Modern Skepticism: A Journey Through the Land of Doubt and Back Again Part 5

And I was willing to act on this principle. I saw that Christ and Christianity were more and better than all the Churches and all the creeds on earth put together, and that all the Churches had errors and faults or failings which Christ and Christianity had not; and I had an idea that one of the grandest sights conceivable would be to set all the disciples of Christ to work striving to get rid of everything anti-christian, and to come as near to Christ, and to each other, as possible, both in truth and virtue.

But to proceed with my story.

I frequently spoke on religious subjects with my colleagues when we met, along with the leading laymen, at the houses of our friends. Some new book, some particular sermon, or some article in the magazine, or perhaps the fulness of one's own mind with the subjects of one's studies, would turn the conversation on the state of the Church and the ministry, and the need of improvement in the theological systems and dialects of the day, and the manner of handling religious subjects generally, both in the pulpit and through the press. Whatever the subject under consideration might be, I expressed myself with the utmost freedom. I stated my beliefs and disbeliefs, my doubts and my convictions, without the least reserve. And I as readily gave my reasons for my views. I was generally prepared with the pa.s.sages of Scripture bearing on the subjects introduced, and gave them, with my impressions of their meaning. And I did my best to draw my colleagues and friends into a thorough investigation of every point, in hopes that we might all come as near as possible in our views to a full conformity to the teachings of Christ. The results of these conversations, and of my other labors, were in some cases, very satisfactory. Some were led to exercise their minds on religious subjects who had never troubled themselves about such matters before. Some that had been accustomed to think and read a little were led to think and read more, and to better purpose.

Some that had been helplessly and miserably perplexed had their minds put right, and were delivered from their distresses. Some had their minds directed more seriously to the practical requirements of Christianity, and labored more, and made more sacrifices, for the prosperity of the Church and the salvation of their fellow-men. In considerable numbers the standard of Christian knowledge and piety was raised, and the general tone of the churches improved.

In other cases the results were of a very different character. During the early years of my religious life I supposed that all professing Christians, and especially all ministers of the Gospel, were anxious to be as wise and good as possible, and that they would be delighted, as I was myself, to get any new, or larger, or clearer views of truth and duty. I judged of others by myself, and gave them credit for the same desires and longings that swelled my own soul. I gave them credit too for unlimited capacities to take in and appreciate the truth, and for any amount of ability to use it, when received, in doing good to others.

I had seldom any difficulty in understanding _them_; and it never entered my mind that they would have much difficulty in understanding me. And I never felt myself even tempted, much less disposed, to misrepresent the words or sentiments of my friends, or to take advantage of the freedom with which they spoke, to injure them in the estimation of their friends. I had no intolerance myself, so far as I can recollect, and I had no disposition to cause intolerance in others towards my brethren. How it was with my brethren I will not undertake to say, but, as a person with any knowledge of human nature would have antic.i.p.ated, I was greatly misunderstood and misrepresented. Some of my colleagues and friends were in a maze with regard to my views and intentions. Shut up within the narrow confines of some old stereotyped form of faith or fancy into which they had been born, or into which they had been brought they knew not how, and afraid to change or modify one _iota_ of their blind belief, investigation, search after truth, enlargement of thought, or change of sentiment, was with them out of the question. The very idea of anything differing from their own traditionary or haphazard belief was, in the estimation of some of them, no less than heresy, treason, or infidelity. Others, who were not so much benighted, were afraid to venture on a free examination of religious matters, or a careful comparison of their views with the teachings of Scripture. Some trusted in their elders, and feared no error so long as they kept in the track of their predecessors. I am not certain that I should go too far if I were to say, that some were under the influence of worldly and selfish motives, and were resolved to take the course which promised to be most conducive to a quiet, easy, self-indulgent life. There were some whose conversations left this impression on my mind. One young minister, when I was pointing out to him some inconsistency between a statement he had made and the teachings of Christ, put an end to the conversation by saying, "I don't want to hear anything about such matters; I know what is expected of a minister of the Methodist New Connexion, and I am resolved to be one; and I shall just hold the doctrines necessary to keep me in the office, and nothing else." And I suppose he did not stand alone.

