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iPUlLIC LIBRARY
A8TOH. LeWOK
il e N FOl'SiOATIOMd-. f
THE
VOUNG CHRISTIAN
A FAMILIAR ILLUSTRATION
OP THE PRINCIPLES OF
CHRZSTZAW DVT?
BY JACOB ABBOTT.
STEBEOTYPE EDITION.
NEW-YORK:
PUBLISHED BY JOHN P. HAVEN,
No. 148 Nassau-street.
.J834.y
D. Fanshaw, Primer.
^> ■■
n.
Entered, according to Act of Congress, in the year 1832, by Pierce
& Parker, in the Clerk's Office of the Dictrict Court of Masss
chusetts.
Z Iff TRO duct: OSS'
I. OBJECT OF THE BOOK.
This book is intended to explain and illustrate, in
a simple manner, the principles of Christian duty,
and is intended, not for children, nor exclusively for
the young, but for all who are just commencing a
religious life, and who feel desirous of receiving a
familiar explanation of the first principles of pietv.
As it is a fact, however, that such persons are gene-
rally among the young, that is, from fifteen to twenty-
five years of age, the work has been adapted in its
style, and in the character of its illustrations, to their
mental habits.
I have, however, looked more toward childhood
than toward maturity in choosing the form in which
I have presented the truth, and the narrative or dia-
logue by which I have illustrated it. A young man
of twenty-five will look back to his boyhood, and un-
derstand an illustration drawn from one of its scenes,
far more easily than the boy can look forward to fu-
ture life, and comprehend and appreciate allusions
to the pursuits of the man. I trust that the reader
of mature mind, into whc«3e hands this book ma ,'
fall, will excuse this partiality for the young.
4 INTRODUCTION
II. STYLE AND LANGUAGE.
I have made no effort to simplify the language.
It is not necessary to do this even for children. They,
will understand the language of maturity easily
enough, if the logic and rhetoric are theirs. I have
attempted, therefore, to present each subject in such
an aspect, and to illustrate it in such a way as is
adapted to the young mind, using, however, such
language as has suggested itself spontaneously. It is
a great but a very common error, to suppose that
merely to simplify diction is the way to gain access
to the young. Hence a sermon for children is seldom
any thing mure than a sermon for men, with easy
words substituted for the hard ones. This goes on
the supposition that the great difficulty is to make
children understand religious truth. Whereas there
is no difficulty at all in this. The difficulty is in in-
teresting them in it. They will understand readily
enough, if they are interested in the form and man-
ner in which the subject comes before them.
These principles will explain the great number of
narratives, and dialogues, and statements of facts
which are introduced to give vividness to the concep-
tions of my readers. Many of these are imaginary —
cases supposed for the purpose of illustration. Where
this is the case, however, it is distinctly stated ; and
all those accounts which are introduced as state-
ments of facts are strictly true. I am not certain
but that some individuals may object to the num-
ber of imaginary incidents which I have thus intro-
duced. If the principles stated above are not consi-
INTRODUCTION. &
dered satisfactory, I must appeal to authority. This
book is not more full of parables than were the dis-
courses of Jesus Christ. I shelter myself under his
example.
III. REQUEST TO PARENTS.
Every parent knows there is great danger that
children will run over the pages of a book where
narrative and dialogue are introduced to illustrate re-
ligious truth, and that they will, with peculiar dex-
terity, find out and read all that has the interest of a
story, and skip the rest. There will, perhaps, in this
volume be less danger from this, from the fact that
the whole is so intimately interwoven as to render it
in most cases difficult to separate. A mother can,
however, effectually prevent it, if she pleases. If her
children are young, and she fears this danger, let
her read the book to them, or let her assign a dis-
tinct and a limited portion for each Sabbath; and
after it is read, let her examine them in it, asking
questions in regard to the plan and design of the
chapter — the circumstances of each narrative — and
especially the purpose for which it is introduced. This
however must be done, not in the suspicious man-
ner of hearing a lesson which you fear has not been
learned, but with the winning tone of kindness and
confidence.
IV. THEOLOGY OF THE WORK.
A.S to the theology of the work, it takes every
where for granted that salvation is to be obtained
e INTRODUCTIOi^.
through repentance for past sin, and trust for for-
giveness in the atonement of Jesus Christ. It is
not, however, a work on theology. It is designed to
enforce the practice, not to discuss the theory of re-
Hgion. Its object is to explain and illustrate Chris-
tian duty ; but it exhibits this duty as based on those
great principles in which all denominations of evan-
gelical Christians concur.
V. OTHER BOOKS OF THE KIND.
There are already several most interesting and
useful books before the public, whose object is the
same with this — to give Christian instruction to the
young. This work appears not as their rival, but as
their companion. Most young Christians have, in
the course of half a dozen years, time to read a great
many pages ; and as each writer discusses different
topics, or presents them in new aspects and relations,
it is well that this class of books should be multi-
phed. If twenty different individuals in various parts
of our countr}^ whom Providence has placed in such
circumstances as to interest them particularly in
tlie young, would write for them, the books would
uil be read if they were properly written, and would
all do good. They would be different, if they were
the results of the independent reflection and obser-
vation of the authors, and each would co-operate
with and assist the others.
COUTSn'TS.
CHAPTER I. CONFESSION.
Introduction. Nature of confession. Case supposed. Story of
the boy's disobedience on the ice. Consequences. Their un-
happiness. Guilt a burden. Means of relief. The boy's con-
fession. His conversation with his father. Confession of little
faults. The torn letter. The anonymous letter. Reparation
compared with confession. Confession of great crimes. Pun-
ishment. Story of boys on tlie ice continued. To parents and
teachers. Confession a privilege. Depression of spirits. Its
remedy. Careless confession. Anecdote. Punishment. An
experiment. Story of the dulled tool. Story continued. Con-
fession to God. Anxiety unnecessary. Common mistakes.
Immediate repentance. Salvation by Christ, 13
CHAPTER II. THE FRIEND.
Story of an Infant School. The new scholar. The protector ap-
pointed. Qualifications. Power and sympathy. Story of the
sailor boy. The captain's want of sympathy. The little ship.
The Savior. His thirty years of life. Howard. Story of
Howard. Imaginary scene. The voluntary prisoner. The
Savior. The child's little dltticulties. Human sympathy. The
murderer's cell. Sympathy for the guilty. The keeper's kind-
ness to the prisoner. The Savior. The Savior's sympathy.
Common distrust of it. Illustration. Case of the sick man.
Jesus Christ a physician. Struggling with temptation. The
benevolent teacher. The teacher imagined to become a scho-
lar. Howard. Sympathy of Christ. The bruised reed. The
metaphor of the bruised reed. 30
CHAPTER III. PRAYER.
The absent son. The father's promise. Its implied limitations.
Improper requests. Requests in an improper manner. The
letter. Our Savior's promise. Prayers denied. Power of
prayer. Granting requests in another form. The boy asking
for a knife. The sick man unexpectedly cured. Submissive
spirit. Prayers of the young. The packet. Description of
the pncket. The calm. The Christian traveler. Books and
8 CONTENTS.
tracts. The long passage. The approaching sloim. They
watch the light. The storm increases. Going about. Split-
ting of the topsail. Danger. Protection never certain. Ob-
ject of prayer in danger. Socrates. His peace of mind.
True composure in danger. The prayer at sea. Effects.
Sincerity of prayer. Ardor in prayer. All can pray who
wish to.
A difficulty about selfishness. Reply. Invitation to the weary.
The prodigal. The nobleman. The desk. The father's re-
fusal. Real selfishness. Prayer of faith. The morning prayer
meeting. The Young Christian's difficulty. The mother. God
diicides. A favorable answer to prayer never certain. Dan-
ger of perversion. The humble teacher. Conclusion. Story
of the ship concluded. The storm subsides. They arrive
safely at Provincetown. 47
CHAPTER IV. CONSEQUENCES OF NEGLECTING DUTY.
Neglecting duty. Injury which this book will do. The disobe-
dient child. The message disregarded. The Christian mes-
sage.
Story of Louisa. Her character. The evening meeting. Lou-
isa's interest in religion. Conversation with her. Increasing
interest. Unwilling to yield to God. Her sickness. She sends
for her pastor. Her alarm. Her increasing anxiety. Death-
bed repentance. Increasing sickness and mental suffering.
Danger. Louisa's despair. Her advice to her young friends.
Last visit. Her sufferings. She dies at midnight. Her feel-
ings at last. 75
CHAPTER V. ALMOST A CHRISTIAN.
Almost a Christian. Louisa's case a common one. Neglecting
duty when it is clearly pointed out. Secret causes of continu-
ing in sin. First, Procrastination. The student's evening walks.
The admission to college. Resolutions for vacations ; for se-
nior years ; for future life. Now is the accepted time. Second,
Love of the world. Sacrifices necessary in becoming a Chris-
tian. Losing a friend; an enjoyment. Third, Fear of the
world. Difficulties foretold by the Savior. Entire surrender
required. Real submission. Changing sides. Address to a
young man.
87
CHAPTER VI. DIFFICULTIES IN RELIGION.
Story of the Chinese and the map. Difficulties in all subjects.
CONTENTS. 9
Astronomical difficulties. Difficulties in religion to be expect-
ed. First difficulty. Attempt to avoid it. Ccnveisation con-
tinued. Second difficulty. Extent of the creation. Difficul-
ty. The existence of suffering inexplicable. The pirate con-
demned to die. Accountability. Foreknowledge. Story of
father and son. Imaginary conversation with an infidel. An-
swering prayer. Case supposed. The sick son. Miraculous
interference in answering prayer. Sources of difficulty. Al-
gebra. The surd. Difficulty theoretical. None in practice.
Objects of this chapter. ]. Inquiries. Disobedient school-boy.
2. Perplexities of Christians. Way to avoid them. Plausible
reasoning sometimes unsafe. Scholars in geometry. Draw-
ing inferences. Story of the knights and the statue. The
.shield of brass and iron. One kind of controversy. 3. Diffi-
culties of children. Children's questions. 4. Difficulties of
parents and teachex's. The school-boy's question. A humble,
docile spirit. 103
CHAPTER VII. EVIDENCES OF CHRISTIANITY.
The doubting clerk. The unexpected letter. The sick child.
Possible mistakes. Men act from reasonable evidence. Evi-
dences of Christianity, Historical, Internal, and Experimental.
Illustration. The phosphorus.
J. Historical Evidence. Seal. Miracles, Examining witnesses.
The court. The court-room. The prisoner. His accusation
and trial. Testimony of the owner; of the watchman. The
lawyer's question. The watchman's story. The prisoner con-
victed. Points secured on trials. Three points to be attended
to. Irruption of the barbari;ins. Old manuscripts. Genuine-
ness of the Scriptures. Quotations. Illustration. Use made
of quotations. Paley's Evidences. Necessity for proving the
genuineness of the Scriptures. The original records not re-
maining. The second point. Opportunities of knowing. The
housebreaker's trial. Sacred writers could not have been mis-
taken. They were eye-Vvitnesses, Third point. Their style
of writing. Impartiality. Elevated views. They were disin-
terested. Our Savior's farewell address. Interested witnesses.
Battle of Lexington. Parliament and Congress. Points prov-
ed. Argument from prophecy. Prophecies. False prophe-
cies. Subject difficult. Were the Christian witnesses believ-
ed ? Contest with Paganism. Power of truth.
2. Internal Evidence. Unity of the Scriptures. The Bible a
number of books. Its single object. The Bible a history of
Christ. Sacrifices. Meaning of sacrifices. Their moral influ-
ence. Conclusion of the book. Appropriate language. The
advent of the Savior. Its time and place. The Mediterranean
Sea. Interesting associations. Character of God. Language
of nature; of the Bible. The sufferer in the hospital. Jeho-
vah just as well as merciful. Butler's Analogy.
3. Experimental Evidence. Case of sickness supposed. Medi-
cine. Proof of it. The mother. The mother and her sick
1*
10 CONTENTS.
son. The unbeliever. Power of Christianity. Particular
cass. Prisons. Old and new system of discipline. Stories of
the convicts. The disobedient son. Conversation. Struggles
with sin. Second story. Nature of ardent spirit. W.'s crime.
Learning to read in prison. First lesson. Effect of the Bible
upon W. Sins against God. W.'s mental sufferings. His
prayer. His way of finding the 51st Psalm. His relief. Close
of the convicts' stories. Charlestown state prison. Old build-
ing. Crowded night rooms. Arms. Prison yard. Chapel.
Prisoners going to Sabbath school. Aspect of the school.
Prisoners' dress. Limited circulation of the Bible. Fear of
death. The sick young man. Sting of death. The dying
mother. Practical directions. Difficulties. Disputes. Do-
ing duty. 131
CHAPTER VIH. STUDY OF THE BIBLE.
Way to study the Bible. The young man's experiment. The
family circle. Distribution of books. Interest of the children.
Particular directions. Familiar sounds. The motto in the
school-room. Description from the Bible. Vivid concep-
tions. Picturing the scene to the mind. Clear conceptions
West's picture of Christ rejected. Effect upon the assembly.
Writing questions. God's command to Abraham. Questions
upon the passage. Questions written by a boy. Many faulty.
Utility of writing questions. Many questions on one verse.
Experiment tried by a mother. A Sabbath school teacher.
Re-writing Scripture. The boy's evening work. Actual case.
Passage. Difficulty arising. Explanation of it. Story of Mi-
cah. a specimen. Two specimens on the same subject. Ques-
tions. Collating the Scripture*. Plan tried by James and
John. Effect of this method. Three accounts of Paul's con-
version. Advantagesof the plan. List of lessons. Difficulties
to be anticipated, "studying by subjects. The Sabbath. Je-
rusalem. List of topics. Too little intellectual study of the
Bible. Object of the historic form. Reading practically. Dai-
ly reading of the Bible. Useless reading. The apprentice.
Reading two verses aright. 221
CHAPTER IX. THE SABBATH.
History of the Sabbath. Change from Saturday to Sunday. Be-
ginning of the Sabbath. Idle controversies. A father's com-
mand to his boys. The question about the clock and the dial.
Universal principle. Two doves. A day of twenty-three and
a half hours. A day at the pole. A day lost. No sunset for
monib.s. Sabbath in Greenland. Change to first day. No
change in the command. The creation. Principle important.
Non-essentials. Liability to evasion. Human and divine laws.
CONTENTS. II
Spirit of the law. James' way of reading the Bible. A boy
studying his lesson. The boat. The careful mother. Way to
interest children. Conversation with the children. Ingenuity
and effort necessary. The heart to be reached. Variety.
Remarks of a clergyman. Necessity of variety. Religious
books. Way of spending the Sabbath. Various duties. Sys-
tem in religious exercises. Waste of time prevented. Rest
on the Sabbath. Distinct duties to be performed. Way to
make self-examination interesting and useful. Minuteness of
self-examination. Prayer. Studying the Bible, and conversa-
tion on tJie Sabbath. Frivolous conversation. Public worship.
Responsibility of the hearers. The farmer and his boys. Duty
of the hearers to be interested. Sinister motives at church.
Way to detect them. Heartless worship. Way in which it is
indicated. Appearance of evil. The summer evening. A
Walk. Walking, riding, sailing on the Sabbath. 257
CHAPTER X. TRIAL AND DISCIPLINE.
1. Nature of Trial. The steam-boat on trial. Efforts of the en-
gineer. Improvements. Final results. Her power. Safe
and successful action. Life a time of trial. Trials of child-
hood. The child and the forbidden book. Commands. Fain.
Advantage of trial in childhood. Putting playthings out of
reach. Conversation with a mother. Trials not to be shunned.
Instruction and practice. The merchants' plan for his son. A
voyage of difficulty. Its effects.
0. The xises of Trial. Self-knowledge. The deceived mother.
True submission distinguished from false. The engineer was
watchful. Trial a means of improvement. The boy studying
division. The moral and arithmetical question. Practical di
Tactions. God's providence universal. Losses of every kind
from God. The careless engineer. Neglect of duty. Con-
cluding remarks. 295
CHAPTER XI. PERSONAL IMPROVEMENT.
1. Mord Improvement. GeJieral improvement a Christian duty.
Moral improvement. Faults. The vain boy. Way to reform
him. Conversation with his father. Instances of vanity. The
boy's list. Effect of this confession. Secret confession to be
minute. Secret prayer often too general. Way to make
prayer interesting. Formal confession. Excuses. Way to
make secret prayer interesting. Private prayer. Examples of
minute confession. The father's letter. Object of this illustra-
tion. Faults to be corrected. Young and old persons. Other
means of correcting faults. Exposure to temptation. Conver-
sation between the boy and his friend. Great and small temp-
tations.
12 CONTENTS.
Growing in grace. Unavailing efforts. The mother. The man
of business. The dejected Christian. Direct efforts. Free-
dom of feeling and freedom of action. Way to mold the
heart. Metaphysical controversy. Story of the Duke of
Gloucester. Richard's artful plan. The council. Violent
measures. Murder of the boys. Analysis of (he story. Rich-
ard's wicked character. Sense in which character is volunta-
ry. Distinction between character and conduct. Importance
of it. Moral obligation. Ways of influencing the character.
Effect of Christian knowledge. The mother. The child. Gra-
titude. Christian action. Why Howard became interested
for prisoners. Paul. Dependence upon the Holy Spirit. An
evil heart. Divine influence necessary.
2. Inldlectual Improvement. A finished education. Object of
education. 1. To strengthen the powers. Robinson Crusoe's
supposed experiment with Friday. Conic Sections. Difficult
studies. 2. Acquisition of knowledge. 3. Skill. Three expe-
riments with Friday. Teaching him to count. Study of Ma-
thematics. Imperfect education. Neglect of important duties.
Intellectual progress of a young mother. 1. Reading. Sys-
tem. Variety. Thorough reading. Short works. 2. Con-
versation. Difficulty of cultivating it. Means of cultivating it.
Experiments proposed. Plans and experiments. Digesting
knowledge, 'i. M'riting. Private Journals. Form and man-
ner. Ruiming titles. Family Journal. By brothers and sis-
ters. Its advantages. Subjects. Notes and abstracts. True
design of taking notes. Form of books. Plan. Variety.
Specimens. Reynolds. Humboldt. Chronology. Syna-
gogues. History of the Bible. Sir Humphrey Davy. Story
oflhh sea Captain. Hiring children. The Savior's thirst on
thecriss. Deceiving children. Narratives. Ellen, or boast
notU.yself of to-morrow. The dying bed. The patient's in-
lere-'t in religion. Her address to her husband. Her affecting
remrks to her children. Moral aspects of what is seen and
heaid. Power of the pen. 316
CHAPTER XII. CONCLUSION.
Responsibility of religious teachers. Injury to be done by this
book. Imperfect self-application. A useless way of reading. 386
YOUNG CHRISTIAN
CHAPTER 1.
CONFESSION.
Confess your faults one to another."
Introduction. Nature of Confession. Case supposed.
I wish, in this first chapter, to point out to my reader
something in the nature and effects of confession which
every one has perhaps, at some time, experienced, but
which few sufficiently consider — I mean its power to
bring peace and happiness to the heart. But to make
myself clearly understood, I must suppose a case.
Two boys, on a pleasant winter evening, ask their
father to permit them to go out upon the river to skate.
The father hesitates, because, though within certain
limits he knows there is no danger, yet he is aware that
above a certain turn of the stream the current is rapid
and the ice consequently thin. At last, however, he
says, "You may go, but you must on no account go
above the bend."
The boys accept the condition, and are soon among
their twenty companions, shooting swiftly over the
smooth black ice, sometimes gliding in graceful curves
before the bright fire, which they have built in ihe mid-
dle of the stream, and sometimes sailing away into the
dim distance, in search of new and unexplored regions.
Presently a plan is formed by the other boys for going
in a cheerful company far up the stream to explore its
shores, and then return again in half an hour to their
14 YOUNG CHRISTIAN. [Ch. 1
Story of the boys' disobedience on the ice. Consequences.
fire. Our two boys sigh to think of their father's pro-
hibition to them. They faintly and hesitatingly hint
that the ice may not be strong enough, but their caution
has no effect upon their comrades, — and the whole set
forth, and soon are flying with full speed toward the
limit prescribed. Our boys think they may safely ac-
company them till they reach the boundary which they
are forbidden to pass ; — but while they do so, they
become animated and intoxicated with the motion and
the scene. They feel a little foreboding as they approach
the line, but as it is not definitely marked, they do not
abruptly stop. Tliey fall a little in the rear, and see
whirling through the bend of the river the whole crowd
of their companions — and, after a moment's hesitation,
they follow on. The spot once past, their indecision
vanishes ; — they press forward to the foremost rank, —
forget their father, — their promise, — their danger. God
protects them however. They spent the half hour in
delight, — return down the river to their fire, — and at the
close of the evening they take off their skates and step
upon the firm ground, and walk to\vard their home.
The enjoyment is now over, and the punishment is to
come. What punishment? I do not mean that their
father will punish them. He knows nothing of it. He
trusts his boys, and, confiding in their promise, he will
not ask them whether they have kept it. They have re-
turned safely, and the forbidden ice over which they
have passed never can speak to tell of their disobe-
dience. Nor do I mean the punishment which God
will inflict in another world upon undutiful children. I
mean another quicker punishment, and which almost
alway scomes after transgression. And I wish ray young
readers M'ould think of this more than they do.
I mean the loss of peace of mind.
As the boys approach their fixther's dwelling, unless
their consciences have become seared by oft repeated
Ch. 1.] CONFESSION. 15
Their unhappiness. Guilt a burden. Means of Relief.
transgressions, their hearts are filled with uneasiness and
foreboding care. They walk slow and silently. As they
enter the house they shrink from their father's eye. He
looks pleased and happy at their safe return. But they
turn away from him as soon as they can, and prefer
going to another room, or in some other way avoiding
his presence. Their sister perhaps, in the gaiety and
kindness of her heart, tries to talk with them about their
evening's enjoyment, — but they wish to turn the con-
versation. In a word, their peace of mind is gone^ —
and they shrink from every eye, and wish to go as soon
as possible to bed, that they may be unseen and forgotten.
If they have been taught to fear God, they are not
happy here. They dare not — strange inf^ituation, — re-
peat their evening prayer ; — as if they supposed they
could escape God's notice by neglecting to call upon
him. At last howerer they sink to sleep.
The next mgrning they awake with the customary
cheerfulness of childhood — until, as they look forth from
their window, they see the clear ice-bound stream,
which tempted them to sin, winding its way among the
trees. They say nothing, but each feels guilty and sad.
They meet their father and mother with clouded hearts,
and every object at all connected with their transgres-
sion, awakens the remorse which destroys their happi-
ness. They carry thus about Avith them a weary and a
heavy burden.
I suppose that in such cases most boys would continue
to bear this burden ; until at last they should become
insensible to it, i. e. until conscience is seared. But
though by habit in sin the stings of remorse may be
blunted, yet peace never would return. By repeated
transgression a great many times we all come at last to
feel a general and settled uneasiness of heart, v/hich is
a constant burden. Ask such an individual if he is
unhappy. He tells you no. He means however that he
16 YOUNG CHRISTIAN. [Cll. I
The Boy's confession. IJis conversation with his father.
is not particularly unhappy just at that time. His bur
den is so uniform and constant that he comes to
consider it at last as a necessary part of his existence.
He has lost all recollection of what pure peace and
happiness is. A man who has lived long by a waterfall,
at last becomes so habituated to the noise, that silence
seems a strange luxury to him. So multitudes, who
have had an unquiet conscience for many years, without
a single interval of repose, when they at last come and
confess their sins, and find peace and happiness, are sur-
prised and delighted with the new and strange sensation.
This peace cannot come by habit in sin. A seared
conscience is not a relieved one. But what is the way
by which peace of mind is to be restored in such a case
as the above? It is a very simple way. I wish it was
more generally understood and practised.
Suppose one of these boys sliould say to himself,
some day as he is walking alone, *' I am not happy, and
I have not been happy since I disobeyed my father on
the ice. I was very foolish to do that, for I have suf-
fered more in consequence than ten times as much
pleasure would be worth. I am resolved to go and
confess the whole to my father, and ask him to forgive
me, and then I shall be happy again."
Having resolved upon this, he seeks the very first
opportunity to relieve his mind. He is walking, we will
imagine, by the side of his father, and for several minutes
he hesitates — not knowing how to begin. He makes
however at last the effort, and says in a sorrowful tone,
" Father, I have done something very wrong."
*' What is it, my son ?"
He hesitates and trembles, — and after a moment's
pause, says, " I am very sorry that I did it."
"•My son," says the father, "I have observed, for a
day or two, that you have not been happy, and you are
evidently unhappy now. I know that you must have
Ch. 1.] CONFESSION. 17
Confession of little faults. Happiness.
done something wrong. But you may do just as you
please about telling me what it is. If you freely confess
it, and submit to the punishment, vvhatevcr it may be,
you will be happy again ; if not, you will continue to
suffer. Now you may do just as you please."
" Well, father, I will tell you all. Do you remember
that you gave us leave to go upon the river and skate
the other evening ?"
"Yes."
" Well, I disobeyed you, and went upon the ice,
where you told us not to go. I have been unhappy
ever since, and I resolved to-day that I would come and
tell you, and ask you to forgive me."
I need not detail the conversation that would follow
But there is not a child among the hundreds and perhaps
thousands who will read this chapter, who docs not
fully understand, that by such a confession the boy
will relieve himself of his burden, restore peace to his
mind, and go away from his father with a light and
happy heart. He will no more dread to meet him, and
to hear the sound of his voice. He can now be happy
with his sister again, and look upon the beautiful stream
winding in the valley, without feeling his heart sink
within him under a sense of guilt, — while all the time,
perhaps, his brother, who would not come and acknow-
ledge his sin, has his heart still darkened, and his coun-
tenance made sad by the gloomy recollection of unfor-
given sin. Yes, confession of sin has an almost magic
power in restoring peace of mind.
Providence seems to have implanted this principle in
the human heart, for the express purpose of having us
act upon it. He has so formed us, that when we have
done wrong we cannot feel at peace again until we
have acknowledged our wrong to the person against
whom it was done. And this acknowledgment of it
removes the uneasiness as effectually as fire removes
-%'
18 YOUNG CHRIStlAN. fCh. 1.
The torn letter. Peace of mind.
cold, or as water extinguishes fire. It operates in all
cases, small as well as great, and is infallible in its
power. And yet how slowly do young persons and
even old persons learn to use it. The remedies for
almost every external evil are soon discovered, and are
at once applied ; but the remedy for that uneasiness of
inind which results from having neglected some duty or
committed some sin, and which consists in simple con-
fession of it to the person injured, — hov/ slowly is it
learned, and how reluctantly practised.
I once knew a boy who was intrusted with a letter to
be carried to a distant place. On his way, or just after
his arrival, in attempting to take the letter out of his
pocket suddenly, he tore it completely in two. He was
in consternation. What to do he did not know. He
(lid not dare to carry the letter in its mangled condition,
and he did not dare to destroy it. He did accordingly
tlie most foolish thing he could do ; — he kept it for
many days, doubting and waiting, and feeling anxious
and unhappy, whenever it came in his sight. At last he
thought that this was folly, and he took his letter, car-
ried it to tlic person to whom it was addressed, saying,
" Here is a letter which I was intrusted with for you,
and in taking it out of my pocket, I very carelessly tore
it in two. I am sorry for it, but I have no excuse."
The receiver of the letter said it was no matter, and
the boy went home suddenly, and entirely relieved.
My reader will say, " Why, this was a very simple
way of getting over the difficulty. Why did not he
think of it before ?"
I know it was a simple way. The whole story is so
simple, that it is hardly dignified enough to introduce
here ; but it is true^ and it exactly illustrates the idea I
am endeavoring to enforce, viz., that in little things, as
well as in great things, the confession of sin restores
peace of mind.
Ch. 1.] CONFESSIOIV 19
The anonymous letter. Reparation compared with confession.
I will now mention one other case which illustrates
the same general truth, but which is in one respect very-
different from all the preceding.
A merchant was one morning sitting in his counting
room, preparing for the business of the day, when his
boy entered with several letters from the Post Office,
Among them was one in a strange hand-writing and with
the words, '^ Money inclosed,^* written upon the outside.
As the merchant was not at that time expecting any mo-
ney, his attention was first attracted to this letter. He
opened it and read soir/ewhat as follows :
, January 4, 1831.
" Sir,
" Some time ago I defrauded you of some money.
You did not know it then, and I suppose you never would
have known it, unless I had informed you. But I have
had no peace of mind since it was done, and send you
back the money in this letter. Hoping that God will
forgive this and all my other sins,
" I am, yours,
I remarked that this case was totally different from all
the others in one respect. Reader, do you notice the
difference? It consists in this, viz. that here not only
was the sin confessed, but reparation was made. The
man not only acknowledged the fraud, but he paid hack
the money. And if any of my readers are but little
acquainted with human nature, they may perhaps ima-
gine that it was the reparation^ and not the confession^
which restored peace of mind. But I think I can show
very clearly, that making reparation is not effectual.
Suppose this man, instead of writing tlie above letter,
had just come into the store and asked to buy some
article or other, and in paying for it, had managed dex-
terously to put into the hands of the clerk a larger sum
20 YOUNG CHRISTIAN. [Ch. 1.
Confession of great crimes. Effects of confession.
than was due, so as to repay, without the merchant's
knowledge, the whole amount of which he had defrauded
him. Do you think this would have restored his peace
of mind? No, not even if lie had thus secretly paid
back double what he had unjustly taken. It was the
confession ; the acknowledgment of having done wrong,
which really quieted his troubled conscience, and gave
him peace.
It is not probable that this confession was sufficient
to make him perfectly happy again, — because it was
incomplete. The reparation was perfect, but the ac-
knowledgment was not. The reader will observe that
the letter has no name signed to it, and the merchant
could not by any means discover who was the writer of
it. Now if the man had honestly told the whole — if he
had written his name and place of residence, and de-
scribed fully all tlic circumstances of the original fraud,
he would have been much more fully relieved. All
confession which is intended to bring back peace of
mind when it is gone, should be open and thorough.
There are, indeed, many cases where, from peculiai
circumstances, it is not the duty of the individual to give
his name. This, however, does not affect the general
principle, that the more full and free the confession is,
the more perfect will be the restoration of peace.
So strongly is this principle fixed by the Creator in
the human heart, that men who have committed crimes
to which the laws of the land annex the most severe
public punishments, after enduring some time in secrecy
the remorse v/hich crime almost always brings, have at
last openly come forward, and surrendered themselves
to the magistrate, — and acknowledged their guilt, — and
have felt their hearts relieved and lightened by receiving
an ignominious public punishment, in exchange for the
inward tortures of remorse. Even a murderer has been
known to come forward to relieve the horrors of his
Ch. 1.] CONFESSION. 21
Punishment. Story of the boys on the ice continiicd-
soul, by confession, — though he knew that this confes-
sion would chain him in a dark stone cell, and after a
short, but gloomy interval, extend him in a coffin.
My reader, you can try the power of confession, and
enjoy the relief and happiness it will bring, without
paying such a fearful price as this ; — but these cases lead
me to remark upon one other subject connected with
confession — I mean punishment. Sometimes, as I be-
fore remarked, when a person confdt^es some wrong, he
brings himself under the necessity of repairing' the in-
jury done, and at other times of submitting to punisli-
ment. Parents often forgive their children when they
have done wrong, if they will only confess it ; and
though this ought sometimes to be done, there is yet
great danger that children, in such cases, will soon
acquire a habit of doing wrong, and then coming to
confess it with a careless air, as if it was not of much
consequence, or rather as if confessing the sin destroyed
it, and left them perfectly innocent.
I should think, on this account, that the father whose
sons had disobeyed him on the ice, would be much at a
loss to know what to do, after one of his boys had so
frankly acknowledged it. I can suppose him saying to
his son, " Well, my son, I am glad you have told me
freely all about this. You did very wrong, and I am
very much at a loss to know what I ought to do. I will
consider it, and speak to you by and by about it. In
the mean time you may be assured that I forgive you
from my heart, and if I should conclude to do any thing
farther, it will not be because I am now displeaied, but
because I wish to save you effectually from the sad
consequence of doing wrong in future."
When the father is left to muse by himself upon the
subject, we may imagine him to be thinking as follows.
" Well, I should not have thought that my boys would
have broken their promise and disobeyed me. I wonder
22 YOUNG CHRISTIAN. Cll. 1.
To parents and teachers. Confession a privilege.
if my eldest disobeyed also. The youngest only spoke
of himself — shall I ask him ? — No. Each shall stand on
independent ground. If the other sinned too, he too
may come voluntarily and obtain peace by confession,
or he must continue to bear the tortures of self-reproach.
And now if I take no further notice of the transgression,
which is already acknowledged, I am afraid that my son
will the next time yield more easily to temptation, think-
ing that he has only to acknowledge it, to be forgiven.
Shall I forbid their skating any more this winter ? — or
for a month ? — or shall I require them, every time they
return, to give me an exact account where they have
been ? — I wish I could forgive and forget it entirely, but
I am afraid I ought not."
Thus he would be perplexed ; and if he was a wise
parent, and under the influence o{ moral principle, and
not of mere parental feeling, he would probably do
something more than merely pass it by. The boy would
find that confession to such a father is not merely
nominal, — that it brings with it inconvenience, or depri-
vation of enjoyment, or perhaps positive punishment.
Still he would rejoice in the opportunity to acknowledge
his sins ; for the loss of a little pleasure, or the suffering
of punishment, he would feel to be a very small price to
pay for returning peace of mind, and he would fly to
confession, as a refuge from self-reproach, whenever he
had done wrong.
Let the parents or the teachers who may read this,
take this view of the nature of confession, and practice
upon it in their intercourse with their children and their
pupils. Let them meet them kindly when they come
forward to acknowledge their faults. Sympathize with
them in the struggle, which you know they must make
at such a time, and consider how strong the temptation
was which led them to sin. And in every thing of the
nature of punishment which you inflict, be sure the pre-
Ch. l.J CONFESSION. 23
Depression of spirits. Us remedy.
ventlon of future guilt is your sole motive, and not the
gratification of your own present feeling of displeasure.
If this is done, those under your care will soon value
confession as a privilege, and will often seek in it a
refuge from inward suffering.
Yes, an opportunity to acknowledge wrong of any
kind, is a great privilege, and if any of my readers are
satisfied tliat what I have been advancing on this subject
is true, I hope they will prove by experiment the cor-
rectness of these principles. Almost every person has
at all times some little sources of uneasiness upon his
mind. They are not very well defined in their nature
and cause, but still they exist, and they very much dis-
turb the happiness. Now if you look within long
enough to seize hold of and examine these feelings of
secret uneasiness, you will find that, in almost every
case, they are connected with something wrong wJiich
you have done. That anxious brow of yours then is
clouded with remorse ; — wc call it by soft names, as
care, solicitude^ perplexity, — but it is generally a slight
remorse, — so weak as not to force its true character
upon your notice, but yet strong enough to destroy peace
of mind. A great deal of what is called depression of
spirits arises from this source. There are duties which
you do not faithfully discharge : or inclinations which
you habitually indulge when you know they ought to
be denied. Conscience keeps up, therefore, a continual
murmur, but she murmurs so gently that you do not
recognise her voice — and yet it destroys your rest. You
feel restless and unhappy, and wonder what can be the
cause.
Let no one now say or even suppose that I think that all
the depression of spirits which exists in human hearts is
nothing but a secret sense of guilt. I know that there
is real solicitude about the future, unconnected with re-
morse for the past ; — and there is often a sinking of the
24 YOUNG CHRISTIAN. [Ch. J.
Careless confession. Anecdote.
spirits in disease, which moral remedies will not touch.
These cases are, however, comparatively few. A far
greater proportion of the restlessness and of the corrod-
ing cares of human hearts is produced, or at least very-
much aggravated by being connected with guilt.
I suppose some of my readers ar« going over these
pages only for amusement. They will be interested,
perhaps, in the illustrations, and if of mature or cultiva-
ted minds, in the point to which I am endeavoring to
make them. tend. I hope, however, tliat there are some
who are reading really and honestly for the sake o£
moral improvement. To those I would say: Do you
never feel unquiet in spirit, restless or sad? Do you
never experience a secret uneasiness of heart, of which
you do not know the exact cause, but which destroys, or
at least disturbs your peace? If you do, take this
course. Instead of flying from those feelings when they
come into your heart, advance boldly to meet them.
Grasp and examine them. Find their cause. You will
iind in nine cases out of ton that their cauco i« something'
wrong in your own conduct or character. Young per-
sons will generally find something wrong towards their
parents. Now go and confess these faults. Do not en-
deavor to palliate or excuse them, but endeavor on the
other hand to see their worst side, and if you confess
them freely and fully, and resolve to sin no more, peace
will return, at least, so far as these causes have banished
it from your lieart.
After I iiad written thus far, I read these pages to a gen-
tleman who visited me, and he remarked that before I
closed the chapter, I ought to caution my readers against
acquiring the habit of doing wrong and then coming
carelessly to confess it, without any real sorrow, as
though the acknowledgment atoned for the sin and
wiped all the guilt away.
* I was once,' said he, ' visiting in a family, and while
Ch. 1.] CONFESSION. 25
Heartless confession. An experiment.
we were sitting at the fire, a little boy came in and did
some wanton, wilful mischief.
" Why, my child," said the mother, " see what you
have done. That was very wrong ; — but you are sorry
for it, I suppose. Are you not?"
" Yes, Ma," said the boy carelessly, running away at
the same time to play.
*• Yes," said the mother, "he is sorry. He does wrong
sometimes, but then he is always sorry for it and acknow-
ledges it. You are sorry now, are you not, my son?"
" Yes, Ma" said the boy, as he ran capering about the
room, striking the furniture and his little sister with his
whip. >.
My friend thought there was some danger that this
sort of confession might be made. And it is undoubted-
ly often made. But it does no good. Confession must
come from the heart, or it will not relieve or improve
the heart.
This anecdote shows the necessity of some punishment
in all governments. If a father forgives the disobedience
of his children simply upon their confessing it — I mean
if he makes this his settled and regular course — his chil-
dren will often disobey, expecting to make peace by con-
fession as a matter of course ; and the confession will thus
not only become an useless form, but will become the
very lure which tempts them to sin.
A teacher once made a rule, that if any irregularity oc-
curred in any of the classes, the assistant who heard the
classes was to send the person in fault to him. At first
the pupils felt this very much. One and another would
come with tears in their eyes to acknowledge some fault,
although it was perhaps only a very slight one. The
teacher inflicted no punishment, but asked them to be
careful in future, and sent them away kindly. Soon,
however, they began to feel less penitent when they had
done wrong. They came more and more as a matter of
2
26 YOUNG CHRISTIAN. [Cll. I.
Sincere confession. Story of tiie dulled tool.
form, until at last thiey Avould come and state their fault
as carelessly as if they were merely giving their teacher
a piece of indifferent information. No ; — confession must
never be understood as making any atonement for sin.
Whenever you acknowledge that you have done wrong
do it with sincere penitence, — and with a spirit which
would lead you to make all the reparation in your power,
if it is a case which admits of reparation, — to submit to
the just punishment, if any is inflicted, — and always to
resolve most firmly that you will sin no more.
Let all my readers, then, whether old or young, look
at once around them, and seek diligently for everything
wrong which they have done toward their fellows, and
try the experiment of acknowledging the wrong in every
case, that they may see how much such a course will
bring peace and happiness to their hearts. When, how-
ever, I say that every thing wrong ought to be acknow-
ledged, I do not mean that it is, in every case, necessary
to make a formal confession in language. Acknow-
ledgments may be made by actions, as distinctly and as
cordially as by words. An example will best illustrate
this.
A journeyman in a carpenter's shop borrowed a plane
of his comrade, and in giving it back to him, it was ac-
cidentally dropped and dulled. The lender maintained
that the borrower ought to sharpen it, while the borrower
said that it was not his fault, and an angry controversy
arose between them. It would have taken but a few
minutes to have sharpened the instrument, but after hav-
ing once contended about it, each was determined not to
yield. The plane was laid down in its damaged state,
each declaring that he would not sharpen it.
The borrower however did not feel easy, and as he
lay down that night to rest, the thought of his foolish
contention made him unhappy. He reflected too, that
since his friend had been willing to lend him his instru-
Ch. 1.] CONFESSION. 27
Story continued. Confession to God.
ment, he ought to have borne, himself, all the risk of its
return. He regretted that he had refused to do what
now, on cool reflection, he saw was clearly his duty.
On the following morning, therefore, he went half an
hour earlier than usual to the shop, and while alone there,
with the help of grindstone and hone, he put the unfor-
tunate plane in the best possible order, — laid it in its
proper place — and when his companion came in, he said
to him pleasantly,
" I wish you would try your plane, and see how it cuts
this morning."
Now was not this a most full and complete acknow-
ledgment of having been wrong ? And yet there is not a
syllable of confession in language. Any way by which
you can openly manifest your conviction that you have
done wrong, and your determination to do so no more,
is sufficient. The mode best for the purpose will vary
with circumstances. — Sometimes bywords, sometimes by
writing, and sometimes by action. The only thing that
is essential is, that the heart should feel what in these
various ways it attempts to express.
I doubt not now, but that many of my readers, who
have taken up this book with a desire to find religious in-
struction in it, have been for some time wishing to have
me come to the subject of the confession of sin to God.
You feel that the greatest of all your transgressions have
been against him ; and that you can have no true peace
of mind until he has forgiven you. I have no doubt
that this is the state of mind of very many of those who
will read this chapter. But confession of sin is the same
in its nature and tendency when made to God as when
made to your fellow man. When you have finished this
chapter then, shut the book, and go alone before your
Maker, and acknowledge all your sins. Acknowledge
them frankly and fully, and try to see and feel the worst,
not by merely calling your offences by harsh names, but
28 YOUNG CHRISTIAN. [Ch. 1
Anxiety unnecessary. Common mistakes,
by calmly looking at the aggravating circumstances!.
While 5^ou do this, do not spend your strength in trying
to feel strong emotion. You cannot feel emotion by
merely trying to feel it. There is no necessity of pro-
longed terror,— no need of agony of body or of mind, —
no need of gloom of countenance. Just go and sincerely
acknowledge your sins to God, and ask him to forgive
you through Jesus Christ, and he will.
But perhaps some of you will say, " I am surprised to
hear you say that there is no need of strong agitation of
mind, before we can be forgiven for sin. I am sure that
there often is very strong feeling of this kind. There is
terror and agony of mind, and afterward the individual
becomes a sincere Christian.'*
It is true, there is sometimes strong and continued
agitation, but it is only because those who suffer it are
unwilling to yield to God and confess their sins to him.
As soon as this unwillingness is gone, and they come to
their God and Savior with all their hearts, the mental
suffering vanishes. I said that if you were willing now
to confess your sins to God with sincere penitence, you
may at once be happy. Of course, if you are unwilhng, —
if you see that you are sinning against him, and will not
come and make peace, you then have indeed cause to
tremble.
There is a great mistake prevalent on this subject, es-
pecially among the young, though the subject is often
clearly enough explained, both from the press and the
pulpit. God's command is, repent at once, and believe
on the Lord Jesus Christ, and you shall have peace. I
have, in this chapter, used the word confess, instead of
repent, for sincere confession is only a manifestation of
penitence. Now I do not find that the Bible requires
any thing previous to repentance. It does not say that
we mr'st be miserable a week or a day or an hour. I
never heard any minister urge upon his hearers the duty
Ch. 1.] CONFESSION. 29
Immediate repentance. Salvation by Christ.
of suffering anguish of mind, and all the horrors of re-
morse, a single moment, in order to prepare the soul for
Christ. It is doubtless true, that persons do often thus
suffer, and are perhaps led by it in the end to fly to the
refuge. But they ought to have fled to the refuge with-
out this suffering in the beginning. The truth is, that
God commands " men every where to repent." It is a
notorious fact, that they will not comply. When the
duty of humbly confessing their sins to God is clearly
brought before them, there is often so great a desire to
continue in sin, that a very painful struggle continues
for some time. Now this struggle is all our own fault, —
it is something that lyc add altogether; — God does not
require it. He says come to me at once. Ministers in
the pulpit do not urge this continued struggle, while sin
is cherished in the heart ; so far from desiring it are they,
that they urge their hearers to come at once to the Sa-
vior and be happy ; — and when any of their hearers are
suffering in consequence of their indecision, the pastor,
so far from wishing them to continue in this state as a
part of their duty, urges them with all his power to ter-
minate it at once, by giving up their hearts to God and
to happiness. And yet so reluctant are men to give up
their hearts to God, and so exceedingly common is this
guilty struggle, that by the young it is often considered
as a painful part of duty. They think they cannot be-
come Christians without it. Some try to awaken it and
continue it, and are sad because they cannot succeed.
Others, who are serving their Maker, and endeavoring
to grow in grace and to prepare for heaven, feel but
little confidence in his sympathy or affection for them,
because just before they concluded to yield to God sin
did not make such violent and desperate efforts in their
hearts, as in some others, to retain its hold.
No, my reader, there is no necessity of any prolonged
struggle, or suffering. If this chapter has led you to be
30 YOUNG CHRISTIAN. [Ch. 1.
Slory of the infant school. The new scholar.
willing to confess your sins, you may confess them now,
and from this moment be calm, and peaceful, and happy.
My readers will recollect that I mentioned in the early
part of this chapter two points connected with confes-
sion, viz. reparation and punishment. In confessing sins
to God, we have no reparation to him to make, and no
punishment to suffer. We have a Savior, and we fly to
him. He makes reparation, and he has already suffered
for us. We must come trusting in him. I hope very
many of my readers will see that both duty and happi-
ness urge them to take the simple course I have endea-
vored to describe and illustrate, and that they will now
take it, and follow me through the remaining chapters of
this book with hearts bent on loving and serving God.
CHAPTER II.
THE FRIEND.
" To whom shall we go ?"
There is a very excellent infant school in one of the
chief towns of Switzerland, where many young children
are collected under the care of a most kind and faithful
superintendent and assistant, to receive moral and intel-
lectual instruction. Whenever a new pupil is admitted,
she looks with fear and trembling upon the strange
scene before her. A large open room is filled with the
children standing in rows or collected in busy groups,
and in the pleasant play-ground, verdant with grass and
trees, many others are seen full of activity and happiness.
It is the custom whenever a new scholar enters the
school, for the teacher to collect all the children in the
great room, extending them in a line around it ; and then
he walks into the midst, leading the little stranger by the
Ch. 2.] THE FRIEND. 31
The protector appointed. Power and sympathy.
hand, and something like the following conversation
ensues.
Teacher. " Here is a little girl who has come to join
our school. She is a stranger, and is afraid. Will you
all promise to treat her kindly ?"
Pupils. (All answering together.) " Yes, Sir, we
will."
Teacher. " She has told me that she will try to be a
good girl and to do her duty, but sometimes she w^ill for-
get, I am afraid, and sometimes she will yield to tempta-
tion and do wrong. Now which of the older children
will be her little friend, to be with her for a few days till
she becomes acquainted with the school, and tell her what
she ought to do, and help her to watch herself, that she
may avoid doing wrong ?
f Several voices at once. " 1 will, I will. Sir." ""*
' The teacher then selects from those who thus volun-
teer, one of the best and oldest children, and constitutes
her the friend and protector of the stranger. They are
together wherever they go. A strong mutual attachment
springs up between them. If the stranger is injured in
any way, the protector feels aggrieved : kindness shown
to one touches almost as effectually the other, and thus
the trembling stranger is guided and encouraged, and led
on to duty and to strength by the influence of her protec-
tor, though that protector is only another child.
"We all need a protector^ especially in our moral inte-
rests. The human heart seems to be formed to lean upon
something stronger than itself for support. We are so
surrounded with difficulties and temptations, and dangers
here, that we need a refuge in v/hich we can trust. Chil-
dren find such a protector and such a refuge in their pa-
rents. How much safer you feel in sickness if your father
or your mother is by your bedside. How often, in a
summer evening, when a dark heavy cloud is thundering
in the sky, and the window glitters with the brightness
32 YOUNG CHRISTIAN.
[Ch. 2.
Power and sympathy.
A sure protector.
of the lightning, do the children of a family sigh for their
father's return, and feel relieved and almost safe when he
comes among them. But when man is mature he can find
no earthly protector. He must go alone unless he has a
friend above.
A protector and friend ought to possess two distinct
qualifications, which it is very diflScult to find united. He
ought to be our superior both in knowledge and power,
so that we can confide in his protection, and yet he ought
to be in the same circumstances with ourselves, that he
may understand and appreciate our trials and difiiculties.
Now my object in this chapter is to endeavor to show
my readers that they need, and that they can have just
such a protector and friend — one that has power to save
to the uttermost, and yet one that knows by his own ex-
perience all your trials and cares. I know that if any of
you go and confess your sins to God, and begin a life of
piety now, that you will, without aid from above, wan-
der away into sin, forget your resolutions, displease God
more than ever, and mo-re than ever destroy your own
peace of mind. I wish, therefore, to persuade all those
who desire henceforth to do their duty, to come now and
unite themselves in indissoluble bonds with the moral pro-
tector and friend, whose character I am about to describe.
In the Epistle to the Hebrews, 2nd chapter and 16th
verse, there occurs the following remarkable passage : —
" For verily he," i. e. Christ, " took not on him the na-
ture of angels, but he took on him the seed of Abraham.
Wherefore in all things it behoved him to be made like
unto his brethren, that he might be a merciful and faith-
ful high priest in things pertaining to God." Here you
see how the two qualifications named above were united
in our Savior. He might have come from heaven and died
upon the cross to make atonement for our sins, without
suflfering, as he did, so long a pilgrimage below, as a
" man of sorrows and acquainted with grief." But he
Ch. 2.] THE FRIEND. 33
Story of the sailor boy. The captain's want of sympathy.
came and lived here thirty years, tasted of eA'-ery bitter
cup which we have to drink, in order that he might know
by experience all our trials and troubles, and be able
more effectually to sympathize with us and help us. He
took not on him the nature of angels, but he took on him
the seed of AbraJiam, i. c. the nature of man.
I wish my readers would pause and reflect a moment
upon these two elements in the character of a valuable
protector, — viz. power and sympathy, and consider how
seldom they are united. I will give one or two exam-
ples which may help to illustrate the subject.
A mother with a large family, and but slender means
to provide for their wants, concluded to send her eldest
son to sea. She knew that though the toils and labors of
a sea-faring life were extreme, they could he home, and
they brought with them many pleasures and many useful
results. She agreed, therefore, with a Sea Captain, a
distant relative of hers, to admit her boy on board his
ship. The Captain became really interested in his new
friend — said he would take good care of him, teach him
his duty on ship board, and help him on in the v/orld, if
he was diligent and faithful.
The boy looked with some dread upon the prospect of
bidding farewell to his mother, to his brothers and sisters,
and his quiet home, to explore unknown and untried
scenes, and to encounter the dangers of a stormy ocean.
He, however, bade all farewell, and was soon tossing
upon the waters, feeling safe under his new protector.
He soon found, however, that the Captain had poioer,
but that he had not sympathy. He would sometimes, in
a stormy night, when the masts were reeling to and fro,
and the bleak wind was whistling through the frozen
rigging, make him go aloft, though the poor boy, unac-
customed to the giddy height, was in an agony of terror,
and in real danger of falling headlong to the deck. The
Captain had forgotten what were his own feelings when
2*
34 YOUNG CHRISTIAN. [Ch. 3.
Sailor boy continued. The little ship.
he was himself a boy, or he would probably have taught
this necessary part of seamanship in a more gentle and
gradual manner. He thought the boy ought to learn, and
his want oi sympathy with his feelings led him to a course
which was severe, and in fact cruel, though not intention-
ally so.
The captain never spoke to his young charge, except-
ing to command him. He took no interest in his little
concerns. Once the boy spent all his leisure time indus-
triously in rigging out a little ship complete. " This,"
thought he, " will please the captain. He wants me to
learn, and this will show him that I have been learning."
As he went on, however, from day to day, the captain
took no notice of his work. A word or a look of satis-
faction from his protector would have gratified him ex-
ceedingly. But no ; — the stern, weather-beaten officer
could not sympathize with a child or appreciate his feel-
ings at all, and one day when the boy had been sent away
from his work for a moment, the captain came upon
deck, and after looking around a moment, he said to a
rough-looking man standing there, " I say. Jack, I wish
you would clear away a little here — coil those lines — and
that boy's bauble there, — you may as well throw it over-
board, he never will make anything of it."
Commands on board ship must be obeyed ; and the
poor cabin boy came up from below just in time to catch
the captain's words, and to see his little ship fly from the
sailor^s hands into the waves. It fell upon its side — its
sails were drenched with the water, and it fast receded
from view. The boy went to his hammock and wept
bitterly. His heart was wounded deeply, but the stern
captain did not know it. How could he sympathize
with the feelings of a child ?
And yet this captain was the real friend of the boy. He
protected him in all ^reai dangers, took great care of him
when in foreign ports, that he should not be exposed to
Ch. 2.] THE FRIEND. 35
The captain a real friend. The Savior.
sickness nor to temptation. When they returned home
he recommended him to another ship, and where, through
the captain's influence, he had a better situation and
higher wages, — and he had assisted him in various ways
for many years. Now this boy had a protector who had
power, but not sympathy.
This boy however might have had a friend who would
have sympathized with him fully, but who would have
had no power. I might illustrate this case also, by suppos-
ing in the next ship which he should enter, that the cap-
tain should feel no interest in him at all, but that he should
have with him there a brother, or another boy of his
own age, who would be his constant companion and
friend, — entering into all his feelings, sympathizing with
him in his enjoyments and in his troubles, — but yet hav-
ing no power to protect him from real evils, or to avert
any dangers which might threaten. I might suppose
such a case, and following the boy in imagination into
the new scene, I might show that sympathy alone is not
sufficient. But it is not necessary to do this. All my
readers, doubtless, already fully understand the distinc-
tion between these two, and the necessity that they should
be united in such a protector as we all need.
