Pulpit echoes: or, Brief miscellaneous discourses

Front matter

Jthap te"9l>* ;\o #

{united states of AMERICA. I

BRIEF MISCELLANEOUS DISCOURSES.

I. Page

THE GOSPEL, THE WORD OF GOD, . . . .11

HI.

GRACE AND GLORY, . . . . . . .43

IV.

CHRIST'S FIRST MIRACLE, 63

V.

VI.

THE WATERS OF MARAH, 95

VIL

8 Contents.

VIII.

Page.

THE KING OF ZION, 124

IX.

X.

THE ADVENT OF CHRIST— 77/^ Birth of Jesus, . . 159

XL

THE ADVENT OF CHRIST— 77^^ P/ace of his Birth, . . 181

XII.

THE ADVENT OF CHRIST— 77/^ Time of his Biiih, . . 198

XIII.

THE ADVENT OF QYi^l^T—Circtimstances Attending his

Birth, 221

XIV.

CHRIST REJECTED, 240

XV.

XVI.

TRIAL AND TRIUMPH, 282

XVII.

JOURNEYING TO ZION, 299

PULPIT ECHOES.

PULPIT ECHOES.

THE GOSPEL, THE WORD OF GOD.

*^ For this cause also thank we God without ceasing, because, zuhen ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in yotc that believed I Thess. ii : 13.

THE human mind appears naturally constituted to be religious. All nations of men have their religious systems. These systems are numerous and varied. There is one particular, however, in which they all agree — the acknowledgment of a Supreme Being, from whom they all profess to be derived. A belief in the existence of a God is the fundamental principle of all religion. That which is supposed to be the revelation of his will constitutes the essence of every religious system. The truth of the former of these positions every religion acknowledges, and the substance of the latter

II every religion claims. Of all the conflicting systems of religion that exist in the world only one can be true. Of two opposing systems, one must necessarily be false, for it is impossible that two opposites should be true. The establisrhment of the truth of any one system of religion is virtually, therefore, the establishment of the falsehood of every opposing system. There can be but one Supreme God, and, as a matter of course, he can have but one will, for he can not be in conflict with himself. If any religion, then, can be proved to be the revelation of his will, its claim to be the true religion is thereby established. Christianity pre - eminently claims to be this revelation. The Apostle Paul declares, in writing to his Thessalonian brethren, that when they heard the Gospel they ''receive^d it not as the word of men, but, as it is in truth, the word of God.''

The term, ''word of God,'' is here used to denote the revelation of God's grace to the world through a Mediator, and embraces the whole system of redeeming mercy, necessary to man's salvation, revealed in the sacred writings of the Old and New Testament Scriptures.

That the Gospel Is what it purports to be, not the word of men, but, in truth, the word of God, is satisfactorily established by a candid consideration of the evidences with which it is accompanied.

The possibility of a divine revelation, no one who believes in the existence of a God of infinite power, wisdom, and knowledge, can reasonably deny; and that God can, if he see fit, communicate his will to men, in an extraordinary way, different from that in which, by the ordinary exercise of their rational faculties, they discover truth, must be admitted. The necessity of a divine revelation, to every one who is acquainted with the history and moral condition of our race, must be apparent. The possibility and necessity of a divine revelation being admitted, the probability of such a revelation is naturally inferred. To suppose that God possesses the power to make a revelation of his character and will to men, and yet, while such a revelation is necessary to their happiness and welfare, that he should withhold it, would be a direct reflection on the goodness and rectitude of his character. The presumption, then.

to begin with, is clearly in favor of a divine revelation.

The claims of the Gospel to a divine origin are supported, in the first place, by a consideration of the character and circumstances of the sacred penmen. If it be not, as it professes to be, the word of God, the sacred writers must have been either deceived themselves, or they must have labored to deceive others. It was impossible that they could have been deceived themselves, for they recorded that which they saw and heard. They had the evidence of their senses to the truth of the facts which they related. This is the strongest evidence that can be presented, and that on which all other evidence, relating to external things, must necessarily depend. It is equally impossible that they should have attempted to deceive others. There were no motives which could have induced them to engage in such an enterprise. It afforded no prospect of worldly gain, no hope of worldly honor, or of worldly pleasure, but, on the contrary, it presented the certainty of disgrace, suffering, danger, and perhaps death. It can hardly be conceived possible that any class of men should have engaged in such an attempt, without any motives of a worldly nature to influence their minds, and in opposition to motives of the strongest character. It has been justly observed that the sacred penmen were either good or bad men. If they were good men, they could not have consented to deceive others. If they were bad men, they would not have devised and labored to establish a system of religion in opposition to their own principles, feelings, and desires, and which condemned in the most explicit manner their own character and conduct.

