?" we have the germ, the essential principle
or condition of salvation. Whenever we truly
look to God or turn to Him with full purpose of
heart, we are saved. Waiting upon God and obe-
dience to Him is salvation. We are saved to the
extent we look to Him with the inward eye of faith
aud love.

But in all ages men have failed to look to God

102 SERMONS.

with that steadfast gaze which saves them from
ignorance of Him and disobedience to Him. Prac-
tically it has been demonstrated that men have
not the power in themselves alone to turn to God.
He is infinite and they are finite. They cannot
comprehend Him. He is an invisible spirit, while
they dwell in tabernacles of flesh and eartlily ob-
jects veil Him from their sight. Hence we cannot
approach the Infinite directly or look to Him with
a clear vision. We need to have Him brought
down, as it were, to our comprehension, and rep-
resented to us in a form that is visible to our dim
eyes. When God calls to us, " Look unto me and
be ye saved," our yearning hearts respond in the
language of the old patriarch, " Oh, that I knew
where I might find Him." This deep need of our
souls that God should be brought near to us by
some visible token has been felt in all ages. The
idolatry of pagan nations is the effort of the mind
to bring the Infinite and Invisible near and within
its comprehension. And God partly answered this
need when He gave the law with its signs and sym-
bols, its solemn rites and sacrifices. These helped
men to look to God with a clearer vision, and to
enjoy more of his salvation than they ever had
before. They brought human hearts into closer
union and holier communion with God. They
gave the world a higher religious life than it had
known before.

But they had not the power to save humanity

OUR PART IN THE WORK OF SALVATION. 103

from all error and sin and suffering. They were
chiefly outward rules of life. They were laws
regulating the conduct in specific cases, and deal-
ing less with the spirit and motives of our con-
duct than with each separate act. Hence they
could not reach down to the center of life, and
renovate the springs of action. They made God
the ruler over our lives and the judge of our con-
duct, but they did not bring Him into our souls,
as an indwelling presence and life. And therefore
a more vital and spiritual ministry was needed to
bring salvation to all men. God must be revealed
in a life before men could see Him.

And this revelation was made in Jesus Christ.
In him dwelt all the fullness of the Godhead. He
was the brightness of the Father's glory, so that
he could say to men, " He that had seen me hath
seen the Father ; " "No man cometh unto the
Father, but by me." He came forth from the
bosom of the Father, full of grace and truth. He
stands to us in the place of God, so that we look
to God when we look to Him.

Hence, now, under the Christian dispensation,
faith in Christ is equivalent to looking to God for
salvation. This truth is fully brought out in con-
nection with our text. We are all familiar with
the circumstances. Paul and Silas had been im-
prisoned for preaching the gospel. " At midnight
they prayed and sang praises unto God. And
suddenly there was a great earthquake, so that the

104 SER3fONS.

foundations of the prison were shaken : and im-
mediately all the doors were opened and every
one's bands were loosed. And the keeper of the
prison awaking out of his sleep, and seeing the
prison doors open, drew out his sword, and would
have killed himself, supposing that the prisoners
had fled. But Paul cried with a loud voice, say-
ing, Do thyself no harm : for we are all here.
Then he called for a light, and sprang in, and came
trembling, and fell down before Paul and Silas,
and brought them out, and said. Sirs, what must
I do to be saved ? And they said. Believe on the
Lord Jesus Christ, " and thou shalt be saved and
thine house."

This is sufficiently definite. As they were at
first told to look to God and be saved, so now they
are told to believe on Christ, and they shall be
saved. We have no reason to think there was smj-
thing special or peculiar in this promise to the
jailer. The faith that would save him would save
us all. This is not the only passage in which sal-
vation is promised to faith. Says the Saviour,
" By me, if any man enter in, he shall be saved."
" He that believeth and is baptized shall be saved."
'' If thou shalt confess with thy mouth the Lord
Jesus, and shall believe in thine heart that God
hath raised Him from the dead, thou shalt be
saved." The passages are almost innumerable in
which, by one form of speech or another, it is prom-
ised that those who believe on Christ shall be saved.

OUR PART IN THE WORK OF SALVATION. 105

Here, then, we have another direct and positive
answer to the question, " What must I do to be
saved? " '' Believe on the Lord Jesus Christ, and
thou shalt be saved." And this answer is sub-
stantially the same as the first one, " Look unto
me and be ye saved." We are to see the Father
in the Son. We are to look to God, by faith in
Christ, who is the image of the invisible God.

But what is faith in Christ ? How are we to
believe on Him so as to be saved by Him ? Faith
in Christ is substantially what faith in any other
being or object would be. If we were to say of
a person, I believe in that man, what should we
mean ? Something more, certainly, than a simple
belief in his existence. I believe that a great
many men exist, or have existed, and yet I have
very little faith in the men themselves. To say
that I believe in a man is equivalent to saying
that I believe in his principles, in his character,
in his words and deeds.

And when we say that we believe in Christ, we
must mean something more than that we believe
He once existed on earth. This is not believing in
Him, but it is believing something in reference to
Him. It is well to believe this. But to believe
in Him we must believe that He was all that He
claimed to be. We must believe that He was a
truthful teacher. We must believe in his religion,
and in its supreme excellence and authority. We
must accept Him as our Saviour, and his rehgion

106 SERMOXS.

as our religion. We must own Him to be our
teacher and guide, our lord and master.

This is believing on Christ, and when we have
this faith in Him, He saves us. He was without
sin, and when we have received Him, his spirit
and principles, into our hearts and lives, we are
saved from sin. His teachings are absolute truth,
and when we have received them we are saved
from error and falsehood.

His spirit is the spirit of God, and when we
have received it into our hearts, we are filled with
all the fullness of God. Christ was saved from
all evil, and to the extent we are Christ-like we
are saved. Faith in Christ is appropriating Christ
to our hearts and lives, so that He, by his truth
and spirit, dwells in us ; He lives in us and we in
Him.

There is much implied, then, in a saving faith
in Christ. It means the giving up of our lives to
be moulded and directed by Him. It is the sur-
render of our reason, our affections, our aims, and
hopes to be taught by Him. Not that we become
less individual or free or rational by our faith in
Him. On the contrary, the more fully our lives
are swallowed up in his life the more are we our-
selves. When we live out of Christ, we live false
lives ; we are not true to our own natures. We
are dead while we live to the highest and best
purpose of life. But in Christ we are made alive
to the design of our being. As the prodigal son

OUR PART IN TEE WORK OF SALVATION. 107

came to himself when he argse and went to his
fathei*, so we come to ourselves when we come
unto God by the way of Christ. Christ is the
perfection of true manliness. He took upon Him-
self our nature, that he might sanctify and glorify
it in a sinless life. He shows us what we may be
and what we must be to enjoy the power of God
and the felicity of heaven.

A saving faith in Christ implies repentance of
sin. Christ began his ministry by calling on men
to repent. His disciples went out and preached
that men should repent. Speaking of the new
dispensation of grace given the world in Christ,
in comparison with former and less enlightened
ages, the apostle says, " The times of this igno-
rance God winked at, but now commandeth all
men, everywhere, to repent."

If the faith in Christ which saves us is spirit-
ual union with Him, it is evident that we cannot
exercise this faith until we have renounced and
put away all sinful dispositions and practices.
Repentance is that sorrow for sin which arises in
the mind from a sincere dislike of sin. It is put-
ting away sin because we do not love it, but hate
it, and realize how offensive it is to God, and how
great a wrong it is to ourselves and our fellow-
beings. Repentance is deep regret that we have
sinned and offended against God and his creatures.
It is a full and solemn determination to sin no
more, to watch and pray and seek the help of God

108 SERMONS.

to overcome sin and to obey Him. We do not
truly look to God, or believe on Christ, until we
have thus repented of sin. We cannot be saved
while there is one, and that the least and most
secret sin, cherished in our hearts and not repented
of. One sin unrepented would be endless misery.
There is no peace to the wicked. Where there is
sin there must be torment forever. You and I
and every person must bow down before God in
true repentance before we can truly believe on
Christ or be saved by Him.

And we must not only repent, but we must be
forgiven our sins. We must feel assured in our
hearts that God has forgiven us ; that He has
accepted our repentance and our faith in Christ ;
that He knows them to be sincere and enduring.
Our hearts cannot have the peace of God until we
have this assurance.

If we have offended against a fellow-being, it
does not satisfy us simply to repent of the wrong
we have done. We want to know that our of-
fended brother is reconciled to us again. We
want to know that he is still our friend ; that he
has confidence in our repentance and will love us,
as if we had never offended. Can we look him in
the face, can we enjoy his company or be fully at
peace with him, until we have this assurance !

Now our sinfulness has been an offense to God.
It has trampled upon his requirements ; it has
blinded our eyes to a knowledge of Him ; it has

OUR PART IN THE WORK OF SALVATION. 109

alienated our hearts from Him, and robbed Him
of the worship and love and obedience which we
owe Him. And we need not only to repent of this
sinfulness, but to have evidence that God in his in-
finite love has forgiven it, put it away out of sight
and remembrance, so that He now loves us as much
as though we had never sinned, so that there is
perfect reconciliation between us. We cannot
feel that God is reconciled to us before we repent
and are forgiven. But after this the soul rests in
a peaceful assurance of the divine favor. Before,
there is a " certain fearful looking for of judgment
and fiery indignation ; " but afterwards, there is
peace with God through our Lord Jesus Christ.
We have this assurance of forgiveness in Christ :
" God so loved the world, that He gave his only
begotten Son, that the world through Him might
be saved." " While we were dead in trespasses
and sins Christ 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," " that
we might live through Him." And the sense of
God's forgiving love comes into our hearts through
faith in Christ. " In whom," says the apostle, "we
have redemption, the forgiveness of sins, through
his blood, according to the riches of his grace.
Whom God hath set forth to be a propitiation,
through faith in his blood, to declare his right-
eousness, for the remission of sins that are past,
through the forbearance of God ; that He might

110 SERMONS.

be just and the justifier of him which believeth
in Jesus." How evident it is that a sense of for-
giveness is included in a saving faith in Christ.
We cannot be saved until we know that our sins
are forgiven.

And this leads us to say, finally, that a saving
faith in Christ implies newness and consecration
of life. If we live by faith in the Son of God, we
shall be quickened by the Spirit. That must be
a dead faith which is not vitalized bj^ the Holy
Spirit and strengthened by prayer. Faith grows
by exercise. When we are brought into possession
of a true Christian faith, a faith which includes
repentance and forgiveness of sins, then we are
simply born again, or of the Spirit. We have just
begun the Christian life. And now, we must go
on to live in Christ, to grow in grace, to develop
the new life which is given us in Christ. This
must be nourished by the word of God and prayer.
It must be exercised by active service of our Mas-
ter. Having called us, he says to us, " Go work to-
day in my vineyard." '' Take up your cross and
follow me." And this cross must be borne openly,
before the world. Not only faith, but confession,
is made a condition of salvation. " If thou shalt
confess with thy mouth the Lord Jesus and believe
in thine heart, thou shalt be saved." " He that
confesseth me, him will I confess before my Father
which is in heaven." " He that believeth and is
baptized shall be saved." Those that hide their

OUR PART IN THE WORK OF SALVATION. Ill

talent lose it. But those who let their light shine
lead men to glorify God.

We have here given you the Scriptural answer
to the question, " What must I do to be saved? "
It is briefly this, — Look to God, through faith in
Jesus Christ. Repent of sin and seek the forgive-
ness of sin. Open your hearts to the new and di-
vine life of the Holy Spirit, and having received
that life, consecrate it to the work of Christ. It is
impossible that one soul shall ever be saved until
it is thus renewed and sanctified and fitted for
heaven. " Without holiness, no man shall see the
Lord."

Who, then, can be saved ? With men it is
impossible, but with God all things are possible.
We answer this question, Who can be saved ?
just as the gospel answers it. It could not make
the conditions of salvation plainer. There is not
a promise or a hope of salvation held out in the
gospel to the unbelieving, unrepentant sinner.
" Repent and believe the gospel that your sins may
be blotted out," is the call of God to all men.
But, on the other hand, the gospel as positively
assures us that Christ is the Saviour of the world,
that he is the Lamb or Sacrifice of God to take
away the sin of the world ; that He tasted death
for every man, and will draw all men unto Him ;
that God will reconcile all things unto Himself, and
have all men to be saved and to come unto the
knowledge of the truth. Here are the conditions

112 SERMONS.

of salvation, — faith, repentance, newness of life,
holiness ; and here are the promises of salvation to
all men. Will the promises fail ? or will the con-
ditions, finall}^, be complied with ? One or the
other must be. Oh, blessed be God, it is the work
of Christ to bring all men to comply with the
conditions of salvation. He saves us by fulfilling,
not for us, but in us, the conditions of salvation.
So while our salvation is wholly of Christ, we re-
ceive it through our voluntary acceptance of Him.
If we do not repent and believe now, or in this
world, Christ's work, as our Saviour, will not be
done till He draws us unto Himself. But this we
know, that neither in this world nor the next will
there be any other or easier terms of salvation.
We are therefore called to repent and believe now.
" Now is the accepted time ; now is the day of sal-
vation."

IV.

THE MIND OF CHRIST.

'* Let this mind be in you, which was also in Christ Jesus." —
Philippians ii. 5.

These earnest words, orginally addressed by
the apostle to the Philippian Christians, may be
received as addressed to all Christians, and indeed
to all men. We are all called upon to possess
ourselves of the mind, disposition, desires, feelings,
affections, and character of Christ. The apostle
frequently urges men to know Christ, to follow
Him, to imitate Him, to be like Him, and in
Him. These expressions show us how great a
work must be wrought in us before we can know
the fullness of Christ's salvation. We must be
like-minded with Christ before we can have peace
and be fully satisfied. This is the lesson which
this discourse is intended to teach.

The human soul is the most excellent and glo-
rious work of God. Nothing in all his limitless
creation so clearly and forcibly displays his wisdom
and might, his love and goodness. The sun in the

114 SEP.MONS.

heavens, the mighty ocean, the delicate and beau-
tiful flower, speak of his skill and benevolence, but
the soul of man is made in his image. A right-
eous soul has enstamped upon it, not only his spir-
itual likeness, but his eternity. It outshines and
will outlive all material things. Great in capacity,
wonderful in ability, inexhaustible in resources,
beautiful in nature, divine in origin, and glorious
in destiny, it stands at the ver}^ summit of crea-
tion.

And its character, the manifestations of its life,
may be as glorious as its endowments.

But they are not always glorious. They are
sometimes dark, unlovely, and sinful. It is impos-
sible to disguise the fact of moral evil. Nor can
we palliate or excuse it. There is radical, pre-
vailing sinfulness in the world. Traces and evi-
dences of it are visible all over the earth. Society
is weakened, burdened, convulsed by the wicked-
ness that finds a home in human hearts. All men
have their besettinof sins. Sometimes the minds
that are strongest and soar the highest will grovel
the lowest. Imperial genius and rarest gifts and
attainments will bury themselves in the dust.
The strongest in virtue have sometimes fallen.

When we consider men's capacity for good and
evil it almost seems that they have two natures, —
one angelic, struggling upward to light and heaven,
and the other demoniac, plunging into darkness,
mocking virtue, and delighting in evil. Standing

THE MIND OF CHRIST. 115

side by side, we behold man's divinity and his de-
pravity. All the circumstances of life, all condi-
tions, plans, and purposes develop them, and both
must be taken into the account in judging of man's
responsibility.

Whatever develops, ennobles, and perfects man's
higher and immortal nature should be chosen, en-
couraged, and followed. Whatever ministers to
the excessive desires and passions of his lower or
earthly nature should be rejected. The greatest
injury which error and sin can do is wrought upon
the higher nature of man in blinding, paralyzing,
and degrading it. Man was created to be edu-
cated, to know truth and right, to understand his
relations to God and his fellow-beings, to have
enlarged and ever enlarging ideas of his own dig-
nity and spirituality, and of the relations, obliga-
tions, and duties of life. A true education is that
which draws out, develops, and strengthens the
life within us, and opens in the soul eternal fount-
ains of thought and devotion. The less of such
culture we have, the more closely are we allied to
the earthly, the more is the spirit in bondage to
the flesh.

In this one fact we see the greatest evil of sin.
The degrading, brutalizing power of wrong upon
the soul is what makes it so offensive to God.
The outward injury is but a slight thing compared
with the evil wrought within.

And in this fact, also, are seen the great need and

116 SERMONS.

worth of education. It develops the inestimable
value, the inexhaustible resources of man's higher
nature. But intellectual education alone is not
sufficient to perfect a man. It does much for him.
It gives him great power. It opens many fount-
ains of thought and enjoyment in his soul. But
it does not unseal all the fountains of his human
and divine nature. Nor is a mere negative virtue,
the mere abstaining from vice and crime, sufficient.
Something more is needed to make us perfect, to
create within us the true ideal of goodness and
greatness. In the life of man's moral and spiritual
nature there is needed an inspiration which the
knowledge of material things can never impart.
Science and philosophy enlighten and broaden the
mind. They do much to qualify it to appreciate
religious truth, but they can never fill the place of
religion. The one great need of the soul, after it
has been nourished and expanded to the utmost by
science and philosophy, remains unsatisfied. It is
yet a hollow vessel. It is yet an altar without fire.
And this one great need is expressed in our text :
" Let this mind be in you, which was also in Christ
Jesus." In addition to natural life, the life of the
senses, the life of the intellect, and of the human
affections, we need what our Saviour calls eternal
life, the life quickened in the soul by the truth and
spirit of God. The moral and spiritual nature
needs to be penetrated and stimulated by a holy
love and holy desires that pervade and illu-

THE MIND OF CHRIST. 117

minate the whole being, and subdue and mould it
after the divine image. The character and truth
of Christ need to be enstamped upon every feature
of our religious nature, developed in all our acts,
and to be the great principle to move and actuate
the whole man.

In all our enterprises and ambitions it is the
mind and spirit of Jesus Christ that we need to
perfect the development and education of our nat-
ures, and to make our happiness complete. Let
us strive to be conscious that Christ must be and
dwell within us to produce harmony and fullness
of all that is good, lovely, and spiritual in man.
We must become like Him in character, disposi-
tion, desire, thought, feeling, and action. His
spirit must pervade our spirits till they glow with
the warmth of his love.

We can learn the true philosophy and purpose
of life only from Christ. And He alone can teach
us the ideas and principles that give the highest
significance to life. In this fact lies the secret of
Christ's power. He grasps a new conception of
life. This conception is not visionary, but grows
out of fundamental ideas. He gives us new views
of the character, government, and purposes of
God ; of the nature, duty, and destiny of man ; of
the agencies, processes, and principles by which
man is to be saved from sin and restored to holi-
ness and happiness.

It is by vitalizing his thoughts upon these fun-

118 iSERMONS.

damental questions in the hearts of men, as ele-
ments of their moral and spiritual experience, that
Christ makes all things new. We can easily per-
ceive what a change would be wrought in the
world's life by the introduction of Christ's view
of God, as the Eternal Goodness, the Universal
Father, and Everlasting Friend. Before He came
God had been worshiped chiefly as the Creator,
the king, the judge of men. And as such, men
did not, could not love Him, as they have loved
Him since they have been permitted to say, " Our
Father who art in heaven." This satisfies us.
He is all to us that we desire. We can draw near
to Him, and trust Him fully, and love Him with
all the tenderness of our filial nature. What a
new life this thought imparts to our souls ! We
obey and worship in a new spirit. When we
fully receive Christ's view of the divine love and
fatherhood, we are new creatures. We live in a
new world. We think new thoughts. We have
new joys and sorrows, desires and hopes.

Equally well does Christ's view of the nature of
man illustrate our theme. We put a different es-
timate upon ourselves, when we see ourselves in
the light of Christian truth to be the children of
God, created in his moral and spiritual likeness.
If we have not the mind of Christ upon this sub-
ject, what are we but mere creatures of earth and
sense, born to labor and suffer and perish ? This is
the best view of his own nature and destiny man has

TEE MIND OF CHRIST. 119

ever attained without tlie light of Christian truth.
But where the gospel is received he rises at once
into the light of immortality. He perceives the
infinite possibilities of his nature, his need of in-
struction,^guidance, and holiness. And all the dis-
cipline of life has meaning. Every labor, joy, and
sorrow is sent as the ministry of the Father's love,
to teach us higher wisdom and to prepare us for
higher blessedness.

