A Discourse of the Transient and Permanent in Christianity.—Preached at the Ordination of Mr. Charles C. Shackford, in the Hawes Place Church, in Boston, May 18, 1841.

“Heaven and earth shall pass away: but my words shall not pass away.” Luke xxi. 33.

[1] In this sentence we have a very clear indication that Jesus of Nazareth believed the religion he taught would be eternal, that the substance of it would last for ever. Yet there are some who are affrighted by the faintest rustle which a heretic makes among the dry leaves of theology; they tremble lest Christianity itself should perish without hope. Ever and anon the cry is raised, “The Philistines be upon us, and Christianity is in danger.” The least doubt respecting the popular theology, or the existing machinery of the church; the least sign of distrust in the religion of the pulpit, or the religion of the street, is by some good men supposed to be at enmity with faith in Christ, and capable of shaking Christianity itself. On the other hand, a few bad men, and a few pious men, it is said, on both sides of the water, tell us the day of Christianity is past. The latter, it is alleged, would persuade us that, hereafter, piety must take a new form, the teachings of Jesus are to be passed by, that religion is to wing her way sublime, above the flight of Christianity, far away, toward heaven, as the fledged eaglet leaves for ever the nest which sheltered his callow youth. Let us, therefore, devote a few moments to this subject, and consider what is transient in Christianity, and what is permanent therein. The topic seems not inappropriate to the times in which we live, or the occasion that calls us together.

[2] Christ says his word shall never pass away. Yet, at first sight, nothing seems more fleeting than a word. It is an evanescent impulse of the most fickle element. It leaves no track where it went through the air. Yet to this, and this only, did Jesus intrust the truth wherewith he came laden to the earth; truth for the salvation of the world. He took no pains to perpetuate his thoughts: they were poured forth where occasion found him an audience—by the side of the lake, or a well; in a cottage, or the temple; in a fisher’s boat, or the synagogue of the Jews. He founds no institution as a monument of his words. He appoints no order of men to preserve his bright and glad relations. He only bids his friends give freely the truth they had freely received. He did not even write his words in a book. With a noble confidence, the result of his abiding faith, he scattered them broadcast on the world, leaving the seed to its own vitality. He knew that what is of God cannot fail, for God keeps his own. He sowed his seed in the heart, and left it there, to be watered and warmed by the dew and the sun which heaven sends. He felt his words were for eternity. So he trusted them to the uncertain air; and for eighteen hundred years that faithful element has held them good—distinct as when first warm from his lips. Now they are translated into every human speech, and murmured in all earth’s thousand tongues, from the pine forests of the North to the palm groves of eastern Ind. They mingle, as it were, with the roar of a populous city, and join the chime of the desert sea. Of a Sabbath morn they are repeated from church to church, from isle to isle, and land to land, till their music goes round the world. These words have become the breadth of the good, the hope of the wise, the joy of the pious, and that for many millions of hearts. They are the prayers of our churches, our better devotions by fireside and fieldside; the enchantment of our hearts. It is these words that still work wonders, to which the first recorded miracles were nothing in grandeur and utility. It is these which build our temples and beautify our homes. They raise our thoughts of sublimity; they purify our ideal of purity; they hallow our prayer for truth and love. They make beauteous and divine the life which plain men lead. They give wings to our aspirations. What charmers they are! Sorrow is lulled at their bidding. They take the sting out of disease, and rob adversity of his power to disappoint. They give health and wings to the pious soul, broken-hearted and shipwrecked in his voyage through life, and encourage him to tempt the perilous way once more. They make all things ours: Christ our brother; time our servant; death our ally, and the witness of our triumph. They reveal to us the presence of God, which else we might not have seen so clearly, in the first windflower of spring, in the falling of a sparrow, in the distress of a nation, in the sorrow or the rapture of the world. Silence the voice of Christianity, and the world is well-nigh dumb, for gone is that sweet music which kept in awe the rulers and the people, which cheers the poor widow in her lonely toil, and comes like light through the windows of morning, to men who sit stooping and feeble, with failing eyes and a hungering heart. It is gone—all gone! only the cold, bleak world left before them.

[3] Such is the life of these words; such the empire they have won for themselves over men’s minds since they were spoken first. In the meantime, the words of great men and mighty, whose name shook whole continents, though graven in metal and stone, though stamped in institutions, and defended by whole tribes of priests and troops of followers—their words have gone to the ground, and the world gives back no echo of their voice. Meanwhile, the great works, also, of old times—castle, and tower, and town, their cities and their empires, have perished, and left scarce a mark on the bosom of the earth to show they once have been. The philosophy of the wise, the art of the accomplished, the song of the poet, the ritual of the priest, though honored as divine in their day, have gone down a prey to oblivion. Silence has closed over them; only their spectres now haunt the earth. A deluge of blood has swept over the nations; a night of darkness, more deep than the fabled darkness of Egypt, has lowered down upon that flood, to destroy or to hide what the deluge had spared. But through all this the words of Christianity have come down to us from the lips of that Hebrew youth, gentle and beautiful as the light of a star, not spent by their journey through time and through space. They have built up a new civilization, which the wisest gentile never hoped for, which the most pious Hebrew never foretold. Through centuries of wasting these words have flown on, like a dove in the storm, and now wait to descend on hearts pure and earnest, as the Father’s spirit, we are told, came down on his lowly Son. The old heavens and the old earth are indeed passed away, but the word stands. Nothing shows clearer than this how fleeting is what man calls great, how lasting what God pronounces true.

[4] Looking at the word of Jesus, at real Christianity, the pure religion he taught, nothing appears more fixed and certain. Its influence widens as light extends; it deepens as the nations grow more wise. But looking at the history of what men call Christianity, nothing seems more uncertain and perishable. While true religion is always the same thing, in each century and every land, in each man that feels it, the Christianity of the pulpit, which is the religion taught, the Christianity of the people, which is the religion that is accepted and lived out, has never been the same thing in any two centuries or lands, except only in name. The difference between what is called Christianity by the Unitarians in our times, and that of some ages past, is greater than the difference between Mahomet and the Messiah. The difference at this day between opposing classes of Christians, the difference between the Christianity of some sects, and that of Christ himself, is deeper and more vital than that between Jesus and Plato, pagan as we call him. The Christianity of the seventh century has passed away. We recognize only the ghost of superstition in its faded features, as it comes up at our call. It is one of the things which has been, and can be no more, for neither God nor the world goes back. Its terrors do not frighten, nor its hopes allure us. We rejoice that it has gone. But how do we know that our Christianity will not share the same fate? Is there that difference between the nineteenth century, and some seventeen that have gone before it since Jesus, to warrant the belief that our notion of Christianity shall last for ever? The stream of time has already beat down philosophies and theologies, temple and church, though never so old and revered. How do we know there is not a perishing element in what we call Christianity? Jesus tells us his word is the word of God, and so shall never pass away. But who tells us that our word shall never pass away? that our notion of his word shall stand forever?