A consideration of the great number of the books in which the doctrines and facts of the Gospel are contained, and of the different writers by whom they were composed, living in different countries, and in different ages of the world, and the perfect harmony of the whole, composing one grand system of morals and religion, while it presents the impossibility of collusion on the one hand, affords the strongest presumption of divine aid on the other. No instance can be adduced in which any other system of morals, or religion, or even philosophy, has been conceived and developed in a similar manner.

The history of the world can not produce a parallel.

The matter, the style, the harmony, and the design of the Gospel, are such as give evidence of its divine origin. Its doctrmes are pure, and inspire a spirit of exalted and rational piety. It is free from the errors and imperfections which mark the productions of mere men. The views which it presents of the character and government of God are perfectly in accordance with the ideas we derive from the light of nature, while they abundantly supply the defects of natural religion. Its style exceeds in majesty, authority and grandeur all that has ever been admired in the compositions of men. It is chaste and pure, and perfectly adapted in every instance to the subject under consideration. It rises from the most simple narrative to the most sublime imagery. Its harmony is perfect. Although it was composed by so many different persons, at so many different times, yet there is a perfect agreement between all its parts. They at once perfect and confirm each other. Its design is too grand and comprehensive to have been conceived by the mind of man. It embraces the whole human family in its extent, and time and eternity in its duration. Such a system could never have been conceived by the unaided power of human reason. It is infinitely above the capacity of man.

In addition to the evidence in support of the divine origin of the Gospel, arising from a consideration of the character and circumstances of the sacred writers, and of the character of the Gospel itself, the evidence arising from prophecy and miracles is direct and positive.

Prophecy is defined to be ''a declaration, or description, or representation of something future, beyond the power of human sagacity to discern or to calculate, as the highest evidence that can be given of supernatural communion with the Deity, and of the truth of a revelation from God.'' None but God, and those whom he inspires, can certainly know and foretell what will come to pass in the future. But the Cxospel contains a great variety of prophecies, involving the truth of the most essential doctrines of the Christian religion, uttered by men who professed to be divinely inspired, many of which predictions, after the la[)se of ages, were literally fulfilled. The doctrines which these prophecies necessarily embrace are either true or false. If they are true, they establish the claims of our holy Christianity, and God by inspiring the prophets has manifested his solicitude to promote truth, and impress it upon the minds of men. But if they are not true, then God has exercised his intelligence in a manner every way calculated to promote falsehood and deceive mankind. This inference is too impious and absurd to be entertained for a moment. To avoid this absurdity, we are forced to the conclusion that the Gospel, which contains these prophecies, and the doctrines which they were designed to establish, is not the word of men, but, in truth, the word of God.

The evidence derived from miracles is of the most incontestable character. A miracle is a "suspension or counteraction of what are called the laws of nature, wrought either by the immediate act, or by the assistance, or by the permission of God, and accompanied with a previous notice or declaration that it is performed according to the purpose and by the power of God, for proof or evidence of some particular doctrine, in attestation of the authority or divine mission of some particular person." None but the God of nature can suspend or counteract the laws of nature. Yet Moses, the prophets, and the apostles, professedly as instruments in the hand of God, performed many works of a truly miraculous character, as proofs that the doctrines which they taught were divine in their origin. Christ, in his own name, and by his own power, performed a great variety of works, in proof of the divinity of his person, the authority of his mission, and the truth of the doctrines which he taught, in the performance of which the known laws of nature were evidently suspended or counteracted. That many of these works were of a truly miraculous character is susceptible of demonstration beyond a rational doubt. They were such as to be judged of by men's outward senses, and were performed publicly, in the presence of a great number of witnesses, not only friends, but also enemies. Public monuments and actions were commenced at the time, and were afterward observed in commemoration of their performance. The observance of some of these rites has been perpetuated to the present time. If, then, the laws of nature can only be controlled by the God of nature, and if these laws were counteracted in proof that the Gospel is not the word of men, but, in truth, the ' word of God, it necessarily follows that it must be what it purports to be, or that the God of eternal truth must have exercised his power to give his divine sanction to falsehood. From such an inference the mind shrinks back with horror.

The effects produced by the Gospel afford another evidence of its divine origin and authority — "It effectually worketh'' in them that receive it. The effects and influence of any system afford a correct criterion by which to judge of its character. Tried by this rule the Gospel is all that it professes, to be.