How important to our highest welfare is it, that
we have the mind which was in Christ, in refer-
ence to our own nature. It exalts and dignifies
the life God has given us. It makes it sacred.
And it makes duty sacred ; and joy and sorrow,
hope and fear, life and death, are all sacred in a
life that is divine and immortal.

And what can be so great a blessing to us as to
have the mind which was in Christ, in reference
to the infinite future, beyond the grave. There
stretches out before us a vast, a boundless sea of
being, of conscious life and ever increasing joy or
sorrow. What will be the character of that life ?
Will it be dark and desolate, an infinite waste of
the powers of being ? Or will it be bright and
glorious, a perpetual fulfillment of the wisdom and
love of God in creating us.

If we have the mind which was in Christ, we
shall not doubt the triumphant and glorious issue
of God's work of creation and of grace. Christ
never doubted it. He threw no dark shadows over

120 SEHMONS.

the future. He gives us the most cheering prom-
ises, and inspires the brightest hopes. How often
does He point on to his own victory over error and
sin and death, and exult in the prospect of a world
restored to God.

Now in reference to this question of destiny, as
to all other questions, the apostle says, '" Let this
mind be in you, which was also in Christ Jesus."
We need this view of the future to explain the
existence of evil in harmony with the wisdom and
just'ce and goodness of God. It is needed to make
Christ's mission a success. It is needed to up-
hold and strengthen us in the conflicts of life, to
comfort us in sickness and bereavement, and to
enable us to die in peace.

So of all the great questions of life there is one,
and only one satisfactory explanation. It is that
which Christ gives us in the gospel. By this we
may interpret every experience through which
God calls us to pass, and find it consistent with
the highest wisdom and goodness. In the light
and spirit of the gospel all earthl}^ scenes, trials,
and enjoyments are transfigured, and seem to be
pervaded b}^ divine and spiritual influences. God
is brought very near to us, and his providence is
recognized in all the events of life.

But it is only as we have the mind of Christ
that we can take this exalted, spiritual view of
life. We must look at it from his stand-point.
We must meet its experiences in his spirit, with

THE MIND OF CHRIST. 121

his faith in God, with his love for man, with his
respect for truth and right, with his devout and
reverent heart, and with his bright hopes for im-
mortahty. We must stand above the world, not
permitting it to enslave us or embitter our hearts
with its gross spirit. We must command its forces
to obey and serve us, make them all tributaries
and ministers to our spiritual life. Our Saviour
did this. He was made perfect through suffering.
As He labored and sacrificed and prayed, the more
He grew in favor with God and men. He seemed
to have the power to gather up all the experiences
of his life and make them minister to the increase
of his spiritual power. And we may do this, if we
have his mind in us, if, like Him, we watch and
pray and keep our hearts open towards God and
heaven. And this is what all must do before they
can enjoy his salvation. Certainly no one can
ever be saved who has any other mind than the
mind of Christ. In Him we are to be made alive ;
there is no heavenly life out of Him. There is no
peace but the peace of Jesus.

Let us strive for oneness with Him, — oneness
in thought, in spirit, in deed, and in truth. May
we ever be able to say with the apostle, " I have
the mind of Christ."

V.

THE METHOD OF THE CHRISTIAN LIFE.

" And we know that all things work together for good to them
that love God, to them that are the called according to his pur-
pose." — Romans viii. 28.

An early interpretation of Christianity taught
that when the apostle, in our text, speaks of
" them that are the called according to God's pur-
pose," He means such as are elected or chosen to
be saved, as distinguished from those who are eter-
nally reprobated to be lost. A better understand-
ing of the apostle's thought is, that he refers to
those who now love God, who have been called by
his grace out of the darkness of a sinful life into
the light and blessedness of a Christian experi-
ence.

In the divine purpose or plan of redemption all
men are called to a life of holiness, a life of sub-
mission and obedience to God. He has purposed
in Himself to gather together in one all things in
Christ. He has called the world '' from the rising
of the sun unto the going down of the same."

THE METHOD OF THE CHRISTIAN LIFE. 123

" Look unto me, all the ends of the earth, and be
ye saved, for I am God and there is none besides
me."

This is the call and purpose of God in Christ.
It is both universal and specific. It relates to the
race as a whole, and to each individual in particu-
lar. While we are assured that " the Father sent
the Son to be the Saviour of the world," we are no
less positively assured that " He tasted death for
every man."

But there is method, order, and progression in
the work of grace. The mission of Christ is not
yet fulfilled. His kingdom is gradually being
built up in the earth, his reign extended from
heart to heart and realm to realm. It was in ac-
cordance with the divine plan that the offer of the
gospel should first be made to the Jews. They
were first called according to his purpose. It was
first published to them and afterwards to the Gen-
tiles. To call is to invite, to urge. The Jews
and then the Gentiles were invited by the mes-
sages of truth to participate in all the blessings of
the gospel. They are likened to a feast and men
are called to come in and partake. It is prepared,
the prophet tells us, for all people. When the
Saviour called sinners to repentance ; when the
apostles and disciples called men to believe the
gospel, to be saintly and blameless and holy, such
were the called. And those who heeded these in-
vitations and yielded their hearts to the love and

124 SERMONS.

service of God were, in an especial sense, the
called. This point is illustrated by the apostle's
language, " We trust in the living God who is
the Saviour of all men, especially of them that be-
lieve." God is the Saviour of all men because He
calls all men to receive his salvation, and it is his
purpose to bring them to receive it. But He is, in
an especial sense, the Saviour of the believer, be-
cause He has obeyed or accepted his call and now
enjoys salvation. Those who love God are the
called according to his purpose, because the grace
of God has won them from sin to a new and
Christ-like life ; they have been called out of dark-
ness into the marvelous light of the gospel.

Whenever, then, we read in the gospel of those
who are " the called of God," we may know that
they are those who have been translated into the
kingdom of his Son, who have been brought to
experience the love of God, and to give their
hearts and lives in submissiveness and obedience to
his will. All things work together for the good
of those who are thus called, who thus love God.

But what is implied in being called into an ex-
perience of the love of God ? Those who obey this
call are brought into heart-communion and fellow-
ship with God. The child's love for its parent im-
plies the spirit of obedience, the warm attachment,
the desire to be with him, the undoubting confi-
dence and confiding intercourse. So love to God
implies that those who experience it become the

THE METHOD OF THE CHRISTIAN LIFE. 125

willing and happy subjects of God. They have,
in an especial sense, become his people ; charac-
teristically, they are his children ; the love of God
is shed abroad in their hearts by the indwelling of
the Holy Ghost. A new and divine element or
principle of life is in their souls. They love God
from an inward experience of his love, because He
first loved them. They love Him as their Cre-
ator, Preserver, but especially as their Redeemer.
They love his name, his worship, his word, his
people, his ordinances. They love Him truly and
fervently in spirit. They love to meditate upon
Him and to commune with Him, and they desire
to love Him more and to serve Him better. Such
are the dispositions and feelings of those who are
the called of God.

And to such, says the apostle, all things work
together for their good. Not always to secure
them present happiness and outward prosperity;
not to give immediate gratification to all their
desires; not to save them from all temptations
and trials ; nor to make their lives one of ease and
sloth. We remember that Jesus was led up by
the Spirit into the wilderness to be tempted of the
devil. So the love of God shed abroad in the
human heart often leads its possessor into sever-
est conflicts with evil. The Christian often feels
called to do and say those things which will bring
him only enmity, reproach, and loss. He must
take positions that are unpopular with the multi-

126 SERMONS.

tude. He must stand up boldly for the right.
He must utter stern Avords of rebuke to sin. He
must be ready to separate from fast friends, and,
like the apostle, if necessary, suffer the loss of all
things for Christ's sake.

But in all these difficulties he is permitted to
fall back upon God for help. He knows that God
lives and rules ; that He is the Lord Almighty,
and that his arm is not shortened that it cannot
save. In the broad sweep of the divine govern-
ment, whatever partial and transient evils it may
involve, it directs all events for the permanent
well-being of those who conform to its require-
ments. In saying that all things work together
for good to them that love God, the apostle
means, not present enjoyment, but the permanent
moral and spiritual good of the soul ; he compre-
hends all its interests as they relate to time and
eternity, he recognizes its need of discipline and
growth and spiritual quickening. When our
hearts are anchored in God, when our affections
cluster around and cling to Him, the more they
are chastened, the purer do they become. When
the storm beats upon them, they hold so firmly to
Him that they seem to draw his life into them-
selves. Thus even temptations and trials work
together for their good. If God be for us, and
we are for God, who or what can be against us ?
There is not an element or atom in the vast uni-
verse that is not made to minister life and strength

THE METHOD OF THE CHRISTIAN LIFE. 127

to the faithful soul. There is not a thought nor
an affection in the human or the divine mind that
will not quicken to new life and joy the soul that
is filled with the love of God. All that genius has
discovered or wisdom wrought in science and art ;
all that learning has written ; all that piety has
thought and prayed and done ; all that enterprise
has accomplished in every department of human
action ; the theories and institutions, the truths
and falsehoods, the virtues and vices, the joys and
sorrows of men in every age and every clime ; ab-
solutely all things in heaven and earth work to-
gether for good to them that love God.

And is it not an inspiring thought that in the
holy heights above us, God, Christ, angels, the
spirits of just men made perfect, are all helping us
in our struggles, all interested in our victory ; that
in the broad world around us all events, all men,
— good men with their example and prayers and
love, bad men by the warning of their crimes, by
the patience and benevolence they require us to
exercise, — are helping us in our efforts to come
nearer to God.

Yes, absolutely, all things work together for the
good of them that love God. And consider what
a positive, active force is here implied. It is not,
all things permit our good ; or all things may be
overcome to secure our good, but all things work
for it. All things are enlisted on our side when
we are enlisted on the side of God. There is

128 SERMONS.

nothing in the mental or moral universe at rest.
All things work, — thoughts, desires, affections,
convictions, all work and produce results. All
events tend to some end. As in nature all the
elements are active, — the air, the light, the rain,
the tempests, — so all things in providence and
grace are moving forward in majestic order to one
*' far off divine event."

And let us not overlook this suggestion of har-
mony, order, and completeness. All things, not
only work, but work together ; work as one whole.
There is diversity of elements, but the operation
and the end are harmonious. As in the musical
instrument all the notes and sounds are different
and yet produce harmony ; as in the Hght the pris-
matic colors are distinct and unlike, yet working
together all unite and form the soft and radiant
beams in which we walk ; as in natural scenery
there is the mountain with its craggy summit, the
verdant valley, the flowing stream, and the roar-
ing cataract all uniting to form the landscape and
please the eye ; or as in the piece of mechanism
the various parts in their action are opposites, yet
all work together and fulfill its design, so in the
government of God all objects and events and
experiences are one in the impression they make
upon the pure and loving heart. They all work
together and that for its good. We do not always
see this. We look upon this event by itself, and
upon that event by itself, and we say, these are

THE METHOD OF THE CnRISTIAN LIFE. 129

against us ; they are not good. But it is not so.
Separately some things appear to work for good
and others for evil, but when viewed in the great
whole and purpose of the divine government,
they are all seen to tend to one blessed end, — the
real and eternal good of them that love God. So
to the old patriarch the loss of his favorite son,
the desolating famine, the giving up, one after
another, of Joseph and Benjamin and Simeon,
the removal into Egypt, — all these things seemed
against him. But they were not. They all
worked together for his good. So did all the con-
flicts in the life of Moses and David and Jeremiah
work together for their good. Behold the suffer-
ings and death of the Son of God exalting Him
far above all thrones and dominions, to be a Prince
and a Saviour. And how often does the experi-
ence of every Christian heart repeat the words,
'' All things work together for good to them that
love God." We thought that severe loss would
ruin us ; that bereavement, the death of that
lovely child, or dear mother or sister, would crush
us ; that sickness destroy us. But they did not.
They all worked together for our good ; they were
all necessary to fill out the plan of our lives, to
mature our experience, and fit us for the higher
love and enjoyment of God. O blessed assurance !
Christian, amid all thy conflicts, tears, and prayers,
bind it to thy heart. When a thoughtless, sinful
world scoffs at thine appeal, and turns from thy

130 SERMONS.

holy ecstasy and consecrated life to sordid pleasure
and selfish aims, oh, then look up, let not thy spirit
fail. God's own hand shall guide through the
deepening gloom ; his love shall cheer thee, his
wisdom cause all things to work together for thy
good.

" Know, my soul, thy full salvation,
Rise o'er siu and fear and care ;
Joy to find in every station
Something still to do or bear.
Think what spirit dwells within thee ;
Think what Father's smiles are thine;
Think what Jesus did to win thee, —
Child of heaven ! canst thou repine '^

" Haste thee on from grace to glory,
Armed with faith and winged with prayer ;
Heaven's eternal day's before thee,
God's own hand shall guide thee there.
Soon shall cease thine earthly mission.
Soon shall pass thy pilgrim days,
Hope shall change to glad fruition,
Faith to sight, and prayer to praise."

VI.

ACCEPTANCE WITH CHRIST.

" He came unto his own, and his own received Him not. But as
many as received Him, to them gave He power to become the sons
of God, even to them that believe on his name." — John i. 11, 12.

We have here in a few compreliensive sentences,
as it were, a summary of the gospel. This passage
of Scripture treats of the Saviour's coming, of his
inheritance in men, of their refusal to receive Him,
of the blessing He brings them, and of the means
by which they come into actual possession of the
blessing.

It is not important to our theme that we should
dwell upon the fact or events of Christ's appear-
ance on earth. Let us turn our attention first to
the statement here made, that " He came unto his
own." Who were his own ? To whom did the
Saviour come?

There are two answers to this question. One
is contained in the text, the other is found in the
uniform testimony and spirit of the gospel ; one is
explicit and positive, the other is inductive.

132 SERMONS.

We are informed in our text that '' Christ's
own " are those to whom He came, and who '' re-
ceived Him not." He came unto his own, and
they received Him not.

Probably there is particular reference to the
Jews in this language. Christ came personally to
them, and they were his own kindred and country-
men. When He sent out his disciples to preach,
He said to them at first, " Go not in the way of
the Gentiles, and into any city of the Samaritans
enter thou not, but go unto the lost sheep of the
house of Israel." His own countrymen were also
the first to reject Him. They misunderstood, per-
secuted, and crucified Him.

But this is only the literal application of the
text. It has a broader meaning, for the Saviour
came not only to one, but to all nations. " The
heathen " have been " given Him for an inherit-
ance, and the uttermost parts of the earth for a pos-
session." All nations, families, and kindreds of the
earth are to be blessed in Him. The Father sent
Him to be the Saviour of the world. Power was
given Him over all flesh that He might give eter-
nal life to all. His religion is a universal religion,
embracing the well-being of all mankind.

These plain statements of the gospel make evi-
dent one fact that has not always been understood.
It is that Christ has an interest in men before they
have an interest in Him, that He has an inherit-
ance in the wicked as well as in the righteous. It

ACCEPTANCE WITH CHRIST. 133

is believed by some that only those are Christ's
who receive Him, believe on Him, and obey Him.
But our text explicitly affirms that those who do
not receive Him are his. " His own received Him
not." He claims an inheritance even in such as
do not acknowledge his claim, who have no faith
in his divine character and office, and cast off his
authority.

Objection to this view is frequently made, on
the ground that we are also told in the gospel that
such as "have not the spirit of Christ are none of
his." But this statement does not refer to Christ's
office and work, as the Saviour of the world, in its
fulfillment, but to the present relation of the un-
believing and sinful to Him. Those who have not
Christ's spirit are not his disciples, they are not
Christians, and have not Christ's purity and peace.
If a man is not influenced by the meek, pure, and
holy spirit of the Saviour, if he is not conformed
to his image, if his life does not resemble his, he is
a stranger to his religion. In this view he is none
of Christ's. But there is a broader and more im-
portant sense in which all men are Christ's. The
angel testified that He should save his people from
their sins. They were his people while they were
sinners. The Father gave Him power over all
flesh, that He might give eternal life to as many
as He gave Him. All were given to Him before
they became partakers of eternal life. They were
given Him for the special purpose that He might

134 SERMOl^a.

bestow that life upon them. In this important
sense, all men are Christ's, even before they are
converted to Him, and while they live in sin.
They are his to save from sin, to enlighten and bless.
But they are not his in the sense of discipleship,
Christian character, and spiritual life.

We should not forget that the Saviour came into
the world to fulfill a specific mission and purpose.
His work was with men, and for men, in fulfillment
of the Father's will in reference to them. If we
glance at the moral and spiritual condition of man-
kind in his time, and in all time, we learn the
world's great need. Men have lost sight of God.
Their hearts are alienated from his life by wicked
■works. Even when they know Him, they glorify
Him not as God, and their foolish hearts are dark-
ened. Three kinds of selfishness have blinded
them. Three rank roots have struck into the soil
of j the human heart, sending up growths of super-
stition and sensuality which overshadow and en-
feeble the higher life. Self-love, self-will, and
self-indulgence have made our intellects, our con-
sciences, and our passions rebels against God. " The
whole head is sick, and the whole heart faint."

In this threefold corruption, in the time of Christ
the world was preeminently godless. Curiosity was
all that was left as the aim of science ; war, as the
work of enterprise ; and a sensuous enthusiasm
for the beautiful, as the inspiration of art. Alex-
andria, Rome, and Athens represented these three

ACCEPTANCE WITH CHRIST. 135

ambitions. In losing a knowledge of God, man
had lost himself. Faith in God and the dignity
of man went down together. Human rights and
liberty failed with the failure o{ the worship of the
true God. The scholars and the priests mystified
the people ; the Epicureans tempted them ; the
Stoics flattered and despised them. Seneca stood
for the world's idea of learning, CaBsar for its idea
of politics, Corinth for its idea of pleasure.

The world's need of the Saviour and the pur-
pose of his coming are apparent, when we take
this survey of human society as it was and as it
is. The world by wisdom knew not God. Christ
came to show us the Father. He was a manifesta-
tion of God. He enshrined the divine in the hu-
man as it never had been before. He came to
cause the heart of man to touch the heart of God ;
to blend them in that holy, spiritual union which
made Him and the Father one. He came that
the Spirit of God, through faith in Him, might
enter, quicken, and sanctify the human soul. His
mission is, if the expression may be allowed, to
establish God in the practical possession of man,
who is really and forever his own. He did not
spend his life in establishing an original right of
possession. God signed and sealed that right
when He sent Him. " He came unto his own."
Neither scholar nor priest. Epicurean nor Stoic,
Seneca nor Corinth, man nor devil, had any right
to man. He belonged to Christ, as the represent-

186 SERMONS.

ative of God, liis Creator. God's image was upon
his soul. The breath of his own life was in his
body. His own right arm was outstretched to
uphold and shield him. The Saviour did not
create in man new religious faculties, but He en-
lightened and sanctified those He had, with his
" grace and truth." He came to save man, such
as he was and is by nature. He fills nature with
grace. He inspires the faith, He quickens the
love of the human heart. He does not desire a
mere legal title to men's bodies, but the free sur-
render of their hearts. The one thing needful is
living goodness. It is produced in the heart only
by the indwelling of Christ. As we have said, in
every age there has been a threefold hindrance to
his reception into the hearts of men. Pride, will-
fulness, and indulgence have ever stood in his way.
It is easy to receive Him by outward professions
and services, but to receive Him as a spirit and
life is a radical and difficult work.

As these hindrances are threefold, so a full re-
ception of Christ implies the three elements, faith,
love, service. These together establish Christ in
the soul, and impart the peculiar richness and
glory of a Christian character.

There must be, first, a belief in Christ. We
must be convinced that He is what He claimed to
be. He called Himself the only begotten of the
Father, the Saviour of the world, the giver of eter-
nal life, the owner of all souls, the friend of the

ACCEPTANCE WITH CUEIST. 137

sinnner, tlie foe of sin. Is He all these to us ? Do
we in our hearts believe that He came forth from
the bosom of the Father, full of grace and truth,
to restore a fallen world to God ? This is the first
action of our minds in receiving Him. We doubt
his veracity until we are convinced of this. The
Saviour knew who and what He was, or He did
not know. If He knew, He is all that the titles
which he applied to Himself mean. If He did
not know, as another has said, his ignorance or de-
ception make Him less than one of the honest sol-
diers who led Him away to the judgment hall.