The great Friend of sinners unites these. He is able
to save to the uttermost all that come unto God through
him, and he can fully sympathize with us in all our trials
and cares ; for he has been upon the earth, — suffering all
that Vie have to suffer, and drinking of every cup which
is presented to our lips. He became flesh, i. e. he became
a man, and dwelt among us ; so that, as the Bible most
forcibly and beautifully expresses it, ' we have not an
high priest which cannot be touched with a feeling of our
infirmities, but was in all points tempted like as we are,
yet without sin.'
It must be borne in mind that our Savior did not com-
mence his public ministrations till he was thirty years of
36 YOUNG CHRISTIAN. [Ch. 2.
His thirty years of life. Howard. ,
age. Thirty years he spent — in what ? Why, in learn-
ing, by slow and painful experience, what it is to be a hu-
man being in this world of trial. Have I a reader who
is only ten or twelve years of age ? Remember, the Sa-
vior was once as young as you, — exposed to such little
difficulties and trials as you are. He has gone through
the whole, from infancy upw^ard, and he does not forget.
You may be sure, then, that he is ready to sympathize
with you. If any thing is great enough to interest you,
you may be sure it is great enough to interest him in
your behalf. He remembers his own childhood, and will
sympathize with the feelings of yours.
This plan of coming into our world and becoming one
of us, and remaining in obscurity so long, that he might
learn by experiment what the human condition is, in all
its details, was certainly a very extraordinary one. It is
spoken of as very extraordinary every where in the
Bible.
You have all heard of Howard, the philanthropist.
When he was thirty or forty years of age, there were,
every where in Europe, jails and dungeons filled with
wretched prisoners, some of whom were guilty and some
innocent. They were crowded together in small, cold,
damp rooms. Their food was scanty and bad, — dreadful
diseases broke out among them ; and when this was the case
they were, in a vast multitude of cases, left to sufTer and to
die in unmitigated agony. Very few knew their condition,
and there were none to pity or relieve them, until How-
ard undertook the task. He left his home in England
and went forth, encountering every difficulty and every
discouragement, until he had explored thoroughly this
mass of misery and brought it to public view, and had
done every thing he could to mitigate its severity
This was extraordinary enough, and it attracted uni-
versal attention. All Europe was surprised that a man
should devote years of life to a most arduous and hazard-
Ch. 2.] THE FRIEND. 37
~ Story of Howard. Imaginary scene.
ous labor, thus exposing himself to the most loathsome
influences and to the worst diseases, without any prospect
of remuneration, and all for the sole purpose of relieving
the suflerings of criminals, — of men whom the world had
cast o fi' as unfit for human society. It was, I acknow-
ledge, extraordinary; — but what would have been the
sensation produced, if Howard could not have gained ad-
mission to these scenes, so as effectually to accomplish
his object without becoming hi?nself a prisonei'j and thus
sharing for a time the fate of those whom he was en-
deavoring to save ? Suppose he should consent to this.
Imagine him approaching for this purpose some dreary
prison. He passes its dismal threshold, and the bolts
and bars of the gloomiest dungeon are turned upon him.
He lays aside the comfortable dress of the citizen for the
many-colored garb of confinement and disgrace. He
holds out his arm for the manacles, and lies down at night
upon his bed of straw, and lingers away months, or per-
haps years of wretchedness, for no other purpose than
that he may know fully what wretchedness is. He thus
looks misery in the face, and takes it by the hand, and
he emerges at last from his cell, emaciated by disease,
worn out by the gloom of perpetual night, — and his heart
sickened by the atmosphere of sin and shame. Suppose
he had done this, how strongly could he, after it, sympa-
thize with the sufl^erings of a prisoner, and how cordially
and with what confidence can the inmates of those abodes
come to him with their story of wo.
Now, we have such a Savior as this is. He has been
among us. He has himself experienced every kind of
trial and sufl^ring which we have to endure. So that if
we choose him for our friend, we may come to him on
every occasion, sure of finding not only sympathy to feel
for us, but power to relieve us. No matter what may be
the source of our trial, whether great or small : if it is
great enough to interest us, it is great enough to interest
38 YOUNG CHRISTIAN. [Ch. 2.
The Savior. Human sympathy.
him for us. Perhaps some young child who reads this
has been pained to the heart by the unkindness of some
one in whom he had reposed all his confidence. The ac-
tion which showed this neglect or unkindness was so
trifling, that perhaps the little sulferer feels that no one
can sympathize with him in apparently so small a cause
of sorrow. But Jesus Christ was once as young a child
as you ; he too, doubtless, had companions and friends,
and if he did not experience unkindness and ingratitude
at their hands, childhood was the only time of his life in
which he was free from these injuries. He, doubtless,
knows them full well ; and there is one thing in which
the sympathy of our Savior differs from that of every
other friend — he judges not from the magnitude of the
cause of sorrow, but from the real effect of that cause
upon the heart which suffers it. If a child is agitated by
a trifling cause, he looks at the greatness of the agita-
tion and suflering, — not at the insignificance of the cause-.
But it is not so with men : — they judge from external
circumstances.
In all the greater trials of life, I mean those which come
from greater and more permanent causes, we may confi-
dently expect sympathy and fellow feeling if we come to
the Savior. Does poverty threaten you? He knows
what poverty is better than you, — for years, he knew not
where to lay his head. Do you suffer from the unkind
treatment of others ? He has tried this in the extreme,
and can fully sympathize with you. Do you weep over
the grave of a beloved friend ? Jesus wept from this
cause long before you. In fact, he went about the world,
not only to do good, but to taste of suffering, that he
might know, with all the vividness of experience, exactly
what suffering, in all its variety, is.
We all love sympathy when we are suffering, — but
there is one occasion on which we feel the need of it still
more — I mean in temptation. We need sympathy when
Ch. 2.] THE FRIEND. 39
The murderer's cell. Sympathy for the guilty.
we are struggling with temptation, and still more when
we have done wrong, and are reaping its bitter fruits. A
dreadful murder was once committed, which aroused the
alarm and indignation of an extensive community — every
one expressed the strongest abhorrence of the deed, and
made the greatest effort to procure the arrest and punish-
ment of the criminal. And this was right. But with
this feeling there should have been, in every heart, strong
compassion for the miserable criminal.
He was arrested, tried, and condemned to die ; and a
few hours before the execution of the sentence, I went
with a clergyman who often visited him, to see him in
his cell.
When we had entered his gloomy prison, the jailor
closed behind us its massive iron door, and barred and
locked it. We found ourselves in a spacious passage,
with a stone floor, and stone walls, and stone roof, and
with narrow iron doors on each side, leading to the cells
of the various prisoners. We ascended the stairs, and
found every story assuming the same rigid features of
iron and stone. In a corner of the upper story was the
cell of the murderer.
A little grated window opened into the passage-way.
The jailor tapped softly at the window, and informed the
prisoner, in a kind and gentle tone, that the clergyman
had come.
" Should you like to have us come in ?" asked the
jailor.
The prisoner instantly assented, and the jailor unbolted
and unbarred the door. " Strange !" thought I. " Here
is a man who has outraged the laws of both God and man,
and a whole community has arisen in justice, and declared
that he is unworthy to live, and to-morrow, by the hand
of violence, he is to die. And yet his very keeper treats
him so tenderly that he will not come into his cell with-
out first obtaining permission !"
40 YOUNG CHRISTIAN. [Ch. 2.
The keeper's kindness to the prisoner. The Savior.
As we passed through the narrow aperture in the thick
stone wall which the iron door had closed, the whole as-
pect of the room and of the prisoner was one which ef-
fectually removed my surprise that he should be treated
with kindness and compassion. He was pale and hag-
gard, and he trembled very exceedingly. He seemed
exhausted by the agony of remorse and terror. A few
hours before his wife had been in the cell to bid him a
final farewell, and the next day he was to be led forth to
execution in the presence of thousands. In the mean-
time the walls, and floor, and roof of his cell — of conti-
nued, uninterrupted stone and iron — seemed to say to him,
wherever he looked, '* Yoii shall not escape.'^ It seemed
as if the eye would have rested with a feeling of relief
upon a board or a curtain, even if it concealed a stone
behind, — with so forbidding and relentless a gripe did
this dismal cell seem to hold its unhappy tenant. As I
looked between the heavy iron bars of his grated window
upon the distant plains and hills, and thought how ar-
dently he must wish that he were once more innocent
and free, I forgot the cold-blooded brutality of the crime,
and only mourned over the misery and ruin of the man.
The world does in such cases sympathize with one
suffering from remorse; but, generally, men are indignant
with the offender if his crime is great, and they treat
him with ridicule and scorn if it is small. Jesus Christ,
however, pities a sinner. He loved us while we were
yet in our sins; he came to save us. He came, not to
inflict the punishment which our guilt deserved, but
to redeem us from the sufferings into which it had
brought us.
This is every where very apparent in his whole history.
Often the greatest sinners came to him, and he never re-
proached them when they came with a humble and peni-
tent heart. He always endeavored to relieve them of
their burden of guilt, and to give them assurance of par-
Ch. 2.] THE FRIEND. 41
The Savior's sympathy. Common distrust of it.
don and peace. On one occasion, how kindly does he
say to a very guilty sinner, " I do not condemn thee, go
and sin no more.'* Instead of intending to add to the
burden of guilt by exhibiting coldly the contrast of his
own bright example, or by his severe rebukes, he says,
'* Come unto me, all ye that labor and are heavy laden
and I will give you rest."
Persons who wish to be saved from sin, very often dis-
trust the Savior's willingness to receive them. They
acknowledge, in general terms, his kindness and compas-
sion, and think that he is, in all ordinary cases, willing
to save the chief of sinners ; but they think there is some-
thing peculiar in their case, which should prevent them
from coming to him in confidence. I observed that this
peculiarity is almost always one of two things : — 1. That
they do not engage ardently enough in the work of sal-
vation ; or, 2. That they have often resolved before, and
broken their resolutions.
Do not some of you, my readers, feel unwilling to come
to the Savior, because you think that you do not feel a
sufficient interest in the subject? You know that you are
sinners, and would like to be free from sin. You would
like such a friend as I describe the Savior to be, but you
have no sufficiently strong conviction, and you think the
promises are not for you.
Or perhaps some of you, though you feel a deep interest
in the subject, may be discouraged and disheartened by
the sins you find yourselves constantly committing, and
by your repeatedly broken resolutions. You think the
Savior must be wearied out by your continual backslid-
ings and sins, and you are ready to give up the contest,
and to think that final holiness and peace is not for you.
Now there are throughout our land vast multitudes
who are vainly endeavoring to make their hearts better,
in order to recommend themselves to their Savior's care.
You must indeed endeavor by every effort to make
43 yOUNG CHRISTIAN. [Ch. 2
Illustration. Case of the sick man.
your heart better, but not as a means of recommending
yourself to the Savior. Come to him at once, just as you
are, and seek his sympathy and assistance in the work.
Inquirers after the path of piety are very slow to learn
that the Savior is the friend of sinners. They will not
learn that he came to help us while we are in our trials
and difficulties, not after we get out of them. How many say
in their hearts, I must overcome this sin, or free myself
from that temptation, and then I will come to the Savior. I
must have clearer views of my own sins, or deeper peni-
tence, or awaken true love to God in my heart, and then,
but not till then, can I expect Christ to be my friend.
What! do you suppose that it is the office of Jesus Christ
to stand aloof from the struggling sinner until he has,
by his own unaided strength, and, without assistance or
sympathy, finished the contest, and then only to come
and offer his congratulations after the victory is won ? Is
this such a Savior as you imagine the Bible to describe ?
' At the door of one of the chambers of the house in
which you reside, you hear a moaning sound, as of one
in distress. You enter hastily, and find a sick man
writhing in pain, and struggling alone with his sufferings.
As soon as you understand the case, you say to him,
" We must send for a physician immediately ; there is
one at the next door who will come in in a moment.
*' O no," groans out the sufferer, " I am in no state
to send for a physician. My head aches dreadfully — I
am almost distracted with pain. I fear I am very dange-
rously ill."
" Then we must have a physician immediately," you
reply. " Run and call him," you say, turning to an attend-
ant, " ask him to come as soon as possible."
" O stop ! stop !" says the sick man, *' wait till I get
a little easier; — my breath is very short and my pulse
very feeble, and besides I have been getting worse and
worse every half hour for some time, and I am afraid
Ch. 2.] THE FRIEND. 43
Jesus Christ a physician. Struggling with temptation.
there is no hope for me. Wait a little while, and per-
haps I may feel better, and then I will send for him."
You would turn after hearing such words, and say in a
gentle voice to the attendant, " He is wandering in mind.
Call the physician immediately."
Now Jesus Christ is a physician. He comes to heal
your sins. If you wish to be healed, come to him at
once, just as you are. The soul that waits for purer mo-
tives, or for a deeper sense of guilt, or for a stronger in-
terest in the subject, before it comes to Christ, is a sick
person waiting for health before he sends for a physician.
Jesus Christ came to help you in ohtaining these feelings,
not to receive you after you have made yourself holy
without him. You have, I well know, great and arduous
struggles to make with sin. Just as certainly as you at-
tempt them alone, you will become discouraged and fail.
Come to the Savior before you begin them, for I do as-
sure you you will need help.
One great object which our Savior had in view in re-
maining so long in the world, was to understand our
temptations, and the contests which they bring up in the
heart.
It is very often the case, that persons are struggling
with temptations and sins almost in solitude, and those
to whgm they are directly accountable do not appreciate
the circumstances in which they are placed, and the ef-
forts they make to overcome temptation. I presume that
teachers very often blame their pupils with a severity
which they would not use if they remembered distinctly
the feelings of childhood. Perhaps a little boy is placed
on a seat by his intimate friend, and commanded upon
pain of some very severe punishment not to whisper. He
tries to refrain, and succeeds perhaps for half an hour in
avoiding every temptation. At last some unexpected oc-
currence or some sudden thought darts into his mind, —
his resolutions are forgotten, — the presence of the mag-
44 YOUNG CHRISTIAN. [Ch. 2.
The benevolent teacher. The teacher imagined a scholar.
ter, the regulations of the school, and the special prohi-
bition to him, all flit from his mind, and after the forbid-
den act, which occupied but an instant, is done, he im-
mediately awakes to the consciousness of having dis-
obeyed, and looks up just in time to see the stern eye of
his teacher upon him speaking most distinctly of dis-
pleasure and of punishment. Now if any severe punish-
ment should follow such a transgression, how dispropor-
tionate would it be to the guilt ! The boy may indeed
have done wrong, — but how slight must the v/rong be in
the view of any one who could look into the heart, and
estimate truly its moral movements in such a case ! It is
unquestionably true, and every wise teacher is fully aware
of it, that in school discipline there is constant danger
that the teacher will estimate erroneously the moral cha-
racter of the actions he witnesses, just because he has
forgotten the feelings of childhood. He cannot appre-
ciate its temptations or understand its diflicultics, and
many a little struggler with the inclinations which would
draw him from duty, is chilled and discouraged in his
efforts, because the teacher never knows that he is ma-
king an effort to do his duty, or at least never under-
stands the difficulties and trials which he finds in his way.
Suppose now that such a teacher should say to himself,
and suppose he could by some magic power carry the
plan into effect, — ' I will become a little child myself,
and go to school. I will take these same lessons which
I assign, and endeavor to keep, myself, the rules which
I have been endeavoring to enforce. I will spend two
or three weeks in this way, that I may learn by actual
experience what the difficulties and temptations and trials
of childhood are. Suppose he could carry this plan into
effect, and laying aside his accumulated knowledge and
that strength of moral principle which long habit had
formed, should assume the youth and the spirits and all
the feelings of childhood, and should take his place in
Ch. 2.] THE FRIEND.
Sympathy of Christ. Howard.
some neighboring school, unknown to his new compa-
nions, to partake with them in all their trials and tempta-
tions. He toils upon a perplexing lesson, that he may-
know by experience what the perplexity of childhood is ;
he obeys the strictest rules, that he may understand the
difficulty of obedience ; and he exposes himself to the un-
kindness or oppression of the vicious boys, that he may
learn how hard it is patiently to endure them. After fully
making the experiment, he resumes his former character
and returns to his station of authority. Nowif this were
done, how cordially, how much better can he afterward
sympathize with his pupils in their trials, and with what
confidence can they come to him in all their cares.
• Now we have such a Savior as this. The Word was
made flesh, i. e. became man and dwelt among us. He
took not on him the nature of angels, but the nature of
man. " Wherefore it behoved him in all things to be made
like unto his brethren, that he might be a merciful and
faithful high priest.''^ " We have not an high priest that
cannot be touched with the feeling of our infirmities, but
was in all points tempted like as we are."
My reader will doubtless observe that this case is some-
what similar to that of Howard, which I imagined in the
former part of this chapter ; and perhaps you may imagine
that if my paragraphs had been well arranged, this sup-
position would have come in connection with that. But
no. I was then upon the subject of sympathy with suf
fering. I imagined Howard to become a prisoner, that
he might understand and sympathize with the sufferings
of prisoners. Now I am speaking of the subject of temp-
tation and struggle against sin, and I imagine the teacher
to become a child, that he may appreciate the trials and
temptations of childhood.
We may trust in the sympathy of our Savior in this
last respect as well as in the other. His disposition to
feel compassion and sympathy, and not indignation, in
46 YOUNG CHRISTIAN. [Ch. 2
The benevolent gentleman. Sympathy of Christ.
regard to those who had brought themselves into diffi-
culty by doing wrong was very often n anifested while
he was upon the earth, and we may be sure his character
is not in this respect altered now.
But it is time that I should bring this chapter to a
close. The sum and substance of what I have been en-
deavoring to illustrate in it is this : If you confess all
your sins and seek their forgiveness in the way in which
the Gospel points out, and resolve henceforth to lead a
life of piety, you will need a friend and helper. You will
want sympathy, both in your sufferings and in your
struggles luiih sin. Jesus Christ will sympathize with
you and help you in both.
I once knew a reverend gentleman whose fortune ren-
dered him independent, but whose medical knowledge and
skill were of a very high order, and he practised con-
stantly without fee or reward, for the simple purpose of
relieving suffering. The only things necessary to secure
his attention were to be sick, to need his aid, and to send
for him. He did not wish his patients to become conva-
lescent before he would visit them ; nor did he inquire
how often they had been sick before. There was one poor
lad who took cold, I believe, by breaking through the ice
in the winter, and he was rendered a helpless cripple for
years, and yet this gentleman or some of his family visited
him almost daily during all this time, and instead of get-
ting tired of their patient, he became more and more in-
terested in him to the last. Now our Redeemer is such
a physician He does not ask any preparation before we
send for him ; nor does he get tired of us because he has
helped us back from our wanderings to duty and happi-
ness a great many times. Some one asked him once,
how often he ought to forgive his brother after repeated
transgressions. " Shall I forgive him seven times?" was
the question. " Forgive," said the Savior, " not only
seven times, but seventy times seven." How strange it
Ch. 3.] PRAYER. 47
The bruised reed. Prayer.
is, that after this a backsliding Christian can ever hesitate
to come back at once after he has wandered, with an
assurance that God will forgive.
He will not break the bruised reed. How beautiful and
striking an illustration of our Redeemer's kindness to
those who have sinned. A planter walks out into his
grounds, and among the reeds growing there, there is
one — young, green and slender — which a rude blast has
broken. Its verdant top is drenched in the waters which
bathe its root ; and perhaps he hesitates for a moment
whether to tear it from the spot and throw it away. But
no ; he raises it to its place, carefully adjusts its bruised
stem, and sustains it by a support, till it once more ac-
quire its former strength and beauty. Now Jesus Christ
is this planter. Every backsliding humbled Christian is a
bruised reed ; and O how many are now thriving and
vigorous, that in the hour of humiliation have been saved
by his tenderness.
Come then to this friend, all of you. Bring all your
interests and hopes and fears to him ; he will sympa-
thize in them all. And whenever you have wandered
never hesitate a moment to return.
CHAPTER ITI.
PRAYER.
*' Whatsoever ye shall ask in my name, I will do it."
As I have on this subject many separate points to dis-
cuss, I shall arrange what I have to say under several
distinct heads, that the view presented may be the better
understood and rem.embered.
I. Hie power of prayer. This subject may be best
illustrated by describing a case.
48 YOUNG CHRISTIAN. [Cll. 3.
The absent son. The father's promises. Its implied limitations.
A kind and affectionate father, whose son had arrived at
an age which rendered it necessary for him to prepare
for the business of life, concluded to send him from home.
Their mutual attachment was strong, and though each
knew it was for the best, each looked upon the approach-
ing separation with regret. The father felt solicitous for
the future character and happiness of his boy, as he was
now to go forth into new temptations and dangers ; and
the son was reluctant to leave the quiet and the happiness
of his father's fireside for the bustle of business and the
rough exposures of the crowded city, where he was for
the future to find a home. The hour of separation, how-
ever, at last arrived, and the father says to him at parting,
*'My son, be faitliful, do your duty, and you will be
happy. Remember your parents — the efforts they have
made, and tlie affection they now feel for you. Watch
against temptation, and shun it. I will supply all your
wants. When you wish for any thing, write to me and
you shall have it. And may God bless you, and keep you
safe and happy."
My reader will observe that this language, which is
not fiction, but fact, for it has in substance been addressed
in a thousand instances under the circumstances above
described, contains a promise to send the son whatever he
shall ask for. But the meaning of it is not — and no boy
would understand it to be — that every possible request
which he might make would be certainly granted. Al-
though the promise is made in the iew simple words,
" whenever you want any thing, write to me and you
shall have it," yet the meaning expressed fully would be,
" whenever you wish for any thing, which as far as you
can see is proper for you, if you will let me know it I
will send it, unless I see that it is better for you not to
have it, or unless there are other special reasons which
prevent my complying."
Now a boy may in such a case make a great many re-
Ch. 3] PRAYER. 49
Improper requests. Requests in an improper manner. Letter.
quests which the father might refuse without being con-
sidered by any one as breaking his promise.
1. He may ask somnthing which the father knows
would, in the end, injure him. Suppose he should request
nis father to supply him with double his usual quantity
oi pocket money, and the father should see clearly that
the effect of granting the request would be to cultivate iij
him careless and extravagant habits of expenditure, and
to divert his attention from his business. In such a case
llie father would undoubtedly refuse, and no one would
imagine that he was breaking his promise. The boy, if
he had done right, would not have asked.
2. He may ask something which, if granted, would in-
terfere with the rights or happiness of others. There was
a watch, we will imagine, hanging up in his father's house,
used by all the family, — the only time-piece accessible to
them- Now supposing the boy, .growing selfish and vain,
and thinking that his importance among his comrades
would be a little increased by a watch, should write to his
father to send that to him. Who would think that his
father would be obliged to comply on account of his part-
ing promise to his son to supply all his wants ? Chris-
tians very often make such selfish requests, and wonder
why their prayers are not heard. A farmer who has one
field which needs watering, will pray for rain with great
earnestness, forgetting that God has to take care of the
ten thousand fields all around his own, and that they per-
haps need the sun. A mother who has a boy at sea will
pray for prosperous winds for him^ forgetting that the
ocean is whitened with sails all under God's C"re, and
that the breeze which bears one onward, must retard ano-
ther. But more on this subject presently.
3. He may ask in an improper manner. Suppose the
father should take from the post ofl[ice a letter in his son's
hand-writing, and on breaking the seal, should read as
follows : —
3
50 YOUN'G CHRISTIAN'. [Ch. 3.
The letter. Our Savior's promise.
"Dear Father, —
" You must let me come home next week to Christmas.
I wanted to come last year, but you would not let me, and
now I must come. I want you to write me immediately,
and send it back by the driver, telling me I may come.
" I am your dutiful son.
Who would think that a father ought to grant a re-
quest made in such a way as this ? It is to be feared that
Christians sometimes bring demands, instead of requests,
to God.
I have mentioned now three cases in which the father
might, without breaking his promise, refuse the requests
of his boy ; where it would be injurious to him, unjust
to others, or where the request is made in an improper
manner. All promises of such a sort as this are univer-
sally considered as liable to these exceptions.
Our Savior tells us, " Whatsoever ye shall ask the Fa-
ther, in my name, he will do it." This is common lan-
guage, such as men address to men, and is to be un-
derstood exactly in the same way — in just such a sense,
and with just such exceptions. The language means, if
it is honestly used, that one of our requests will, in ordi-
nary cases, have a real influence with the Creator in re-
gard to things entirely beyond our control. It must mean,
that, generally, all our proper requests will be granted.
At the same time it must be liable to the exceptions above
stated, which apply in all similar cases. God must re-
serve the right to deny our requests when they are made
in an improper spirit, and when they ask what would in-
jure us, or interfere with the general good.
If any of you have, in accordance with the views pre-
sented in the two preceding chapters, confessed your past
sins and chosen Jesus Christ for your friend, you will take
great pleasure in bringing your requests to God. And you
Ch. 3.] PRAYER. 51
Prayers denied. Power of prayer.
may, in doing this, sometimes pray for success in some
enterprize, when God sees that it is on the whole best
that you should fail. A man may ask that God will place
him in some important station of influence or usefulness,
when the eye that can see the whole discovers that the
general good will be promoted by another arrangement.
Thus in many similar ways your prayers may sometimes
come within the excepted cases, and then God will not
grant them. These cases, however, it may be hoped,
you will generally avoid, and thus in a vast majority of
instances your prayers will be heard.
There is even among Christians a great deal of distrust
of the power of prayer. Some think that prayer exerts
a good influence upon their own hearts, and thus they
continue the practice, without, however, having any very
cordial belief that they are really listened to and granted
as requests, by the great Jehovah. Many persons ima-
gine that prayer has an efficacy in some such way as this.
A man asks God to protect and bless him in his business.
By offering the prayer every day, he is reminded of his
dependance, he thinks of the necessity of his own industry
and patient effort, and thus, through the influence of his
prayer, the causes of prosperity are brought to operate
more fully in his case, and prosperity comes.
This is indeed often one of the happy results of believ-
inff prayer ; but it by no means embraces the whole im-
port of the promise, " Whatsoever ye shall ask the Fa-
ther he shall do it." The Father shall do it. This is a
promise that God shall do something which we ask him
to do, — not simply that the natural eflfect of our asking
will be favorable in its influence upon us.
There is another way in which it seems to me there is
a great deal of want of faith in God in regard to the eflfi-
cacy of prayer. It is often said that requests may not be
granted in the precise form in which they were oflfered,
but that they are always answered in some way or other.
§2 YOUNG CHRISTIAJ?. [Ch. 3
The boy asking for a knife. Tbe sick man unexpectedly cured.
A mother, for instance, who has a son at sea, prays morn-
ing and evening for his safe return. Letter after letter
comes, assuring her of his continued safety, until at last
the sad news arrives, that his ship has been dashed upon
a rock or sunk in the waves. Now can it be said that
the mother's prayer was granted ? Suppose that she was,
by this afflicting providence, weaned from the world and
prepared for heaven, and thus inconceivably benefited by
the event. Was this, in any common or correct use of
language, granting the request in another form, or was
it denying it because it was inconsistent with her great-
est good ? Suppose a child asks his father to let him keep
a knife he has found, and tlie father takes it away, know-
ing that lie Avill probably injure himself with it. Is this
granting the request in another form ? No. We ought,
whenever the particular request we make is not granted,
to consider it a denial, and to suppose that it comes under
one of the cases of exceptions I have already specified.
There is, indeed, such a thing as granting a request in
another form from that in which it was made. A family, one
of whose members is in feeble health, prays for that mem-
ber, that God would restore him. They come sincerely
and earnestly to the throne of grace, and ask God to
spare his life and make him well. Instead however of
growing better, he grows suddenly worse. He is attacked
with violent sickness, and his friends tliink that their
prayers cannot be heard, and suppose that they must fol-
low him to the grave. The sickness however soon passes
away, and instead of carrying him to the tomb, by means
of some mysterious influence which is in such cases often
exerted upon the constitution, he rises from his sick bed
with renewed bodily powers, and as his strength gradually
returns, he finds that his constitution is renewed and
health entirely restored. Now this is granting the re-
quest, because the thing requested, that is the restora-
tion to healtn, is obtained, but the manner was unexpect-
Ch. 3.] PRAYfiiu 53
Submissive spirit. Prayers of the young.
ed; but if the man should die, no matter what great be-
nefits to all resulted from his death, it is certainly not
right to say that the request was granted in any way. It
was denied, because God saw it was best that it should be
denied.
Let us then keep constantly in view the fact, that our
petitions are and must be often denied, — positively and
absolutely refused. The language which our Savior uses,
though without any specified exceptions, contains the ex-
ceptions that in all human language are in all such cases
implied. The feelings however which, in this view of
the subject, we ought to cherish, may properly be pre-
sented under the following head.
II. A submissive spirit in prayer. We ought unques-
tionably to bring a great many requests to God, relating
to our daily pursuits. We ought to express to him our
common desires, ask success in our common enterprizes
and plans. Young persons, it seems to me, ought to do
this far more than they do. They ought to bring all their
little interests and concerns, morning and evening, to their
Friend above. Whatever interests you, as I have already
once or twice remarked, will interest him. Bring to him
freely your little troubles and cares, and express your
wants. If the young cannot come to God with their own
appropriate and peculiar concerns, th^y are in reality
without a protector. If however we are in the habit of
bringing all our wants to God, we shall often ask for some-
thing which it is far better for us not to have. We can-
not always judge correctly ; but unless we know that
what we want is dangerous, or that it will be injurious,
it is proper to ask for it. If we do or might know, to re-
quest it would be obviously wrong. David prayed very
earnestly that his child might live, but God thought it not
best to grant the petition. David did right to pray, for
he probably did not know but that the request might be
safely granted. Let us feel therefore when we come
64 YOUNG CHRISTIAN. [Ch. 3.
Deliverance from danger. The packet.
with o«r petitions, that perhaps God will think it best
for us that they should be denied.
This is peculiarly the case in praying for deliverance
from danger. Our hearts may be relieved and lightened
by committing ourselves to God's care, but we can never
feel on that account sure that we are safe. God very often
makes sickness, or a storm at sea, or the lightning, or any
other source of common danger and alarm, the means of
removing a Christian from the world. You do not know
but that he will remove you in this way. The next time a
thunder storm arises in the west, it may be God's design
to bring one of its terrific bolts upon your head, and you
cannot of course avert it by simply asking God to spare
you. He will listen to your prayer, take it into kind
consideration, and if you ask in a proper spirit, he will
probably give you a calm and happy heart, even in the
most imminent danger. But you cannot be sure you
will escape the lightning. The ground of your peace
must be, that God will do what is best, not that he will
certdiinly do what you wish. ■• j
From one of the small sea-port towns of New England,
a packet once set sail for Boston. These packets, which
are intended to carry passengers, have one large cabin.
The berths (which perhaps I ought to inform some of my
young readers, are a sort of shelves, upon which passeri-
gers at sea sleep, one above the other) are arranged
around this cabin, and a moveable partition, which can
be thrown open by day, divides the room at night into
two parts. On board one of these packets then, a few
years ago, a number of persons, ladies and gentlemen, pre-
viously entire strangers to each other, found themselves
slowly sailing out of an eastern harbor, on a coasting voy-
age of about two hundred miles. They did not know how
long they were to be together, — what adventures might
befal them, or what dangers they might share. They
were however to spend their time in the same room, and
Ch. 3.] PRAYER. 55
The calm. The Christian traveler.
as they were tossing upon the waves in the same vessel,
a sense of common interest and of common danger
brought them at once to terms of intimacy.
The next morning there Avas scarcely a breath of air.
The vessel heaved gently on the water, whose surface
was polished like glass, though it swelled and sunk with
the undulations of distant storms. In the tedium of wait-
ing for wind, each one of the passengers and crew amused
himself in his own way. Here yon might see a cluster
talking, — there two or three passengers gathering around
a sailor who was letting down his line for fish. Others,
in various places, had their books.
A Christian traveler who was present, sat down upon
the quarter deck, and opened a little bundle of books and
newspapers and tracts, which he had provided for the
occasion.
Presently a gentleman who had hpen sitting for half an
hour gazing, for want of other employinent, upon every
sprig of sea-weed or floating bubble he could see, ad-
vanced to him, and asked,
"Will you lend me something to read ?"
" Certainly, sir, any thing I have ; but most of my stock
here is of a religious character, and I do not know whe-
ther you will take any interest in it."
The gentleman replied that he should. He selected a
newspaper or a tract, took his seat again, and began to
read. Presently a lady made the same request ; — others
looked as though they wished to, but hesitated. Our tra-
veler observing this, said to all within hearing,
*' If others of the company would like any thirg I have,
I should be happy to have them take it. I always carry
a supply of reading when I travel, though I select my
books, perhaps too much to. suit my own taste alone.
What I have here is chiefly of a religious character, and
it may not be so generally interesting on that account.
You are heartily welcome to any of these however, if you
66 YOUNG CHRISTIAN. [Ch. 3.
Books and tracts. The long passage. The approaching storm.
please. Sitting here with nothing to do is rather dull."
The books and tracts were soon generally in circula-
tion, the passengers were nearly all busy in reading them,
and the time passed swiftly away. Our traveler became
known as a Christian ; and were I now upon the subject
of Christian influence, I might describe many interesting
occurrences which took place, the Christian acquaintances
which he formed, and the conversations which he had
with various persons on board the vessel. But I am going
so much into detail in this story, that I fear you have
almost lost sight of our subject, which is the duty of pray-
ing to God with the feeling that he will, after all, do as
he pleases about granting the request. I must hasten to
the conclusion of my story.
The passage was an uncommonly long one. They
hoped to reach their port, in twn days, but after ten had
passed away, they wpre still far from Boston, night was
coming on, and what was still worse, the captain, who
stood anxiously at the helm, said there were signs of a
terrific storm. A dark haze extended itself over the whole
southern sky. The swell of the sea increased. The rising
wind moaned in most melancholy tones through the
rigging. The captain gave orders to take in sail, to make
every thing snug about the vessel, and had supper pre-
pared earlier than usual, " because," said he, " 1 expect,
from the looks of the sky yonder, that an hour hence you
will not manage a cup of tea very handily."
The passengers ate their supper in silence. Their
hearts were full of foreboding fears. The captain en-
deavored to encourage them. He said that they were not
far from Boston. He hoped soon to see the light. If they
could make out to get into the harbor before it began to
blow very hard, they should.be safe. " Yes," said he, " I am
in hopes to land you all safely at the T before ten o'clock.*
Unless we can get fairly into the harbor however, I shall
* The T, a noted wharf at Boston.
Oh. 3.] PRAYEH, 57
They watch the light. The storm increases.
have to put about and stand out to sea ; for if we are to have
a storm, we must not stay tossing about near the rocks."
The storm increased. Sail after sail was reefed or taken
in, but still the spirits of the company were sustained by
knowing that they were advancing toward Boston, and
by the hope that they should soon stand upon the firm
shore. So great however was the pitching and rolling
of the ship, that most of the passengers retreated to their
berths and braced themselves there. A few of the more
hardy or experienced remained upon deck, clinging to the
masts or to the rigging, and watching with intense inte-
rest the distant glimmering of the Boston light, Avhich
had a short time before come into view.
•' We are not very far from the light," said the captain,
^' but it blows pretty hard."
" Do you think we shall get in T" asked a passenger.
" I do not know," said he, shaking his head, " it is a
bad night. I will however try for it."
The passengers watched the light. They observed that
the captain did not like to talk while he was at the helm,
and they forbore to ask him questions. They knew that
as long as they were going toward the light there was
hope, and they watched it therefore with a very eager eye,
Sometimes the ship would veer a little from her course,
and as the light moved off to the right or to the left, the3/
were filled with solicitude lest the captain was going to
abandon the efix^rtand put out again to sea.
He kept however steadily on another half hour, thougl\
wind and wave seemed to do their utmost to compel him
to return. The light grew larger and brighter as they
approached it, but the wind increased so rapidly that the
captain seemed much perplexed to know, what to do. He
put the helm into the hands of a sailor, and went forward
and stood there looking upon the dark gloomy horizon
until he was completely drenched with the spray. In a
few minutes he returned suddenly.
3*
68 YOUNG CHRISTIAN. [Ch. 3-
Going about. Splitting of the topsail. Danger.
" 'Tis of no use," said he, and then taking the helm
again, he called out in his loudest voice to the sailors
who were before, which however the roaring of the waves
almost drowned,
♦'Ready, about."
The sailors answered, " Ready."
A moment after the captain's voice was again heard,
in the loud but monotonous tone of command,
" Helm's a-lee."
There was bustle at the bows of the ship. A great sail
flapped in the wind with a sound of thunder ; the ropes
rattled ; the boom swung with violence across the deck ;
and the bow, which had been pointed directly to the light-
house, their only star of hope, now swept swiftly around
the horizon, until it left it behind them. The vessel
plunged into the waves; and to complete this scene of
terror, a loud sound, like a clap of rattling thunder, burst
close over their heads, arousing every passenger and pro-
ducing universal alarm. It was the splitting of the topsail.
The melancholy intelligence was soon spread below,
that the effort to reach Boston was abandoned, and that
they were now standing out to the open sea, and that con-
sequently they must be all night exposed unsheltered to
the violence of the storm. Although the commotion had
been already enough to fill the passengers with fear, yet
to an eye accustomed to the ocean, there had not been
any real danger. But real danger soon came. The wind
increased, and the vessel labored so much in struggling
against its fury, that even the captain thought it doubtful
whether they should ever see the land.
When I commenced this description I had no intention
of giving so full a narrative of the circumstances of a
storm at sea, and perhaps my reader has almost forgot-
ten what is my subject, and for what purpose. I have in-
troduced this incident. My design was to illustrate the
feelings with which prayer ought to be offered in danger.
Ch. 3.] PRAYER. 59
Protection never certain. Object of prayer in danger.
and I wished therefore to give you a vivid idea of a situ-
ation of danger on the deep. Our passengers were now
in imminent danger. They were all in tlieir berths below,
for so violent was the motion of the vessel that it was not
safe to attempt to stand. The wish was intimated by
some, and the desire soon extended to all, that a prayer
should be offered, and they looked to our Christian tra-
veler to express their petitions at the throne of grace.
Now many persons may have such conceptions of the
nature of prayer as to suppose that if this company should
now sincerely unite in commending themselves to God's
protection, that he would take care of them, and that they
might feel perfectly safe. Many cases have occurred in
which Christians, who have been in the midst of danger,
have fled to Jehovah for protection, and have had their
fears immediately quelled, and felt a calm and happy as-
surance that God would bring them through in safety.
But such an assurance is not well grounded. Are real
Cliristians never lost at sea ? Do real Christians who on
their sick beds pray that God will restore them to health,
never die? Is a Christian who, on commencing a journey
asks divine protection, never overturned in a coach? Is
the family which always asks, in its evening prayer, that
God will grant them quiet repose, never called up by the
sudden sickness of a child, or aroused at midnight by a
cry of fire ? Facts universally testify that God does not
grant every request. He reserves to himself the right,
after hearing the petition, to grant or to deny, as may
seem best to him.
Then you will say, what good does it do to pray to God
in danger, if we can have no assurance that we shall be
safe ? It does great good. You cannot be sure that you
will be certainly preserved from that danger^ but you can
rest calmly and peacefully in the assurance that God will
do what is on the whole for the best. " And will this feel-
mg," you ask, " enable any one to rest in peace while
60 YOUNG CHRISTIAN. [Ch 3.
Socrates. His peace of mind.
he is out at sea in a storm, and in danger every moment
of sinking?" Yes it will, if fully possessed. If we could
feel assured that God was our friend, and if we had entire
confidence in him, no danger would terrify us ; we should
be calm and happy in all situations. Christians have very
often been calm and happy when not danger merely
but certain death was approaching, so strong has been
their confidence in God. Even Socrates, who had no re-
velation to guide him, and to whom the future must have
been consequently very dark and uncertain, even he met
his fate not merely with fortitude, but with calmness and
peace, through the trust he reposed in his heavenly Pro-
tector.
He was in a cold dungeon, where his enemies had im-
prisoned him from jealousy of his extensive influence in
behalf of virtue. He had been condemned to die, and in
a few days the cup of poison was to be given him to
drink. His wife came to his prison to bid him farewell ,
but she was fo overwhelmed with agitation and sorrow
that she could not remain. His other friends were around
him in tears, — but he was all the time unmoved. He talked
of the principles of duty, and of his hopes of a happy
immortality after the poison should have done its work.
Presently they brought him the fatal cup. His friends were
overwhelmed with the most agitating sorrow, — but he
did not fear. He seemed to confide in divine protection,
and took the poison from the jailor's hands and drank it
all. He walked about a little while, and then laid down
upon his bed and died with apparent resignation. And
shall a Christian, who knows the affection of his heavenly
Father, and who knows that there is a future world of
peace and joy, shall he refuse to be calm in danger, unless
he can first be sure that he shall certainly be preserved
uninjured ? No. When we ask God's protection in danger,
we may, in all ordinary cases, expect protection. He has
promised to grant our requests, unless special reasons
Ch. 3.] PRAYER. 61
True composure in danger. The prayer.
prevent. Now as we may not know what these special
reasons are, we cannot be certain of security, and conse-
quently the foundation of our peace and happiness at such
times must be, not the belief that we are certainly safe,
but a calm and happy acquiescence in God's will. Not a
sparrow falls to the ground without his knowledge — still
sparrows often do fall. All that we can be absolutely cer-
tain of is, that whatever happens to us will come with the
knowledge and permission of our best and greatest Friend
— and every calamity which comes in this way, we ought
to be willing to meet.
But to return to our ship. The passengers were all
below. It was no longer safe for them to attempt to stand
in any part of the vessel, and the Christian traveler, look-
ing out from the berth to which he had retreated, called
upon God to save them from their common danger. What
prayer he offered I do not know. I learned the circum-
stances of the danger of this packet, first from a father
on shore who was waiting the arrival of his boy who
was on board when the storm came on, and afterward
from several of the passengers when they had all safely
reached the land. I do not therefore know what the prayer
was, but that I may the more distinctly convey to my
young readers an idea of the spirit with which prayer
in danger should be offered, I will write one which, it
seems to me, might with propriety, on such an occasion,
be offered. Let us imagine then that the terrified passen-
gers in their various berths in the dark cabin listen and
hear, as well as the howling of the tempest and the roar-
ing of the waves will permit, the following petition, in
which they endeavor cordially to join :
" Almighty God, thou hast promised to be with two or three
who unite to call upon thee, wherever they are ; we come
therefore with full confidence that thou art with us now, and
that thou, who dost rule wind and waves, art really present, to
hear what we have to say as we come before thee.
" Grant, Holy Spirit, that all of us who are now present, ex-
YOUNG CHRISTIAN. [Ch. 3.
The prayer at sea. Effects.
posed to this danger, may come with our whole hearts to thee.
When in health and safety we break thy commands and ne-
glect our duty, and then when danger comes, and no arm but
thine can help, we are ashamed and afraid to come to thee.
But O, our Father, let not one of us hesitate now. We thank
tliee for teaching us, by so irresistible a proof, how dependant
we are upon thee. May we all be willing to learn the lesson,
and may v/e bow humbly before thee now, even if we have
never bowed before.
"We come to ask that thou wilt protect us in this danger,
and bring us safely to our homes. Thou canst protect from
greater dangers than these. Wilt thou protect us. Save us
from finding our watery grave here in the deep, and save our
beloved parents and brothers, and sisters, at home, from the
anxiety they must even now feel, and from the anguish such
tidings of our destruction must give. Almighty Father, save
us, we pray thee.
" Nevertheless, not our will but thine be done. We see but a
part, and thou secst the whole. If thou seest it to be best that
we should go down here to a watery grave, we would acqui-
esce in thy will. We have solemnly given ourselves to thee,
and chosen thee for our portion. We have, if we love thee at
all, committed ourselves to thy care and to thy disposal. We
have rejoiced in this dependence upon thee when we have
been in health and safety, and we will not shrink from our co-
venant to be thine, now we are in danger. Do with us <\s
seemeth good in thy sight, only give to us all a calm and happy
acquiescence in thy will. Pardon our sins, so that we may be
at peace with thee ; and whether we are to live or die, may our
hearts be thine, through Christ, our Redemer* Amen."
Such may have been the spirit of the prayer. Such I
presume was the spirit of the petition offered on this oc-
casion. Every heart which will sincerely offer such a
prayer when in danger, will feel relieved from its solici-
tude and fear. I am aware that in a case of imminent ex-
posure of life, the terror excited is often a physical feeling
which moral causes will not fully control. Still this calm
acquiescence in God's superior wisdom and power will
do more than any other feeling can to produce peace.
Ch. 3.] PRAYER. 63
Sincerity of prayer. Ardor in prayer. All can pray who like to.
III. Sincerity of prayer. Prayer is, in all ordinary
cases, and it ought to be, a calm and peaceful exercise,
not an agitating one. Many persons wait the hour of
prayer in trying to feel some deep agitation, imagining
that sincere and acceptable prayer cannot be offered with-
out it. You must be sincere when you pray, but you may
be calm. Read our Savior's model of prayer — " Our Fa-
ther who art in heaven, hallowed be thy name. Thy
kingdom come ; thy will be done on earth as it is in hea-
ven. Give us this day our daily bread, &c." What a
peaceful, quiet spirit it breathes ! The great question in
regard to your prayer being acceptable is this : Do you
wish for any thing which )'ou know no one but God can
grant, and are you willing to ask him in the name of Jesus
Christ ? If so, come at once and ask him. Ask with that
degree of feeling which your interest in the request
prompts, and no more. If you wish to increase your feel-
ing, you cannot do it in any way, except by increasing
your interest in the request. You may give additional
vividness to your idea of the value of the object sought.
by thinking of it, and considering how great a bless-
ing it would be to you if granted, and thus you may
increase your ardor in prayer. But all direct attempts
to produce this ardor by effort will fail ; or if they suc-
ceed in producing some sort of excitement, it is not a
healthy, acceptable interest in prayer.
Now, after this explanation, those who read this can
easily tell whether they are prepared to offer, this night,
acceptable prayer to God. Do you wish to have God take
care of you while you sleep ? I do not mean, do you wish
to be safe — every body wishes to be safe ; but do you wish
to have God at your bedside^ protecting you ? If you do
not, if the feeling of his presence would be a burden to
you and a restraint, of course you will not ask him to
come. But suppose you are desirous of having him pre-
sent, are you then willing to ask him ? I do not inquire
64 YOUNG CHRISTIAN. [Ch. 3.
Right spirit of prayer. Difficulty.
whether you are willing to struggle a long time with your
heart to awaken deep feeling enough to justify, in your
opinion, coming to God. Are you willing, as you retire
to rest to-night, to breathe a short and simple petition to
God to come and be your friend and protector for the
night, to acknowledge that you do not deserve his pro-
tection, and that you ask it inthe name of Jesus Christ?
If you are willing to do tliis, and if you actually do it, and
if you ask with that degree of feeling which your sincere
desire for God's protection prompts, you may lie down
in peace, sure that you have offered acceptable prayer.
But here I must mention a difficulty which many and
many a time has been brought to me by serious-minded
persons who wish to pray to God, but who think they
should not pray aright. I presume this difficulty has
occurred to many who will read this chapter, I fancy
I can perceive thoughts like these passing through the
mind of some thoughtful conscientious one, who has
taken up this book honestly desiring to find in it reli-
gious instruction.
" If I understand the author right, he says, that if I to-
night pray to God to protect me, just because I want pro-
tection, or rather because I want his protection, that will
be acceptable prayer. But it seems to me that that would
be mere selfishness. I wish for a great many things which
I know none but God can grant, but I ask them only be-
cause I feel the need of them, it is only a selfish desire
for my own happiness, and I cannot expect to be heard.
I should like such a friend as Jesus Christ, that I might
come to him in all my trials and troubles, and might seek
strength from him in temptation. But then this is all love
of my own happiness. I cannot be happy in sin ; — there is a
foreboding and a burden from which I wish to be reliev-
ed. But unless I have a higher motive than a wish to
obtain peace and happiness myself, I cannot expect to be
heard,"
Ch. 3.] PRAYER. 65
Reply. Invitation to the weary. The prodigal.
I have no doubt there are multitudes who are substan-
tially in this state of mind. They are deterred by this dif-
ficulty from coming cordially to their great Friend above.
I have stated the difficulty as distinctly and fully as I can,
adopting as nearly as possible the words in which it has
often been presented to me. I hope you will attend
carefully to my reply, and if it is satisfactory now, lay it
up in your memories, and never be embarrassed by this
difficulty again.
My reply is substantially this — that a desire for the
peace and happiness of piety is a perfectly proper motive
for coming to God. It is the motive which the Bible
every where presents. It is not, in any proper sense of
the term, selfishness.
First, I say it is a perfectly proper motive. God is our
great Creator and Protector, and he made us weak and
dependant, but desirous of peace and happiness, for the
very purpose of having us look to him for it. He never
intended to make a universe of stoics, in which each one
should be entirely indifferent about his own happiness.
The spectacle which he wishes to see is all happy, and
all happy in him. He wishes us to desire and seek his
happiness, and to come to him for it.
Again, I say that the Bible every where presents the
peace and happiness of piety as the motive why we should
seek it. Jesus stood and cried in a great concourse of
people, " Come unto me, all ye that labor and are heavy-
laden, and I will give you rest." How strange that any-
one can imagine after this, that a love of rest and a de-
sire to be relieved of burden, is not a proper motive for
corning to Jesus Christ ! The prodigal son, perhaps the
most striking and complete emblem of the penitent sin-
ner which the Bible contains, says, " How many hired
servants of my father have bread enough and to spare,
while I perish with hunger ! I will arise and go to my
father." Who would think, after reading this parable, that
66 YOUNG CHRISTIAN. [CIl 3.
A nobleman. The desk.
any sinner would be afraid to come to the Savior because
his motive is to have his wants supplied ? Look at the
thousands who came to our Savior to be healed of their
diseases, or to be rescued from some suffering. Did he
ever turn them away because they came for their own be-
nefit ? A nobleman came once. His son was at the point
of death. Parental affection urged him on. He came and
begged the Savior to come and save his son. He was so
far from being under the influence of any high philoso-
phical notions of faith and disinterestedness, that when
the Savior began to speak of faith and the influence of
miracles upon it, he almost interrupted him by saying,
*' Come down, ere my child die." And did the Savior re-
pulse him, and say he was influenced by wrong motives ?
It was not a wrong motive. He wanted happiness, and
he was willing to come to Jesus Christ for it. And God
wishes to see the whole human race eager for the pure
joys of piety, and flocking around his throne to obtain
them. O, if any of you are weary with the burden of sin,
and long for the peace and happiness of piety, come
boldly for it. Never fear that God will, call it selfishness,
and drive you away.
Once more ; I said this could not be called selfishness;
desiring the happiness of virtue, and taking the proper
measures to preserve it, never is called selfishness, except
by persons lost in the mazes of metaphysics. Suppose
two children, whose parents had taught them habits of
regularity and order so fully that they take pleasure
in the systematic arrangement of all their little property,
come and ask their father to let them have a large desk
which stands useless in the garret, to bring to their little
room, as a place of deposit for their books, and papers,
and toys. Suppose now he should inquire of the boys,
and should find that they have planned the disposal of
their effects exactly in the shelves and drawers of the
desk, and are anticipating much enjoyment from the ex-
Ch. 3.] PRAYER. 67
The father's refusal. Real selfishness.
pected acquisition. He sees their countenances bright-
ened with animation as they wait breathlessly to catch
his answer, and then to fly away and commence the re-
moval. Now suppose the father should stop them by
such absurd words as these :
'* My boys, I am very sorry to find that you are so
selfish. I strongly suspect that the reason why you want
that desk is because you expect some pleasure from it.
Perhaps you think you will enjoy your property more
by seeing it well arranged in such a good store-house, or
perhaps you think you can spend rainy afternoons in
your room more pleasantly if you have it. Now that is
very wrong ; that is selfishness. To desire any thing for
the sake of the happiness which it affords is selfishness.
Unless you can ask for some better motive than that, I
cannot grant your requests."
I do not think that any gravity of countenance which
could be assumed would lead the boys to imagine that
their father could be serious in this. Certainly no parent
would ever say it ; and if earthly parents know how to
give good gifts to their children, how much more shall
your heavenly Father give his holy Spirit to them that
ask him ? that is, to them that ask him for it as a good
gifty — something which is to do good to them.
But what is selfishness ? Why, if the desk, instead of
lying useless in the garret, was used by the older bro-
thers, and the younger wished to take it away, that would
be selfishness. A disposition to encroach upon the rights
and enjoyments of others in order to secure our own, is
selfishness ; and v/e must not come to God with this spi-
rit. If any one however desires peace and happiness, and
is satisfied that God only can give it, let him come and
ask. " Ho, every one that thirsteth, come ye to the wa-
ters." God never will repulse you, because thirst urges
you to come. "
It is a very common impression among young persons,
68 YOUNG CHRISTIAN. [Cll. 3.
Prayer of faith. The morning prayer meeting.
and perhaps some of mature minds are not entirely free
from the same perplexity, that in order to render prayer
acceptable, the Christian must have a full belief that his
request will be granted. This is called the prayer of faith.
Hence many persons when they strongly desire some spi-
ritual blessing for themselves or others, make a great
deal of effort, when they pray for it, to believe that they
shall receive it. Come with me to the morning prayer
meeting. A i'ew Christians whose duties of business press
upon them during the day, assemble by the gray light of
the dawn around the early fire of some Christian neigh-
bor. They read and reflect a moment upon a few verses
of the Bible. They sing a hymn, and are just about to kneel
before God to unite in prayer for his blessing upon them-
selves and upon their families and neighbors during the
day, when perhaps one of the number addresses the
meeting as follows :
" My brethren, we come this morning to ask great bless-
ings, but we must have faith, or we cannot expect that
Ood will hear us. He has promised to hear us, and to give
us whatever we ask, believing. Let us believe then firmly
and cordially that God will hear us. And let us ask for
great blessings. God is ready to give us the greatest, if
we only have faith."