It possesses an enlightening power and influence, and makes known to us the will of God in reference to our salvation. Reason can discover our sinfulness, but revelation only can make known the remedy. The Gospel reveals God's gracious design to save us, the medium through which salvation is rendered possible, and the conditions on which, through that medium, salvation may be obtained. Wherever the Gospel has been proclaimed and received, ignorance and superstition have been dispelled ; the blessings of civilization have been diffused; men have been made acquainted with their rights, and have been taught to respect the rights of others; and the arts and sciences have been cultivated and have flourished. In professedly Christian countries, these blessings are enjoyed in proportion to the extent to which the people have access to the Bible and conform to its requirements.

In addition to its enlightening influence, it possesses a renewing power. It proposes to change the heart, renew the mind, transform the nature, and impart joy and peace to the soul. All those who have complied with its requirements have experienced this great change. The carnal mind in them has been destroyed ; every grace of the Spirit has been implanted in their hearts; old things with them have passed away, and all things have become new. They have thus realized in their individual experience the truth of its promises. This is an experimental, practical test, and amounts to a positive demonstration to the individual mind. No form of evidence can, to the believing mind, exceed this in clearness and strength. An individual who has experienced this change would as soon doubt his existence as call in question its reality. This is the fulfillment of the declaration of Christ, that if any man will do the will of his Father, " he shall know of the doctrine, whether it be of God." This, to the Christian mind, amounts to positive knowledge, and the testimony of such to others possesses the strongest moral force.

The reformatory power of the Gospel, also, affords practical evidence of its truth. That the change which it produces in the heart is real, is evident from the reform which it effects in the life. It turns men away from vice to virtue, and from disobedience to the wisdom of the just. It makes men better in every relation of life. Many who were outcasts from society, depraved, abandoned, and wretched, through its influence have been reclaimed, elevated, and made useful members of society. If it is not true, whence does it derive this reforming, elevating, and saving power? If it is false, how does falsehood come, in this exceptional case, to promote the very best interests of men, while in every other instance it produces mischief and ruin? Is it possible for any system, conceived in fraud, and essentially false in fact, to produce such effects as are produced by the Gospel, wherever it has been received, and its conditions complied with? Every effect partakes of the nature of its cause, and we can not rationally expect that which is inherently false and evil to produce that which is essentially good. But the Gospel, unquestionably, produces the very best fruits. Its effects are of the most beneficial character. Wherever it has been received these effects have been produced, and are such as we might naturally expect from a system emanating from God, and they afford convincing, evidence of its divine origin.

If it be objected that these effects, instead of being universal, are but partial and limited in their extent, and that many who have heard the Gospel have not felt its renewing power, and that, therefore, it has failed to accomplish the end for which it was professedly given, and consequently can not be from God, I reply that this assumption is entirely unfounded in fact, and maintain that the Gospel has accomplished all that it ever was designed to effect. It effectually worketh in them that receive it, and it never was designed to do more than this. ''It is the power of God unto salvation to every one that believeth/' and it never was intended to be such to any other. It never was designed to save impenitent, unbelieving minds, who cling to their sins and will not cease their rebellion against God. Its failure to do so, instead of proving its inefficiency, is a demonstration of the truth of one of its fundamental doctrines, that '' the carnal mind is enmity against God, and is not subject to the law of God, neither indeed can be." No system of truth can influence and control the minds of those who reject it.

The Cxospel, I remark again, is proclaimed by men, and its great facts are sustained by human testimony. These facts were at first demonstrated to those who witnessed them, and are received by us on their testimony. But this can form no reasonable objection to their truth. God has a right to make known his will according to his own good pleasure, and in choosing to rest its claims, after their first divine authentication, on human testimony, he has manifested his great solicitude for our welfare, and has adopted the most effectual means to promote confidence between man and man. The rejection of human testimony, and the introduction of immediate and personal revelation, in making known the truths of the Gospel, would tend to introduce universal infidelity and distrust into the world, and thus sever the strongest bond that unites society together. But if human testimony be not wholly rejected, why receive it in reference to one class of subjects, and reject it in reference to another ? Any fact which is capable of being clearly perceived by the human senses may be established by human testimony. This is the character of the great leading facts of the Gospel on which the truth of its doctrines to a very great extent depends. They were addressed not only to the judgment but also to the senses of men, and are therefore capable of being established by competent human testimony. This testimony has been given in their support, and on this testimony we are called to receive the Gospel, '' not as the word of men, but, as it is in truth, the word of God.'' The facts themselves prove the Gospel to be divine, and these facts are clearly established beyond a rational doubt by the testimony of those who witnessed them, so that in the reception of the Gospel we are taught to exercise confidence not only in God but also in men. We can not conceive of any better means for the prom.otion of human happiness than the cultivation of sympathy and confidence among men. God, in the dispensation of the Gospel, by requiring men to labor for each others welfare, and to receive each other's testimony, has adopted the very best means for the promotion of universal sympathy and universal confidence, and, consequently, of universal happiness.