Some lacked the power to think. They were all but mindless. Whatever they might be able to do in reference to worldly matters, they were unable to think, to compare doctrine with doctrine, or to reason in any respect whatever on religious matters. One young man, a candidate for the ministry, told me that he never had thought matters over in his own mind, but taken what came in his way in books or sermons, never troubling himself, or finding himself able, to do more than to remember and to repeat what he heard or read. He had not the faculty to compare the sayings of men with the sayings of G.o.d; or the sayings of one man with the sayings of another. He was a mere dealer in words and phrases, and he aspired to nothing higher than to live by the ign.o.ble occupation.

How many of those with whom I came in contact, and in whose society I poured forth so freely the thoughts of my mind, were of the same stamp, I do not know. I never tested any other person so thoroughly as I tested him. There _were_ others, however, that had been fas.h.i.+oned in a similar mould.

Others with whom I conversed _had thought_, and had embraced certain views believing them to be true; but they had fallen under the influence of teachers and books of a different cast from those by which my own mind had been chiefly influenced. And they had been led to fix their thoughts almost exclusively on one particular cla.s.s of Scripture pa.s.sages, and to neglect or overlook other portions of the sacred volume, though much more numerous, and much more clear in their meaning.

They had also been led to adopt certain interpretations of the pa.s.sages on which their attention had been specially fixed, which a consideration of other pa.s.sages of Scripture had led me to reject. Thus our minds had run into different moulds, and taken different forms. We differed not only on certain points of doctrine, but in our tastes, and in our rules of judging. The consequence was, that we could never talk long on religious subjects without getting into a dispute, or coming to a dead stand. To make matters worse, this cla.s.s of people had been led to believe that their peculiar notions were the essential doctrines of the Gospel, and that those who did not believe them could not be Christians.

When therefore they found that I looked upon their theories as erroneous and unscriptural, they p.r.o.nounced me at once an erratic and dangerous man. I imagined, at first, that I could bring these people to see things in a different light. I had such faith in the power of plain Scripture pa.s.sages, and in the force of common sense, and was so ignorant of the power of prejudice, and of peculiarities of mental const.i.tution, that I conversed and reasoned with them with the greatest freedom and the utmost confidence. But I found at length that my expectations were vain.

I was conversing once with a colleague who belonged to this cla.s.s, on man's natural p.r.o.neness to evil. He was one of the best and most enlightened of that school of theologians, and he regarded me at the time with very kindly feelings. And we were agreed as to the _fact_ of man's natural tendency to evil, but he had been led to rest his belief in the doctrine on somewhat different grounds from those on which my belief rested. And this was enough. He quoted the pa.s.sage from Isaiah, "The whole head is sick, and the whole heart faint: from the crown of the head, to the sole of the foot, there is no soundness, but wounds and bruises and putrefying sores." "Do you think that the Prophet refers in that pa.s.sage to man's natural p.r.o.neness to evil?" said I. "What can he refer to else?" said he. "I have been accustomed to regard the words as a figurative description of the miserable state of the Israelites under the terrible judgments of G.o.d," I replied. He instantly became red in the face, and said, "Do you mean to deny the natural depravity of man?"

I said, "The question is not about the doctrine, but only about the meaning of that particular pa.s.sage." But all was in vain. I had roused his suspicions and his anger, and the conversation came at once to an end, and he never afterwards regarded me with the same degree of confidence and friendliness as before.

On another occasion a brother minister quoted, as proof that men in their unregenerate state cannot do anything towards their own salvation, the words of Jeremiah, already once referred to, "Can the Ethiopian change his skin, or the leopard his spots?" "Do you really think," said I, "that the Prophet is speaking, in those words, of men generally?"

"What else is he speaking of?" was the answer. "He seems to me to be speaking of a particular cla.s.s of men, who have been so long accustomed to do wrong, that they have lost the power to do right--having made themselves the helpless slaves of their evil habits. He is not, I think, speaking of the state into which they were _born_; but of the state to which they had _reduced_ themselves by long persistence in sin. Hence he says at the conclusion of the pa.s.sage, 'Then may ye, who are accustomed to do evil, do well.'" "Oh! I suppose you deny the doctrine of natural depravity." "No, I do not," said I. "It is no use saying that," he replied, "when you explain away the pa.s.sages of Scripture in which the doctrine is taught."