But simple belief in Christ is not a full recep-
tion of Him. We believe in many things that we
care very little about. There must be love to
make our faith a bond of union between our hearts
and Him. A mere bearer of dispatches from one
court to another would not need this. He may
not have any interest in either party, or they in
Him. But when the messenger comes with a
moral, spiritual purpose, to kindle a new life, there
must be love awakened in the hearts of both par-
ties. Their interests must be one. As there is no
stability in government until loyalty binds the
subject to his king, as there is no efficiency or
power in a party until the leader's name awakens
enthusiasm, so the Saviour's purpose to fill all
hearts with divine love can never be fulfilled until
we love Him. We do not receive Him in the full-
ness of his mission, we are not his in the highest

138 SERMONS.

sense, until we give Him onr heart's purest, warm-
est affections. And even faith and love alone are
not a full reception of Christ. They must be
wrought out into service, as the heated iron is
made into an instrument of use. It amounts to
nothing to make the iron solid and strong. This
is simply faith. It avails nothing to heat it red-
hot. This is love. But if we take the solid iron
when it is hot, and mould it into the swiftly rolling
wheel and the machine to gather in the harvests,
then it is of value. So our faith and love must
develop in the active service of Christ before we
fully receive Him. Not a reluctant service, but
such as the loving heart bestows, cheerful and free.
In the gospel this idea of service is closely
blended with all that is there said of experimental
religion. " Lovest thou me ? Then feed my sheep,"
said the Saviour to Peter. " He that keepeth my
commandments, he it is that loveth me." " This
is the love of God, that ye do whatsoever I have
commanded you." Obedience is demonstrative
proof of faith and love. Receiving Christ in his
fullness is a work. He has a cross of self-denial and
self-sacrifice which we must receive with Him.
The hungry, the naked, the sick, the ignorant,
the intemperate, are all around us. The Saviour
comes to us bearing all these upon his heart.
If we receive Him, we must receive them. '' In-
asmuch as ye have done it unto one of the least of
these my brethren, ye have done it unto me." The

ACCEPTANCE WITH CHRIST. 139

Saviour is not received by us as individuals, or as
liis cliurch, until all within the sphere of our influ-
ence are blessed by our faith and love.

And as many as do receive Him with sincere
faith, fervent love, and cheerful obedience, to them
gives He power to become the sons of God. Have
we received this gift of spiritual power ? Have we
so fully received Christ into our hearts that we are
indeed the children of God by faith in Him ? Have
we been adopted into his spiritual family, made
heirs according to the promise ? We may know
ourselves to be the creatures of God. It may be
that we are his servants. But are we children,
sons and daughters of the Lord Almighty ? Have
our hearts been opened, and has Christ in all the
plenitude of his grace entered, to abide with us ?
Those who thus receive Him are the conquerors
who overcome the world. They are able to re-
joice in the midst of affliction. They come spot-
less and beautiful out of great tribulations, having
washed their robes in the blood of the Lamb.
Persecution strengthens them. Contempt makes
their regeneration perfect. Temptations, trampled
down, bring angels to minister unto them. They
are a multitude whose praises no unbelieving heart
can join, whose joy no unrepentant soul can un-
derstand.

The questions for us to ask ourselves individ-
ually, suggested by our theme, are these : Am I
among those who have received Christ ? Has He

140 SERMONS.

given to me power or grace to cry, Abba, Father,
to call myself the child of God ? Is his love shed
abroad in my heart ? Am I willing to be known
as his disciple, to confess Him before the world,
and in my closet ? Does He live in me, and am I
made alive in Him ?

These are thoughts to be pondered often, —
thoughts that will reveal to us the secrets of our
hearts, and cause us to feel our weakness, and the
Saviour's sufficiency for all our spiritual necessi-
ties. I confess that I can never read these words,
*' He came unto his own, and his own received
Him not," without feeling that there is much of
tenderness and reproof in them. They are not
a weak complaint, but they do reveal the sadness
of repulsed affection, they show us the sorrow of
God's pity for sinful souls.

Let us go on repeating this language, pondering
these thoughts, until our hearts are moved to pen-
itence, until we open them to receive our friend
and Saviour, and are able to claim our place
around our common Father's board as the dear
children of his love.

VII.

THE GREATNESS OF CHRIST.

A CHRISTMAS SERMON.

" He shall be great, and shall be called the Son of the Highest."
Luke i. 32.

Comparatively few men have lived of whom
it may be truly said that they were great. Com-
paring men with one another, some are found to
be greater than others, some stand above the
masses in the community or the age in which they
live. They are comparatively but not absolutely
great. The great man is the original man, orig-
inal not in the substance of his thought and action
merely, but in his life as a whole, in his manner of
thinking and acting. He is the man who exerts a
fresh influence and breathes a new spirit into the
world's life. He does what other men have not
done before him. He elevates the plane of human
life, he heightens our ideas of the capabilities of
our common nature. He sees things that are in-
visible to other eyes, and describes them so that

142 SERMONS.

henceforth the world beholds them in his light.
He does what has heretofore been impossible to
other men, and does it so that hereafter it is pos-
sible for all men to do it.

This is the great man, a gift rarely bestowed
upon the world ; never, indeed, but once in the
broadest sense. There have been men who have
quickened the world's life in certain directions ;
but only one man, " the man Christ Jesus," has
quickened it in all directions. It was given to Him
to touch the springs of life, to know what is in
man and all his needs, and to have power to stir
and purify the waters at the fountain-head of his
being. All the currents of human thought and
action have felt, directly or remotely, the renovat-
ing power of his life. The old crystallized and de-
caying thoughts and institutions of the world gave
up to Him what truth there was in them, and they
went forth from his life charged with divine energy
and power to sanctify and save.

It was in view of these wonderful endowments
that the angel said of Christ before his birth, " He
shall be great, and shall be called the Son of the
Highest." How wonderfully have all the ages
since his birth confirmed and illustrated the truth
of this prophecy. His greatness, glory, and power
have appeared in clearer light as the race has made
progress. The discoveries of science, the improve-
ments of art, the diffusion of knowledge, the ex-
tension of freedom, have all helped to make known

THE GREATNESS OF CHRIST. 143

his greatness. While all departments of knowl-
edge owe their promotion to Christ, to the quick-
ening, enlightening influences of his gospel, they
have in turn borne witness to the truth of his re-
ligion, and crowned him with increasing glory.
The fame of most of those whom the world has
called great has waned after a few centuries. We
begin, in a short time, to speak of them as the
great men of their age. But greater men have
arisen since. Discoveries have been made which
in some instances disprove, and in others surpass,
their theories or systems. The world outgrows
them, goes beyond them. But Christ leads the
ages. All the progress that the world makes is
simply approaching Him, coming nearer to the
ideal of his religion. We are learning all the time
how imperfectly we have known Him. Our esti-
mation of his greatness enlarges with the enlarge-
ment of our thought and virtue.

This is true of both the social and the individ-
ual estimate of the Saviour. He never appeared
in such greatness and grandeur of character to the
eye of the world as at the present time. Not
even in those darker ages when He was worshiped
as God and served with superstitious rites, was He
so truly honored as now. Then He was shut out
of the world and imprisoned in cloisters. Then
only a few ascetics communed with Him, and even
their spirituality, deep and fervent as it often was,
lacked the healthful, sinewy strength of practical

144 SEEilONS,

Christianity. It was not hopeful and cheerful. It
was not pervaded by genial human sympathies.
It was not helpful to the suffering and sorrowing
beyond the pale of the church. But now the name
of Christ is honored everywhere, in the courts of
kings and emperors, in the councils of presidents
and governors, among statesmen and legislators,
by teachers and scholars, in literature and art, in
business, in society, and in the family. We do not
mean to say that Christ is duly honored and fully
obeyed in all or any of these departments of life.
But He is recognized in them all. The conviction
prevails that He has a right to rule in them all ;
that every sphere and work of life should be Chris-
tian. It is acknowledged that a man should be a
Christian in his family, or in society, when he
votes or trades, as much as when he attends church,
or reads his Bible, or prays. Public sentiment has
come to acknowledge this right of Christ to su-
premacy in all departments of life. We speak of
our Christian institutions, our Christian civiliza-
tion, our Christian education. And to express our
disapproval of an institution or law or theory or
practice, we say that it is Christless.

These simple facts show us how closely inter-
woven Christ is with our secular life. Within the
memory of some of us it was thought to be a des-
ecration to connect his name with politics. The
claims of the higher Christian law were boldly
thrust aside, and its intrusion into legislative halls

THE GREATNESS OF CHRIST. 145

and secular literature was stoutly resisted. But
now the statesman or the scholar whose appeals
are made in the name of Christ and upon the
authority of his religion influences the greatest
number. Christ is great in the respect and honor
and reverence which public sentiment accords Him.
Once his religion was a reproach and his name
despised. But now to profess it is a distinction,
and to bear it is a badge of honor. Even crime
and folly seek respectability by assuming his garb.
"We do not realize how great a place He fills, how
almost omnipresent He is in the life of the world.
And the greatness of his power grows from age to
age. His name is more and more '' the name above
every other name." His religion in no sense ex-
hausts its vitality and energy. None of its doc-
trines become impracticable. None of its precepts
are out-dated. Its lessons are as applicable to this
age as to the first age, and its spirit is as fresh and
sweet to-day as in any former time. There is,
indeed, much unbelief in society now, as there
always has been. But even the skepticism of our
time accords much honor to Christ. It has not
escaped the elevating influences of the gospel.
Some of it, even in its denials, claims with amaz-
ing inconsistency to be Christian. It speaks of
Christ as a " model man," as " the best develop-
ment of humanity," as " a son of God," and as
" God's best beloved son." All the utterances of
modern unbelief are, in a great degree, subdued

10

146 SERMONS.

and chastened, as compared with the coarse and
defiant assaults upon Christianity of earlier times.
Evidently the name of Christ is a great name,
commanding respect and reverence, and having
irresistible influence, even among his enemies.
Those who would arrest and crucify Him now, as
when He was on earth, go backward and fall on
the ground, saying, '' Never man spake like this
man." If they do not acknowledge Him to be the
Son of the Highest, if they will not own Him as
their Lord and Master, they are constrained to
confess his superiority, his greatness above all
other men.

But this prophecy, " He shall be great," finds
its best fulfillment and most beautiful illustration
in Christ's all-sufficiency for the believing heart.
He is all in all to the believer. The respect and
honor which the world pays Him is but the reflec-
tion of the truer and intenser love of individual
hearts. As when we see the surface of the earth
green and blooming with flowers, we know that
there are living roots unseen by us feeding upon
the richness of the soil and drinking in the rain-
drops and sunbeams through every pore ; so when
Christ is honored in society, and the fruits of his
religion spring up in its institutions, customs, and
prevalent opinions, it is because individual hearts
are in communion with Him and drawing life from
Him. It is not possible for the rich clusters to
gladden our view in autumn unless the branches

THE GREATNESS OF CHRIST. 147

which bear them abide in the vine. It is only as
we are personally united with Christ by faith and
the renewing of the Holy Spirit, that his religion
prevails in the world. He is great in the estima-
tion of society only as He is great in the faith and
affection of the individual soul.

And what words can describe how great a place
the Saviour fills in the hearts and lives of his fol-
lowers ? He dwells in them, and they in Him.
The language of Christian experience is, " I live,
yet not I, but Christ liveth in me ; and the life
which I live, I live by faith in the Son of God."
Christ is great to the believer as " the author and
finisher of his faith," as the ground of all his
strength and confidence and hope. He is great to
him as the teacher and enlightener of his under-
standing, the guide of his reason, the sanctifier of
his affections, the exemplar of the truest obedience.
He is great to him as the fountain of spiritual
life, as the way of access into the presence of the
Father, as a sweet and blessed fellowship in the
hour of prayer, as a friend and comforter in trouble,
as a joyful and hallowed presence in seasons of
quiet meditation. Christ is great to his followers,
not only as their present helper, but as the one on
whose promises they rely for future blessedness.
He reveals to the eye of faith life and immortality
for all men. The true believer beholds in Him not
only a personal Saviour, but the Saviour of the
world. He gave his life a ransom for all; He

148 SERMONS.

promises by the power of his cross to draw all
men unto Him. He now reigns in the spiritual
realm to subdue and reconcile all things to God.

The Saviour is great, therefore, not only for
what He has done for the world, not only for the
work of grace He is continually performing in in-
dividual hearts, the hope and comfort, the peace
and sanctity He sheds upon the life of faith, but
He is great in the purpose of his mission, great in
the work given Him of God to do. How great
must be the Saviour of the world ! How great the
Being who can drive darkness and error and sin
from the hearts of men ; who can regenerate and
sanctify them ; who can reconcile them to the will
of the holy God and Father of our spirits ; who
can make them free in the truth and fill them with
the felicity of heaven. Our Saviour has done this
work in countless hearts, and his mission is to do
it in all hearts. No mere human being has this
power. Can the greatest among men drive sin
out of a single heart ? Is there one among all the
wise and good of earth who can make a soul love
God, and obey Him from the highest motive ? No,
we cannot point to a philosopher, or sage, or teacher
who has done this work. Therefore Christ must
be greater than all. He is greater because He is
more than philosopher, sage, or teacher ; because
He is the " Son of the Highest." He was born,
not after the will of the flesh, but according to the
miraculous exercise of divine power ; He was the

THE GREATNESS OF CHRIST. 149

brightness of his Father's glory and the express
image of his person. In Him dwelt all the fullness
of the Godhead bodily. His birth, his childhood,
his miracles, his teachings, his resurrection, his as-
cension, all attest his divinity, his greatness. And
the farther we go on in Christian thought and ex-
perience, the deeper we enter into his life and
spirit, the clearer does his greatness appear. The
Christian cannot live without a divine Saviour.
His faith and hope and joy all spring from Him.
In whatever heart the divine spirit dwells, it re-
veals such a Saviour.

We have thought these reflections on the great-
ness of Christ not inappropriate to this anniver-
sary season. As we meet for worship this morn-
ing, we are carried back by the associations of the
day to the birth of our Redeemer, and lowly as
that event was, it was witnessed by glorious signs
of his greatness. The angels shouted in prophetic
song. Peace on earth, good will to men, and glory
in the highest. Kings upon their thrones were
troubled, but saints magnified the Lord and were
ready to depart in peace. God does not signalize
mere human greatness by such tokens. The birth
of no man is " glad tidings of great joy unto all
people." Only when there is born unto us a Sav-
iour, which is Christ, the Lord, can men dismiss
all their fears and angels sing for joy. Oh, then
how much this day signifies ! It is not a mere his-
torical event, but a spiritual conception. Christ

150 si:r3ions.

should come to our souls to-day, in spirit and
power. We should acknowledge Him, receive
Him. Like the shepherds, we should go and see
Him with our own eyes ; or, hke the wise men,
follow his star and finding Him, open to Him the
treasures of our hearts. We should transfer his
birth from the manger to our own souls. He
should be formed in us, and abide in us, and his
day-star should arise in our hearts. Then out of
our darkness will arise a brightness clearer than
that which flooded the night-sky above the lonely
plains of Judea ; then the glory of the Lord will
be risen upon us, and we shall serve Him with-
out fear.

VIII.

THE TRUE SERVICE OF CHRIST.

" Verily I say unto yon, Inasmuch as ye have done it unto one
of the least of these, ray brethren, ye have done it unto me." —
Matthew xxv. 40.

If we read the chapter in which this language
is found, it will teach us that a prominent and
essential part of loyalty and obedience to Christ
is being mindful of and ministering to the neces-
sities of men. The Saviour regards the poor and
suffering as his representatives, and what we do
for them we do to Him. Feeding the hungry,
clothing the naked, hospitality to the stranger and
destitute, visiting and comforting the sick and the
bereaved, are works highly commended and often
enjoined throughout the Scriptures. Neglect of
these duties is always represented as unfaithful-
ness to Christ. The kingdom of God and the
gates of heaven are barred against those who de-
spise and neglect their fellow-beings.

This is the lesson of our text. Kindness shown
to men in their distress is accepted as kindness
shown to Christ. Christ is served whenever the

152 SERMONS.

suffering are served. He is rejected, insulted, and
abused -whenever any for whom He died are
wronged. He gives us this negative view of our
theme when He says, " Inasmuch as ye did it not
to one of the least of these, ye did it not to me."

The Christian religion does not consist wliolly
or chiefly in rites and ceremonies. It is not all
comprehended in acts and exercises of devotion.
Faith, repentance, the new birth, though a part of
a Christian experience, are not all of it.

It does not make us disciples of Christ to re-
frain from overt acts of sin. It is not enough for
us to be passively virtuous. We must be actively
obedient. We must not only refrain from wrong-
doing and direct transgression, but we must love
both God and man, and engage in those works
that help to relieve the world from sin and misery
and restore it to holiness and happiness. We
must contribute, as God has given us time and
means, in words and deeds of sympathy, to the
salvation of man from all that debases and tor-
ments him.

They who regard deeds of charity, kindness, and
mercy as no essential part of Christ's religion are
sadly mistaken. And we sometimes fear there are
many such, even in the Christian church. There
is too little kindness and charity among profess-
ing Christians. They too often forget the poor
and suffering. Our selfishness puts in its plea, and
we excuse ourselves from giving and ministering

TEE TRUE SERVICE OF CHRIST. 153

for their relief by a thousand little pretenses which
we dare not look in the face. And then, how we
neglect these social evils around us. How little
we do to promote temperance, to relieve the poor,
and to encourage the unfortunate ; to prevent
Sabbath- breaking, profanity, and disorderly con-
duct.

Now we cannot be Christians and neglect these
duties. The Saviour in our text shows that they
are important and absolutely essential to Christian
character and divine acceptance and salvation.
And in harmony with it, the great apostle exhorts
men to bear one another's burdens, or, in other
words, to aid, assist, and relieve them of the bur-
dens, trials, and privations of life, and so fulfill the
law of Christ. We are told to be kindly affec-
tioned one to another, with brotherly love, dis-
tributing to each other's necessities, given to hospi-
tality, supplying food to the hungry and drink to
the thirsty. " This," says the apostle James, " is
pure and undefiled religion, before God and the
Father, to visit the widow and the fatherless in
their affliction, and to keep himself unspotted from
the world."

We know that our Saviour was much and dili-
gently engaged in active sympathy with the suf-
fering and in the performance of deeds of charity
and benevolence. He went about doing good,
comforting the mourning, relieving the distressed,
visiting the sick and healing them. Those who

15-4 SERMONS.

will be his disciples must imitate Him in these
works. Those who do, according to our text are
accepted of Him, are placed on his right hand of
approval, and become subjects of his kingdom of
grace and salvation.

We do not say that this active benevolence is
the whole of true religion. Faith, repentance, de-
votion, the love of God, purity of heart, patience,
humility, forgiveness, and a holy life are included
in the religion of Christ and required of his follow-
ers. But these are not a substitute for, nor suffi-
cient without benevolence. Without this no one
can even approximate Christian discipleship, or
experience the salvation of Christ, for his heart
cannot be right before God. No religion can be
genuine and saving that does not produce in the
individual possessing it charitable and merciful
fruits. True religion not only gives for the relief
of the distressed, but visits them and personally
ministers to their wants. It goes to their wretched
homes, seeks them out in their obscurity or priva-
tion or degradation, and speaks to their hearts
words of encouragement, cheer, and sympathy.
We affirm upon divine authority that the religion
which does not commend itself by active sympa-
thy with the needy and suffering, and by works of
charity and mercy, is not of God, is not accounted
to its possessor for righteousness, brings not peace
and salvation to the soul, secures not the inherit-
ance of the kingdom of heaven, nor confers eter-

THE TRUE SERVICE OF CHRIST. 155

nal life. It is the precise thought of our text, as
nearly as we can think it, that those who refuse or
neglect to visit and minister to the poor and needy-
have no part nor lot in the inheritance of eternal
life, divine approbation, Christian discipleship ; nor
do they experience anything of the freedom and
joy of the true children of God, and of Christ's
heavenly kingdom. Instead of hearing the plau-
dit, '* Well done, good and faithful servant, enter
thou into the joys of thy Lord," they hear, or ex-
perience in the darkness of their own lives, the
sentence, " Depart from me, ye workers of iniq-
uity," into the condemnation and darkness of your
own selfishness, sensuality, and spiritual death.
Whatever is done unto one of the least and the
lowest of mankind, or whatever wrong or neglect
he receives, is accounted as done unto or withheld
from Christ Himself. The person who is in want,
distress, or trouble, who is in darkness or bond-
age, our Saviour assures us is his representative
on earth, and whatever we do to such an one is
regarded by Him as done to Him. It is honor
or dishonor to Christ. It is serving or rejecting
Christ. None enter into the kingdom of heaven
but those who do the will of our Father who is in
heaven. The doer of the word is blessed in his
deeds, and not the forgetful hearer. You may
come here and listen to this gospel of charity, but
if you go away and live proudly and selfishly you
are not Christians. You deny your Lord, you dis-

156 SERMONS.

own your Saviour, jon despise the humility and
the love that came not to call the righteous but

o

the sinful to repentance. " Inasmuch as ye did it
not unto one of the least of these, ye did it not to
me."