They then unite in prayer, and there kneels with them,
in a corner of the room, unnoticed perhaps by all but
God, a young disciple who has hesitatingly asked of the
master of the house permission to enjoy the privilege
of joining that circle of prayer. She understands the
exhortation which was given to mean, that she must fully
believe that the blessings to be asked will certainly be
granted. She tries therefore, as she listens to the words
of the prayer, to believe this. Perhaps the first request
is that God would pour out his Spirit upon all present,
and purify them, and keep them that day devoted to his
service and free from all sin. Now she thinks it right to
Ch. 3.] PRAYER.
Prayer for a revival. Difficulty.
pray for this ; she sincerely desires it, but she cannot
really believe that it will be fully granted. Then she re-
proves herself for her unbelief; that is, forthe feeling that
it is not probable that all present will be perfectly pure
and holy during that day. She struggles against this
feeling, but she cannot conquer it. Belief rests on evi-
dence, not on determination.
The next petition is for a powerful revival of pure re-
ligion in that neighborhood ; that, by a divine influence
exerted over their hearts, Christians may be led to love
their Maker more and to serve hrm better ; and that those
who are living in sin may universally be awakened to a
conviction of their guilt and danger, and be persuaded to
serve Jehovah. Now our young Christian sincerely de-
sires this, — she hopes for it, — but she is distressed be-
cause she cannot cordially believe that it will certainly
come, and she considers this feeling a want of faith. She
rises from her posture of devotion anxious and unhappy,
because she does not feel absolutely sure that what she
has asked is on the whole for the best, and that it will
certainly be granted.
Now all her difficulty arises from misunderstanding
the nature of the faith which ought to be exercised in
prayer. The remarks made meant, or they ought to have
meant, that we are to come to God confident that he will
do what is on the whole for the best, — not positive that he
will do exactly lohat we ask. God never has given assem-
blies of Christians authority to mark out a course for him
to pursue, in such a sense as that he shall be bound to
pursue it. He has promised to give us what we ask ; but
still the exceptions, universally understood to be implied
by this language in other cases, are attached to it in this.
We must offer our petitions, trusting in God, — believing,
as the Bible expresses it, that he is, and that he is the re-
warder of them that diligently seek him; but after we
have offered our most earnest requests, we must leave
70
YOUNG CHRISTIAN.
[Ch. 3.
God decides.
The mother.
the matter witli him. This is what is mea/ t by the prayer
of faith, so often alluded to by Christiai ministers. And
tliis was the kind of faith our Savior required of those who
came to him to be healed. " Believest thou," said he, " that
I am ahle to do this ?" not that I shall do it. When the
apostles and brethren came together to pray for Peter,
they were so far from believing that their prayer for his
deliverance would be granted, that they were incredu-
lous when they saw him. They trusted in God, and be-
lieved that he would do what was right. This confidence
in him was the faith they exercised. Believing that ye
shall receive them, then, must mean — believing that God
is able and willing to grant, except in those few cases
where imperious reasons compel him to deny. He sees
many material considerations in every case which are
entirely beyond our view, and \\c must leave him to
decide.
It is very often said that pidiyer (or spiritual blessings
\vill always be heard and granted. But we can be no more
absolutely certain in this case than in others. God does
often withiiold the influences of his Spirit, as we all know
full well. Who of us can tell what are the causes? Look
at yonder mother. She has an only son. Her first prayer
in regard to him was that God would make him his. She
consecrated him to his Maker's service at his earliest
breath. She rocked him to sleep in infancy, singing a
hymn of acknowledgment that he was the Lord's. As
soon as he could understand the lesson, she taught him
his duty to his great Creator. Slie has often knelt with
him in prayer, and her whole heart is set upon having
her only son devoted to tlie service of God. But all her
efforts are fruitless, and her prayers are not answered.
Her son grows up in indifference about God, which per-
haps becomes, when he has arrived at maturity, open hos-
tility. How many such mothers there are ! She was pray-
ing too for spiritual blessings, for the conversion of a son
Ch. 3.] PRAYER. 71
God decides. A favorable answer to prayer never certain.
to God, but the sovereign Ruler leaves him, notwithstand-
ing these supplications, to his own chosen way.
Yes God is a Sovereign. He dispenses all his favors
as he himself thinks best. He listens to our requests,
and takes them into kind consideration, but he reserves
to himself tlie right to make the ultimate decision. Let
us come to him then with real sincerity, and with a deep
sense of our need of the blessings we ask, but always
with this humble feeling, that God sees farther than we,
and can judge better, — and that he will himself make the
ultimate decision in regard to every thing we ask.
And we must remember that this is just as true with
regard to spiritual blessings as to any other. The cause
of religion advances in the world in a manner which we
cannot predict or account for. I do not pretend to say
precisely how far and in what respects this progress de-
pends upon the agency of man, and how far upon power
which is in the hands of God. But every one, whatever
may be his ideas of the boundlessness of human freedom,
acknowledges that a most important agency in determin-
ing where the Gospel shall triumph and where it shall fail,
and in regulating its progress throughout the earth, rests
in the hands of the Supreme. Now what Christian is
there who can understand the principles which guide Je-
hovah in the exercise of the power which he so obviously
possesses ? How many secretly think that the sudden
conversion of a whole city, perhaps, to God would be a
glorious achievement of the Redeemer, and fancy that if
they had the pov/er over the heart which God possesses,
they would produce the effect at once, and exhibit the
magnificent spectacle of the undisputed reign of holiness
and peace in a community of one hundred thousand. Sup-
pose now every Christian in some gr^at city were to
unite in a sincere and heartfelt prayer that God would
pour out his Spirit universally among them, and in a sin-
gle day awaken all the multitudes around them to piety.
72 YOUNG CHRISTIAN'. [Ch. 3.
Submissive spirit. Prayers for the young.
It is indeed unquestionably true, that if this united prayer
should be offered, and should be accompanied by the ef-
forts which sincerity in the prayer would insure, most
uncommon effects would follow. But who believes that
the whole £ity would be converted in a day? No one.
Why ? Because this is not according to the analogy of
God's working in spreading the Gospel. And why does
he not work in this way, converting whole communities
at once, leading them to him by his own direct agency
upon the heart, as he now often leads individuals in si-
lence and solitude ? Why does not God work in this
manner ? Some one may say, because Christians are so
cold and negligent in duty. Why then docs not the power
which raised up Paul, raise up thousands like him now, and
enkindling within them the spirit and devotedness of the
great apostle, send them forth to bring the world at once
to him?— Who can tell?
No : we cannot direct. God guides by his own wis-
dom the chariot of his coming. We can ask, but we can-
not dictate. If we attempt to take the reins, he holds
them up far above our reach, and the wheels roll on
where God points the way.
The experienced Christian who reads these remarks,
intended to show that God really controls and directs
every thing relating to the progress of piety in the world,
will immediately say, " How liable are we to pervert this
truth, so as to excuse our own neglect of duty." Yes, it
is so. Men are every where so prone to throw off respon-
sibility from themselves, that the minister of the Gospel
is often almost afraid to prescribe fully and cordially God's
supreme power over the heart, for fear that men will lose
their sense of their own accountability. A mother will ask
that God will change the hearts of her children, and some-
times wait, as she expresses it, for God's time to come,
while she in the meantime does nothing, or at most she
goes over the same formal round of duties, without any
Ch. 3.] PRAYER. 73
Danger of perversion. The humble yet active teacher.
of that spirit, and enterprise, and ingenuity which she
would exercise if she knew that something depended
upon her own eflbrts. But this perversion of scripture
truth is not necessary or unavoidable. However difficult
it may be for us to understand how man can be fully free
and fully accountable, while God retains so much direct
power over his heart as the Bible so distinctly describes,
— it is possible cordially to feel the accountability, and
at the same time sincerely to acknowledge the depen-
dence. Look at the case of that Christian teacher. She
prays most earnestly that God would come and bless the
school to which she belongs. She brings individual cases
in secrecy and solitude before God. She prays tliat faults
may be forgiven — froward dispositions softened — and all
brouglu under the influence of Christian love. She asks
that God will pour out his Spirit and difi'use peace and
happiness over the school-room, improving every cha-
racter, purifying and ennobling every heart, and making
the dejected happy, and the happy happier still. She has
seen such an influence diffused over a school — she knows
it is from above, and she looks to Him who rules human
hearts to come into her circle with his benign influences
once more. Now, does she after this go away and spend
her time in inaction, on the ground that God only can
change the heart, and that she has done all in her pov/er
by bringing the case to him ? No, she comes to her morn-
ing duties in the school-room with a heart full of desire
to do something- to promote what she has asked God to
bestow. And she does accomplish something. By her
kindness she wins her companions to her confidence and
love, and in thousand nameless ways which never can be
described, but which a heart full of love will always be
discovering, she carries forward very effectually in her
little circle the cause for which she prays.
It is so universally. When a minister allows his sense
of his entire dependence on God to become feeble or
4
74 YOUNG CHRISTIAN. [Ch. 3.
Conclusion, Story of the ship concluded.
indistinct, his efforts, instead of increasing, diminish.
It may be called the Christian paradox, that he who, in
theory, ascribes least efficacy to human efforts and most
to the Spirit of God in the salvation of men, is ordinarily
most indefatigable in those very efforts which he knows
are of themselves utterly fruitless and vain.
And here I might close this long chapter, by urging
my readers to commence immediately the practice of
bringing all their wants and cares to God. I trust some
have been persuaded by it to do so. Some of my young
readers however probably wish to know what became of
the packet ship which I left in imminent danger out in
the bay ; for that narrative is substantially true, though
I was not an eye witness of the scene. When I left them
they were tossing about upon the waves ; the storm was
increasing, tlic captain had almost given them over for
lost, and those of the passengers who were not prepared
to die were greatly agitated by remorse and terror.
Things continued in this state for some hours, and very
few of those on board expected to see another morning.
The passengers in the cabin however before long, per-
ceived that tlie violence of the tempest was a little abat-
ing ; the thunder of the wind and waves grew somewhat
less ; and though the pitching and tossing of the ship ra-
ther increased than diminished, they began to cherish a
little hope ; some of the number even fell into a troubled
sleep.
At last there were indications of the morning. The
dim form of objects in the cabin began to be a little more
distinct. The gray light of day looked dov/n through the
narrow window of the deck. As the passengers aroused
themselves, one after another, and looked forth from their
berths, they perceived at once that the danger was over.
They went to the deck, clinging to something firm for
support, for the wind was still brisk, and the sea still
heaved and tumbled in great commotion. But the danger
Ch. 4.] CONSEQUENCES OF NEGLECTING DUTY. 75
The storm subsides. Safe arrival at Provincelown.
was over. The sky was clear. A broad zone of light ex-
tended itself in the east, indicating the approaching sun ;
and not many miles distant there was extended a lev;^]
sandy shore lined with dwellings, and opening to a small
harbor, tilled with vessels which had sought shelter there
from the fury of the storm. It was Provincetown, at the
extremity of the Cape. I need not say that the passen-
gers and crew assembled once more, before they landed,
at the throne of grace, to give thanks to God for having
heard their prayer and granted them protection.
CHAPTER IV.
CONSEdUENCES OF NEGLECTING DUTY.
" If ye know these tilings, happy are ye if ye do them."
I have now, in the several chapters which the reader
has already had the opportunity of perusing, endeavored
clearly to explain the first stops to be taken in Christian
duty, and the principles and feelings by which they ought
to be guided, and I think that all who have read these
pages must have understood clearly and distinctly what
they ought to do. Take for example the subject of the
first chapter — Confession. You cannot read or even think
upon that subject for half an hour, without seeing plainly
that you have disobeyed God again and again, and that
you have, by thus doing what you know to be wrong, de-
stroyed your peace of mind and displeased your Maker.
This no one can deny. There is a vast variety of religious
opinion and religious controversy in the world, but I be-
lieve no sect, believing the existence of the Deity, was
ever heard of, which maintained that man does not do
wrong, or that he ought not to acknowledge his sins to
God.
But when you savv clearly that you had done wrong,
76 YOUNG CHRISTIAN. [Ch. 4.
Neglecting duty. Injury which this book will do.
and destroyed your peace, did you go and seek this re-
conciliation ? How many probably read that chapter,
and distinctly understood what duty it urged upon them,
and saw the reasonableness of that duty, and yet shut the
book and laid it away, without ever intending at all to set
resolutely about doing it. To understand clearly what
duty is, and to have a disposition to do it, are very dif-
ferent things.
I have during the preceding chapters been explaining
what the duty of my readers is. I have said scarcely
any thing to persuade you to do it, and as I have gone
on from page to page, and endeavored so to explain and
illustrate the principles of piety that every one could
clearly understand, the melancholy reflection has often
forced itself upon me, *'How many now will read or
hear read these things, and yet entirely neglect to do any
thing I describe." '* Melancholy reflection !" you will say,
perhaps, " why do you call it a melancholy reflection ?
If some arc induced to do their duty in consequence
of your explanations, you may rejoice in the good which
is done, and not think at all of those who disregarded
what you say. The book will certainly do them no
harm.
Will do them no harm ? I wish that could be true. But
it is not. The religious teacher cannot console himself
with the thought that when his efllDrts do no good, they
will do no harm. For he must, if he speaks distinctly,
and brings fairly forward a subject of duty, cause every
one of his readers to decide /b?- it or against it ; and when
a person decides against duty, is he not injured? Is not
good principle defeated or weakened, and his heart hard-
ened against a future appeal ?
The chapter on Confession of Sin, for example, has
been undoubtedly read by multitudes who shut the book
and laid it aside, without at all attempting to perform the
duty there pointed out. The duty was plainly brought
Ch. 4-] CONSEQUENCES OF NEGLECTING DUTY. 77
The disobedient cliild. The message disregarded.
before them. They could not, and probably would not,
deny its obligation. But instead of going accordingly to
God, and seeking peace and reconciliation to him by a
free confession of guilt, — they laid the book away, and
after a very short time, all the serious thoughts it sug-
gested vanished from their minds, and they returned as
before to their sins. Now this is deciding- once more, dis-
tinctly against God.
For to decide against God it is not necessary to use the
actual language of disobedience. Suppose that a father
sends a child to call back his little sister, who is going
away contrary to the parent's wishes. The boy runs and
overtakes her, and delivers his message. The child stops
a moment, and listens to the command that she should
return immediately to her home. She hesitates — thinks
of her father and of her duty to obey him, and then looks
over the green fields through which she was walking,
and longs to enjoy the forbidden pleasure. There is a
momentary struggle in her heart, and then she turns away
and walks boldly and carelessly on. The messenger re-
turns slowly and sadly home.
But why does he return sadly 1 He has done his duty
in delivering the message. Why should he be sad? He
is sad to think of the double guilt which his sister has in-
curred. He thinks that the occasion which his coming up
to her presented, might have been the means of her re-
turn and of her forgiveness, but that it was the means of
confirming her in disobedience, and of hardening her heart
against the claims of her father.
It is just so with the messages which a Christian teacher
brings to those who listen to his words. If they do not
listen to obey, they listen to reject and disobey, and eve-
ry refusal to do duty hardens the heart in sin. There can
be no question, therefore, that such a book as this must,
in many cases, be the innocent mcaiiS of fixing human
souls in their sins, as the Gospel itself, while it is a sa=
78 YOUNG CHRISTIAN. [Ch. 4.
The Christian message. Story of Louisa.
vor of life unto life to some, to others it is a savor of death
unto death.
Reader, is your name on the sad catalogue of those who
read religious books and listen to religious instruction
merely to bring the question of duty again and again be-
fore your minds, only to decide that you will not doit?
If it is, read and consider attentively the narrative to
which the remainder of this chapter is devoted. It has
never before been published. I providentially met with it
in manuscript while writing these chapters, and it teaches
so forcibly the lesson that ought now to be impressed up-
on my readers, that I requested of the clergyman who
wrote it, permission to insert it here. The circumstan-
ces are of recent occurrence, and the reader may rely
upon the strict truth and faithfulness of the description.
The reader will observe however that there are no re-
markable incidents in his case. There are no peculiar
circumstances of any kind to give interest to the narra-
tive. It is only a plain common instance, such as are
occurring all around us by tens of thousands, of the con-
sequences of being almost persuaded to be a Christian
STORY OF LOUISA.
Shortly after my settlement in the ministry, I ob-
served in the congregation a young lady whose blooming
countenance and cheerful air showed perfect health and
high elation of spirits. Her appearance satisfied me at
once that she was amiable and thoughtless. There was
no one of my charge whose prospects for long life were
more promising than her own, and perhaps no one who
looked forward to the future with more pleasing hopes of
enjoyment. To her eye the world seemed bright. She
often said she wished to enjoy more of it before she be-
came a Christian.
Louisa (for by that name I shall call her) manifested
Ch. 4.] CONSEQUENCES OF NEGLECTING DUTY. 70
Her character. The evening meeting.
uo particular hostility to religion, but wished to live a gay
and merry life till just before her death, and then to be-
conne pious and die happy. She was constant in her at-
tendance at church, and while others seemed moved by
the exhibition of the Savior's love, she seemed entirely
unaffected. Upon whatever subject I preached, her
countenance retained the same marks of indifference and
unconcern. The same easy smile played upon her fea-
tures, whether sin or death, or heaven or hell, was the
theme of discourse. One evening I invited a few of the
young ladies of my society to meet at my house. She
came with her companions. I had sought the interview
with them, that I might more directly urge upon them the
importance of religion. All the room were affected — and
she, though evidently moved, endeavored to conceal her
feelings.
The interest in this great subject manifested by those
present was such, that I informed them that I would meet,
in a week from that time, any who wished for personal
conversation. The appointed evening arrived, and I was
delighted in seeing, with two or three others, Louisa en-
ter my house.
I conversed with each one individually. They gene-
rally, with much frankness, expressed their state of feel-
ing. Most of them expressed much solicitude respecting
their eternal interests. Louisa appeared different from
all the rest. She was anxious and unable to conceal her
anxiety, and yet ashamed to have it known. She had come
to converse with me upon the subject of religion, and yet
was making an evident effort to appear indifferent. I had
long felt interested in Louisa, and was glad of this oppor-
tunity to converse with her.
"Louisa," said I, "I am happy to see you here this
evening, and particularly so, as you have come interested
in the subject of religion."
She made no reply.
80 YOUNG CHRISTIAN. [Ch. 4.
Louisa's interest in religion. Conversation with her.
" Have you been long thinking upon this subject,
Louisa?"
*' I always thought the subject important, sir, but have
not atlended to it as I suppose I ought."
"Do you now feel the subject to be more important
than you have previously?"
" I don't know, sir ; I tliink I want to be a Christian.
" Do you feel that you are a sinner, Louisa?"
" I know that I am a singer, for the Bible says so, but
I suppose that I do not feel it enough."
" Can you expect that God will receive you into his
favor while you are in such a state of mind ? He has
made you, and he is now taking care of you, giving you
every blessing and every enjoyment you have, and yet
you have lived many years without any gratitude to him,
and continually breaking his commandments, and now do
noi feel that you are a sinner. What would you think
of a child whose kind and afiectionate parents had done
every thing' in their power to make her happy, and who
should yet not feel that she had done any thing wrong,
though she had been every day disobeying her parents,
and had never expressed any gratitude for their kindness ?
You, Louisa, would abhor such a child. And yet this is
the way you have been treating your heavenly Father.
And he has heard you say this evening, that you do not
feel that you have done wrong, and he sees your heart
and knows how unfeeling it is. Now, Louisa, you must
be lost, unless you repent of your sins and ask humbly
and earnestly for forgiveness. And why will you not?
You know that Christ has died to atone for sin, and that
God will forgive you for his Son's sake,if you are penitent."
To this Louisa made no reply. She did not seem dis-
pleased, neither did her feelings appear subdued.
After addressing a iew general remarks to my young
friends, we kneeled in prayer, and the interview closed.
Another meeting was appointed on the same evening of
Ch. 4.] CONSEQUENCES OF NEGLECTING DUTY. 81
Increasing interest. Unwilling to yield to God.
the succeeding week. Louisa again made her appearance
with the same young ladies and a few others. She ap-
peared much more deeply impressed. Her coldness and
reserve had given place to a frank expression of interest
and exhibition of feeling.
** Well, Louisa," said I, as in turn I commenced con-
versing with her, " I was almost afraid I should not see
you here this evening."
** I feel, sir," said she, '* that it is time for me to attend
to my immortal soul. I have neglected it too long."
"Do you feci that you arc a sinner, Louisa ?"
"Yes, sir, I do."
" Do you think, Louisa, you have any claim upon God
to forgive you ?"
*' No, sir. It would be just in God to leave me lo pe-
rish. I think I want to repent, but I cannot. I want to
love God, but do not know how I can."
** Do you remember, Louisa, that Christ has said, "Who-
soever he be of you that forsaketh not all that he hath,
he cannot be my disciple?"
"Yes, sir."
" Well, Louisa, now count the cost ; are you ready to
give up all for Christ ? Are you ready to turn from your
gay companions, and lay aside your frivolous pleasures,
and acknowledge the Savior publicly, and be derided, as
perhaps you will be, by your former friends, and live a
life of prayer and of effort to do good T'
She hesitated for a moment, and then replied, " I am
afraid not."
"Well, Louisa, the terms of acceptance with God are
plain, and there is no altering them. You cannot serve
God and Mammon. If you woulJ be a Christian, you
must renovmce all sin, and with a broken heart surrender
yourself entirely to the Savior."
The evening's interview closed as before, and a simi-
lar appointment was made for the next week. Some of
82 YOUNG CHRISTIAN. [Cll. 4,
Her sickness. She sends for her pastor.
the young ladies present, I had reason to believe, had ac-
cepted the terms of salvation. The next weeV: about the
same number were present, but Louisa was not with
thern ; a slight cold had detained her. But the week after
she again appeared. To my great disappointment I found
her interest diminishing. Though not exhibiting that
cold reserve which she at first manifested, she seemed far
less anxious than at our last interview: the Spirit was
grieved away. This was the last time she called to see
me ; but alas ! I was soon called to see her under circum-
stances which at that time were but little anticipated.
These social meetings continued for some time, and many
of Louisa's associates, I have cause to hope, became the
disciples of Jesus.
Two or three months passed away, and my various
duties so far engrossed my mind that my particular inte-
rest in Louisa's spiriluul welfare had given place toother
solicitudes; when one day as I was riding out, making
parochial visits, one of my parishioners informed me that
she was quite unwell, and desired to see me. In a few
moments I was in her sick chamber. She had taken a
violent cold, and it had settled into a fever. She was
lying in her bed, her cheek glowing with the feverish hue,
and her lips parched with thirst. She seemed agitated
when I entered the room, and the moment I stood by her
bedside and inquired how she did, she covered her face
with both hands and burst into a flood of tears.
Her sister, who was by her bedside, immediately turned
to me and said, " Sir, she is in great distress of mind.
Mental agony has kept her awake nearly all night. She
has wanted very much to see you, that you might con-
verse with her.'*
1 was fearful that the agitation of her feelings might
seriously injure her health, and did all 1 consistently could
to soothe and quiet her.
"But, sir," said Louisa, *' I am sick, and may die; I
Ch. 4.] CONSEQUENCES OF NEGLECTING DUTY. 83
Her alarm. Her increasing anxiety
know that I am not a Christian, and O if I die in this
state of mind, what will become of me ? What will be-
come of me ?" and she again burst into tears.
What could I say ? Every word she said was true. Her
eyes were opened to her danger. There was cause for
alarm. Sickness was upon her. Delirium might soon
ensue ; death might be very near ; and her soul was un-
prepared to appear before God. She saw it all ; she/eZi
it all. Fever was burning in her veins. But she forgot
her pain, in view of the terrors of approaching judgment.
I told h'^r that the Lord was good, and that his tender
mercies were over all his works ; that He was more ready
to forgive than we to ask forgiveness.
" But, sir," said she, *' I have known my duty long, and
have not done it. I have been ashamed of the Savior,
and grieved away the Spirit ; and now I am upon a sick
bed, and perhaps must die. O, if I were but a Christian
I should be willing to die."
I told her of the Savior's love. I pointed to many of
God's precious promises to the penitent. I endeavored
to induce her to resign her soul calmly to the Savior. But
all was unavailing. Trembling and agitated she was look-
ing forward to the dark future. The Spirit of the Lord
had opened her eyes, and through her own reflections had
led her into this state of alarm. I knelt by her bedside and
fervently prayed that the Holy Spirit would guide her to
the truth, and that the Savior would speak peace to her
trovibled soul. O could they, who are postponing repent-
ance to a sick bed, have witnessed the suffering of this
once merry girl, they would shudder at the 'bought of
trusting to a dying hour. How poor a time to prepare to
meet God, when the mind is enfeebled, when the body is
restless or racked with pain, and when mental agitation
frustrates the skill of the physician. Yet so it is. One half
the world are postponing repentance to a dyingbed. And
when sickness comes, the very circumstance of being
84 YOUNG CHRISTIAN. [Ch. 4
Dealh-bed repentance. Increasing sickness, and mental suffering
unprepared hurries the miserable victim to the grave.
The next day 1 called again to see Louisa. Her fever
was still raging, and its fires were fanned by mental suf-
fering. Poor girl ! thought I, as the first glance of her
countenance showed the strong lineaments of despair.
I needed not to ask how. she felt. Her countenance told
her feelings. And I knew that while her mind was in this
state, restoration to health was out of the question.
*' And can you not, Louisa," said I, " trust your soul
with the Savior who died for you? He has said, " Come
unto me all ye that labor and are heavy laden, and I will
give you rest."
" O, sir, I know the Savior is merciful, but somehow
or other I cannot go to him, I know not why — O, I am
miserable indeed."
*' Do you think, Louisa, that you are penitent for sin ?
If you are, you are forgiven ; for God who gave his Son
to die for us, is more ready to pardon than we to ask for-
giveness. He is more ready to give good gifts to the
penitent than any earthly parent to give bread to his
hungry child."
I then opened the Bible at the 15th chapter of Luke,
and read the parable of the prodigal son. I particularly
directed her attention to the 20th verse : " When he was
yet a great way of]" liis father saw him, and had compas-
sion, and ran, and fell upon his neck and kissed him."
*' O, sir," said she, " none of these promises are for me.
I find no peace to my troubled spirit. I have long been
sinning against God, and now he is summoning me to
render up my account, and O ! what an account have I
to render ! The doctor gives me medicine, but I feel that
it does no good, for I can think of nothing but my poor
soul. Even if I were perfectly well, I could hardly en-
dure the view which God has given me of my sins. If
they were forgiven, how happy should I be ! but now —
O !" — her voice was stopped by a fit of shuddering, which
Ch. 4.] CONSEQUENCES OF NEGLECTING DUTY. 85
Louisa's despair. Her advice to her young friends.
agitated those around her with the fear that ahe might be
dying. Soon, however, lier nerves were more quiet, and
I kneeled to commend her spirit to the Lord.
As I rode home, her despairing countenance was un-
ceasingly before me. Her lamentations, her mournful
groans, were continually crying in my ears. As I kneeled
with my family at evening, I bore Louisa upon my heart
to the throne of grace. All night I was restlessly upon
my pillow dreaming of unavailing eHbrts at this sick bed.
Another morning came. As I knocked at the door ol
her dwelling I felt a most painful solicitude as to the
answer I might receive.
*' How is Louisa this morning?" said I to the person
who opened the door.
" She is fast failing, sir, and the doctor thinks she can-
not recover. We have just sent for her friends to come
and see her before she dies."
"Is her mind more composed than it has been?"
" O no, sir. She has had a dreadful night. She says
that she is lost, and that there is no hope for her."
I went into her chamber. Despair was pictured more
deeply than ever upon her flushed and fevered counte-
nance. I was surprised at the strength she still manifest-
ed as she tossed from side to side. Death was evidently
drawing near. She knew it. She had lived without God,
and felt that she was unprepared to appear before him. A
few of her young friends were standing by her bedside.
She warned them in the most affecting terms to prepare for
death while in health. She told them of the mental agony
she was then enduring, and of the heavier woes which
were thickly scattered through that endless career she
was about to enter. All her conversation was interspers-
ed with the most heart-rending exclamations of despair.
She said she knew that God was ready to forgive the sin
cerely penitent, but that her sorrow was not sorrow foi
sin, but dread of its awful penally.
YOUNG CHRISTIAN. [Ch. 4.
Last visit. Her sufferings.
I had already said all that I could to lead her to the
Savior — but no Savior cast his love on this dying bed — •
no ray of peace cheered the de])arting soul. Youth and
beauty were struggling with death ; and as that eye which
but a few days before had sparkled with gaiety, now gaz-
ed on to eternity, it was fixed in an expression of despair.
" By many a death-bed I had been,
" And many a sinner's [larting seen,
" Bui never aught like this."
There was nothing that could be said. The moanings
of the sufferer mingled with the prayer, which was almost
inarticulately uttered, from the emotions which the scene
inspired.
Late in the afternoon I called again. But her reason
was gone, and in restless agony she was grappling with
death. Her friends were standing around her, but she did
not recognize them. Every eye in the room was filled
with tears, but poor Louisa saw not, and heeded not their
weeping. It was a scene which neither pen nor pencil
can portray. At the present moment that chamber of
death is as vividly present to my mind as it was when I
looked upon it through irrepressible tears. I can now see
the disorder of the dying bed — the restless form — the
swollen veins — the hectic burning cheek — the eyes rolling
wildly around the room — and the weeping friends. Who
can describe such a scene? And who can imagine the
emotions which one must feel who knew her history, and
who knew that this delirium succeeded temporal, and
perhaps preceded eternal despair. Louisa could no longer
listen to my prayers; she could no longer receive the
precious instructions of God's word. And what could be
said to console her friends ? Nothing. '* Be still, and
know that I am God," was all that could be said. I could
only look and listen with reverence, inwardly praying
that the sad spectacle might not be lost upon any of us.
For some time I lingered around the solemn scene in
Ch. 5.] ALMOST A CHRISTIAN. 87
She dies at midnight. Her feelings at last. Almost a Christian.
silence. Not a word was spoken. All knew that death was
near. The friends who were most deeply affected strug-
gled hard to restrain the audible expression of grief. In
silence I had entered the room, and in silence and sad-
ness I went away.
Early the next morning I called at the door to inquire
for Louisa.
" She is dead, sir," was the reply to my question.
"At what time did slie die?"
*' About midnight, sir."
"Was her reason restored before her death ?"
*' It appeared partially to return a few moments before
she breathed her last, but she was almost gone, and we
could hardly understand what she said."
"Did she seem any more peaceful in her mind ?"
" Her friends thought, sir, that she did express a willing-
ness to depart, but she was so weak and so far gone that
it was impossible for her to express her mind with any
clearness."
This is all that can be said of the eternal prospects of
one who ^''wished to live a gay and merry life till just
before death, and then to become pious and die happyP
Reader !
" Be wise to-day — 'tis madness to defer."
CHAPTER V.
ALMOST A CHRISTIAN.
"Ye will not come unto me."
The melancholy story related in tlie last chapter is not
an uncommon one. It is the story of thousands. All that
is necessary, reader, to make the case your own, is that
you should feel such a degree of interest in religious du =
88 YOUNG CHRISTIAN. [Ch. 5.
Louisa's case a common one. Neglecting duly wlien it is pointed out.
ties as to open your eyes clearly to their demands, but
yet not enough to induce you cordially to comply with
them, — and then that death should approach you while
you are thus unprepared. The gloomy forebodings and
the dreadful remorse which darkened Louisa's last hours,
must in such a case be yours.
It was not my intention, when forming the plan of this
work, to have it present religious truth and duty in gloomy
or melancholy aspects. Religion is a most cheerful and
happy thing to practise, but a most sad and melancholy
thing to neglect, and as undoubtedly some who read this
book will read it only to understand their duty, without
at all setting their hearts upon the performance of it, I
ought to devote one or two chapters particularly to them.
The case of Louisa, though it was a melancholy one, was
real. And what has once occurred, may occur again.
You will observe too, that all the suffering which she
manifested in her dying hour was the work of conscience.
The minister did all he could to soothe and calm her.
Examine all the conversation he had with her at her bed-
side, and you will find that it was the language of kind
invitation.
Sometimes such a dying scene as this is the portion
of an individual who has lived a life of open and unbridled
wickedness. But, generally, continued impiety and vice
lulls the conscience into a slumber which it requires a
stronger power than that of sickness or approaching
death to awaken. Louisa was almost a Christian. She
was nearly persuaded to begin a life of piety. In just such a
state of mind, my reader, it is very probable you may be.
Perhaps since you have been reading this book, you have
been thinking more and more seriously of your Chris-
tian duty, and ielt a stronger and stronger intention of
doing it, at least at some future time. You ought, after
having read the first chapter, to have gone at once and
fully confessed all your sins to God. When you read the
Ch. 5.] ALMOST A CHRISTIAN. 89
How to begin your duty. Design of this chapter
second, you should have cordially welcomed the Savior
as your friend, and chosen him as your Redeemer and
portion. You ought to have been induced by the third to
begin immediately a life of prayer, and to have been con-
stant and ardent at the throne of Grace since you read it.
But perhaps you neglected all this. You understand very
clearly vv^hat Christian duty is. It is plain to you that
there is a Being above, with whom you ought to live in
constant communion. You understand clearly how you
are to begin your duty, if you have neglected it hereto-
fore, by coming and confessing all your sins, and seeking
forgiveness through Jesus Christ, who has died for you.
Thus you know what duty is. The solitary difficulty is,
that you will not do it.
But why ? What can be the cause of that apparent in-
fatuation which consists in continually neglecting a duty
which you acknowledge to be a duty, and which you
know it would increase your happiness to perform ?
Were I to ask you, it is very probable you would say
what I have known a great many others to say in your
situation — it would be this :
*' I know I am a sinner against God, and I wish to re-
pent and be forgiven, and to love and serve my Maker, but
/ do not see how I can.^^
My reader, is this ijour state of mind ? Many persons
do use this language, and use it honestly. That is, they use
it honestly, if they mean by it what the language properly
does mean, that they see the propriety, and duty, and
liappiness of a new life, so that in some sense they desire
it, but that some secret cause, which they have not yet
discovered, prevents their obedience. I design in this
chapter to help you to discover what that cause is. If
you really v/ish to discover and to remove it, you will
read the chapter carefully, with a willingness to be con-
vinced, and you will often pause to apply what is said to
your own case,
90 YOUNG CHRISTIAN. [Ch. 5.
Procrastination. The student's evening walk.
There are three very common causes which operate to
prevent persons, who are almost Christians, from becom-
ing so altogether.
I. A spirit of procrastination. Waiting for a more con-
venient season. The following case illustrates this part
of our subject :
A boy of about twelve or fourteen years of age, a mem-
ber of an academy, in which he is pursuing his studies
preparatory to his admission to college, sees the duty of
commencing a Christian life. He walks some evening at
sunset alone over the green fields which surrounds the
village in which he resides, and the stillness and beauty of
the scene around him bring him to a serious and thoughtful
frame of mind. God is speaking to him in the features of
beauty and splendor in which the face of nature is decked.
The glorious western sky reminds him of the hand which
spread its glowing colors. He looks into the dark grove
in the edge of which he is walking, and its expression of
deep, unbroken solitude, brings a feeling of calm solem-
nity over his soul. Tlie declining sun, — the last faint
whispers of the dying evening breeze, — the solitary and
mournful note which comes to him from a lofty branch of
some tall tree in the depth of the forest, — these, and the
thousand other circumstances of such a scene, speak to
him most distinctly of the flight of time, and of the ap-
proach of tliat evening when the sun of his life is to de-
cline, and this world cease for ever to be his home.
As he muses in this scene, he feels the necessity of a
preparation for death, and as he walks slowly homeward,
he is almost determined to come at once to the conclu-
sion to commence immediately a life of piety. He reflects
however upon the unpleasant publicity of such a change.
He has many irreligious friends whom it is hard to relin-
quish, and he shrinks from forming new acquaintances
in a place he is so soon to leave. He reflects that he is
soon to be transferred to college, and that there he can
Ch. 5.] ALMOST A CHRISTIAN.
91
The admission to college.
Resolution.
begin anew. He resolves that when he enters college
walls, he will enter a Christian ; that he will from the
first be known as one determined to do his duty toward
God. He will form no irreligious friendships, and then
he will have none to sunder. He will fall into no irreli-
gious practices, and then he will have none to abandon.
He thinks he can thus avoid the awkwardness of a pub-
lic change. He is ungenerous enough to wish to steal thus
secretly into the kingdom of heaven, without humbling
any of his pride by an open admission that he has been
wrong. He waits for a more convenient season.
When he finds himself on college ground however, his
heart does not turn any more easily to his duties toward
God. First, there is the feverish interest of the exami-
nation,— then the novelty of the public recitation-room,
— the untried, unknown instructor, — the new room-mate,
— and all the multiplied and varied excitements which
are always to be found in college walls. There are new
acquaintances to be formed, new countenances to specu-
late upon, and new characters to study, and in these and
similar objects of occupation and interest week after week
glides rapidly away. At last on Saturday evening, the
last of the term, he is walking over the college grounds,
and among the other serious reflections that come upon
his mind, there are the following :
" One whole term has now passed, and what have be-
come of all my resolutions to return to God? How swiftly
the weeks have glided away, and I have been going farther
and farther away from God and from duty. I find that I
cannot in college, any more than in any other place, be-
come a Christian without effort and self-denial. I must
come boldly to the duty of giving up my heart to God
and commencing publicly a Christian life ; and whenever
I do this, it must be liard at first. I will attend to the sub-
ject this vacation. I shall be quiet and retired at home,
and shall have a favorable opportunity there to attend to
92 YOUNG CHRISTIAN. [Ch. 5.
Reflections. Resolutions for senior year.
my duty and return to God. I will come back to college
next term a new man."
Such are his reflections. Instead of resolving to do his
duty now, he looks forward again, notwithstanding his
former disappointment, to another more convenient sea-
son. The bustle of the closing term, and the plans and
preparations for the approaching vacation, soon engross
his mind, and instead of coming to his Maker at once and
going home a Christian, he puts it off in hopes to return
one. Vain hope ! He will undoubtedly come back as he
goes, procrastidiating duty.
Term after term, and vacation after vacation passes,
away, and the work of preparing for another world is
still postponed and neglected. The longer it is postponed
the worse it is, for he is becoming more and more known
as an irreligious young man, and more and more inti-
mately connected with those whose influence is all against
religion. He soon quiets conscience with the reflection
that, while he is in the lower classes, he is much more
under the control of public opinion ; others, older and
more advanced than he, take the lead in forming the sen-
timents of the community, and it is harder for him to act
independently now, on a subject which affects his stand-
ing in the estimation of his companions, than it will be
when he shall have passed on to a higher class, and shall
have influence in forming a public sentiment to act upon
others, instead of having others to form it for him.
The closing months of college life at last come on,
bringing with them less and less disposition to do his
duty. He has become familiarized to the idea of living
without God. His long and intimate acquaintance with
irreligious companions has bound him to them by ties
which he is not willing to sunder. Not ties of affection ;
for there is seldom much confidence or love in such a
case. They are ties of mere acquaintance, — mere com-
munity of sentiment and action. Yet he dreads to break
Ch. 5.] ALMOST A CHRISTIAN. 93
Resolutions for future life. The accepted time.
away from what gives him little pleasure, and is thus
bound by a mysterious and unreasonable, but almost
hopeless slavery. He leaves college either utterly con-
firmed in insensibility to religious truth, or else when he
occasionally thinks of the subject, faintly hoping that
in the bustle of future life some more convenient season
may occur, which he may seize as a time for making his
peace with God.
This is the history of many a college student, and by
a slight change of the circumstances of the description,
it might be made the history of thousands of others in
every walk of life. The secret of this procrastination is
this ; The subject of it is deluded by the chimerical hope
of finding some opportunity of coming to God without
real submission., — some way of changing sides on a most
momentous subject, without the mortification of chang-
ing,— of getting right without the humiliating acknow-
ledgment of having been wrong. Now these difliculties,
which constitute the straitness of the gate through which
we must enter, cannot he avoided. We cannot go round
them, — we cannot climb up some other way, and it is
useless to wait for some other way to offer. The work
of coming directly and decidedly to our Maker, to con-
fesss in and to ask his forgiveness, must he done. The pub-
lic acknowledgment that we have been wrong, which a
public change of conduct implies, must he made^ and it
will be painful. Irreligious friends must, as intimates and
associates, be abandoned; and whenever that is done iiwill
require an effort. These steps must be taken, and the
difficulty of taking them is increased, not diminished, by
the lapse of time.
My reader, is not the reason why you cannot repent of
sin and love God this, — that you can never say, '* I am
willing to do it now V Are you willing to be, from this
time, the servant and follower of Jehovah, or are you try-
ing the mad experiment of postponement and delay ?
94 YOUNG CHRISTIAN. [Ch. 5.
Second cause. Love of Ihe world.
II. Love of the World. This is the second of those
three secret obstacles to piety which I was to mention ;
I mean secret obstacles in the way of those who think
that they wish to be penitent, but that they cannot. I
am not novv considering the causes which are operating
so extensively in chaining the great mass of mankind down
in their bondage to sin ; I speak only of those who feel
some interest in this subject, who think they desire sal-
vation, and are willing to do what God requires, but can-
not. TJnder this second head I am to endeavor to show
that many of my readers who are in this state of mind
are prevented from doing their duty by a secret love of
the world. I shall not however succeed in showing this,
unless you co-operate with me. If, while you read it, you
put yourself in an attitude of defence, you can easily set
aside what I have to say. I shall suppose however that
you really wish to know, and that you will apply what I
present, with impartiality and candor to yourselves.
In one sense, it is right to love the world. God has
made it for our enjoyment, and filled it with sources of
happiness for the very purpose of having us enjoy them.
We are to look upon it therefore as a scene in which
the Creator intended that we should be happy, and we
are to derive from it all the happiness that we can.
There are however temptations in this world, as all
will admit ; that is, pleasures which beckon us away
from duty. When a young person begins to think of re-
ligious duly, these pleasures which have perhaps long
been enjoyed come up to view, — not very distinctly, but
still with so much effect as to blind the mind and har-
den the heart. Perhaps, my reader, you can think of
some irreligious companion wliom you know you must
give up if you become an open and decided Christian.
Even if you do not give up him, you expect that he
will give up you, if such a change should take place in
your character. Now although you do not distinctly
Ch. 5.] ALMOST A CHRISTIAN. 95
Sacrifices necessary. Third cause.
make a comparison between the pleasures of his society
on the one side, and the peace and happiness of religion
on the other, and after balancing their claims decide
against God and duty, — although you make no formal
decision like this, yet the image of that friend, and tlie
recollection of the past pleasures of his society, and the
prospect of future enjoyment, come" into your mind and
secretly hold you a prisoner. The chain is wound around
your heart, and its pressure is so gentle that you scarce-
ly perceive it. Still it holds you firmly, and until you
loosen the link, it will hold you. You do right while
you are in this state of mind to say that you caniiot
love God. Our Savior says the same. " If any man
come to me and hate not," that is, is not cordially will-
ing to give up, if necessary, " his father and mother and
"w^ife and sisters, yea, and his own life also, he cannot be
my disciple." You cannot be the disciple of Christ till
you are willing to give up the world in all its forms.
Perhaps it is not a friend which keeps you from the
Savior, but some other object. You may indulge your-
self in some practice which conscience secretly con-
demns. Perhaps there is a favorite amusement which
you must give up if you should become a consistent
Christian. You do not distinctly bring this up before
your mind, into formal comparison with the hope of a
happy immortality, and decide that it is superior. It in-
sinuates itself into your mind, and shuts its avenues
against the light. You wonder that you do not see and
feel, and cannot discover the cause.
III. Fear of the world. Where love of the world binds
one soul in sin, the fear of it, in some form or other,
binds ten. Every one is surrounded by a circle of in-
fluence, it may be small or great, which is hostile to
piety. To take the attitud^e of a humble Christian in
the presence of this circle of acquaintances and friends,
to abandon your past course of conduct with the ac-
96 YOUNG CHRISTIAN. [Ch. 5'
Fear of th,e world. Difficulties foretold by the Savior.
knowledgment that it has been entirely wrong, and to
encounter the cold and forbidding, or perhaps scornful
looks of those whom you have been accustomed to call
your friends, — all this is trying, — You shrink from it.
You do not very distinctly take it into consideiation, but
it operates with an influence the more unmanageable,
because it is unseen. My object in alluding to it here,
therefore, is to bring it out to view, that you may dis-
tinctly see it, and bring fairly up the question whether
you will be deterred by such a consideration from doing
your duty toward your Maker.
These three reasons are ordinarily the causes why
those who are almost Christians, do not become so al-
together. They are strong reasons. They hold a great
many individuals in lasting bondage, and they will pro-
bably continue to hold many of my readers in their
chains. It is no small thing, and, with hearts and ha-
bits like ours, it is no easy thing to become a Christian.
The inquiry is not unfrequently made, why the preach-
ing of the Gospel in this world produces such partial
cHects, and surprise is expressed that so few are found
to comply with its reasonable claims, and to respect its
awful sanctions. But when we look at those circum-
stances in the case which exhibit the greatness of the
sacrifice which every man must make who really be-
comes a Christian in a world like this, we may rather
be surprised that so many are found to come to the Sa-
vior.
Jesus Christ foretold all these obstacles. He was very
frank and open in all his statements. He never has in-
tended to bring any one into unforeseen difficulties. He
stated very plainly what he expected of his followers ;
he described the sacrifices they must make to please
him, and the troubles they must endure ; and when he
left them at last, he told them plainly that if they should
persevere in his service after he was gone, they must
Ch. 5.] ALMOST A CHRISTIAN. 97
Entire surrender required. Real submission.
go on expecting to suffer, to bleed and to die in this
cause.
" Whosoever he be of you that forsaketh not all that
he hath, he cannot be my disciple." How strong an ex-
pression ! What an entire surrender of the individuals
addressed does it require ! And yet he says, "my yoke
is easy and my burden is light." How is this ? Does
not the first declaration imply that the service of Christ
is a hard service ? And does not the latter imply that it is
easy ? There are two classes of passages in the Scrip-
tures which seem, on this point, to speak a different lan-
guage. But the explanation is this : It is hard for you
to come to Jesus Christ. Worldly pleasures beckon yooi
away. Dangers and difficulties frown upon you, and above
all the rest, pride, — pride, that most unconquerable of
enemies, stands erect and says you must not take the atti-
tude of a humble Christian. Now all these obstacles you
must overcome. The world must be relinquished ; the
claims of even father and mother, if they interfere with
duty to God, must give way ; the trials which in a life of
piety will await you, must be boldly encountered, and
pride must yield. But when this is done — the surrender
once made — all is happy ; the yoke is easy, and the bur-
den is light. If the heart is really submissive to God, if
its own affections have indeed been crucified, and if God
really reigns there, peace comes ; and peace and happi-
ness will really reign, unless returning pride and world-
liness renew the struggle. The government of God in the
soul is a government which regulates, but does not en-
slave ; it diffuses over the heart unmingled peace and
happiness.
Let all then distinctly understand that there is no be-
coming a disciple of Jesus Christ without real svhmis-
sion, and submission is no pleasant work for human na-
ture to perform. It is hard for us to acknowledge that
we have been wrong ; to bow to a power which we have
5
98 YOUNG CHRISTIAN. [Cll. 5.
Changing sides. Address to a yoing man.
long opposed, and thus publicly and openly to change
sides on a subject which divides the world. But it must
be done. Enmity to God, or uncompromising submission
to his will, is the only alternative.
It is right that this should be the only alternative. Just
look at the facts. The Creator of all has proclaimed as
the law of his empire, that all beings should love him su-
premely, and their fellows as themselves. We have al-
ways known that this was his law ; we know too that it
is reasonable in its nature, and most excellent in its ten-
dency. No man can say that it is not exactly calculated
to diffuse universal happiness ; nor can any man deny
that its almost unceasing violation here has filled the
world with misery and crime. Now, excellent and rea-
sonable as this law is, there are millions in the human
family who have spent all their lives in the continued, un-
ceasing violation of it. They know that they never have,
for a single moment, loved God supremely, or loved
their neighbors as themselves. Now all of us who are,
or who have been in this state, have been plainly taking
side against God, and against the general happiness.
We have been violating known duty, continuing in ac-
knowledged sin; and the effect has not been confined to
ourselves ; the influence has extended. Our example liag
been in favor of irreligion ; and as our sin has thus been
public, can we complain that God should require our ac-
knowledgment to be public too? No; submission to God
must be entire, unqualified, unreserved, or we cannot ex-
pect God to receive it.
But let me be more particular. Perhaps some young
man who reads this is almost persuaded to be a Christian.
He is still an irreligious man. I do not mean that he is op-
posed to religion, but that he is without piety. Were I
to address such an one individually, I would say to him,
*' You, sir, are probably to remain twenty or thirty years
in the. community of which you now form a part. These
Ch. 5.] ALMOST A CHRISTIAN. 99
Good to be done. The uncliristian jmrenL
years will be in the very prime of your life. Your in-
fluence is now great ; it is increasing, and it must increase.
God has brought you into this scene. Your original
powers and your education you owe to him. The habits
of industry and of integrity which you have acquired,
would not have been yours witbout his aid. He has held
you up and brought you forward ; and now, as the open-
ing prospects of usefulness and happiness lie before you,
he wishes you to come to him and to assist in the exe-
cution of his plans for the promotion of human happi-
ness. Will 50U come? There will be a great deal of
suffering which you can alleviate during the twenty years
that are before you, if you will set your heart upon al-
leviating suffering. There will be much vice which your
influence may prevent, if you will exert it aright. You
may be the means too of bringing many an unhappy sin-
ner to the Savior wlio died for him, if you will but come
and love that Savior yourself, and seek to promote his
cause." " But no," do you say ? " I have been, I acknow-
ledge, in the wrong, but I cannot bow to truth and duty,
and humble piide, — abandon my ground, and stand be-
fore the world the acknowledged victim of folly and sin."
Then you cannot serve God. Unless you will do this,
you cannot be Christ's disciple.
Is there an unchristian parent who reads tliese pages?
God has especial claims upon you in your family circle.
You are moulding the hearts of these children by your
influence, and the lineaments which your daily example
is calling forth here are probably to last. You are do-
ing work for a very long futurity. You endeavor to pro-
mote the happiness of your children for this life, but God
wisne^" to make tliem happy forever, and he invites you
to come ano "o-operate with him in the noble design.
But you cannot co-operate with him until you join him.
If you have been ajrainst him thus far, you cannot join
him without submission. " Bui all !" you say, — " that
o*^!A7
100 YOUNG GHRISTIAN. [Ch. 5
Submission hard. The youth.
word submission ! It is hard to submit." I know it is
hard. For example, you have perhaps neglected family
prayer. You cannot be God's friend and do your duty
fuily till it is begun. You- cannot join with him in pro-
moting the eternal happiness of your son or your daugh-
ter, till you are willing to make up your mind to bow be-
fore your Maker at the fireside altar for the first time*
And when you do it in a proper spirit, for the first time,
you acknowledge the guilt of past neglect, — you take the
attitude of a humbled, altered man. This is submission,
and without it you cannot enter the kingdom of heaven.
God asks you to do this, but his sole motive for asking
it is, probably, that he may make you a happy fellow-
worker with him.
Look at that youth, the favored object in the circle of
friends and companions in which he moves. His upright
character has commanded respect, and his amiable dispo-
sition has secured affection. His companions seek his so-
c\e\y — they observe and imitate his example — they catch
and adopt his opinions. He has never, now, said a word
against religion. He complies respectfully with all its ex-
ternal observances, and in fine does all which he can do
without being personally humbled But how would he
shrink from having it whispered about in the circle in
which he moves, that he is anxious for the salvation of
his soul ! How unwilling would he be that it should be
known that he went to his pastor for personal religious
instruction, or that he had taken any step which should
admit before all that he had been himself, personally, a
guilty rebel against God, and that he wished to change
sides now, and do good as openly and as publicly as he
had before done injury ! But O ! reflect ; you have taken
an open stand against God, and are you not willing to take
an open stand in his favor ? I know it is painful — it is the
very crucifixion of the flesh ; but God cannot propose any
other terms than that those who have been open enemies
Ch. 5] ALMOST A CHRISTIAN, lOl
Submission necessary. Why it is so difficult to becotne a Christian
should become open friends, and no generous mind can
ask any easier conditions.
Indeed sometimes it has appeared to me, that if ano-
ther mode of entering the kingdom of heaven had been
proposed, we should see, ourselves, its impropriety.
Suppose the Savior were to say to a sinner thus : '• You
have been my enemy, I know. In the controversy which
has existed between God and his revolted subjects, vou
have taken the wrong side. You have been known to be
without piety, and for many long years you have been
exerting an influence against God, and against the liap-
piness of the creation. But I am ready to forgive you, if
you wiJ] return to me now. And as publicly giving up in
such a controversy is always painful to the pride of the
human heart, I will excuse you from this. You may come
secretly and be my friend, to save you the mortification
of publicly changing sides in a question on which your
opinions and your conduct have long been known."
To this, a spirit of any nobleness or generosity would
reply " If I hav^e been in the wrong, and I freely acknow-
ledge that I have, — I choose openly to avow it. My re-
cantation shall be known as extensively as my sin. I
will not come and make my peace secretly with God, and
leave my example to go on alluring, as it has done,
others to live in sin. If pride remonstrates, I will cut it
down ; and if my comrades deride my change, I will bear
their reproaches. They cannot injure me as much as my
ungodly example and influence has injured them."