[5] Let us look at this matter a little more closely. In actual Christianity—that is, in that portion of Christianity which is preached and believed—there seems to have been, ever since the time of its earthly founder, two elements, the one transient, the other permanent. The one is the thought, the folly, the uncertain wisdom, the theological notions, the impiety of man; the other, the eternal truth of God. These two bear, perhaps, the same relation to each other that the phenomena of outward nature, such as sunshine and cloud, growth, decay, and reproduction, bear to the great law of nature, which underlies and supports them all. As in that case more attention is commonly paid to the particular phenomena than to the general law, so in this case more is generally given to the transient in Christianity than to the permanent therein.

[6] It must be confessed, though with sorrow, that transient things form a great part of what is commonly taught as religion. An undue place has often been assigned to forms and doctrines, while too little stress has been laid on the divine life of the soul, love to God and love to man. Religious forms may be useful and beautiful. They are so, whenever they speak to the soul, and answer a want thereof. In our present state some forms are perhaps necessary. But they are only the accident of Christianity, not its substance. They are the robe, not the angel, who may take another robe quite as becoming and useful. One sect has many forms; another, none. Yet both may be equally Christian, in spite of the redundance or the deficiency. They are a part of the language in which religion speaks, and exist, with few exceptions, wherever man is found. In our calculating nation, in our rationalizing sect, we have retained but two of the rites so numerous in the early Christian Church, and even these we have attenuated to the last degree, leaving them little more than a spectre of the ancient form. Another age may continue or forsake both; may revive old forms, or invent new ones to suit the altered circumstance of the times, and yet be Christians quite as good as we, or our fathers of the dark ages. Whether the Apostles designed these rites to be perpetual, seems a question which belongs to scholars and antiquarians; not to us, as Christian men and women. So long as they satisfy or help the pious heart, so long they are good. Looking behind or around us, we see that the forms and rites of the Christians are quite as fluctuating as those of the heathens, from whom some of them have been, not unwisely, adopted by the earlier church.

[7] Again, the doctrines that have been connected with Christianity, and taught in its name, are quite as changeable as the form. This also takes place unavoidably. If observations be made upon nature, which must take place so long as man has senses and understanding, there will be a philosophy of nature, and philosophical doctrines. These will differ as the observations are just or inaccurate, and as the deductions from observed facts are true or false. Hence there will be different schools of natural philosophy so long as men have eyes and understandings of different clearness and strength. And if men observe and reflect upon religion—which will be done so long as man is a religious and reflective being—there must also be a philosophy of religion, a theology and theological doctrines. These will differ, as men have felt much or little of religion, as they analyze their sentiments correctly or otherwise, and as they have reasoned right or wrong. Now the true system of nature, which exists in the outward facts, whether discovered our not, is always the same thing, though the philosophy of nature, which men invent, change every month, and be one thing at London and the opposite at Berlin. Thus there is but one system of nature as it exists in fact, though many theories of nature, which exist in our imperfect notions of that system, and by which we may approximate and at length reach it. Now there can be but one religion which is absolutely true, existing in the facts of human nature and the ideas of Infinite God. That, whether acknowledged or not, is always the same thing, and never changes. So far as a man has any real religion—either the principle or the sentiment thereof—so far he has that, by whatever name he may call it. For, strictly speaking, there is but one kind of religion, as there is but one kind of love, though the manifestations of this religion, in forms, doctrines, and life, be never so diverse. It is through these men approximate to the true expression of this religion. Now, while this religion is one and always the same thing, there may be numerous systems of theology or philosophies of religion. These, with their creeds, confessions, and collections of doctrines, deduced by reasoning upon the facts observed, may be baseless and false, either because the observation was too narrow in extent, or otherwise defective in point of accuracy, or because the reasoning was illogical, and therefore the deduction spurious. Each of these three faults is conspicuous in the systems of theology. Now, the solar system as it exists in fact is permanent, though the notions of Thales and Ptolemy, of Copernicus and Descartes, about this system, prove transient, imperfect approximations to the true expression. So the Christianity of Jesus is permanent, though what passes for Christianity with popes and catechisms, with sects and churches, in the first century or in the nineteenth century, prove transient also. Now it has sometimes happened that a man took his philosophy of nature at second-hand, and then attempted to make his observations conform to his theory, and nature ride in his panniers. Thus some philosophers refused to look at the moon through Galileo’s telescope, for, according to their theory of vision, such an instrument would not aid the sight. Thus their preconceived notions stood up between them and nature. Now it has often happened that men took their theology thus at second-hand, and distorted the history of the world and man’s nature besides, to make religion conform to their notions. Their theology stood between them and God. Those obstinate philosophers have disciples in no small number.

[8] What another has said of false systems of science will apply equally to the popular theology: “It is barren in effects, fruitful in questions, slow and languid in its improvement, exhibiting in its generality the counterfeit of perfection, but ill filled up in its details, popular in its choice, but suspected by its very promoters, and therefore bolstered up and countenanced with artifices. Even those who have been determined to try for themselves, to add their support to learning, and to enlarge its limits, have not dared entirely to desert received opinions, nor to seek the spring-head of things. But they think they have done a great thing if they intersperse and contribute something of their own; prudently considering, that by their assent they can save their modesty, and by their contributions, their liberty. Neither is there, nor ever will be, an end or limit to these things. One snatches at one thing, another is pleased with another; there is no dry nor clear sight of anything. Every one plays the philosopher out of the small treasures of his own fancy; the more sublime wits more acutely and with better success; the duller with less success but equal obstinacy; and, by the discipline of some learned men, sciences are bounded within the limits of some certain authors which they have set down, imposing them upon old men and instilling them into young. So that now (as Tully cavilled upon Caesar’s consulship) the star Lyra riseth by an edict, and authority is taken for truth, and not truth for authority; which kind of order and discipline is very convenient for our present use, but banisheth those which are better.”