Do we understand and appreciate this doctrine
of our text ? What is the character of that relig-
ion which Tve profess, exemplify, and live? Are
we accustomed to look upon the poor, sinful, and
suffering around us as Christ's representatives ?
Here is the drunkard, lying in the ditch. Can we
receive Christ in him ? Can we stoop and lift him
up ? Can we lead him home ? Can we wash and
clothe him, speak kindly to him, and do all we can
to save him ? Here is the rumseller, the man who
put the bottle to the drunkard's mouth, — the near-
est approach to total depravity there is on earth.
Can we receive Christ in him ? Can we love him
still ? Can we be patient wdth him ? Can we look
through all the darkness and depravity of his life
to the divine image enstamped by the Creator upon
his soul ? Here, too, is the drunkard's family : his
poor, abused, and dispirited wife ; his uneducated
and ragged and despised children. Oh, how meekly
and imploringly Christ looks at us out of these
blear eyes. Do we know him ? Will we receive
him with these ? " Inasmuch as ye did it unto
one of the least of these, ye did it unto me." We
are under as great obligation to assist and relieve
these as we should be the Lord Jesus Christ Him-

THE TRUE SERVICE OF CHRIST. 157

self, were He on earth without where to lay his
head ; or sitting weary by the well should say to
us, " Give me to drink ; " or sweating great drops
of agony should say, " Watch with me." And we
serve Him as well in serving these as though we
did it for Him personally.

This is, indeed, a searching and practical doc-
trine, but we can draw no other from our text.
We are all too prone to forget or disregard our
obligations to our fellow-men, especially to the
unfortunate and sinful. We excuse ourselves by
pretending not to know of the wants of others,
or not to be able to relieve them. But if we were
as earnest to give as we are to get, we should know
of others' sufferings and feel able to help them far
more than we do. At other times we excuse our-
selves by saying that the suffering are not worthy
of charity, that they have brought their troubles
upon themselves by indolence, or want of pru-
dence, or crime. But this is the very reason why
we should help them. They are the weak or the
wayward children in God's great family, and the
more fortunate brothers and sisters ought to help
them. We know how the Father of these prodi-
gals feels towards them, and how He receives them
with open arms. We know how their Elder Brother
feels towards them, and how He suffered and how
He died to save them. And cannot we, younger
brethren, we who need the same charity and for-
giveness, cannot we also forgive, and exercise that
compassion which we so much need ?

158 SERMONS.

We are not careful enough in tliese things. "We
know not how many tender plants are crushed be-
neath our careless feet. Many hearts, not vile,
but perchance thoughtless and rude, are made to
ache by our harsh words and judgments. Let us
be considerate and generous with all, especially
with the young, the inexperienced, and the friend-
less. While it is never our duty to approve or
uphold wrong, while we ought to rebuke it, yet
let us do it in the spirit of meekness and love,
considering ourselves, lest we also be tempted.
Let us do it to save the wrong-doer if we possibly
can, never forgetting that he is our brother, that
for him Christ died, and that if we have the spirit
of Christ we shall be willing to bear and forbear
much for his sake.

Let us try our professions of Christian faith and
love by these words of our Saviour. Let them be
the measure of our piety, the rule of our duty.
As we go through the world and meet the sinful
and the sorrowing, let us repeat as we pass along,
" Liasmuch as ye did it unto one of the least of
these my brethren, ye did it unto me."

" 0 God, with sympathetic care,
In others' joys and griefs to share

Do Thou our hearts incline ;
Each low, each selfish wish control.
Warm with benevolence the soul,

And make us wholly thine."

IX.

CHRISTIAN FAITH AND CHRISTIAN PROFES-
SION.

" For with the heart man believeth unto righteousness ; and
A\-ith the mouth confession is made unto salvation." — Romans
X. 10.

The relative importance of Christian faith and
Christian profession is a subject of much interest
and vital concern to the cause of religion. Doubt-
less all will concede that to attain a living prac-
tical faith in Christian principles is the first and
fundamental step in a religious life. Until " with
the heart men believe unto righteousness," their
professions are but mockery and lies. The root of
our religion must be within us ; it must be planted
in the soul and be there a growing conviction, ex-
perience, hope, and joy. Before we can claim to
be Christians in any sense we must have faith in
God, faith in Christ, faith in the Holy Spirit of
truth. And before we are Christians in a high
and worthy sense, this faith must penetrate deeper
than the intellect, into the heart, and there become
a moulding, subduing, practical, renovating ele-

160 SERMONS.

ment of life. Not only must the understanding be
convinced, and assent to the doctrines of the gos-
pel, but the heart, the moral and the spiritual attri-
butes of our nature must lay hold of them, believe
them, and be quickened into life by them. They
must produce in us the righteous purpose, the
Christ-like spirit, the sanctified heart, the holy
life.

Here, all admit, is the starting-point, the founda-
tion of Christian experience. But the question is.
Is this all ? When the truth of Christ has entered
and renewed the individual soul, reconciled the
secret heart to God, is its work done ? Does it
work privately and independently in each soul?
Will it lead a person out, as it were, into the
desert, suffer him to abandon the walks of men,
and standing alone, isolated from all human inter-
ests, pour into his soul the full cup of its blessed-
ness?

This is practically the position men often take ?
What is more common than to hear people say. If
I answer a good conscience ; if I do right, deal
justly, love mercy, and walk humbly with God,
nothing more is required of me. And this, in a
broad sense, is true ; but it is offered not with any
comprehensive view, but in justification of narrow-
ing down human duty to mere individual recti-
tude. It is a plea for the relinquishment of all
social obligations in religious concerns. It is equiv-
alent to saying. If I am right, it is nothing to me

CHRISTIAN FAITH AND PROFESSION. 161

whether the world is right or not. My duties are
all owing to myself. I have nothing to do to make
others what they should be.

But is Christianity such a selfish principle ? Will
it let a man enjoy its blessedness alone, with no
effort to impart it to others ? Can a full-grown,
symmetrical, living Christian be developed in soli,
tude ? in the cave or the cloister ? Were the old
ascetics of the mediaeval ages better Christians,
better illustrations of what the gospel can do for
men, than our philanthropists and reformers ?

No other form of religion ever taught to man is
so social, so humanitarian in its essential princi-
ples, as that taught by Jesus Christ. While there
is no other that reaches the heart so closely, that
penetrates so deeply into the motives, principles,
dispositions, and designs ; that so lays the soul
bare, and makes it stand alone before its God,
there is no other that so carries a person out of
himself and makes him live and move and have
his very being for others. The more fully it takes
possession of the soul the less of selfishness, the
more of personal sacrifice and devotion to the
world's good, will exist there. It works within
that it may reveal itself without. It is a seed
which will take root and sprout only in the soil
of the human heart, but it shoots up and branches
forth into the broad world, and its rich fruits fall
in delicious clusters in every human pathway. The
man who has its spirit in his heart, who feels its

162 SERMONS.

blessedness and knows its worth, cannot hide its
light or bury the treasure. His soul is not at rest,
his salvation is not complete, until he makes con-
fession of it before men. He longs to tell others
what power it has to enrich and sanctify and save.
Like the angels, he proclaims it as glad tidings of
great joy unto all people. He commends it to the
sorrowing as a source of comfort ; to the tempted
as an element of strength ; to the fallen as a power
to restore ; to the prosperous as a sanctifier of their
joy ; to all classes and conditions as precisely
adapted to their needs. There are none before
whom he is unwilling to confess it. No pressure
of circumstances leads him to deny it.

It is upon just these two features of Christian
character — the internal experience, the private,
personal life of faith and holiness, and the out-
ward confession — that the apostle treats in our
text. " With the heart man believeth unto right-
eousness, and with the mouth confession is made
unto salvation." These two traits are not thrown
together acciden.tally ; their union in this passage
is not arbitrary, but is based on a natural and
strictly philosophical connection. The}^ stand re-
lated to each other as cause and effect. One is
essential to the completeness of the other. How
natural, how almost unavoidable it is that we ex-
press in word and deed the real state of our mind.
Character is always confessed before men sooner or
later. We cannot cherish anger or love, falsehood

CHRISTIAN FAITH AND PROFESSION. 163

or truth, without betraying them to the world as
elements of our life. Is it not equally certain that
a living faith in Christ, a daily experience of his
purity and peace, will seek utterance in our words
and deeds. Thoughts, principles, feeling unex-
pressed, have not the breath of life, and soon per-
ish, as the seed which does not break open the soil.
Hence it is, as the apostle says, that confession is
made unto salvation. If confession is not made,
the work of faith and personal holiness begun
secretly in the soul is not matured ; it soon lan-
guishes, grows cold, and dies. Why should it not ?
Every endowment of our being is weakened by in-
action. Your hands and feet, your lungs and voice,
will not grow strong unless you use them. Your
anger, your love, your fear, are increased by utter-
ing them, and choked down by resolute silence. It
is thus with your spiritual life. As naturally, as
necessarily, as exercise is life-giving and invigorat-
ing, so naturally and necessarily will the utterance
of our religious experiences, the confession of our
faith and hope, our reverence and spiritual joy,
impart to them new life, strength, and beauty.

But even if the inward inspirations of faith and
devotion did not urge an open confession, a sense
of affection, honor, and right would demand it. Is
not that a doubtful kind of friendship of which a
person is ashamed ? Would you value, confide in,
and be proud of a pretended friend, who in the
presence of certain individuals or in particular cir-

164 SERMONS.

cumstances would disown you, deny an acquaint-
ance or intimacy with you ? Should you consider
him a reliable member of your political party who
when with those of an opposite party denied all
faith in your principles ?

Our sense of manliness, all our feelings of honor
and right, view such meanness with contempt.
We say it is cowardly, treacherous, and unprinci-
pled. But if a person is a sincere believer in Je-
sus Christ, if he really has Christ's spirit in his
heart and knows by experience the power and
blessedness of his truth, will he not look with the
same disgust upon a disposition to repudiate all
obligation to Him, to deny all responsibility for his
cause, and even an intellectual faith in his gospel ?
If we are believers in Christ why not own it, why
not frankly and manfully acknowledge ourselves
to be his disciples and pledge ourselves to his
cause ? Do you believe Christ to be a true teach-
er, a safe leader ? Why, then, do you not come
and enlist in his cause, enroll your name as a
soldier in his army, a member of his church? It
is no more than you do in other enterprises. Are
there several candidates for some office before the
people ? How quickly will each one gather around
him his zealous supporters. No one is afraid to de-
clare himself in favor of one or the other of them.
What enthusiastic partisans have the several mil-
itary chieftains in our army. None of us are afraid
of assuming the responsibility of sustaining some

CHRISTIAN FAITH AND PROFESSION. 165

one of them and bis policy. But what risks do
we run in so doing of casting our influence on
the wrong side. These are all fallible men. We
have not a full statement of their principles. We
merely know them, as it were, by rumor. And
yet how we rush to their support. How we de-
fend them against their opponents and advocate
their supposed policy.

And yet while we are doing this, in the face
and eyes of such a course we refuse to avow to
the world simple faith in Jesus Christ, whom we
privately admit to be an infallible teacher and
guide ; whose whole life and complete s^-stem of
doctrines and morals we have in our possession.
And we excuse ourselves for so doing with the
plea that we are not equal to, and therefore dare
not take upon ourselves, the responsibilities of such
a profession. But we repeat, where are the greater
responsibilities in those professions we do make in
secular matters, or in those which Christianity de-
mands ? In one case we become the defenders of
fallible men and principles. In the other, by the
very conditions of our faith, we espouse the cause
of an unerrino^, divine beinor and doctrine. Should
it be said that it is in the fact that Christianity is
a perfect system that the objection lies to profess-
ing it, that its requirements are so high we cannot
live up to them, it may be answered. No man is
required to profess that he is as perfect as Christ
or his religion. That is not what Christ asks of

166 SEEMOXS.

US. No cliurch on earth ever demanded any such
profession. We are simply called on to profess
faith in Christianity as a fact ; to say to the world
that we accept it as our religion, and that it is our
desire and intention to defend, extend, and obey it
to the extent of our ability. We say to the world
as the apostle said to the Philippians : Not as
though we had already attained, either were al-
ready perfect ; but this one thing we do, reaching
forth unto those things which are before, we press
towards the mark for the prize of the high calling
of God in Christ Jesus. We simply say that we
are learners, that we have entered the school of
Christ, that he is our teacher, something of whose
wisdom and goodness we would acquire.

And what less than this can we do, if we pro-
fess to be Christians in any sense ? We place this
question simply on the ground of consistency, of
reason and right. Do not the best interests of the
cause of Christ demand that his followers make an
open profession of it ? Do not people lose respect
for us, lose confidence in our independence, sin-
cerity, and earnestness, when they see us appar-
ently half ashamed of our religion, when in all
our congregations only a handful, as it were, have
ever, in any wa}', made any public acknowledg-
ment of faith in Jesus ? Count up the number of
baptisms, or the number who regularly go to the
communion-table, compared with the whole popu-
lation, and how small it is. How many will stay

CHRISTIAN FAITH AND PROFESSION. 167

from their place of worship when these rites are
observed, that they may not witness or partake
of them. Who can doubt that such practices do
much to retard the progress of Christian truth, to
undermine public confidence in the sincerity and
devotedness of those who pretend to believe it.
Nothing is more disgusting to an honest mind
than to see people indifferent, cold, half skeptical
about what they pretend to advocate. If a prin-
ciple cannot inspire enthusiasm in those who pre-
tend to have faith in it, why should others be in-
terested ?

But there is another consideration, higher than
any yet mentioned and which alone should be con-
clusive, Avhy we should confess Christ before men.
He commands us to do it. In plain language He
declares, " Whosoever shall confess me before men,
him will I confess also before my Father which is
in heaven. But whosoever shall deny me before
men, him will I also den}^ before my Father which
is in heaven." He told his disciples to proclaim
upon the house-top what they heard in secret ;
and is it not the obvious meaning of the text that
however strong our faith, we cannot realize salva-
tion until we openly confess it to God and men ?
What terms are used to describe Christ's ultimate
triumph ? " Every knee shall bow and every
tongue confess ; " "As I live, saith the Lord, every
tongue shall confess to God ; " " Whosoever shall
confess that Jesus is the Son of God, God dwelleth

168 SEEMOXS.

in him, and be in God; " " If tbou sbalt confess
witb tby moutb tbe Lord Jesus, and sbalt believe
in tbine beart tbat God batb raised Him from tbe
dead, tbou sbalt be saved."

Are not tbese passages sufficiently explicit?
Do tbey not make our duty plain ? Let us, tben,
consider tbiswbole subject calmly, dispassionately.
We know tbe intense prejudice in many minds
against making a public profession of religion.
We know it bas been abused and may be again.
But ougbt we to give up ta prejudice? Will we
reject every tbing liable to abuse? Sbould we not
ratber let tbis, like all otber subjects, stand on its
own merits ? We appeal to Universalists to take
this matter up in earnest and answer it out of tbe
New Testament. Let us be as willing to accept
tbe teacbings of Cbrist on tbis point as on any
otber. Let us be willing to know tbe trutb, to
know our duty. Let every person in tbis con-
gregation, especially tbose wbo bave never united
witb tbe cburcb of Cbrist, give tbese tbougbts a
candid consideration. Look tbem over in a prayer-
ful, bumble spirit, witb a desire to do wbat will
be best for yourselves, best for tbe world, most
for tbe glory of God, and tbe Holy Spirit will lead
you into all trutb.

X.

FAITHFUL UNTO DEATH.

" Be thou faithful unto death, and I will give thee a crown of
life." — Revelation ii. 10.

Faithfulness is the condition on which the
victory of human life is achieved. This voice of
the Spirit to the Ionian Church, " Be thou faith-
ful," repeats its admonition to the men and women
of every age and clime. Out of the deep conscious-
ness of the rational mind, out of the unfoldments
of Providence and inspiration, its words come forth
to-day, to warn and teach us. From whatever
point we view the conflict of life, whether in its
secular, moral, or religious aspect, the question
whether we shall succeed or fail is decided by our
obedience or disobedience to this requirement, "Be
thou faithful."

Fidelity precludes the possibility of failure.
Whatever may be its outward fortunes, it is in
itself a crown and a victory. There is no defeat
over which we have reason to indulge hopeless sor-
row but that of the disloyal, recreant spirit. The

170 SERMONS.

soul cast down from the tlirone of moral and spir-
itual supremacy, Tanquished by the temptations
and difficulties of life, is ever a failure. But when
our manhood, through trial and conflict, maintains
its sovereignty ; when our purity, through the
storm of sensuality and vice, sits arrayed in the
glory and beauty of its own divinity, putting the
whole army of evil passions beneath its feet, then
is given unto us the crown, the victory of life.

Faithfulness implies the activity of both intel-
lectual and moral forces. It is integrity, loyalty,
and in its development implies the presence of
perseverance and self-sacrifice. To be faithful is
to be true to our trust through all trials and dis-
couragements. The faithful servant performs all
his duties to his master. In the beautiful imagery
of the Scriptures it is applied to the constanc}' and
extent of the divine care, when it is said that " the
faithfulness of God reacheth unto the clouds," and
" endureth to all generations." The Saviour of
the world is called the faitliful and true witness,
the faithful High Priest ; his words are true and
faithful. And in setting forth the duties of his
followers, He represents them as the stewards of
God, and says, " It is required in stewards that a
man be found faithful." To such it will finally
be said, " Well done, good and faithful servants."

We perceive, then, how much is comprehended
in this idea of fidelity. It implies the most intense
loyalty of soul. It is unfaltering allegiance to dut}^

FAITHFUL UNTO DEATH. 171

It is veracity, strict conformity to every pledge ;
constancy of affection, singleness of purpose, pu-
rity of motive. It is trueness to ourselves, to our
fellow-beings, and to God. The faithful soul sus-
tains harmonious relations with its Creator and all
his works.

The theme here introduced for our consideration
is of fundamental importance. We feel justified
in presenting it, because this faithful spirit is the
central element of all true life. Without a deep
sense of moral obligation, without a determination
to be true and pure in our inmost purpose, all su-
perior endowments and advantages are of little
worth in a rational and spiritual existence. These
are the indispensable qualifications, the sure foun-
dation of our manhood. To educate and refine the
habits of the exterior man and leave the interior
life destitute of deep moral convictions, is like
planting the most beautiful flowers upon a barren
soil ; it is only to see them droop and cover the
ground with faded leaves. One of the saddest
things we behold in this world is a richly endowed,
highly cultivated intellect, destitute of moral and
spiritual consciousness, without God and without
hope, dead to a sense of obligation, indifferent to
justice, truth, and humanity ; careless of its influ-
ence upon the world. Such characters are the foes
of society ; they are dangerous to the best interests
of the race. We view them as wrecks stranded
along the shores of time.

172 SERMONS.

If, then, we will win the victory of life, we must
first seek to become profoundly conscious that we
are subjects of moral and spiritual laws ; that we
must have a living sense of duty and be faithful to
it ; that it must hold and direct us always. The
sense of right and of personal obligation must never
be permitted to slumber. The root of all servility
of mind lies in its loving pleasure or indulgence
more than duty. The elements of true manhood
and womanhood, the very soul of spiritual free-
dom, consists in our having high aims which we
love better than gratification ; in whose service
hardship and death are honorable; to which we
have consecrated all the powers of our being. In
acknowledging the pleasurable to be supreme con-
sists the degradation and disloyalty of our life. In
our allegiance to deep convictions and established
principles consist the power and freedom of the
soul.