Such encounters between me and my brethren were at one time by no means uncommon. They took place at almost every meeting. The result was often unpleasant. My brethren generally did not like to be disturbed in their notions, or in their way of talking. But few, if any of them, were prepared or disposed to enter on the investigations necessary to enable them to ascertain what was the truth on the points on which we were accustomed to converse. Some had not the power to revise their creeds and their way of talking and preaching, and bring them into harmony with Scripture and common sense. And people of this cla.s.s were sure to look on all who did not see things in the same light as themselves, as dangerous or d.a.m.nable heretics. They, of course, concluded that I was not sound in the faith. They felt that I was a troublesome, and feared that I was a lost and ruined man. The remarks which I made to them, they repeated to their friends; and as they seldom succeeded in understanding me properly, their reports were generally incorrect. In some cases my statements were reported with important additions, and in others with serious alterations, and in some cases their meaning was entirely changed. And the change was seldom to my advantage. A difference of expression between me and my brethren was mistaken for a difference of belief; and the disuse of an unscriptural word, was mistaken for a renunciation of a Christian doctrine. A dispute about the "eternal sons.h.i.+p" was mistaken for a dispute about the divinity of Christ, and a difference of opinion about the meaning of a pa.s.sage of Scripture, came to be reported as the denial of Christ's authority. In one case I gave it as my judgment that there were really righteous people on earth when Christ came into the world, and that it was to such that Christ referred, when He said, He "came not to call the righteous, but sinners to repentance." This was made into an a.s.sertion that the coming of Christ was unnecessary. Inability to accept unauthorized definitions and unscriptural theories of Scriptural doctrines, was construed into a denial of those doctrines. My endeavor to strip religious subjects of needless mystery, was represented as an attempt to subst.i.tute a vain philosophy for the Gospel of Christ. An expression of dissatisfaction with a grandiloquent but foolish and mischievous sermon on the "Cross of Christ," was set down as a proof that my views on the sacrifice of Christ were not evangelical. My endeavors to show that Christianity was in harmony with reason, were mistaken for an attempt to subst.i.tute reason for faith, and became the occasion of a rumor that I was running into Pelagianism or Socinianism. My own conviction was, that I was coming nearer to the simplicity, the purity, and the fulness of the Gospel; and that is my conviction still. And those of my brethren in the ministry who were in advance of the rest in point of intelligence and piety, and who were least infected with foolish fear and jealousy, expressed to me their satisfaction with my views and proceedings. And the people listened to my discourses with the greatest delight. They flocked to hear me in crowds; and the crowds continually increased. And many were benefited under my ministry. Sinners were converted, and believers were comforted, and stimulated to greater efforts in the cause of G.o.d.

To those, however, who had come to believe that I was drifting towards heresy, all this was the occasion of greater alarm, and my great success and growing popularity led them to make increasing efforts to lessen my influence, or silence me altogether. Their conduct caused me great uneasiness, and it was this that first awakened in me unhappy feeling towards them.

CHAPTER VIII.

A SECOND TENDENCY. PRACTICAL PREACHING.

I had a second powerful tendency which helped to get me into trouble, and so became an occasion of unhappy feeling, namely, a _practical_ tendency. This was bred in me. It was a family peculiarity; it ran in the blood. My father had it. Religion with him was goodness of heart and goodness of life; fearing G.o.d and working righteousness; loving G.o.d and keeping His commandments. And his belief and life were one. I never knew a more conscientious or G.o.dly man. And I never knew a man who could more truly have uttered the words of the Psalmist: "Lord, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself as a child that is weaned of its mother; my soul is even as a weaned child." What G.o.d had left mysterious, he was willing should remain so; he found sufficient to meet his wants and to occupy his thoughts in what He had clearly revealed. He never troubled either himself or his children with those incomprehensible subjects on which many people are so p.r.o.ne to speculate and dogmatize. He read but few books, and those which he read he carefully compared with the sacred Scriptures. The Bible was his only authority, and by it he tested both books and preachers, receiving nothing but what he saw and felt to be in harmony with its spirit and teachings. He liked Bunyan, especially his _Pilgrim's Progress_; and he liked Wesley; but he liked the Bible best.

There were no bounds to his love and reverence for the Scriptures. He regarded them as the perfection of all wisdom, the true and perfect unfolding of the mind and will of G.o.d. He read them every morning on his knees, before the rest of the family were up. Whatever might be the calls of business, he spent a full hour in this exercise. He read them every noon to his family. He read them at night before retiring to rest.

