ILLIAM THOMAS MOORE was born in Henry County, Kentucky, August 27, 1832. His paternal ancestors were Irish; his maternal, Scotch. His immediate parents were from Virginia. When nine years of age, his father died, leaving a widow and six children, and, for a number of years, WILLIAM was the chief dependence of the bereaved family. Thus early were the boy's energies of body and mind called to grapple with toil and care; but, doubtless, it was during these years that the foundation of his subsequent successes was laid. From the necessities of his position, his education was neglected, and, at eighteen years of age, his scholastic attainments comprehended reading and writing--no more; but, having an innate thirst for knowledge, he had read whatever books had come in his way--especially had he read the Bible.

      At eighteen, Mr. MOORE entered an academy at Newcastle, Kentucky, and, having passed through a preparatory course of study there, and having improved his financial affairs by teaching for a season, he entered Bethany College, Virginia, in the autumn of 1855. In July, 1858, having been chosen from a class of twenty-four to deliver the Valedictory Address, he was graduated Bachelor of Arts. In October of the same year, he was chosen pastor of the Church of Christ in Frankfort, Kentucky, and remained its pastor till the spring of 1864, when he resigned, on account of failing health. In June, 1864, he was married to Miss MARY A. BISHOP, second daughter of R. M. BISHOP, of Cincinnati, Ohio. On the first of January, 1865, his health having greatly improved, Mr. MOORE accepted a call to the pastoral work in the Church of Christ in Detroit, Michigan. Although his labors there were being attended by the most encouraging success, yet, having been elected to a Professorship in Kentucky University, he left Detroit in February, 1866, and entered at once on the labors appointed him in the University. Meanwhile, he had received a call from the Church of God, Eighth and Walnut streets, Cincinnati, Ohio, and, having [537] ascertained that, for the present, the duties of his University Chair could be met by a brief course of lectures in each session, he accepted the call of the Church. He holds both offices at the present time, October, 1867.

      Besides his almost continuous labors as pastor and evangelist, W. T. MOORE has prepared and delivered a number of public addresses on a variety of topics, some of which have been published, and widely circulated. He has also edited a portion of A. CAMPBELL's "Lectures on the Pentateuch," and this volume of Discourses and Biographical Sketches. Amid these constant and varied engagements, he has found leisure to toy slightly with the Muses; nor have these coy nymphs rudely repelled his wooings. Several short poems, chiefly lyric and elegiac, have found their way into print and into public favor. His love of poetry and of music, and his appreciation of the excellencies of both, rendered his services of incalculable value in the compilation of the "Christian Hymn Book"--the best extant collection of sacred sonnets in the English language.

      The lessons of persevering toil learned in boyhood in the hill country of Henry County, Kentucky, have not been lost, nor has the love of reading that characterized the boy disappeared in the man. He believes in progress, from the high even to the still higher, and illustrates his faith by his works. Withal, he never seems to be busy; in fact, does not seem to be doing any thing when out of the pulpit, nor intending to do any thing; and yet he can be seldom, if ever, idle, as this brief record abundantly attests. With no bustle or apparent motion, there is execution--progress. Few men have accomplished more, in the same time, and under similar circumstances, than has W. T. MOORE.

      His manner in the pulpit, whether of action or utterance, indicates deep earnestness. His style sometimes borders on the vehement, but never on the declamatory. The points in his discourses are generally well chosen, forcibly argued, and clearly illustrated, and, when practical, powerfully enforced. But his success as a minister is owing much less to his logic than to the warm and wide sympathy which pervades and vivifies it. His is heart-power--a power without which the logic of Paul and the eloquence of Apollos combined would fail to awaken the conscience of the impenitent sinner, or arouse the energies of the careless believer.