There is in some minds a half conscious feeling
that a disinterested reverence for the right is not
entirely respectable ; that it is an undignified state
of mind, born of eccentricity, indicating defect of
endowment and narrowness of culture. We hear
much said of a needed elasticity of mind and heart
that can conform to circumstances and adapt itself
to the demands of the times. This, in a high sense,
is indeed a desirable attainment, but it too often
means policy instead of principle. It is too often
a betrayal of the right for the sake of gain. If a

FAITHFUL UNTO DEATH. 173

crisis comes when interest and duty conflict, when
the popular opinion or prejudice demands one
thing and the law of God another, this elasticity
too often means an ignominious retreat from the
struggle. The man who can even think of such
an escape from difficulty knows little of Christian
fidelity. The heart is poisoned by the entrance
into it of such a thought. The slightest touch of
but the hem of Christ's garment in the press and
crowd of life will cure the burning of this inward
fever. Great and sacred is faithful, persistent
obedience. He who is not able in the highest
majesty of manhood to obey with clear and open
brow a law higher than himself must be destitute
of faith and love. All his efforts to be free draw
around him more closely the chains of his own
despotic soul. A child-like faithfulness of heart,
such as can believe and endure all things, or grasp
a guiding hand, and wondering walk in paths un-
known, is the spirit needful to success. Let sin-
cerity lead, and by winding ways, not without
green pastures and still waters, we climb to the
tops of everlasting hills, where the winds are cool
and the sight is glorious ; where our souls are trans-
figured into the likeness of heaven, and we receive
the crown of life.

In pointing out some of the specific and distin-
guishing characteristics of this faithful spirit, we
notice first that it develops itself in an intense ac-
tivity. Those who are truly faithful, and there-

174 SERMOXS.

fore winners in the race of life, are the world's
workers. We cannot be true to ourselves or to
our race, without putting forth unceasing effort.
The universe is a scene of movement. From the
most distant orbs that swing in space to the low-
est strata of the earth, there is nothing at rest.
The insect tribes open to our view a world of toil.
The feathered races are ever upon the wing. The
flocks and herds move with restless diligence. In
such activity these lower orders of creation find
life and enjo^aiient. And can man, moving in a
higher sphere, endowed with loftier gifts, fulfill
the objects of his being in repose ? Slothfulness
is the greatest unfaithfulness to our own nature
and to God. They demand perpetual conflict and
progress. Indolence would recline upon the green
sod, or leisurely pace the even way. But Provi-
dence throws us on a rugged universe and bids us
make it smooth. It demands from us the unceas-
ing action of a living power. Every way it urges
our reluctant wills. It grows the thistles and the
tares, but expects us to raise the wheat and corn.
It leaves in each man's lot a thicket of sharp
temptations, and expects him, though with bleed-
ing feet, to pass firmly through.

It is our duty then to go forth into the world,
refusing to sit down and break bread with indo-
lence. Amid the luxuries and repose of sloth the
springs of moral soundness and spiritual vitality
dr up. Guilty negligence, indulgent laxity,

FAITHFUL UNTO DEATH. 175

plausible selfishness, eat into the faithful spirit and
draw away its life. The battle of existence is not
forced upon us from without only, it assails us
from within. We must march to its conflict with
quick and cheerful step. It is not alone with flesh
and blood, with the great questions that arise
among men in church and state, that we must con-
tend. But it is with viewless passions and spir-
itual wickedness clinging to the soul. We must
capture the appetites, and make them willing to
serve our higher faculties. We must change the
heart of ambition, and turn its aspiring eye from
the lamp of heathen glory to the sunlight of Chris-
tian sanctity. We must seize anger, and yoke it
under curb of reason to the service of justice and
right. We must inspire the sluggish will to
quicker and more earnest toil, charm the dull
affections into sweeter and livelier moods, and
tempt their timidity to break out in song and
mingle voices with the melody of life. We must
rouse pity from its sleep and compel it to choose a
task and begin a work of mercy. To do all this
requires vigilance, devotion, and endurance. Yet
all this must be done if we will be faithful unto
death and wear the crown of life.

But while this activity should be the expression
of inward life and force of soul, it should also have
some well-defined form of development. Faithful-
ness to life's opportunities requires that our pow-
ers go out in some specific direction ; that our

176 SERMONS.

efforts be given to some definite work. Ever}^ per-
son is sent into the world for something, — has a
place to fill, a work to do. And to find that place
and work, faithfully fill and do it, is our highest
wisdom. Many there are who do work enough,
but they work to no end, with no order. Ran-
dom shots are most dangerous, but least sure to
hit the mark. So labor without a purpose, effort
without a plan, accomplishes nothing but harm.
Let us be up and doing, but have a thorough un-
derstanding of what we do. Convinced that our
course in life is in the right direction ; that our
work is useful, high, and honorable, we have noth-
ing to do but to throw ourselves into it with all
our might. If we will win the crown, we must
let no consideration of policy, no fear of danger,
or hope of favor move us in the least. The lesson
of all human experience is, that every deviation
from a sense of right is destructive to the most
sacred interests of a rational soul. It may be but
a trifling matter, — the mere bowing at an altar in
whose worship our hearts cannot join ; the casting
our vote for men or principles which our souls ab-
hor ; the utterance of a single word in approval
of what we deem false and wrong ; yet, sure as
Heaven is just, such deeds will strip the crown of
life from our heads, and cover them with dust and
ashes.

Faithfulness, then, is deeply interested not only
in personally maintaining, but in promoting right-

FAITHFUL UNTO DEATH. 177

eous principles. It loves man. It seeks to imbue
the spirit of tlie times with holy influences. It
feels the weight of social obligation, and bears a
generous part in every enterprise for the enlight-
enment and salvation of man. It knows there is
no sphere of life secluded from the eye of God, or
thrust out beyond his government. In its view
nothing is so sad as a life of unhallowed levity
and pleasure. Oh, a soul without wonder or ten-
derness or inspiration, with superficial mirth and
deep indifference, standing on the threshhold of
immortality's awful temple with easy smile, cov-
ered head, and unbent knee, is indeed in a fearful
condition. Can we expect, my hearers, to live
through this life thoughtless, careless, vain, and
pass, in the twinkling of an eye, through the grave
into the glory of the highest heavens ? How
strange, how childish, to think that a wasted life,
a life that ends in defeat, will open into victory ;
that there is a crown prepared for it the moment
it passes the brink of the grave. No, the sinful
need not flatter themselves with this delusive
hope. Only to the faithful soul is the crown of
life given. And only when we receive into our
souls the spirit of Him who is true and faithful ;
only when we fight the good fight and keep the
faith, will there be laid up for us the unfading
crown of righteousness.

12

XI.

THE GREATNESS OF THE CHRISTIAN'S WORK.

" And I sent messengers unto them, saying, I am doing a great
work, so that I cannot come down : why should the work cease,
whilst I leave it, and come down to you? " — Nehemiah vi. 3.

OuE, text refers to events which took place while
the Jews were captives in Babylon. Nehemiah, a
pious and devoted Jew, had received permission
from Artaxerxes, the king, to retm-n to Jerusalem
and rebuild it. Its walls were broken down and
its gates burned witli fire. But the enterprise of
repairing them was very offensive to some border-
ing nations, and they did all in their power to
prevent its success. Their opposition to it was
probably excited by both personal and national
considerations. During the captivity they had
seized and occupied the vacant possessions of the
Jews, and these they would be obliged to relin-
quish if their owners returned. They also cher-
ished a long-standing and inveterate prejudice
against the Jews, which was excited and perpetu-
ated by their different manners and religion.

THE GREATNESS OF THE CHRISTIANS WORK- 179

Three individuals, representing three tribes or
nations, — Sanballat, the Horonite, Tobiah, the
Ammonite, and Geshem, the Arabian, — were very
active and malignant in their opposition. Their
efforts were, at first, open and plainly hostile. It
is said, that as soon as they heard of Nehemiah's
approach with authority and aid from Artaxerxes,
it '' grieved them exceedingly that there was come
a man to seek the welfare of the children of Israel."
First, they ridiculed the undertaking. " What do
these feeble Jews ? " said they. " Will they for-
tify themselves ? Will they sacrifice ? Will they
make an end in a day ? Will they revive the stones
out of the heaps of the rubbish which are burned ? "
" Even that which they build, if a fox go up, he
shall even break down their stone wall." Next
they sought to make it appear that Nehemiah
was plotting against Artaxerxes. "• Will ye rebel
against the king? " they inquire. " Will you at-
tempt to throw off the yoke of your conqueror, and
to instate yourself in power?"

Finding that Nehemiah was not intimidated, nor
the work retarded by this course, they resorted to
an artful scheme. All at once they became his
friends, and deeply interested in his work. They
sent to him, saying, " Come, let us meet together
in some one of the villages in the plain of Ono."
They pretended to want to counsel with him in
reference to the best method of doinsr the work.
They made common cause with him, assumed to

180 SEEMONS.

feel and to tliink as he did. But Nehemiah was
too wise to be deceived by such pretensions. They
were fooHsh and weak, and he did not Hsten to
them. Like a sensible man he says, " They thought
to do me mischief." He saw through their duplic-
ity, and sent messengers to them saying, " I am
doing a great work, so that I cannot come down :
why should the work cease, whilst I leave it, and
come down to you ? " He did not enter into any
controversy with them. Although he knew their
mischievous design, yet he did not charge it back
upon them. He had a sufficient reason in his own
circumstances for not going down to them. His
time was all well employed. He was engaged in
the great work of rebuilding the city and temple
where his fathers worshiped, of restoring the old
altars and forms, so revered and sacred. He was
making good progress. God was giving him all
the instructions he needed, and why should he stop
to counsel with men ? He was guided by a higher
wisdom than theirs, and why should he turn from
divine to human instruction ?

Doctor Adam Clarke adds to his explanation of
this passage the following practical suggestions :
" I know not any language which a man who is
employed on imjDortant labors can use more suit-
ably as an answer to the thousand invitations and
provocations he may have to remit his work, enter
into useless or trivial conferences, or notice weak,
wicked, and malicious attacks on his work and his

THE GREATNESS OF THE CHRISTIAN'S WORK. 181

motives. I am doing a great work, so I cannot
stoop to your nonsense, or notice your malevolence.
Why should the work cease, while I leave it, and
come down to such as you ? "

In passing from the simple facts to the moral
and religious instructions of this passage of sacred
history, we find it has a lesson for us, as Christian
believers, which we trust will not be wholly inap-
propriate for this occasion.

We are led first to consider the greatness of
our work in the gospel. We are " doing a great
work." The religion of Jesus Christ is great, viewed
in an}^ light in which we may place it. It is great
objectively ; great in its origin, coming from God,
and being the highest revelation of his truth ;
great in its agencies, its Author and Finisher being
no less a personage than the only begotten Son of
God ; the Holy Spirit, the power that quickens it
in the heart, while it is wrought out in our lives
by the exercise, on our part, of strong faith, fervent
devotion, and humble obedience. It is great in its
principles, treating of the character, government^
will, and purpose of God, of the great questions of
duty, right and wrong, truth and falsehood, sin
and holiness. It is great in its purpose, contem-
plating the salvation of the world from sin and
its restoration to God. These are, indeed, great
themes. If we think upon them our minds are
occupied with great thoughts. If wfe profess this
religion we make a great profession. If in any

182 SERMONS.

degree we comprehend its ideas, or feel its spirit,
or live its life, our whole being is elevated and
ennobled by it : we are doing a great work.

But, my hearers, are we not doing a great work,
as followers of Christ, in what we are striving to
accomplish for ourselves personally, and for the
world, by our faith in Him ? As the disciples of
the Lord Jesus, what do we profess, by the grace
of God, to be doing for ourselves? Nothing less
than working out our own salvation, given us in
Him. We profess to have received the grace of
God, to have passed from death unto life, to have
been translated into the kingdom of God's dear
Son. We claim to have received the truth as it
is in Jesus ; that our hearts are the abode of the
Holy Spirit, — in a word that we are the charac-
teristic children of God by faith in Christ Jesus.
And is it not a great work for us to bring our
hearts and lives into a full enjoyment of this
grace, to work out what God has worked within
us, so that it will pervade our entire lives, be our
comfort in sorrow, our strength in weakness, our
light in darkness our rescue in temptation, and our
hope in death ? If we are true Christians we are
constantly, earnestly engaged in doing this great
work for ourselves. We are seeking the reconcili-
ation of our hearts to God, the consecration and
sanctification of our lives by the word of God and
the Holy Spirit working and ruling in us.

And what we are striving to do for ourselves

THE GREATNESS OF THE CURISTIAN'S WORK. 183

personally we are striving to do for the world.
Christ came to be the Saviour of the world. He
tasted death for every man, gave his life a ransom
for all. Now, if we are truly his, if we have been
born of his spirit, been made new creatures in Him,
we shall be doing the great work He came to do
for the world. The Christian cannot be indifferent
to the welfare of men, to their moral and S23iritual
condition. He cannot look upon a world lost in
sin, alienated from the life of God, degraded and
miserable, without thought or care. He loves men
as the dear children of God, as the subjects of re-
deeming grace, as the lost sheep whom the Sav-
iour came to seek and save ; and he feels a solemn
responsibility for them. The voice of God cries
to him from the cross of Christ, " Where is thy
brother? " Is he out in the cold, waste region of
unbelief, living " without God and without hope
in the world ? " Is he the prey of avarice, bend-
ing all the energies of his immortal soul to the
service of mammon, worshiping business, pleasure,
fame, infatuated with the " lust of the flesh, the
lust of the eye, and the pride of life ? " Is he a
poor, reeling drunkard, a curse to himself, his fam-
ily, and the world ? Is he a blasphemer, a robber,
a murderer ? Is he poor and miserable, sick and
in prison, homeless, without food and drink ?

The Christian feels a responsibility for all such.
He cannot despise his brother for whom Christ
died. The blood of every fallen man and woman

184 SERMONS.

cries to him from the ground, and he cannot rest
satisfied without doing all in his power to help
them. He feels that God has called him to a great
work. He remembers the Saviour's words, spoken
of his disciples, but addressed to the Father, " As
Thou hast sent me into the world, even so have I
also sent them into the world." He feels called
upon to work in the spirit and with the purpose of
Christ for the salvation of men. He believes it
possible for them to be saved. He believes that in
Christ he possesses the power which alone can save
them. And he feels it to be his duty, to the ex-
tent of his ability, to apply that power to every
sinner's case. He feels moved to carry the mes-
sage of the gospel, its warnings, encouragements,
and consolations, to all the sinful around him.
His love to men is the rule by which he estimates
his love to Christ. " Inasmuch as ye have done
it unto one of the least of these my brethren, ye
have done it unto me." What he is willino; to
do, to sacrifice for the spread of the gospel, for the
conversion of men to Christ, indicates to his mind
the strength of his faith and love. If he cares
nothing for the world, if he is not willing to sur-
render a moment of his time, a dollar of his money,
an effort of his hands, or to give up one selfish, sen-
sual desire for the sake of his religion, what are
his professions worth ? If he is too full of business
and pleasure to keep the Sabbath-day holy, or to
go into the house of the Lord to worship ; if he

THE GREATNESS OF THE CHRISTIAN'S WORK. 185

cannot find time to rend his Bible, or enter his
closet, or worship around the family altar ; if he is
so thoughtless as to take the name of God in vain,
and in his general demeanor to set before his chil-
dren an irreligious example ; if his faith in Christ
is so weak and wavering that he dares not con-
fess Him before men, then what claim has he to
the Christian name ? He is not a Christian at all.
He cannot have even an intelligent, intellectual
belief in the gospel. He simply professes without
thought, talks about what he does not understand
or feel.

These suggestions faintly indicate the greatness
of our work as Christian believers. If we are such
vre are engaged in a great work.

Let us next consider the earnestness necessary
to do this work. This is implied in its greatness.
So great a work cannot be done by the slothful,
the cold and indifferent. The Saviour has told us
what it is to be Christians. It is to love the Lord
our God with all the heart and soul and mind and
strength. If we will follow Christ we must be
ready to leave all, take up our cross, and conse-
crate ourselves and all that we have to his service.
'' What good thing shall I do, that I may have
eternal life ? " inquired the young man. " If thou
wilt be perfect, go and sell that thou hast, and
give to the poor, and thou shalt have treasure in
heaven, and come and follow me," is the Saviour's
quick reply. Nothing but profound earnestness in

186 SERMONS.

our Christian life will lead us to surrender all, to
consecrate all, to the love of Christ. Yet it is
just this earnestness that characterizes a deeply re-
ligious life. Kehemiah could not leave his work
for a day or an hour to parley with men. Nor
can the true Christian suspend his efforts for a
moment to engage in useless speculations, personal
controversies, or idle talk. He sees so much to be
done for his own soul, so many passions to be sub-
dued, so much darkness to be removed, so many
errors to be corrected, so many sins to be repented
of and forgiven ; he sees so much evil in the world
around him, so many opportunities and calls to do
good, how can he find time to be idle ? No, the
stronger our faith, the greater is our zeal, the more
we desire to do for ourselves and for humanity, for
the glory of God. We watch and labor and wait.
We pray without ceasing, and in everything give
thanks.

And especially shall we manifest this earnest-
ness and zeal in our relation to the Christian
church. We shall feel that here we have a great
work to do, requiring our utmost exertions to ac-
complish it. We shall be ready to work in every
department of the church, — in the Sabbath-school,
in the prayer and conference meeting, in sustain-
ing the secular or pecuniary interests of the society,
in allaying strife and closing up divisions among
brethren, in seeking out the young and the stranger
and providing them a home in the church. And

THE GREATNESS OF TUE CHRISTIAN'S WORK. 187

we shall desire to promote the prosperity and
growth, not only of our own church or society, but
of our whole denomination. We shall feel that
we are all members of one body, and that we can-
not exist as members without the bod}^ Cut off
from it our churches die. All independent, unor-
ganized work is thrown away, wasted, flows off
into the turbid stream of unbelief and worldliness.
It is the want of earnest denominational work, the
presence of a lawless, speculative spirit among us,
that is thwarting our best endeavors and crippling
our energies. "VVe do not unite all our strength
and means to build ourselves up as a Christian
church. One turns aside in this direction and an-
other in that to do outside work, and therefore we
do very little in our own chosen household.

Let us now consider some of the influences that
are ever at work to abate this earnestness and to
draw the Christian off from his work. Always
there are personal or impersonal foes calling to
him, " Come, let us meet together ; leave your work
and come down to us, that we may counsel to-
gether ; let us devise some new, some easier way
to do it." In whatever form these influences ap-
proach us, there is only one way through which
they can gain admittance into our hearts ; that be-
ing closed against them they are powerless. The
Christian can never be drawn aside from his work,
or become cold and indifferent while the Holy
Spirit fills his heart. When we have living faith

188 SERMONS.

in Christ, when oui' hearts are warm with the love
of God, full of the spirit of prayer, in fellowship
with the Father and the Son, no outward influ-
ences can turn us aside. The want of spiritual
life is the poison root of all our weaknesses. This
is where the tempter gains admission. The church
never denies the faith, or tries to build on " other
foundation," and the individual life never becomes
worldly and irreligious when religion is nourished
by watchfulness and prayer. As the human body
is always warm, healthful, and vigorous when the
blood is active and pure, so when the currents of
spiritual life flow freely in the soul, when it is full
of the Holy Ghost, there can be no outward de-
formity, inactivity, or decline.

Let it be understood then that the germ of our
weaknesses and failures is the want of living faith
and spirituality. But this germ grows up and
branches out in many forms. Its first develop-
ment is a disrelish for religious exercises, a neglect
of the Bible, prayer, the Sabbath, and the sanctu-
ary. As the love of these goes out of the heart,
the love of the world will enter it. The heart
will gradually fill up with the cares of this life
and the deceitfulness of riches. The word, being
choked, will become unfruitful. Thus the soul is
brought down from the Christian eminence, leaves
its great work. It does not at first renounce it
openly, but it forgets it, does not find time to at-
tend to it, being fully occupied with other things.