Whether however the sinner sees the necessity of his
being really humbled before he is forgiven, or not — God
sees it — every holy being sees it ; and Jehovah's determi-
nation is fixed. We must submit, or we cannot be par-
doned
Do you not now, my reader, see what is the reason
why you cannot be a Christian ? You say you wish to,
but cannot, and in nine out of ten of such cases the dif-
102 YOUNG CHRISTIAN. [Ch. 5.
The jailor's submission. Subject dismissed.
ficulty is, you are not cordially willing to give up all to
God. Pride is not yet humbled, or the world is not yet
surrendered, — and until it is, you cannrt expect peace.
You know you have been wrong — and you wish now to
be right ; but this cannot be without an open change,
and this you shrink from. The jailor who came trem-
bling to know what he must do to be saved, was told to
repent and be baptized immediately. How humiliating!
to appear the next morning a spectacle to the whole
community, — a stern public olhccr bowed down to sub-
mission through the iiifiuonce of the very prisoners
committed to his charge. Yet he was willing to encoun-
ter it. And you — if you can just consent to yield — to
yield every thing — throw down every weapon, and give
up every refuge, and come now to the Savior, bearing
your cross — that is, bringing life, and reputation, and all
you hold dear, and placing it at his supreme disposal,
you may depend upon forgiveness and peace. But while
your heart is full of reservations, while the world re-
tains its hold and pride is unsubdued, and you are thus
unwilling openly and decidedly to take the right side, is
it unjust or unkind in God to consider you as upon the
wrong one? — ^^Far be it from me to advocate ostentation
in piety. The humble retiring Christian, who communes
with his own heart and with God, is in the best road to
growth in grace, and to usefulness ; but every one
ought to be willing, and, if he is really penitent, will be
willing, that the part he takes i^n this great question
should be known.
I now dismiss this subject, not to resume it again in this
volume. Knowing, as I did, that there would undoubt-
edly be many among the readers of this book who can
only be called almost Christians, I could not avoid de-
voting a chapter or two to them. I have now explained
as distinctly as I have been able to do i«. the submission
of the heart which is necessary in becoming a Christian,
Ch. 6.] DIFFICOLTIES I.N IIELIGION. 103
Perplexities. Difficulties in Keligion
and what are the difficulties in the way. I should evince
but a slight knowledge of the human heart if I vvere not
to expect that many who read this will still remain only
almost Christians. I must here, however, lake my final
leave of them, and invite the others — those who are
willing now cordially to take the Savior as tl)cir portion,
to go on with mc through the remaining chapters of the
book, which I shall devote entirely to those who are al-
together Christians.
CHAPTER VI.
DIFFICULTIES IN RELIGION.
'• The secret things belong unto the Lord our God."
The Young Christian, conscientiously desiring to know
and to do his duty, is, at the outset of his course, per-
plexed by a multitude of difficulties which are more or
less remotely connected with the subject of religion, and
which ivill arise to his view. These difficulties in many
cases cannot be removed. The embarrassing perplexity,
however, which arises frojn them, always can, and it is
tO this subject that 1 wish to devote the present chapter.
My plan will be in the first place to endeavor thoroughly
to convince all who read it, that difficulties must be ex-
pected— difficulties too which they cannot entirely sur-
mount ; and in the second place to explain and illustrate
the spirit with which they must be met.
It is characteristic of the human mind not to be will-
ing to wait long in suspense, on any question presented
to it for decison. When any new question or new sub-
ject comes before us, we grasp hastily at the little infor-
mation in regard to it within our immediate reach, and
104 YOUNG CHRISTIAN. [Ch. 6.
Mistakes. Story of the Chinese and the map
then hurry to a decision. We are not often willing to
wait to consider whether the subject is fairly within the
grasp of our powers, and whether all the facts which
are important to a proper consideration of it are before
us. We decide at once. It is not pleasant to be in sus-
j)ense. Suspense implies ignorance, and to admit igno
ranee, is humiliating.
Hence most persons have a settled belief upon almost
every question which has been brought before them. In
expressing their opinions they mention things which they
believe, and thfngs which they do not believe; but very few
people have a third class of questions which they ac-
knowledge to be beyond their grasp, so that in regard to
them they can neither believe nor disbelieve, but must re-
main in suspense. Now this is the secret of nine-tenths
of the difierence of opinion, and of the sharp disputes by
which tliis world is made so noisy a scene. Men jump at
conclusions before they distinctly understand the pre-
mises, and as each one sees only a part of what he
ought to see before forming his opinion, it is not sur-
prising that each should see a different part, and should
consequently be led to different results. They then fall
into a dispute, each presenting his own partial view, and
shutting his eyes to that exhibited by his opponent.
Some of the mistakes which men thus fall into are
melancholy; others only ludicrous. Some European
traveler showed a map of the world to a Chines.e philo-
sopher. The philosopher looked at it a few moments,
and then turned with proud and haughty look and said
to the by-standers, " This map is entirely wrong ; the
English know nothing of geography. They have got
China out upon one side of the world, whereas it is, in
fact, exactly in the middled
Multitudes of amusing stories are related by travellers
of the mistakes and misconceptions and false reasonings
of semi-barbarous people, about the subjects of European
Ch. 6.] DIFFICULTIES IN RELIGION. 105
Difficulties in all subjects. Astronomical difficulties
science and philosophy. They go to reasoning at once,
and fall into the grossest errors — but still they have much
more confidence in their silly speculations, than in any
evidence which their minds are capable of receiving.
But you will perhaps ask me whether I mean to com-
pare the readers of this book with such savages. Yes ;
the human mind, in its tendencies, is every where the
same. The truths wliich relate to the world of spirits
are, to us, what European science is to a South Sea Isl-
ander. Our minds experience the same difficulty in grasp-
ing them, and we hurry to the same wild speculations and
false conclusions.
It is not surprising that the truths contained in a reve-
lation from heaven should be beyond our grasp. We
cannot even fairly grasp the truths relating to the mere
physical motions of this earth. We know, for instance,
that the distinction downward is only toward the earth.
Now let your imagination extend iialf round the globe,
Thint of the people who are standing upon it, exactly
opposite to ourselves, and try to realize that downward
is toward the earth there. You believe it, I know ; but
can you, in the expressive phrase of children, maTie it
seem so?
Again you know, if you believe that the eartti revolves,
that the room you are in, revolves vath it, and that con-
sequently it was, six hours ago, in a position the reverse
of what it now is, — so tliat the floor was in a direction
corresponding to that of the walls now. Now can you,
by any mental effort, realize this ? Or will you acknow-
ledge that even this simple astronomical subject i-3 beyond
your grasp ?
Once more. Suppose the earth, and sun, and stars
were all annihilated, and one small ball existed alone in
space. You can imagine this state of things for a mo-
ment. Now there would be, a<5 you well know, if you
have the slightest astronomical knowledge, no dowm or
5*
106 YOUNG CHRISTIAN. fCh. G,
Difficulties ill religion lo be expected. Difficulties described.
vp in such case, for there would be no central body to
attract. Now when you fancy this baM, thus floating in
empty space, can you realize that there would be no ten-
dency in it to move in one direction rather than another ?
You may believe, on authority^ that it would not move,
but fix your mind upon it for a moment, and then look off
from it, first in one direction, then in another, until you
have looked in every direction, and can you make all these
seem the same ? No, we cannot divest ourselves of the
impression that one of these is more properly up, and the
other more properly down, though the slightest astrono-
mical knowledge will convince us that this impression is
a mere delusion. Even this simple and unquestionable
truth is beyond the grasp of tlie human mind, at least un-
til after it has, by very long contemplation on such sub-
jects, divested itself of the prejudices of the senses.
Is it surprising then, that when a revelation comes to
us from a world which is entirely unseen and unknown,
describing to us in some degree God's character and the
principles of his government, there should be many things
in it which we cannot now understand 1 No. There are,
and from the nature of the case must be, a thousand dif-
ficulties insuperable to us at present. Now if we do not
cordially feel and admit thi'*, we shall waste much time
in needless perplexity. My object, in this chapter, is tO
convince all who read it, that they must expect to find dif-
ficulties, insuperable diOJculties in the various aspects of
religious truth, and to try to persuade you to admit this^,
and to repose quietly in acknowledged ignorance, in thosiJ
cases where the human mind cannot know. The difijcul-
ties are never questions of practical duty, and sometimes
are very remotely connected with any religious truth.
Some of them I shall liowever describe, not with the de-
sign of explaining thom, because I purposely collect such
as 1 believe cannot be explained satisfactorily to young
persons, but with the design of bringing all cordially to
Ch. 6.] DIFFICULTIES IN RELIGION. 107
Fii-st difficully. Attempt to avoi J it
feel that they must be ignorant, and that they may as well
acknowledge their ignorance at once.
First difficulty. It is a common opinion that God ex-
isted before the creation of the world, alone and unem-
ployed from eternity. Now the difficulty is this : How
could a being who was infinite in benevolence and power
waste all that time, when it might have been employed
in making millions and millions happy? The creation
was not far from six thousand years ago, and six thou-
sand years, compared with the eternity beyond, are no-
thing. So that it follows that almost the whole of the
existence of a benevolent and omnipotent Being, who de-
lights in doing good and promoting happiness, has been
spent in doing nothing.
Perhaps some one will make a feeble efibrt to escape
from the difficulty by supposing, what is very probably
true, that other worlds were created long before this.
But let such an one consider, that however remote the first
creation may have been, there is beyond it, so far as we
can see, an eternity of solitude and inaction.
Remember I say, so far as we can see, for I am far
from believing that Jehovah has ever wasted time. I know
nothing about it ; I can see and reason just far enough to
perceive that the whole subject is beyond my grasp, and
I leave it, contented not to know, and not to pretend to
know any thing about it.
After reading these remarks at one time to an assem-
bly of young persons, several of them gathered around
me, and attempted to show that there was in fact no diffi-
culty in this first case.
"Why," said I, "what explanation have you?'*
" I think," was the reply, *' that God might have been
creating worlds from all eternity, and thus never have
been unemployed."
" If that had been the case," replied I, " would or would
not some one of these worlds have been eternaH"
** Yep, sir," they all answered with one voice.
108 YOUNG CHRISTIAN. [Ch. 6.
Conversation. Second difficulty.
'* Then you suppose that some of these worlds were
eternal and others not. The first which were created had
no beginning; but after a time, according to this hypo-
thesis, Jehovah began to create them at definite periods.
This is evidently absurd. Beside, those which were eter-
nal must have existed as long as God has existed; and if
you admit that, it seems that you must admit that they
are independent of God ; for if they have existed forever,
they could not have been created."
One of the party attempted to avoid this by saying,
that though the whole series of creations has been eternal,
yet that every particular creation may have been at some
definite point of time ; so that each one world has had but
a limited existence, though the whole series has been
eternal.
" But," said I, " can you conceive — clearly conceive —
of an eternal series of creations of matter, without be-
lieving that 507W.e matter itself is eternal? And if you
suppose matter itself to be eternal, can you understand
how God can have created that which has existed as long
as he has himself?"
This was the substance of the conversation, which
however, in all its details, occupied half an hour. And I
believe ail who engaged in it cordially acknowledged that
the whole subject was entirely beyond the grasp of their
minds.
As this book may fall into the hands of some theologi-
cal scholar, I beg tliat he will bear in mind that I do not
present this subject as one that would perplex him, but
as one which must perplex the young. I maintain that
whatever trained metaphysicians may understand, or
fancy that they can understand, it is entirely beyond the
reach of such minds as those for whom this book is in-
tended.
Second difficulty. When in a still and cloudless sum-
mer evening you have looked among the stars of the sky,
Ch. G.] DIFFICULTIES IN RELIGION 109
Extent of the creation. A star, a great blazing sun.
you have often wondered at the almost boundless extent
of the creation. That faint star which twinkles so feebly
that you almost fear that the next gentle breeze will ex-
tinguish it, or that the next light cloud will sweep it away,
has burned with the same feeble but inextinguishable
beam ever since the creation. The sun has blazed around
the heavens — storms have agitated and wrecked the
skies — the moon has waxed and waned over it; but it
burns on the same. It may be obscured by some com-
motion of the elements for a time ; but when cloud and
storm have passed away, you will find it shining on un-
changed, in the same place, and with the same brightness,
and with precisely the same hue which it exhibited before
the flood.
It is a great blazing sun, burning at its immense dis-
tance with inconceivable brightness and glory, probably
surrounded by many worlds whose millions of inhabit-
ants are cheered by its rays. JNow, as you all well know,
every star which twinkles in the sky, and thousands of
others which the telescope alone brings to view, are pro-
bably thus surrounded by life and intelligence and hap-
piness in ten thousand forms. Stand now in a summer
evening under the open sky, and with these views esti-
mate as largely as you please the extent of the creation.
However widely you may in imagination expand its boun-
daries, still it seems to human reason that it must have a
limit. Now go with me in imagination to that limit. Let
us take our station at the remotest star, and look upon
the one side into the regions which God has filled with
intelligence and happiness ; and on the other side into
the far wider regions of gloomy darkness and solitude
that lie beyond. Make the circle of the habitable uni-
verse as large as you will — how much more extensive,
according to any ideas of space which we can form, must
be the dreary waste beyond ! The regions which God
has filled by his efforts and plans dwindle to a little fer-
llO YOUNG CHRISTIAN. [Cll. 6.
Third difficulty. Existence of suffering
tile island in the midst of a boundless ocean. But why
is this? "Who can explain or understand how a Being,
boundless in power and desirous of promoting the great-
est possible amount of enjoyment, can leave so immense
a portion unoccupied, and confine all his efforts to a re-
gion which, though immense to our conceptions, is, after
all, but a little spot, — a mere point, compared with the
boundless expanse around?
Now, I by no means believe that there is such an im-
rnense void as my reasoning seems to prove there must
be. My object is to show that in these subjects which are
beyond our grasp, we may reason plausibly, and only
plunge ourselves in difficulties without end. Therefore
on such subjects I distrust all reasoning. I never reason^
except for the purpose of showing how utterly the sub-
ject is beyond our grasp; and in regard to such questions,
I have no opinion ; I believe nothing, and disbelieve
nothing.
Third difhculty. The existence of suffering. It seems
to me that the human mind is utterly incapable of ex-
plaining how suffering can find its way into any world
which is under the control of a benevolent and an om-
nipotent God. If he is benevolent, he will desire to avoid
all suffering ; and if he is omnipotent, he will be able to do
it. Now this reasoning seems to be a perfect moral de-
monstration ; no person can reply to it. Some one may
faintly say, that the suffering we witness is the means of
producing a higher general good; and then I have only
to ask, — But why could not an omnipotent Being secure
the higher good withovt the suffering? And it is a ques-
tion which it seems to me no man can answer. The only
rational course which we can 'take is to say, sincerely and
cordially, we do not know. We are just commencing our
existence, just beginning to think and to reason about
our Creator's plans, and we must expect to find hundreds
of subjects which we cannot understand.
Ch. 6.] DIFFICULTIES IN RELIGION. Ill
The existence of sulfering inexplicable. The piraln condenuicd to die.
Fourth difficulty. Human accountability. Instead of
calling this a difficulty, I ought to cull it a cluster of diffi-
culties; for unanswerable questions may be raised without
end out of this subject.
Look at yonder gloomy procession. In the cart there
sits a man who has been convicted of piracy and murder
npon the high seas, and he is condemned to die. Now
that man was taught from his youth to be a robber and
a murderer; he was trained up to blood ; conscience did
doubtless remonstrate ; there was a law written on his
heart which condemned him ; but he was urged on by his
companions, and perhaps by his very fatJicr, to stifle its
voice. Had he been born and brouglit up in a Christian
land with a kind Christian parent, and surrounded by the
influences of the Bible, and the church, and the Sabbath
school, he would undoubtedly never have committed the
deed. Shall he then be executed for a crime which, had
he been in our circumstances, he would not have com-
mitted ; and which his very judge perhaps would have
been guilty of, had he been exposed to the temptations
which overwhelmed the prisoner?
In a multitude of books on metaphysics, the following
train of reasoning is presented. The human mind, as it
comes from the hand of the Creator, is endued with cer-
tain susceptibilities to be affected by external objects. For
instance, an ivjury awakens resentment in every mind.
The heart is so constituted, that when the youngest child
receives an injury which it can understand, a feeling of
resentment comes up in his breast. It need not have
been so. We might unquestionably have been so formed
that mere compassion for the guilt of the individual who
had inflicted it, or a simple desire to remove the sufferings
or any other feeling whatever, might rise. But God de-
cided, when he formed our minds, what should be their
tendencies.
He has not only decided upon the constitutional ten
112 YOUNG CHRISTIAN. [Ch. 6.
Accountability. Foreknowledge.
dencies of the mind, but has arranged all the ciraumstances
to which each individual is to be exposed; and these, so
far as we can see, constitute the whole which affects the
formation of character — the original tendencies and the
circumstances of life by which they are developed or re-
strained. God has therefore the whole control in the
formation of the character of every individual. ,
This seems, at least to a great many minds, perfect
demonstration ; there is no evading it ; and it brings us
at once to that greatest of all questions in physics or me-
taphysics, in the whole circle of human inquiry — a ques-
tion which has causeil more disputes, destroyed more
Christian peace of mind, given rise to more vain systems
formed by philosophical attempts to evade the difficulty,
than almost any other question whatever : How can man
be accountable, when God has had such entire control in
the formation of his character ?
1 know that some among my readers will think that I
make the difriculty greater than it is. They will think
they can see much to lighten it, and will perhaps deny
some of my assumptions. Of such an one I v/ould sim-
ply ask, were he before me — after having heard all he
should have to say on the subject — "Can you, sir, after
al], honestly say that you understand, clearly understand,
how man can be fully accountable, and yet his heart be
as much under divine control as you suppose it is ? Eve-
ry honest man will acknowledge that he is often, in his
thoughts on this subject, lost in perplexity, and forced to
admit the narrow limit of the human powers.
( But again. No one denies that God foreknows perfect-
ly every thing that happens. Now suppose a father were
to say to his child, " My son, you are going to a scene of
temptation to-Cay, you will be exposed to some injury,
and will be in danger of using some harsh and resentful
words. Now I wish you to be careful. Bear injury pa-
tiently, and do not use opprobrious language in return."
Ch. 6.] DIFFICULTIES IN RELIGION. 113
Story of fallierand son. God foreknows all things.
All this would be very well ; but suppose that in addi-
tion the father were to say, " My son, I have contrived
to ascertain what you will say, and I have written here
upon this paper every word you will utter to-day."
*' Every word yoa think 1 shall speak, you mean,'*
says the boy.
" No," says the father, " every word you will speak ;
they are all written exactly. I have by some mysterious
means ascertained them, and here they are. And it is
absolutely certain that you will speak every thing which
is written here, and not a syllable beside."
Could any boy after such a statement, go away believ-
ing what his father had said, and yet feeling that he him-
self could be, notwithstanding, free to act and speak that
day as he pleased ?*
Now God knows, as all will acknowledge, every thing
which will take place, just as certainly as if it were writ-
ten. The mere fact of expressing it in language would
make no difference. We may consider our future con
duct to be as clearly known, and as certain, as if our his-
tories were minutely written ; and where is the man (with
perhaps the exception of a few who have made metaphy-
sical philosophy a study for years) who will not acknow-
ledge that this truth, which nobody will deny, throws a
little perplexity over his mind when he looks at that
boundless moral freedom and entire accountability which
the Bible and human consciousness both attribute to man.
* Let it be remembered that I am writing for ///eyoinzo', and am enu-
merating difficulties insuperable to them. A mind long accustomed to
the accuracy of metaphysical inquiries will see that the antecedent
certainty of any act proves only the greatness of tho intellect which
can foresee it. — it has nothing to do with tlie Ireedoni of tlie moral
agent by which it is performed. If any one supposes (hat there is no
great difficulty/or //je j/owng' in this subject, let him try to convince an
intelligent boy, that, under such circumstances as are above described,
he could be free to speak gently or angrily, solely according to his
own free will.
114 YOUNG CHRISTIAN. [Ch. 6.
Imaginary coiivei-sation with an Infidel. Sixth difficulty.
Fifth difficulty. It is common to prove the existence
of God from his works in the following manner : We see
created objects ; they must have had a cause, for nothing
can arise out of nothing. There must have been, there-
fore, some great first cause, which we call God.
Now this reasoning is very plausible ; but suppose the
infidel to whom you present it should say, *' But what
brought God into existence?"
You answer, '*He is uncaused^
*' Very well," he replies, *' then he came from nothing;
so that it seems something can come from nothing."
"No," you reply, ** he existed from eternity."
"And I suppose," replies the Atheist, " that the world
has existed uncaused from all eternity ; and why is not my
supposition as good as yours ? There are no more marks
of design in the structure of this earth, than there are in
the nicely balanced and adjusted powers and attributes of
Jehovah."
Now this does not shake my confidence in the bemg
of a God. Notwithstanding the difficulty of reasoning with
an infidel who is determined not to be convinced, the
proofs from marks of design are conclusive to every un-
biassed mind. We know there is a God — every man knows
there is; though they who are resolved to break his laws,
sometimes vainly seek shelter in a denial of his existence :
like the foolish child who, when at midnight the thunder-
storm rages in the skies, buries his face in his pillow,
and fancies that he finds protection from the forked light-
ning by just shutting his eyes to its glare. No ; it only
shakes mv confidence in all abstract reasonings upon sub-
jects which are beyond my grasp.
Sixth difficulty. How can God really answer prayer
without in fact miraculously interrupting the course of
nature? That God does answer prayer by an exertion of
his power in cases to which human influence does not
reach, seems evident from the following passage : " The
Ch. 6.] DIFFICULTIES IN RELIGION. 115
Answering prayer. Case supposed.
effectual fervent prayer of a righteous man availcth
much. Elias was a man subject to like passions as we
are, and he prayed earnestly that it might not rain, and
it rained not on the earth by the space of three years and
six months. And he prayed again, and the heaven gave
rain, and the earth brought forth her fruit." James, 5 : 16,
17, 18. Now if the natural eflect of prayer as an exer-
cise of the heart were all, this illustration would be alto-
gether inappropriate. It must teach that the prayers of
men will have an influence with Jehovah^ so that he shall
order, differently from what he otherwise would do,
events beyond human control. Now how can this in fact
be done without a miracle? A miracle is nothing more
than an interruption of the ordinary course of nature.
Now if the ordinary course of nature would in any case
bring us what we ask, it is plain we do not owe it to God's
answering prayer. If the regular course of nature would
not bring it, then it seems that God cannot grant the
request without interrupting more or less that course,
and this is a miracle. Tliis reasoning appears simple
enough, and it is difficult to see how the conclusion can
be avoided.
But to make the point plainer, let me suppose a case.
A mother, whose son is sick in a foreign port, asks for
prayers in a seaman's chapel, that he may be restored to
health and returned in safety. The young man is per-
haps ten thousand miles from home. The prayer can
have no power to put in operation any earthly cause
which can reach him. If it reaches him at all, it must be
through the medium of the Creator.
Now we are compelled to believe, if we believe the
Bible, that the prayer will in all ordinary cases have an
influence. The efficacy of prayer, in such cases as this,
is so universally taught in the Bible, that we cannot doubt
it and yet retain that volume as our guide. But how can
God answer this prayer without, in reality, interfering
116 YOUNG CHRISTIAN. [Cll. 5.
The sick son. Miraculous interference in answering prayer.
miraculously with the laws of nature? If the young man
would have recovered without it, then his restoration
cannot very honestly be said to be in answer to prayer.
If he recovers, when, without the prayer, he would have
died, then it seems very plain that God must interfere
somewhere to interrupt what would have been the ordi-
nary course of nature; he must arrest supernaturally
the progress of the disease, or give to medicine an effi-
cacy which, without his special interference, it would
not have possessed ; or suggest to his physician a course
of treatment which the ordinary laws of thought would
not have presented to his mind; either of which, accord-
ing to any philosophical definition, is a miracle.
Now undoubtedly God, in some secret way that we
cannot now understand, can, without disturbing the laws
of nature, grant our requests. The difficulty is merely
one to our limited powers; but to these powers it is in-
surmountable.
I might go on Vvith such an enumeration to an inde
finite length; but I have, I hope, already brought up
points enough ; and let my reader remember that it is
not necessary for my purpose, tliat he should admit that
all these questions are beyond the grasp of his mind. It
is enough for my present object, that each one will admit
that some of them are. One will say that he can under-
stand the subject of God's answering prayer ; another
will think there^is no difficulty in regard to God's fore-
knowledge of human actions ; and thus every reader will
perhaps find some one of these which he thinks he un-
derstands. But will not all acknowledge that there are
some which he cannot understand? If so, he will cor-
dially foel that there are subjects connected with import-
ant religious truth, which are beyond the grasp of the
human mind, and this conviction is what I have been
endeavoring to establish.
The real difficulties which I have brought to view in the
Ch. 6.] DIFFICULTIES IN RELIGION. 117
Sources of difficulty. Algebra. The surA
preceding pages are few. They are only brought up
again and again in different forms, that they might be
more clearly seen. Eternal duration ; infinite space; the
nature of moral agency; — these are the fountains of per-
plexity from which, in various way.^, I have drawn in this
chapter. They are subjects which the human mind can-
not grasp, and they involve in difficulty every proposi-
tion of which they form an element. You may remove
the difficulty from one part of the ground to the other,
you may conceal it by sophistry, you may obscure it by
declamation ; but, after all that you have done, it will re-
main a difficulty still, and the acute and candid mind will
see its true character through all the forms in which you
may attempt to disguise it. The disputes and the theo-
rizing with which the theological world is filled on the
subject of moral agency for example, — the vain attempts
to form some philosophical theory which will explain the
subject, remind me of the labors of a school-boy endeavor-
ing to solve an equation containing one irrational term.
He transposes the troublesome surd from one side to the
other, — he multiplies and divides it, — he adds to it and
subtracts from it, — he tries involution and evolution upon
it; but, notwithstanding every metamorphosis, it remains
a surd still ; and though he may have lost sight of it him-
self by throwing it into some complicated multinomial
expression, the practised mathematician will see, by a
glance of the eye, that an insuperable difficulty is there.
So these great moral subjects contain intrinsic and in-
surmountable difficulties, which it is most philosophical to
acknowledge, not to deny or conceal. We ought to be
willing to remain in a measure ignorant on such subjects,
if we can only distinctly know our duty. It is indeed best
in ordinary cases to look into the subject, — to examine it
carefully, so as to find where the difficulty is — see what
firm ground we have all around it, and let. the region of
uncertainty and ignorance be circumscribed by a definite
118 YOUNG CHRISTIAN. [Ch. G.
Distinction hetweeii llieorctical and practical difficulties.
boundary. But when this is done, look calmly upon the
surface of the deep which you know you cannot sound,
and acknowledge the linriit of your powers with a humble
and quiet spirit.
In order to avoid that mental anxiety which the con«
tcmplation of insurmountable difliculty is calculated to
awaken, it is well to make a broad and constant distinc-
tion between a theoretical and practical question. The
inquiry what duty is, is in every case a practical question.
The principles upon which that duty is required form of-
ten a mere question of theory into which it is of no im-
portance that we should enter. Shall the Sabbath com-
mence on Saturday eveninir or on Sunday morning?
That is a practical difliculty. Your decision of it will af-
fect your practice at once. "Why did God appoint one
day in seven, rather than one in six, or one in eight, for
holy time?" That is just as |)lainly theoretical. Now al-
most every question relating to the reasons which influ-
ence the Creator in his dealings with men — every one in
regard to the essence of his character, the constitution of
man as a moral being, and the ground of his obligations
to God, the princi})les by which the magnitude and the
duration of future punishments arc fixed — these are all
theoretical questions. If we believe the j)lain declara-
tions of the Bible in regard to the facts on these sub-
jects, those facts will indeed influence our conduct, but
we may safely leave the theory to Him who has the re-
sponsibility of reigning in the universe.
Take for instance the question of future punishment.
There is a great deal of speculation on what ought and
what ought not to be done with impenitent sinners who
continue in sin during their period of probation. But
what reasonable man, who will reflect a moment, can ima-
gine that any human mind can take in such a view of
God's administration as to enable it really to grasp this
question^ What power can comprehend so fully the na.
Ch. 6.] DIFFICULTIES IN RELIGION. 119
Puiiisliinent of the ereinies of God Scripture diftiniUies.
ture and the consequences of sin and punishment, — not
for a few years only, hut forever ; and not upon a few
minds only, but upon the universe, as to be able to form
cny opinion at all in regard to the course wliich the
Supreme ought to lake in the punishment of sin? Why,
the noisy, riotous tenants of a crowded jail-room are far
more capable of discussing the principles of penal juris-
prudence than we are of forming any opinion, upon ab-
stract grounds, of the proper extent and duration of future
punisliment. The jailor would say to his prisoners, if
they remonstrated with liim on the severity of their sen-
tence, *' The law decides this question ; wo have nothiti""
to do with it; the law will be executed." And so, if a man
should attempt to reason with me, to prove, on abstract
grounds, that eternal or that limited punishment is the just
one; might I not say to him, " Sir, why do you perplex
me with the question of the punishment of tlie enemies of
God? I have not that punishment to assign. God says that
the wicked shall go away into everlasting punislmient. He
has decided. I cannot stand on the eminence which he
occupies, and see what led him to this decision. My only
duly is to believe what he says, and to escape as swiftly
as I can to the refuge from that storm.'*
Nine tenths of the difficulties which beset the paths
of young Christians would be avoided by such a spirit
as this — by our taking God's decisions, and spending
our strength in performing the practical duties which
arise from them, and leaving the grounds of those de-
cisions with him.
This principle may be applied in a multitude of cases
in which Scripture declarations arc a ground of doubt
and difficulty to Christians. "Work out your own sal-
vation with fear and trembling, for it is God that worketh
in you both to will and to do of his good pleasure." So
far as this text is considered in its practical aspects,
how plain and simple it is ; and yet how easy to lose
liJO YOUNG CHRISTIAN. [Ch. 6,
Comparative power of God and man in Ihe human heart.
ourselves in the theoretical speculations to which it may
give rise. The duties it requires, are plain and simple.
Make eflbrt yourself with patient fidelity, but feel at the
same time a humble sense of your dependence upon
God. The theory r.pon which these two duties are found*
ed is lost in obscurity which the human mind cannot
penetrate.
The words " work out," &c. seem to imply that the
power necessary to change the heart rests with man,
while the latter part of the verse, " for it is God," &c.
seems to attribute it to God. How is this? what degree
of agency has man himself in the production of those
holy feelings which the BiWe represents as necessary to
salvaiion, and what part devolves upon the Creator?
This is a question which, as has been already remarked,
has come up in a thousand forms. It has been the foun-
dation of many a captious cavil, as well as of many an
honest doubt. If the Bible had taught us that man
alone had power over his conduct, so as to be entirely
independent of an over-ruling hand, we could understand
it. Or if it had maintained that God reigned in the hu-
man heart, and controlled its emotions and feelings to
such an extent as to free man from, the responsihiUty,
this too would be plain. But it takes neither of these
grounds. In some passages it plainly teaches us that all
the responsibility of human conduct rests upon the indi-
vidual being who exhibits it. In other places we are in-
formed that the great God is supreme in the moral as in
the material world, and that he turns the hearts of men
as surely and as easily as the rivers of water. And these
two truths, so perplexing to philosophy, are brought, by
a moral daring for which the Bible is remarkable, direct-
ly side by side in the passage before us. There is no
softening of language to obscure the distinctness of the
difficulty — there are no terms of limitation to bring it
in within narrow bounds — there is no interpretation to
Ch. 6.] DIFFICULTIES IN RELIGION. 121
IXifficulty theoretical. None in practice.
explain, no qualifications to modify. But it stands fair
and legible, and unalterable, upon the pages of the word
of God, saying to us in language which we cannot mis-
understand— you must make active and earnest efforts
yourselves in the pursuit of holiness — and you must
still submit to the power that rules in your heart, and
look for assistance to God, who works in you to will
and to do.
It ought however to be said again and again, that the
difficulty is not a practical, but a theoretical one. There
is no difficulty in making the efforts required by the for-
mer part of the passage, and at the same time in feeling
the dependence on God required in the latter. The dif-
ficulty is in understanding the principle upon which the
two are founded. It seems to me that this is a very fun-
damental point. Persons seeking, or thinking that they
are seeking to enter the kingdom of heaven, are often
encumbered with these very difficulties. They cannot
understand the comparative influence which God and
man have over the human heart, and hence they remain
at a stand, not knowing what to do. They forget that
the difficulty, great as it is, is one o{ speculation, not of
action, and therefore they ought not to waste a thought
upon it, until at least they have made peace with God.
Two separate duties are required. We can understand
ihem well enough — and they are not inconsistent with
each other. Exert yourselves to the utmost in seeking
salvation. What difficulty is there in this ? Place all
your hope of success in God. What difficulty is there
in this ? And what difficulty is there in making exertion
ourselves, and feeling reliance on God at the same time?
There is none. It has been done a thousand times. It
is doing by thousands now. It can be done by all. But
we cannot understand, it may be said, the principle
upon which these two duties are enjoined. True, we
cannot understand it. The theory is involved in dark-
6
122 YOUNG CHRISTIAN. [Ch. 6.
Objects of this chapter. 1. Inquirers. Disobedient school-boy.
ness ; in which any who choose may easily lose them-
selves. But the duties are plain. God has enjoined
them, and, as dutiful children, wc ought to feel that ii
he clearly tells us what we are to do, he may properly
conceal in many cases the reasons of liis requirements.
There are three or four very common evils, which, by
taking up the subject of this chapter so formally, I have
been wishing to remove. I will mention them.
1. The useless perplexity of religious inquirers. A
young person, perliaps one of my readers, is almost per-
suaded to be a Christian. You reflect upon your lost con-
dition as a sinner, and feel desolate and unhappy. You
think of God's goodness to you, and are half inclined to
come to him. Instead, however, of thinking only of your
duty, and spending all your strength in resisting tempta-
tion, and in commencing a life of practical piety, you im-
mediately sieze upon some theoretical difliculty connect-
ed with theology and trouble yourself about that. Per-
haps you cannot understand how God influences the hu-
man heart, or how man can be accountable if the Holy
Spirit alone sanctifies. " How can I work out my own
salvation," you say, '• if it is God who worketh in me to
will and to do?" Or perhaps you perpkx your head
about the magnitude or duration of future punishment,
or the number who will be saved, as though the admi-
nistration of Jehovah's government would come upon your
shoulders if you became a Christian, and you must there-
fore understand thoroughly its principles before you in-
cur such a responsibility. How absurd ! Can you not
trust God to manage his own empire, at least until after
you have come yourself fully over to his side ?
Suppose a child were to show a disobedient and rebel-
lious spirit in school, and should be called upon by his
teacher to reform, and should, after pausing a moment,
begin to say, " I ought to conduct diflferently, I know, and
Ch. 6.] DIFFICULTIES IN RELIGION. 123
Present duty neglected by speculating on what may never take place.
I think seriously of returning to my duty. But there are
some things about it which 1 do not understand."
" What things?" says the teacher.
" Why," says the boy, " I do not see what I should do
if you and my father were to command me to do oppo-
site things. I do not clearly understand whom I ought
to obey."
" Do you not know," replies he teacher, '* that you now
disobey me in cases where your father and myself both
wish you to obey ? Come and do your duty in these.
You have nothing to do with such a question as you men-
tion. Come and do your duty."
" But," says the boy, " there is another great difficul-
ty, which I never could understand. Suppose my father
or you should command me to do something wrong ; then
I should be bound to obey my father, and also bound not
to do what is wrong. Now I cannot understand what I
ought to do in such a case."
Thus he goes on. Instead of returning immediately to
the right path, beconiing a dutiful son and a docile pupil
at once, in the thousand plain cases which are every day
occurring, he looks every way in search of difficulties
with which he hopes to perplex his teacher and excuse
his neglect of duty.
Speculating inquirer, are you not doing the same ?
when it is most plainly your duty to begin to love God
and serve him at once in the thousand plain instances
which occur daily, instead of doing it with all your heart,
trusting in God that he will do right, — do you not search
through the whole administration of his government for
fancied difficulties — difficulties to your feeble powers —
feeble originally, but rendered feebler still by your con-
tinuance in sin ? With these difficulties you embarrass
yourself, and strive to perplex your minister, or your
Sabbath school teacher, or your parent, and thus find a
momentary respite from the reproaches of a wounded
124 YOUNG CHRISTIAN. [Ch. 6.
2. Perplexities of Christians. Way ta avoid them.
spirit by carrying the war away from your own conscience,
which is the proper field, into your pastor^s or your pa-
rent's intellect. While llie argument is going on here,
your sense of guilt subsides, conscience is seared, and you
fall back to coldness and hardness of heart. Now why
will you thus waste your time and your moral strength
on questions in regard to which you have no responsibil-
ity, instead of walking in the plain path of duty, which
lies open before you ?
2. Useless perplexities of a Christian. In bringing
op to view so plainly the insuperable difficulties con-
nected witli religious truth, I have been hoping to divert
the minds of experienced Christians from being perplexed
and embarrassed by them. Orw.c make up your mind,
fully and cordially, that there are depths which the
sounding line of your intellect will not reach, and you
will repose in the conviction that you do not and cannot
now know, with a peace of mind which you cannot in
eny other v/ay secure. How many persons perplex them-
selves again and again, and go on perplexing themselves
all through life in fruitless endeavors to understand tho-
roughly the precise and exact relation which Jesus Christ
bears to the Father. The Bible gives us, clearly, and in
simple and definite language, all about the Savior which
it is of practical importance for us to know. The Word
was God, and the Word became flesh, or man. Now just
be willing to stop here. " But no," says some one who
loves his Savior, and wishes to understand his character,
*' I want to have clear ideas on this subject ; I want to
know precisehj what relation he sustained to the Father
before he became man. Was he in all respects identical?
or was he a different being, or a diflferent person ; and
what is the difference between a person and a being ?
When he became man, I want to know precisely how the
two natures came together."
" You want to know ; but how will you ascertain ?
Ch. 6.] DIFFICULTIES IN RELIGION. 125
Plausible reasoning sometimes unsafe. Scholars in Geometry.
Does the Bible tell you ? It tells you that your Savior
was God, and that he became man. If you rest upon the
Bible, you must stop here. Will you trust to your own
speculations ? Will you build up inferences upon what
the Bible states ; and think, if you are cautious in your
reasoning, you can be safe in your conclusions? You
cannot be safe in your conclusions. No mind can be
trusted a moment to draw conclusions from well esta-
blished premises on a subject which it does not fully
grasp.
If you doubt this, just make the following experiment.
Undertake to teach the elements of geometry to a class
of intelligent young people; and as they go on from
truth to truth, lead them into conversation, induce them
to apply the active energies of their minds to the subject,
in reasoning themselves from the truths which their text-
book explains, and you will soon be convinced how far
the human mind can be trusted in its inferences on a
subject which is beyond its grasp. Your pupils will
bring you apparent contradictions, arising, as they think
they can show, from the truths established ; and will de-
monstrate, most satisfactorily to themselves, the most ab-
surd propositions. In one case, an intelligent scholar in
a class in college attempted to demonstrate the absurdity
of the famous forty-seventh. He drew his diagram, and
wrote out his demonstration, and showed it to his class;
/md it was long before any of them could detect the fal-
lacy. The mathematical reader will understand this, and
all may understand, that, in this case, the pupil made out
a chain of reasoning perfectly satisfactory to his own
mind, which however led to absurdity and falsehood.
You say, perhaps, " Well, this was because he had
Just begun the study; he knew scarcely any thing about
it. Such mistakes would only be made by the merest
beginners."
That is exactly what I wish you to say ; and to admit
126 YOUNG CHRISTIAN. [Ch. 6
Drawing inferences. Story of the knights and the statue.
the same thing in regard to ourselves, as students of reli-
gious truth. We are mere beginners ; we know almost
nothing of such subjects as God, eternity, and the consti-
tution of mind. The moment therefore we leave the
plain propositions of the Bible, which are all that are ne-
cessary for us to understand, and go to drawing infe-
rences^ we involve ourselves in absurdity and falsehood,
no matter how directly and inevitably our inferences
seem to follow. Whenever I hear a man attempting to
prove, from the nature of the case, that the Word could
not have been God, and afterward have become flesh,
or that God cannot reign in the heart, as the Bible says
he does, and yet leave man free and accountable, I al-
ways think of the college sophomore endeavoring by his
own blundering reasoning to upset the proposition of
Pythagoras.
These subjects, which are too difficult in their very
nature for our powers, are the source of very many of
the unhappy controversies which agitate the church. The
mind is not capable of grasping fully the whole truth.
Each side seizes a part, and, building its own inferences
upon these partial premises, they soon find that their
own opinions come into collision with those of their
neighbors.
Moralists tell the following story, which very happily
illustrates this species of controversy : In the days of
knight errantry, when individual adventurers rode about
the world, seeking employment in their profession, which
was that of the sword, two strong and warlike knights,
coming from opposite directions, met each other at a
place wh*^.re a statue was erected. On the arm of the sta-
tue was a shield, one side of which was of iron, the other
of brass, and as our two heroes reined up their steeds,
the statue was upon the side of the road, between them,
in such a manner that the shield presented its surface of
brass to the one, and of iron to the other. They imme-
Ch. 6.] DIFFICULTIES IN RELIGION. 127
The shield of brass arid iron. One kind of controversy
diately fell into conversation in regard to the structure
before them, when one, incidentally alluding to the iron
shield, the other corrected him, by remarking that it was
of brass. The knight upon the iron side of course did
not receive the correction : he maintained that he was
right ; and, after carrying on the controversy for a short
time by harsh language, they gradually grew angry, and
soon drew their swords. A long and furious combat en-
sued ; and when at last both were exhausted, unhorsed,
and lying wounded upon the ground, they found that the
whole cause of their trouble was, that they could not see
both sides of a shield at a time.
Now religious truth is sometimes such a shield, with
various aspects, and the human mind cannot clearly see
all at a time. Two Christian knights, clad in strong
armor, come up to some such subject as moral agency,
and view it from opposite stations. One looks at the
power which man has over his heart, and, laying his
foundation there, he builds up his theory upon that
alone. Another looks upon the divine power in the hu-
man heart, and, laying his own separate foundation,
builds up his theory. The human mind is incapable, in
fact, of grasping the subject — of understanding how man
can be free and accountable, and yet be so much under
the control of God as the Bible represents. Our Chris-
tian soldiers, however, do not consider this. Each takes
his own view, and carries it out so far as to interfere
with that of the other. They converse about it — they
talk more and more warmly — then a long controversy en-
sues— if they have influence over others, their dispute
agitates the church, and divides brethren from brethren.
And why ? Why, just because our Creator has so form-
ed us that we cannot, from one point of view, see both
sides of the shield at the same time. The combatants,
after a long battle, are both unhorsed and wounded ;
128 YOUNG CHRISTIAN. [Ch. 6.
Difficulties of children. Children's questions.
their usefulness and their Christian character is injured
or destroyed.
Now what is the true course for us to take in regard
to such a subject? Simply this. Look at our depen-
dence on God for a change of heart and for the exercise
of right feeling, just as the Bible presents this subject,
and go cordially and fully just as far as the Bible goes,
which is a great way. Fix in your heart that feeling of
dependence and humility which this view is calculated
to give. Then look at the other aspect of this subject,
the active power of man, and go here just as far as the
Bible goes, and carefully learn the lesson of diligence
which it teaches. Suppose yo« cannot find where the
two come together, be willing to be ignorant of a theory
which God has not revealed.
It has been my design in presenting this subject, to
convince Christians that they cannot understand every
thing connected with Christian theology, and to try to
induce them to repose willingly and peacefully in a
sense of ignorance fully realized and frankly acknow-
ledged.
3. Dijiculties of children. I have discussed this sub
ject too with direct reference to children, for the sake
of trying to guard you against two faults. One is, com-
ing to your parents or teachers with questions, and ex-
pecting that they can in all cases give a satisfactory an-
swer. They cannot. They do not know. The wisest
parent, the highest intellect, is incapable of answering the
questions which the youngest child can ask in regard to
the truths of Christianity. Do not expect it then. You
may ask questions freely, but when the answers are not
perfectly satisfactory to you, consider the subject as be-
yond the grasp of your present powers. Be satisfied if
you can understand the principles of duty, and spend your
moral strength in endeavoring to be as faithful as possible
there.
Ch. 6.] DIFFICULTIES IN CHRISTIANITY. 129
Difficulties of parents and teachers. The school-hoy's question.
There is one other suggestion which I wish to make
to you. When you carry questions or difficulties of any
kind to your parents or teachers, be very careful to be
actuated by a sincere desire to' learn, instead of coming
as young persons very often do, with a secret desire to
display their own acuteness and discrimination in seeing
the difficulty. How often have young persons brought
questions to mo, when it has been perfortlv evident that
their whole object was not to be taught, but to show me
their own shrewdness and dexterity. TJiey listen in such
cases to what I say, not to be taught by it, but to think
what they can reply to it, and bring objection upon ob-
jection with a spirit wliich refuses to be satisfied. Be
careful to avoid this. Ask for the sake of learning. Lis-
ten with a predisposition to be satisfied with the answer,
and never enter into argument, and take your side, and
dispute with your parent or your teacher, with a view to
show your dexterity. If you have this spirit and exer-
cise it, an intelligent parent will always detect it.
4. Difficulties of parents and teachers. I wish to
have this discussion the means of helping parents and
teachers, and older brothers and sisters, out of one of
4heir most common difficulties — I mean, that of answer-
ing questions brought to them by the young. Learn to
say, " I do not know." If you really will learn to say
this frankly and openl)-, it will help you out of a vast
many troubles.
You are a Sabbath school teacher, I will imagine. A
bright looking boy, whose vanity has been fanned by flat-
tery, says to you before his class,
" There is one thing in the lesson I do not understand.
It says God made the earth first,' and afterward the
sun. Now the sun stands still, and the earth and all the
planets move round it. It seems to me, therefore, that
he would have been more likely to have created the sun
0*
130 YOUNG CHRISTIAN. [Ch. 6.
Pride in asking questions. Importance of a humble spirit.
first, for that is the largest and is in the middle, and after-
ward .the planets."
As he says this, you see a half smile of self:Complacency
upon his countenance as he looks round upon his class-
mates, to observe how they receive this astonishing dis-
play of youthful acumen. If now you attempt any ex-
planation, he does not follow you with any desire to have
the difHculty removed. He either is absorbed in think-
ing how shrewdly he discovered and expressed the diffi-
culty, or else, if he listens to your reply, it is to find some-
thing in it upon which he can hang a new question, or
prolong the difficulty. He feels a sort of pride in not
having his question easily answered. He cannot be in-
structed while in this state of mind.
*' What then would you say to a boy in such a case ?"
you will ask.
I would say this to him : " I do not understand that
very well myself. I know nothing about the creation
but what that chapter tells me. You can think about it,
and perhaps some explanation will occur to you. In the
mean time it is not very necessary for us to know. It is
not necessary for you to understand exactly how God
made the wcrld, in order to enable you to be a good boy
next week."
And thus universally I would inculcate the importance
of a humble, docile spirit, which will disarm every theo-
retical difficulty of its power to perplex us, or to disturb
our peace.
CHAPTER VII.
EVIDENCES OF CHRISTIANITY.
* God who at sundry times and in divers manners, spake in time
past unto the fathers by the prophets, hath, in these last days, spoken
unto us by his Son."
The first inquiry which meets us in entering upon the
consideration of tliis subject is, " What sort of evidence
are we to expect?" The only proper answer is, that
sort of evidence which nien require to produce convic-
tion and to control the conduct in other cases. The hu-
man mind is so constituted that men are governed by a
certain kind and degree of evidence in all the concerns
of life — a kind and a degree which is adapted to the cir-
cumstances in which we are placed here. This evidence,
however, almost always falls very far short of demon-
stration, or absolute certainty. Still it is enough to con-
trol the conduct. By the influence of it a man will em-
bark in the most momentous enterprises, and he is often
induced by it to abandon his most favorite plans. Still
it is very far short of demonstration, or absolute certain-
ty« For example, a merchant receives in his counting-
room a newspaper which marks the prices of some spe-
cies of goods at a foreign port as very high. He imme-
diately determines to purchase a quantity, and to send a
cargo there ; but suppose, as he is making arrangements
for this purpose, his clerk should say to him, " Perhaps
this information may not be correct. The correspondent
of the editor may have made a false statement for some
fraudulen<^^ purpose, or the communication may have been
forged ; or some evil-minded person having the article in
question for sale, may have contrived by stealth to alter
the types, so as to cause the paper to make a false report,
at least in some of the copies,"
132 YOUNG CHRISTIAN. [Ch- 7.
The doubting clerk. The unexpected letter.
Now in such a case would the merchant be influenced
in the slightest degree by such a sceptical spirit as this?
Would he attempt to reply to these suppositions, and to
show that the channel of communication between the dis-
tant port and his own counting-room could not have been
broken in upon by fraud somewhere in its course, so as
to bring a false statement to him ? He could not show
this. His only reply must be, if he should reply at
all, ** The evidence of this printed sheet is not perfect
demonstration, but it is just such evidence in kind and
degree as I act upon in all my business ; and it is enough.
Were I to pause with the spirit of your present objec-
tions, and refuse to act whenever such doubts as those
you have presented might be entertained, I might close
my business at once, and spend life in inaction. I could
not, in one case in ten thousand, get the evidence which
would satisfy such a spirit."
Again : You are a parent, I suppose ; you have a son
traveling at a distance from home, and you receive some
day a letter from the post-office in a strange hand-writing,
and signed by a name you have never heard, informing
you that your son has been taken sick at one of the vil-
lages'on his route, and that he is lying dangerously ill at
the house of the writer, and has requested that his father
.Tiight be informed of his condition and urged to come
and see him before he dies.
Where now is the father who in such a case would say
to himself, " Stop, this may be a deception ; some one
may have forged this letter to impose upon me. Before
I take this journey I must write to some responsible man
in that village to ascertain the facts."
No ; instead of looking with suspicion upon the letter,
scrutinizing it carefully to find marks of counterfeiting,
he would not even read it a second time. As soon as he
had caught a glimpse of its contents, he would throw it
hnstily aside, and urging the arrangements for his depar-
Ch. 7.] EVIDENCES OF CHRISTIANITY 133
The sick child. Men act from reasonable evidence.
ture to the utmost, he would hasten away, saying, '* Let
me go as soon as possible to my dying son."
I will state one more case, though perhaps it is so evi-
dent, upon a moment's reflection, that men do not wait for
perfect certainty in ihe evidence upon which they act,
that I have already stated too many.
Your child is sick, and as he lies tossing in a burning
fever on his bed, the physician comes in to visit him. He
looks for a few minutes at the patient, examines the
symptoms, and then hastily writes an almost illegible
prescription, whose irregular and abbreviated characters
are entirely unintelligible to all but professional eyes.
You give this prescription to a messenger — perhaps to
some one whom you do not know — and he carries it to
the apothecary, who, from the indiscriminate multitude
of jars, and drawers, and boxes, filled with every powerful
medicine, and corroding acid, and deadly poison, selects
a little here and a little there, with v/hich, talking per-
haps all the time to those around him, he compounds a
remedy for your son. The messenger brings it to the
sick chamber, and as he puts it into your hands, do you
think of stopping to consider the possibility of a mis-
take? How easily might the physician, by substituting
one barbarous Latin name for another, or by making one
little character too few or too many, have so altered the
ingredients, or the proportions of the mixture, as to con-
vert that which was intended to be a remedy, to an active
and fatal poison. How easily might the apothecary, by
using the wrong weight, or mistaking one white powder
for another precisely similar in appearance, or by giving
your messenger the parcel intended for another customer,
send you, not a remedy which would allay the fever and
bring repose to the restless child, but an irritating sti-
mulus, which should urge on to double fury the raging
of the disease, or terminate it at once by sudden death.
How possible are these, but who stops to consider
134 YOUNG CHRISTIAN. [Ch. 7.
Evidences of Christianity, historical, internal and experimental.
them ? How absurd would it be to consider them ! You
administer the remedy with unhesitating confidence, and
in a few days the returning health of your child shows
that it is wise for you to act, even in cases of life and
death, on reasonable evidence^ without waiting for the
absolute certainty of moral demonstration.
Now this is exactly the case with the subject of the
Christian religion. It comes purporting to be a message
from heaven, and it brings with it just such a kind of
evidence as men act upon in all their other concerns.
The evidence is abundant ; at the same time, however,
any one who dislikes the truths or the requirements of
this Gospel, may easily, like the sceptical clerk in the
case above mentioned, make objections and difficulties
innumerable. A man may be an infidel if he pleases.
There is no such irresistible weight of argument that the
mind is absolutely forced to admit it, as it is to believe
that two and three make five. In regard to this latter
truth, such is the nature of the human mind, that there
is not, and there cannot be an individual who can doubt
it. In regard to Christianity however, as with all other
truths of a moral nature which regulate the moral con-
duct of mankind, there is no such irresistible evidence.
The light is clear, if a man is willing to see ; but it is
not so vividly intense as to force itself through his eye-
lids, if he chooses to close them. Any one may walk in
darkness if he will.
The evidences of Christianity are usually considered
as of two kinds, historical and internal. There may
properly be added a third, which I shall call experi-
mental. These three kinds are entirely distinct in their
nature.
1. If we look back upon the history of Christianity,
we fijid it was introduced into t^he world under very re-
markable circumstances. Miracles were performed, and
Ch. t.] EVIDENCES OF CHRISTIANITY. 135
Illustration. The Phosphorus.
future events foretold, in attestation of its divine origin,
and the founder was restored to life after being crucified
by his enemies. These, with the various circumstances
connected with them, constitute the historical evidence
of Christianity.
2. If now we examine the book itself, its truths, its
doctrines, its spirit, we find that it is exactly such in its
nature and tendency as we should expect a message from
Jehovah to such beings as we, would be. This is the
internal evidence.
3. And if we look upon the effects which the Bible pro-
duces all around us upon the guilt and misery of society,
wherever it is faithfully and properly applied, we find
it efficient for the purposes for which it was sent. It
comes to cure the diseases of sin — and it does cure them.