[9] Any one who traces the history of what is called Christianity, will see that nothing changes more from age to age than the doctrines taught as Christian, and insisted on as essential to Christianity and personal salvation. What is falsehood in one province passes for truth in another. The heresy of one age is the orthodox belief and “only infallible rule” of the next. Now Arius, and now Athanasius, is lord of the ascendant. Both were excommunicated in their turn, each for affirming what the other denied. Men are burned for professing what men are burned for denying. For centuries the doctrines of the Christians were no better, to say the least, than those of their contemporary pagans. The theological doctrines derived from our fathers seem to have come from Judaism, Heathenism, and the caprice of philosophers, far more than they have come from the principle and sentiment of Christianity. The doctrine of the trinity, the very Achilles of theological dogmas, belongs to philosophy and not religion; its subtleties cannot even be expressed in our tongue. As old religions became superannuated and died out, they left to the rising faith, as to a residuary legatee, their forms and their doctrines; or rather, as the giant in the fable left his poisoned garment to work the overthrow of his conqueror. Many tenets that pass current in our theology seem to be the refuse of idol temples, the off-scourings of Jewish and heathen cities, rather than the sands of virgin gold, which the stream of Christianity has worn off from the rock of ages, and brought in it bosom for us. It is wood, hay, and stubble, wherewith men have built on the corner-stone Christ laid. What wonder the fabric is in peril when tried by fire? The stream of Christianity, as men receive it, has caught a stain from every soil it has filtered through, so that now it is not the pure water from the well of life which is offered to our lips, but streams troubled and polluted by man with mire and dirt. If Paul and Jesus could read our books of theological doctrines, would they accept as their teaching what men have vented in their name? Never till the letters of Paul had faded out of his memory; never till the words of Jesus had been torn out from the book of life. It is their notions about Christianity men have taught as the only living word of God. They have piled their own rubbish against the temple of truth where piety comes up to worship; what wonder the pile seems unshapely and like to fall? But these theological doctrines are fleeting as the leaves on the trees. They—

“Are found
Now green in youth, now withered on the ground:
Another race the following spring supplies;
They fall successive, and successive rise.”

[10] Like the clouds of the sky, they are here to-day; to-morrow, all swept off and vanished, while Christianity itself, like the heaven above, with its sun, and moon, and uncounted stars, is always over our head, though the cloud sometimes debars us of the needed light. It must of necessity be the case that our reasonings, and therefore our theological doctrines, are imperfect, and so perishing. It is only gradually that we approach to the true system of nature by observation and reasoning, and work out our philosophy and theology by the toil of the brain. But meantime, if we are faithful, the great truths of morality and religion, the deep sentiment of love to man and love to God, are perceived intuitively, and by instinct, as it were, though our theology be imperfect and miserable. The theological notions of Abraham, to take the story as it stands, were exceedingly gross, yet a greater than Abraham has told us Abraham desired to see my day, saw it, and was glad. Since these notions are so fleeting, why need we accept the commandment of men as the doctrine of God?

[11] This transitoriness of doctrines appears in many instances, of which two may be selected for a more attentive consideration. First, the doctrine respecting the origin and authority of the Old and New Testament. There has been a time when men were burned for asserting doctrines of natural philosophy which rested on evidence the most incontestable, because those doctrines conflicted with sentences in the Old Testament. Every word of that Jewish record was regarded as miraculously inspired, and therefore as infallibly true. It was believed that the Christian religion itself rested thereon, and must stand or fall with the immaculate Hebrew text. He was deemed no small sinner who found mistakes in the manuscripts. On the authority of the written word man was taught to believe impossible legends, conflicting assertions; to take fiction for fact, a dream for a miraculous revelation of God, an oriental poem for a grave history of miraculous events, a collection of amatory idyls for a serious discourse “touching the mutual love of Christ and the church;” they have been taught to accept a picture sketched by some glowing eastern imagination, never intended to be taken for reality, as proof that the Infinite God spoke in human words, appeared in the shape of a cloud, a flaming bush, or a man who ate, and drank, and vanished into smoke; that he gave counsels to-day, and the opposite to-morrow; that he violated his own laws, was angry, and was only dissuaded by a mortal man from destroying at once a whole nation—millions of men who rebelled against their leader in a moment of anguish. Questions in philosophy, questions in the Christian religion, have been settled by an appeal to that book. The inspiration of its authors has been assumed as infallible. Every fact in the early Jewish history has been taken as a type of some analogous fact in Christian history. The most distant events, even such as are still in the arms of time, were supposed to be clearly foreseen and foretold by pious Hebrews several centuries before Christ. It has been assumed at the outset, with no shadow of evidence, that those writers held a miraculous communication with God, such as he has granted to no other man. What was originally a presumption of bigoted Jews became an article of faith, which Christians were burned for not believing. This has been for centuries the general opinion of the Christian church, both Catholic and Protestant, though the former never accepted the Bible as the only source of religious truth. It has been so. Still worse, it is now the general opinion of religious sects at this day. Hence the attempt, which always fails, to reconcile the philosophy of our times with the poems in Genesis writ a thousand years before Christ. Hence the attempt to conceal the contradictions in the record itself. Matters have come to such a pass that even now he is deemed an infidel, if not by implication an atheist, whose reverence for the Most High forbids him to believe that God commanded Abraham to sacrifice his son, a thought at which the flesh creeps with horror; to believe it solely on the authority of an oriental story, written down nobody knows when or by whom, or for what purpose; which may be a poem, but cannot be the record of a fact, unless God is the author of confusion and a lie.

[12] Now, this idolatry of the Old Testament has not always existed. Jesus says that none born of a woman is greater than John the Baptist, yet the least in the kingdom of heaven was greater than John. Paul tells us the law—the very crown of the old Hebrew revelation—is a shadow of good things, which have now come; only a schoolmaster to bring us to Christ; and when faith has come, that we are no longer under the schoolmaster; that it was a law of sin and death, from which we are made free by the law of the spirit of life. Christian teachers themselves have differed so widely in their notion of the doctrines and meaning of those books, that it makes one weep to think of the follies deduced therefrom. But modern criticism is fast breaking to pieces this idol which men have made out of the scriptures. It has shown that here are the most different works thrown together; that their authors, wise as they sometimes were, pious as we feel often their spirit to have been, had only that inspiration which is common to other men equally pious and wise; that they were by no means infallible, but were mistaken in facts or in reasoning—uttered predictions which time has not fulfilled; men who in some measure partook of the darkness and limited notions of their age, and were not always above its mistakes or its corruptions.