THE GREATNESS OF THE CURISTIANS WORK. 189

But tliis is only the first step in coming down.
The next is an inclination to separate ourselves
from the Christian church, to ignore the impor-
tance of Christian faith, and to tolerate in the
church and in the Christian ministr}^ all kinds of
belief and unbelief. At this stage in the down-
ward course we hear many and severe denuncia-
tions of all efforts to build the church on positive
statements of doctrine. This is declared to be in-
tolerance and bigotry, and that, too, with a sever-
ity that would almost seem like intolerance, were
it not coupled with loud professions of liberality.

Open doubt and unbelief soon follow this state
of mind, if its tendency is not checked. It often
is checked ; sometimes by pride, sometimes by fear
of public opinion, and sometimes by the grace of
God, showing the danger. But it goes on to its
legitimate result ; it always drifts its votar}^ be-
yond the pale of Christian faith. We think no
one who has observed its course will deny this.
It is first the cry of intolerance and loud profes-
sions of liberality ; then worldliness, indifference,
and neglect of the spiritual life ; then doubt, soon
developing into open and shameless denial. This
is what generally comes of the least departure
from our Christian work, from coming down to
counsel with worldly wisdom. There is no place
where the Christian can stand firmly but on the
Rock of Ages.

There are innumerable other influences that

190 ' SERMONS.

creep in with these to bring us down from our
great work. We are here in the church mihtant.
There will always be conflicts, differences, and con-
tentions, even in the church of Christ. The wheat
and tares must grow together until the harvest.
We shall often be tempted to come down and en-
gage in small, personal controversies, or to yield
to selfish ambition ; and in many ways solicited to
seek our own and not Christ's. We should ever
respond to all these solicitations in the words of
Nehemiah, " I am doing a great work, so that I
cannot come down. Why should the work cease,
whilst I leave it, and come down to you ? "

And let us never forget that this turning aside
is always " coming down," descending from our
lofty position as Christians, to a lower plane. If
we could realize how great and lofty the service of
Christ is, we should never want to do any other
work ; we could never be induced to come down
to meaner employments.

And let us, on this annual occasion, seek to re-
alize that we, as Universalists, have a great, a
special work to do. Yes, as a branch of the
church universal, we have a peculiar and specific
work to do. If we have not, we have no right to
an existence. We are striving to do what no other
sect or party is doing. We are not a company of
philosophers or religious adventurers. We are not
eclectics, seeking truth everywhere, but with no
test or standard of truth. We are professed Chris-

THE GREATi\ESS OF THE CHRISTIAN'S WORK. 191

tians, disciples of the Lord Jesus Christ, taking the
word of God as our rule of faith and practice.
But in this we are not pecuUar. Here we stand
on common ground with all Christians. But we
believe the gospel has been misunderstood, and we
are striving to bring the church to a right under-
standing of it. We aim to free it of traditions and
false creeds, to restore the primitive faith. We
would establish it on Jesus Christ, the only begot-
ten Son of God and the Saviour of the world.
This is our peculiar work. We hold that all other
sects have either obscured or denied the great truth
that " the Father sent the Son to be the Saviour of
the world ; " " that God was in Christ, reconciling
the world to Himself." This truth, the great, all-
important truth of the gospel, it is our mission to
teach and enforce until it pervades the Christian
life, and, by the quickening of the Holy Spirit, re-
generates the world. It is a glorious theme. It
warms our hearts with love and praise to God.
There is life and power in it. Let us not be drawn
away from it. Let us not come down from this
sublime truth to a baseless, indefinite, aimless way
of thinking and talking on religion. If we will
have religious life, we must have a theology. We
cannot separate them without destroying both.
And all our efforts to arouse men to vital religious
experiences will be thrown away, unless we give
them definite ideas of God and his government, of
Christ, his nature and mission, of the Holy Spirit

192 SERJfOXS.

and its work in tlie soul, and of man, his nature
condition, duties, and destiny. This is a great
work. And in no other way can we perform our
mission as a branch of the Christian church but by
adhering to this work. Let us not be deceived
with sounding professions of liberalit}^ They may
just now be popular catch-words, but they are
short-lived. We come down, we fritter away our
time, our means, our strength, by listening to them.
There is no other way for us to prosper but to work
on in the name and strength of our God and his
Christ. Let us encourage ourselves with the words
of Nehemiah, " The God of heaven, He will pros-
per us ; therefore we, his servants, will arise and
build." By and by, if we are faithful, the walls
of Zion will be rebuilt and joined together, and its
doors set up. The spirit of an unbelieving, worldly
age may be against us. But we must not ^^ield to
it. No ; by all our love for Christ, by all we de-
sire to do for humanit}^ we must not yield to it.
We must impart the spirit of our religion to the
age. By firmly believing, by truly living, by ar-
dently praying, we may do it.

XII.
ANOTHER COMFORTER.

A FUXERAL SERMON.

" And I will pray the Father, and He shall give you another
Comforter, that He may abide with you forever." — John xiv. 16.

The interest Christ ever seemed to feel in the
sorrowing is a marked feature of his character. Of
them and to them He spoke with the greatest ten-
derness. Whether the timid culprit was referred
to Him for judgment, or the weeping parent came
for relief, or the blind cried from the wayside, they
were alike assured of his s^^mpathy, and they all
shared in his blessing. In his presence the bright-
ness of the Father's love broke through the clouds
of grief, shedding light upon the soul, inspiring it
with courage, hope, and cheerfulness.

The time had come when his brief earthly life,
so full of wonderful events, so fruitful of results, so
fragrant with the flowers of purity, love, and com-
passion, was to close amid the tragic scenes of the
crucifixion. He had not failed to impart the try-
ing intelligence to the chosen twelve. Because He

13

194 SERMONS.

had said to them, '' I go away," sorrow had filled
their hearts. It was indeed to them a trying hour.
For Him they had relinquished other friendships,
incurred poverty, persecution, and contempt. He
had won their hearts, their lives ; all their material
interests and possessions had been given to Him.
And to be told that they were so soon to be left
alone was indeed like the shutting out of the last
ray of light, the fading of the last hope. The veil
which hid the future and the beneficent intention
of this trial could not then be parted before their
eyes. They felt its present grief, its sting of be-
reavement, the loss of counsel and encouragement,
the disappointment of hope, the danger of expos-
ure, but the brightening morning of coming time
they could not see. Christ felt the burden of their
grief, saw the gloom that was settling down upon
them. This drew forth a new and beautiful ex-
pression of his love. He would not leave them in
despair. " Let not your hearts be troubled ; you
believe in God," you have a Father, a Friend in
heaven. Are you left alone, can you despair, have
you not reason to hope while He remains to you ?
What if I do leave you ? He is greater than I ;
without Him I can do nothing, and I leave you the
assurance of his presence, guardianship, and sup-
port. Be not faithless but believing. Enter the
shadow and the gloom with trusting hearts, and
even " there shall his hand lead thee, and his right
hand hold thee."

ANOTHER COMFORTER. 195

Can we not almost imagine that we see their
hearts growing lighter, and their comitenances
brightening as they listen to his words ? But
these are not all, or the most inspiring ? So much
encouragement and comfort they may have, even if
the future is as dark as they conceive, and nothing
more of earthly good remains to them. But this
world is not the only province of the Lord, the only
dwelling-place of God. " In my Father's house,"
continues the Saviour, "are many mansions; if it
were not so, I would have told you ; I go to pre-
pare a place for you. And if I go and prepare a
place for you, I will come again and receive you
unto myself; that where I am, there ye may be
also."

Their future was not so dark as they supposed ;
it opened into light and glory, and the departure
of their friend and Lord was simply preparatory
for their entrance into the fullness of his joy. He
had not been deceiving them in the glowing hopes
He had inspired. Although they had but poorly
understood Him, yet not one expectation had He
awakened, not one promise had He made, that He
would not more than fulfill. If less had been in
store for them than they had hoped, He would
have told them. But they could not, at first, at-
tain to the sublimity of his purpose or comprehend
his thought. While their minds had been linger-
ing in the narrow, " earthly house of this taber-
nacle," expecting to find there every apartment

196 SEEJfONS.

tlie Father's government, and all tlie provisions of
his bounty, his mind had soared upwards to the
''house of many mansions," ''the building of God,
not made with hands, eternal in the heavens."
The blessings He had promised were spiritual,
and were to be enjoyed in a spiritual state of be-
ing. He was about to rise into that condition, as
the first fruits from the dead, as a demonstration
of the fact of a resurrection into life immortal.
During the brief period of their continuance here,
after his departure, they were to think of Him as
gone into heaven, there to appear in the presence
of God for them, to prepare a place for them.
Towards that heavenly home they might look for-
ward amid all their labors, conflicts, and suffer-
ings, and find strength to persevere. There would
be his home, and there they should finally rest, se-
cure from the tempests that beat upon the shores
of mortality. And not only does He foretell this
glorious destin}^ and picture this bright abode as a
far off land difficult of access, but how familiarly
he represents it as his home, and how positively
He promises to come again and receive them unto
Himself.

What more could they ask for consolation ?
Even their bereavement was not real, but only a
temporar}^ separation, preparatory to an everlast-
ing and beatific reunion. The Father was still to
be with them and guard them in his absence, and
finally He was to come, " the w^ay, the trutli, and

ANOTHER COMFORTER. 197

the life," to lead them to the bright mansions of
rest above. It would seem that these considera-
tions were enough ; as much as they could ask,
or love could give for their consolation. And yet,
after all these assurances, such is the plenitude and
tenderness of the Saviour's compassion, that in our
text He adds yet another assurance, " I will pray
the Father, and He shall give you another Com-
forter, that He may abide with you forever ; even
the spirit of truth " which shall dwell with you and
be in you. They were not only to know the truth
in reference to the mission of Christ, the love of
the Father, and the immortality and blessedness of
the soul, but in answer to his prayer God would
communicate his own Holy Spirit to their souls,
carrying these truths home to their hearts, making
them matters of experience, moral and spiritual as
well as intellectual convictions. He would work
in their inmost being such a change, impart to
their religious nature such divine illumination and
renovation, as would enable them to appreciate and
enjoy, to make a personal application of the truth
He had taught them, to relieve them in all their
sorrows.

As here presented, the lesson of this passage
offers a threefold consolation to every mourner,
and it must be accepted in all its parts, if we will
enjoy its full blessedness. The doctrines of a
present beneficent and universal providence, of an
immortal beatific life to issue from the present.

198 SERMONS.

and of the Holy Spirit, the divinely appointed in-
terpreter and quickener of all truth in the soul,
are plainly involved. We do not say that no com-
fort can be derived from either one of them when
severed from its true relation with the others.
Doubtless there is power in each to minister some
relief to the disconsolate spirit in its hour of need,
but it is only when they unite and throw their
threefold light upon the soul that they give it full-
ness of joy.

We may take as an illustration the simple fact
that God reigns over all ; that He watches over
all the movements of his creatures ; that He up-
holds and sustains them, mercifully provides the
bounties we enjoy, and cares for us continually ;
that even our afflictions are sent in mercy ; that
the gift and close of life alike bear witness to his
goodness.

Now, to beings weak, sorrowing, and dying, as
we are, there must be comfort in this thought
alone. We feel a sense of need, of insecurity and
fear. And if there is One stronger than we, who
is interested in our welfare and attentive to us,
surely to know and trust Him is a comfort. But
out of this very consolation other questions will
arise which will render it unsatisfactory. Why
are such provisions made for man ? Why does
the Infinite Father stoop to his necessities, so ten-
derly watch over, and care for him ? Why has
the earth been fitted for his comfort, and all the

ANOTHER COMFORTER. 199

laws of nature and providence arranged to promote
his virtue and intelligence? Is this the end? Is
it all to no purpose but present gratification ? Is
there not an ulterior design ? Is not man thus
tenderly cared for here because he has an here-
after; to fit him for a higher life and purer enjoy-
ments ? Does not God nurture him now, as the
parent does its child in helpless infancy, that he
may grow up into vigorous manhood and have a
broader and deeper experience of good ?

Thus there is in our present enjoyments, to say
the least, a suggestion of immortality. They are
linked to it by a natural necessity. They lose
their highest meaning without it. It is what
gives them completeness and unites wisdom with
benevolence in their bestowment. That is the
grandest work which is wrought for the sublimest
purpose. The mechanism may be ever so compli-
cated and beautiful, but if it has only a trivial
design we do not admire it. So human life, with
all its wonderful and beneficent adjustments, is
comparatively worthless if it terminates in the
dust. But if it rises into immortal existence and
progress in knowledge and holiness, how sublime a
work it is, how worthy of all the provisions made
for its comfort here below, how worthy even of
the watch-care of God Himself.

Thus this thought of immortality is the comple-
ment, the interpretation of a present providence.
Without it, life loses meaning ; all the love and

200 SERMOXS.

care bestowed upon it seem comparatively pur-
poseless.

But it may be said these two facts — a present
watchful providence and the certainty of a blessed
immortality — are sufficient for all our necessities.
But are we sure, that they, alone, can give us full
consolation ? Have we not often found ourselves,
and seen others plunged in grief, which even the
strongest faith in the love of God and the im-
mortal blessedness of the soul could not relieve ?
Oh, how frequently have we all said in the hour of
trial, " I know this is wisely ordered ; I know the
merciful Father intends it for my good ; that He
is wiser than I, and too loving to be unkind in
anything ; of this my mind is fully convinced : and
yet I cannot feel it ; I cannot bring these assur-
ances to bear on this trying experience for my con-
solation ; they do not take away the sting of sor-
row as I feel they ought. I have no mental doubts
or fears, but I cannot bring my feehngs into rec-
onciliation ; my affections, my sensibilities rebel."
Do not all our hearts testify to the reality of such
experiences as these ?

The same is true of our faith in immortality.
We have stood by the bedside of the dying man
ripe in years and in thought, whose reason had
wrought long and earnestly upon this problem of
a future existence ; we have held the hand of the
almost frantic mother as she bent over the cold
form of her lifeless child, and we have heard them

ANOTHER COMFORTER. 201

say, " Nature, reason, and revelation teach me
that there is another and a better life ; of this my
intellect is thoroughly convinced, and still I doubt ;
I seem to lack heartfelt assurance ; I want more
evidence ; I am afraid to trust my convictions and
go forth alone."

Now is there nothing in divine love and the
gifts of grace to supply this want of experimental
faith, to carry home these fundamental doctrines
of the gospel and give them living, sustaining
power in the soul ? Yes, the Saviour has prom-
ised, " I will pray the Father, and He shall give
you another Comforter, that he may abide with
you forever ; even the Spirit of Truth, which shall
be with you and in you, and teach you all things,
and bring all things to your remembrance what-
soever I have said unto you." If we continually
seek, and open our hearts to receive the divine
spirit ; if the love of God is shed abroad in them ;
if we exercise humility and trust, call on the Fa-
ther to enlighten us, and wait for his guidance, all
these consoling truths will have power and life in
our hearts. They will bless us abundantly in the
time of trouble. They will be supports, matters
of experience, wells of living water springing up
within the soul unto life everlasting.

And it is only this gift of the Spirit, this in-
dwelling of God in the soul, " Christ in us the
hope of glory," that can vitalize the truths of the
gospel in our experience. We may have ever so
much philosophy to convince us of the Father's

202 SERMONS.

love and care ; tlie reviving spring-time and the
bursting clirj^salis, yea, even the strong desires of
our own souls may prophesy of renewal of life
beyond the grave, but these will not satisfy. Per-
plexing doubts will tantalize our hopes and gloomy
forebodings destroy our peace. But when that
" other Comforter " enters the soul our hopes
brighten, our fears fly away, and with the apostle
we triumphantly exclaim, " We know that if this
house of the earthly tabernacle were dissolved, we
have a building of God, an house not made with
hands, eternal in the heavens." " Now He that
hath wrought us for the self-same thing is God,
who also hath given unto us the earnest of the
spirit ; therefore we are always confident." Evi-
dent is the foundation of the apostle's confidence.
It is not any external proof, not even the word of
revelation, but it is the earnest or pledge or fore-
taste of immortal life, given by the presence of
God's spirit in his soul. He had in his own blessed
Christian experience the first installment, if we
may so express it, of those incorruptible heavenly
treasures which fade not away. And so may we
have it. With all his assurance we may say, '' We
know," " therefore we are always confident." The
closer we draw near to God, the more of his spirit
abideth in our hearts ; the more fully all our pow-
ers are consecrated to Him ; the more living, sus-
taining, comforting will be our faith and hope.
It is by daily, hourly, unceasing cultivation of our
spiritual powers that we enter into life. We must

ANOTHER COMFORTER. 203

watch and pray, labor and wait for the coming of
the Son ot Man, the descent of the Spirit.

In every hour of grief how much encourage-
ment, how much tenderness and love, may we dis-
cern in this promise, " I will pray the Father " for
you. In all our trials the same compassion that
wept at the grave of Lazarus is interceding for us,
is striving to bring us to a comforting sense of the
truth. This, when once awakened, will abide with
us forever. There are no waves of sorrow that
can overflow or quench it.

" Sorrow and sin and death are o'er,
And secret joys revive and bloom,
The mourner weeps his loss no more.

When Thou, the Comforter, art come.
Of thee possest, in Thee we prove
The light, the life, the heaven of love."

Such thoughts we commend to this mourning
congregation, and especially to this bereaved fam-
ily circle, in view of the death of one who filled so
large a place in their hearts. Although months
have passed away since she was called home, and
the cloud that then rested upon your dwelling has
been so far lifted as to let in the light of health,
yet you do not, we do not, we cannot cease to
mourn for her ; to miss the light of her joyous
spirit and the ministry of her pure life at home, in
the worshiping assembly, and in the social circle.
May the Father bless us and the Comforter be
with us.

XIII.

TIDINGS OF GREAT JOY.

A CHRISTMAS SERMON.

" For unto you is born this day, in the city of David, a Saviour,
which is Clivlst the Lord." — Luke ii. 11.

The thought that this is the birthda}^ of the
Son of God ought to awaken in our minds feelings
of peculiar solemnity and joy. Eighteen hundred
and sixty-four times, according to our chronolog3s
has it been repeated since that memorable night
•when the shepherds watched their flocks upon the
plains of Palestine, beneath the starry sky. Assem-
bled in our place of worship, our thoughts go back
to the scenes amid which this anniversary began.
We see the evening shadows disappear before the
effulgent glories of the Lord. \ye gaze upon the
bright angel form, Avhich, with meek and loving
countenance, descends through the illuminated
space to where the affrighted watchers sit. We
hear the sweet music of his voice break upon the
stillness in those words of blessed assurance: "Fear

TIDINGS OF GREAT JOY. 205

not, for behold I bring you good tidings of great
joy, which shall be to all people. For unto you is
born this day, in the city of David, a Saviour,
which is Christ the Lord." And now, as if earth
had not enough voices worthily to celebrate this
great event, " suddenly there is with the angel a
multitude of the heavenly host, praising God, and
saying. Glory to God in the highest, and on earth
peace, good will towards men." If beatified spir-
its, all unwilling to part with Him who shared the
Father's glory above, could leave the shining courts
of heaven to cheer our earth with light and song
at the Redeemer's birth, may not we, as an offer-
ing of our devotion, when the anniversary of that
event comes round, bring the glory of Lebanon
unto Him ; the fir-tree, the pine-tree and the box
together, to beautify the place of his sanctuary ?
If heaven itself could add to its stellar beauty the
brighter illumination of divine glory, may not we
light up our earthly temples in feeble imitation of
its supernal brightness ?

But why this rejoicing in heaven and earth over
the lowly birth of a peasant child ? Why do the
stars sing together and the sons of God shout for
joy when another seemingly friendless one is cast
forth into a guilty world to find his first rest with
the beasts of the stall ? Why have the successive
ages treasured the memory of this event, and why
do we to-night make it an occasion for spiritual
exultation, prayer, and praise ?

206 SERMONS.

The explanation is in these words, *' Unto j^ou
is born this day a Saviour, which is Christ, the
Lord." Not as the poor and almost friendless
one of Nazareth; not in any of his earthly rela-
tions do we view Him, but in the light of his
spiritual being, as the Saviour of the world ; as
the anointed servant of God to redeem his rational
creation ; as the chosen Lord of humanity.