      With whatever is beautiful, and good, and true; with every thing that is pitiable, or distressed, or down-fallen, or oppressed; with all that is elevating, ennobling, hopeful, God has given to W. T. MOORE a quick, a deep, an irresistible sympathy, so that he is ready to rejoice with the happy, and to weep with those that weep. He is ever forward to engage in whatever promises true advancement, and to share his last resources with those he esteems worthy, but who have grown weary and lame, and have thus fallen or faltered in the struggle of life. [538]

N our present state, we are necessarily connected with two worlds--the natural and the supernatural--and from these we derive all the means of our temporal and spiritual life. The natural satisfies the senses, and is, indeed, the soil on which they grow; but only the supernatural can satisfy the conditions of the spirit, for its immortal longings reach far beyond the confines of sensuous and earthly things. These two worlds constitute man's entire area of thought and action, affording ample opportunities for the exercise alike of his physical and spiritual natures. In one, we walk by Sight; in the other, by Faith. Let it be distinctly stated, however, that there is no necessary conflict between the natural and the supernatural. These are complements of each other, and are both essential to meet the requirements of our organization, as well as to fulfill the purposes of God in us. It is time that the crude, irrational, and unphilosophical conclusion, that God, in his moral government, is forever contradicting the laws of the physical, had become obsolete--a fossil of a by-gone, semi-christian civilization. God does not [539] contradict himself, but is perfectly consistent in all his works. Hence, there is no necessary antagonism between spirit and sense; neither is there any between Faith and Sight. But, while this is true, it is equally true that Faith and Sight are exceedingly jealous of each other. No encroachments upon the boundaries of either must be made, for when it is otherwise, a conflict at once begins, which not unfrequently ends in the destruct ion of happiness, and the ruin of the soul. Each has its distinctive province, and this is sacred against all interference. It becomes, therefore, a matter of grave importance to correctly define the boundaries of these, and whatever other relations they may sustain to each other. Hence, in order to treat the whole subject in a manner somewhat commensurate with its importance, I propose to observe the following plan:

      In presenting and developing these points, I shall avoid, as far as possible, every thing like abstract or metaphysical reasoning, though, in the very nature of things, I shall be compelled to go somewhat out of the ordinary path of pulpit discourse. I will endeavor, however, to be as simple in my treatment as the character of the subject will permit; and trust that, by Divine assistance, I may be able to present every thing in such a way as that all may understand and be benefited by the investigation. Let us, then, consider--

      I. THE DIFFERENCE BETWEEN FAITH AND SIGHT.

      It will greatly facilitate our progress in this inquiry, if we keep in memory what has already been stated in [540] reference to the distinct province occupied respectively by Faith and Sight. It must never be forgotten that they do not belong to the same territory, and that it is only by keeping them entirely separate that harmony between them is preserved.

      The term Sight, in the text, may be defined as embracing every thing outside of Faith. Whatever belongs to the Senses, or the Reason, is clearly included in it. Hence, Sense, Reason, and Faith cover the whole ground of the natural and the supernatural, the visible and invisible, the temporal and eternal; and to understand the relation of these to each other, and to know how to appropriate the knowledge derived respectively from them, is the end of all study, the consummation of all effort.

      I shall now attempt to illustrate these matters in such a way as that no one can fail to understand my meaning. If you look upon an object the soul will be affected according to the qualities of that object. If the object is a beautiful landscape, the impression made will be agreeable--the soul will enjoy the view; but if the object is an ungainly thing--something possessing repulsive qualities--it will be disagreeable, and you will experience a very unpleasant sensation. Hence, it may be affirmed that all sensuous knowledge--that is, knowledge derived directly through the senses--is either agreeable or disagreeable, pleasant or unpleasant; and that, therefore, it is the province of Sense to determine the qualities of things.

      If, however, you demonstrate that the "square described on the hypothenuse of a right-angled triangle is equal to the sum of the squares described on the other two sides," it can not be said that there is any thing agreeable or disagreeable, pleasant or unpleasant in that. True, there is a sense of enjoyment when the conclusion is [541] reached; but this is no part of the demonstration. The feeling experienced is after the problem passes from the Reason to the Senses. But the demonstration itself is a step higher than the Senses. It is in the domain of the Reason, and the knowledge which you derive from your effort may be denominated rational, because it comes from the relation of things, and not their qualities, This is a new field upon which you have entered, and you no longer behold the enchanting sunsets, the meandering rivers, and the beautiful landscapes which every-where meet the view in the world of qualities; nor do you any longer hear the ravishing music of singing birds, laughing rivulets, and dashing waterfalls, as they mingle their strange and wonderful harmonies into a grand oratorio, the sound of which inspires all the region of the sense-land. You have forgotten all these, and are now at work in the world of causes and wherefores, the possible and impossible, where sensation gives place to demonstration, and light comes only through the pure Reason.