He read them with a sincere desire to learn G.o.d's will, and with earnest prayer for Divine help to enable him to do it. He read them till all the plainer and more practical portions were safely lodged in his memory, and deeply engraven on his heart. He read them till their teachings became a part of his very nature, and shone forth in his character in all the beauty of holiness. He was a thorough Christian. The oracles of G.o.d were the rule both of his faith and conduct. They leavened his whole soul. They mingled with all his conversation. They were his only counsellors and his chief comforters. They were his law, his politics, his philosophy, his morals. They were his treasure and his song. And he received their teachings in their simple, obvious, common-sense meaning.

He had quite a distaste for commentaries, because they would not allow the Scriptures to speak forth their own solemn meaning in their own plain, artless way. He hated the notes to Bunyan's _Pilgrim's Progress_ for the same reason. He could understand the Bible, but he could not understand the explanations of it given by theologians. He would not study theology. He would study the Bible and Christ; he would study precepts and promises, exhortations and warnings, examples and historics; but not theology. And he never bothered us with theology.

There was no theology in his conversation. There was none in his prayers. He never used theological terms. In all he said on religious matters, whether to G.o.d or man, he used the simplest Bible terms. He seldom talked much to his children about religion; he taught us more by his deeds and spirit than by words; but when he did say anything to us on the subject, it was the pure, unadulterated Word of G.o.d. The idea of making us theologians, in the ordinary sense of the word, never entered into his head. He wished us to think and feel and act like Christians, and that was all; and the end of all his counsels and labors was to furnish us unto every good word and work. If he had written a system of divinity, he would have left out most of the things which many put into such books, and put in many which most leave out. It would have been a book to help people to live right and feel right, and not to dream, or speculate, or wrangle. If he had been a preacher, he would have filled his sermons with the living words of Moses and the Prophets, of Christ and His Apostles, and pressed them on the consciences of his hearers with all his might. He would often have "reasoned of righteousness, temperance, and a judgment to come," but never troubled his hearers with human theories of Christian doctrines. The drift and scope of his sermons to the unG.o.dly would have been, "Cease to do evil; learn to do well." "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and He will have mercy upon him; and to our G.o.d, for He will abundantly pardon." "Repeat and be converted, every one of you, that your sins may he blotted out." The substance of his sermons to believers would have been, "I beseech you therefore, brethren, by the mercies of G.o.d, that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service." "Ye are not your own; ye are bought with a price; therefore glorify G.o.d with your bodies and your spirits, which are His." "For ye were not redeemed with corruptible things, such as silver and gold, from your evil way of life received by tradition from your fathers; but with the precious blood of Christ; who gave Himself for you, that He might redeem you from all iniquity, and purify you unto Himself a peculiar people, zealous of good works." "Be not deceived; G.o.d is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh, reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well-doing; for in due season we shall reap, if we faint not.

As we have therefore opportunity, let us do good unto all men, especially to those who are of the household of faith." He would have spoken of the love of G.o.d, and of the death of Christ, and of all the great moving facts and doctrines of the Gospel; but, like the sacred writers, he would have turned them all to practical account. His aim in everything would have been to bring men into subjection to G.o.d's will, and into full conformity with the teachings and character of Christ.

My eldest brother was a minister, and this was the character of his preaching. His favorite books were Baxter's works and the Bible. His favorite minister was William Dawson, one of the most practical, earnest, and common-sense preachers that ever occupied a pulpit. Like his father, he kept scrupulously to the simple teachings of the Scriptures, and he was once charged with unsoundness in the faith, because he would not be wise above what was revealed, nor preach more than the Gospel committed to him by Christ.

It was the same with myself. I looked on Christianity, from the first, as a means of enlightening and regenerating mankind, and changing them into the likeness of Christ and of G.o.d. In other words, I regarded it as a grand instrument appointed by G.o.d, for making bad men into good men, and good men always better, thus fitting them for all the duties of life, and all the blessedness they were created to enjoy. And I considered that the great business of a Christian minister was to use it for those great ends. And I think so still.

The Bible is the most practical book under heaven, and I cannot conceive how any one can read it carefully, with a mind unbiased by prejudice or evil feeling, without perceiving that its great object is to bring men to fear and love G.o.d, and to make them perfect in every good work to do His will. How any one can study Christianity without perceiving that its design is to bring men into harmony with G.o.d, both in heart and action, and to make them steadfast, immovable, always abounding in the work of the Lord, is a mystery to me. Antinomianism is Antichrist. The preaching which tends to lessen men's sense of duty, or to reconcile people to a selfish, idle, or useless life, is contrary both to Christianity and common sense. And all interpretations of Scripture which favor the doctrine that men have nothing to do but to believe and trust in Christ, are madness or impiety. The impression which G.o.d seeks to make on our minds from the beginning of Genesis to the end of Revelation is, that if we would have His favor and blessing, we must do His will. The whole Bible is one great lesson of piety and virtue, of love and beneficence.