But if the birth of the Saviour is properly the
occasion of so much exultation, it follows that the
world is greatly in need of a Saviour. 'Why should
it rejoice over the coming of one whose presence
and work are not needed ? When sinking beneath
some insupportable difficulty we welcome with
gladness the hand stretched out for our relief.
But if our burden is light and our condition favor-
able, we feel no need of aid. The great impor-
tance, then, ascribed to the advent of Christ, is
proof of a pressing necessity on the part of the
world of a Redeemer. If there is in its condition
such an imperious demand for a Saviour, it must
certainly be a lost condition. And such we find it
really to be. Men are lost in ignorance, error, and
sin ; to the knowledge of God, the possession of his
holiness, and the enjoyment of his felicity. Look
at the actual condition of humanity in this, or in
any previous age, and how mournfully is this truth
illustrated. Viewed in its social aspect we see
whole tribes and nations given over to the gross-
est barbarism ; ignorant of letters, the arts and sci-

TIDINGS OF GREAT JOY. 207

ences, without roads, permanent habitations, de-
fined communities, or public improvements of any-
kind. The home has never been established in
their midst, and the sacred fellowship of kindred
affection is but little known. Their worship is a
degrading superstition, a blind idolatry, performed
by acts of cruelty. Their pride and ambition de-
velop fiery passions and flow in rivers of blood.

Such is the actual condition of countless millions
of our race. It is difficult for us to realize that so
large a portion of it still lies under the dark cloud
of heathenism ; that pilgrimages are performed, hu-
man sacrifices offered, and idol temples thronged.
Yet so it is, and the heart chills in view of tlie
degradation and wretchedness, the cruel customs,
the desperate deeds, the unholy passions of which
those tell who explore these realms of overshadow-
ing death. Oh, do not these benighted children
of God need a Saviour ? Age after age have they
groped in blindness, and what hope is there for
them if a divine hand does not reach down and
lift them up ? They are sunk in a horrible pit of
pollution. They cannot save themselves. Only
as God has mercy on them and gives them the
light of life can they come up out of the realms of
moral death.

Turn now to professedly civilized nations, and
do we not see need enough of a Saviour here ?
Consider the terrible wars that so often sweep over
them, in which the prejudices and passions of men's

208 SER3I0NS.

unsanctified hearts belch forth in jets of blood
and flame ; in which every wickedness known to
God or men is instigated, fostered, and protected ;
of which almost every conceivable form of suffer-
ing is a necessar3^ attendant. Look at the thou-
sands and millions held in the most degrading ser-
vitude, from whose minds the light of knowledge
is shut out, who are worked and bought and bru-
talized like cattle. Look at the great host over
whom intemperance holds its frenzied sway, trans-
forming them into idiots and demons, rendering
them the curse of home, the desolators of society,
the destroyers of themselves. Think what a vast
army of wretched, fallen ones tenant gloomy dun-
geons and prisons. Look at the condition of the
toiling poor, even in Europe and America ; look
into mines and factories and shops, and see how,
not only flesh and bones, but mind and heart, must
be wrought up into material substances in order
to live. See this state of things not onl}^ per-
mitted but often established, necessitated by the
institutions of civilized life, sometimes the tenure
by which rulers hold their power, and the condi-
tion of that greatness which the world most glori-
fies.

And when we consider that these public evils
are but the aggregate of individual crime and suf-
fering ; that they are the expression of what se-
cretly struggles in so many hearts, do we not see
the lost condition of humanity more clearly? Oh,

TIDINGS OF GREAT JOY. 209

ho\Y far do most men live from God I He is not in
all their thoughts. They forget Him in the trans-
action of their business, in the fullness of their joy,
in the heaviness of their sorrow. Their hearts are
closed to the visitations of his Spirit. In their
selfishness, their avarice, their pride, their profan-
ity, their injustice, their neglect of prayer, of the
Bible, of the Sabbath, in their deadness to spirit-
ual interests, and their open irreligion, is painful
evidence that they are in a lost condition and need
a Saviour. They are lost to the life of God in the
soul, lost to divine purity, love, and peace.

Have we not reason, then, to rejoice that God
has given the world a Saviour ? What would be
its doom without one ? Six thousand years have
demonstrated the fact that it is not onl}^ lost, but
that it has not inherent power to save itself. We
do not say there is no redeeming principle in hu-
manity ; but we do say, and all history and philos-
ophy of human nature sustains us in saying, that
left to its own, unaided resources, it not only fails
to rise, but continually sinks down in ignorance, su-
perstition, and grossness. It must be strengthened,
vitalized, and enlightened by an element higher
than itself. An arm from above must be spread
beneath it. A spirit from on high must quicken
it. Men must have a Divine Saviour if they are
ever saved. If it had been in the power of man
to save himself or his fellows, would not some hu-
man savior have arisen before now ? We have

14

210 SERMONS.

had great and wise men, teachers of science and
philosoph}^ who have done much to enhghten and
reform the world, but none have had power to re-
deem it, to reach, quicken, purify, and sanctify the
heart ; fill it with the love and holiness of God,
and the enjoyment of heaven. It is one thing to
be learned in science and art, politics and busi-
ness, and quite another to possess the wisdom from
above, pure and peaceable, gentle and easy to be
entreated, full of mercy and good fruits. The latter
has an element in it that the former has not. We
may have one and not the other. And no one can
impart to us divine wisdom but a divine teacher,
a teacher come from God.

Hence, in the second place, we have reason to
rejoice in the character of the Saviour who has
been given to the world. He is no mere human
teacher, well disposed but powerless ; no mere good
man ; but He is a divine being, coming forth from
the very bosom of the Father, filled with grace
and truth, raised up, sent forth, sealed and sanc-
tified, to be the world's Saviour. In Him dwelt
all the fullness of God ; He was the brightness of
the Father's glory ; the Christ, the anointed, the
consecrated, the holy Son of God, the Lord of the
spiritual universe. And because He is thus en-
dowed and quaUfied by God, we know He can
save ; because He is higher than we. He can lift
us up ; because He is full of grace and truth. He
can impart grace to our hearts, and by the Holy

TIDINGS OF GREAT JOY. 211

Spirit guide us into all truth ; because He is sealed
and sanctified, He can seal us for glory and sanc-
tify us in his heavenly kingdom. In Him all
fullness dwells to reconcile the world to God.
In Him shall all be made alive in holiness and
heaven. Where sin abounds his grace much more
abounds, that as the one has reigned unto death,
the other, through Him, shall reign unto eternal
life.

In these assurances is given another form of
proof that the announcement of the Saviour's birth
was glad tidings of great joy unto all people.
Though the world is sunk down in spiritual ruin,
help is laid upon one who is mighty to save ; who
will not fail or be discouraged until He has raised
up the last fallen one, drawn all men unto Him,
and become the actual Saviour of every soul. Then
will the kingdoms of the world become his king-
doms and He will reign forever ; all nations shall
serve Him, and men shall bless themselves in Him.
Justice, mercy, and truth will be enthroned in every
heart, his praise be on every tongue, and his salva-
tion fill the spiritual universe. Then will be glory
to God in the highest, and on earth peace, good
will towards men.

" The dimness gone, all eyes shall see
His glory, grace, and majesty ;
All eai's shall hearken, and the word
Of life receive from Christ the Lord."

But in this view of the world's condition and

212 SERMONS.

need of a Saviour, and of Christ's nature and suf-
ficiency, is implied a cooperative and responsive
work on the part of those who are saved. He did
not come to do away the necessity of moral and
spiritual activity, but to direct it in heaven's ap-
pointed course. If men will be saved by Christ
they must feel their need of Him ; feel that they
are indeed lost and that He alone can save them.
This feeling must lead them to apply to Him for
help ; to study his hfe and teachings as they are
made known to us in the gospel ; study them not
merely with a critical eye, or to get an intellectual
understanding of them, but with faith and prayer,
seeking the ministry of the Holy Spirit to inter-
pret and carry them home to the heart, to quicken
them therein, and make them to us the power of
God unto salvation. The word of Christ must be-
come in us a principle of renewing life ; a divine
element pervading and vitalizing our natural pow-
ers and giving us a heavenly experience. It must
root out selfishness, subdue passion, vanquish all
unholy desires, and make our lives loving and pure
like our Lord's. To the extent we have his spirit
and practice his truth, we are saved, — saved from
error and sin, saved from doubt and fear, saved
from irreconciliation, bitterness of spirit, repining,
and despair. We are prepared for every tempta-
tion and trial ; in all difficulties we are conquerors
and more than conquerors, through Him who loved
us.

TIDINGS OF GREAT JOY. 213

Oh, liow many believing hearts have found their
Saviour near and precious amid conflict and suffer-
ing. What salvation has He brought to their souls,
what strength and victory, what peace and seren-
ity when all was dark without. He has dispersed
even the gathering gloom of death, and cast around
the tomb a halo of immortal glory. His celestial
radiance has penetrated the sick-chamber, and
there, as the arm of flesh has failed, it has re-
vealed the arm of the Lord stretched out to sus-
tain; as the eyes have closed to earthly objects,
heavenly scenes have dawned upon the vision of
the departing spirit. Oh, will we not rejoice to-
night for all that He .has done for our sorrowing
world, and for the assurance that ultimately He
will win all to a reception of his grace and truth ?
He offers it to us here and now. Oh, let us receive
Him. His invitation is to the young. He would
make their early life bright and pure and joyous.
Give your early aifections, young friends, to that
Saviour who loves you. It is to the middle-aged.
Consecrate to him your strength. It is to the
old. Rest your faltering spirits on his abiding
truth. It is to us all. In our poverty and in
our abundance, in our sickness and in our health,
among friends or bereaved, in life or in death. He
calls to us, " Come unto me all ye who labor and
are heavy laden, and I will give you rest." Let
us hear and our souls will live. And may this
anniversary season revive our hearts, inspire our

214 SERMONS.

devotions, deepen our faith, warm our love. May
these evergreens be symbols of our living piety ;
these lighted lamps, of the Spirit's illumination in
our souls. Thus shall we walk in the light of
life.

XIV.

THE VICTORY THAT OVERCOMETH THE
WORLD.

" For whatsoever is born of God overcometh the world ; and this
is the victory that overcometh the world, even our faith. Who
is he that overcometh the world, but he that believeth that Jesus
is the Son of God." — 1 John v. 4, 5.

There are two words which receive from Chris-
tianity a new and peculiar meaning, — the words
world and faith. How many warnings do the
Scriptures contain against our yielding to the
power of this world. They tell us to love it not ;
that it is enmity against God ; and for admonition
point to men of the world who have their portion
in this life.

And yet did not God make it and place us in
it ? Are we not to love his works and our earthly
home ? Are there not callings in life where the
highest virtue consists in producing as much worldly
prosperity as possible ? Is not this the mission of
the husbandman, the mechanic, the physician, the
statesman. These caUings are based upon a love
of the world ; are they utterly proscribed by the

216 SERMONS.

Saviour when he says, *' If any man love the world,
the love of the Father is not in him."

The other word used in a peculiar sense is faith,
and it fills a conspicuous pkice in the gospel ; it is
a large element in the Christian system. It is said
to work miracles, remove mountains, justify the
soul, and overcome the world.

We perceive that these two words are brought
into opposition, arrayed against each other in our
text. One is said to overcome the other ; one is
the Christian's enemy, the other the strong right
arm by which he conquers. What are the essential
qualities of each ?

By the world evidently is not intended the ma-
terial structure, the kos7nos, emblem of order and
beauty, on which we live, but the gross age, or dis-
pensation of material, sensuous things ; the t^a-anny
of present passion and desire ; the love of power,
sense, and sight ; the brutal tastes, spirit, and habits
of society. The apostle Paul, after his conver-
sion, felt that Christ had " redeemed him from this
present evil world," and he tells of one who forsook
him because he loved more " this present world."

It is easy to perceive the force of these terms.
The worldliness condemned is the infatuation of
sense, the choice of present, transient gratification,
in place of future and abiding good. With child-
ish spirit it lives in the present hour and for the
present object. To-day is everything, to-morrow
nothing. Like Esau, when it feels the pressure of

TEE VICTORY THAT OVERCOMETH THE WORLD. 217

desire, is hungry, worn and weary, it will part
with a father's blessing ; part with God and heaven
and holiness for a mess of pottage. It is impetu-
ous, inconsistent, not without gleams of generosity
and kindliness, but ever accustomed to immediate
gratification.

In this worldliness, also, may be seen the game-
ster's spirit and practices. It is politic and shrewd.
It calculates closely the chances. Excluding moral
considerations, its life is on the surface, is moved
and moulded by events, and cannot be touched by
moral forces. Preaching is powerless to affect it
while it braces and holds itself in this machinery
of speculation. Perhaps fifty thousand preachers
will this day declaim from the pulpits of America
against the sin of worldliness, upon the vanity of
riches, the uncertainty of life, the intrinsic folly
and wickedness of giving up body and soul, time
and strength, thought a-nd affection, to the affairs
of this life. But what impression will they make ?
Into how many of the twenty-five million hearts in
this land will their message enter ? What they
say of such a life is God's truth by almost universal
consent. Yet not one in ten thousand will accept
it, will feel its force, or yield to its 2:)ersuasion.
Why this failure ? Why is the edge of truth so
blunted that it will not cut the heart ? It is be-
cause there has grown over the souls of men a
granite crust of worldliness ; passion and avarice
and lust have gathered there a scum which the

218 SERMONS.

light cannot penetrate ; the excitement of passing
interests and material aims bewilders them so that
they can neither see nor hear clearly. They can-
not sacrifice to-day's pleasure, though they know
the disgrace and bitterness it will bring to-morrow.
This is the weakness of the inebriate, the libertine,
the blasphemer, the miser, the liar, the swindler,
of all the devotees of crime. They are under the
tyranny of the senses, of earthly passions and prej-
udices, of social and sordid influences. They do
not see things as they are, but as they seem. As
we cannot persuade our senses that we are mov-
ing and not the trees which seem to flit by the car
in which we ride ; as we cannot make ourselves
realize that the apparently solid earth on which we
stand, and which seems so immovable, is in reality
flying through the regions of space ; as we have no
consciousness that the color which the eye beholds
resides not in the object itself, but in our own per-
ception, so is it precisely with the excesses of this
world. The man who died yesterday, and whom
the world calls a successful man, for what did he
live? He lived for this world. He gained this
world, houses, land, name, position in societ}^ all
that earth could give of enjoyments. Up to the
very last, his mind was filled with plans how to
pull down his barns and build larger ; how to add
a few more acres to his possessions, how to put out
a few more hundred dollars at interest. Now, put
his gains into the balance with his losses, and

THE VICTORY THAT OVERCOMETII THE WORLD. 219

which goes down ? What did he gain ? The whole
world, it may be. What did he lose ? His own
soul, the light of heaven, the peace of God, truth,
love, and joy, manly dignity, spiritual freedom,
faith, hope, and charity. Balance his accounts, and
how do they stand ? Keep in mind that he is
human, rational, spiritual, — at least so by nature.
Do not reckon for him as you would for a swine,
whose life is to eat and drink ; or for a squirrel,
whose work is done when its nest is filled with good
things. What have this man's gains profited him ?
Are the Saviour's words to him, " Thou fool," any
too severe ? Is not his life destitute of the first
principles of wisdom ? Are not the tokens of folly
engraven upon its aim and purpose? Viewed as
a rational life, a moral life, it is thrown away,
wasted. He has loved the world, and the world
has ruined him, made him a slave ; made him
brutal, gross, pernicious ; benumbed his intellectual
and moral faculties ; shut him up in the dark, cold
apartments of sense ; turned away from him the
sweet, pure light of knowledge, love, and devotion.
Oh, whose heart does not bleed in view of the great
numbers who thus throw life away, with its pre-
cious freight of rational and spiritual endowments.
Men and women there are in this congregation, in
almost every congregation, who seem to live and
move and have their being in earthly treasure, in
the labors which secure it, in the anxieties which
circle around it. But, my hearers, you who do this

220 SER^WNS.

do not well. You wrong yourselves, rob your fel-
low-beings, insult your God. Material good is not
the chief end of man. There is no such necessity
for it as to excuse such a life. Your reason and
your conscience, your Bible, and all the light you
have, tell you that there is a higher and a holier
aim of existence : that such servility to material
things is base and sordid, unworthy of beings made
in the image and owned to be the children of
God.

Such also is the doctrine of our text. It speaks
of a higher life than this of the senses ; a life re-
newed and transfigured by faith in the Son of God.
A mere worldly life is, indeed, a life of faith, faith
in things earthly. Faitli in religion is the same
principle as faith in worldly matters, only the first
has in it a divine element and centers upon a divine
object which the second has not. The child exer-
cises faith in the parent's word when it renders
present obedience for the promised future reward.
The sick man has faith in his physician when he
takes the unpleasant medicine for the expected
health. The inebriate has faith in temperance
when he forsakes his cups to gain respectability
and wealth. But in these forms of faith there is a
selfish spirit and aim. We see them also in some
of those forms which pretend to be religious. How
often do we see a purely selfish feeling spreading
over the whole life, transformed by the devotional
sentiments into an angel of light. It serves God

THE VICTORY THAT OVERCOMETH THE WORLD. 221

as the child obeys, or the sick man takes his medi-
cine, with an eye upon gain, if not temporal, eter-
nal gain. But this is simple worldliness in the
guise of religion. It is but preferring happiness
hereafter to happiness here ; eternal well-being to
temporal well-being. It is but prudence, cunning,
thrift, on a grand scale. It is making a good bar-
gain, looking out for the chances. But oh, how far
below that faith which renews the heart and over-
comes the world is such calculating and selfishness.
The one rests upon the Holy Son of God, and
draws its life from Him. The other is earthly,
sensual, and sordid. If we will enter into life, my
hearers, we must lay hold upon Christ by living
faith ; receive his spirit and truth into our hearts ;
love Him as God's appointed and qualified mes-
senger to men, and hope for salvation in Him
alone. " Who is he that overcometh the world, but
he who believeth that Jesus is the Son of God."

We cannot fail to see the point here made. It
is that the victory of life comes from the soul's be-
ing lifted up above things material and temporal
to faith in things spiritual and eternal. It is that
the heart's highest affections must be removed from
things earthly and placed on things divine. Oux
faith in Christ is not faith in man ; is not faith in
human power, wisdom, and goodness. If it were,
it could not overcome the world, for then it would
simply be a lever having its fulcrum on the object
it would lift. But it is faith in God dwelling in

222 SERMONS.

him ; faith in divine power, wisdom, and goodness.
He is set forth to elevate our thoughts and affec-
tions to what is above the earthly, to what is
heavenly. And to the extent they lay hold upon
Him, form around Him, imbibe his spirit, embrace
his truth, they rise out of the power of the world,
out of its gross and selfish life. Its pride and sen-
suality, its avarice and dishonest competitions, its
frenzied materialism, all lose their hold upon them ;
their charm is gone, for they are won by a sweeter
influence. In emptying the soul of its worldliness
Christ does not leave it vacant. He fills it with a
new life, a new spirit, new enjoyments. Not one
tie which bound it in legitimate union with the
things of earth is severed. Not one cord of sym-
pathy with humanity is broken ; not one deep,
earnest thought, not one lofty aspiration, not one
emotion of love departs, but they are all made to
glow with the light of heaven, all imbued with the
strength and purity of God. They are still in the
world, its ruling forces, but not of it ; do not par-
take of its spirit, but temper its life.

It is thus that faith in Christ renews the soul
and overcomes the world. Oh, let us exercise it
that we may be victors, wear the crown, and walk
in the white robes of the redeemed.

XV.

MEDITATION OF GOD.

" My meditation of Him shall be sweet." — Psalm civ. 34.

The degree of benefit we derive from meditation
depends much upon the nature of the subjects on
which we meditate. No one can be elevated by
dwelling upon low and impure thoughts. The
sensualist is not improved by meditating upon the
pleasures of indulgence. The inebriate is not
benefited by meditating upon dissipation and riot-
ing. The dishonest man is not reformed by re-
flecting on fraudulent schemes, nor the thief by
plotting robbery, nor the murderer by planning
assassination.

There are innumerable subjects which the more
we meditate upon the lower we become. They
are degrading in themselves, and the fewer
thoughts we expend upon them the better it is
for us.