[13] The history of opinions on the New Testament is quite similar. It has been assumed at the outset, it would seem with no sufficient reason, without the smallest pretence on its writers’ part, that all of its authors were infallibly and miraculously inspired, so that they could commit no error of doctrine or fact. Men have been bid to close their eyes at the obvious difference between Luke and John—the serious disagreement between Paul and Peter; to believe, on the smallest evidence, accounts which shock the moral sense and revolt the reason, and tend to place Jesus in the same series with Hercules, and Apollonius of Tyana; accounts which Paul in the Epistles never mentions, though he also had a vein of the miraculous running quite through him. Men have been told that all these things must be taken as part of Christianity, and if they accepted the religion, they must take all these accessories along with it; that the living spirit could not be had without the killing letter. All the books which caprice or accident had brought together between the lids of the Bible were declared to be the infallible word of God, the only certain rule of religious faith and practice. Thus the Bible was made not a single channel, but the only certain rule of religious faith and practice. To disbelieve any of its statements, or even the common interpretation put upon those statements by the particular age or church in which the man belonged, was held to be infidelity, if not atheism. In the name of him who forbid us to judge our brother, good men and pious men have applied these terms to others, good and pious as themselves. That state of things has by no means passed away. Men, who cry down the absurdities of paganism in the worst spirit of the French “free-thinkers,” call others infidels and atheists, who point out, though reverently, other absurdities which men have piled upon Christianity. So the world goes. An idolatrous regard for the imperfect scripture of God’s word is the apple of Atalanta, which defeats theologians running for the hand of divine truth.

[14] But the current notions respecting the infallible inspiration of the Bible have no foundation in the Bible itself. Which evangelist, which apostle of the New Testament, what prophet or psalmist of the Old Testament, ever claims infallible authority for himself or for others? Which of them does not in his own writings show that he was finite, and, with all his zeal and piety, possessed but a limited inspiration, the bound whereof we can sometimes discover? Did Christ ever demand that men should assent to the doctrines of the Old Testament, credit its stories, and take its poems for histories, and believe equally two accounts that contradict one another? Has he ever told you that all the truths of his religion, all the beauty of a Christian life, should be contained in the writings of those men who, even after his resurrection, expected him to be a Jewish king; of men who were sometimes at variance with one another, and misunderstood his divine teachings? Would not those modest writers themselves be confounded at the idolatry we pay them? Opinions may change on these points, as they have often changed—changed greatly and for the worse since the days of Paul. They are changing now, and we may hope for the better; for God makes man’s folly as well as his wrath to praise him, and continually brings good out of evil.

[15] Another instance of the transitoriness of doctrines taught as Christian is found in those which relate to the nature and authority of Christ. One ancient party has told us that he is the infinite God; another, that he is both God and man; a third, that he was a man, the son of Joseph and Mary—born as we are, tempted like ourselves, inspired, as we may be, if we will pay the price. Each of the former parties believed its doctrine on this head was infallibly true, and formed the very substance of Christianity, and was one of the essential conditions of salvation, though scarce any two distinguished teachers, of ancient or modern times, agree in their expression of this truth.

[16] Almost every sect that has ever been makes Christianity rest on the personal authority of Jesus, and not the immutable truth of the doctrines themselves, or the authority of God, who sent him into the world. Yet it seems difficult to conceive any reason why moral and religious truths should rest for their support on the personal authority of their revealer, any more than the truths of science on that of him who makes them known first or most clearly. It is hard to see why the great truths of Christianity rest on the personal authority of Jesus, more than the axioms of geometry rest on the personal authority of Euclid or Archimedes. The authority of Jesus, as of all teachers, one would naturally think, must rest on the truth of his words, and not their truth on his authority.

[17] Opinions respecting the nature of Christ seem to be constantly changing. In the three first centuries after Christ, it appears, great latitude of speculation prevailed. Some said he was God, with nothing of human nature, his body only an illusion; others, that he was man, with nothing of the divine nature, his miraculous birth having no foundation in fact. In a few centuries it was decreed by councils that he was God, thus honoring the divine element; next, that he was man also, thus admitting the human side. For some ages the Catholic church seems to have dwelt chiefly on the divine nature that was in him, leaving the human element to mystics and other heretical persons, whose bodies served to flesh the swords of orthodox believers. The stream of Christianity has come to us in two channels—one within the church, the other without the church—and it is not hazarding too much to say, that since the fourth century the true Christian life has been out of the established church, and not in it, but rather in the ranks of dissenters. From the Reformation till the latter part of the last century, we are told, the Protestant church dwelt chiefly on the human side of Christ, and since that time many works have been written to show how the two—perfect deity and perfect manhood—were united in his character. But, all this time, scarce any two eminent teachers agree on these points, however orthodox they may be called. What a difference between the Christ of John Gerson and John Calvin—yet were both accepted teachers and pious men. What a difference between the Christ of Unitarians and the Methodists—yet may men of both sects be true Christians and acceptable with God. What a difference between the Christ of Matthew and John—yet both were disciples, and their influence is wide as Christendom and deep as the heart of man. But on this there is not time to enlarge.

[18] Now it seems clear, that the notion men form about the origin and nature of the scriptures, respecting the nature and authority of Christ, have nothing to do with Christianity except as its aids or its adversaries; they are not the foundation of its truths. These are theological questions, not religious questions. Their connection with Christianity appears accidental: for if Jesus had taught at Athens, and not at Jerusalem; if he had wrought no miracle, and none but the human nature had ever been ascribed to him; if the Old Testament had for ever been perished at his birth, Christianity would still have been the word of God; it would have lost none of its truths. It would be just as true, just as beautiful, just as lasting, as now it is; though we should have lost so many a blessed word, and the work of Christianity itself would have been, perhaps, a long time retarded.