The Thessalonians received the Gospel when they heard it proclaimed by the apostle, '' not as the word of men, but, as it is in truth, the word of God." Having received it, it brought forth its legitimate fruits in their hearts and lives. We having heard the Gospel should also receive it. It presents its claims to our minds, sanctioned by the highest authority, and it should be received widi the fullest credence, not as the word of men, "but, as it is in truth, the word of God.'' The imperfection of the messenger does not destroy the authority of the message. The medium of communication may be imperfect, but the communication itself is divine.

To you is tne word of this salvation sent. The Gospel comes to you with all its divine sanctions, its precious promises, and glorious hopes. It is worthy of your highest confidence. Will you receive it in the love of the truth, and submit your heart and life to its control? If you do, it will effectually work in you, and you shall know of the doctrine, that it is of God. But if you reject it you shall perish in your sins.

GLORYING IN THE CROSS.

^' But God forbid that I should glory, save in the cross of our Lord yesus Christ, by whom the world is crucified unto me, and I unto the world,^^ Galatians iv: 14.

JL, ^

VERY man has something which he prizes above all things else — some- '^ thing in which he takes a special pride — something, in fact, in which he glories. These objects of esteem are as various as the ever-varying tastes of men. In some instances these preferences are based on just and sufficient reasons, but in others they are entirely chimerical and absurd. What one man considers of the greatest moment, another regards as of but little consequence ; what one man prizes as his chief good, another regards as of comparatively little value. This is owing to the different, standards that men adopt, by which to judge of the good or evil qualities of objects. Choosing an improper standard, as a matter of course, erroneous conclusions are reached. Whatever there is of an earthly character that is good, judging by the true standard of v/orth, is only such in a comparative and very inferior degree. In an absolute sense there is nothing of a temporal nature in v/hich we may truly glory. Every thing earthly is unsubstantial and perishing, and can not properly be made the object of our trust. We should, therefore, seek that which is substantial and enduring as the object of our supreme regard. Hence it is said, ''Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches,'' but ''he that 'glorieth, let him glory in the Lord.''

Notwithstanding this, there are many persons who, even in matters of religion, do not always place the highest estimate on that which is the most essential. The Jews valued themselves on circumcision — on being Abraham's seed — heirs to the promises. The false teachers referred to in this epistle, prided themselves on "a fair show in the flesh" — a zealous observance of the external forms of religion, while they manifested but little regard for true piety. But the

Apostle Paul disclaims all this and says, '' God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me and I unto the world/'

I. Let us contemplate, in the first place, the cross of Christ as the object of the apostle's glorying.

There was much, in the estimation of the world, in which the apostle might have gloried — his descent, his literary acquirements, his office, his labors, his success, his reputation. He was formed to take part in any great and noble enterprise. Yet, notwithstanding this, he counted all as nothing, compared with Christ and his cross. He declares, "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord.''

The apostle never gloried in his 7iational privileges. He was a Jew by birth — a "Hebrew of the Hebrews," "to whom pertained the adoption, and the glory, and the covenants." He might have said, like many of his brethren, " I have Abraham for my father. I am not a dark and unenlightened heathen, but one of God's chosen people, and have been admitted into covenant with him by circumcision ; I am far better than the ignorant and despised Gentiles/' But such words of vainglory as these never fell from his lips. Never for a single moment did he glory in any thing of this kind.

He never gloried in his hiowledge. He possessed great natural powers of mind, which were highly cultivated and improved. He had received the highest literary culture in the University of Tarsus, the principal seat of learning at that time in Asia, and was after- ' ward instructed in theology by -Gamaliel, a learned doctor of the law in Jerusalem, under whose care he enjoyed every facility which his nation could afford for the religious improvement of his mind. He was acquainted with Jewish and heathen literature, and could quote with equal facility from the Hebrew Scriptures or the heathen poets. He was equally at home in Jerusalem, contending with the doctors of the law, or in Athens, in the midst of the Areopagus, disputing with the Epicureans and Stoics. He could argue successfully with infidels at Corinth, or Pharisees at Jerusalem, or self-righteous men at Galatia. He was equally gifted with his pen.