It is intended to lead men to abandon vice and crime,
and to bring them to God — and it does bring them by
hundreds and thousands. If we make the experiment
with it, we find that it succeeds in accomplishing its ob-
jects. This we may call the experimental evidence.
These three kinds of evidence are so entirely distinct
in' their nature, that they apply to other subjects. You
have a substance which you suppose is phosphorus. For
what reason? Why, in the first place, a boy in whom
you place confidence brought it for you from the che-
mist's, who said it was phosphorus. This is the histori-
cal evidence : it relates to the history of the article be-
fore it came into your possession. In the second place,
you examine it, and it looks like phosphorus. Its color,
consistence and form all agree. This is internal evi-
dence : it results from internal examination. In the third
place, you try it. It burns with a most bright and vivid
flame. This last may be called experimental evidence ;
and it ought to be noticed that this last is the best of the
three. No matter what grounds of doubt and hesitation
there may be in regard to the first and second kinds of
VOUNG CHRISTIAN. [Ch. 7.
Historical Evidence. The Seal.
evidence, if the article simply proves its properties on
trial. If any one should say to you, " I have some rea-
son to suspect that your messenger was not honest ; he
may have brought something else ;" or " This does not
look exactly like real phosphorus ; it is too dark or too
hard ;" your reply would be, " Sir, there can be no pos-
sible doubt of it. Just see how it burns !"
Just so with the evidences of Christianity. It is
interesting to look into the historical evidences that it
is a revelation from heaven, and to contemplate also the
internal indications of its origin; but after all, the great
evidence on which it is best for Christians, especially
young Christians, to rely for the divine authority of the
Bible, is its present universal and irresistible power in
changing character, and saving from suffering and sin.
I. HISTORICAL EVIDENCE.
If the Creator should intend to send a communication
of his will to his creatures, we might have supposed that
he would, at the time of his making it, accompany the
revelation with something or other which should be a
proof that it really came from him. Monarchs have al-
ways had some way of authenticating their communica-
tions with their subjects, or with distant officers. This
is the origin of the use of seals. The monarch at home
possesses a seal, of a peculiar character. When he sends
any communication to a distance, he impresses this seal
upon the wax connected with the parchment upon whicli
the letter is written. This gives it authority. No one else
possessing such a seal, it is plain that no one can give the
impression of it, and a seal of this kind is very difficult
to be counterfeited. Various other devices have been re-
sorted to by persons in authority to authenticate their
communications.
In the same manner we must have expected that Jeho-
Ch. 7.] EVIDENCES OF CHRISTIANITY. 137
Miracles. Examining witnesses.
vah, when he sends a message to men, will have some
way of convincing us that it really comes from him.
There are so many bad men in the world who are willing
to deceive mankind, that we could not possibly tell,
when a pretended revelation comes to us, whether it was
really a revelation from heaven or a design of wicked
men, unless God should set some marks upon it, or ac-
company it with some indications which bad men could
not imitate.
The Bible professes to have been accompanied by such
marks. They are the power of working miracles and fore-
telling future events, possessed by those who brought
the various messages it contains. It is plain that man,
without divine assistance, could have had no such power.
If this power then really accompanied those who were
the instruments of introducing the Christian religion in-
to the world, we may safely conclude that it was given
them by God, and as he would never give this power to
sanction imposture, the message brought must be from
him.
The way then to ascertain whether these miracles were
actually performed, is like that of ascertaining all other
matters of fact, by calling upon those who witnessed them
for their testimony.
The manner in which these witnesses are to be exa-
mined, is similar to that pursued in ordinary courts of
justice. It is similar, I mean, in its principles, not in its
forms. I know of nothing which shows more convincing-
ly the satisfactory nature of this evidence, than a compa-
rison of it with that usually relied on in courts of justice.
In order to exhibit the former then distinctly, I shall
minutely describe the course pursued, and to make my
description more definite, I shall select a particular case.
I was once walking in the streets of a large city, in
which I was a stranger, looking around for some striking
exhibitions of human character or efforts, when I saw se-
138 YOUNG CHRISTIAN. [Ch. 7.
The court. The courtroom. The prisoner.
veral persons, of apparently low rank in life, standing be-
fore the door of what was apparently some public building.
I thought it was probably a court-house, and that these
were the men who had been called as witnesses, and that
they were waiting for their turn to testify. As courts
are always open to the public, I concluded to go in and
hear some of the causes. I walked up the steps and en-
tered a spacious hall, and at the foot of a flight of stairs
saw a little painted sign, saying that the court-room was
above. I passed up and pushed open the light baize door,
which admitted me to the room itself.
At the end at which I entered there were two rows of
seats, one row on each side of an aisle which led up through
the centre. These seats seemed to be for spectators; for
those on one side were nearly filled with women, and those
on the other by men. I advanced up the aisle until I
nearly reached the centre of the room, and then took my
seat among the spectators, where I could distinctly hear
and see all that passed. Before me, at the farther end
of the room, sat the judge, in a sort of desk on an eleva-
ted platform, and in front of him was another desk,
lower, which was occupied by the clerk, whose business
it was to make a record of all the causes that were tried.
There was an area in front of the judge, in which were
seats for the various lawyers ; and in boxes at the sides
were .'jcats for the jury, who were to hear the evidence,
and decide what facts were proved. On one side of the
room was a door made of iron grating, with sharp points
upon the top, which led, I supposed, to an apartment
where the prisoners were kept.
Not long after I had taken my seat, the clerk said that
the next caus« was the trial of O. B. for housebreaking.
The judge commanded an ofiicer to bring the prisoner
into court. The officer went to the iron door I have
described, unlocked it, and brought out of the room
into which it opened, a prisoner ; he looked guilty
Ch. 7.] EVIDENCES OF CHRISTIANITY. 130
His accusation and trial. Testimony of the owner.
and ashamed ; his face was pale — not as though he was
afraid, but as if his constitution- had been impaired by-
vice. They brought him into the middle of the room,
and placed him in a sort of pew with high sides, and
shut him in. He leaned against the front of it, looked
at the judge, and began to listen to his trial.
The clerk read the accusation. It was, that he had
broken open an unoccupied house once or twice, and
taken from it articles belonging to the owner of the
house. The judge asked him if he pleaded guilty, or not
guilty. He said, not guilty. The judge then asked the
jury at the side to listen to the evidence, so that they
might be prepared to decide whether this man did break
open the house or not.
Men, not accustomed to speak in public assemblies,
could not easily give their testimony in such a case, so
that it would be fully understood on all the important
points. In fact, very iew know fully what the important
points are. Hence it is proper that there should be law-
yers present, who can ask questions, and thus examine
the witnesses in such a manner as to bring out fully all
the facts in the case. There is one lawyer appointed by
the government, whose business it is to bring to view
all the facts which indicate the prisoner's guilt ; and ano-
ther appointed by the prisoner, who takes care that no-
thing is omitted or lost sight of which tends to show his
innocence. When the prisoner has not appointed any
counsel, the judge appoints some one for him ; this was
done in the case before us.
The first witness called was the owner of the house.
It is necessary that each witness should be a man of
good character, and that h'e should testify only to what
he saw or heard. No one is permitted to tell what some
one else told him ; for stories are very likely to be alter-
ed in repetition; so that, even in a complicated case, each
man goes only so far as his own personal knowledge ex
140 "NOTING CHRISTIAN. [Ch. 7.
Testimony of the watchman. Lawyer's question. Watchman's story.
tends. And, in order to be sure that the jury shall have
his own story, he is -obliged to come personally into
court, and tell the story in presence of all. The owner
of this house was probably a man of business ; and a
great deal of valuable time would have been saved if he
had been permitted to write down his account and send
it in. But no ; every witness, where it is possible, must
actually come into court and present his evidence with
his own voice. This remark it is important to remem^
ber, as the principle will eome to view when we consi-
der the other case.
The witness testified, that he owned a certain house ;
that he moved out of it, and locked it up, leaving some
articles in an upper chamber ; that one da)^ he went in
and found that the house had been entered, I believe by
a window, and that the chamber-door had been broken
open, and some of the articles taken away. He said that
he then employed a watchman to sleep in the house, and
to try to catch the thief.
Here he had to stop ; for, although he knew how the
watchman succeeded, he was not permitted to tell, for he
did not see it. No man testifies except to what he has
seen or heard.
The watchman was next called. The lawyer for the
government asked him,
*' Were you employed by the owner of this house to
watch for a thief in it?"
*' Yes, sir."
*♦ What did he tell you when he engaged you?*'
" He told me that his house had been broken open,
and he wished me to watch for the thief.'*
"Did you do it?"
" Yes, sir."
" Well, relate to the jury what occurred that night."
"I watched several nights. For some nights nothing
occurred. All was quiet till morning.'*
Ch. 7.] EVIDENCES OF CHRISTIANITY. I4i
The Prisoner convicted. Points secured on trial
" In what room did you stay ?"
•' In the room under the chamber from which the arti-
cles had been stolen.'*
"Well, go on with your account."
" At last, on the 15th of June, as I was then watching,
about three o'clock in the morning I heard a noise. Some
one was coming softly up stairs. He went up into the
room over my head, and after remaining a few minutes
there, he began to come down. I immediately went out
into the entry and seized him, and took him to the watch-
house. The next morning he was put in prison.'*
The lawyer tlien pointed to the prisoner at the bar, and
asked if that was the man. The witness said it was.
The judge then asked the counsel for the prisoner
if he had any questions to ask, and he did ask one or
two, but they were not material. The jury then consult-
ed together, and all agreed that the prisoner was proved
guilty ; and the judge ordered him to be sent back to the
prison till he should determine what punishment must be
assigned.
This is substantially the way in which all trials are
conducted. Three or four points are considered very
necessary. 1. That the witnesses should be oy^ootZcAa-
racter, 2. That they should have actually witnessed
what they describe. And, 3. That the precise account
which they themselves give, should come into court.
These points the judge or the lawyers secure. The lat-
ter they obtain by having the witness himself always
come, if it is possible, even if he has to leave most im-
portant business for this purpose. If from sickness, or
any other similar cause, he cannot come, his testimony is
taken down in writing and signed by himself, and that
paper, the very one which he signed, must be brought
into court and read there. This is called a deposition.
The second point is secured by not allowing any man
to go any farther in his testimony than he himself saw
142 YOUNG CHRISTIAN. [Ch. 7.
Three points to be attended to. Irruption of the barbariana.
or heard. So that sometimes, when the case is compli-
cated, a very large number of witnesses are called before
the whole case is presented to the jury. The first point
they secure by inquiring into the character of the wit-
nesses. If any man can be proved to be unworthy of
credit, his testimony is set aside.
Now all these points must be looked at in examining
the evidence of the Christian miracles. I alter the ar-
rangement, however, placing them now in the order in
which it is most convenient to examine them.
1. We must ascertain that we have the exact account
given by the witnesses themselves.
2. We must ascertain that they had distinct opportuni-
ties to witness what they describe.
3. We must have evidence that they are credible ;
that is, that they are honest men, and that their word
can be relied upon.
These three points I shall examine in order in refer-
ence to the Christian miracles. The witnesses are the
four evangelists, Matthew, Mark, Luke, John ; and the
first inquiry, according to the list above presented, is to
determine whether we have exactly the account which
they themselves give. Witnesses are commonly called
into court to tell their own story, and then there can be
no mistake. If that is impossible, as I remarked above,
their deposition is taken with certain forms, and the very
paper they originally signed is brought and read in court.
But neither of these courses can be taken here. For, in
the first place, the witnesses have been for a long time
dead, so that they cannot come forward to give their tes-
timony ; and though they did write a full account at the
time, yet it was so many years ago that no writing could
remain to the present period. Time has entirely destroy-
ed all vestiges of the writings of those days.
I presume all my readers are aware, that not long after
the time of our Savior the barbarians from the north, in
Ch. 7.] EVIDENCES OF CHRISTIANITY. 143
Dark ages. Old manuscripts,
innumerable hordes, began to pour down upon the Ro-
man empire, until at last they subverted and destroyed it.
Very many of these barbarians became nominal Chris-
tians and preserved some copies of the Bible, and in fact
they saved many extensive and valuable libraries of ma-
nuscripts in rolls, (the art of printing not being then
known,) but they destroyed most of the institutions and
the accumulated property of civilized life, and brought a
long period of ignorance and semi-barbarrsm, called the
dark ages, upon the world. After some time, however,
there began to be in various parts of Europe a gradual
improvement. The monks in the various convents hav-
ing no other employment, began to explore the old libra-
ries and to study the books. They made themselves ac-
quainted with the languages in which they were written,
and when the art of printing was invented they published
tr;em. In consequence however of the immense number
of manuscripts collected in some of the libraries, a long
time elapsed before they were fully explored, and even
now the work is not absolutely completed. New writings
are occasionally brought to light and published. The dif-
ficulty of deciphering such old, worn out, faded, and al-
most illegible parchment rolls, is very great.
A great deal of interest was felt at the very first by
these explorers, to find the oldest copies of the Bible, or
of any parts of the Bible. They wished to have the most
accurate and authentic copy possible ; and the more an-
cient the copy, the more probable it was that it was taken
directly from the original, and consequently the more it
was to be depended upon. If they could h?ve found a
manuscript which was evidently the very copy origi-
nally written by the author himself, it would have been
considered invaluable.
The number of manuscripts of the whole or of parts
of the Hebrew Bible, thus found, and now preserved in
various libraries of Europe, is more than four hundred ;
144 YOUNG CHRISTIAN. [Ch. 7.
Genuineness of the Scriptures. Quotations. Illustration.
and of the Greek Testament, not far from one hundred
and fifty. They are scattered all over Europe, and are
preserved in the libraries with great care. The oldest of
them however was written several hundred years after
the death of Christ, so that we now cannot ever have the
manuscripts actually written by the original witnesses.
The two methods usually relied on therefore in courts of
justice, for being sure that the actual story of the wit-
ness himself is presented in court, fail in this case. We
must resort therefore to another method equally certain,
but different in form.
The evidence relied upon to prove that the books we
have now, or rather the ancient manuscripts in the libra-
ries in Europe from which they are translated, are really
the same with the accounts originally written by the wit-
nesses themselves, is this : Immediately after they were
written, a great many otlier Christian writers, very much
interested in these accounts, began to quote them in their
own letters and books. They quoted them much more
copiously than it is customary to quote now, because the
art of printing puts every important book within the reach
of all who are interested in it. Then, the original ac-
counts were only in manuscript, and consequently could
be seen and read only by a few. These few therefore in
their writings made frequent and copious extracts from
them ; and these extracts have come down to us sepa-
rately, and each one proves that the passage it contains,
which is in the account now, was in that account when
the quotation was made.
An imaginary instance will make this plain. The Vat-
ican manuscript, as it is called, that is, a very ancient
manuscript preserved in the library of the Vatican at
Rome, is supposed to have been written about four hun-
dred years after Christ. It contains, we will suppose.
John's Gospel, just as we have it now in our Bibles.
This proves, that if the real original account which John
Ch. 7.] EVIDENCES OF CHRISTIANITY. 146
Use made of quotations. Paley's evidences.
gave was altered at all after he wrote it, it was altered
before that time. Now suppose a Christian at Antioch,
living two hundred years before the Vatican manuscript
was written, had been writing a book, and in it had men-
tioned John's Gospel, and had copied out a whole chap-
ter. This book he leaves at Antioch : it is copied there
again and again, and some copies are found there at the
revival of learning after the dark ages. Here we have
or>e chapter proved to have been in John's account two
hundred years earlier than the date of the Vatican ma-
nuscript. In the same manner another chapter might
have been quoted in another book kept at Alexandria,
another at Rome, &c. And the fact is, that these quota-
tions have been so numerous, that they have formed, an
uninterrupted succession of evidences, beginning but a
very short time after the original accounts were written,
and coming down to modern times. Every chapter and
verse is not indeed confirmed in this way, but every thing
in the least degree important is. All the material facts,
and every particular in regard to which there could be
any necessity for this evidence, are furnished with it.
Learned men have taken a great deal of pains to explore
and collect this mass v>f evidence in favor of the genu-
ineness of the sacred books. These quotations have been
most carefully examined and republished ; so that all who
are inclined to go into an examination of them can do so.
Dr. Paley, in his evidences of Christianity, has presented
enough to satisfy any mind of sufficient attainments to
appreciate such an argument.
I say, of sufficient attainment, for it requires not a
little. There are very ie\Y, excepting professed scholars,
who can have time to go fully enough into an examina-
tion of this subject to form an independent judgment. I
have not attempted in the above remarks to present you
with the argument itself, but only to explain the nature
of it. As I remarked before, 1 do not think the historical
7
140 VOUNG CHRISTIAN. [Ch. 7.
Necessity for proving the genuineness of the Scriptures.
argument is calculated to come with so much force to the
minds of Christians generally, as one of another kind,
which I shall presently exhibit. All ought however to
understard its nature.
We may consider, then, the fact, that these almost in-
numerable quotations from the writers of the New Tes-
tament, and translations from them, forming a series
which commenced soon after the writings first appeared,
and continuing in uninterrupted succession down to the
present time, as abundant evidence that the story we
now havct is the story originally given by the witnesses
themselves. This evidence does satisfy all who fully
examine it. And this is the first point in the investigation.
But the question will arise in the minds of many of my
readers, why is it necessary to prove so fully and for-
mally such a point as this 1 Why is it necessary to show
so carefully that these are precisely, in all important re-
spects, the very accounts originally written by the wit-
nesses themselves? The ansv/er is this. Unless this
point were very carefully and fully proved, we might
have supposed that the prevailing belief of the truth of
the Christian miracles, and the general circulation of our
present books, might have arisen In this way. Suppose
that, eighteen hundred years ago, a good man, named
Jesus Christ, had been dissatisfied with the prevailing
errors and superstitions, and had taught a purer system
of religious and moral duty. His followers become
strongly attached to him. They repeat to one another
his instructions, follow him from place to place, and
soon attract the attention of ilxe authorities of the coun-
try. Like Socrates, he is persecuted by his enemies, and
put to death. After his death, his disciples make greater
and greater efforts to promote his principles. They re-
late, with some exaggeration, the incidents of his life.
His benevolence and kindness to the sick and to the
afflicted is gradually, as the stories are repeated again
Ch. 7.] EVIDENCES OF CHRISTIANITY. 147
The original records remain.
and again, magnified to the exertion of miraculous
power. One extraordinary narrative after anotJier gra-
dually gains credit and circulation. No one intends to
deceive, but, according to the universal tendency in such
cases, even where stories that strongly interest the feel-
ings are circulated among good men, the accounts gra-
dually and insensibly assume a marvellous and miracu-
lous air, and after a time, when years have elapsed, and
no method of ascertaining the truth remains, these ex-
aggerated and false stories are committed to writing, and
these writings come down to us. This supposition might
very plausibly have been made. But the evidence af-
forded by the series of quotations I have above described
cuts it off altogether. That long and uninterrupted
series carries us irresistibly back to the very time when
the events occurred. There is no tim.e left for exag-
geration and misrepresentation. We prove that the ac-
counts which we now have were written on the spot —
that they were in circulation, and exposed to rigid scru-
tiny at the very time in which the events themselves took
•place — and we are thus compelled to believe that the
original records, made at the time, have been jireserved
unaltered to the present day.
" But does this," you will ask, " prove that the ac-
counts are true .'"' Most certainly not. We have not
yet attempted to prove them true. We have not yet
come to the examination of the evidence itself at all.
The original witnesses, if we admit that these accounts
were written by them, may hiiVe been mistaken, or
they may have been false witnesses. We have said
nothing yet on these points. The reader must bear
in mind v>'hat is the precise point now up. It is simply
to show that the accounts we have now, whatever they
may contain, are the very accounts which the witnesses
themselves wrote. The depositions are properly authen-
ticate J ; not, indeed, by the common legal forms — seal
148 YOUNG CHRISTIAN. [Ch. 7.
The second point. Opportunities of knowing. House-breaker's trial
and signature and witness — but by abundant evidence — •
and evidence of exactly the kind which is always most
relied on, and entirely relied on, in all other cases, where
the examination of very ancient documents comes up
This point being thus settled, we are now prepared to
examine the evidence itself, in reference to the other
points I have mentioned. As it is very desirable, in ordei
to have clear views of any argument, that a distinct view
of its parts should be kept in mind, the reader is re-
quested to look back to page 143, for an enumeration
of the points to be examined, and he will recollect that
Ave have yet discussed only the first, and proceed now to
the second.
2. We must ascertain that the writers of these ac-
counts had distinct opportunities to witness what they
describe.
Now, in regard to this, their own testimony is to be
taken. It is common to ask witnesses on the stand, in
a court of justice, about the opportunities they had of
knowing certainly, or the possibility that they might te
mistaken, and they give their own account of the situa-
tion in which they were placed. This account is ad-
mitted and believed, like all their other testimony, unless
something appears which shows that the witness is not
to be trusted, and then all his statements are abandoned
together.
I noticed in the trial above described, that the counsel
for the prisoner was particular on this point. He asked
the witness, after he had told all the story about his de-
tecting the man in the chamber, as follows :
" But are you sure that that (pointing to the prisoner)
was the man ?"
" Yes, perfectly sure. I could not be mistaken, for I
took him at once to the watch-house."
This was decisive ; it proved that the witness had a
most excellent opportunity to know what he described,
Ch. 7.] EVIDENCES OF CHRISTIANITY. 149
Sacred writers could not have been mistaken.
and that there was no possibility of mistake. Suppose,
however, that the thief had been active enough to have
run down stairs and escaped, allowing the witness only a
glimpse of his person, and the next day the witness had
met a man in the street whom he supposed was the same,
and had procured his arrest and trial, the jury would in
this case have placed far less confidence in his testimony,
even if they knew that he was a very honest man and
intended to tell the truth. The difficulty would have
been the want of a full and unquestionable opportunity
to know what the truth was.
In the same manner, if there is any thing which might
operate to produce delusion, a jury would receive testi-
mony with great hesitation. For example, suppose a
witness should testify that he saw some supernatural ap-
pearance in going through a dark wood by night. Few
%vould believe him, however honest a man he might be,
on account of the great danger of being deceived in going
through a scene full of irregular objects, such as the va-
rieties of vegetation, the broken rocks, the whitened
trunks of decaying trees, and goftg through too at night,
when all forms are vague and indeterminate, and easily
modified by the imagination or the fears. Again, an ho-
nest man, one in whose word I place great confidence,
may tell me of a cure for rheumatism. He says .he has
tried it, and it always does great good. I receive his
testimony with great doubt, because he cannot probably,
with the little experience he has, know how much the be-
nefit he experienced was owing to the supposed remedy,
and how much to other causes. If the same man should
come home from Boston, and say that the State House
was burnt — that ho saw it all in flames — or any other ex-
traordinary fact, far more extraordinary than the effica-
cy of a remedy for rheumatism, I should believe him, it
it was only a case where he had distinct and unquestiona-
150 YOUNG CHRISTIAN. [Ch. 7.
Proofs that sacred writers could not have been mistaken.
hie opportunity to observe, and where no room was left
for mistake or delusion.
Now if we examine the miracles which our Savior per-
formed, and the opportunity which the disciples had of
witnessing them, we shall see that there could not have
been a mistake. Remember, however, that I am not now
saying that their story must be true. I am only here
showing that they could not have been mistaken. They
must have known whether what they were saying was
true or not. The case could not be like that of a man
telling a ghost story, — something which he thinks is true,
but which is in reality not so. The things done, were
done in open day. They were done in presence of mul-
titudes ; and they were of such a nature that those who
witnessed them could not be deceived : healing what are
called incurable diseases ; feeding multitudes with a small
supply of food ; walking on the sea ; rising from the
grave, after remaining upon the cross till Roman soldiers
were satisfied that life was gone. Who could be a better
judge of death than a Roman soldier? These, and a mul-
titude of similar thing^ might be given as proofs that
these witnesses could not be mistaken in what they de-
scribed. They knew whether they were true or not. And
consequently if the third point, that is their honesty,should
be proved, we must believe what they say. If they had
informed us only of a iew miraculous events, and those
seen by a few people, or of such a character as to render
the witnesses peculiarly liable to be deceived, we might
have admitted their honesty, but denied the truth of their
statements. As it is, however, we cannot do this.
Not only were the facts themselves of so open and pub-
lic a character that there could not be any mistcke about
them, but the writers of our accounts were eye-witnesses
of them. They did not obtain a knowledge of them by
hearsay or report : they wrote what they themselves
saw and heard. It is noticeable that they themselves
Ch. 7.] EVIDENCES OF CHRISTIANITY. 161
They were eye-witnesses. Third point.
placed peculiar stress upon this circumstance. Luke be-
gins bis gospel by saying, " It seemed good to me, having
had perfect understanding of all tilings from the first, to
write unto thee." John, at the close of his book, distinct-
ly records the fact, that the \criter of the account was one
of the principal actors in the scenes he describes ; Pe-
ter, in his defence of himself before the Jewish authori-
ties, says he cannot but speak the things he has seen and
heard ; and perhaps the most striking of all is, that when
the apostles came together to elect one to take the place
of Judas, they restricted themselves in their selection to
those who had been, from the beginning, witnesses of
the whole. " Wherefore," was the proposition, *' of these
men which have companied with us all the time that the
Lord Jesus went in and out among us, beginning from the
baptism of John unto that same day that he was taken up
from us, must one be ordained to be a witness with us of
his resurrection." These men understood the laws of
the human mind in regard to believing testimony. They
knew well what was necessary to make out a case, and
they secured it
f, We have now explained how the two first points in our
chain of reasoning are established, and we may consider
it as certain, in the first place, that though our witnesses
are not living, and consequently cannot present us their
testimony in person, and although so long a time has
elapsed, that their original writings are worn out and
destroyed, yet that there is abundant evidence that we
have the real account which they delivered ; and, in the
second place, that they could not be mistaken in the facts
to which they give their testimony, as they were eye-
witnesses of them, and the facts are of such a nature
that there couM be no delusion. There is no possible
way now, after these two points are established, by which
their testimony can be set aside, except by the supposi-
152 YOUNG CHRISTIAN. [Ch. 7.
Third point. Their style of writing. Impartiality.
tion that they were impostors. This brings us to our
third and last point, mentioned on page 143.
3. We must have evidence that our witnesses are cre-
dible; i. e. that they are honest men, and that their word
can be relied upon.
The evidence on this point is, if possible, more com-
plete and more absolutely unquestionable than upon either
of the others ; the honest and candid manner in which
they relate their story is evidence ; it is plain, straight
forward, and simple. Their writings have exactly the air
and tone of men conscious that they are telling the truth,
but aware that it will be regarded with very different
feelings by their readers. They narrate, frankly and
fully, the events in which they or their companions were
to blame ; and they do nothing more in regard to the
guilt of their enemies. There are no palliating or exte-
nuating statements or expressions on the one side, nor
any disposition to apply epithets of odium or exaggera-
tion upon the other. The story is .simply told, and left
to work its own way.
How differently do men act in other cases ! How easily
can you tell upon which side the writer is, when he gives
an account of circumstances relating to a contest between
two individuals or two parties! Open to any history of
the battle of Waterloo, or of the campaign in Russia,
and how long can you doubt whether the author is a
friend or an enemy of Napoleon? Now turn to St. John's
account of the trial and crucifixion of the Savior — a most
unparalleled scene "of cruel suffering — and there is not
a harsh epithet, and scarcely an expression of displea-
sure, on the part of the writer, from the beginning to
the end of it ; you would scarcely know what was his
opinion. Take, for instance, the account of the prefer-
ence of Barabbas by the Jews. Another writer would
have said, " The Jews were so bent on the destruction
of their innocent and helpless victim, that when Pilate
Ch. 7.] EVIDENCES OF CHRISTIANITY. 153
Barabbas chosen and Christ rejected.
proposed to release him, in accordance with their cus-
tom of having a prisoner annually set at liberty on the
day of their great festival, they chose a base malefactor
in his stead ; they preferred that a robber, justly con-
demned for his crimes, should be let loose upon society,
rather than that the meek and lowly Jesus should again
go forth to do good to all." But what does John say ?
There is no attempt in his account to make a display of
the guilt of the Jews — no effort to throw odium upon
them — no exaggeration — no coloring. " Will ye," says
Pilate, " that I release unto you the king of the Jews ?
Then cried they all again, saying — Not this man, but
Barabbas. Now, Barabbas was a robber."
In the same spirit is the whole account — not only the
narrative of this writer, but all the writers of the New-
Testament : it breathes a spirit of calm, composed dig-
nity, which scarcely any thing can equal. In the midst
of one of the greatest moral excitements which the world
has ever seen, and writing upon the very subject of that
excitement, and themselves the very objects of it, they
exhibit a self-possession and a composure almost with-
out a parallel. Exposed to most extraordinary persecu-
tion and consequent suffering, they never revile or re-
tort upon their oppressors. It is impossible to avoid the
conclusion, when reading the chapters of the New Tes-
tament, that the writers understood and felt the moral
sublimity of the position they were occupying. They
seem to have felt that they were speaking, not to a few
thousand cotemporaries in Judea, but to countless mil-
lions of human beings, scattered over the earth, or com-
ing up, generation after generation, to read their story,
to the end of time. They rise entirely above all the in-
fluences then pressing so strongly upon them, and in
calm and fearless independence offer their testimony.
They could not have done this — it is not in human na-
ture to have done it — had they not been sustained by this
7*
154
YOUNG CHRISTIAN. [Ch. 7
Elevate
;d views.
Tliey were disinterested. Our Savior's farewell
consideration, viz. : They knew that they were telling
THE TRUTH oit the most momentous subject ever pre-
sented tomen^ and that they were telling it to the
WHOLE WORLD.
Another proof of their honesty is, that they were en-
tirely disinterested ; or rather, they were interested to
conceal the truth, not to tell it. Their testimony brought
them nothing, and could bring them nothing but reproach,
and suffering, and death. They saw this in the history of
the Savior, and, instead of endeavoring to keep them un-
conscious of the sufferings that awaited them, he plainly
and frankly foretold all, just before he left them. He told
them in the most affecting manner — the communication
he made is recorded in the fiAeenth and sixteenth chapters
of the Gospel according to St. John — all that should be-
fall them. " You must not expect," said he, in substance,
" to find the world more kind to you than it has been to
me. They have persecuted me, and they will persecute
you. They will put you out of the synagogues, and who-
soever killeth you will think he doeth God service. I tell
you these things beforehand, so that when the time shall
come, you will remember that I told you, and be com-
forted then. I wish you lo understand the dangers and
trials that await you. You must not, however, be de-
jected or discouraged because I have told you these
things. It is necessary for me to go away, and it is ne-
cessary for you to encounter these evils. But it is only
for a little time. The years will pass away swiftly, and
when you have done your duty here, you shall come to
me again, and find a perpetual home with me and my
Father in a happier world."
Such was the substance of this part of our Savior's
farewell address. His disciples listened to it in sadness,
but thry did not shrink from their duly. A very few
hoi^ri after hearing these last words of their Master in
their place of retirement, they found themselves gazing
Ch. 7.] EVIDENCES OF CHRISTIANITY. 155
Interested witnesses.
in terror, and at a distance, at that dreadful throng which
was pouring out of the gates of Jerusalem to see their
beloved Master struggling upon the cross. They were
overwhelmed by this scene : but terror triumphed only
for a time. Immediately after the Savior's ascension,
we find them assembled, making calmly, but with fixed
determination, their arrangements for future efforts, and
waiting for the command from above — one hundred and
twenty in an upper chamber, planning a campaign
against the world ! They knew, they must have known,
that they themselves went forward to suffering and to
death. They went forward, however. They told their
story. They suffered and died. Must they not have
been honest men?
The way in which men are interested is always to
be looked at in judging of their testimony. If a jury-
man is interested in the result of a trial, he is set aside :
he cannot judge impartially. If a witness is interested
at all, his testimony is received with a great deal of cau-
tion, or else absolute!) rejected. And whenever a case
is of such a nature that all those who were witnesses of
the facts are interested on one side or on the other, it is
extremely difficult to ascertain the truth. A very strik-
ing example of this is furnished by the circumstances of
the battle of Lexington, at the commencement of the
American Revolution. Each of the parties, anticipating
a struggle, and desirous of being prepared for it, had
made efforts to get as much of the arms and ammunition
of the country as possible into its own hands, and the
British General in Boston, understanding that there was
at Concord a supply of military stores, conceived the
design of sending a party in the night to Concord to ob-
tain it. He kept his design, or rather tried to keep it,
secret. Late in the evening, the troops embarked in
boats on the Avest side of the peninsula on which Boston
is built, and sailed across the cove to the main land.
166 YOUNG CHRISTIAN. [Ch. 7.
Battle of Lexington. rarliaraent and Congress.
This was done in silence, and it was hoped in secrecy.
The Americans however, in some way, heard of the plan.
The country was alarmed ; men rode on horseback at
midnight from town to town, ringing the bells and call-
ing out the inhabitants, and by three o'clock in the morn-
ing a number of troops were collected at Lexington to
oppose the progress of the British detachment.
Now, neither party wished to begin the contest. Like
two boys eager for a quarrel, each wished to throw the
odium of striking the first blow upon the other. This
difficulty is however usualy soon surmounted, and in this
case the musketry was soon speaking distinctly on both
sides. After a momentary conflict the Americans were
dispersed, and the British moved on to the place of their
destination.
Now, after all this was over, there arose the question,
not in itself very important, one would think, but yet
made so by those concerned at the time, " Who began
this affray? Who fired j?rs?.'"' To determine this point,
the American Congress are said to have instituted a for-
mal inquiry. Thoy examined witnesses who were on the
spot and saw the whole, and they found abundant and
satisfcictory evidence that the British soldiers fired first,
and that the Americans did not discharge their pieces
until they were compelled to do it in self-defence. The
British Parliament entered into a similar inquiry, and
they came to an equally satisfactory conclusion — only it
happened to be exactly the reverse of the other. They
examined witnesses who were on the spot and saw the
whole, and they found abundant evidence that the Ame-
rican soldiers fired first, and that the British did not dis-
charge their pieces until they were compelled to do it in
self-defence. Now, the reason for this disagreement un-
questionably was, that each nation examined only its own
soldiers, and the soldiers on both sides were interested.
Suppose now, that there had been in the American army
Ch. 7.] EVIDENCES OF CHRISTIANITY. 157
Points proved. Argument from prophecy.
a considerable number who admitted that the first guns
were fired from their own ranks. Suppose that, in con-
sequence of this their testimony, they brought upon
themselves the dislike of the whole army, and, to a great
extent, of the nation at large — how strong would have
been the reliance placed upon such testimony! " There
cannot be a doubt," the British would have said, " that
you fired upon us first — half of your own troops say so."
This would have been a very fair inference. When men
bear testimony contrary to their own interests or feel-
ings, they are generally believed.
We have thus abundant evidence that the original pro-
pagators of the Gospel were honest men, and this com-
pletes the three positions necessary to prove that the
Christian miracles were actually performed.
1. We are sure that the witnesses are honest men.
2. The facts are of such a nature, that the witnesses
could not have been deceived in them.
3. It is proved that we have exactly the account wliich
they themselves gave.
The miracles being once proved, the divine authority
of the religion is proved ; for no man can imagine that
the Deity would exert his power in producing miracu-
lous effects to give authority to a message which he did
not send.
There is one other independent head of the external
evidences of Christianity : it is the argument from pro-
pliecy. I'hey who brought the comm.unication which is
offered to us as a message from heaven, said that they
were endued with the powder, not only of working mira-
cles, but of foretelling future events. In some cases,
human sagacity can foresee what is future, and even dis-
tant. They however professed to exercise this power in
cases to which no human skill or foresight could have
extended. Such a power as this is evidently miraculous,
159 VOUNG CHRISTIAN. [Ch. 7.
The Savior foretold. Prophecies. Destruction of Jerusalem.
and they who possessed it must have received it from
the Creator.
One or two examples will clearly illustrate the nature
of this argument. A great number of the prophets who
appeared in the early years of the sacred history, fore-
told the coming of a Savior. Precisely what sort of a
Savior he was to be, was not distinctly foretold — at least
not so distinctly as to remove all misconceptions on the
subject. So certain is it however that such prophecies
were uttered, and generally publislicd, that there pre-
vailed throughout the Jewish nation, and even to some
extent in neighboring countries, a general expectation
that an extraordinary personage was to appear. Wc have
evidence enough of this — not merely from the Scriptures
themselves, hut from a multitude of otlier writings, which
appeared at tliat time, and which have come down to us
by separate and independent channels. There can be no
question in the mind of any one who will examine the
subject, that the coming of Clirist was predicted with so
much distinctness as to produce an almost universal ex-
pectation of the appearance of some very extraordinary
personage ; and the event corresponded with the pre-
diction. A most extraordinary personage appeared ; the
most extraordinary, as all will acknowledge — Christiana
and infidels — that ever appeared upon the earth.
Our Savior's prediction of the destruction of Jerusa-
lem is another example. The scene was described with
astonishing minuteness and accuracy, sixty or seventy
years before it took place — and there was, at the time of
the prediction, no reason whatever, so far as human fore-
sight could extend, to expect such a catastrophe.
Now, to examine fuily this species of argument, seve-
ral points ought to receive special attention. First, we
must ascertain that the prophecy was really anterior to
the event which is alleged to have occurred in fulfillment
of it. This now, in regard to writings and facts so an-
Ch. 7.] EVIDENCES OF CHRISTIANITY. 159
False prophecies. Subject difficult.
cient as those of the Scriptures, is a peculiarly difficult
task. Secondly, that the event is such an one as human
foresiglit could not have foreseen. Thirdly, that there
were not, in similar writings, a multitude of other pro-
phecies which failed, and that those only have been pre-
served which have apparently succeeded. Among the
ignorant and vulgar, nothing is more common than a
belief in the powers of fortune-tellers, or of the prophe-
tic meaning of signs and dreams. The reason why this
imposture retains its ascendency is, that the few suc-
cessful cases are remembered and talked about, and the
cases o( failure are neglected and forgotten. If a per-
son predicts at random in regard to common events, he
must sometimes be successful, and if his votaries will
forget the unsuccessful attempts, he may soon have the
reputation of a conjurer. Now, we must ascertain that
the prophecies of the Bible are not of this character, i. e.
a few lucky predictions among a multitude of failures.
Fourthly, we must ascertain that the events themselves
were not under the control of men in such a way as to
enable those who were interested in the success of the
prophecy to bring about the corresponding result.
Now to examine thoroughly all these points, so as really
to form an independent judgment upon them, and to take
nothing upon trust, requires, in some instances, no little
maturity of mind, and in others, no little scholarship and
laborious research. The young must almost entirely
take this argument upon trust. I can only explain its
nature, and thus prepare you to read more understand-
ingly other works on this subject. Those who have gone
into it most thoroughly, as is the case with all the histo-
rical evidences of Christianity, have been most convinced
of the firmness of the ground. The most profound scho-
lars in all Christian nations, if they have given the subject
due attention, have been most decided in their belief of
the Christian religion.
160 YOUNG CHRISTIAN. [Ch. 7.
Were the Christian witnesses believed ? Contest with Paganism.
TMs completes the view which I intended to give of
the historical argument. It would require a volume to
present the argument itself in all its detail. My design
has been to give a clear idea of the nature of this kind of
reasoning, not to present all the facts upon which the va-
rious pillars of the argument are founded. And here I
might rest this part of my subject, were it not that there
is one consideration which corroborates very much the
conclusion to which we have come. The question very
naturally arises, "Was this story believed at the time?
It seems to be a plain case, that the disciples of Christ
made out very decisive evidence of their divine commis-
sion ; but the people who lived at that time, and upon the
spot, had a much better opportunity of judging in this
case than we have. — Now, did they believe this ac-
count?"
This is a fair question. It is always asked in similar
cases. A merchant will ask, " Is the report believed
which was circulated on 'Change to-day ?" " Was itg-e-
neraUy believed in London that such or such an event
would take place ?" And this belief or disbelief on the
part of those who have the best opportunities of knowing,
is sometimes regarded as the strongest evidence which
can be procured. It is right, therefore, Xo ask whether
the extraordinary story of the Christians was believed by
those who were upon the spot to discover error or im-
posture, if any was to be found.
The ansAver is, it was believed. The story spread with
a rapidity to which no other revolution in the public mind
can afford a parallel. When the hundred and twenty as-
sembled in their upper room, paganism was enjoying un-
disturbed and unquestioned possession of the whole Ro-
man empire. Paganism reigned in every crowded city
and in every distant province. Her temples crowned a
thousand summits ; and the multitude, whose interests
were identified with the support of her rights, might at
Ch. 7.] EVIDENCES OF CHRISTIANITY. 161
Power of truth. Internal evidence. Unity of the Scriptures.
any time arm themselves with all the power of the Cae-
sars to resist the encroachments of truth. A hundred
and twenty, with the story of a crucified Galilean rising
from the dead, came forth to attack this mighty fabric ;
and they prevailed. Opprobrium and ridicule, gentle
persuasion and stern menaces ; imprisonment, fire and
sword ; torture and death, tried all their powers in vain.
And by what means did the fearless assailants in this
most unequal war prevail against such an array as this ?
"Why, simply by reiterating the declaration, Jesus Christ
did rise from the grave ; and you ought to repent and be-
lieve on him. And they conquered. " The truth is great,
and it will prevail," said a Roman writer. He could not
have found an example like this. The simple declaration
of a number of competent witnesses, after a most ener-
getic struggle, prevails over one of the greatest civil and
military powers which the world has ever seen. Yes ;
the story was believed. It spread with unexampled ra-
pidity, and revolutionized the moral world.
But we must pass to the second species of evidence we
have enumerated.
n. INTERNAL EVIDENCE.
This evidence consists of an examination of the con-
tents of the Bible, to see whether the declarations it con-
tains are such as we may suppose would really come from
our Maker. We ought to enter upon such an examina-
tion, however, with great caution ; for if the book is reab
ly a message from Heaven, we are to receive it, whatever
it may contain. It is not for us to decide what our Ma-
ker ought, and what he ought not, to communicate to us.
It is interesting however to examine the contents of the
Scriptures, to see the indications, with which the volume
is filled, that it is from God. Some of these indications I
shall mention.
1. The remarkable simplicity of its whole design. It
162 YOUNG CHRISTIAN. [Ch. 7.
The Bible a number of books. Its single object.
seems to have 07ie simple and single object from the be-
ginning to the end ; and this is very remarkable, if we
consider how many distinct authors it has, and in how
distant periods it was written. The Bible is not a book^
but a library. It consists of a large number of books en-
tirely separate and distinct, bound up together. The
times at which the various parts were written are scat-
tered over a period of ffieen hundred years. The au-
thors are numerous. It would be a very interesting ex-
ercise for young persons to attempt to make out an ac-
curate list of them. They are of every variety of cha-
racter and standing — learned and unlearned, rich and
poor, kings, poets, generals. There is every variety in
the character of the authors and of the style ; and yet one
single, simple design is kept in view from the beginning
to the end, with a steadiness which is astonishing. But
what is that object? It may be stated thus :
- The Bible is a history of the redemption of our race by
Jesus Christ, and it is nothing more. From the begin-
ning to the end of it, with a very few, if any exceptions, it
is notliing but that. Open at Genesis and follow on,
chapter after chapter, and book after book, until you
come to the final benediction in the last chapter of Reve-
lation, it all bears upon this. Now if this book was plan-
ned by the Supreme, and if he superintended its execu-
tion during the fifteen centuries it was in progress, all
this is easily accounted for. Nothing else can account
for it.
But I must show more fully that this is the single and
simple aim of the Scriptures. Let us briefly review its
contents. It begins by explaining simply and clearly the
creation of the wcrld, and God's design in creating it.
His intention was to have had a happy community to
tenant it, who should be united in each other, and united
to him ; forming one family of undivided hearts and aims,
all interested in the common welfare, and all looking to
Ch. 7.] EVIDENCES OF CHRISTIANITV. 163
The Bible a history of Christ.
him as to the common bond of union and the common
source of happiness. " Thou shalt love the Lord thy
God with all thy heart, and thy neighbor as thyself,"
was unquestionably the law originally written on the
human heart.
Men sinned, however ; — they broke God's law, and the
Bible then describes the consequences of sin, in bringing
suffering upon the human family. The earth was filled
with violence. One dreadful experiment was tried, by
the flood, of the power of punishment — retribution — to
bring men back to duty, but they who escaped the flood
escaped only to go on in sin.
It is noticeable that, in one of the very first chapters of
the Bible the coming of the Savior is foretold, and from
that time the sacred history marks out and follows with
minute accuracy the line of succession which is to con-
duct us to that Savior. There were a vast many nations
on the earth, or existing in embryo, at the time when the
Israelites were in Egypt, whose history is far more im-
portant, in every respect but one, than is the history
of the Jews. There were the Egyptians, the Assyrians,
and the Persians. The sacred history neglects them all,
and turns its whole attention to a body of Egyptian
slaves; and why? Why it was because among these
slaves there was the ancestor of the coining Messiah,
The Bible represents Jehovah as conducting this na-
tion by his own hand to a counS-^y which was to be their
home, in order that he might preserve them separate from
the rest of mankind, and make them the keepers of his
communications with men. A great deal of the Old Tes-
tament history is occupied in giving us an account of the
particular institutions established among this people,
and of the circumstances of their own private history.
In regard to their institutions, there seem to have been
two distinct objects. One was to preserve them separate
from the idolatrous nations around, in order that the wor-
164 YOUNG CHRISTIAN. [Ch. 7.
Sacrifices. Meaning of sacrifices.
ship of the true God might be the better preserved. The
other object, perhaps more important, was effected by the
institution of sacrifices ; of this I shall presently speak
more fully. This Jewish nation, however, in its institu-
tions and history, is followed by the sacred writers, who
keep all the time as close as possible to the line of suc-
cession leading to Jesus Christ. The coming Savior is
often alluded to, especially whenever any great crisis oc-
curring in their history furnishes an occasion upon which
God makes to some leading individual a distinct commu-
nication in regard to his plans.
It is remarkable, how large a number of the indivi-
duals whose lives are given in the Old Testament, were
the ancestors of Christ, and how steadily there is kept
in view the future coming of the Son of God.
I have mentioned sacrifices. The design of Jehovah
in establishing these rites so early, and taking such ef-
fectual precautions to secure their observance, seems to
have been this : to familiarize the minds of men to the
idea, that there muat he siomething more than penitence to
atone for sin. We are all much more ready to admit this
in reference to any other government than to the divine.
Many a father sees the inefficacy of pardon, merely up
on the ground of sorrow and confession, to restrain his
sons from sin ; and many a politician will admit the folly
of such a course in civil society, who yet think that God
may govern his dominions on such a. principle. In all
God's dealings, however, with man, he has taken other
ground. Sacrifices were instituted so early, that they have
spread to almost every people under the sun. Wherever
you go — to the most distant heathen nation — to the most
barbarous tribe — or to the remotest island of the ocean,
you will find almost all prepared, by the very customs
which have been handed down from the time of Noah,
to admit the necessity, that there must be retributive suf-
fering where there has been sin. God required the Jews,
Ch. 7.] EVIDENCES OF CHRISTIANITY. 165
Their moral influence.
when they had done wrong, to bring an offering ; not to
lead them to suppose that the sufferings of bulls and
goats could take away sin, but that some atonement was
necessary. The effect upon their minds was undoubtedly
this : — A man having committed some sin ; instead of
merely confessing his guilt, and expecting forgiveness as
a matter of course, came with the innocent dove, or the
harmless lamb, and offered it in sacrifice ; and v/hen he
did it, if he did it in the right spirit, he unquestionably
felt that his sin liad done an injury to the government of
God, which he, himself, could not repair. He could not
come back to innocence alone. The ceremony must have
had a most powerful influence in producing a practical
conviction that sin, once committed, could not be recall-
ed by the individual v»'ho had committed it, but must in-
volve consequences beyond his control. That is precise-
ly the conviction necessary to enable us to avail ourselves
of the redemption of Christ. It is exactly the prepara-
tion of heart to lead us to him. We have sinned, and the
evil we have done it is out of our power to remedy. We
may stop sinning, but the evil influence of our past guilt
must be checked by some other agency far more power-
ful than any penitence of ours. The Jews, then, by com-
ing habitually to the sacrifices of their law, had this
feeling thoroughly wrought into all their thoughts and
feelings on the subject of sin and pardon. When they
came with sincere penitence to offer the sacrifice requir-
ed by the law, and with such a feeling as I have described,
they were undoubtedly forgiven through the mediation
of a far greater sacrifice, which was only represented by
the dove or the lamb.
If we thus look at the Jewish history and institutions,
and see their spirit and design, we shall see that they ali
point to Christ. One single object is aimed at in all.
After the history is brought down to the return from the
captivity, it is suddenly concluded — and why? Because
166 YOUNG CHRISTIAN. [Ch. 7.
Conclusion of the book.
all is now ready for the coming of Christ. There is a
chasm of some hundred years, not because the events of
that time are less interesting than of the preceding — to
the eye of the mere scholar or political historian, they
are more so — but because they do not bear at all upon the
groat event, — the redeinption of mankind by Jesus Christ
— to which the whole Bible tends. The nation from which
the promised Savior is to come, is followed in its va-
rious difficulties and adventures, until it becomes finally
established in the country where the Messiah is to ap-
pear, and then left. There could not be a stronger proof
that the Bible has the history of Christ for its great object,
or that that object is kept steadily in view.
As we draw toward the developement of the drama,
however, the story becomes more minute, and the inte-
rest increases. The great Redeemer at length appears.
We have, from four separate writers, a narrative of his
life ; we have a simple account of the first efforts to spread
the news of salvation through him ; we have a few of the
writings of some of those wlio originally received his in
structions, and then a revelation of the future — in some
respects clear and distinct in the awful pictures of scenes
to come which it draws, and in others dark, and as yet un«
intelligible to us — closes the volume.
There is something deeply sublime in the language with
which this final conclusion of the sacred volume is announc-
ed. Perhaps it was intended to apply particularly to the
book of Sevelation itself, but we can scarcely read it with-
out the conviction, that the writer felt that he was bringing
to a close a series of communications from heaven which
had been making for fifteen hundred years. The great
subject of the whole was now fairly presented to man-
kind. The nature and the effects of sin, the way of sal-
vation, and the future scenes through which we are all
to pass, had been described, and he closes with the invi-
tation— O how cordially is it expressed^ — " And the Spirit
Ch. 7.] EVIDENCES OF CHRISTIANITY. 167
Appropriate language. Advent of ibe Siivior. Its time and place.
and the bride say, Come, — and let him that heareth say,
Come ;" — -that is, spread the invitation far and wide. Let
every one that heareth it repeat the sound. " Let him that
is atliirst come, and whosoever will, let him partake of the
water of life freely."
And then he says — and how appropriate for the last
language of the Bibie ! —
" I testify unto every man that heareth the words of the
prophecy of this book, if any man shall add unto these
things, God shall add unto him the plagues that are written
in this book ; and if any man shall take away from the
words of the book of this prophecy, God shall take away
his part out of the book of life, and out of the holy city,
and from the things which are written in this book."
Yes, the plan and object of the Bible is single and simple
from beginning to end. Amidst all that endless variety
which makes it an inexhaustible mine of interest and in-
struction, the great ultimate design is never lost sight of
or forgotten. That design is the redcnvption of a lost
world hy the Son of God ; a design which is surely great
enough for God to announce to his creatures.
There is something interesting in the time and place se-
lected for the advent of the Savior. This earth being a
globe, of course has not, that is, its surface has not any
geographical centre ; but if we take into view its mor:.i
and political condition and history, it has some parts far
more suitable to be radiant points from which any extra-
ordinary message from heaven is to be disseminated than
others. It would be difficult to find a place more. suita-
ble for sutn A purpose than the very country chosen by
Jehovah as the scene of the sufferings and death of Christ
Look upon the map, and you find that the land of Canaan
is situated upon the eastern coast of the Mediterranean
sea ; and if you look east, west, north, and south, at the
various connexions of this spot, you will find that no other
on earth will compare with it for the purpose for which
168 YOUNG CHRISTIAN. [Ch. 7.
The Mediterranean sea. Interesting associations.
it was selected. Egypt and the other regions of Africa
on the south, are balanced by Syria and the Caucasian
countries on the north. There were the Persian and
Assyrian empires on the east, and there were the Grecian
and Roman empires on the west. India and China, with
their immense multitudes, are upon one side, and modern
France, and England, and Germany, with their vast poli-
tical power, upon the other. Then look upon the Medi-
terranean sea, — on the borders of which Canaan lies, —
bathing as it does the shores of three quarters of the
globe, and bearing upon its bosom almost every ship that
sailed for the first five thousand years of the earth's his-
tory. Palestine is a most remarkable spot for such a pur-
pose. If no such communication had ever been made from
heaven, and the earth had remained in darkness and pa-
ganism to the present day, its history having remained,
in other respects, the same as it has been ; and we had
looked over it to find the best station for an embassy
from above, Judta would have been the very spot. We
should have pointed to the Levant, and said, here is the
moral centre of the world. If a missionary from lieaYen
is to "be sent, let him be stationed here.
It is astonishing how much of the interesting history
of the human race has had for its scene the shores of the
Mediterranean. Egypt is there. There is Greece. Xerx-
es, Darius, Solomon, Caesar, Hannibal, knew no extended
sea but the Mediterranean. The mighty armies of Persia,
and the smaller, but invincible bands of the Grecians,
passed its tributaries. Pompey fled across it — the fleets
of Rome and Carthage sustained their deadly struggles
upon its waters ; and, until the discovery of the passage
round the Cape of Good Hope, the commerce of the
world passed through the ports of the Mediterranean. If
we go back to ancient ages, we find the Phenician sai-
lors— the first who ventured upon the unstable element —
slowly and fearfully steering their little barks along the
Ch. 7.] EVIDENCES OP CHRISTIANITY. 169
Clidiacter of God.
shores of this sea ; and if we come down to modern
times, we see the men of war of every nation proudly-
ploughing its waves, or riding at anchor in its harbors.