[19] To judge the future by the past, the former authority of the Old Testament can never return. Its present authority cannot stand. It must be taken for what it is worth. The occasional folly and impiety of its authors must pass for no more than their value; while the religion, the wisdom, the love, which make fragrant its leaves, will still speak to the best hearts as hitherto, and in accents even more divine when reason is allowed her rights. The ancient belief in the infallible inspiration of each sentence of the New Testament is fast changing, very fast. One writer, not a sceptic, but a Christian of unquestioned piety, sweeps off the beginning of Matthew; another, of a different church and equally religious, the end of John. Numerous critics strike off several epistles. The Apocalypse itself it not spared, notwithstanding its concluding curse. Who shall tell us the work of retrenchment is to stop here; that others will not demonstrate, what some pious hearts have long felt, that errors of doctrine and errors of fact may be found in many parts of the record, here and there, from the beginning of Matthew to the end of Acts? We see how opinions have changed ever since the apostles’ time; and who shall assure us that they were not sometimes mistaken in historical, as well as doctrinal matters; did not sometimes confound the actual with the imaginary; and that the fancy of these pious writers never stood in the place of their recollection?

[20] But what if this should take place? Is Christianity then to perish out of the heart of the nations, and vanish from the memory of the world, like the religions that were before Abraham? It must be so, if it rest on a foundation which a scoffer may shake, and a score of pious critics shake down. But this is the foundation of a theology, not of Christianity. That does not rest on the decision of councils. It is not to stand or fall with the infallible inspiration of a few Jewish fishermen, who have writ their names in characters of light all over the world. It does not continue to stand through the forbearance of some critic, who can cut, when he will, the thread on which its life depends. Christianity does not rest on the infallible authority of the New Testament. It depends on this collection of books for the historical statement of its facts. In this we do not require infallible inspiration on the part of the writers, more than in the record of other historical facts. To me it seems as presumptuous, on the one hand, for the believer to claim this evidence for the truth of Christianity, as it is absurd, on the other hand, for the sceptic to demand such evidence to support these historical statements. I cannot see that it depends on the personal authority of Jesus. He was the organ through which the infinite spoke. It is God that was manifested in the flesh by him, on whom rests the truth which Jesus brought to light, and made clear and beautiful in his life; and if Christianity be true, it seems useless to look for any other authority to uphold it, as for some one to support Almighty God. So if it could be proved—as it cannot—in opposition to the greatest amount of historical evidence ever collected on any similar point, that the gospels were the fabrication of designing and artful men, that Jesus of Nazareth had never lived, still Christianity would stand firm, and fear no evil. None of the doctrines of that religion would fall to the ground; for, if true, they stand by themselves. But we should lose—oh, irreparable loss!—the example of that character, so beautiful, so divine, that no human genius could have conceived it, as none, after all the progress and refinement of eighteen centuries, seems fully to have comprehended its lustrous life. If Christianity were true, we should still think it was so, not because its record was written by infallible pens, nor because it was lived out by an infallible teacher; but that it is true, like the axioms of geometry, because it is true, and is to be tried by the oracle God places in the breast. If it rest on the personal authority of Jesus alone, then there is no certainty of its truth if he were ever mistaken in the smallest matter, as some Christians have thought he was in predicting his second coming.

[21] These doctrines respecting the scriptures have often changed, and are but fleeting. Yet men lay much stress on them. Some cling to these notions as if they were Christianity itself. It is about these and similar points that theological battles are fought from age to age. Men sometimes use worst the choicest treasure God bestows. This is especially true of the use men make of the Bible. Some men have regarded it as the heathen their idol, or the savage his fetish. They have subordinated reason, conscience, and religion to this. Thus have they lost half the treasure it bears in its bosom. No doubt the time will come when its true character shall be felt. Then it will be seen, that, amid all the contradictions of the Old Testament—its legends so beautiful as fictions, so appalling as facts; amid its predictions that have never been fulfilled; amid the puerile conceptions of God, which sometimes occur, and the cruel denunciations that disfigure both psalm and prophecy, there is a reverence for man’s nature, a sublime trust in God, and a depth of piety, rarely felt in these cold northern hearts of ours. Then the devotion of its authors, the loftiness of their aim, and the majesty of their life, will appear doubly fair, and prophet and psalmist will warm our hearts as never before. Their voice will cheer the young, and sanctify the grey-headed; will charm us in the toil of life, and sweeten the cup death gives us when he comes to shake off this mantle of flesh. Then will it be seen that the words of Jesus are music of heaven, sung in an earthly voice, and the echo of these words in John and Paul owe their efficacy to their truth and their depth, and to no accidental matter connected therewith. Then can the word, which was in the beginning and now is, find access to the innermost heart of man, and speak there as now it seldom speaks. Then shall the Bible—which is a whole library of the deepest and most earnest thoughts and feelings, and piety and love, ever recorded in human speech—be read oftener than ever before, not with superstition, but with reason, conscience, and faith fully active. Then shall it sustain men bowed down with many sorrows; rebuke sin, encourage virtue, sow the world broadcast and quick with the seed of love, that man may reap a harvest for life everlasting.

[22] With all the obstacles men have thrown in its path, how much has the Bible done for mankind! No abuse has deprived us of all its blessings! You trace its path across the world from the day of Pentecost to this day. As a river springs up in the heart of a sandy continent, having its father in the skies and its birthplace in distant, unknown mountains; as the stream rolls on, enlarging itself, making in that arid waste a belt of verdure wherever it turns its way; creating palm groves and fertile plains, where the smoke of the cottager curls up at eventide, and marble cities send the gleam of their splendor far into the sky; such has been the course of the Bible on the earth. Despite of idolaters bowing to the dust before it, it has made a deeper mark on the world than the rich and beautiful literature of all the heathen. The first book of the Old Testament tells man he is made in the image of God; the first of the New Testament gives us the motto, Be perfect as your Father in heaven. Higher words were never spoken. How the truths of the Bible have blessed us! There is not a boy on all the hills of New England; not a girl born in the filthiest cellar which disgraces a capital in Europe, and cries to God against the barbarism of modern civilization; not a boy or a girl all Christendom through—but their lot is made better by that great book.