Christ is "the Author of eternal salvation to those" only "who obey Him." Those who obey Him not He will punish with everlasting destruction. Christ and His Apostles agree that, if we would see G.o.d and have eternal life, we must be "holy as G.o.d is holy," "merciful as our Father in heaven is merciful," "righteous as Christ was righteous;"--that G.o.d, who is love, and Christ, who is G.o.d, must dwell in us, live in us, work in us;--that carnal, sinful self must die, and "grace reign in us through righteousness unto eternal life."

I know what can be said about doctrines; but there are no doctrines in the Scriptures at variance with the principle that "G.o.d will render to every man according to his deeds,--that to them who by patient continuance in well-doing seek for glory, honor, and immortality, He will give eternal life; and that to them who are contentious, and do not obey the truth, but obey unrighteousness, He will recompense indignation and wrath, tribulation and anguish." Nay, the doctrines of Scripture are employed throughout as motives and inducements to righteousness. This is their use. The truth is taught us that it may make us free from sin, and sanctify both our hearts and lives to G.o.d. The Word of G.o.d, the doctrine of Christ, is sown in our hearts as seed in the ground, that it may bring forth in our lives "the fruits of righteousness." The office of faith in Christ and His doctrine is, to "work by love," to make us "new creatures," and so bring us to keep G.o.d's commandments. The blindest man on earth is not more blind than the man who can read the Scriptures without perceiving that their object is to make men "perfect, thoroughly furnished unto all good works."

As I had never been placed for instruction under any Antinomian theologian, and had never been taught at home, either by word or deed, to wrest the Scriptures from their plain and simple meaning, I naturally became a thoroughly practical preacher. I took practical texts: I preached practical sermons. The first text from which I preached was, "Say ye to the righteous, it shall be well with them, for they shall eat the fruit of their doings. Wo unto the wicked, it shall be ill with him; for the reward of his hands shall be given him." The second was, "Blessed are the pure in heart, for they shall see G.o.d." The third was, "Ye are not your own; ye are bought with a price; therefore glorify G.o.d with your bodies and spirits, which are G.o.d's." And the fourth was, "These shall go away into everlasting punishment; but the righteous into life eternal." The following were among my princ.i.p.al texts and subjects for many years: "Occupy till I come." "Let your light so s.h.i.+ne before men, that they may see your good works, and glorify your Father which is in heaven." "Herein is my Father glorified, that ye bear much fruit."

"He that showeth mercy with cheerfulness." "Be ye therefore merciful, as your Father which is in heaven is merciful." "He that winneth souls is wise." "Train up a child in the way he should go, and when he is old he will not depart from it." The Good Samaritan. The Prodigal Son. The Barren Fig-tree. The Hatefulness and Wickedness of Lukewarmness. The Woman that did what she could. The Christian's Race. The Good Steward.

The duty of Christians to strive with one heart and one mind for the faith of the Gospel. The example of Christ. "Give no occasion to the adversary to preach reproachfully." "And now abideth faith, hope, charity, these three; but the greatest of these is charity."

"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." "For I am not ashamed of the gospel of Christ: for it is the power of G.o.d unto salvation: to every one that believeth: to the Jew first, and also to the Greek." "I must work the works of Him that sent me, while it is day: the night cometh, when no man can work." "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." "Be not deceived; G.o.d is not mocked: for whatsoever a man soweth that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." "Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one, in the spirit of meekness; considering thyself lest thou also be tempted." "And let us not be weary in well doing: for in due season we shall reap, if we faint not." "Feed My sheep." "Feed My lambs." "Bear ye one another's burdens, and so fulfil the law of Christ." "Remember the poor." "Freely ye have received; freely give." "It is more blessed to give than to receive." I had quite a mult.i.tude of such subjects.