There is not a region upon the face of the earth so asso-
ciated with the recollection of all that is interesting in
the history of our race, as the shores of the Mediterra-
nean sea ; nor a place more likely to be chosen by the
Creator as the spot where he would establish his com-
munication with men, than the land of Judea.
The time selected is as worthy of notice as the place;
I irean now, the time of the advent of the Messiah. The
world had been the scene of war and bloodshed for many
centuries — emj)ire after empire had arisen upon the ruins
of the preceding, none however obtaining a very gene-
ral sway ; at last the Roman power obtained universal
ascendancy — and all was at peace. A very considerable
degree of civilization and knowledge prevailed over a
great part of the then known world ; and every thing
was favorable to the announcement and rapid spread of
a message from heaven, provided that the message itself
should come properly authenticated. The message did
come, and it was properly authenticated ; and the pecu-
liar suitableness of the time and place selected was seen
in the very rapid spread of the Gospel over almost half
the globe.
There is another topic of internal evidence of the truth
of Christianity. The character and administration of
God, as exhibited in tlie Bible, correspond precisely with
the same character and administration as exhibited in the
light of nature. They both exhibit God as most benevo-
lent in his character, but most decided and efficient in
his government. In both, we find him providing most
fully for the happiness of his creatures ; but in both we
see him froxvning upon sin with an awful severity of
judgment. This is a fundamental point, and it ought to
8
ItO YOUNG CHRISTIAN. [Cll. 7.
Language of nature; Of the Bible. Tlie sufferer in the hospital.
be fully understood. Let us look then at God as he re-
veals himself in his providence, compared with the views
of him which the Bible presents.
See yonder child, beginning life with streams of en-
joyment coming in at every sense ; he is so formed that
every thing he has to do is a source of delight — he has
an eye ; God has contrived it most ingeniously, to be the
means by which pleasure comes in every moment to
him — he has an ear, so intricately formed that no ana-
tomist or physiologist has yet been able to understand
its mysteries. God has so planned it, that he takes in
with deliglit the sounds which float around him. How
many times, and in how many ways, does he find enjoy-
ment by its instrumentality! The tones of conversa-
tion— the evening song of his mother — the hum of the
insect — the noise of the storm — the rumbling of distant
thunder ; — for how many different but delightful emo-
tions has the Creator provided ! So with all the other
senses ; and now, after you have examined in this way
the whole structure, body and mind, of this being, follow
him out to a summer's walk, and see how a benevolent
Creator pours upon him, from all the scenery of nature,
an almost overwhelming tide of delight. God smiles
upon him in the aspect of the blue heavens, in the ver-
dure of the fiekls, in tlie balmy breath of air upon his
cheek — and in the very powers and faculties themselves,
which he has so formed that every motion is delight,
and every pulsation a thrill of pleasure. Such a revela-
tion does nature make to us of the character of God, and
of his feelings toward his creatures ; and the Bible cor-
responds— " God is love."
But nature speaks to us sometimes in another tone.
Let this child grow up, and abandon himself to vice and
crime, and after the lapse of a iew years let us see him
again. How changed will be the scene ! To see him, you
must follow me to the hospital-room of an alms-house ;
Ch. 7.] EVIDENCES OF CHRISTIANITY. 171
The awful misery which vice sometimes brings upon its votaries.
for he has given himself up to vice, and endured sufTering
as a vagabond in the streets, until society can no longer
endure to witness his misery, and they send him to an asy-
lum out of their sight, in mercy both to themselves and
to him. He lies upon his bed of straw in uninterrupted
agony — his bones are gnawed, and his flesh corroded
by disease — every motion is torment, every pulsation is
agony ; for the God who has so formed the human con-
stitution, that in innocence, and in the health which ge-
nerally attends it, all is happiness and peace, has yet
so formed it, that vice can bring upon it sufferings — awful
sufferings, of which no one but the miserable victim can
conceive. I once saw in an alms-house, a sufferer whose
picture has been in my imagination while writing the
above. I have used general terms in my description. I
might have given a much more detailed and vivid pic-
ture of his condition, but it was too shocking. Were my
readers to see the scene, even through the medium of a
description of ordinary clearness, the image of it would
haunt them day and night. As I stood by the side of this
man, and reflected that God had brought him into that
condition, and that God was Iwlding him there, and pro-
bably would hold him in the same awful suffering while
life should remain, I could not help saying to myself,
"With how efficient and decided a moral Governor have
we to do !" No man would have held this miserable being
in his sufl*erings a moment : the superintendent of the
nospital would have released him instantly, if it had been
in his power ; but God had the power, and he held the
guilty breaker of his law under the dreadful v/eight of its
penalty. Man shrinks from witnessing suffering, even
where it is necessary to inflict it ; but this feeling will
not measure, and it has no power to limit God's dreadful
energy in the punishment of sin. All nature tells us so,
and the language that the Bible uses is the same — " God
is a consuming fire." Our feelings can no more contem-
173 YOUNG CHRISTIAN. [Ch. 7.
Jehovah just, as well as merciful. Butler's Analogy.
plate with composure, as our hearts are now constituted^
the judgments which the Bible denounces against the
wicked in another world, than they can the agonies of
delirium tremens, or the gnawings of tlie diseases with
which God overwhelms the dissipated and the vile. In
both cases there is a severity whose justice we must ad-
mit, but whose consequences we cannot calmly follow.
If any one thinks that I describe the character of God
in too dark and gloomy colors, I have only to say,
that all nature and all revelation unite in painting God in
the most dark and gloomy colors possible,, as he exhibits
himself toward those who persist in breaking his law.
He is love to his friends, but he is a consuming fire to
his foes ; and every one ought to go to the judgment, ex-
pecting to find a Monarch thus decided and efficient in
the execution of his laws, presiding there.
" The Lord reigneth, let the earth re;o2ce," says the
Psalmist ; and again he says, " The Lord reigneth, let
the people tremble.^'* We have abundant evidence, both
in nature and revelation, that we must rejoice with trem-
bling, under the government of God ; for that govern-
ment is most eflicient and decided against sin — and we
are sinners.
There are many other points of correspondence be-
tween the character and administration of God, as de-
scribed in the Bible, and as exhibited in the constitution
of nature ; but I must not stop now to describe them.
Butler, in an admirable Avork usually called Butler's Ana-
logy, has explored this ground fully ; and I would re-
commend to all my readers who take an interest in this
subject, to obtain and study that work. I say studij it,
for it is not a work to be merely read, in the ordinary
sense of that term ; it must be most thoroughly studied,
and studied too by minds in no inconsiderable degree
mature, in order to be fully appreciated.
I have endeavored, by thus mentioning several points
Ch. 7.] EVIDENCES OF CHRISTIANITY. 173
III. Experimental evidence.
in which evidence may be found in favor of the truth of
the Scriptures, from an examination of their contents, to
illustrate the nature of the Internal Evidence. I have not
designed to present the argument fully.* Having accom-
plished, however, the purpose intended, I now proceed to
the third head I proposed.
III. EXPERIMENTAL EVIDENCE.
The Experimental Evidence of the truth of Christia-
nity is its moral power over the human heart. This is
the most convincing of all. It is direct. There is no la-
borious examination of witnesses to bring the truth to us
— no groping in the dimness of antient times, and strain-
ing the sight to ascertain the forms of objects and tlie cha-
racters of occurrences there. All is before us. We can
see distinctly, — for the proof is near. We can examine it
minutely and leisurely, — for it is constantly recurring.
I have remarked, that I considered this species of evi-
dence far more calculated to make a strong impression
upon the mind than either of the two preceding heads I
have described, on account of the difficulty, on the part
of those whose lives are not devoted to literary pursuits,
of looking back eighteen hundred years, and judging,
with confidence of evidence in regard to events that oc-
curred then. But I have often heard it remarked, by men
amply qualified to investigate such subjects, that the
power of the Bible, as they have often seen it exerted, in
elevating to virtue and to happiness some miserable vic-
tim of vice and crime, has made a far stronger impression
upon them, in favor of its divine origin, than any exami-
* I would recommend to those of my readers who are interested in
this part of my subject, the examination of the following works: Chal-
mer's Evidences of Christianily; Paley's do.; Alexander's do.; Les«
lie's Short Method with Deists; Paley's Horae Paulinas; Butler's
Analogy.
174 YOUNG CHRISTIAN. [Ch. 7.
Case of sickness supposed. Medicine. Proof of it.
nation of the labored arguments of learned men. Now
this must be so, not only in the case of Christianity, but
in all similar cases.
Suppose that some dreadful plague should break out
in London, and after raging for many months, — suspend-
ing all business, driving away from the city all who
could fly, and carrying consternation and death into all
the families that should remain, — suppose that, after all
this, the news should arrive, that in some distant part of
the earth a remedy had been discovered for the disease.
We will imagine it to have been in China. Perhaps the
same disease had broken out in former times at Canton,
and some plant growing in that vicinity had been found
to be a specific against it : it would cure the sick and pro-
tect the healthy. The government of Great Britain con-
cludes to send a ship to China to obtain a supply of the
remedy. After waiting the proper time for the voyage, a
telegraph announces the arrival of the ship on her return.
She sails up the Thames, comes to anchor, and soon the
remedy for which they have all waited so anxiously is in
full circulation about the city. Now, what will interest the
people of London most in such a case ? Will it be an ex-
amination of the officers of that ship^ in order to satisfy
themselves that they are not imposing some spurious ar-
ticle on the nation ? Will they lay aside tlie remedy itself,
and allow the sick to die, and the well to be attacked,
while they examine the proof that this ship has actually
been to China, and that her supercargo was really faithful
in obtaining the identical article for which he was sent ?
No — all such inquiries, if they are made at all, would be
left to the few official agents by whom the ship had been
employed. The mass of the population would turn them-
selves to the remedy itself, with the eager question,
"Will this medicine cure?" And, notwithstanding any
scepticism or opposition of a few who might be interest-
ed in sustaining some other mode of treatment, the im-
Ch. 7.] EVIDENCES OF CHRISTIANITY. 175
The Mother.
ported remedy, if found successful upon trials would
soon be in universal use among the sick all over the city.
Now, shall a man who is still under the power and do-
minion of sin, with this great remedy (wliich has saved,
and is continually saving thousands all around him,) en-
tirely within his reach, shall he waste his time in specu-
lations and inquiries in regard to the manner in which
Christianity came into the world, instead of flying to it
at once as the remedy for all his sin and suffering ? No :
come at once and try the remedy. It restores others to
health and happiness, and it will restore you. Come and
be saved by it, and then you may inquire at your leisure
how it came into the world.
In regard to the case supposed above, I liave spoken
of the scepticism or opposition of those who might be in-
terested in some other mode of treatment. Suppose one
of these men, interested in the continuance of the disease,
and inhuman enough to desire on this account to perpe-
tuate the rriscry of his fellows, should come into some
wretched tenement in a crowded part of the city, and
should find there one or two inmates under all the
power of the disease. They are children. The mother
has been away to some public office from which the re-
medy is distributed to the poor, and has obtained a sup-
ply for her dying boys. As she comes to their bedside,
and begins with trembling joy to administer it, her hand
is arrested by the visiter, who says to her, " Stop ; how
do you know that this is a real remedy for this disease.
I believe it is all an imposition. That ship never came
from China. I believe the captain and crev/ united in an
attempt to impose upon the community ; at any rate, you
have yet no evidence to the contrary. You have not ex-
amined her papers — you have seen no official documents
— you have heard no witnesses. If you are wise you
will look into this subject a little before you place your
176 YOUNG CHRISTIAN. [Ch. 7.
The mother and her sick sons. The unheliever.
confidence in a remedy which will probably, after all,
prove only imposture and delusion."
What would be the reply ? The mother, if she should
stop to say any thing, would say this :
*' I have not time to examine any documents or wit-
nesses; my children are dying. Beside, this medicine
has cured hundreds in this city, and is curing hundreds
more. Nay, I was myself sick, and it cured me. That is
the evidence I rely upon. I believe it will save them,
and there is nothing else to try."
That is in substance what she would say, and they who
wish to be saved from sin should say the same. You suf-
fer now under this disease, and you must suffer more
hereafter, and nothing but Christianity pretends to he
able to save. It is successful, wherever it is tried. Now
suppose an infidel, or a vicious man, interested in perpe-
tuating sin in tliis world, and inhuman enough to be will-
ing that the sufferings of sin should continue to burden
his fellows, should come and say to you, " This religion
is delusion — it is all an imposture." You need not go
with him into any examination of documents and witness-
es ; you ought only to say, *' Christianity saves others,
and makes them virtuous and happy — and I hope it will
save me."
But I must present more distinctly the evidence that
Christianity has power to rescue from sin, and that it
exhibits this power now in the world. " And now how
shall I show this *?" thought I, when I first began to re-
flect on the way in which I should treat this part of my
subject. " How shall I present most clearly and vividly
to the young, the moral power of Christianity ?" I thought
first of the elevated rank in knowledge, in civilization, to
which all christian nations had attained, and concluded to
show, if I could, that the passions and sins of men always,
when left to themselves, loaded communities with a bur-
den which kept the mind from expanding and the arts of life
Ch. 7.] EVIDENCES OF CHRISTIANITY. 177
Power ot Christianity. Particular case.
from flourishing, and bound down the whole in barbarism
or in subjection to despotic power. Among the thousands
of nations which this earth has seen, there have not been
more tlian lialf a dozen exceptions to this. Christianity-
controls these passions, and purifies communities to such
an extent that inind is free ; and then the energies with
which God has provided them freely expand. Religion
has taken off the pressure which had imprisoned them;
and thus Christian nations have arisen to a rank, and
power, and freedom, which no other communities have
ever attained. There is not a savage Christian nation
on the globe. A savage Christian ! It is a contradiction
in terms.
But I thought that such general views and statements
were not calculated to produce so distinct and clear an
impression upon the mind, especiall)^ upon the young;
and then I thought that I might point my readers to par-
ticular cases which have occurred, undoubtedly, within
the observation of every one. There is not a village in
our land where are not to be seen some of the triumphs
of the Gospel. There is a vicious man reclaimed, or a
careless, selfish, ungovernable young man made humble,
and faithful, and docile, by the pov/er of the Bible. Such
cases are within the observation of every one ; and if each
one of my readers would look at some such case which
has occurred within his own immediate reach, and exa-
mine all its circumstances,' he would find in it an over-
whelming proof that the Bible is indeed a remedy for sin.
But the difficulty is, that such cases are so common that
they lose all their power to impress us. The cases of reform
from vice and sin, now continually taking place in every
truly Christian country, would be regarded with admira-
tion, were they solitary ; but they are common, very com-
mon, and thus produce a comparatively faint impression.
But to show distinctly the efficacy of this remedy for
sin, I shall point you to its operation in particular cases.
8*
178 YOUNG CHRISTIAN. [Ch. 7.
State Piison. Old and new system of discipline.
And in choosing the cases to present, I have selected
some where the disease had indeed made great progress,
but which are in other respects verv^ common. Tliey are
both cases of convicts in a State Prison. I might per-
haps have selected narrations far more interesting and
striking in their attendant circumstances, but I have cho-
sen to present those which may be taken as a fair speci-
men of the ordinary effects of the Bible in saving from
sin. My object is utility, and it is therefore far better to
secure sound logic than to bring forward a romantic
story.
The reason I take the cases of convicts is, because I
am now considering Christianity in regard to its power
to heal the disease, sin ; of course, the more violent the
form of the disease, the more clear is the exhibition of
power in tlie remedy which cures it. The prisons of our
country may be considered as hospitals, moral hospitals,
wbere those whose diseases have become so violent and
malignant th^t it is no longer safe to allow them to go at
large in society, are shut up, so that they can injure no
one, at least for a time. It has been, and is now the prac-
tice in many countries, to shut up these miserable victims
together, and leave them to themselves. Of course they
grew worse and worse. The practice is as absurd as it
Would be to send a hundred patients, in all the stages of
fever, consumption, and plague, into one great crowded
hospital together, with no physician, no medicine, and
no attendants but turnkeys, and there to leave them, each
one by the unobstructed intercommunication conveying
his own peculiar infection to all the rest ; the whole ex-
posed to every cause that can aggravate disease, and thus
forming one living mass of pestilence and corruption.
Such have been a great many prisons, and those who en-
tered them came out far worse than they went in.
Some philanthropists formed, some years ago, the plan
of visiting these prisons, and carrying the Bible there,
Ch. 7.] EVIDENCES OF CHRISTIANITY. 179
Stories of the convicts. The disobedient son.
believing that its moral power would be great enough to
cure even those desperate cases of disease — and it has
succeeded. A vast number of the most abandoned men
have been entirely reformed by it. I do not mean that
they have pretended to be reformed while in the prison,
but have proved themselves reformed by their good con-
duct after having been restored to society, when the time
of their imprisonment had expired.
The account of the first case I shall mention was ta-
ken down from the individual's own lips. There is no-
thing extraordinary in it, except that he was a very bad
man. I give the account in his own language, except that
I have in one or two instances inserted a few words to
make the sense more clear, and I have omitted some of
the very frank confessions of his vices and crimes, which
could not be properly introduced into this book.
THE FIRST CONVICT^S STORY.
** When I had been in prison about eighteen months
I began to think of my past ways, and to see that I had
sinned against God — to think about dying, and where I
should go v'hen I die and appear before God. When I
first came here, I did not think any thing about dying ;
I had no just idea of the Holy Scriptures, and did not
know any thing of the Lord. I first began to think about
my former life when I had been here about eighteen
months. Once I went off from all my friends, and never
let any of them know where I was going. I led one of
my brothers away, and it was the means of his death. Af-
ter I lost my brother I went home again, and my father
blamed mc for leading him away. I had been two years
from home, and my parents said that I was the means of
my brother's death. They tried to m.ake me steady, and
get me work at home then ; but I wouldn't be steady more
than a few months before I went off again. My father told
l90 YOUNG CHRISTIAN. [Ch. 7.
C<)iivei*9atinii.
me I was fitting myself for State's Prison. I went away,
however, and it was only about two months before 1 com-
mitted my crime and was put into jail. That was the
first time I ever saw the inside of Prison. I often used to
think of my brother after I came into the prison. A great
many nights I used to see a black coffin placed before
me, and hear a voice telling me I must go soon and fol-
low him. I not only thought of these things, but all my
wicked thoughts and all my actions were presented before
me — what I had done and how I had walked in the sight
of the Lord. I used to be a very vicious man, and all the
places where I had been would appear before me. And
I used to be a violent blasphemer too, and a riotous per-
son ; and I saw a sign which said, this is the road adul-
terous persons and blai-phcmers go.
" After 1 had thought about rny wicked life, I felt that I
had incurred the holy displeasure of the Lord, and de-
served all that he could inflict upon me. I thought that I
could not suffer too much. I could then see the hand of
the Lord, how it had followed me in every place where
I had been. I found that it was the law of the Lord
that brought me here for sins which 1 had committed
against God, and not against my fellow-men. '' Here the
gentleman who was visiting him asked him,
*' How does your heart appear to you now ?"
"My heart appears at times set upon evil; but then
again, sometimes I feel that I shall get to heaven ; and
then again, I feel very much discouraged. Whenever
wicked thoughts arise in my heart, I sometimes feel that
the Lord has given me up. Then again, there is some-
thing to enliven my feelings, and all my wicked thoughts
go away; my worldly thoughts will be drawn away, and
my mind will be on heavenly things. I did not know
what it meant when my heart used to burn within me,
until 1 asked my teacher in Sabbath School, if man's heart
would be warm when he had n^hi feelino-s of heart.'*
Ch. 7.] EVIDENCES OF CHRISTIANITY. 181
His struggles with sin. The story true.
" Do you find temptation to sin now ?" asked the gen-
tleman.
" Yes, sir."
" What do you do ?"
"I trust in the Lord."
**Do you yield to your evil passions and lusts nowl"
" I have, sometimes. I feel now that the Lord will
keep me from them. There is nothing tliat causes me to
grieve so as that very thing."
"Does it take away your happiness?"
" It did for a time."
* What security can you have, that when you go out,
you will not do just as you have done?"
" All my hope is in the Lord. I rely upon the mercy
of the Lord to keep me. Of myself, I can do nothing ;
I rely upon the mercy of the Lord.
"Was you a drunken man?"
" I have been intoxicated a number of times, but 1 was
never much given to it."
In the course of the conversation the convict said :
"I want to ask if, after men have repented of their
sins, there will ever be times when they will give up to
their lusts ?"
" It is a very bad sign if they do," replied the gentle-
man.
" Once, when I was greatly tempted, I wept before the
Lord night after night, and there was a man appeared to
me in the room, and said to me, " Thy sins are pardon-
ed ;" and since that I have been no more tempted, and I
think it was to show me that I had trusted too much to
my own heart. I thought I had been so long without
any temptation that I was fairly weaned. I thouglit so;
but then I was tempted, and now I know I trusted mor
to my own heart than I did to the Lord."
Such was the substance of the conversation, taken
down by the gentleman on the spot, and copied by me,
162 YOUNG CHRISTIAN. [Ch. 7.
Second story. Nature of ardent spirit.
for this book, from his original record. And I beg that
my readers will not forget that my object in presenting
it, is not to offer them a remarkable or an interesting sto-
ry. There is nothing remarkable in it, and, excepting
for the purpose of my argument, nothing particularly in-
teresting. It is, however, a remarkably fair specimen of
the ordinary operation of religious truth, in convicting
of sin and bringing man back to his duty.
But I must postpone the comments upon this story
which I intend to make, until I have given the second
narrative. The reason why I present two is, because no
one that I could obtain exhibits, so fully as I could wis)),
all the important points I wish to bring to view.
SECOND convict's STORY.
There lived in one of tne middle states some years
ago, a man whom I shall call W. I suppress his real
name. His character was bad, and he lived with another
man whose character was worse than his own.
His employer having some quarrel with anotiier man,
wanted W. to kill him. He endeavored for live or six
months to induce hioi to do it, but he did not succeed.
W. however showed a degree of indecision about it
which encouraged his wicked employer to persevere. A
good man would have refused an application like that in
such leriTis and in such a manner that it never would have
been renewed.
The employer however understood his character, and,
like all other bad men who endeavor to induce others to
commit crime, he knew of an agent which would cfiec-
tually assist him to prevail upon W. to do the fatal deed.
That agent was ardent spirit — the universal stimulus to
crime. He accordingly gave it to him, not in such quan-
tities as completely to intoxicate him, but moderately,
only enough to destroy what little conscience he had.
Ch. 7.] EVIDENCES OF CHRISTIANITY. 183
W.'s crime. Learning to read in prison. First lesson.
and yet leave him, in asconsiderable degree, the posses-
sion of his faculties.
After he had drank the rum, he went and laid down
to sleep in the skirts of a wood, where they expected to
commit the murder. In a little while another man, who
had been employed to assist in this work, came and woke
him up, and said to him, " If we mean to do any thing,
we had better do it now." W. accordingly rose, and they
went together. When they came to their victim, W. shot
at him, and then his accomplice took the gun and beat
him over the head till he was dead.
Two persons were hung for this crime, and W. was
sentenced to the State prison for a long time. The man
whom they had killed was a very bad man ; but as W.
afterward said, that was no cloak for him.
When W. came to the prison, he was very ignorant;
he did not know his own age accurately, and he could
not read. There was in that prison, however, a very faith-
ful chaplain, who knowing that the Bible alone could be
the means of reforming the miserable convicts, always
placed that book before them immediately. When they
could not read, he used to teach them. I have been told
that this course has been taken to teach them ; the first
lesson was the first word in the Bible — /-??.
" That word is — //i," the teacher would say to the
prisoner in his cell — " Can you see how many letters
there are in it?"
'* Two," the prisoner would reply, after examining it.
" Yes," answers the teacher : " The first letter is
called i; the second, n. These letters are very common
in the Bible, and in all reading; see if you can find ano-
ther n anywhere on this page."
The prisoner then would look very attentively along
the lines until he found the letter required. If he made
a mistake, and found an m or an r instead, the teacher
would explain the diflference, and call his attention more
Ig4 yOUNC CHRISTIAN. [Ch. 7.
Ett'ects of the Bil)Ie upon W. Sins against God.
fully to the true form of the n. He would also explain the
difference between the capital and small t, and show his
pupil that he must expect to find the small /, generally.
He would then leave him, asking him to find as many of
these letters as he could before the teacher should come
again. The next lesson would be tlie next word, the ;
and thus the pupil would go on slowly, spelling his way,
until he had learned to read for himself.
The attempt to learn to read was proposed to W. and
he commenced it; and although considerably advanced
in life, he made no little progress in his work. He was
soon able to read considerably; and as the truths of the
word of God came home to his mind they produced their
usual effects there ; they led him to see his sins, and to
feel them ; and they led him to come to the Savior for
pardon. His whole character was changed ; but I must
allow him to describe this cliangc in his own words.
These words were taken down by the same gentleman
^i^hom I have mentioned before. He visited him in pri-
son, and after first conversing with him in regard to the
crime for which he had been committed, asked him,
♦' Well, W. how do this and all your other sins now
appear to you ?"
*' Very great," said he ; " but this does not appear so
great as all my other sins against God — cursing and
swearing, and getting drunk. When I first began to re-
flect in my cell, I saw my sins so great that I felt I could
not be forgiven. I was sitting down one day at my work
in the prison, and the chaplain came along and asked me
my crime. I told him.
" ' That,' said he, ' is one of the greatest crimes ; but
then you may rcaiember David's sin, and he was for-
given. Let your crime be as great as it will, pray to
God, and put your trust in him, and you shall find rest to
your soul.'
" He told me also, that if I could not read, he would
Ch. 7.] EVIDENCES OF CHRISTIANITY. 185
W.'s menial suffering.
visit me in my cell, and put me in the way. I shall ever
love him while God gives me breath ; I shall love the
chaplain, for he put me in the way to obtain the salvation
of my soul ; he made me promise him faithfully that I
would go to God, and try to find mercy; and yet, mas^
ter, I had, doubt in my heart — my sins were so heavy —
whether I should be forgiven. The chaplain soon left
me, and I went into my cell and poured out my heart
to God to have mercy on me. The more I prayed the
more miserable I grew. Heavier and heavier were my
sins.
" The next day Mr. B. came along, and I asked him to
read a chapter to me; and, as God would have it, he
turned to the 55th chapter of Isaiah. It said, "Every
one that thirsteth, come ye to the waters, and he that
hath no money, come ye, buy wine and milk without
price.*' He read along to where the Prophet says, " 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 God, for he will abun-
dantly pardon. For my thoughts are not your thoughts,
neither are your ways my ways, saith the Lord. For as
the heavens are higher than the earth, so are my ways
higher than your ways, and my thoughts than your
thoughts."
'* I found this gave me great encouragement to go on
to pray, to see if I could find relief from all my troubles
— the load of sin that was on my heart. I thought and
prayed, and the more I prayed the more wretched 1
grew — the heavier my sins appeared to be.
"A night or two after that the chaplain came to my
cell and asked me how I felt. I told him my sins were
greater than I could bear — so guilty — so heavy. He ask-
ed me if I thought praying would make my sins any less,
I gave him no answer. He soon left me, and I went again
to prayer. I was almost fit to expire. In all my sorrows
186 VOUiN'G CHRISTIAN. [Ch. 7.
His prayer. His way of finding the Slst Psalm,
I had not a right sorrow. My sorrow was because I had
sinned against man.
"The Sunday following, just after I had carried my
dinner into my cell, I put ray dinner down, and I went
to prayer. I rose, and just as I rose from my prayer the
Chaplain was at the door. * We are all guilty creatures,'
he said to me, 'and we cannot be saved except Go{\, for
Chrisfs sake, will save us. If we pray and go to God,
we must go in the name of Jesus Christ; if we expect to
be saved, we must be saved through the blood and right-
eousness of Jesus Christ.' Then I picked up encourage-
ment.
*' * The sins which you have committed,' he went on,
• are against your fellow creatures, but they are much more
against God.^ Now I never knew before that they were
against God. When the chaplain left me I went to
prayer again. I could eat nothing that day. I did not
eat a mouthful.
*' I recollected at that time that a minister had told me,
whenever I had a chapter read, to have the 51 st Psalm.
I could not see any body to get to read it, and how to
find it I did not know, and the Sunday following, before
the keeper unlocked the door, I rose up and I went to
prayer, and I prayed, * O Lord, thou knowest I am igno-
rant, brought up in ignorance. Thou knowest my bring-
ing up. Nothing is too hard for thee to do. May it please
thee, O Lord, to show me that chapter that I may read it
with understanding.' I rose from prayer, and went to
my Bible and took it up. I began at the first Psalm, and
turned over and counted every Psalm, and it appeared to
me that God was witli me, and I counted right to the 51st
Psalm, I could read a little, and I begun to spell H-a-v-e
m-e-r-c-y <fec. ; I looked over the Psalm and spelt it, and
read it, and then put the Bible down, and fell upon my
knees and prayed: 'Have mercy upon me; O God, ac-
cording unto the multitude of tliy tender mercies blot out
Ch. 7.] EVIDENCES OF CHRISTIANITY. 187
His relief.
my transgressions. Wash me thoroughly from mine ini-
quities,and cleanse me from my sins, for my sin is ever be-
fore me. Against thee, thee only have I sinned, and done
this evil in thy sight ; that thou mightest be justified when
thou speakest, and clear when thou judgest.'
'*When I came to the words, 'Deliver me from blood-
guiltiness,' I was struck dumb. I could not say any more
at that time. I fell upon my knees and prayed to God to
have mercy upon me, for Christ's sake. But I only grew
more and more miserable. The load of my sins was hea-
vier and heavier.
*' All that I had ever done came plain and open in my
sight, and I was led to see that I must perish ; there was
no help for me ; all my sin was upon my own head."
Such is the miserable criminal's account of the suffer-
ing to which he was brought by the sense of guilt whicli
the Bible was the means of fastening upon his soul. He
continued in this state for some time, until at last, as he
himself describes it, one day, when he was praying in his
cell, his burden of guilt was removed. He felt that he
might hope for pardon through Jesus Christ. The relief
which this feeling brought over his mind seems to have
been almost indescribable. Every thing wore a new as-
pect ; even the gloomy prison seemed a cheerful and
happy place. His expressions of joy would appear al-
most extravagant to any person not sufficiently acquaint-
ed with the human mind to understand how the whole as-
pect of external objects will be controlled by the emo-
tions which reign in the heart. W. concluded his narra-
tion in these words :
" And ever since that, master, this place where I have
been confined, has been to me more like a palace than a
prison — every thing goes agreeable. I find I have a de-
ceitful heart, but Jesus tells me, if I lack knowledge he
will always lend, if I cast my care on Jesus and not for-
get to pray. It is my prayer morning and evening, that
188 YOUNG CHRISTIAN. [Ch. 7.
Close of tijc convicts' stories. Cliariestown State Prison.
I may hold out. if I die here, let me die, Lord, in thine
arms. I have great reason to bless this institution, and
every stone in it."
Now although it is not very common to obtain, in writ-
ing, accounts of changes of character among convicts so
full and minute as this, yet the cases themselves are very
common ; so common, that where a prison is regulated in
such a manner that the prisoners are not exposed to evil
influence from each other, and the Bible has the oppor-
tunity to try its power, the whole aspect of the prison is
changed. After I had written the above I was convers-
ing upon the subject of this chapter with a gentleman
much interested in the improvement of prisons, and he
asked me if I had ever visited the prison at Charleslown,
Massachusetts. I told him I had not. " If you will go
over wi*h me, Sabbath morning," said he, '* and visit the
Sabbath School formed there, you will see the moral
power of the Bible far more distinctly than you can by
any such single descriptions as these."
I of course gladly availed myself of the opportunity
to accompany hin'i. We walked accordingly on Sabbath
morning, at the appointed hour, over one of those long
bridges which connect the Peninsula of Boston with the
main land. The prison is situated in Charlestown, on a
point of land near the Charles river. The yard extends
to the water's edge, to afford facilities for lading and un-
lading the boats which transport stone ; hammering stone
for building being the principal business at which the
convicts are employed.
When we reached the outer gate of the prison yard
we pushed it open, and on closing itself after we had en-
tered, it struck a bell, which gave notice to the keeper of
the inner gate that some one was coming. This inner
gate, made of strong iron l«irs, was opened for us, and
we passed up the steps of a large stone building, through
Ch. 7.] EVIDENCES OF CHRISTIANITY. 189
Old building. Crowded niglil rooms. Arms. Prison yard.
which lay our passage to the yard beyond. Tliis build-
ing consists of one large central edifice, occupied by the
family of the warden and by some of the keepers, and
two extensive wings. In these wings the prisoners were
formerly confined, in rooms of moderate size ; many
convicts however being lodged in one room. This was
the old system of prison discipline, of which I have al-
ready spoken, and the prisoners almost invariably grew
worse instead of better under it. A young man, perhaps
just beginning a career of vice, or overcome /or the first
time by some strong temptation, was placed during the
long hours of the night in one of these crowded rooms.
Of course he grew worse by such an exposure. Those
who had grown old in sin instructed him in all their
wicked arts. He became familiarized to infamy ; and
even while under sentence for one crime, often formed
plans for others, to be executed as soon as he should
escape into society again. The consequence was, that
these night rooms, in the wings of this great building,
were, as they were often called, schools of vice and
crime.
The first room we entered in this edifice seemed to be
a sort of an office, and a row of swords and guns, which
were arranged there ready to be used at a moment's no-
tice, proclaimed the intention of the keepers to resort to
the most decided measures if the prisoners should make
any attempt to escape. We passed through this room,
and one or two others, every narrow passage being
guarded by a formidable door of iron, which a turnkey
opened and shut for us as we passed.
We entered a spacious and beautiful yard in the rear
of this building. I say it was beautiful, because it struck
the eye most pleasantly by its expression of neatness and
industry. It was spacious, and extensive shops were
arranged aiound it, in which the convicts were accustom-
ed to work; and upon the smooth and level ^oo?', 1 had
190 YOUNG CHRISTIAN. [Cll. 7*
Chapel. Prisoners going to Sabbath School.
almost said, of the area inclosed, were many large and
beautiful blocks of hammered granite, the fruits of the
prisoners' industry.
We walked across the yard and came to a long stone
building one story high, behind which rose another spa-
cious edifice of stone. In this last were the prisoners'
cells. lam not certain that I shall be able to convey to
my young readers a very accurate idea of the arrange-
ment and of the interior of these buildings, but I am very
desirous of doing so, as it will give them clearer ideas of
what I intend to present, in regard to the moral aspects
of such an institution as this. Will you not then make
an effort to picture distinctly to your minds what I am
describing?
The long low building which I have mentioned, had a
Strong iron door in the centre, and from that door a pas-
sage-way extended across to the great new prison be-
yond. On one side of this passage-way was a large room
appropriated to preparing food for tlie prisoners, and on
the other side was the chapel. When we came up to the
iron door in the front of the building, we found several
gentlemen, who had come over from Boston to act as
teachers in the Sabbath School, waiting for admission.
They were waiting until the prisoners themselves should
have passed into the chapel ; for when we arrived, they
were coming in a long procession, from their cells in the
rear, into this building, each one bringing the tin vessel
from which he had eaten his breakfast, and laying it up-
on a sort of counter as he passed on into the chapel. We
could see this by looking through an opening i« the iron
door.
When all the prisoners had gone into the chapel, the
outer door was opened by a keeper, and we all passed in;
the heavy door was swung to behind us, and its strong
bolt secured. We turned from the entry into that end of
the building which was used as a chapel. There was an
Cll. 7.] EVIDENCES OF CHRISTIANITY. 191
Aspect ot llie School. Prisoners' dress. Exercises
aisle passing up the centre, on each side of which were
seats half filled with the convicts. The chaplain stood
in a pulpit at the farther end, and on each side of him
were the teachers, gentlemen from Boston, who had come
to assist these unhappy men to read and to understand
the word of God.
It was a most delightful May morning, and the whole
aspect of the room, as I looked over it from my stand
near the chaplain, was that of cheerfulness and happiness,
not of gloom. The sun beamed in brightly at the win-
dows, and the walls of the room of the purest white, the
neat benches, and the nicely sanded floor, gave a most
pleasant aspect to the whole.
The congregation presented a singular and striking ap-
pearance. Had it not been for thai|| dress I might have
forgotten that I was in a prison. But'they were all dress-
ed in coarse clothes of two colors, one side of the body
being red, and the other of some different hue. This is
the uniform of crime. The object of it is, I suppose, not
to mortify them with a perpetual badge of disgrace, but to
expose any one who should by any means escape, to im-
mediate detection by the inhabitants of the country
around.
" Is it possible," thought I, as I looked over this most
interesting assembly, " that all these men have come vo-
luntarily this morning to read and study the word of
God 1" Yes, that was the fact. This exercise was entire-
ly voluntary ; and out of two or three hundred Avho had
been condemned for crime, about one half were accus-
tomed to come voluntarily on Sabbath morning to study
the book which proclaims from heaven free forgiveness
of every sin.
The chaplain opened the school with prayer. He then
explained to the teachers that the plan to be pursued was
simply to hear the prisoners read the Bible, and explain
its contents to them. He desired them to confine their con-
193 YOUNG CHRISTIAN. [Ch. 7.
A claas. Cuiiversatiun with a convict.
versation strictly to the business in hand, and requested
the prisoners not to ask, and the teachers not to answer
any questions relating to other subjects. He tlien distri-
buted the teachers around the room, giving each one a
small class. Three convicts fell to my charge.
I opened almost at random in the New Testament, and
let them read in rotation; and more apparently humble
and docile students of the Bible I never saw. They read
slowly and with hesitation, and I thought at first, with a
little embarrassment ; this however soon passed av/ay,
and it was most interesting to watch the eager expres-
sion upon their countenances as the various truths which
were such glad tidings to them came to view. We came
almost accidentally to the parables of the one sheep and
the one piece of moj^y which was lost, Luke, 15, and it
seemed as if the wh«^ chapter was written expressly for
prisoners.
One of these convicts, after expressing a strong inte-
rest in these parables, said that the Bible appeared like a
very different book to him now, from what it did in for-
mer times.
" How did it formerly appear to you?" asked I
" O, I used to despise it. I used to wonder why so
much was made of the Bible. It seemed to me that I
could write as good a book myself."
*' Well, are your views of it changed now ?"
*' O yes," said he, '* I am now fully persuaded it is the
word of God."
*' What caused you to disbelieve formerly ? was it the
influence of bad company ?"
" Why, sir, to be frank, it was ignorance. I had not
studied it. I had read it a little here and there, but not
attentively, or with a right spirit."
" What led you to change your views of it?"
*' I did not change my views until I came to this insti-
tution. I had some days of solitary confinement when I
Ch.
7-]
EVIDENCES
OF
CIIR]
[STIANITY.
193
Power of the Bible.
Keforraation
of
pri
isoners.
first came, with no book but the Bible ; and when 1 first
began to reflect, I recollected that a Christian family
whom I once lived with, seemed to enjoy more real, sub-
stantial happiness than any other persons I ever saw ;
and this led me to think there might possibly be some-
thing in religion. So 1 thought I would examine the Bible
in earnest, and I found it a very different book from what
I had supposed. I took a very strong interest in it, and
at last a minister preached a sermon here from the text,
' What shall I do to inherit eternal life V and that I hope
led me to the Savior. I hope and trust that I have really
given my heart to God."
I told him that wliat he said gave me great pleasure,
and that I hoped he would persevere in Christian duty,
and find the Bible a source of happiness to him as long
as he should live.
" When I first came to this institution," he replied, " I
thought it was rather a hard case to be shut up here so
long. My time is however now almost out. In a few
weeks I shall go away; but if I have really been led to
see and forsake my sins, I shall never have any reason to
regret coming here."
The chaplain about this time gave notice that it was
time for the services to be closed, and I could not con-
verse with my other scholars much. One of them told
me however that he had been brought up by pious pa-
rents, and had read the Bible when he was a child. *'It
was however," said he, " only to please my parents. I
gave no heed to it. I have found it, since I came to this
institution, a very different book."
I afterward learned that there was as much reason as,
under the circumstances, there could be, to hope that all
three of these criminals had really repented of sin and
obtained peace with God, and that they would return to
society to be useful and happy while they live, and be
admitted to heaven when they die.
9
194 YOUNG CHRISTIAN. [Ch. 7.
Cases numerous. Temperance sermon. Marching to the cells.
Such cases as these too are becoming very numerous
in prisons where the convicts are separated from each
other, and brought under the influence of the word of
God. Since this plan has been adopted in this very pri-
son, the results have been most decisive. The number of
prisoners, and especially of recommitments, is very much
reduced. The whole number of convicts, which was for-
merly 375, has been reduced under the operation of this
system to 235, and is now constantly reducing.
But I must proceed with the description of my visit :
At the close of the Sabbath school, the convicts who had
attended it marched out, and presently returned with all
the other prisoners in a long procession, to attend public
worship ; they filled the chapel. The preacher addressed
them on the subject of temperance ; and as he explained
to them the nature of ardent spirit, and the consequences
of its use, they listened with the most eager and unin-
terrupted attention. Each had his Bible under his arm —
his only companion in his solitary cell — and it was evi-
dent, I thought, from the countenances of the whole as-
sembly, that in the hour of stillness and solitude it had
been at work upon the conscience of many a hardened
sinner there. It seemed impossible for a man to look
upon that assembly, understanding their circumstances,
and knowing how exclusively the Bible had been used
as the means of restoring them to moral health, and how
successful it had been, and yet doubt whether the book
was really from God.
After the meeting was closed the prisoners marched
by divisions in regular order, each under the care of a
keeper, back to the great building in the rear, which con-
tained their cells. As they passed through the entry,
each one took from the place where he had left it, the
tin vessel containing his evening meal, and they marched
in long procession to their silent and solitary lodgings.
We followed them into the building. Its construction is
Ch. 7.] EVIDENCES OF CHRISTIANITY. 195
Construction of the Prison. The buildings.
peculiar ; and as it is similar to those now almost uni-
versally built for prisoners, I shall describe it.
It contains a building within a building — the outer one
being a mere shell, consisting of walls and a roof, with
rows of narrow grated windows in the sides. The inner
building is distinct and independent, with a passage seve-
ral feet wide all around between it and the outer walls.
This inner building is simply a block of cells, four or
five stories high, arranged back to back, so that the doors
open on each side into the passage-way I have already
described. The doors however, of the lower story only,
can be entered from the floor of the passage-way itself,
and to gain access to the others, long narrow galleries
supported by iron pillars, project from each story. A
staircase at one end leads the way to these.
There were no windows to the cells, except a grated
opening in the narrow but heavy iron door; and this, it
will be perceived, did not furnish an access to the open
air, for the outer building entirely enclosed the inner like
a case. Sufficient light however found its way through
the outer windows, and thence through the grated door,
to cheer the prisoner a little in his solitude, and to allow
him to read the pages of the word of God.
When we came into the passage-way below, the trains
of prisoners were passing along the galleries, and enter-
ing, one after another, their respective cells. Each one
closed after him the massive door, and there was some-
thing peculiarly solemn and impressive in the heavy
sound, produced in regular succession, as door after door
closed upon the unfortunate inmates. The keepers pass-
ed along after the prisoners of his division had entered
their cells, and locked them in, and after the last partv-
colored dress had disappeared, and the last bolt sounded
to its place, tlie keepers one after another returned, and
all was silence and apparent solitude.
Though it was now the middle of a bright May after-
196 YOUNG CHRISTIAN. [Ch. ?
Coittstraclion of the cells. Armed keeper.
noon, it was but twilight within these walls — the twilight
of a prison — and so still, that one could hardly realize
that within the sound of his voice more than two hun-
dred criminals were confined. And yet they were with-
in the sound of one voice ; for the construction of these
buildings is such that every prisoner can hear the chap-
lain when conducting religious services in the passage-
way. He stands there, not seeing an individual whom
he addresses — nothing before him but the cold repulsive
aspect of the^granite walls and floor, and pillars, doors
and locks of iron — and reads the chapter, and offers the
evening prayer in the hearing of hundreds ; and each
prisoner, alone in his cell, seated upon his little bench,
hears through the grated window the voice of one unseen,
explaining to him the word of God, or guiding him in his
supplications for the forgiveness of his sins, and prepara-
tion for heaven.
As we stood contemplating this scene, one of the offi-
cers of the prison standing there, said to my companion,
" How different this is from what we used to see and
hear in the old prison !"
"Has there been," asked I, "a very decided change
in the aspect of the prisoners since their removal to this
building ?"
*' O yes," said he, " every thing is changed. Why,
when they occupied the old building and were locked up
several together in a room, there was nothing but cursing
and swearing, and riot, and quarreling, and blasphemy,
to be heard all night. How they would rave against re-
ligion and the Bible and ministers ! Nothing would have
tempted me to have staid in the prison if that state of
things had continued. Now it is a quiet and peaceful
family."
We passed out last. A keeper, with a sword at his
side and a pistol at his belt, closed and locked the door
after us, and we passed through the yard, and through the
Ch. 7.] EVIDENCES OF CHRISTIANITY. 1^1
The Bible llie means. Analysis of the Convicts' stQi'ies.
great edifice which I first described, out beyond the pri-
son walls, and returned to our homes.
Now if there was any one thing which stood forth to
view in all this scene mure distinctly and vividly than all
the rest, it was that these efiects were the work of the
Bible. The very essence of the whole system is simply
to cut off the bad influences which would otherwise gain
access to the prisoner, and lay before him the Bible.
This was done with kindness and sympathy indeed, but
still the word of God was most evidently the remedy
which was applied. The prisoners came to their place
of worship with their Bibles in their hands — the teach-
ers in the Sabbath .School confined their efforts to read-
ing and explaining the sacred book — and it was affecting
to observe, that as they went to their solitary cells, they
found there the word of God for their only companion.
So unquestionable is the moral power of this book, that
the very authorities of the State, actuated by a desire to
save the community from the injuries of wicked men,
placo a Bible, at the public expense, in the cell of every
convict committed for crime.
Those little cells, so small that the narrow bed, when
let down at night, leaves the prisoner scarce room to
stand — destitute of almost every comfort, and showing
by their whole aspect, that their design is to connect the
most gloomy associations possible with the idea of crime
— every one of those narrow and naked cells inust have its
Bible. Every legislator knows that that is the book to
call back the guilty criminal from his sins. And though
men may, in speculation, deny its authority and question
its influence in practice, when they wish to awaken con-
science in the abandoned, and to recall them so far at
least to duty that society may be safe from their crimes,
they are unanimous in invoking its aid.
But I must return to the two convicts' stories. I did
198
STOUNG CHRISTIAN. [Ch. 7.
1. Bible the means.
2. Sins against God.
not intend to have digressed so far from them. My read-
ers are requested to recall those narratives to mind, for I
wish to analyse them a little, that I may present more
distinctly the nature of the process by which convales-
cence and ultimate health returns to a sin-sick soul ; for
I wish to consider these not in the light of detached and
separate instances, but as fair specimens of cases which
are constantly occurring by tens of thousands in Christian
lands.
I should like to have you notice the following points,
whi«h are brought to view by those narratives.
1. The Bible was the means of the change. One of
the convicts said he had no proper views of the Scrip-
tures till he came to the prison ; the other could not
read them at all, and it was plainly by means of this book
that they were brought to understand their true charac-
ters. So at Charlestown. The whole plan of moral in-
fluence consisted in bringing, in a kind and sympathizing
manner, the truths of the word of God to those minds.
I was told by one of the teachers who was present at
the time of my visit, that he had in his class a convict
who had been repeatedly imprisoned, having been con-
fined once or twice in the old building. " And," said he,
"it only made me worse. But now, there is a new state
of things. When I came to this prison, I found nothing
but my Bible and I believe it has made me a new man."
The gentleman who had taught that class, said that he
gave every evidence which could be given in so short a
time, of being a humbled, renewed man.
2. Men are led to see that their sins are against God.
This you will perceive to be very strikingly the case, from
a review of the convicts' stories. And this is one of the
great peculiarities of the Scriptures. They lead us to
see that we owe obligations to our Maker ; a truth that
is always neglected or forgotten till the Bible brings it to
view.
Ch. 7.] EVIDENCES OP CHRISTIANITY. 199
Story of the iiiceridiaiy. Ignorance of the law of the land.
But what is the meaning of our sins being against
God? I once knew a boy so abandoned to evil passions,
ai,d so utterly destitute of moral principle, that he set
fire to his mother's house, in a fit of anger with her for
some reproof or punishment. I do not know whether
he intended to burn it entirely, or whether he expected
that the fire would be extinguished, and he should thus on-
ly frighten his mother. A great deal of injury was in fact
done by the fire, which was however at last extinguish-
ed. Now the boy very probably supposed this offence
was against his mother alone. He knew ho was respon-
sible to her authority, and thought of nothing more
How surprised then would he be if some friend of his,
after lie had done this, should converse with him as fol-
lows :
*' Do you know what you have done V
"Yes, I set mother's house on fire."
** And what do you expect will be the consequence ?"
" Why, perhaps she will punish me ; but I don't care
for that."
*' I think you will find that that is not the worst of it."
« What is the worst of it 1"
*' Why you have broken the law of the land, and I ex-
pect every hour that the officers will be after you to take
you up."
*' The officers !" says the boy, astonished and alarmed :
"I didn't know any thing about the law of the land."
" There is a law of the land, you will find, and you
have broken it, and they will have you tried and put in
State's Prison for it."
At this the boy would perhaps pause and turn pale,
and his next word M^ould probably either be, "I don't
believe it," or else, " What shall I do ?" Perhaps he
would attempt to excuse himself by saying,
*' I did not know that it was against any law — I only
did it to plague my mother.''
200 YOUNG CHRISTIAN. [Ch. 7.
Voice of the Bible.
" That makes no difference," his friend would reply,
" it will not help you at all. The law of every commu-
nity is, and ought to be, very decided against incendia-
ries, because, as you well know, when you set fire to
your house, you endangered the others near, and in fact
the whole village. As to your not knowing that it was
against the law, that makes no difference ; you knew that
it was wrong.''^
I do not know whether this boy learned that he had
broken the law, and was in great danger of punishment,
by any such conversation as the above. I know however
that he learned it in some way, and he fled ; he escaped
to a distant city, but the officers found him there ; and
I saw him afterward confined in his cell.
Now when men sin in this world they almost always
forget the very important circumstance, that they are sin-
ning against God. They look upon their offences as
committed solely against their fellow men ; they feel
sometimes a little compunction in regard to those few
cases where their conduct has injured their fellows ; they
never consider these as offences against a far higher
law — and as to all their other conduct, they feel entirely
at ease in regard to it.
Now the Bible comes in in such cases, and where its
voice is heeded, it holds with men much such a conver-
sation as that which I have described between the boy
and his friend.
*' Do you know," it says to one who has been living
an irreligious life for many years, *' what you have been
doing?"
*' Yes," he replies, *' I have very often done wrong.
I have sometimes been idle and sometimes a little pas-
sionate; but then I have endeavored to make up for lost
time by subsequent industry, and I have always repaired
all the injuries of every kind that I have done to others.
On the whole, I have been a good neighbor and an honest
Ch. 7.] EVIDENCES OF CHRISTIANITY. 301
3. Feeling awakened.
man ; I liave been kind in my family, and upright as a
citizen."
" Ah !" says the Bible, " do you not linow that there
is a God, and that, by utterly neglecting him, you have
been all the time unceasingly breaking his law ? You have
been living for yourself, detached and separate from all
around you, except so far as your interests or instinctive
feelings have formed a frail tic. What a divided and mi-
serable community would be the result, if all God's crea-
tures were to act upon the same principle !"
*' Besides," continues the word of God, " the sins
which you acknowledge you have committed, and which
you seem to consider as chiefly against men, are in a far
higher sense against God. They are violations of his law,
and he has annexed a most awful penalty to such trans-
gressions. In fact, it is possible that some of his officers
are now sent for you, to summon you to trial and con-
demnation for your sins."
Thus men are led to see by the Bible what law they
have broken, and what punishment they have to fear.
The convict, whose conversation I have above given, saw,
as he expresses it, that all his sins had been ""against
God:'
3. The Bible makes men feel their guilt. Undoubt-
edly many of my readers will go over the explanation
I have ju?t given of our connexion with God, and of the
fact that all our sins are against him^ very carelessly. I
do not mean that they will not be interested in the mere
reading; I mean that they will not realize the truth, in
its application to them. Nothing is more common than
for persons to see and to acknowledge the truths I have
been presenting, without feeling any compunction for
their guilt; but the Bible arouses conscience; it is
^* quick and powerful, sharper than any two-edged sword,
piercing even to the dividing asunder the soul and spirit.'*
It is one of the most remarkable properties of the hu-
202 YOUNG CHRISTIAN. [Ch. 7.
A slumbering sense of guilt. Sin will sting at last.
man mind, that a consciousness of guilt may remain a
long time dormant in it — pioducing no uneasiness and no
suffering — and yet, after the lapse of years, it will burst
forth with most terrific power, and drive the victim of it
to actual despair. This has often been the case. A man
who has committed sin, is like one bitten by a mad dog.
The momentary pain is slight — the wound soon heals ;
it may keep up from time to time a slight irritation, just
enough to remind him occasionally of the occurrence ;
but ordinarily it is forgotten, and he goes on with his
daily amusements and pleasures, entirely unconscious of
danger.
But though the wound is healed, the dreadful infection
which it has admitted to his system is circulating insi-
diously there. The poison glides imperceptibly along his
veins and arteries for weeks, months, years. It does not
mar his enjoyments or disturb his repose ; but still the
dreadful enemy, though slumbering, is there. At last, in
some unexpected hour, it rises upon him in all its
strength, and overwhelms and conquers him entirely. It
brings agony to his body and indescribable horror to his
soul, and hurries him through the most furious paroxysms
of madness and despair to inevitable death.