[23] Doubtless the time will come when men shall see Christ also as he is. Well might he still say, “Have I been so long with you, and yet hast thou not known me?” No! we have made him an idol, have bowed the knee before him, saying, “Hail, king of the Jews!” called him “Lord, Lord!” but done not the things which he said. The history of the Christian world might well be summed up in one word of the evangelist—”and there they crucified him;” for there has never been an age when men did not crucify the Son of God afresh. But if error prevail for a time and grow old in the world, truth will triumph at the last, and then we shall see the Son of God as he is. Lifted up, he shall draw all nations unto him. Then will men understand the word of Jesus, which shall not pass away. Then shall we see and love the divine life that he lived. How vast has his influence been! How his spirit wrought in the hearts of his disciples, rude, selfish, bigoted, as at first they were! How it has wrought in the world! His words judge the nations. The wisest son of man has not measured their height. They speak to what is deepest in profound men, what is holiest in good men, what is divinest in religious men. They kindle anew the flame of devotion in hearts long cold. They are spirit and life. His truth was not derived from Moses and Solomon; but the light of God shone through him, not colored, not bent aside. His life is the perpetual rebuke of all time since. It condemns ancient civilization; it condemns modern civilization. Wise men we have since had, and good men; but this Galilean youth strode before the world whole thousands of years, so much of divinity was in him. His words solve the questions of this present age. In him the godlike and the human met and embraced, and a divine life was born. Measure him by the world’s greatest sons—how poor they are! Try him by the best of men—how little and low they appear! Exalt him as much as we may, we shall yet, perhaps, come short of the mark. But still was he not our brother; the son of man, as we are; the Son of God, like ourselves? His excellence—was it not human excellence? His wisdom, love, piety—sweet and celestial as they were—are they not what we also may attain? In him, as in mirror, we may see the image of God, and go on from glory to glory, till we are changed into the same image, led by the spirit which enlightens the humble. Viewed in this way, how beautiful is the life of Jesus! Heaven has come down to earth, or, rather, earth has become heaven. The Son of God, come of age, has taken possession of his birthright. The brightest revelation is this—of what is possible for all men, if not now, at least hereafter. How pure is his spirit, and how encouraging its words! “Lowly sufferer,” he seems to say, “see how I bore the cross. Patient laborer, be strong; see how I toiled for the unthankful and the merciless. Mistaken sinner, see of what thou art capable. Rise up, and be blessed.”

[24] But if, as some early Christians began to do, you take a heathen view, and make him a god, the Son of God in a peculiar and exclusive sense, much of the significance of his character is gone. His virtue has no merit, his love no feeling, his cross no burden, his agony no pain. His death is an illusion, his resurrection but a show. For if he were not a man, but a god, what are all these things? what his words, his life, his excellence of achievement? It is all nothing, weighed against the illimitable greatness of him who created the worlds and fills up all time and space! Then his resignation is no lesson, his life no model, his death no triumph to you or me, who are not gods, but mortal men, that know not what a day shall bring forth, and walk by faith “dim sounding on our perilous way.” Alas! we have despaired of man, and so cut off his brightest hope.

[25] In respect of doctrines as well as forms, we see all is transitory. “Everywhere is instability and insecurity.” Opinions have changed most on points deemed most vital. Could we bring up a Christian teacher of any age—from the sixth to the fourteenth century, for example, though a teacher of undoubted soundness of faith, whose word filled the churches of Christendom—clergymen would scarce allow him to kneel at their altar, or sit down with them at the Lord’s table. His notions of Christianity could not be expressed in our forms, nor could our notions be made intelligible to his ears. The questions of his age, those on which Christianity was thought to depend—questions which perplexed and divided the subtle doctors—are no questions to us. The quarrels which then drove wise men mad, now only excite a smile or a tear, as we are disposed to laugh or weep at the frailty of man. We have other straws of our own to quarrel for. Their ancient books of devotion do not speak to us; their theology is a vain word. To look back but a short period, the theological speculations of our fathers during the last two centuries, their “practical divinity,” even the sermons written by genius and piety, are, with rare exceptions, found unreadable; such a change is there in the doctrines.

[26] Now, who shall tell us that the change is to stop here; that this sect or that, or even all sects united, have exhausted the river of life, and received it all in their canonized urns, so that we need draw no more out of the eternal well, but get refreshment nearer at hand? Who shall tell us that another age will not smile at our doctrines, disputes, and unchristian quarrels about Christianity, and make wide the mouth at men who walked brave in orthodox raiment, delighting to blacken the names of heretics, and repeat again the old charge, “He hath blasphemed?” Who shall tell us they will not weep at the folly of all such as fancied truth shone only into the contracted nook of their school, or sect, or coterie? Men of other times may look down equally on the heresy-hunters, and men hunted for heresy, and wonder at both. The men of all ages before us were quite as confident as we that their opinion was truth, this their notion was Christianity and the whole thereof. The men who lit the fires of persecution, from the first martyr to Christian bigotry down to the last murder of the innocents, had no doubt their opinion was divine. The contest about transubstantiation, and the immaculate purity of the Hebrew and Greek texts of the scriptures, was waged with a bitterness unequalled in these days. The Protestant smiles at one, the Catholic at the other, and men of sense wonder at both. It might teach us all a lesson, at least of forbearance. No doubt an age will come in which ours shall be reckoned a period of darkness—like the sixth century—when men groped for the wall, but stumbled and fell, because they trusted a transient notion, not an eternal truth; an age when temples were full of idols set up by human folly; an age in which Christian light had scarce begun to shine into men’s hearts. But while this change goes on, while one generation of opinions passes away, and another rises up, Christianity itself, that pure religion which exists eternal in the constitution of the soul and the mind of God, is always the same. The word that was before Abraham, in the very beginning, will not change, for that word is truth. From this Jesus subtracted nothing; to this he added nothing. But he came to reveal it as the secret of God, that cunning men could not understand, but which filled the souls of men meek and lowly of heart. This truth we owe to God; the revelation thereof to Jesus, our elder brother, God’s chosen son.