I did not however confine myself to these. I did my best to declare the whole counsel of G.o.d. I kept back nothing that seemed likely to be useful to my hearers. I spoke on the love of G.o.d,--on the condescension of Christ,--of His unparalleled love in giving Himself a sacrifice for our salvation. I spoke of His sufferings and death,--of His resurrection and mediation,--of His sympathy with our sorrows,--of His coming to judgment. I spoke of the miseries of sin,--of the pleasures of religion,--of the joys of heaven,--of the pains of h.e.l.l,--of providence, and of trust in G.o.d. In short, I preached on every great doctrine of revelation as I had opportunity. I revered all G.o.d's truth, and I preached on every part of it with fidelity. But I treated everything in a practical way. I used every subject as a means or motive to holiness and usefulness. And this, I believe, was right. The Apostles did so,--Christ did so,--and they are the Christian minister's examples.

I had a partiality for practical books. As I have already said, among my favorite English authors were Hooker, and Baxter, and Barrow, and Howe, and Jeremy Taylor, and Penn, and Tillotson, and Law. Baxter stood first, and my favorite books were his _Christian Directory_, his _Life of Faith_, his _Crucifixion of the World by the Cross of Christ_, and his _Directions for Settled Peace of Conscience_. But, in truth, it is hard to say which of his works I did not regard as favorites. I liked his _Catholic Theology_, his _Aphorisms on Justification_, his _Confessions_, and even his Latin _Methodus Theologiae_. I read him everlastingly. I read Law and Barrow too, till I almost knew many of their works by heart. I studied Penn from beginning to end. And I never got tired of reading Hooker. I regarded his _Ecclesiastical Polity_ as one of the richest, sweetest, wisest, saintliest books under heaven.

My favorite French authors were Ma.s.sillon, Fenelon, Flechier, Bourdaloue and Saurin, all practical preachers. Ma.s.sillon moved me most. I have read him now at intervals for more than forty years, and I read him still with undiminished profit and delight. He is the greatest of all preachers; the most eloquent, the most powerful; and his works abound with the grandest, the profoundest, the most impressive and overpowering views of truth and duty.

Among the Fathers I liked Lactantius and Chrysostom best, not only for the superiority of their style, but for the common sense and practical character of their sentiments.

My favorite Methodist author, when I first began my Christian career, was Benson. His sermons were full of fervor and power. I felt less interest in Wesley at first. I was incapable of duly appreciating his works. As I grew older, and got more sense, my estimate both of his character and writings rose, and now I like him better, and esteem him more highly, than at any former period of my life. And I like his latest writings best.

I liked Fletcher very much, partly on account of the good, kind Christian feeling that pervaded his writings, and partly on account of his able and unanswerable defence of the enlightened and scriptural views of Wesley, as set forth in the Minutes of 1771.

Among the later Dissenting writers, Robert Hall was my favorite. I liked many things in the writings of John Angell James; but there were other things, especially in his _Anxious Inquirer_, that appeared to savor more of mysticism than of Christianity, and that seemed better calculated to perplex and embarra.s.s young disciples of Christ, than to afford them guidance and comfort.

There were many other good authors whom I read and prized, but most of the above I read till their thoughts and feelings became, to a great extent, my own; and the effect of all was to strengthen the already strong practical tendency of my mind.

But no book did so much to make me a practical preacher as the Bible. It is practical throughout--intensely practical, and nothing else but practical. The moment it introduces man to our notice, it presents him as subject to G.o.d's law, and represents his life and blessedness as depending entirely on his obedience. G.o.d is presented from the first as an avenger of sin, and as a rewarder of them that diligently seek Him.

In His address to Cain He sets forth the whole principle of His government: 'If thou doest well, shalt thou not be accepted? But if thou doest not well, sin lieth at the door.' Enoch is translated because he walked with G.o.d. The world is destroyed because of its wickedness, and Noah is saved because of his righteousness. Abraham is blessed because he observes the statutes and judgments of G.o.d, and because he is ready to make the greatest sacrifices out of respect to His commands. The sum of the whole revelation given to the Jews is, "Behold I set before you life and death, a blessing and a curse. Obey, and all conceivable blessings shall be your portion: disobey, and all imaginable curses shall fall on you." The history of the Jews is an everlasting story of obedience and prosperity, of disobedience and adversity. The history of individuals is the same. The just live; the wicked die. The good are honored; the bad are put to shame. The Psalms, the Proverbs, and the Prophets are all lessons of righteousness. Righteousness exalteth nations; sin brings them down to destruction. And Jesus and Paul, and Peter and James, and Jude and John, have all one aim, to bless men by turning them away from their iniquities, and by urging them to perpetual advancement in holiness. All the histories, all the biographies, all the prophecies, all the parables, all the preaching, all the praying, all the writing, all the reasoning, all the things the Book contains, have just one object, to make men good, and urge them to grow continually better. All the doctrines are practical, and are used as motives to purity, love and beneficence. All the promises are given to support and cheer people in the faithful discharge of their duty. All the warnings are to keep men from idleness, selfishness and sin. The Church and all its ministries; the Scriptures and all their revelations; Providence and all its dispensations; nature and all her operations, are all presented as means and motives to a life of holy love and usefulness. The Bible has nothing, is nothing, but laws and lessons, aiming at the illumination, the sanctification, the moral and spiritual perfection of mankind.