      We have now briefly surveyed the dominion of Sight; but there are many things yet to be learned. We have done little more than cast a pebble into the great waters of the unknown. The past, with all its joys and sorrows, buried beneath the weight of six thousand years; and the future, with its hopes and fears, stretching out before us like a shoreless ocean, whose treasures can not be gathered, and whose mysteries can not be explained by either Sense or Reason, are yet unexplored. But, thanks to our heavenly Father, we are not left in darkness here. Over all this invisible land, Faith holds undisputed sway. Just at the point where Sight ends, Faith begins. When Sense and Reason become helpless and blind, then Faith spreads her wings, and leads on through the regions beyond. Did [542] such a man as the first Napoleon live and act the part ascribed to him in history? If so, how does it become a part of our stock of knowledge? Is it because it is agreeable or disagreeable? Or can it be demonstrated from the relation of things? Can either Sense or Reason reach back into the past, and bring this fact into the knowledge of the present? Who does not see that it is a subject entirely out of the range of either of these, and that, no matter how they may be affected by it, the fact is not changed in any way whatever? It is equally independent of the likes and dislikes of mankind, and the boasted power of human reason. All that you can say about it is, that it is either true or false. If false, nothing can make it true; if true, nothing can make it false. Matters of faith, then, are matters of fact; and these can be determined only by the weight of testimony.

      If what has been already stated be true, it must be evident that there are but three ways in which knowledge can be derived, viz., through the senses, the pure reason, and by faith. And, for the sake of a convenient classification, we may call the first, sensuous knowledge; the second, rational knowledge; and the third, the knowledge of testimony. These comprehend all knowledge, and exhaust the area of the natural and the supernatural. In harmony with this classification, we have three systems of religion, viz., Paganism, Rationalism, and Christianity; and, upon investigation, it will be found that the characteristics of these correspond respectively to Sense, Reason, and Faith. Let us now examine these systems briefly, and see what their ruling principles are.

      1. Paganism is the religion of Sense.

      It proposes nothing higher than the Senses as an object [543] of worship, and is constantly controlled by an unrelenting, sensuous philosophy. The appetites and passions become the gods of this Godless religion. Under its teachings, men seek that which satisfies the lusts of the flesh; while every grace of a higher civilization is either destroyed or driven into eternal banishment. Virtue is insulted in the arms of Bacchus; Righteousness is burned in the Temple of Moloch; Truth is lost in the Pantheon; Innocence is chained to the Car of Juggernaut; Love lies bleeding under the heel of Mars; and Peace hears nothing but eternal strife. And yet, all this exhibits but a faint picture of the blighting curse of Paganism in its influence on the civilization of the world. But, if any thing further is needed to illustrate the diabolical spirit of this sensuistic religion, it is only necessary to hear what the apostle says concerning its workings, when the people were fully under its control: "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful: who, knowing the judgment of God, that they which commit such things are worthy of death; not only do the same, but have pleasure in them that do them." (Rom. i: 29-32.) These people were certainly the chief of sinners; and, after such an enumeration, can we wonder that the apostle gloried in the Cross by which he was crucified to the world, and the world to him?

      But what is modern Ritualism but a refined Paganism? Is not the principle of both precisely the same? What mean all the forms and ceremonies of Ritualism, if they [544] be not to charm the Senses? From this stand-point it does not require much reflection to determine the secret of the success of Catholicism. Take away its liturgy, its ritual service--strip it of every thing except what is legitimately Christian, and it will not be long before the pontifical throne is vacated, and the mistress of the world is humbled in the dust. Catholicism, as opposed to Rationalism, is a religion of superstition; but as opposed to Christianity, it is a religion of flesh.

      2. Rationalism is the Religion of Reason.

      As such, it is only a step higher than sensualism. It is simply more respectable. While one glories in the "lusts of the flesh," the other glories in the "pride of life." Rationalism may deplore the fearful consequences of sin as seen in the progress of sensualism; but it can neither account for that sin, nor offer an adequate remedy for it. It stands, in the presence of the world's greatest need, a condemned pretender, a vaunting hypocrite. It has yet to learn the palpable truism, that religion is philosophy, but philosophy is not religion. What care I for the boasted powers of human reason, the wonderful revelations of science, and the splendid trophies of genius, while all these perish with their using, and offer nothing to the sad, sick, and weary soul beyond the things of time and sense? What a cheat this Rationalism is! And how impotent to meet our real wants! It has recently somewhat revived in Europe and this country, and, under the leadership of such men as Renan, Colenso, Leckey, and Emerson, it promises great things. But it is the same old story of philosophy against religion, the natural against the supernatural, Sight against Faith, which has been the irrepressible conflict of ages. The Apostle Paul found the same [545] thing at Corinth; and the reason he gave for it then will account for it to-day: "The preaching of the cross is to them that perish foolishness, but unto us who are saved, it is the power of God." (1 Cor. i: 18.)