So there are many subjects which, so far from
increasing our happiness when we think upon them,
tend to make us miserable. Who can sit down

224 SERM ONS.

and meditate upon war and not have his mind
filled with gloom ? To think of the desperate con-
flict, of the booming cannon and flashing steel and
bursting shells ; to see in imagination whole ranks
swept down before the deadly blast, the fields
strewn with the dead and dying, with scattered
limbs and mutilated forms ; to hear the groans
and cries and behold the wide-spread desolation,
— who can meditate upon this dreadful scene and
not be filled with deepest gloom ?

Again, is not the heart greatl}^ pained when we
think long and exclusively upon the want and de-
privations of the poor, upon the sufferings of the
sick, upon the personal and domestic ruin of the
criminal, upon the waste of the pestilence, the
desolation of famine, the wrecks at sea, the ruin
of the tempest? Many events which we might
prevent and many which we cannot prevent are
alike calculated to give us pain if we meditate
upon them.

But our text points out a theme or object for
meditation sweet and pure in all its inspirations.
'' My meditation of Him shall be sweet." The
reference is to God, the Creator of all things.
Upon Him the Psalmist could meditate and feel
a blessed influence exerted upon his soul. But
whether we can apply his words to our own ex-
perience depends very much upon our views of his
character. We think it would be difficult for us
to find much sweetness in thoughts of God, if we

MEDITATION OF GOD. 225

believed Him to be a stern, revengful being who
■will wreak eternal vengeance upon his sinful chil-
dren. There can be no satisfaction or improve-
ment in meditating upon such a God. The more
we think of Him, the more will our passions be
aroused, the more anger and resentment shall we
feel, and our minds will be tortured with perpetual
fear. Can the parent who believes that God has
banished a poor, lost, prodigal child into everlast-
ing despair say, " My meditations of Him shall be
sweet?" Impossible. And can anyone feeling
smitten with conscious guilt and believing that the
Almighty is enraged against him think of Him
with satisfaction? There can be no satisfaction
in thoughts of an angry, resentful being. They
are all bitterness and demoralization.

But the author of our text did not think of Him
as such a being. He regarded Him as his shep-
herd, his portion, his defense, his help in times of
need. He thought of his mercy, his truthfulness
and compassion. He regarded Him as a being of
love and tenderness ; and because He saw in Him
so much to be desired, so many perfections, his
meditations of Him were sweet. They brought
Him into communion with high and holy attri-
butes, with a divine spirit. It not only gave him
pleasure to think of Him, but elevated and en-
lightened all his feelings, expanded his soul, and
made him a wiser and better man.

But if the Psalmist could find so much in the

15

226 S£RMONS.

character of God to attract and gratify his thoughts
in those early days, when his character had been
only partially revealed, should not we find there
much more to win our love and frequent medita-
tions, since Christ has revealed Him more fully
and shown his parental relation to us ? If in those
early days, when He was regarded chiefly as a
king, a judge, a ruler; if even in later times, when
to the minds of men He was clothed in the dyed
garments of cruelty and rage, men could meditate
sweetly upon Him, should not our thoughts of the
universal Father, of the near and dear Friend of
all, of the Being who is love, be of the most de-
lightsome character ? How can we fail to medi-
tate upon such a character, upon one so attractive
in all his attributes ?

And yet are we, with all our superior concep-
tions of the Creator, as much inclined to think of
Him as were our fathers ? They laid great stress,
in all their teachings, upon the duties of self-exami-
nation and prayer. It cannot be doubted that, in
their scheme of life, the exercise of lonely thought
filled a much larger space than it does in ours. It
was deemed shameful and atheistic to enter the
closet for nothing but sleep, and to quit it only
for meals and trade, evading all earnest contact
with the deep and silent God. A sense of guilt
attached to those who cast themselves from their
civil life into their dreams and back again. That
the merchant or the statesman should be upon his

MEDITATION OF GOD. 227

knees ; that the general should pass from his dis-
patches to his devotions, and turn his eye from the
hosts of battle to the host of heaven, was not felt
to be incongruous or absurd. Milton's mind gave
itself at once to the discord of politics below and
the symphonies of seraphim above. Vane min-
gled with the administration of colonies and ac-
counts of the navy hopes of a theocracy and med-
itations on the millenium ; and it was no more
natural for Cromwell to call his officers to council
than to prayer.

It cannot be denied that there is a great differ-
ence now. Not that Christians may not be found
who in meditation still have an open door between
heaven and earth, and pass in and out with free
and earnest heart, but these represent the char-
acteristic spirit of a former rather than of the
present age. The sentiments of our own time
everywhere betray the growing encroachments of
the outward upon the inward life. How few can
stand alone with God and seek his pity to their
solitary souls. How few can find satisfaction by
direct contact of spirit with spirit. Everywhere
strength seems to have gone out from the devo-
tional element of life.

Now, while we do not consider this change a fit
subject for unmixed complaint, while we acknowl-
edge that it has come about in quite a natural way,
still we must also admit that the outward life does
tyrannize over us ; that it does invade our private

228 ISERMOKS.

habits, narrow down our modes of thought and
sentiment, benumb our consciousness of a spiritual
nature, and impair for us the reality of God. We
feel that the divine spirit is gone into distance
and strangeness from us and is hard to reach ; that
solitude brings no unspeakable meditation or con-
verse, no ready consecration ; that the things of
sense and understanding seem nearer to us than
those that touch the soul ; that the crowd and
noise are too close and constant on us, confusing
our better perceptions and leading us always to
look around and seldom to look up.

But this despotism of the outward over the in-
ward life, this suppression of every attribute not
immediately wanted for business or society, is a
misfortune which every noble mind will assuredly
withstand. It is not right to live as if God were
asleep and heaven only a murmur of his dreams.
It should make some difference whether his Cre-
ator be here in the present or gone off into the
past ; whether he himself dwells in the hollow of a
living hand, or with nothing beyond him but ne-
cessity. And this difference will not be realized,
nor any lofty truth of character attained, by those
who disown the claims of meditation on the divine
character. By thus communing with G(5d we are
furnished with immediate perception of things di-
vine, eye to eye with the saints, spirit to spirit
■with God, face to face with Heaven. In thus being
alone with the truth of things and passing from

MEDITATION OF GOD. 229

sho\YS and shadows into communion with the Ever-
lasting One, there is nothing impossible or out of
reach. He is not faded, or slow to bring his light
any more than his sunshine which is bright and
swift as ever. He was no nearer to Christ on
Tabor or in Gethsemane than to us this day and
every day. Neither the nature he inspires, nor his
perennial inspiration, grows any older with the
lapse of time. Every human being that is born is
a first man, fresh in this creation, and as open to
heaven as if Eden were spread around him. And
every blessed kindling of faith and new sanctity is
a touch of his spirit as living, a gift as immediate
from his exhaustless store of holy power, as the
strength that befriended Christ in his temptation
and the angel-calm that closed his dying agony.
Is it not promised forever to the pure in heart
that they shall see God ? Let any true man en-
gage in meditations upon God, let him strip himself
of all pretense and selfishness and sensuality and
sluggishness of soul, let him lift off thought after
thought, passion after passion until he reaches the
inmost deep of all, and it will be strange if he
does not feel the Eternal Presence as close upon
his soul as the breeze upon his brow ; if he does not
say, O Lord, art thou ever near as this, and have
I not known thee ? The true proportions and the
genuine spirit of life will open on his heart with
infinite clearness, and show him the littleness of
his temptations and the grandeur of his trust. He

230 SERMONS.

will be ashamed to have found weariness in toils
so light, and to have shed tears where there was no
trial to the brave. He will discover with astonish-
ment how small the dust that has blinded him ;
and from the height of a quiet and holy love he
will look down with sorrow on the jealousies and
fears and irritations that have vexed his life. A
mighty wind of resolution sets in strong upon him
and freshens the whole atmosphere of his soul.
The light flakes of difficulty are swept down be-
fore it, till they vanish like snow upon the sea.
H3 is imprisoned no more in a small apartment of
time, but belongs to an eternity which is now and
here. We behold God as the determining agent
throughout the universe, conscious of all things
actual and possible from the centre to the margin,
excluded from neither air nor earth nor sea nor
souls, but clad with them as with a vestment, and
gathering up their laws within his being. The
isolation of our spirits passes away, and with the
countless multitude of souls we feel ourselves but
waves of his unbounded deep. We are at one
with Heaven and have found the secret place of
the Almighty. Our meditation of Him is sweet ;
our thoughts of Him are very precious.

XVI.

OUT OF GREAT TRIBULATION.

" These are they which came out of great tribulation, and have
washed their robes, and made them white in the blood of the Lamb.
Therefore are they before the throne of God, and serve him day
and night in his temple ; and he that sitteth on the throne shall
dwell among them. They shall hunger no more, neither thirst
any more ; neither shall the sun light on them, nor any heat. For
the Lamb Avhich is in the midst of the throne shall feed them, and
shall lead them unto living fountains of Avaters ; and God shall
wipe away all tears from their eyes." — Revelation vii. 14-17.

As we look upon the wide domain of human suf-
fering, we are often led to inquire why a Being of
infinite power and goodness should make his creat-
ures subject to so many ills. This question we
may not be able to answer to our full satisfaction.
Indeed, it is a nice point whether it were possible
even for the Infinite to create beings endowed to
any extent as we are, and not exposed to suffer-
ing. It makes little difference how this may be ;
we have before us the solemn reality of evil.
Whether from an infinite necessity or choice, God
has seen fit to make man, in all his earthly condi-
tions, subject to vanity. He is born unto trouble.

232 SERMONS.

Clouds of sorrow sail over every mortal pathway ;
storms of adversity break along all the shores of
time ; " great tribulations " are met in every pil-
grimage from the cradle to the tomb.

And taking life as we have it, it is less our duty
to question why it is thus than rightly to use it
and extract from it such good as it contains. To
the thoughtful mind there are discovered many
streams of blessing which issue from beneath the
frowning cliffs of sorrow. And the refreshing
which they bear to the weary soul is lost to those
who sit down and repine over the misfortunes of
their lot.

One of the noblest virtues we can exercise is a
patient, heroic endurance of the trials we cannot
avoid. And one of the sweetest, purest pleasures
we can know is a remembrance of the difl&culties
over which, by our fidelity, we have triumphed, —
a calm retrospect of the great tribulations out of
which we have safely come, and through which we
have reached our present security. A celebrated
writer of fiction represents one of his characters as
complaining because a supernatural being had de-
prived him of his remembrance of earlier sorrows.
In parting with it, he had lost the sweetest enjoy-
ments of his life, and would fain have those darker
shades restored, to set off the brighter hues in the
picture of existence. This representation is not
exaggerated or unnatural. It is true to life ; for
we are so constituted that we cannot enjoy our

OUT OF GREAT TRIBULATION. 233

present advantages unless we know they have been
achieved by valorous deeds, obtained by hardships,
deprivations, and dangers. Is not this a universal
truth ? Does the brave soldier feel willing to lay
off his armor and rest in peace before he has been
in the hot strife and won the victory ? Will the
gallant sailor abandon the seas before he has as-
cended the mast, clung to the wreck, and outrid
the storm ? Can we enjo}^ or value treasures which
cost us no hardships, as we can those for which we
have toiled and sacrificed ? Are not the mental
fatigue and discipline of acquiring knowledge its
chief instruments of good ? Are not the mother's
love and enjoyment of her children enhanced by
all her care and anxiety for them ?

So is it in every department of human expe-
rience. Trials are essential to give zest to our
enjoyments. When they are passed by, when we
have patiently endured them, learned to submit to
them in humility, trust, and hope, then is there
heartfelt satisfaction in reviewing the whole field
of conflict. As extreme hunger gives to the most
ordinary food an exquisite relish, or parching thirst
a satisfying coolness to every draught, so deep
aflfliction imparts a divine enjoyment to the relief
which follows it. All our experiences in this world
are relative. We suffer and enjoy by comparison.
Trial or success prepares us for its opposite. And
we have no doubt that this characteristic of our
present experience is a development of permanent

234 SERMONS.

elements in our nature, and that the more satis-
fying enjoyments of the future life will come in a
great degree from a remembrance of the great trib-
ulations out of which we rise to that better condi-
tion. We believe that earthly trials are prepara-
tory for heavenly rewards.

This may be inferred, not only from the peace,
but from the strength of mind developed by suf-
fering. Some of the most genuine elements of
character are unfolded by the ordeal of suffering.
As the oak is made strong and beautiful by the
storms which pelt it ; so when the heart is wrung
with grief, when the mind feels intensest anguish,
its pangs are but the birth-throes of a new life.
From them will come forth more real and abiding
convictions ; a deeper, a more serious thoughtful-
ness ; greater stability and earnestness of purpose ;
more ardent, rational, and consecrated affections ;
a purer, more fervent devotion. Trials wake up
the whole man. As the winds that sweep through
the branches not only make them flexible and sin-
ewy, but also try and strengthen the roots, so the
storms of adversity, if we hold out against them,
demand that the most central principles of our
nature be brought into severest action. What
can so reveal integrity and make it know its own
strength or weakness as pressing inducements to
fraud ? What so call out our charity as the sight
of suffering thousands ? What so awaken peni-
tence as a consciousness of guilt? What so unseal

OUT OF GREAT TRIBULATION. 235

the fountains of affection as the death of a parent,
sister, wife, or child ? What so call out patience,
submission, and unreserved trust in God as to be
laid low and helpless by disease ? Oh, how often
do the most beautiful flowers of faith, resignation,
and hope bloom and exhale sweetly out of the very
bosom of earthly decay. In the midst of great
bodily tribulation the spirit rises up and washes its
robes in the blood of the Lamb ; finds forgiveness
and solace in a Saviour's love ; stands waiting be-
fore the throne of infinite compassion ; is fed with
manna from the skies, led to living fountains of
water, and its tears are all wiped away. A whole
life of prosperity may have been spent with these
treasures all sealed up in secrecy. The world
knew nothing of them. Scarcely was their pos-
sessor conscious that they were his. Never has he
dared to claim or use them. But now afflictions
have broken open the seal, and the casket is found
to enshrine jewels of rarest worth.

Thus often is it, in this world, that evil becomes
the servant of good and sorrow the messenger of
joy. As the cold breath of winter lights up the
genial fireside, and the floweret peacefully sleeps
beneath the assembled flakes of snow, so —

" The fountain of joy is fed by tears,

And love is lit by the breath of sighs ;
The deepest griefs and the wildest fears
Have holiest ministries."

Like our Master, whose life, made perfect through

236 SERMONS.

suffering, touclies our humanity on ever}^ side, we
must win our way to perfection in the sad path of
suffering. And when we are made to realize that
the uneven course of sorrow is indeed the high-
way to glory, can we not welcome sickness, be-
reavement, toil, and pain ; " the fear and fact of
death ? "

In the second place, the sorrows of this life serve
to perfect the joys of the life to come. If their
ministry is productive of such blessed results here,
have we not reason to expect that when their full
work is done, and their collective influence is
brought to bear upon the soul, they will serve a
much higher purpose. Often is it now that other
and opposing influences counteract and defeat the
salutary work of sorrow. But in the better life
there will be nothing to resist its impression ; its
whole design will be laid out before us ; we shall
understand how essential its mission, how impor-
tant its place, how benevolent its intention. And
as we look back over the path we have trod, the
burdens we have borne, the conflicts we have
passed, and see how each one was an essential
step towards our beatified condition, can the re-
membrance of these griefs and wrongs fail to yield
us sweetest pleasures?

So is it now. The soldier delights to call up the
dangers of the battle-field, the sailor the perils of
the sea, the parent the weary nights of watching
and anxiety. There was nothing romantic or de-

OUT OF GREAT TRIBULATION. 237

lightful in these experiences when they were pres-
ent ; but as we have sometimes seen the distant
clouds tinged with mingled glories as they rolled
away, so these conflicts brighten as they recede,
until, as from the western horizon of life we look
towards the east, they seem all brightness and
beauty. And if the retrospect is so inspiring just
this side the dividing line, can we believe it loses
all its charms the moment we pass over ? Have
we not reason, rather, to think it will become still
more glorious and productive of still greater joy ?
This is certainly the thought of our text. The
question is directly put, " What are these which
are arrayed in white robes? and whence came
they ? " And the answer as directly affirms,
" These are they which came out of great trib-
ulation, and have washed their robes, and made
them white in the blood of the Lamb. There-
fore," that is for the reason that they have come
out of great tribulation and washed their robes,
" are they before the throne of God." We re-
gard this as a positive assertion, that the remem-
brance of life's sorrows makes up a part of the
joy of heaven. The same truth is involved in that
other pathetic passage which has given consolation
to so many desponding hearts, " There the wicked
cease from troubling, and the weary are at rest."
Is there not here implied a remembrance of for-
mer ills ? a sweetness of rest that comes from the
troubles and weariness of other days ? But how

238 SERMONS.

different this conclusion from the idea that eter-
nity itself will be embittered by recollections of
present imperfections. Oh, how quickly our minds
turn from so gloomy a thought to the encouraging
assurance that we are pressing onward, and ere
long shall come up out of all our great tribulations,
and stand before the throne of God, with robes
washed white from ever^^ stain of earthly impurity
in the blood of the Lamb.

We do not say that memory will supply our
only joy. Indeed, a recollection of our sorrows
can afford us pleasure only when we are in a con-
dition to view them with right feelings. We can-
not come up out of our great tribulations until
we have washed our robes and made them white,
until we have learned to bear them as Christ
bore his. Every stroke must deepen our humility,
strengthen our faith, convict of sin, and impart fer-
vor to our devotions, lead us to recline more fully
on the all-sustaining arm of the Lord. We must
be clothed in Christ's purity before our light afflic-
tions will work out for us a far more exceeding and
eternal weight of glory. Unless we meet them in
his spirit and seek his help to bear them, they will
drive us from the Father's presence and make us
still more wretched. Often do we now witness
this sad spectacle. But it shall not be so always.
He who holdeth the hearts of all men in his hand
has given to his Son power over all flesh, that He
may give eternal life to as many as He has given

OUT OF GREAT TRIBULATION. 239

Him. The blood of Jesus Christ cleanseth from
all sin. He tasted death for every man, and will
draw all men mito Him.

And when at last this glorious consummation is
reached, and we all stand in white robes before the
throne of God, with what divine praises shall we
crown Him ! How will all these mysteries which
so perplex us now be explained ! What strength
and gratitude will flow in from the rough currents
of mortal sorrow ! That life will be one of un-
spotted purity. This is the meaning of the white
robes. We shall there love God and delight in
holiness, be like the angels and the Saviour. It
will be a life of triumphant joy. There we shall
eat of the " tree of life," and the "hidden manna,"
serve in the temple of our God, and go no more
out forever. He that sitteth upon the throne will
abide with us ; we shall have no more sickness
or pain, no more death or parting, no more temp-
tation, fatigue, hunger, or thirst. We shall be led
unto living fountains of waters, and God shall wipe
away all tears from our e^-es.

" Palms of glory, raiment bright,
Crowns that never tade away,
Gird and deck the saints in light ;
Priests and kings and conquerors they.

" Yet the conquerors bring their palms
To the Lamb amidst the throne.
And proclaim in joyful psalms
Victory through his cross alone.

240 SERM ONS.

"Round the altar all confess,

If these robes are white as snow,
'T was the Saviour's love that blest,
And his blood that made them so."

Oh, as we look forward to this life where there
shall be no more sorrow or tears, no funeral attire,
no days of mourning, no night of sin, ignorance,
affliction, and death, does it not appear worth liv-
ing and striving for ? We can have a foretaste of
it even now. If we will but live for heavenly
things, live to glorify God and bless men, exceed-
ing peace will be ours. And who that has had a
foretaste of this celestial blessedness cannot say
with the apostle. For me to live is Christ and to
die is gain ? I have a desire to depart and be with
Christ, which is far better. Oh, as we look up-
ward to that glorified throng, the white robed mul-
titude, the congregated hosts of God's redeemed,
and catcli strains from their triumphant songs, we
are ready to exclaim, —

" I waut to put on my attire,

Washed white in the blood of the Lamb
I want to be one of your choir,

And tune my sweet harp to his name ;
I want, oh, I want to be there.

Where sorrow and sin bid adieu,
Your joy and your friendship to share,

To wonder and worship with you."

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