Idleness and selfishness are the greatest of all heresies, and love and beneficence the perfection of all religion. No doctrine can be falser or more anti-christian than the doctrine that a man may sow one thing and reap another; that he may sow tares and reap wheat; or sow c.o.c.kle and reap barley--that he can grow thistles and reap figs, or plant thorns and gather grapes. 'He that doeth good is of G.o.d;' 'he that committeth sin is of the devil.' 'By this we know that we have pa.s.sed from death unto life, because we love the brethren.' 'By this shall all men know that ye are my disciples, if ye have love one to another.' 'Ye know that every one that doeth righteousness, or lives to do good, is born of G.o.d.' 'By their fruits ye shall know them.' Good trees will bring forth good fruit, bad trees will bring forth bad fruit. 'Every tree that bringeth not forth good fruit shall be hewn down and cast into the fire.'

But to give all the practical pa.s.sages the Bible contains you must quote the substance, the soul, the bulk of the whole Book. It is all of a piece. It has one aim and one tendency from beginning to end, to kill sin and foster righteousness, to crush selfishness and develop philanthropy. It consists of a mult.i.tude of parts, written in different ages, by a great variety of authors, in a great variety of styles, but it has one spirit, the spirit of truth and righteousness. And the last oracles it contains are like the first: 'Blessed are the dead that die in the Lord; they rest from their labors, and their works follow them.'

'Blessed are they that do His commandments, that they may have a right to the tree of life, and enter in through the gates into the city.'

Under the influence of this most rational, common-sense, practical Book, what could I do but become a thoroughly practical preacher? What could I do but drink in its blessed, G.o.d-like lessons, and make it the great business of my life to teach them and preach them to my hearers, and urge them on their consciences as the governing principles of their hearts and lives?

The book of nature preaches the same practical Gospel as the Bible.

There is not a creature on earth that is not required to work. Birds, beasts and insects must all labor, or die. The birds must build their nests, and gather supplies of food for themselves and their young, or they would all perish. The cattle must graze, or browse, or burrow, or dive, or lack their needed supplies of food. The beaver must build its dam, and the wolf must dig its hole, and both must labor for their daily food. The bee must gather her wax, and build her cell, and fetch home her honey, or starve. The ant must build her palace and look out for food both for herself and her family. The spider must spin her thread, and weave her web, and watch all day for her prey. All seek their food from G.o.d, and obtain it at his hands as the reward of their industry.

Every organ in man's body has to work, or the body, with all its organs, would die. The lungs must be continually breathing, and the heart incessantly beating, and the blood perpetually running its mysterious round, or the whole frame would perish. And the hands must work, and the feet must walk, and the eyes must look, and the ears must listen, and the tongue must talk. And the jaws must grind our food, and the stomach digest it, and the liver and the spleen, and the brain and the bowels, and the nerves and the glands must all co-operate, or we hasten to the dust.

And so it is through every department of nature. All things are full of labor. The vegetable world serves the animal world, and the animal world serves the vegetable world, and the mineral and meteorological worlds serve them both. And the branches of the tree shed their leaves to feed the roots, and the roots collect moisture and nutriment from the soil to feed the branches and the leaves. And the clouds let fall their showers, and the sun sheds down his warmth and light, and the more mysterious powers of nature exert their secret influences, and all things are thus kept right. And the winds keep ever in motion, bearing away the surplus cold of one region to temper the excessive heat of another, and carrying back the surplus heat of the warmer climes, to soften the rigors of the colder ones. And so throughout the universe. There is not an idle orb in the whole heavens, nor is there an idle atom on earth. The sun the moon and the stars are in eternal motion, and are evermore exerting their wondrous influences for the good of the whole universe. And the streams are ever flowing, and the sea is ever toiling. The great things and the small, the seen and the unseen, the conscious and the unconscious, are all at work, helping themselves, and serving each other, and contributing with one consent to the welfare of the great mysterious whole. Nature's laws are so framed that idleness is everywhere punished, and honest industry everywhere rewarded. Everywhere obedience is life, and disobedience death. Salvation by works is the principle of the Divine Government throughout the universe, among all the creatures of G.o.d.