      3. Christianity is the Religion of Faith.

      No higher encomium could be pronounced upon Christianity than is contained in this statement. Christ's kingdom is not of this world. Hence, the religion which he established is not carnal, but spiritual. Christianity, then, rises far above the sensuous and rational, and rests its claim on Divine authority. WHICH? is the question Paganism or Ritualism asks. It seeks after only the agreeable and pleasant--those things which satisfy the demands of the senses--while Rationalism is equally persistent in pressing the everlasting WHY? looking only for the cause or reason of things, and attempting to solve the mysteries of our present state by the revelations of science. But the question which Christianity asks is WHAT? and has respect, not to pleasure or philosophy, but to duty. With all its qualifying words, it stands thus: LORD, WHAT WILT THOU HAVE ME TO DO?

      It should ever be remembered that Christianity is not a religion of pleasure, but of self-abnegation, of self-crucifixion. We are constantly exhorted to "deny ourselves," to "keep the body under," to "crucify the lusts of the flesh," and to "suffer for righteousness' sake;" showing clearly that the enjoyment derived from the service of Christ is not sensuous, but spiritual. As followers of Jesus, we may expect to meet innumerable crosses; and if this were not so, we might question our final triumph, for it is only by the Cross we reach the Crown.

      This peculiarity of the Christian religion seems to have [546] been very generally overlooked by our modern system-makers, who would like to have the charities of the Gospel include all the follies and pleasures of mankind; but, He who spake as never man spake, said: "Wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because straight is the gate, and narrow is the way, which leadeth to life, and few there be that find it," (Matt. vii: 13, 14.)

      It becomes, therefore, a matter of great importance to determine by what principles we are guided in our religious acts. Is our service the "obedience of faith," or the obedience of sight? Are we seeking to gratify the senses, or to adorn and beautify the spirit? Is our service mere lip-service, or do we worship in spirit and in truth? A proper answer to these questions will do much toward determining our true relations to Christ.

      If you wish to see how wide-spread and how desolating the religion of Sight is, go to the people, and talk to them about obeying the Gospel. You will constantly hear such expressions as these: "Every body should belong to some church;" "I prefer the Presbyterian Church;" "The Episcopal service suits me best--it is so beautiful;" "I like Dr. A., and I will join his church," etc. All these clearly indicate that SELF-SATISFACTION is the principal thing aimed at. Esthetics, and not Christ, is the object of the worship of thousands. Poor sinners, this is not the kind of obedience Christ demands. What you like or dislike has nothing to do with your salvation, and is not the question for you to consider. You must walk by Faith, and not by Sight. The all-absorbing, all-important question is, What does the Lord say? When this is satisfactorily answered, you can go forward, with the blessed assurance that you can "do all things through Christ, who strengthens you." [547]

      But again: What business have you with the reason of the command? Can you expect to fathom the deep purposes of God? Why, you can not explain the most familiar thing. If, when surveying the legitimate realms of philosophy, you frequently stumble and fall, can you expect to walk by Sight a single moment in religion? Should you entertain such an idea, let me assure you that Faith alone can lead you through the darkness of the present to a bright and glorious future.

      II. THE ANALOGY BETWEEN FAITH AND SIGHT.

      The New Testament abounds in analogical teaching, but the great Teacher more especially excels in this method of presenting truth. Nothing could be more striking, and certainly nothing more instructive, than this method, when properly used. Besides the particular truth it unfolds, in any given case, it teaches us the general truth that material things are to be valued, not as an end, but as a means; and that, therefore, the Senses and the Reason are but instruments by which the soul travels toward the regions of Faith, and are only useful while operating in their proper spheres. Hence they must not be allowed to trespass upon the dominion of Faith, for it can hold no partnerships, make no compromises; it must have undisputed and unlimited control over its own. Let us now examine the analogy between Faith and Sight. Sight clearly implies three things:

      1. The organ of sight--the eye.

      2. The medium of sight--light.

      3. An object upon which to look.

      Now when these three things are perfect there will be perfect vision; but remove one--no matter which--and there can be no vision at all. Precisely so is it with Faith. Three things are necessary to it also: [548]

      1. There must be the organ of Faith--the capacity to believe.

      Have we this capacity? Are we capable of believing truth when it is presented before us? Certainly no one ought to hesitate in answering these questions. But, strange to say, some men have doubted our capacity to believe--men, too, who are regarded as lights in the Church, and whose opinions carry with them great weight. Surely, such men do not understand what they teach.