And it is just so with sin. A murderer, for example,
will often slumber ten, twenty, or thirty years over his
crime. The knowledge of it will be in his heart, like a
lurking poison, during all that time. He will recollect it
without anxiety or compunction, and look forward to the
future without alarm. At last however some circum-
stance, often apparently trifling, will awaken him; he
will begin to feel his guilt ; conscience will suddenly rise
upon him like an armed man, and overwhelm him with
all the horrors of remorse and despair. Perhaps if one
had tried a few weeks before to make him feel his guilt,
it would have been vain, he was so utterly hardened in
it — so dead in trespasses and sins ; but now you will find
Ch. 7.] EVIDENCES OF CHRISTIANITY. 203
4. The Savior.
it far more difficult to allay or to mitigate the storm,
which has, perhaps spontaneously, arisen.
Every person therefore who commits sin, takes a viper
into his bosom — a viper, which may delay slinging him
for many years — but it loill sting him at last, unless it is
removed ; he is unaware of the misery which awaits
him — but it must come notwithstanding. This is parti-
cularly the case with sins against God ; and the wonder
is, that the sense of guilt will remain so entirely dor-
mant as it often does, so that no warning, no expostula-
tion, no remonstrance will disturb the death-like repose ;
and yet at last the volcano will often burst forth spon-
taneously, or from some apparently trifling cause, and
overwhelm the sinner in suffering.
Now we certainly should not wish that this suflJering
should come upon any individual, were it not that in a
vast multitude of cases it leads him to repent of and to for-
sake his sins. Remorse is not penitence, it is true, but it
very frequently leads to it.
4. The Bible leads men to a Savior. Men every where
have the impression that penitence is not enough to re-
move and expiate guilt. Whenever we do wrong, there
is implanted, as it were in the very soul, a fearful looking
forward to punishment to come in consequence of it. We
know that no government can be efficiently maintained
where its settled, regular plan is to forgive always upon
confession. Now it is found by universal experience,
and the cases I have narrated happily illustrate this, that
when men are really brought to feel their sins against
God, they cannot be quieted by any general assurances
that God is merciful. They know he is merciful, but
then they know he is just. They know he is the great
moral Governor of the universe; and the young-cst cliild,
or the most ignorant savage, has an instinct, I might al-
most call it, which so assures him of the necessity of a
retribution, that he cannot rest, (after a repeated disobe-
204 YOUNG CHRISTIAN. [Ch. 7
Penance. Forgiveness on mere penitence. Stoiy of Regulus.
dience,) in the hope that his penitence alone will secure
his pardon. Hence, in all unchristian countries they have
various ways of doing penance, that is, inflicting severe
voluntary suffering upon themselves by way of retribu-
tion for their sins. Now when men, under such circum-
stances, hear that a Savior has died for them, it brings re-
lief. It is very often the case that there is not a very
clear idea of the way in which his sufferings are of avail
in opening the way for pardon ; in fact, it is not absolutely
necessary that there should be very clear ideas on this
subject. The mind, however darkened and ignorant, is
capable of seeing that these sufferings may in some way
stop the evil consequences of its sins, and open the way
for pardon, and yet not fully understand in all their detail
the various moral influences which the crucitixion of the
Son of God is calculated to produce.
My reader, do you feel a secret but continual burden
from a sense of your sins? Try the experiment of com-
ing and asking forgiveness in the Savior's name, and see
if it does not bring relief.
I suppose that most of my readers remember the story
of Regulus. The ancient cities of Rome and Carthage
stood opposite to each other, across the Mediterranean
sea. As these two cities grew up to power and distinc-
tion nearly together, they were the rivals and enemies of
each other. There was many a hard fought battle be-
tween their armies and their fleets.
At last, Regulus, a celebrated Roman general, was sent
across the sea to carry the war if possible to the very
gates of Carthage. He was at first very successful, and
he took many prisoners and sent them to Rome. At
length however the scale was turned, the Roman army
was conquered, and Regulus himself was captured and
thrown into a Carthagenian prison.
After some time however had elapsed, the Carthage-
nians, foreseeing that the Roman power would in the end
Ch. 7.] EVIDENCES OF CHRISTIANITY. 205
War between Home and Carthage. llegulus as ambassador.
overwhelm their own, concluded to send an embassy to
Rome to offer peace. They proposed toRegulus to go on
this embassy. They entrusted him with the commission,
saying to him, "We wish you would go to Rome and
propose to your countrymen to make peace with us, and
endeavor to persuade them to comply. If you do not
succeed, however, we expect you to return to us again as
our lawful prisoner. We shall confide in your word."
Regulus accepted the trust. He set off to Rome, pro-
mising to return to Carthage if the Romans should not
accede to the peace. He sailed across the sea and up the
Tiber, and was soon approaching the gates of the great
city. He had determined however to do all in his power
to prevent a peace, knowing that it would not be for the
interest of his country to make one. He understood,
therefore, that he was going to his native city only to
communicate his message, and then to return to im;^ri-
sonment, torture and death at Carthage.
His wife came out of the gates to meet him, rejoicing
in his return. He received her dejected, silent and sad.
"I am a Carthagenian prisoner still," said he, " and must
soon return to my chains."
He refused to enter the city. He had indeed a mes-
sage for the senate, but the Roman senate was not ac-
customed to admit foreigners to their sessions within the
city. He sent them word, therefore, that Regulus, no lon-
ger a Roman general, but a Carthagenian prisoner, was
the bearer of a message to them, and wished them to hold,
as usual, a meeting without the gates for the purpose of
receiving it.
The senate came. They heard the proposal which
the Carthaginians sent, and the arguments of Regulus
against it. The arguments prevailed. They decided
against peace, and Regulus began to speak of his re-
turn.
" Return !" said his friends, and the senators, and all
5206 YOUNG CHRISTIAN. [Ch. 7.
Death of Reguliis. Cruel retaliaaon. Supposed case.
the people of Rome ; " you are under no obligation to
return to Carthage."
'•I promised to return," said Regulus, •' and I must
keep my word. I am well aware that the disappointed
and exasperated Carthagenians will inflict upon me cruel
tortures, but I am their prisoner still, and I must keep
my word."
The Romans did all in their power to persuade Regu-
lus that a promise extorted under such circuinsiances was
not binding, and that he could be under no obligations to
return. But all was vain. He bade the senate, and his
countrymen, and his wife farewell, and was soon sailing
back to the land of his enemies. The Carthagenians
were enraged at the result of his mission. They put him
to death by the most cruel tortures.
When the tidings of his death came hack to Rome, the
senate and the people, who had already been much im-
pressed by the patriotism of Regulus and his firm adhe-
rence to his word, were overwhelmed with admiration
and gratitude. This feeling was mixed loo with a strong
desire of revenge upon the Carthagenians, and a decree
was passed, giving up the Carthagcnian prisoners then in
their hands to Marcia, the wife of Regnlus, to be dispos-
ed of as she might desire. She most unjustly and cruel-
ly ordered them all to be put to death by the same suf-
ferings which her lamented husband had endured.
My story, thus far, is substantially true. Tlie dialogue
I have given is intended to exhibit the substance cf what
was said, not the exact words. The facts, however, are
correctly stated. The whole occurrence is matter of
history.
In order, however, to make the use of this story which
I have intended, I must now go on in fiction. I will sup-
pose that Marcia, instead of desiring to gratify a revenge-
ful spirit by destroying the lives of the innocent prison-
ers at Rome, in retaliation for the murder of her husband,
Ch. 7.] EVIDENCES OF CHRISTIANITY. 207
Forgiveness of criminals for Regulus' sake.
had been actuated by a nobler spirit, and had sent such a
message as this to the Roman senate, in reply to their
proposal to her :
"I do not wish for revenge. It will do no good, either
to Regulus who is dead, or to his unhappy widow who
survives, to torture or to destroy the miserable captives
in our hands. Dispose of them as the good of the state
requires. If you think, however, that any thing is due
from the commonwealth to the memory of Regulus or to
his surviving friends, let it be paid in happiness, not in
suflering. There are in the public prisons many misera-
ble convicts condemned for their crimes ; let them be
forgiven for Regulus' sake, if they will acknowledge their
crimes and return to their duty.''
A Roman senate would have granted undoubtedly
such a request as this, if made under such circumstances
as I have described. Let us suppose they had done so,
and that the prison doors had been opened, and the of-
fers of pardon had been circulated among the convicts
there.
Now I wish my reader to bear in mind that I am not
intending here to offer an illustration of the way in which
our salvation is effected by the sufferings of the Son ot
God ; no analogy drawn from any earthly transactions,
can fully illustrate thq. way in which the Lamb of God
taketh away the sins of the world. My object is to illus-
trate the spirit with which the offer of mercy through him
is to he received, and I have made this supposition for
the purpose of placing these prisoners in a situation
somewhat like that of condemned sinners in this world,
that I may show how the Bible brings relief to those suf-
fering under the burden of sin, by offering them mercy
through a Savior.
A messenger comes then, we will suppose, among the
imprisoned malefactors — tells them he brings good news
to them — an offer of pardon from the Roman senate
20S YOUNG CHRISTIAN. [Cll. 7
lis effects in prison.
The prisoners look incredulous. They know that the
Roman government is an efficient one, and that it is ac-
customed to execute its Iuavs. *' Wc arc justly imprison-
ed," they would say, " and our time is not yet -expired
' — there can be no forgiveness for us till the law sets us
free."
The messenger then relates to them, that in conse-
quence of the distinguished services and subsequently
cruel sufferings of a great Roman general, the senate had
wished to make to his widow some public expression of
the sympathy and gratitude of the commonwealth, and
that she had asked it as a boon, that every penitent pri-
soner, willing to abandon his crimes and return to his
duty, might be set free for her husband's sake.
Now unquestionably, if there were any among these
prisoners who were really penitent for sin and willing
to return to duty, their abhorrence of their crimes would
be increased, and their determination to be faithful citi-
zens in future would be strengthened by receiving such
an offer of pardon. Nay, it would not be surprising if
some who were still hardened in their sins, and even in
the midst of noise and revelry in the prison at the very
time the messenger appeared, should be arrested, and
their feelings touched by such an address.
" How different," they might reelect, " is the conduct
of Rcgulus from ours ! We liave been, by our vices and
crimiBs bringing injuries without number upon our coun-
try. He, by his labors and sufferings, has been unceas-
ingly endeavoring to do her good ; and Marcia, too — it
was kind for her to think of us. "NVhen we were at
liberty, we thought only of gratifying our own passions;
we made no effort to promote the happiness of others,
or to diminish their sufferings ; we will return to our
duty, and imitate the example they have set for us."
It would not be surprising if such a transaction had
awakened these reflections in some minds ; and on the
Ch. 7.] EVIDENCES OF CHRISTIANITY. *309
The cffec*^ oC the Gospel the same. The penitent convict.
whole, the effect of the offer of mercy through Jesus
Christ produces very similar effects in the world to those
I have here imagined in the prison. When men are told
in general terms, that God is merciful and will forgive
their sins, it does not in ordinary cases really relieve
them. Though perhaps they do not say it distinctly, yet
they feel that God'^ government, to bo efficient, must
have strict laws, and penalties strictly executed ; and
they are afraid that a mere reliance on God's general
mercy may not be quite safe. Thousands trust to this
till they come to their dying hour, and then abandon it.
But when men are told, by the word of God, that Jesus
Christ died for them — the just for the unjust — and that
they must come, asking forgiveness in his name and for
his sake, it throws a different aspect over the whole case;
a bright gleam of hope from a new and unexpected quar-
ter darts in. Though they may not know fully in what
way the sufferings of Christ may be the means of open-
ing the way for their forgiveness, they siill can see that
it is very possible it may in some way do this. It is not
necessary that we should understand fully the way. The
convicts might be released without knowing all about the
story of Rcgulus, or comprehending exactly how such
a transaction as their release on his account would affect
the public mind in Rome, so as to obviate the evil effects
of laxity in the administration of public justice. There
might be many a poor ignorant convict who could not
comprehend such subjects at all, and yet possess the
spirit of mind which should bring him most fully within
the conditions of release. Such an one might come to
the officer appointed for the purpose, and say,
** I am very grateful to the Roman senate for offer-
ings to pardon me for the sake of Regulus ; I was really
guilty of the crime for which I was sentenced, and the
term of my imprisonment is not longer than I justly de-
serve ; but I am glad to be restored to freedom and to
210 YOUNG CHRISTIAN. [Ch. 7.
The penitent sinner.
happiness now. I shall always be grateful to the senate,
and shall cherish the memory of Regulus as long as
Hive." M
Now if a prisoner had this spirit, there is no question
that he would be released, whether he was or was not
statesman or philosopher enough to understand fully the
moral character and influence of such a transaction; and
so, my reader, if you are willing to acknowledge and to
forsake your sins, and to accept of freedom and happi-
ness in future, on account of another's merits and sufller
ings, you need not distress yourself because you do not
fully comprehend the nature of that great transaction of
which Gethsemane and Calvary were the scene. It can-
not be fully understood here. From the windows of our
prison-house in this world, we can see but a small part
of the great city of God. We cannot therefore appreciate
fully any of the plans of his government ; we can how-
ever feel right ourselves. We can ask forgiveness in
Christ's name, and believe, on the authority of God's
word, that God has set forth Jesus Christ to be a propi-
tiation for us, that we might be saved through faith in
his blood — that is, by our trusting in his sufferings — that
God might be just, and yet save those who trust in the
Savior.*
But to return to the Roman prison. I have repre-
sented one prisoner as accepting the offer, and going out
to freedom in consequence of it. Let us now suppose
that the public officer, appointed by the senate to carry
the message to the prisoners, and to receive their re-
plies, should meet in one of the rooms a very different
reception. He passes, we will suppose, along a dark pas-
sage-way, until he comes to the door of a gloomy dun-
geon ; the keeper removes the heavy rusty bars, arid un-
bolts and unlocks the door, and as he opens it, he hears
the unexpected sounds of mirth and revelry within.
* See Romans, iii, 23—26.
Ch. 7.] EVIDENCES OF CHRISTIANITY. 211
The offer neglected. The offer rejected.
As he enters, he sees the wretched-looking inmates ly-
ing around the cold stone floor upon their beds of straw.
In a corner sit some with wild and haggard looks rela-
ting to each other, with noisy but unnatural mirth, the
profane jest or immoral story. In the middle of the
room, two arc quarrelling for a morsel of food, which
each claims, filling the air with their dreadful oaths and
imprecations. Near the door lies a miserable object half
covered in his tattered garment, and endeavoring in vain
to get a little sleep. A small grated window high in the
wall admits a dim light, just sufficient to reveal to view
the objects which compose this scene of vice and misery.
The quarrellers and the rioters pause a moment, each
retaining his attitude, and listen while the messenger
from the senate lays before them the offer of forgiveness
and freedom. They gaze upon him for a few minutes
with vacant looks, but before he has fairly finished his
message, the angry combatants re-commence their war
the story t'^Mpr in thp corner gops on with his narra-
tive— the sleeper composes himself again to rest — and
perhaps some fierce and angry looking criminal comes
up to the messenger and says, in a stern voice, " Away !
you have no business here."
Do you think that these prisoners would be liberated
for the sake of Regulus ? No ! The bolts and bars must
be closed upon them again, and they must bear their sen-
tence to the full. This is the way that multitudes receive
the offers of forgiveness through Jesus Christ.
Once more. Suppose this messenger were to meet, in
some part of the prison, one of the convicts walking back
and forth alone in his cell, and should repeat to him the
story which he was commissioned to bring.
*' Forgiveness for the sake of Regulus !" says he, with
a tone of scorn; "I want no forgiveness on account of
another ; you have no right to shut me up here for any
thing I have done ; it is unJHist and cruel. I demand re-
212 YOUNG CHRISTIAN. [Ch. 7
Grateful acceptance of the offer. Object of this illustration.
lease on my own account — without any condition or any
acknowledgment of my dependence for it upon the merits
of another."
Now if the messenger should meet with the exhibition
of such a spirit as this, he would turn away and close the
bolts and bars of the prison again upon such a convict,
and seek subjects of mercy elsewhere. God too requires
of us all a humble and subdued spirit, and willingness to
accept of pardon in the name of Jesus Christy who died
for us. We must come with the spirit which I first de-
scribed— the spirit of the convict who said,
*' I am grateful to the Roman senate for offering to par-
don me for the sake of Regulus. I was really guilty of
the crime for which I was sentenced, and the term of my
imprisonment is not longer than I justly deserve. But I
am glad to be restored to freedom and happiness now. I
shall always be grateful to the sei?ate, and shall cherish
the memory of Regulus as long as I live."
Before dismissing this illustration. I wish to remind
my readers again, that I have been endeavoring to exhi-
bit by it the spirit of mind with which we ought to re-
ceive the offer of mercy through Jesus Christ, not the
nature of the atonement which he has made for sin. The
case I have imagined could not safely occur in any hu-
man government, because there would be no way of as-
certaining who among the convicts were truly penitent,
and were really determined on leading a life of virtue in
future. Several other difficulties, wliich in God's govern-
ment do not exist, are unavoidable in every human em-
pire. The spirit of mind with which the offer of free
forgiveness in Jesus' name is welcomed or refused, is all
which I design by this illustration to explain. If the
h^art is really ready to acknowledge its guilt, and willing
to accept of pardon which it does not deserve, the offer
of a Savior is most admirably calculated to restore peace
of conscience, and heal the wounded spirit. And nothing
Ch. 7.] EVIDENCES OF CHRISTIANITY. 213
Excitement and delusion. Anecdote of Brinley.
but the Bible can make such an offer. Thus one of the
most powerful means by which it changes character, is awa-
kening the sensibilities of the heart through the exhibition
of a Savior crucified for our sins, and leading us to feel
that we may be forgiven, and the obligation and authori-
ty of the law we have broken be yet sustained.
5. These changes of character are of ten attended with
strong excitement, and sometimes with mental delusion.
My readers recollect that the first convict saw at one
time a black coffin, according to his statement; and at
another, he was addressed by an audible voice in his cell,
telling him that his sins were pardoned. These two cir-
cumstances were what chiefly induced me to insert that
narrative, that I might bring up distinctly this point, viz.
that the changes of character produced by the Bible are
often attended with mental delusion iti little things, espe-
cially among those minds that have been but little disci-
plined by philosophical thought. I could not have a fair
specimen without including an example of this.
The human mind is so constituted, as all who have studi-
ed its nature are fully aware, that when any subject of great
interest, or any strong emotion, takes possession of it,
it operates immediately upon the body, producing some-
times animal excitement, and sometimes delusions of the
senses. So that these very delusions, and this very bodi-
ly excitement, prove the greatness and the reality of the
emotions of heart which have occasioned them. If a
man becomes very much interested in any scheme, how
likely he is to become enthusiastic in it ! And this en-
thusiasm the public usually consider as proving, not dis-
proving, his sincerity. It indicates the strength of the
interest which he feels. It is astonishing what extrava-
gancies people will put up with from men engaged in the
prosecution of favorite plans, and will consider them as
pleasant indications of the strength of the interest which
is felt. Brinley, a famous canal engineer, was so much
214 YOUNG CHRISTIAN. [Ch. 7.
Cases of excileraent.
interested in liis favorite mode of transportation, that he
used to express the opinion that a canal was far more
valuable to a country than a navigable river. He was
once asked what he supposed Providence intended in
creating rivers. He said they were good for nothing
but to feed canals. And this story has been copied by
every biographer of Brinley ; it has been told again and
again, in lectures and conversations and debates, as a
pleasant instance of extravagance in a man devoted to a
favorite pursuit, which proves notliing but the greatness
of the interest he feels in it. Nobody ever thought the
worse of Brinley for it, or distrusted his judgment on
any point in the science of engineering. Millions were
risked on his opinion while he was living, and his name is
remembered with the highest respect. So Cliristians of
uncultivated minds will be sometimes extravagant in their
opinions, or in their conduct, and only show by it the
strength of the interest they feel.
A man who is inventing a machine, will become so
excited that he cannot sleep. He will perhaps, in his
efforts to obtain repose, fall into an uncertain state, be-
tween sleeping and waking, in which, half in reverie and
half in dream, fancy will present him with splendid ima-
ges of success. He will hear a voice or see a figure,
or he will be assured by some extraordinary mode that
he shall overcome all his difficulties, if he will perse-
vere. In the morning, light and the full possession of
his faculties return, and as he is generally a man of in-
telligence, he can analyse the operations of his mind,
and separate the false from the true. If he was an un-
enlightened man, however, and should in the morning
tell his story, how narrow would be the philosophy
which would say to him, " Sir, it is all a delusion. Your
mind is evidently turned. You had better give up your
invention, and return to other pursuits." It would be a
great deal more wise to neglect altogether the story of
Ch. 7.] EVIDENCES OF CHRISTIANITY. 215
Conversion a very great cliange.
supernatural voices and appearances which he might tell,
and judge of the value of his proposed invention by ex-
amining impartially his plan itself, and calculating on so-
ber evidence the probability of success or failure.
So, my reader, when you hear of any thing which
you deem extravagance or delusion among Christians,
remember how immense a change the beginning of a
Christian course sometimes is. The man has been all
his life neglecting and disliking religion. He has been
engrossed in sinful pursuits and pleasures, and perhaps
addicted to open vice. All at once, while contemplating
God's holy truth, his eyes are opened — he sees his guilt,
and his imminent danger of ruin. He is, and he must
be, strongly excited. If he feels in any sense his condi-
tion, he cannot sleep. Can an arrested malefactor sleep
quietly the first night in his cell? He must be strongly
excited, and this excitement must, in many cases, bring
something like temporary mental delusion. lie must do
and say many things in which the calm spectators can-
not sympathize. But it is most certainly very unphilo-
sophical to fasten upon these, and say it is all delusion
and wildness. The real question to be considered is this:
Is a bad character really changed for a good one ? If so,
it is a great moral change, invaluable in its nature and
results, productive of inconceivable good to the individual
himself, and to all connected with him. The excess of
feeling is momentary and harmless. In regard to the
permanency of the change in the case of those convicts,
there is one whose subsequent character I have no means
of knowing. The other however, when he was libera-
ted, became a useful and respectable citizen ; and after
sustaining uninjured for two or three years the tempta-
tions of the world, he was admitted to a Christian church ;
and up to the latest accounts which I have been able to
obtain, ho was a most trustworthy man and an exempla-
ry Christian. An abandoned profligate, imprisoned for
216 YOTJNG CHRISTIAN. [Ch . 7.
Narrow views. Danger on both sides.
his crimes, becomes a useful and a virtuous man. Can
you expect such a cliange without excitement? How
unphilosophical then is it to fasten upon the slight and
momentary indications of excitement as evidence that
there is nothing real in the case !
And yet unphilosophical as this is, I have no doubt
that there are many persons whose eyes, if they were
reading the first convict's story, would catch at once
the accounts of the supernatural appearances which he
thought he saw, and they would stop short there. "Ah !"
they would say, *' he heard a voice forgiving his sins —
he saw a black coffin ! It is all fanaticism and delusion."
This is narrow-mindedness. The intellect which rea-
sons thus, is in such a slate that it does not lake a sur-
vey of the whole of a subject presented, so as to form an
independent and unbiassed opinion. The man fastens
upon one little blemish which happens to be turned to-
Avard him, and seeing no farther, he condemns the whole.
Like the inexperienced mariner, who thinks he has come
to a barren and inhospitable land, because he sees no-
thing but precipitous rocks or sandy beaches on the
shore which first comes to view.
There is, however, a narrow-mindedness which may
operate in another way. Many a sincere Christian will
read such an account and be perfectly satisfied, because
he meets with a few expressions of penitence, that the
convict's heart is really changed. He thinks the crimi-
nal has certainly become a Christian, just because he
talks like one. Whereas it is very possible that he is on-
ly repeating language which he has heard others use,
for the sake of exciting sympathy, or pretending to be
reformed, in hope of pardon and release from his cell.
Now, it is as narrow-minded to judge from a very partial
knowledge of facts in one way as in another. An ex-
perienced Christian can indeed often form a tolerably safe
opinion of the reality or fictitiousness of a pretended
Ch. 7.] EVIDENCES OF CHRISTIANITY. 217
Criterion. Immediate and peaceful submission the duty of all.
change by conversation ; but the great decisive evidence
after all is perseverance in a holy life.
If then men who have been abandoned to vice be-
come virtuous and trustworthy citizens, and exemplify
for years the graces of the Christian character, we will
bear with a little excitement, and even enthusiasm, at the
time of the change. For it is, after all, of comparative-
ly little consequence whether tliis excitement shows it-
self by some open manifestation, as by the black coffin
rising to the disturbed imagination of the convict in his
cell, or the loud shout, " Glory to God," v/hich resounds
in the Methodist camp ; or whether it is subdued and re-
strained, as in the still solemnity of an inquiry meeting
on the evening of the Sabbath, or in the solitary suffer-
ing of an awakened sinner mourning at midnight the
burden of his sins. Remember that I say it is of little
consequence, not that it is of none. It would be better
if men would follow Jesus as readily and as easily as
Matthew did. Jesus said unto him, " Arise and follow
me ; and he arose and followed him." Immediate sub-
mission, with cordial confidence in the Savior, will at
once remove all mental suffering and all cause for it.
But if men will only give up their sins and lead lives of
actual piety, we will not quarrel with them about the
manner in which they enter the new way.
Such then are some of the effects of the Bible upon
the human character considered in detail. I have thought
it best, in order to show the moral power of this book as
distinctly as possible, to analyse thus minutely the ope-
ration of it in some particular cases. But the argument
would be very deficient if I should leave it here ; for if
these cases were uncommon, they would prove but little.
But they are not uncommon. Even in prisons, a very
large number of such cases have, as I have already sta-
ted, occurred ; and the subjects of such changes have
10
218 VOUNG CHRISTIAN. [Ch.
Limited circulation of the Bible. Fear of death.
gone, when they have been liberated, in peace and hap-
piness to their homes. There are now scattered over our
land vast numbers who have been brouglit, from every
stage and degree of guilt, to seek pardon through the
Savior, and to begin a life of virtue and piety. The in-
fluence of the Bible, too, upon the community at large is
so great, that every country w^herc it freely circulates is
distinguished for the peace which reigns there. Vice is
comparatively unknown, property and life are safe, every
man sits under his own vine and fig-tree, with none to
molest or make him afraid. But when man is left to
himself, he makes his home a den of robbers. If you tra-
vel on the Nile or the Tigris, you must look well to your
means of defence. Men must go in caravans in all those
regions for mutual protection. But how would an armed
escort for a traveler appear on the banks of the Con
necticut or the Hudson?
And yet though benefits so great are procured to socie-
ty by the Bible, they are procured, after all, only by a
limited application of its moral power. It is a very
small proportion of the whole population, even in the
United States, which attends at all to the commands and
instructions of the word of God. The numbers are how-
ever rapidly increasing. The cause of God is advancing
with great rapidity ; and as a military despotism or a Chris-
tian republic must be the ultimate destiny of every nation,
we can look only to the spread of the influence of the
Bible to save our country from ruin.
I will close this chapter by mentioning one more in-
stance of the moral power of the Bible — it is its effect
in destroying the fear of death. The fear of death is in-
stinctive, not founded on reasoning. It is reasonable for
us to fear some things connected with death, but the chief
apprehension which every man feels in looking forward
to that hour, is the result of an instinctive principle which
Providence has implanted in every man's mind ; and the
Ch. 7.] EVIDENCES OF CHRISTIANITY. 219
The sick young man. Sting of death. The dying mother
only way by which it can be counteracted without the
Bible, is by banishing the subject from the thoughts.
That is the way that soldiers acquire courage in battle-
by accustoming themselves not to think of death at all.
It is not in human nature to contemplate its approach,
habitually and calmly, without si>ch a preparation as the
Bible gives. ' r---^
Come in imagination to this sick chamber. That young
man tossing restlessly upon his pillow is soon to die. His
physicians have given him over. His friends despair,
but, by a most absurd and preposterous species of kind-
ness, they will not tell him of his danger, for they know
he is unprepared to die, and the knowledge of the ap-
proach of the dread hour they think will distress him !
But the sad secret they cannot conceal ; — he reads his
sentence in their anxious looks and agitated words — his
pale cheek turns paler with fear, and to the natural rest-
lessness of disease, there is added the overwhelming agi-
tation of mental anguish. Can you soothe him? Can
you calm him ? Your very effort reveals to him his dan-
ger more distinctly, and his heart sinks within him in
hopeless terror. Sometimes, it is true, this fear of death
does not reign in the heart at the closing hour, for rea-
son may be gone, or the soul may sink into stupor. But
when death is really foreseen and known to be near, while
the faculties retain their power, the expectation of it
weighs down the human spirit with overwhelming fears.
But the Bible tells us that the sting of death is sin, and
that Christ will give believers the victory over it. The
Bible most faithfully keeps this promise. See that dy-
ing Christian mother. She knows that death is near,
and has calmly made all her arrangements for the clos
ing scene. She is a Christian, and looks forward to an
entrance into the world of spirits with no foreboding and
no anxiety. Her husband, and children, and friends,
stand in agitation and distress around her bed-side, but
220 YOUNG CIIRISTIA??. [Cil. 7.
Practical directions. Difficullies. Dispulco.
she is calm. A Christian death-bed very often exhibits
the astonishing spectacle of composure and happiness in
the one who is to drink the cup, while those around, who
are only witnesses of the scene, are overwhelmed in agi-
tation and sorrow. The very one who is to encounter
the suffering, is the only one who can look forward to it
without fear. It is because the Bible has been shedding
its influences upon her heart, and by a moral power,
which no other means can exert, has disarmed death, the
very king of terrors, and given to a weak and suflering
mortal the victory over all his pcwer.
But I must close this chapter, and with it close the
short and simple view I have been endeavoring to give
of the evidences of Christianity. I cannot but liope that
my readers see evidence enough to satisfy them that the
Bible is really the word of God. If you do, lay up the
conviction in your heart, and let it guide and influence
you. But let me, before I dismiss the subject, give you
two or three short practical directions.
1. Do not think there is no other side to this question.
There are a great many things which may be said against
the Bible, and some things which you, wilh your present
attainments in Christian knowledge, perhaps cannot an-
swer. But they do not touch or affect the great argu-
ments by which the authority of the Bible is sustained.
They are all small, detached difficulties. Then let your
mind rest, calmly and with confidence, upon the great
but simple arguments on which the strong foundations of
your belief stand.
3. Never be inclined to dispute upon the evidences of the
Christian religion. The difficulty with unbelievers is one
of the heart, not of the intellect, and you cannot alter the
heart by disputing. When they present you with argu-
ments against Christianity, reply in substance, " What
you say seems plausible ; still it does not reach the broad
and deep foundations upon which, in my view, Christia-
Ch. 8. STUDY OF THE BIBLE. 221
Doing duly.
nity rests ; and consequently, notwithstanding what you
say, I still place confidence in the word of God."
3. Notice this, which, if you will watch your own ex-
perience, you will find to be true. Your confidence in the
word of God and in the truths of religion will be almost
exactly proportional to the fidelity witli which you do
your duty. When you lose your interest in your progress
in piety, neglect prayer, and wander into sin, then you
will begin to be in darkness and doubt. If you are so un-
happy as to get into such a state, do not waste your time
in trying to reason yourself h^ck to belief again. Return
to duty. Come to God and confess your wanderings, and
submit your heart to be inclined to him. If you do this,
light for the intellect and peace for the heart will come
i>ack toe^Gther.
CHAPTER VIIl.
STUDY OF THE BIBLE.
■ Able to make us wise unto salvation.
It is not my intention in this chapter to give any de-
scription of the Bible itself, or of its history since it came
into the world ; nor shall I endeavor to establish its di-
vine authority, or present the evidences or the nature of
its inspiration. My object is to point out practical duty,
and I shall confine myself to a description of the best
methods of reading and studying the book.
I ought, however, to remark at the outset, that I in-
tend the chapter to be of a highly practical character, and
I shall go accordingly into minute detail. Besides, I am
writing for the young, and shall, as I have generally
done in this book, confine myself exclusively to them,
222 YOUNG CHRISTIAN. [Ch. 8-
Able to make us wise unto salvation. Way to study the Bible
for I have much more hope that they will be influenced
to follow the course which I shall endeavor to describe,
than that my efforts will produce any good effect upon
those who have gone beyond the meridian of life. If a
man has passed the age of thirty without the Bible, it is
to be feared that he will go on unaided by its light through
the remainder of his pilgrimage. It is different, however
with the young. You shrink from passing life in impiety.
You know that the Bible can be the only safe lamp to
your feet ; and if you are not now living by its light, there
is hope that you may be persuaded to come and give
vourself up to its guidance.
There should be a distinction made between the man-
ner of reading the Bible on the Sabbath, and during the
bustle of the week. The two objects to be accomplished,
and the method of accomplishing them I shall describe.
On the Sabbath the Bible should be studied. Every
person, old or young, ignorant or learned, should de-
vote a portion of time every Sabbath to the study of the
Scriptures, in the more strict and proper sense of that
term. But to show precisely what I mean by this week-
ly study of the Bible, I will describe a particular case.
A young man with only such opportunities as are pos-
sessed by all, resolves to take this course. He selects the
epistle to the Ephesians for his first subject ; he obtains
such books and helps as he finds in his own family, or as
he can obtain from a religious friend, or procure from a
Sabbath School library. It is not too much to suppose
that he will have a sacred Atlas, some Commentary, and
probably a Bible Dictionary. He should also have pen,
ink and paper ; and thus provided, he sits dowm Sabbath
morning to his work. He raises a short but heartfelt
prayer to God that he will assist and bless him, and then
commences his inquiries.
The Epistle to the Ephesians I have supposed to be
Ch. 8.] STUDY OF THE niBLE. 223
The young man's experiment.
his subject. He sees that the first question evidently is,
" Who loere the Ephcsians /" He finds the city of
Ephesus upon tlie map ; and from the preface to the
Epistle contained in the commentary, or from any other
source to which he can have access, he learns what sort
of a city it was — what was ti.e character of the inhabi-
tants, and if possible what condition the city was in at
the time this letter was written. He next inquires in re-
gard to the writer of this letter or Epistle, as it is called.
It v/as Paul; and what did Paul know of Uie Ephesians?
had he ever been there 1 or was he writing to strangers ?
To settle these points, so evidently important to a correct
understanding of the letter, he examines the Acts of the
Apostles, (in which an account of St. Paul's labors is
contained,) to learn wlielhcr Paul went there, and if so,
what happened while he was there. He finds that many
interesting incidents occurred during Paul's visits, and
his curiosity is excited to know whether these things will
be alluded to in the letter ; he also endeavors to ascer-
tain where Paul was when he wrote the letter. After
having thus determined every thing relating to the cir-
cumstances of the case, he is prepared to come to the
Epistle itself, and enter with spirit and interest into an
examination of its contents.
He first glances his eye cursorily through the chapters
of the book, that he may take in at once a general view
of its object and design — perhaps he makes out a brief
list of the topics discussed, and thus has a distinct general
idea of the whole before he enters into a minute exami-
nation of the parts. This minute examination he comes
to at last — though perhaps the time devoted to the study
for two or three Sabbaths is spent in the preparatory in-
quiries. If it is so, it is time well spent; for by it he is
now prepared to enter with interest into the very soul
and spirit of the letter. While he was ignorant of these
points, his knowledge of the Epistle itself must have been
^24 YOUNG CHRISTIAN. [Ch. 8.
The family circle. Distribution of books .
very vague and superficial. Suppose I were now to in-
troduce into this book a letter, and should begin at once,
without saying by whom the letter was written, or to
whom it was addressed. It would be preposterous. If
I wished to excite your interest, I should describe parti-
cularly the parties, and the circumstances which produced
the letter originally. And yet how many Christians there
are, who could not tell whether Paul's letter to the Ephe-
sians was written before or after he went there, or where
Titus was when Paul wrote to him, or for what special
purpose he wrote !
Take another case. The father or mother whom Pro-
vidence has placed at the head of a family, contrive to
close their worldly business at an early hour on Saturday
evening, and gather around the table at their fireside all
those who are committed to their charge. They choose
some subject for examination — real, thorough examina-
tion. Perhaps it is the rebuilding of Jerusalem after the
captivity. The various books calculated to assist their
inquiries are distributed among the members of the
group ; the reference Bible is given to one — the Concor
dance to another — an Expositor to the third — the Bible
Dictionary to the fourth ; and then, when all are seated,
and the divine blessing has been asked upon their labors,
the father asks them all to turn to any part of the Scrip-
tures which gives information upon the subject. They
examine first the account of the destruction of the city,
when the Jews were carried captive, that they may know
in what condition it was probably found on their return.
They search in several books for an account of the first
movements in Babylon of those who were desirous of re-
turn ; they examine the plans they formed ; compare one
account with another ; every question which occurs is ask-
ed, and the information which it seeks for, obtained. The
two expeditions of Ezra and Nehemiah are examined —
fhe object of each and the connection between them.
Ch. 8.] S^UDY OP THE BIBLE. 225
Interest of the children.
Under the control of a judicious parent, even secular
history might be occasionally referred to to throw light
upon the subject. We may properly avail ourselves of
any helps of this kind, so far as their tendency is really
to throw light upon the sacred volume. The children of
the family soon take a strong interest in the study, their
inquiries are encouraged, their curiosity is awakened ;
they regard it a pleasure, not a task. Instead of the
evening of Saturday, the afternoon or evening of the
Sabbath, if more convenient, may be used ; and if the
children are members of a Sabbath School, their next
lesson may be the subject. Those accustomed to the
use of the pen will derive great advantage from writing-,
each evening, notes or abstracts expressing, in a concis-
and simple styl€, the new knowledge they have acquir-
ed ; and every difficulty should be noted, that it may be
presented at a convenient opportunity to some other
Christian student, to the superintendent of the Sabbath
School, or to a minister of the Gospel.
This method of studying the scriptures, which I have
thus attempted to describe, and which I might illustrate
by supposing many other cases, is not intended for one
class alone ; not for the ignorant peculiarly, nor for the
wise ; not for the rich, nor for the poor ; but for all.
The solitary widow, in her lonely cottage among the
distant mountains, with nothing but her simple Bible in
her hand, by the light of her evening fire, may pursue
this course of comparing Scripture with Scripture, and
entering into the spirit of sacred story, throwing herself
back to ancient times, and thus preparing herself to grasp
more completely, and to feel more vividly the moral les-
sons which the Bible is mainly intended to teach. And
the most cultivated scholar may pursue this course in his
quiet study, surrounded by all the helps to a thorough
knov/ledge of the Scriptures which learning can produce
or wealth obtain.
10*
226 YOUNG CHRISTIAN. [Cll. S/
Particular directions. Familiar sounds,
I hope the specimens I have given are sufficient to
convey to my readers the general idea I have in view,
when I speak of studying the Bible, in contradistinction
from the mere cursory reading of it, which is so com-
mon among Christians. But I must illustrate in minute
detail the various methods of doing this; for there are
many persons who really wish to study the Bible more
intellectually, and to receive more vivid impressions from
it, but who really do not know exactly what they are to
do to secure these objects. I shall therefore describe
some of the means which can easily be adopted, and
which will be very efficient for this purpose.
1. Picturing to the imagination the scenes described.
There is a very common difficulty felt by multitudes in
treading the Bible, which admits of so sure and easy a re-
medy by the above direction, that I cannot avoid devot-
ing a few paragraphs to the formal consideration of it.
A person who is convinced that it is his duty to read
the word of God, and who really desires to read it, and
to receive instruction from it, sits down on the Sabbath
to the work. He opens perhaps to a passage in the Gos-
pels, and reads on verse after verse. The phraseology is
all perfectly familiar. He has read the same passage a hun-
dred times before, and the words fall upon his ear like a
sound long familiar, producing no impression and awa-
kening no idea. After going through a few verses, he
finds that he is making no progress ; perhaps his mind
has left his work altogether, and is wandering to some
other subject. He begins back therefore a few verses,
and endeavors to become interested in the narrative ; but
it is to little purpose ; and after spending half an hour in
reading, he shuts his book, and instead of feeling that
renewed moral strength and peace of mind which comes
from the proper use of the word of God, he feels disap-
pointed and dissatisfied, and returns to his other duties
more unquiet in spirit than before. What a vast pro-
Ch. 8.] STUDY or THE BIBLE. ^27
The motto in the school-room. Description from the Bible.
portion of the reading of the Bible, as practised in Chris-
tian countries, does this description justly portray.
Now some one may say that this careless and useless
study of God's word arises from a cold and indiflerent
state of heart toward God. It does unquestionably often
arise, in a great degree, from this source, but not entirely.
There is another difficulty not connected with the moral
state of the heart. It is this : .. - v . ,
Words that have been often repeated gradually lose
their power to awaken vivid ideas in the mind. The
clock which has struck perhaps many thousand times in
your room, you at last cease even to hear. On the walls
of a school-room there was once painted in large letters,
"a place fcr every thing, and every thing in its
PLACE ;" but after a little time the pupils, becoming fa-
miliar with the sight of the inscription, lo?t altogether its
meaning ; and a boy would open his disorderly desk and
look among the confused mass of books, and slates, and
papers there, for some article he had lost, and then as
he looked around tlie room, his eyes would fall on the
conspicuous motto, without thinking a moment of the
incongruity between its excellent precept and his own
disorderly practice. It is 'always so. The oft-repeated
sound falls at last powerless and unheeded on the ear.
The difficulty then that I am now to consider, is that
in reading the Bible, especially those portions which are
familiar, we stop with merely repeating once more the
words, instead of penetrating fully to the meaning be-
yond. In order to illustrate this difficulty and its remedy
more fully, let me take a passage, the sixth chapter of St.
John for example, to which I have opened at random.
" After these things Jesus went over the sea of Galilee, which is the
sea of Tiberias. And a great multitude followed him, because they
saw his miracles which he did on ihera that were diseased."
How familiar, now, this sounds to every reader. Every
228 YOUNG CHRISTIAN. [Ch. 8.
Vivid conceptions.
phrase comes upon the ear like an oft-told tale, but it
makes a very slight impression upon the mind. The next
verse, though perhaps few of my readers know now what
it is, will sound equally familiar when they read it here.
" And Jesus went up into a mountain, and there he sat with his dis-
ciples."
Now suppose this passage and the verses which fol-
low it were read at morning prayer by the master of a
family ; how many of the children would hear it without
being interested, or receiving any clear and vivid ideas
from the description. And how many would there
be who, if they were asked two hours afterward what
had been read that morning, would be utterly unable to
tell.
But now suppose that this same father Aiould, by
some magic power, show to his children the real scene
which these verses describe. Suppose he could go back
through the eighteen hundred years which have elapsed
since these events occurred, and taking his family to some
elevation in the romantic scenery of Palestine, from
which they might overlook the country of Galilee, actu-
ally see all that this chapter describes.
" Do you see,'' he might say, " that wide sea which
spreads out beneath us and occupies the whole extent of
the valley ? That is the sea of Tiberias ; it is also called
the sea of Galilee. All this country which spreads around
it is Galilee. Those distant mountains are in Galilee, and
that beautiful wood which skirts the shore is a Galilean
forest."
*' Why is it called the sea of Tiberias ?" a child might
ask.
" Do you see at the foot of that hill, on the opposite
shore of the lake, a small town ? It extends along the
margin of the water for a considerable distance. That is
Tiberias, and the lake sometimes takes its name."
Ch. 8.] STUDY OF THE BIBLE. 229
PictUi'ing the scene to the mind.
" But look — there is a small boat coming round a
point of land which juts out beautifully from this side of
the lake. It is slowly making its way across the water —
we can almost hear the splashing of the oars. It contains
the Savior and some of his disciples. They are steering
toward Tiberias — now they approach the shore — they
stop at the landing, and the Savior, followed by his dis-
ciples, walks upon the shore."
Suppose now that this party of observers can remain
a little longer at their post, and see in a short time that
some sick person is brought to the Savior to be healed.
Another and another comes. A crowd gradually collects
around him. He retreats slowly up the rising ground,
and after a little time he is seen to take his place upon
an elevated spot, where he can overlook and address the
throng which has collected around him.
If this could be done, how strong and how lasting an
impression would be made upon those minds ! Years,
and perhaps the whole of life itself, would not obliterate
it. Even this faint description, though it brings nothing
new to the mind, will probably make a much stronger
and more lasting impression than merely reading the
narration would do. And what is the reason ? How is it
that what I have here said has impressed this scene upon
your minds more distinctly than the simple language of
the Bible 1 Why, it is only because I have endeavored
to lead you to picture this scene to your minds — to con-
ceive of it strongly and clearly. Now any person can
do this for himself in regard to any passage of Scripture.
It is not necessary that I should go on and delineate in
this manner the whole of the account. Each reader can,
if he will task his imagination, paint for himself the
scenes which the Bible describes. And if he does bring
his intellect and his powers of conception to the work,
and read, not merely to repeat, formally and coldly,
sounds already familiar, but to bring to his mind vivid
^0 YOUNG CHRISTIAN. [Ch. 8.
Clear conceptions.
and clear conceptions of all which is represented there,
he will be interested. He \v\]\ find new and striking
scenes coming up continually to view, and will be surpris-
ed at the novelty and interest which this simple and easy
effort will throw over those very portions of the Bible to
which the ear has become most completely familiar.
I wish now that every one of my readers would really
try this experiment. It will do very little good merely
to read the foregoing directions and resolve generally to
try in future to form vivid and clear conceptions of what
is described when you arc reading ; you must make a
particular effort to learn to do this. Now the next time
you sit down to reading the Bible, turn to the 5th chap-
ter of the Gospel according to St. Luke, and picture to
yourself as vividly as possible the scene described there.
Do not think of a shore in general, but conceive of some
particular shore. Give it shape and form. Let it be
rocky or sandy, or high or low, bordered with woods, or
with hills, or with meadows. Let it be something dis-
tinct. You may, if you please, conceive it to be a long
sandy beach, with a lofty bank and a verdant field be-
hind ; or you may have it an open wood, sloping gradu-
ally down to the water's edge ; or a rocky, irregular coast,
full of indentations; or a deep and narrow bay, whose
shores are overhung with willows. Let it assume either
of these forms, or any other which your fancy may par-
tray, and whicli may suit the circumstances of the narra-
tive ; only let it be something distinct — clear and dis-
tinct in all its parts ; so that if you had power to represent
upon canvass by painting the conceptions of your mind,
you might execute a perfect picture of the whole scene.
To do this properly will require time and thought.
You must be alone, or at J^east uninterrupted, and your
first effort will be a difficult one. The power of forming
clear and vivid conceptions of this kind varies greatly in
different individuals. The faculty can, however, be cul-
Ch. 8.] STUDY OF THE BIBLE. "3l
West's picture of Christ rejected. Effect upon the assembly.
tivated and strengthened by exercise. Historical paint-
ers, that is, painters of historical scenes, are enabled to
produce very great effects by the possession of this power.
West, for example, formed in his own mind a clear, and
vivid, and interesting conception of the scene which was
exhibited when the crowd of angry Jews rejected the Sa-
vior and called for his crucifixion. He painted this scene,
and the great picture which he has thus produced hi.s
been gazed at with intense interest by many thousands.
I saw this picture in the gallery of the Athenaeum at
Boston. The gallery is a large and lofty apartment, light-
ed by windows above, and containing seats for hundreds.
As I came up the stairs which lead into the room, and
stepped from them upon the floor of the apartment, I
found a large company assembled. The picture, which
was, as I should suppose, ten or fifteen feet long, stood
against one side of the apartment, and before it, arranged
upon the seats, were the assembled spectators, who were
gazing with intense interest, and almost in perfect silence,
upon the scene. As we came forward before the canvass
we felt the same solemn impression which had silenced
the others, and it was interesting and affecting to observe,
as party after party came up the stairs, talking with usual
freedom, that their voices gradually died away, and they
stood silent and subdued before the picture of the Sa-
vior. >
Yes ; there stood the Savior in the middle of the pic-
ture, passive and resigned, and with a countenance whose
expression plainly said that his thoughts were far away.
The Roman governor stood before his palace endeavor-
ing to persuade the mob to consent to their prisoner's re-
lease. The uncovered and hard-featured soldiery sat at
his feet upon the cross which they had been carrying,
and were holding in their hands the spikes with which
the limbs of the innocent one before them were to be
pierced. All the other attendant circumstances were
232 YOUNG CHRISTIAN. [Ch. 9.
Writing questions. God's command to Abraham-
most vividly and strikingly represented. The mob were
there, with fury and rage and hate in every variety upon
their countenances. Barabbas was there, with his look
of hardened and unsubdued guilt — and the centurion's
little daughter, whose life Jesus had saved, stood by her
father, apparently entreating him to interpose his power
to rescue her preserver.
Now West must have possessed, in order to succeed in
executing such a work, the power, first, of forming a clear
mental conception of the scene, and secondly, of repre-
senting this scene by colors on the canvass. The former
of these only is the one necessary for the object I have
above described, and you ought, while reading accounts
of Scripture scenes, to form as vivid and distinct concep-
tions of the scenes described as if you were actually in
tending to represent them by the pencil.
2. Writing questions. A young man, with pen and
paper before him, sits down, I will suppose, to the exami-
nation of some portion of the Bible, intending to write
questions upon tjie passage, such as he v/ould ask if he
were hearing a class in a Sabbath School. Suppose he
opens to the account of Abraham's offering Isaac.
The following is the passage ; I copy it, that the rea-
der may the better understand the questions.
1. And it came to pass after these things, that God did tempt Abra-
ham, and said unto liim, Abraham ; and he said, Behold, here I am.
2. And he said, Take now thy son, thine only son Isaac, whom
thou lovest, and get thee into the land of Moriah, and offer him there
for a burnt offering upon one of the mountains which I will tell
thee of.
3. And Abraham rose up early in the morning, and saddled his ass,
and took two of his young men with him, and Isaac his son, and clave
the wood for the burnt offering, and rose up and went into the place
of which God had told him.
4 Then on the third day, Abraham lifted up his eyes and saw the
place afar off.
6. And Abraham said unto his young men, Abide ye here with
Ch. 9.] STUDY OP THE BIBLE. 233
Questions upon the passage.
the ass: and I and the lad will go yonder and worship, and come
again to you.
He reads this narrative carefully, verse by verse, and
writes a question for every important fact stated. Per-
haps the questions might be somewhat as follows. The
reader, in examining them, is particularly requested to
compare the questions individually with the verses in
which the answers are contained. I ought also to re-
mark, that I do not offer these as examples of good ques-
tions, but only as a specimen of such as I suppose most
young persons would write.
1. To what land did God command Abraham to go to
offer up his son ?
2. How was he to be offered 1
3. Was he to be offered on a mountain ?
4. How did Abraham travel ?
5. What time did he set out ?
G. How many attendants had he ?
7. How long a journey was it?
8. What is stated in the 6th verse?
I have written these questions as I imagine they might
be written by intelligent young persons. Some of them
are however evidently not good. A leading question
ought not to be asked, i. e. one so written as to imply
v/hat the answer is ; nor ought it to be so written that
the answer should be simply yes or no. No. 3 of the
above is a leading question. No. 8, too, is a bad ques-
tion. It is not important that one should remember what
is told in any particular verse. It would have been bet-
ter in some such form as this :
8. What arrangement was made after they arrived at the mountain ?
In order however, that my readers might understand
what is actually attainable by young persons in such an
exercise, I asked a boy to write for me some questions
234 YOUNG CHRISTIAN. [Ch. 8.
Questions written by a boy.
on Acts, 19, and I insert them just as he gave them to me.
It was his first attempt.
" When ApoUos was at Coiinlli, what did Paul do ?
Who did he tind there ?
What did he say to ihem ?
What answer did they make ?
What did he then ask them
What did tliey say ?
What did Paul then say ?
When Paul had laid his hands upon them, what happened ?
How many men were they .'
Where did Paul then go ?
What did he do ?
What did he do when divers were hardened ?
For how long a time did this continue ?
What happened to those who dwelt in Asia ?
By whose hands did God pcrt'orm special miracles ?
In what manner did Paul heal the sick ?
What is said in the 13lli verse ?
What is the meaning of exorcist?
iiow many were there that did so?
What did the evil spirit say 1
What did the man in w horn was the evil spirit do ?
What did they do?
To whom was this known ?
What fell on them?
Whose name was magnified ?
What did many do who believed ?
What did many do who used curious arts?
After these things were ended, what did Paul design to do 1
Where did he say he must go after he had been there /
Who did he send into Macedonia ?
What were their names ?
Where did he stay ?
What happened at that time ?
What was the cause of it ?
Who was Demetrius ?
What accusation did he bring against Paul ?
What did he say was in danger ?
What did they do when they heard these things 7
What happened to the city ?
What else did they do ?
What kept Paul from going in to the people ?
Ch. 8.] STUDY OP THE BIBLE. 235
Many faulty. Utility of writing questions.
My readers \vi\\ all see that these questions are, many
of them, quite faulty. A second attempt, if tlic writer
had read the remarks I have made, or if he had actually
tried his questions upon a class, would probably have
been much better.
If any person will attempt such an exercise as tl'is, he
will find it among one of the most efficient means of fix-
ing upon his mind the facts contained in any portion of
history which he can possibly devise. In order to make
out the question you look at the fact in various aspects
and relations. All its connections are considered, and
the mind becomes thoroughly familiarized with it ; for
you will find, after a very little practice, that the same
fact may be made the subject of a great number of diffe-
rent questions, and looking at these and choosing between
them is a most valuable intellectual exercise. Take for
instance the very question I have already spoken of, par-
ticularly No. 8. See how many different questions, or
rather in how many forms the same question can be ask-
ed, some bad and some good, upon the single verse to
which it relates.
1. What did Abraham say to the young men when he
reached the mountain ?
2. What plan did Abraham form when he reached the
mountain ?
3. Did all the party go together to the place where
Isaac was to be offered ?
4. How was the party divided when they reached the
mountain ?