[27] To turn away from the disputes of the Catholics and the Protestants, of the Unitarian and the Trinitarian, of old school and new school, and come to the plain words of Jesus of Nazareth, Christianity is a simple thing, very simple. It is absolute, pure morality; absolute, pure religion; the love of man; the love of God acting without let or hindrance. The only creed it lays down is the great truth which springs up spontaneous in the holy heart—there is a God. Its watchword is, Be perfect as your Father in heaven. The only form it demands is a divine life; doing the best thing in the best way, from the highest motives; perfect obedience to the great law of God. Its sanction is the voice of God in your heart; the perpetual presence of him who made us and the stars over our head; Christ and the Father abiding within us. All this is very simple—a little child can understand it; very beautiful—the loftiest mind can find nothing so lovely. Try it by reason, conscience, and faith—things highest in man’s nature—we see no redundance, we feel no deficiency. Examine the particular duties it enjoins—humility, reverence, sobriety, gentleness, charity, forgiveness, fortitude, resignation, faith, and active love; try the whole extent of Christianity, so well summed up in the command, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind—thou shalt love thy neighbor as thyself;” and is there anything therein that can perish? No, the very opponents of Christianity have rarely found fault with the teachings of Jesus. The end of Christianity seems to be to make all men one with God as Christ was one with Him; to bring them to such a state of obedience and goodness that we shall think divine thoughts and feel divine sentiments, and so keep the law of God by living a life of truth and love. Its means are purity and prayer; getting strength from God, and using it for our fellow-men as well as ourselves. It allows perfect freedom. It does not demand all men to think alike, but to think uprightly, and get as near as possible at truth; not all men to live alike, but to live holy, and get as near as possible to a life perfectly divine. Christ set up no pillars of Hercules, beyond which men must not sail the sea in quest of truth. He says, “I have many things to say unto you, but ye cannot bear them now … Greater works than these shall ye do.” Christianity lays no rude hand on the sacred peculiarity of individual genius and character. But there is no Christian sect which does not fetter a man. It would make all men think alike, or smother their conviction in silence. Were all men Quakers or Catholics, Unitarians or Baptists, there would be much less diversity of thought, character, and life, less of truth active in the world, than now. But Christianity gives us the largest liberty of the sons of God; and were all men Christians after the fashion of Jesus, this variety would be a thousand times greater than now: for Christianity is not a system of doctrines, but rather a method of attaining oneness with God. It demands, therefore, a good life of piety within, of purity without, and gives the promise that whoso does God’s will shall know of God’s doctrine.

[28] In an age of corruption, as all ages are, Jesus stood and looked up to God. There was nothing between him and the Father of all; no old world, be it of Moses or Esaias, of a living rabbi or sanhedrim of rabbis; no sin or perverseness of the finite will. As the result of this virgin purity of soul and perfect obedience, the light of God shone down into the very deeps of his soul, bringing all of the Godhead which flesh can receive. He would have us do the same; worship with nothing between us and God; act, think, feel, live, in perfect obedience to Him; and we never are Christians as he was the Christ, until we worship, as Jesus did, with no mediator, with nothing between us and the Father of all. He felt that God’s word was in him; that he was one with God. He told what he saw, the truth; he lived what he felt, a life of love. The truth he brought to light must have been always the same before the eyes of all-seeing God, nineteen centuries before Christ, or nineteen centuries after him. A life supported by the principle and quickened by the sentiment of religion, if true to both, is always the same thing in Nazareth or New England. Now that divine man received these truths from God, was illumined more clearly by “the light that lighteneth every man,” combined or involved all the truths of religion and morality in his doctrine, and made them manifest in his life. Then his words and example passed into the world, and can no more perish than the stars be wiped out of the sky. The truths he taught; his doctrines respecting man and God; the relation between man and man, and man and God, with the duties that grow out of that relation—are always the same, and can never change till man ceases to be man, and creation vanishes into nothing. No; forms and opinions change and perish, but the word of God cannot fail. The form religion takes, the doctrines wherewith she is girded, can never be the same in any two centuries or two men; for since the sum of religious doctrines is both the result and the measure of a man’s total growth in wisdom, virtue, and piety, and since men will always differ in these respects, so religious doctrines and forms will always differ, always be transient, as Christianity goes forth and scatters the seed she bears in her hand. But the Christianity holy men feel in the heart, the Christ that is born within us, is always the same thing to each soul that feels it. This differs only in degree, and not in kind, from age to age and man to man. There is something in Christianity which no sect, from the “Ebionites” to the “Latter-Day Saints,” ever entirely overlooked. This is that common Christianity which burns in the hearts of pious men.

[29] Real Christianity gives men new life. It is the growth and perfect action of the Holy Spirit God puts into the sons of men. It makes us outgrow any form or any system of doctrines we have devised, and approach still closer to the truth. It would lead us to take what help we can find. It would make the Bible our servant, not our master. It would teach us to profit by the wisdom and piety of David and Solomon, but not to sin their sins, nor bow to their idols. It would make us revere the holy words spoken by “godly men of old,” but revere still more the word of God spoken through conscience, reason, and faith, as the holiest of all. It would not make Christ the despot of the soul, but the brother of all men. It would not tell us that even he had exhausted the fulness of God, so that he could create none greater; for with him “all things are possible,” and neither Old Testament nor New Testament ever hints that creation exhausts the creator. Still less would it tell us the wisdom, the piety, the love, the manly excellence of Jesus was the result of miraculous agency alone, but that it was won, like the excellence of humbler men, by faithful obedience to him who gave his son such ample heritage. It would point to him as our brother, who went before, like the good shepherd, to charm us with the music of his words, and with the beauty of his life to tempt us up the steeps of mortal toil, within the gate of heaven. It would have us make the kingdom of God on earth, and enter more fittingly the kingdom on high. It would lead us to form Christ in the heart, on which Paul laid such stress, and work out our salvation by this. For it is not so much by the Christ who lived so blameless and beautiful eighteen centuries ago that we are saved directly, but by the Christ we form in our hearts and live out in our daily life, that we save ourselves, God working with us both to will and to do.

[30] Compare the simpleness of Christianity, as Christ sets it forth on the mount, with what is sometimes taught and accepted in that honored name; and what a difference! One is of God; one is of man. There is something in Christianity which sects have not reached; something that will not be won, we fear, by theological battles, or the quarrels of pious men; still we may rejoice that Christ is preached in any way. The Christianity of sects, of the pulpit, of society, is ephemeral—a transitory fly. It will pass off and be forgot. Some new form will take its place, suited to the aspect of the changing times. Each will represent something of the truth, but no one the whole. It seems the whole race of man is needed to do justice to the whole of truth, as “the whole church to preach the whole gospel.” Truth is intrusted for the time to a perishable ark of human contrivance. Though often shipwrecked, she always comes safe to land, and is not changed by her mishap. That pure ideal religion which Jesus saw on the mount of his vision, and lived out in the lowly life of a Galilean peasant; which transforms his cross into an emblem of all that is holiest on earth; which makes sacred the ground he trod, and is dearest to the best of men, most true to what is truest in them—cannot pass away. Let men improve never so far in civilization, or soar never so high on the wings of religion and love, they can never outgo the flight of truth and Christianity. It will always be above them. It is as if we were to fly towards a star, which becomes larger and more bright the nearer we approach, till we enter and are absorbed in its glory.