      I do not propose to discuss this question. In fact, it is not a question within the range of legitimate discussion. It is a question of experience, and can be decided only by an appeal to every man's consciousness. Every man must decide for himself; no one can do it for him. True, the aggregate testimony of men can be taken, but the question then becomes a matter of Faith, the ridiculousness of which will appear when an individual attempts to express himself in the language which this position forces him to use. "I believe that I can believe," is not very passable English, and certainly does not sound out with the same assurance as "I know that I can believe." The question, then, is not one of faith or philosophy, but of actual knowledge. In order to make my meaning more fully understood, I will illustrate: For several hours, upon a pair of scales, suspended by a rope, you have been weighing a thousand pounds at a time. A gentleman steps up, and, after examining the rope, and making a long and intricate calculation, he gravely informs you that he thoroughly understands the philosophy of ropes, and that this one is not now, and never was, capable of bearing up more than five hundred pounds? What would you think of this man's philosophy? And how long would you stop to reason with him about the matter? If you were to consume time with [549] him at all, you would simply say to him, "That you did not care what his philosophy taught; that you had tried the rope sufficiently, and knew, from actual experience, that he was mistaken." So say to every man that doubts your ability to believe the Gospel.

      2. There must be the medium of Faith.

      The apostle says: "Faith comes by hearing, and hearing by the word of God." (Rom. x: 17.) This, then, settles the question as to what is the medium of Faith. Clearly, it is the Word of God. And this at once elevates our view of that Word, and gives us better conceptions of the preciousness of Faith. We bless the hand that bears us the gift. In what reverence, then, should we hold the Word of God, which brings to us such a glorious gift as Faith!

      3. Faith must have an object--something upon which to rest.

      What is this object? Let the Holy Scriptures answer: "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life;" "This is the work of God, that ye believe on him whom he hath sent;" "He that believeth on me hath everlasting life;" "Ye believe in God, believe also in me;" "Believe on the Lord Jesus Christ, and thou shalt be saved." Many other passages could be quoted, but these are deemed sufficient to show that the object of our Faith is the precious Savior. And what a blessed fact this is! How consoling to the heart that is tired of the endless controversies about creeds and doctrines! And with what joyful trust does the poor, houseless wanderer come to this sure foundation-stone which God has laid in Zion! The Christian's Faith is not doctrinal, but personal; [550] not belief in a theory, but in a Divine and glorious character; not the reception of a cold, lifeless dogma, but a hearty, earnest trust in one whose love is stronger than a brother's; who is "touched with a feeling of our infirmities;" who "knows our frame, and remembers that we are dust."

      But let us notice in what particulars Christ addresses our confidence. Is he worthy? Certainly he who has been appointed "heir of all things; by whom the worlds were made;" who is the "brightness of the Father's glory, and the express image of his person;" who is "seated at the right hand of the Majesty on high; "whose" throne is for ever and ever;" who "loves righteousness and who hates iniquity; "and" whom all the angels worship," is worthy of our most unqualified trust and our highest adoration.

      Has he done any thing for us that entitles him to our confidence? Read his history. Follow him from his birth to the last scenes on Calvary. His life was one of toil, sorrow, and self-denial, that he might teach us "how sublime a thing it is to suffer and be strong." But who can witness his last dying agony on the Cross without exclaiming--

      Will he certainly save us if we put our trust in him? What penitent believer did he ever turn away? "He would not have any to perish, but all to come to the knowledge of the truth." Do we want a Savior who is willing to save? Jesus is ever willing. Must he have the official character of a Savior? Christ is anointed to save. But do you say he must have power to save? The Lord is "able to save [551] to the uttermost all that come to God by him." Sinner, believe on the Lord Jesus Christ, and THOU SHALT BE SAVED.