His writings in his own day were pronounced "weighty and powerful/' and they are considered so still. He was also endowed with supernatural gifts, and favored with divine visions. He had been " caught up to the third heaven/' and had heard ''unspeakable words which it was not lawful for man to utter.'' He had received the spirit of prophecy, and was enabled to foretell things to come. But, notwithstanding his natural gifts and supernatural endowments, he never gloried in them, as if they could justify him before God.

He never gloried in his graces. He not only possessed eminent gifts, but also eminent graces. If ever there was a man who abounded in graces, it was the Apostle Paul. His heart was full of love. The love of Christ constrained him. This was the great impelling principle that prompted him in all his labors. His humility was equally conspicuous. He counted himself ''less than the least of all saints," and " the chief of sinners." He was also a man of great self-denial, and was often in hunger and thirst, in cold and nakedness, in watchings and fastings. He was frequent in prayer, and his heart also went out in thanksgiving. He stood forth firm as a rock in defense of the truth. Human greatness could not appall him, and the prospect of suffering could not deter him. He cared not whom he opposed when truth was at stake. He cared not what risks he ran when souls were to be won. But he never gloried in his graces. He never valued himself on their possession. He never for a moment rested the hope of his soul upon them.

He never gloried in his works. No man, perhaps, ever labored so much for God. He was more abundant in labors than any other of the apostles. No man, perhaps, under similar circumstances ever preached so much, traveled so much, and endured so many hardships for Christ's sake ; no man was ever instrumental in converting so many souls, in doing so much good to the world, and in making himself so useful to mankind ; no father of the Church, no reformer, no minister, no layman, no one man can ever be named, who did so many good works, and made himself such a blessing to his race, as the Apostle Paul. His powerful influence has been felt in every period of the Church since his day, and it is still felt in enlightening, strengthening, and comforting the people of God, and in drawing men nearer to the cross of Christ But he never gloried in his works as possessing any merit. That which was gain to him he counted loss. Renouncing all self-righteousness, he exclaims, " God forbid that I should glory, save in the cross of our Lord Jesus Christ."

-. The term '' cross '' is used in the New Testament in three different senses. First, it is used literally, to denote the instrument of torture on which the Savior died. Secondly, it is used metaphorically, to denote the trials and afflictions consequent upon a profession of the religion of Christ. And, thirdly, it is used metonymically, for the Gospel, or the doctrines of the Gospel, or of Christ who suffered on the cross. It is in this latter sense the term is used in the text, and in this sense the apostle gloried in the cross.

In the estimation of the world there was nothing in the cross in which any man might glory. The doctrine of " Christ crucified " was to the Jews a stumbling-block, and to the Greeks foolishness. But, notwithstanding this, the apostle declares, " I am not ashamed of the Gospel of Christ/' And why was he not ashamed of it? "Because,'' he adds, *'it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek." Here we have the great reason why the apostle was not ashamed of the Gospel — the doctrine of the cross — but gloried in it — its divine and saving power. Every system of religion, both true and false, recognizes the misery and helplessness of man, and proposes its own plan for the amelioration of the condition of our fallen race. But only in the doctrines of the cross can we find a complete remedy for the evils which sin has inflicted on the world. The Jewish religion, however valuable its moral influence, considered independent of its relation to the cross, was powerless for spiritual good. It was mainly a system of types and shadows, rites and ceremonies, all pointing to the cross, and deriving their virtue and efficacy from it. Detached from the cross, they became meaningless and absurd. Heathen philosophy and pagan superstitions were destitute of all spiritually elevating and saving power. ''The world by wisdom knew not God." And this is its condition to the present hour. It is guilty, corrupt, degraded, wretched, and dying. The doctrines of the cross, however, are fully adapted to its condition.

The world is guilty. All men have sinned and come short of the divine glory. They have wickedly departed from God, transgressed his law, and justly incurred his displeasure. "There is none righteous, no, not one.'' The whole world stands guilty and condemned before God. But through the cross pardon is freely offered to every returning, repentant sinner. Atonement has been made. The great sacrifice for sin has been offered, and God can now be just, and yet the justifier of all them that believe in Jesus. The year of jubilee — the year of release — is come. The royal proclamation • is sounded forth — pardon for rebels — forgiveness by the cross. Pointing to Jesus, the apostle declares, '' Through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things from which they could not be justified by the law of Moses." As an ambassador of Jesus, standing beneath the cross, he offers pardon in his name.