[31] If we look carelessly on the ages that have gone by, or only on the surfaces of things as they come up before us, there is reason to fear; for we confound the truth of God with the word of man. So at a distance the cloud and the mountain seem the same. When the drift changes with the passing wind an unpracticed eye might fancy the mountain itself was gone. But the mountain stands to catch the clouds, to win the blessing they bear, and send it down to moisten the fainting violet, to form streams which gladden valley and meadow, and sweep on at last to the sea in deep channels, laden with fleets. Thus the forms of the church, the creeds of sects, the conflicting opinions of teachers, float round the sides of the Christian mount, and swell and toss, and rise and fall, and dart their lightning, and roll their thunder, but they neither make nor mar the mount itself. Its lofty summit far transcends the tumult, knows nothing of the storm which roars below, but burns with rosy light at evening and at morn, gleams in the splendors of the mid-day sun, sees his light when the long shadows creep over plain and moorland, and all night long has its head in the heavens, and is visited by troops of stars which never set, nor veil their face to aught so pure and high.

[32] Let then the transient pass, fleet as it will; and may God send us some new manifestation of the Christian faith, that shall stir men’s hearts as they were never stirred; some new word, which shall teach us what we are, and renew us all in the image of God; some better life, that shall fulfill the Hebrew prophecy, and pour out the spirit of God on young men and maidens, and old men and children; which shall realize the word of Christ, and give us the Comforter, who shall reveal all needed things! There are Simeons enough in the cottages and churches of New England, plain men and pious women, who wait for the consolation, and would die in gladness if their expiring breath could stir quicker the wings that bear him on. There are men enough, sick and “bowed down, in no wise able to lift up themselves,” who would be healed could they kiss the hand of their Savior, or touch but the hem of his garment; men who look up and are not fed, because they ask bread from heaven and water from the rock, not traditions or fancies, Jewish or heathen, or new or old; men enough who, with throbbing hearts, pray for the spirit of healing to come upon the waters, which other than angels have long kept in trouble; men enough who have lain long time sick of theology, nothing bettered by many physicians, and are now dead, too dead to bury their dead, who would come out of their graves at the glad tidings. God send us a real religious life, which shall pluck blindness out of the heart, and make us better fathers, mothers, and children! a religious life, that shall go with us where we go, and make every home the house of God, every act acceptable as a prayer. We would work for this, and pray for it, though we wept tears of blood while we prayed.

[33] Such, then, is the transient and such the permanent in Christianity. What is of absolute value never changes; we may cling round it and grow to it forever. No one can say his notions shall stand. But we may all say, the truth as it is in Jesus shall never pass away. Yet there are always some, even religious men, who do not see the permanent element, so they rely on the fleeting, and, what is also an evil, condemn others for not doing the same. They mistake a defence of the truth for an attack upon the holy of holies, the removal of a theological error for the destruction of all religion. Already men of the same sect eye one another with suspicion, and lowering brows that indicate a storm, and, like children who have fallen out in their play, call hard names. Now, as always, there is a collision between these two elements. The question puts itself to each man, “Will you cling to what is perishing, or embrace what is eternal?” This question each must answer for himself.

[34] My friends, if you receive the notions about Christianity which chance to be current in your sect or church, solely because they are current, and thus accept the commandment of men instead of God’s truth, there will always be enough to commend you for soundness of judgment, prudence, and good sense, enough to call you Christian for that reason. But if this is all you rely upon, alas for you! The ground will shake under your feet if you attempt to walk uprightly and like men. You will be afraid of very new opinion, lest it shake down your church; you will fear “lest, if a fox go up, he will break down your stone wall.” The smallest contradiction in the New Testament or Old Testament, the least disagreement between the law and the gospel, any mistake of the apostles, will weaken your faith. It shall be with you “as when a hungry man dreameth, and behold, he eateth; but he awaketh, and his soul is empty.”

[35] If, on the other hand, you take the true word of God, and live out this, nothing shall harm you. Men may mock, but their own mouthfuls of wind shall be blown back upon their own face. If the master of the house were called Beelzebub, it matters little what name is given to the household. The name Christian, given in mockery, will last till the world go down. He that loves God and man, and lives in accordance with that love, needs not fear what man can do to him. His religion comes to him in his hour of sadness, it lays its hand on him when he has fallen among thieves, and raises him up, heals and comforts him. If he is crucified, he shall rise again.

[36] My friends, you this day receive, with the usual formalities, the man you have chosen to speak to you on the highest of all themes—what concerns your life on earth, your life in heaven. It is a work for which no talents, no prayerful diligence, no piety, is too great; an office that would dignify angels, if worthily filled. If the eyes of this man be holden, that he cannot discern between the perishing and the true, you will hold him guiltless of all sin in this; but look for light where it can be had, for his office will then be of no use to you. But if he sees the truth, and is scared by worldly motives, and will not tell it, alas for him! If the watchman see the foe coming, and blow not the trumpet, the blood of the innocent is on him.

[37] Your own conduct and character, the treatment you offer this young man, will in some measure influence him. The hearer affects the speaker. There were some places where even Jesus “did not many mighty works, because of their unbelief.” Worldly motives—not seeming such—sometimes deter good men from their duty. Gold and ease have, before now, enervated noble minds. Daily contact with men of low aims takes down the ideal of life, which a bright spirit casts out of itself. Terror has sometimes palsied tongues that, before, were eloquent as the voice of persuasion. But thereby truth is not holden. She speaks in a thousand tongues, and with a pen of iron graves her sentence on the rock forever. You may prevent the freedom of speech in this pulpit if you will. You may hire you servants to preach as you bid; to spare your vices, and flatter your follies; to prophesy smooth things, and say, It is peace, when there is no peace. Yet in so doing you weaken and enthral yourselves. And alas for that man who consents to think one thing in his closet and preach another in his pulpit! God shall judge him in his mercy, not man in his wrath. But over his study and over his pulpit might be writ, EMPTINESS; on his canonical robes, on his forehead and right hand, DECEIT, DECEIT.

[38] But, on the other hand, you may encourage you brother to tell you the truth. Your affection will then be precious to him, your prayers of great price. Every evidence of your sympathy will go to baptize him anew to holiness and truth. You will then have his best words, his brightest thoughts, and his most hearty prayers. He may grow old in your service, blessing and blest. He will have—

“The sweetest, best of consolation,
The thought that he has given,
To serve the cause of Heaven,
The freshness of his early inspiration.”

[39] Choose as you will choose; but weal or woe depends upon your choice.

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