      III. THE SUPERIORITY OF FAITH OVER SIGHT.

      Numerous examples illustrating the truth of this proposition may be found in both the Old and New Testament Scriptures. In fact, from that memorable occasion in the Garden of Eden, when Sight was first brought into antagonism with Faith, till the present time, the history of the world is but a succession of events attesting the superior excellence of Faith. Sight, when followed beyond its legitimate sphere, has ever led mankind astray. Its dazzling beauty, its splendid attire, and its fascinating charms are well calculated to captivate those who trust in appearances. But it is only necessary to examine the records of the past, and our own experience, to understand how deceitful is all this display, and how unworthy it is of our confidence.

      Not so of Faith. It offers no enchanting prospects in this life. Its promises here are self-denial, toil, struggle, sorrow, and disappointments; but its history is full of immortal heroes and glorious triumphs. After a while its work will be accomplished, and then those who "have kept the faith" will, with the Apostle Paul, receive a "crown of righteousness" which shall never fade away.

      But let us now consider wherein consists Faith's superiority.

      1. It has a more extended view than Sight.

      Whoever attempts to walk by Sight will not be long in finding out the shortness of his vision. He will find that life is full of labyrinths he can not thread, while every-where he will meet untold mysteries he can not explain. [552] Discouraged by his failures, and bewildered by the difficulties of his situation, he will very possibly despair of relief, and accept one of the inevitable alternatives of desperation, viz.: dissipation, solitude, or suicide, either of which will unfit him for the land of the great hereafter.

      But the horizon of Faith is not so limited. The apostle's description will help us to understand its extent: "Faith is the foundation of things hoped for, the conviction of things not seen." (Heb. xi: 1.) That is, it stands under all the future, and convinces of all the past. It is, therefore, master of the invisible world, and is to the spiritual world what Sight is to the material. With this wonderful telescope we can survey every step of human progress, and understand every path of human duty.

      2. Faith is more truthful than Sight.

      Things are not here what they seem to be. Deception lurks in the most inviting prospects. We see only the outside. We do not penetrate to the real essence. We are intoxicated with qualities, and show our aptness by compounding relations, but we only deceive ourselves, and demonstrate that--

      Sight takes cognizance of things as they appear; Faith sees them as they are.Sight sees that which is visible; Faith sees only the unseen. One deceives, and often leads astray; the other deals honestly with us, and tells us the truth. When was any one ever disappointed who walked [553] by Faith? You will search the records of the past in vain for a single example. On the contrary, however, you will find that the "obedience of faith" has always been richly rewarded. I can refer to only a few instances.

      As the children of Israel journeyed from Mount Hor, by the way of the Red Sea, to compass the land of Edom, they became much discouraged because of the way, and complained bitterly against God and Moses for having brought them out of the land of Egypt to die in the wilderness. And the Lord sent fiery serpents among them, to punish them, for their unbelief and hardness of heart. From the bite of these serpents, many of the people died. After which, those remaining confessed their sins, and besought Moses that he would pray the Lord to have the curse removed. The Lord instructed Moses to make a brazen serpent, and set it upon a pole, and said it should come to pass that every one who was bitten, when he looked upon it, should live.

      Could any thing have been more unphilosophical than this remedy? How unlike the materia medica of Sight! Suppose some modern physician were to suggest such a remedy for the bite of serpents now, what, think you, our learned doctors of medicine would say of him? Would they be likely to regard him as sane? Not unless they should exercise more charity than they are in the habit of doing toward adventurers in their profession. But these Israelites were not to seek for the reason of the command; they were to walk by Faith--simply to look and live. When they had obeyed, were they disappointed? No matter how unpromising the thing appeared, was not the Faith of every poor, suffering Israelite, who looked to the remedy instantly and amply rewarded?

      The destruction of the walls of Jericho is another [554] striking illustration of the fidelity of Faith to her promises. What if some modern Joshua should establish a school of military tactics in accordance with the programme of that siege? Does not the very thought excite a smile on the face of every war-worn veteran in all the land? Nevertheless, when the Israelites had compassed the city, as commanded, their Faith met no disappointment--the walls of the city fell.