My favorite preachers were William Dawson, David Stoner and James Parsons, all eloquent and earnest men, and all decidedly practical. I never missed an opportunity of hearing them if they came within five or six miles of the place where I lived. And many of their sermons which I heard more than forty years ago are still fresh in my memory, and continue to exert a happy influence on my heart.

William Dawson was a local preacher, a farmer. He was a large, broad-chested, big-headed, strong built man,--one of the finest specimens of a well-made, thoroughly developed Englishman I ever saw.

And he was full of life. There was not a sluggish atom in his whole body, nor a slow-going faculty in his whole soul. He had eyes like fire; and his face was the most expressive I ever looked upon. And his voice was loud as the fall of mighty waters. And it was wonderfully flexible, and full of music. And he always spoke in natural tones. There was nothing like cant or monotony in his utterance. Yet he would raise his voice to such a pitch at times that you could hear him half a mile away.

He was the most perfect actor I ever saw, because he was not an actor at all, but awful, absolute reality. And he was a man of wonderful intelligence and good sense. And he was well read. His mind was full to overflowing of the soundest religious knowledge. And his good sound sense had no perceptible admixture of nonsense. Every sentence answered to your best ideas of the right, the true, the holy, the divine. His grammar, his logic, and his rhetoric were perfect, and all nature seemed to stand by to supply him with apt, and striking, and touching ill.u.s.trations. And his soul was full of feeling. He seemed to sympathize with every form of humanity, from the helpless babe to tottering age, and to be one with them in all their joys and sorrows, and in all their hopes and fears. And now he would cry with the crying child, and then he would wail with the afflicted mother. All that is great, all that is tender, all that is terrible,--all nature, with all that is human, and much that was divine, seemed incarnated in him. He was the most wonderful embodiment of all that goes to make a great, a mighty, a complete man, and a good, an able, and an all-powerful preacher, it ever was my privilege to see. As a matter of course, his prayers, his sermons, and his public speeches were irresistible. Sinners trembled, and fell on their knees praying and howling. Saints shouted, and lost themselves in transports. His congregations were always crowded, and the dense, mixed ma.s.ses of men and women, good and evil, old and young, all were moved by him like the sea by a strong wind. All understood him: all felt him; and all were awed and bowed as by the power of G.o.d. His sermons were always practical. Whether he spake to the saint or the sinner, he went directly to the conscience. And all that he said you saw. Sin stared you full in the face and looked unspeakably sinful; it rose and stood before you a monster group of all imaginable horrors and abominations. The sinner shook, he shrank, he writhed at the sight, in mortal agony. G.o.d, as Dawson pictured Him, was terrible in majesty and infinite in glory. Jesus was the perfection of tenderness, of love, and power, and almighty to save. Thousands were converted under him. His influence pervaded the whole country, and was everywhere a check on evil, and a power for good. The effect of his ministry on me, on my imagination, my mind and my heart, was living and powerful to the last degree, and I remember his sermons, and feel his power, to the present day, and he will dwell in my memory, to be loved and honored, as long as I live.

David Stoner was a travelling preacher. He lived in the same village as William Dawson, and was a member of his cla.s.s. He was a disciple of Dawson in every respect, but in no respect a servile imitator. He was a man and not a slave. And he had much of Dawson's sense, and much of Dawson's power, though little or nothing of Dawson's natural dramatic manner. He was a fountain pouring forth a perpetual stream of truth and holy influence. The two were one in love, and light, and power, but in manner they differed as much as any two powerful preachers I ever knew.

Both live in my soul, and speak with my voice, and write with my pen.

Both had an influence in determining both the method of my preaching and the manner of my life in my early days.

James Parsons was a Congregationalist. His character, and the character of his preaching, may be learned from his published sermons. But, strange to say, the sermons published by himself, are not near so good, nor do they convey half so good an idea of his power, as those reported by short-hand writers and published by others. He was more, and better, and mightier in the pulpit, before a large and living congregation, than in his closet alone. My remembrance of these three great and G.o.dly men, and powerful Christian ministers, is a rich and eternal treasure. I can never come near them, but I may follow them, as I did in the days of my youth, "Afar off."