      3. Faith is more powerful than Sight.

      There is nothing, perhaps, in which we are so constantly cheated as in our estimate of power. We are accustomed to look for it in noise and great display; but nothing could be more unwise, for real power moves in silent courses. It is not in the thunder's deep, portentous roar, but in the lightning which sleeps in the storm-cloud. Sight is forever thundering in our ears its arrogant boasts, while it is only able to make display; but Faith goes on in silence, and overcomes the world.

      It would be both a pleasant and profitable exercise to notice the many conditions in life where Faith manifests its superior power, but a few must suffice.

      The most self-sacrificing service, which God requires of us, Faith can make easy. Abraham offering up his son Isaac is a fine illustration of this. What could have more severely taxed Abraham's fidelity to God than the act he was required to perform? It was paternal love and Faith in conflict; a struggle between a father's affection for his son-his only son--and respect for the commandment of God. Faith gained the victory; and, on this account, Abraham is called the "father of the faithful."

      Faith also enables us to endure the severest trials without murmuring. The Bible is full of splendid examples [555] illustrating the truth of this statement, and the history of the Church bears overwhelming testimony in its favor. With what eloquence does the long list of martyred saints speak on this subject! The names of such glorious heroes as John Huss, John Rogers, and William Tyndale, tell how true it is that faith in Christ is able to sustain us through the darkest hour of trial.

      Again: it is a glorious fact that, when we are exposed to the greatest dangers, Faith gives us courage, and lights up our pathway. During a storm at sea, a ship, which had for a long time breasted the fury of the waves, was, at last, apparently about to go down. All on board were in the wildest state of excitement, except one man, who remained perfectly composed, and seemingly indifferent to the danger which threatened him. His wife, noticing his calm demeanor, and not understanding the meaning of it, asked him how he could appear so resigned in the presence of so great peril. He immediately drew a dagger, and presented it at her heart. Said he: "Are you not afraid of this dagger?" "No," she answered, as the tears streamed down her pale cheeks. "And why are you not afraid of it?" he continued. "Because," said she, "it is in the hands of my dear husband." "Neither am I afraid of the storm," said he; "because it is in the hands of my heavenly Father. I know that he loves me, and doeth all things well." This man walked by Faith, and Faith gave him perfect resignation." Though he slay me, yet will I trust him," is not the language of weak, hesitating, stammering Sight.

      Finally: Faith's conflicts, though they may seem doubtful for a time, never fall to end in victory. How many sad and weary hearts, worn down by the long, long night of toil, are inspired with a new hope and new life by the [556] quickening rays of this blessed assurance! All along the lines of the struggling soldiers of the Cross, I see unmistakable evidences of a forward movement, as they unitedly pronounce the cheering words of the apostle: "Thanks be to God, who giveth us the victory, through our Lord Jesus Christ."

      It is difficult to conceive how our heavenly Father could have given us more evidence than he has that Faith is stronger than Sight. We have seen that philosophy clearly suggests it; that history speaks but one voice on the subject, and that the heroes of the Bible, to whom we have referred, exemplify it in their lives. "And what shall I more say? For the time would fall me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: who, through Faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." (Heb. xi: 32-35.)

      I feel that enough has been said to convince the most skeptical mind that only Faith is able to lead us to certain and glorious victory.

      And now, in conclusion, let me urge upon you the importance of following the lead of Faith. The things of Sight can never bring happiness, though the world, with all its stores, were placed at your feet. The history of Solomon is re-enacted in the history of every man who seeks for happiness in the unsubstantial pleasures of this world: "All is vanity and vexation of spirit, and there is no profit under the sun."

      But, even allowing that there is a degree of real pleasure in pursuing the things of Sight, they can not remain with [557] you long, for decay is written upon them all--all is changing, passing, fleeting--

      Where are the companions of your youth? "The fathers, where are they? and the prophets, do they live forever?" Look back upon the past. How many of life's fondest treasures lie buried there! How many cherished hopes and dazzling prospects steep within that tomb of ages! When, O when, will the world understand the folly of trusting the things of Sight!

      Dear brethren, let us heed the voice of heavenly wisdom, and "look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal." "Let us not be weary in well-doing," but toil on and suffer, if needs be, yet a little while; "for in due season we shall reap if we faint not."

      ^* In justice to the Editor of this work, it is proper to state that this sketch of his life was written, at the request of the Publishers, by Dr. L. L. Pinkerton, and appears just as he wrote it.

[TLP 537-558]