5. How many persons went with Abraham to the place
of sacrifice ?
6. When Abraham went with Isaac alone to the place
of sacrifice, what did he say he was going for ?
7. When Abraham left the young men behind, to go
with Isaac alone to the place of sacrifice, what did he say
he was going to do?
236 YOUNG CHRISTIAN. [Cll. g.
Many questions upon one verse. Experiment tried by a mother.
8. What did he tell them he was going to do? AAas
this the trutli ? Was it the wliole truth ? Are we always
bound to tell the whole truth/
The reader will thus see that one and the same fact
may be viewed in so many aspects and relations as to
suggest a very large number of questions. After a very
little practice, several questions will accordingly suggest
themselves at each verse to any individual who attempts
the exercise. He will consider which to choose. He will,
in thus considering, necessarily view the fact stated under
its various aspects, and acquire a far more thorough and
permanent knowledge of it than is possible in any other
way. So great is the advantage of this method of writing
questions upon an author which the pupil desires tho-
roughly to understand, that it is not unfrcquently adopt-
ed in schools — each pupil of a class being required to
write questions upon a part or upon the whole of a les-
son, which questions are then read and answered at the
recitation.
I fancy now that I can hear some one of my readers, of
a mind somewhat mature, saying, *' I will myself try this
experiment, and after writing the questions, I will read
them to some younger members of the family, to see if
they can lind the answers." Perhaps the individual who
resolves on this experiment is the head of a family — a
mother. She gathers her children around, after the pub-
lic services on the Sabbath, and says to them — " We will
study a chapter in the Bible. / will study, and you shall
study. I will read it carefully, and write in this little book
all the questions I can think of; and you at the same time
may read it attentively, and try to understand it, and re-
member what it says. Then after tea we will gather
around the table before our bright fire, and I will read my
questions, and you may see if you can answer them."
The children enter Avith spirit into the plan. They ga-
ther into a little circle, and read their lesson aloud, verse
Ch. 8.] STUDY OF THE BIBLE. 237
A Sabbfith-Scliool teacher.
by verse, questionincr each other in regard to its difficul-
lies, and endeavoring to antici})ate the questions which
the mother is preparing. Even the Httle Benjamin of the
family is interested ; who, though lie can scarcely read,
looks attentively upon his Bible with the large print,
hoping that there will be some easy question which Avill
come to him.
At the appointed hour tliey gatlicr with eager interest
to their recitation. The mother finds that many of lier
questions are ambiguous, some too difficult, and ethers
could not be answered from fault of the scholars ; still a
large proportion are understood and answered. The mo-
ral lessons of the chapter are brought to view, and gent-
ly but forcibly impressed upon the heart.
Are you a Sabbath School teacher 1 Lay aside your
printed question-book for one Sabbath, and write ques-
tions yourself upon the lesson of the day. Then com-
pare what you have Avritten with those printed for your
use. Strike out from your own list all which are upon tlie
other, and carry the rest with you to your class, and sad
to your pupils somewhat as follows :
"I have been M'riting some new^ questions on this les-
son. Now I do not suppose you can answer many of
them, because you did not have them while you were
studying. But should you like to have me read them to
you, and let you try 1"
You will in such a case find the curiosity and interest
of your class strongly awakened ; and though your first
experiment may not fully succeed, you may say to them,
" I will write some more for next week. When you are
studying your lessons then, I should like to have you re-
member that I am writing other questions than those in
the book, and endeavor to understand and remember eve-
ry fact stated in the lesson, so that you can answer all
77iy questions as well as the printed ones. I know it will
be hard, but I presume you can do it."
238 YOUNG CHRISTIAN. [Ch. 8.
3. Re-writing Scripture. The boy's evening work.
A Sabbath School teacher who will make such efforts
as these to render his work more intellectual, and to in-
terest himself and his pupils more deeply in the thorough
study of their lessons, will find that both himself and his
pupils will advance with at least double rapidity.
3. Re-icriting portions of Scripture. Read, or rather
study some portion of Scripture thoroughly, and then
write the substance of it in your own language. I can
illustrate this best perhaps by repeating the following
dialogue. It is, I will suppose, Sabbath evening ; the
family are going out, and one son, a boy of fourteen, is to
be left at home.
"What sliall I do this evening?" asks the son.
" What would you like to do ?"
*' I don't know. I am to be all the evening alone, and
I want something to employ my time."
The father turns to the 5th chapter of Luke, and says :
" Take this chapter, read the first eleven verses, and
form a clear and distinct conception of the whole scene,
just as if you had witnessed it. Then write an account
of it in your own language. Be careful to write entirely
in your own language^
" Must I not use the language of the Bible at all ?"
*' No. You have two separate things to do. First read
the account attentively and thoroughly, in order to form
in your own mind a distinct picture of the whole. Try
to see it as plainly as if you had stood upon the bank and
actually looked down upon the whole transaction. Then
shut your Bible, and write your own account of it, just
as if you were writing a letter to me, and describing some-
thing which you had yourself seen."
Now suppose the boy engages in this work in the man-
ner described above, with how much more interest than
usual will he read the passage ! He will scrutinize it
carefully : examine every circumstance of the narrative
Ch. 8.] STUDY OF THE BIBLE. 239
Actual case. Passage. Difficulty arising.
niinutely, and notice many points of interest wliich wouki
ordinarily escape liim.
Once when I asked a lad, under circumstances similar
to the above, to re-write this passage, he had not been
five minutes at his work before he came with a question
which I presume hundreds of my readers have never
tliought to ask, though they all have doubtless read the
passage again. I must, however, first give the passage.
Luke 5:1.
1. And it came to pass that as the people pressed upon him to hear
the word of God, he stood by the lake of Gennesaret,
2. And saw two ships standing by the lake ; but the fishermen were
gone out of them, and were washing their nets.
3. And he entered into one of the ships, which was Simon's, and
prayed him that he would thrust out a little from the land. And he
sat down and taught the peojjle out of the ship.
4. Now when he had left speaking, he said unto Simon, Launch out
into the deep, and let down your nets for a draught.
5. And Simon answering, said unto him, Master, we have toiled all
the night, and have taken nothing; nevertheless, at thy word I will
let down the net.
C. And when they bad this done, they enclosed a great multitude of
fishes; and their net brake.
7. And they beckoned unto tlieir partners, wdiich were in the other
ship, that they should come and help them. And they came, and fill-
ed both the ships, so that they began to sink.
8. When Simon Peter saw it, he fell down at Jesus' knees, saying,
Depart from me, for I am a sinful man, O Lord.
9. For he was astonished, and all that were with him, at the draught
of the fishes which they had taken :
10. And so was also James and John, the sons of Zebedee, which
were partners with Simon. And Jesus said unto Siraon, Fear not;
from henceforth thou shall catch men.
11. And when they had brought their ships to land they forsook
all and followed him.
The difficulty proposed was this :
"In the second verse," says he, " it is said that the fish-
ermen had gone out of their boats, and were washing
240 YOUNG CHRISTIAN. [Ch. S.
Explanation of it. The Paraphrase.
their nets, but in the third, Christ enters one of them
and asks Simon to move off a little from the shore ; that
seems as if Simon was in his boat."
How apparent was it from this que-stion, that he was
reading the Bible understandingly, and not merely re-
peating once more the familiar sounds by which the
scenes of that passage are described ! Upon a little re-
flection, it was manifest that Simon might have remained
in his boat, while the fishermen generally had gone
ashore ; or he might have stood near, so as to be easily
addressed by the Savior. The difticulty vanished in a
moment. But, by the ordinary, dull, sluggish reading of
the Bible, both difliculty and solution would have been
alike unseen.
The following was the description produced in this
case : I copy it without alteration, that my readers may
see, from actual inspection of an actual example, what de-
gree of success they may expect to attain.
" Once, as Jesus was standing near a lake called Gennesaret, a great
multitude crowded around him, wishing to have him address them.
He saw near the shore two fishing vessels, but the fishermen li.id
gone away to clean their nets. He went into one of them, which be-
longed to Simon, and asked him to shove the vessel out a little way
into the water, and he talked to the people from the deck. When he
had finished, he told Simon to go out into the sea and cast in their
nets in order to get some fish. And Simon said to him, we have
been working all night and have not caught any thing, but as you
have desired it, we will let down our nets again. Having done it,
they took a great many fishes, and their net was broken, and there
were so many fishes that both ships were filled and began to sink.
Simon was so much astonished, and they that were with him, at tak-
ing so many fishes this time, when ihey had been laboring all night
and caught nothing, that (he fell down before Jesus, saying. Depart
from me, for I am a sinful man.) Simon's companions, James and
John, were also surprised at the fishes. And when they had brought
their ships to the shore, they left all their things and followed Jesus."
The part encloesd in a parenthesis is Scripture language.
Ch. 8.] STUDY OF THE BIBLE. 241
Story of Micah.
The boy said he could not express that idea in any other
way, and he adopted that method of indicating that the
language of the Bible was, in that clause, retained.
I have obtained also several other specimens of a si-
milar character, written by persons of different ages and
of various intellectual attainments ; two or three of which
I will insert here. The reader will observe that these
were written by persons of very different degrees of men-
tal maturity. The style is very dissimilar in the different
specimens, and they show therefore more distinctly that
the exercise is of such a nature as to be adapted to every
age and capacity
THE STORY OF MICAH.
" A woman belonging to one of the tribes of the Israelites, from a
mistaken idea of true religion, resolved to procure some images for
her household worship, intending to consecrate her son to act as
priest. She accordingly dedicated to the Lord the sum to be paid for
making the images, and laid it aside for the purpose. This money
was stolen from her by Micah, the very son for whose benefit chiefly
she had formed the plan. Upon missing the money, zhe was greatly
enraged, and pronounced, in the hearing of her son, the severest im-
precations upon the sacrilegious thief. This so terrified Micah that
he confessed his crime and restored the money to his mother. Her
joy was very great at receiving again her treasure. She told her son
to what purpose it was appropriated, and they accordingly procured the
images. It was agreed that instead of Micah, one of his sons should
act as priest, until a more suitable person should be obtained. The
son was accordingly provided with sacerdotal apparel and consecrat-
ed to the priesthood.
Under these circumstances the idol worship went on for some time,
until there came one day to the house of Micah a wandering Levite,
by the name of Jonathan. This man seemed to be out of employ-
ment, and being of the Levites, the tribe set apart for the holyoflSces,
Micah thought he should do well to retain him as his family priest.
Accordingly, he made to him proposals to this effect, offering him
for his services, his board, one suit of clothes, and a small sum of
money a year. Jonathan very gladly agreed to these terms, and was
forthwith constituted priest.
11
S42 VOUNG CHRISTIAN. [Ch. 8.
Story of Micah continued.
" It happened soon after, that there came to Micah's house a number
of men who had been sent out by the tribe of Dan to survey the
adjacent country, Avitli a view to enlarging their own territories.
When these men came to Micah's house they recognized with sur-
prise the voice of the newly consecrated priest. They inquired how
he came tliere, and what he was about. The Levite told them his
story; and the Danites seem to have regarded the circumstances erf
the affair as perfectly proper; for they even requested that he would
inquire of the Lord for them, if they should meet with success in
their present expedition. The Levite pretended to make the inquiiy,
and returned to them a favorable answer. The event was such as
the Levite predicted. The Danites succeeded in driving before them
the inhabitants of the territoiies they wished to possess. After the
conquest, as the army were passing the house of Micah, the five men
who had first been sent out, and who had stopped at this house, in-
formed the othcj-s that there were in it a graven and a molten image,
and a priest with an ephod; and perhaps intimating that in their new
settlement they would themselves need such an establishment, they
inquired what had best be done. After some deliberation, it was
agreed forcibly to take from Micah his images and the sacerdotal gar-
ments, and to entice the priest to go with them. Accordingly, while
the rest of the army remained as guards at the entrance of the house,
the five men before mentioned went in and commenced their depre-
dations. The priest inquired in amazement what they were about.
" Hush !" said the men ; " say nothing and go with us ; will it not be
more to your advantage to be the priest of a whole tribe than of only
one man ?" The Levite was overjoyed at the proposal, and prepared
immediately to set out with them.
" Great was the dismay of Micah upon finding himself thus robbed
of priest and gods. He called his neighbors to his assistance, and
collecting a small company together, he went in pursuit of the de-
predators. As he approached the army, they inquired of him why
he had come out with such a company. ''What ails you?" said
they. " JF/ta< at/s me /" replied JMicah ; "you have taken from me
my priest and my gods, and now you ask What a'ds me /" " You had
better return to your house," said some one of the number, "or you
will lose your life." Seeing that there was no possibility of prevail-
ing against hundreds of armed men, Micah took the advice of the
Danite and returned home.
" Meanwhile the army of the Danites pursued their way to the place
of their destination, where they established the worship of their sto-
len images, under the direction of the runaway priest."
Cll. 8.] STUDY OF THE BIBLE. 243
Two specimens on the same subject.
The two following are upon the same subject, but the
writers were 17 and 11 years of age. They are accord-
ingly very different in their style and character.
BELSHAZZAU'S FEAST.
"The king of Babylon, named Belsliazzar, made a great feast for
all his lords, his wivt-s, and concubines. And he sent and took from
the house of the Lord the golden and silver vessels, and he and his
company drank wine out of them. While they were enjoying in
impious mirth the feast, the Hngers of a man's hand were seen on the
plastering of the wall, over against the candlestick. Then was the
king very much frightened, and his knees smote against each other.
He sent for all the wise men in the kingdom to read the writing, but
they could not. Th^n he called aloud again. If any man can read it
he shaH be clothed in scarlet, and have a chain of gold around his
neck, and shall be the third ruler in the kingdom. Then came in
his wife the queen, to tell him that there was a man who could inter-
pret dreams, whose name was Daniel. He read the writing. Mene —
God hatii finished thy kingdom. Tekel — Thou art weighed, and art
found wanting.
" Pere — Thy kingdom is given to the Medes and Persians. Then
was a proclamation made that he was the third ruler in the kingdom.
" And the same night the king died."
STORY OF BELSHAZZAR.
"It was night ; but the usual stillness of that hour was broken by
the sounds of feasting and revelry. It had been a festival day in Ba-
bylon, and the inhabitants had not yet sunk into repose. The song
and the dance still continued, and the voice of music was heard. All
seemed in perfect security, and no precautions had been taken to avoid
the danger which hung over their devoted heads. An invading army
was, even then, surrounding the walls of the city ; but those who ought
to have defended it, confident and secure, left it unguarded and ex-
posed to the attacks of the enemy. Fear was excluded even from the
walls of the palace, and the monarch was giving his own example of
rioting and mirth to his subjects. A thousand of the noblest lords in
his kingdom were feasting with him, as his invited guests. They had
already "tarried long at the wine," when Belshazzar, in the prid ^and
impiety of his heart, commanded his servants to bring the silver and
golden vessels w hich had been taken by his gi-andfather Neiiuchad-
^^ YOUNG CHRISTIAN. [Cll. 8.
Questions.
nezzar from the temple at Jerusalem. They were brought and fill-
ed with wine ; and as they drank it, they extolled their gods of wood
and of stone.
" But while they were thus sacrilegiously employed, their mirth was
suddenly changed into amazement and consternation. A hand like
that of a man was seen to write upon the wall of fhe palace, and as
they gazed upon it, it traced the sentence, "Mene, Mene, Tekel, U-
pharsin." No one among that vast company understood its meaning,
but to their affrighted imagination it was full of portentous import.
The king, who was exceedingly terrified, sent in haste for all the as-
trologers, and those persons in whose powers of divination he had
been accustomed to place confidence ; but none could explain the
mysterious warning. At this juncture the queen entered, and inform-
ed the king that Daniel was in the city, and that he was supposed to
possess the wisdom of the Gods. He was hastily summoned into the
royal presence, and after reproving the trembling and condemned
monarch for the pride of heart which he had manifested, revealed to
him the doom which was pronounced upon him. He told him that
his kingdo:?! and his own life were nearly at a close ; that his empire
should be divided between the Medes and Persians: and also thathis
own character had been examined, and found lamentably deficient.
*' The reward which had been promised was now bestowed upon
Daniel. He was arrayed in a kingly robe, adorned with a golden
chain, and proclaimed the third in authority in the kingdom. Ere the
next rising sun Belshazzar was numbered with the dead."
QUESTIONS.
At what time and under what circumstances had the golden and sil
ver vessels been taken from the temple at Jerusalem ?
In what language was the writing upon the wall; and why could no
one of the wise men of Babylon interpret it?
Why were the C/iaWcans included among the astrologers and sooth-
Bayers ?
The original writing was, " Mene, Mene, Tekel, Upharsin ;" why,
in the interpretation, is Peres substituted for Upharsin?
It is a very good plan to write questions at the close
of such an exercise as in the last specimen, bringing up
difficulties which have occurred to the writer while read-
ing and writing the account. These questions can be
subsequently proposed to some person qualified to an-
Ch. 8.] STUDY OF THE BIBLE.
4. Collating the Scriptures. Plan tried by James and John,
swer them. The whole plan may be adopted more or
less extensively, according to the time and taste of the
individual. I knew a young man who re-wrote the whole
book of the Ads in this way. The result he preserved
in a neat manuscript, and the effort undoubtedly im-
pressed the facts on his memory with a distinctness
which remained for years.
4. Collating the Scriptures. The next method I shall
describe, by which variety and efficiency can be given to
your study of the Scriptures, may be called collation.
It consists of carefully comparing two or more different
accounts of the same transaction.
To illustrate it, I will imagine that two young per-
sons sit down on a Sabbath afternoon by their fireside
to read the Bible, and they conclude to collate the seve-
ral accounts of Paul's conversion. To show that this
exercise does not require any advanced age, or maturity
of mind, I will imagine that the scholars are quite
young, and will give in detail the conversation, as we
might imagine it in such a case to be. We will suppose
James to be thirteen or fourteen years of age, and John
some years younger.
John. ♦' Well, what shall we read ?"
James. " I think it would be a good plan for us to read
and compare the two accounts of the conversion of Paul.
Here is the first account in the ninth chapter of the Acts,
and I believe he afterward gave some account of it him-
self in his speech."
John. " What speech V
James. " Some speech he made at his trial. I will try
to find it ; it is somewhere in the last part of the book of
Acts."
The boys turn over the leaves of their Bibles, until at
last James says,
*' Here it is ; I have found it ; it is in the 26th
chapter."
246 YOUNG CHRISTIAN. [Ch. 8.
Three accounts of Paul's conversion.
" No," says John, " it is in the 22d ; it begins at the
4th verse."
James. " Let me see it. O, there are two accounts
in his speeches ; that makes three in all. Would you
compare them all?"
John, " Yes ; we can put orir fingers into all the places,
and read one verse of one, and then one verse of ano-
ther, and so go through."
James. " Well, let us see where these two speeches
were made."
The boys then examine the introductory remarks con-
nected with these two addresses of the Apostle, and learn
before whom and under what circumstances they were
made, and then proceed with their comparison.
James. " I will read first in the ninth chapter."
1. "And Saul, yet breathing out threatenings and
slaughter against the disciples of the Lord, went unto the
high priest.
2. "And desired of him letters to Damascus, to the sy-
nagogues, that if he found any of this way, whether they
were men or women, he might bring them bound unto
.Jerusalem."
" Now you may read as much," he continues, ** in the
22d chapter."
John. " Where shall I begin ?"
James. (Looking at the passage), " At the 5th verse,
I believe."
John. (Reading.) 5. "As also the high priest doth
bear me witness, and all the estate of the elders ; from
whom also I received letters unto the brethren, and went
to Damascus, to bring them which were there bound unto
Jerusalem, for to be punished."
" Do you see any difference, James ?"
James. " Yes ; there are two differences : it says in
the first account that he took letters from the high
priest alone ; and in the second, from the elders too-—
Ch. 8.] STUDY OF THE BIBLE. 34'7
Effect of this method.
all the estate of the elders. It says too, in the first ac-
count, that his letters were to the synagogues, but in the
second, that tliey were to the brethren."
Boys of twelve years of age would probably see no
farther than to notice such obvious points of comparison
as those I have mentioned; but a maturer mind, attempt-
ing this same exercise, would go far deeper, and conse-
quently with a stronger interest, into the subject. Such
an one will take great pleasure in observing how every
expression in the account in the 22d chapter corresponds
with the circumstances in which Paul was placed. He
was in Jerusalem. A great popular tumult had been ex-
cited against him. A few of his determined enemies had,
by the arts with which it is always easy for bad men to
inflame the multitude, urged them on almost to fury, and
an immense throng had gathered around him, with the
marks of the most determined hostility in their looks
and gestures and actions. At this moment a Roman mi-
litary force appeared for his rescue ; he was drawn out
from the crowd, and standing upon the stairs of the castle,
above the tumultuous sea from which he had been saved,
he attempts to address the assembly.
He had been represented to the crowd as a foreigner —
an Egyptian, who had come to Jerusalem to excite sedi-
tion and tumult ; and of course his first aim would na-
turally be to destroy this impression, and present himself
before this assembly as their fellow countryman — one
who had long resided among them, and had regarded
them as brethren. How natural is it therefore that he
should speak so distinctly of his connection with the
Jewish nation ! He commences his account with the
statement that he is a Jew — by birth, by education, and
by feelings. This peculiarity in the speaker's condition
accounts most fully and in a most interesting manner for
the difi"erence between the expressions which he uses
here, and those used in the 9th chapter. Where, in the
248 YOUNG CHRISTIAN. [Ch. 8.
Advantages of the plan. List of Lessons.
narrative^ the high priest only was alluded to in the
defence^ the speaker mentions respectfully all the estate
of the elders. The historian^ employing the simple his-
torical style, says that Paul went with letters to the syna-
gogues. The orator^ in his eflbrt to allay irritated feel-
ing, uses the word brethren — a term equally correct, but
far more suitable to his purpose.
I make these remarks, not to go into a commentary
upon Paul's speech, but to show what kind of reflections
will occur to an intelligent mind, in thus collating diffe-
rent portions of the sacred volume. Notice every diffe-
rence ; and endeavor to discover, in the circumstances of
the case, its cause. You will find by so doing that new
and striking beauties will arise to view at every step ;
the pages of the Bible will look brighter and brighter,
with meaning hitherto unseen, and you will find new
exhibitions of character and conduct so natural and yet so
simple as to constitute almost irresistible evidence of
the reality of the scenes which the sacred history de-
scribes.
There are a great many of the events of which two dif-
ferent accounts are given in the Bible, which may be ad-
vantageously collated in the manner I have described.
In hopes that some of my readers will study the Scrip-
tures in this way, I enumerate some of them.
LESSONS.
SolomoTi's Choice. 1 Kings and 2 Chronicles.
Dedication of the Temple. 1 Kings, 2 Chronicles.
Revolt of the Ten Tribes. 1 Kings, 2 Chronicles.
Story of Elisha.
Story of Elijah.
Story of Hezekiah. Kings, Chronicles, and Isaiah.
Genealogical Line from Adam to Abraham. Genesis
and 1 Chronicles.
Ch. 8.] STUDY OF THE BIBLE. 5^49
Difficulties to be anticipated.
Catalogue of the Kings of Israel. Kings and Chro-
nicles.
Catalogue of the Kings of Judah, Kings and Chro-
nicles.
Preaching of John the Baptist, Matthew, Mark, Luke,
and John.
The Temptation of Christ. Matthew, Mark, and
Luke.
The Savior^s Arrest. Four Evangelists.
His Trial. Four Evangelists.
His Death. Four Evangelists.
His Resurrection. Four Evangelists.
Institution of the Lord's Supper. Matthew and 1 Co-
rinthians.
Genealogy of Christ. Matthew and Luke.
The above subjects vary very much in the degree of
intellectual efibrt necessary for their examination, and in
nearly all the reader will often be involved in difficulties
which he cannot easily remove. If we merely read the
Bible, chapter after chapter, in a sluggish and formal
manner, we see little to interest us and little to perplex ;
but in the more thorough and scrutinizing mode of study
which I here suggest, both by this mode and the others
I have been describing, we shall find beauties and diffi-
culties coming up together. Let every one then who
undertakes such a collation of different accounts, expect
difficulty. Do not be surprised at apparent contradic-
tions in the narrative ; you will find many. Do not be
surprised when you find various circumstances in the dif-
ferent accounts which you find it impossible for you to
bring together into one view ; you must expect such
difficulties. Look at them calmly and patiently ; seek
solutions from commentaries and from older Christians,
and what you cannot by these means understand, quietly
leave. A book which, under divine guidance, employed
11*
250 YOUNG CHRISTIAN. [Ch. 8
The Sabbath. Jerusalem
the pens of from fifty to a hundred writers — scattered
through a period of 4000 years ; whose scenes extend
over a region of immense extent, and whose narratives
are involved with the most minute history of all the great
nations of antiquity — Babylon, Assyria, Persia, Greece,
and Rome — such a book yx)u must not expect to under-
stand fully in a day.
5. Studying by subjects. Select some subject upon
which a good deal of information may be found in vari-
ous parts of the Bible, and make it your object to bring
together into one view all that the Bible says upon that
subject. Take for instance the life of the Apostle Peter.
Suppose you make it your business on one Sabbatli, with
the help of a brother, or sister, or any other friend who
will unite with you in the work, to obtain all the infor-
mation which the Bible gives in regard to him. By the
help of the Concordance you find all the places in which
he is mentioned — you compare tlie various accounts in
the four gospels; see in what they agree and in what
they differ. After following down his history as far
as the Evangelists bring it, you take up the book of the
Acts, and go through that for information in regard to
this Apostle, omitting those parts which relate to other
subjects. In this way you become fully acquainted with
his character and history ; you understand it as a whole.
Jerusalem is another good subject, and the examina-
tion would afford scope for the exercise of the faculties
of the highest minds for many Sabbaths : find when the
city is first named, and from the manner in which it is
mentioned, and the circumstances connected with the
earliest accounts of it, ascertain what sort of a city it
was at that time. Then follows its history down ; notice
the changes as they occur ; understand every revolution,
examine the circumstances of every battle and siege of
which it is the scene, and thus become acquainted with
its whole story down to the time when the sacred narra-
Ch. 8.]
STUDY OF THE BIBLE.
251
The Sabbalh.
List of topics
tion leaves it. To do this well, will require patient and
careful investigation. You cannot do it as you can read
a chapter, carelessly and with an unconcerned and unin-
terested mind ; you must, if you would succeed in such
an investigation, engage in it in earnest. And that is the
very advantage of such a method of study; it breaks up
effectually that habit of listless, dull, inattentive reading
of the Bible which so extensively prevails.
You may take the subject of the Sahhatli; examine the
circumstances of its first appointment, and then follow
its history down, so far as it is given in the Bible, to the
last Sabbath alluded to on the sacred pages.
The variety of topics which might profitably be studied
in this way is vastly greater than would at first be sup-
posed. There are a great number of biographical and
geographical topics — a great number which relate to
manners, and customs, and sacred instructions. In fact,
the whole Bible may be analyzed in this way, and its va-
rious contents brought before the mind in new aspects,
and with a freshness and vividness which, in the mere
repeated reading of the Scriptures in regular course
can never be seen. It may assist the reader who is dis-
posed to try the experiment, if I present a small list ; it
might be extended easily to any length.
BIOGRAPHICAL TOPICS.
Hezekiah. Herod.
Daniel. John the Baptist.
Elijah. Peter.
Elisha. Nicodemus.
Isaiah. Judas.
Jeremiah.
GEOGRAPHICAL AND HISTORICAL TOPICS.
Jerusalem. Sea of Galilee
Egypt. Tyre.
252 YOUNG CHRISTIAN. [Ch. 8.
Too little intellectual study of the Bible.
Nile. Sidon.
Babylon. Philistines.
Red Sea. Moabites.
Jordan. Ammonites.
Damascus. Ethiopia.
Samaria.
TOPICS RELATING TO RELIGIOUS RITES.
Sacrifices. Ark of the Covenant.
Sabbath. Tabernacle.
Pentecost. Baptism.
Feast of Tabernacles. Lord's Supper.
Passover. Synagogues.
Fasting.
There are various other methods which might be men-
tioned and described ; but enough has been said to ena-
ble, I think, any one who is disposed, to engage at once,
for a short time each Sabbath, in such an intellectual
study of the Bible. Parents can try the experiments I
have above described in their families ; and Sabbath
school teachers can try them in their classes. Sabbath
schools would be astonishingly improved at once, if the
teachers would put their ingenuity into requisition to de-
vise and execute new plans, so as to give variety to the
exercises. There would be a spirit and interest exhibited,
both by teacher and pupil, which the mere servile reading
of printed questions, and listening to answers mechani-
cally committed, never can produce.
There is far too little of this intellectual study of the
Bible, even among the most devoted Christians. Its lite-
rature, its history, its biography, the connection of its
parts — all are very little understood. It is indeed true,
that the final aim of the Bible is to teach us personal
religious duty. It comes to the conscience — not to the
literary taste of men ; and is designed to guide their de-
Ch. 8.] STUDY OP THE BIBLE. 253
Object of the historic form.
votions, not to gratify their curiosity, or their love of his-
toric truth. But why is it that God has chosen the historic
form, as a means of communicating his truth? Why is it
that his communications with mankind were for so many
years so completely involved with the political history of
a powerful nation, that that whole history must be given?
Why is our Savior's mission so connected with the Ro-
man government, and all this connection so fully detailed
that no inconsiderable portion of the geography, and
customs, and laws of that mighty empire are detailed in
the Evangelists and Acts? The moral lessons which our
Savior taught might have been presented in their simple
didactic form. The whole plan of salvation, through the
sufferings of a Redeemer, might have been given us in
one single statement, instead of leaving us to gather it
piece by piece from multitudes of narratives, and ad-
dresses, and letters. Why is it then, that instead of one
simple proclamation from the Majesty on high, we have
sixty or seventy different books, introducing us to the
public history of twenty nations, and to the minutest in-
cidents in the biographies of a thousand men? Why, it
is that we may be excited by the interest of incident and
story; that religion and impiety may be respectively pre-
sented to us in living and acting reality; and that the
principles of God's government, and of his dealing with
men, may come to us in all the vividness of actual fact.
If then we neglect to understand this history as history,
and to enter into all the incidents which are detailed,
we lose the very benefit which the Spirit had in view in
making the Bible such a volume as it is. Without such
an occasional effort to make the Scriptures a study, ex-
amining them intellectually, comparing one part with
another, and endeavoring to bring vividly to view the
scenes which they present to our minds, it may safely
be said that no one can truly understand the Bible, or
254 YOUNG CHRISTIAN. [Ch. 8.
Reading practically. Daily reading of the Bible.
enter into the spirit of its descriptions, its warnings, and
its appeals.
But after all, the great object in studying the Bible is
not merely to understand it. The revelation which God
has made, is a message sent, not to the intellect, but to
the consciences and hearts of men ; and unless it reaches
the conscience and the heart, it entirely fails of accom-
plishing its object. We ouglit indeed to gain an intel-
lectual knowledge of it, but that is only to be considered
as a means to enable us the more fully to apply to our
own characters and conduct the practical lessons which
it teaches.
The Sabbath seems, for most persons, the most proper
time for tlie systematic study of the Scriptures, but a por-
tion of it should be read practically every day. This
part of my subject does not need »o full an illustration
as the other, for the great difficulty in regard to reading
the Scriptures practically, is a want of disposition to do
it. They who really wish to learn their duty and over-
come their temptations, who desire that the sins of their
hearts and lives should be brought to their view by the
word of God, will easily make for themselves an applica-
tion of the truths which tlie Bible contains.
Will not all my readers do this, faithfully and perse-
veringly? Resolve to bring a short portion of the pre-
ceptive or devotional parts of the Scriptures home to your
heart every day ; and let your object be, in this daily
reading of the Bible, not so much to extend your intel-
lectual vieio oii\\e field opened to you in its pages, as to
increase its moral and spiritual influence upon your heart
and conduct. Be not so careful, then, to read this exact
quantity, or that ; but to bring home some portion really
and fully to the heart and to the conscience — to do it so
forcibly, that the influence of those few verses read and
pondered in the morning, will go with you through the day.
Reading the Bible, is however sometimes practised
Ch. 8.] STUDY OF THE BIBLE. 255
Useless reading. The Apprentice.
with a very dilEferent spirit from this. A boy, for exam-
ple, whose parent or whose Sabbath School teacher has
convinced him that he ought to read the Bible daily,
takes his book and sits down by the fire, and reads away,
rapidly and thoughtlessly, the portion which comes in
course. He looks up occasionally, to observe the sports
of his brothers and sisters, or to join in their conversa-
tion, and then returns again to the verse he left. In fif-
teen minutes he rises from his seat, shuts his book, and
pushes it into its place upon the shelf, saying, " There — I
have read my chapter ;" — and this is the last he knows
or thinks of the Bible during the day.
Consider now another case. In an unfurnished and
almost an unfinished little room, in some crowded alley
of a populous city, )^ou may see a lad, who has just- arisen
from his humble bed, and is ready to go forth to his daily
duties. He is a young apprentice — and must almost im-
mediately go forth to kindle his morning fire, and to pre-
pare his place of business for the labors of the day. He
first, however, takes his little testament from his chest —
and breathes, while he opens it, a silent prayer that God
will fix the lesson that he is about to read, upon his con-
science and his heart. " Holy Spirit !" whispers he, " let
me apply the instructions of this book to myself, and let
me be governed by it to-day ; so that I may perform faith-
fully all my duties to myself, to my companions, to my
master, and to Thee." He opens the book, and reads
perhaps as follows : — " Be kindly afiectioned one to
another, with brotherly love, with honor preferring one
another." He pauses — his faithful self-applying thoughts
run through the scenes through which he is that day to
pass, and he considers in what cases this verse ought to
influence him. ' Be kindly affectioned .'' I must treat my
brothers and sisters, and all my companions, kindly to-
day. I must try to save them trouble, and to promote
their happiness. ' In honor preferring one another,' As
256 YOUNG CHRISTIAN. [Ch. 8
Reading two verses aright.
he sees these words, he sighs to reflect how many times
he has been jealous of his fellow-apprentices on account
of marks of trust and favor shown to them, or envious
of the somewhat superior privileges enjoyed by those
older than himself, and he prays that God will forgive
him, and make him humble and kind-hearted in future,
to all around him.
" Not slothful in business ; fervent in spirit ; serving
the Lord.^^ He stops to consider whether he is habitually-
industrious, improving all his time in such a manner
as to be of the greatest advantage to his master ; — whe-
ther he is fervent in spirit, i. e. cordially devoted to
God's service, and full of benevolent desires for the hap-
piness of all ; — whether he serves the Lord in what he
does, i. e. whether all his duties are discharged from mo-
tives of love to his Maker and Preserver. While he thus
muses, the fire burns. He shuts his book, and asks God to
protect him, as he now must go out into the labors and
temptations of the day. God does bless and protect him.
He has read indeed, but two verses ; but these verses
he carries in his heart, and they serve as a memorial of
kindness and love to man, and fidelity toward God,
which accompanies him wherever he goes, and keeps him
safe and happy. The Bible is thus a light to his feet and
a lamp to his paths. Which, now, of these, do you
think, reads the Bible aright?
Let no child who reads this understand me to say
that I consider two verses enough of the Bible to read
each day. What I mean by this case is, that so much
more depends upon the spirit and manner with which
the Bible is read, than the quantity — that a very small
portion, properly read, may be far more useful than a
much larger quantity hurried over in a careless and
thoughtless manner. Nor precise rules can be given in
regard to quantity ; it must vary with circumstances, and
of these the individual must, in most cases, be the judge.
CHAPTER IX.
THE SABBATH.
" Remember the Sabbath day to keep it holy."
My readers are undoubtedly generally aware that the
present obligation to keep the Sabbath has been, by-
some persons, denied, on the ground that keeping one
day in seven holy is a sort of ceremony, and that it was
only intended to be required of the Jewish nation. I do
not intend, in this chapter, to enter at all into a discus-
sion of that subject. Most, if not all of those who will
read this book, are undoubtedly satisfied in regard to it.
i will, however, simply state the facts, on the ground of
which the present binding authority of the Lord's day is
generally admitted by Christians.
As soon as God had finished the creation, it is stated
that he rested on the seventh day and sanctified it ; that
is, he set it apart for a sacred use. The time and the cir-
cumstances under which this was done, sufficiently indi-
cate that it was intended to apply to the whole race, and
to extend through all time. A ceremony solemnly esta-
blished at the foundation of an empire would be univer-
sally considered as designed to extend as far and conti-
nue as long as the empire itself should extend and con-
tinue, unless it should be distinctly repealed. And so
with a duty established at the foundation of a world.
Many years afterward the Creator gave a very distinct
code of laws to his people, the Jews. These laws were
of two kinds, ceremonial and moral. It was the design
of the former to be binding only upon the Jewish nation,
the latter are of permanent and universal authority.
The ceremonial laws were merely repeated to Moses,
258 YOUNG CHRISTIAN. [Ch. 9
Change from Saturday to Sunday.
and he made a record of them ; you will find ihem in near-
ly all the chapters of Leviticus and Deuteronomy. All
the regulations relating to sacrifices are of this charac-
ter. The moral laws were, however, given in the most
solemn manner from Mount Sinai. They are the ten
commandments, and they were written, by the direct
power of God himself, upon tablets of stone, which were
carefully preserved.
Now, as if to remove all possible ground of doubt in
regard to his design, the observance of the Sabbath was
made the subject of one of these ten commandments ; and
It has been observed from that day to thi«, by a vast ma-
jority of all those who have wished to obey their Maker's
commands.
These facts are abundantly sufficient to convince those
who are willing to keep the Sabbath, that God intended
that all men sliould keep it. They who are not convinc-
ed, reveal by their doubts their unwillingness to obey.
I would advise, therefore, any one who has doubts about
the divine authority of the Sabbath, not to spend his time in
looking for the arguments for and against in this contro-
versy, but to come at once to his heart. Ask yourself
this question ; " Do I fully understand what it is to re-
member the Sabbath day and keep it holy, and am I cor-
dially and sincerely willing to do it ?" In the affirmative
answer to this question you will find the solution to all
your doubts.
The Sabbath was observed, from its establishment down
to the coming of Christ, on the seventh day of the week,
that is our Saturday. Our Savior rose from the dead on
the Hay after tlie Sabbath, and we find, soon after his re-
surrection, that Christians observed that day instead of
the former one, as sacred time. There is no direct com-
mand to do thic, and no indication that there was any con-
troversy about it at the time. They all at once simulta-
neously change. They keep one day in seven as before,
Ch, 9.] THE SABBATH. 269
Beginning of tbe Sabbath.
but it is a different day. We infer that they had some
authority for so doing, though it is not at all necessary
that that authority should be specified. It is the custom
in most of the schools in New England to consider the
afternoon of Saturday a half-holiday. Now, suppose a
boy should leave this country to go on a foreign voyage,
and after being absent many months, should return, and
find, when Saturday afternoon comes, that all the boys in
his native town go to school as usual, but that on Monday
afternoon the schools are all suspended. He sees that
this is the universal customi, and it continues so perma-
nently. Now it is not, under these circumstances, at all
necessary that the original vote of the school committee
by which the change was made should come before him.
The universality of the practice is the best of evidence
in such a case. No boy would wish for more. It is just
so with the evidence we have that the Sabbath was chang-
ed. Suddenly all Christians changed their practice;
they changed together, and without any evidence of a
controversy, and the new arrangement has been adopted
from that day to this.
But yet all persons are not quite satisfied about it, and
there are various other questions connected with the time
of the Sabbath, which have occasioned in the minds of
many Christians serious doubt and perplexities. Some
imagine that they ought to have more evidence of the
change from the seventh to the first day of the week ;
they think too, that the Sabbath is intended to be com-
memorative of God's rest after finishing the creation, and
that this object is lost by altering the day ; and some lose
themselves in endless arguments on the question whether
sunset, midnight, or morning marks tlie beginning of the
sacred day. The difference of views on this subject pro-
duces some difference of practice. There are denomina-
tions of Christians who prefer to keep Saturday as holy
time, and not Sunday, regarding the former as the se -
260 YOUNG CHRISTIAN. [Ch. 9.
Idle controversies.
venth day meant by the commandment. There is a differ-
ence of practice, too, in regard to the time of commenc-
ing the holy day. In some portions of our land the Sab-
bath is understood to begin on the evening of Saturday,
so that when the sun goes down on Sunday evening, they
return to their usual duties and cares. In other places,
midnight is considered as the limit which marks the be-
ginning and the end of sacred time.
The actual inconvenience arising from this diversity is
comparatively slight. The great evil which these diffe-
rences of opinion produce, is the interminable disputes
which arise from them. Perhaps some of my readers,
when they saw the subject of the Sabbath announced, may
have been curious to know which side I was going to
take in regard to some of these points ; for example, on
the question whether it is proper to commence holy time
on Saturday evening, or on Sabbath morning. Now, in
fact, I am going to take both sides. I am going to try to
convince you that it is entirel]^' immaterial which is adopt-
ed, and that the whole subject is completely unworthy of
being made a matter of controversy among Christian
brethren.
When God gives us a command, I am aware that we
must obey it exactly. But a command is obeyed exactly,
if it is obeyed in all the particulars expressed in the
words of it. I think the following principle may be laid
down as fundamental in regard to all laws partaking of
a ceremonial character, human and divine. So far as
the ceremonial part is essential, it will he distinctly de-
scribed in the command. The fourth command partakes
of the ceremonial character. It is for the observance of
a particular day. It specifies what day, but it does not
specify at what hour it is to begin, and therefore we are
left at liberty to begin it so as to correspond with any
common mode of computing time.
But to illustrate the above mentioned principle, (for it
Ch. 9.] THE SABBATH. 261
A father's command to his boys.
seems to me that if it were cordially and fully admitted,
it would save a vast number of disputes on many other
subjects,) let us suppose that a father, about to be absent
from his home, leaves his two boys with the command
that they should work, every day, a little while in the
garden. Now, in such a case as this, the boys ought not
to consider themselves as limited to any particular time
for doing it. They must consider their father's design
in the command, and act in such a manner as to comply
with the spirit of it ; but they may do as they please
about the time of beginning. They may work in the
morning, or in the evening, or at midday, according to
their own convenience.
Suppose, however, he had been a little more definite,
and had said, " I wish you, my boys, while I am absent,
to work a few hours every forenoon in the garden."
This would have been a little more definite. And just
so far as it is definite in regard to the time, just so far it
would be binding in that respect. They would not now
be at liberty to choose wliether they would work forenoon
or afternoon, but still they would be at liberty in regard
to the precise time of beginning. If one of the boys
should attempt to prove that they ought to begin exactly
at half past eight, because the father had usually begun
at that hour, or because the neighbors did, the other
might reply, that the time of beginning was not specified
in the command, and they might, if they chose, begin at
an earlier or later hour, if they only honestly fulfilled
the command by working faithfully as much as they sup-
posed their father meant by the expression, " a few
liours.^^
Let us, however, make the command more definite
still. Imagine the father to have said, " I wish you, my
sons, to spend from, 9 to 12 o'clock, every day, in the
garden, working for me." This leaves them much less
discretionary power. The time for beginning and end-
262 yoi;ng christian. [Ch. 9i
The question about the clock and the dial.
ing is distinctly" specified, and the command is binding,
in regard to these points of form and manner, just so far
as they are distinctly specified. Still there is room for a
dispute. The spirit which makes so much of a contro-
versy on the question whether holy time begins at sun-
down or at midnight, would have easily made a contro-
versy here. For we will suppose that there had been a
clock in the hall of the house, and a dial in the garden.
All my readers are aware, I presume, that a clock, if it is
a good one, keeps regular, equal time ; but that there is
some irregularity in the motions of the heavenly bodies,
which prevents the dial from always corresponding with
it exactly. Sometimes the dial, which marks apparent
time, that is, what appears to be the time by the sun, is
before, and sometimes behind the clocks ; for they mark
the real, or true time, as it is called. Now, how easily
might these boys get into a dispute on the question
whether their father meant tliem to keep true or ap-
parent time, that is, whether he meant them to begin
by the clock or by the dial ! sometimes the difference is
fifteen minutes. They might say that they must obey
their father's command exactly, and each might under-
take to show, from arguments drawn from the nature of
time, which perhaps neither of them understood, or from
the father's practice, or the practice of other workmen
in the vicinity, that one method of computation or the
other was the proper one. How unwise would this be !
The proper ground unquestionably for boys in such a
case to take would be, " It is no matter which mode of
reckoning we adopt; it was not father's object to have
us begin at any precise moment." " If you prefer the
clock," one might say, " I have no objection to it. I
think we have a right to take which we please, for father
did not specify any thing in regard to it; and if he had
had any preference, he would have stated it."
Just so in regard to the Sabbath. God says in sub-
Ch. 9.] THE SABBATri. 263
Universal principle. Two doves.
Stance, " Keep holy one day in seven." There is no
minute specification in regard to the moment of com-
mencing ; we are at liberty therefore to commence ac-
cording to any established and common method of com-
puting time.
May not then the principle stated above be considered
as universal, in regard to obedience to all laws of a cere-
monial nature ? So far as the form and manner are
deemed essential, they are always distinctly expressed in
the law. Look at the laws in these States for the so-
lemnization of marriages : all that is essen-tial is dis-
tinctly expressed. So with the laws in regard to the
transfer of property : every form that is intended to be
required is detailed in the statute. So with the purely
ceremonial laws of the Jews. If a command required
the sacrifice of two doves, the Jew would plainly not
feel at liberty to bring one or three, nor to offer, instead
of the bird prescribed, vultures or sparrows. But he
just as plainly would be at liberty to offer doves of any
color ; he might choose black or white, or any other
hue : and if his neighbor should say to him, "Your doves
are not of the right kind ; nobody offers such doves as
those ;" his proper reply would be, " I obey the com-
mand. The color is not specified." So with Christians
in keeping the Sabbath. It is not essential whether you
begin at sundown or at midnight ; if you keep the Sab-
bath faithfully and regularly according to one method or
the other, you obey the command; the moment for be«
ginning is not specified.
It seems to me that any person who endeavors to ob-
tain a philosophical idea of the nature of our mode of
computing time by days, must see the impossibility of
marking any precise limit for the commencement and
close of sacred time. Nothing is so indefinite, if we take
an enlarged and philosophical view of the subject, as the
Jiirst day. Astronomers commence it at twelve o'clock
264 YOUNG CHRISTIAN. [Ch. 9.
A day of 23^ hours. A day at the pole. A day lost.
at noon. Some nations begin it at midnight. On shore
it is reckoned as commencing at one hour, and at sea, as
at another. The day, too, begins at a difTerent time in
every different place, so that a ship at sea, beginning a
day in one place and ending it in another, sometimes
will have 23~ and sometimes 24^ hours in her day, and
no clock or time-piece whatever can keep her time.
An officer of the ship is obliged to determine the begin-
ning of their day every noon by astronomical observa-
tion. A sea captain can often make a difference of an
hour in the length of his day, by the direction in which
he steers his ship ; because a day begins and ends in no
two places, cast and west of each otlier, at the same time.
At Jerusalem they are six hours in advance of us in their
time, and at the Sandwich Islands six hours behind. In
consequence of this, it is evident that the ship, changing
her longitude, must every day change her reckoning.
These sources of difficulty in marking out the limits of a
day, increase as we go toward the pole. A ship within
fifty miles of it, might sail round on a parallel of lati-
tude, and keep it one continual noon or midnight to her
all the year ; only noon and midnight would be there al-
most the same. At the pole itself all distinction between
day and night entirely and utterly ceases ; summer and
winter are the only change. Habitable regions do not
indeed extend to the pole, but they extend far beyond
any practical distinction between noon and midnight, or
evening and morning.
The difference between the times of commencing and
ending days in different parts of the earth is so great,
that a ship sailing round the globe, loses a whole day in
her reckoning, or gains a whole day, according to the
direction in which she sails. If she sets out from Bos-
ton, and passes round Cape Horn, and across the Pacific
Ocean, to China, thence through the Indian and Atlantic
Oceans home, she will find, on her arrival, that it is Tues-
Ch. 9.] THE SABBATH. 265
No sunset for months/ Sabbath in Greenland.
day with her crew, when it is Wednesday on shore. Each
of her days will have been a little longer than a day is
in any fixed place, and of course she will have had fewer
of them. So that if the passengers were Christians, and
have endeavored to keep the Sabbath, they will not and
cannot have corresponded with any Christian nation
whatever in the times of their observance of it. I sup-
pose my readers will believe these facts on my testimony ;
but they will have a far more vivid idea of the truth in
this case, if they will ask some sea captain, who has sail-
ed round or half round the globe, if it is not so, and con-
verse with him on some of the interesting questions and
difficulties w^hich arise from this peculiarity in the nature
of the computation of time.
But beside this difficulty arising from the variation in
the time at different longitudes, there are also other
causes which will produce greater difficulty still in
the way of marking out a precise moment at which the
boundary between sacred and common time is to be
marked. As we go north or south from the equator, the
lengths of the days increase in the summer season, until
at last, as I have already intimated, in a certain latitude
the sun ceases altogether to set for a period equal to ma-
ny weeks of our reckoning. Now, what will a man who
supposes that our ;^Iaker meant to command all mankind
to keep the Sabbath exactly from sunset to sunset, or
from midnight to midnight — what will such a man say
to a Christian in Greenland, where the sun does not set
for months together?
Is the moral law limited to latitude in its application,
or did the great Framer of it not know, or did he forget
that the motions of the sun which he himself ordained,
would give to some of the people to whom the command
was addressed, no sunset or midnight for months at a
time? No; it is absurd to press a written command to
any greater strictness, in regard to the form and manner
13
-266
YOUNG
CURI:
3TlA5r.
[Ch.
a
Change
to the first day.
No
change in
the command'
of its observance, than the letter expresses. God says to
us simply, " Keep holy one day in seven." We may
reckon that day in any of the common methods of com-
puting time. If it was customary in old times to reckon
the day from sundown to sundown, the servants of God
would probably reckon their Sabbaths so too. If it is cus-
tomary now to reckon from midnight to midnight, we
may reckon our Sabbath so. We must keep the command
in its spirit, but we need not press the form any farther
than the letter of the command itself presses it.
The same principles apply to the chaiige from the
seventli day to the first. That is not an alteration of the
command, but only of practice under the command, in a
point which the letter of the law does not fix. Christians
labor six days and rest the seventh now. By our artificial
nomenclature we call it i\\Q first ; but that does not alter
the real nature of tlic command, which is simply, that af-
ter every six days of labor there shall be regularly one cf
rest. This requirement has never been changed or
touched ; it stands among the ten commands, unaltered
and unalterable, like all the rest. The, practice, in a point
not fixed by the phraseology of the command, is indeed
altered ; but that no more afiects obedience to the law
than a change from parchment to paper, in the drawing
up of a legal instrument, would violate a law which did
not prescribe the material. Who would think of saying
in such a case, " The law has been altered ; — when the
statute was enacted, the universal practice was to write
upon parchment, and now men universally use paper ; —
we can find no authority for tlie change, and consequent-
ly the law is broken?" The law would not be broken
unless it unequivocally mentioned parchment in contra-
distinction from all ather materials. The day then in
present use is to be continued as the holy time until it
is changed by proper authority, and the change made
known in a proper manner. But that authority and that
Ch. 9.] THE SABBATH. 267
The creation.
manner need not be by any means so formal as was the
original command, because it does not alter that com-
mand at all ; it only alters practice arising under the
command, and that in a point which the law itself does
not specify.
Some one may perhaps, however, say that the Sab-
bath was in commemoration of the rest of Jehovah after
the creation, and that this object is lost by the change.
But a moment's reflection will remove this difliculty.
After seven weeks had passed, the Sabbath would come
on the 49th, day after the creation. Now suppose it had
then been changed, by being moved one day forward, so
as to come on the 50th; who can give any good reason
why the 50th day may not as well be celebrated in com-
memoration of the creation as the 49th ? Besides, if the
precise time of God's resting is to be reckoned at all, it is
to be reckoned according to the culmination of the sun
at Eden, and the day there is many hours in advance of
us here ; so that strict precise accuracy, in regard to hours
and minutes, is, in every view of the case, entirely out of
the question ; and the fact that the command does not
attempt to secure it, gives evidence that it was intended
for general circulation among mankind. To a person
standing still in one place, and looking no farther than
to his own limited horizon, the word day seems definite
enough ; but when a voice from Mount Sinai speaks to
the whole world, commanding all men, at sea and on
land, in Arctic regions and under an equinoctial sun,
under every meridian and at every parallel, to remember
one day in seven and keep it holy, there must be great
diversity in the form and moment of obedience. "We can-
not, looking over the whole field, find a* precise and uni-
versal limit. The command, if we consider it as address-
ed to the worlds is entirely indefinite in regard to the
precise period of the commencement and close of sacred
time; but the great principle of it is clear: — Keep one
368 YOUNG CHRISTIAN. [Ch. 9.
Principle important. Non-essentials-
day in seven, according to some common mode of compu-
tation, holy to the Lord.
I should not have spent so much time in endeavoring
to prove that minute accuracy in regard to the form and
manner of obeying this command are unattainable, were
it not that this discussion involves a principle vfhich. ap-
plies to many other cases ; so that if you are induced to
see its reasonableness and to admit its force fully and
cordially in this case, you will be saved a great deal of
useless perplexity about the minutia) of form in a great
many other cases. Remember then this principle, that
commands are to be obeyed in their spirit^ except where
the precise form is a matter of positive and distinct spe-
cification.
I have one or two practical remarks to make in refe-
rence to this part of my subject.
1. In respect to those points of duty on which the
Scriptures give no direct instructions, you will do well
to conform to the customs of Christians around you. If
you live in a community where the Sabbath is generally
commenced on Saturday evening, begin yours at that
time : conform not only in this, but in all other unimport-
ant points ; kneel, or stand, or sit at prayers, as other
people do around you. I have known persons so con-
trolled by the determination to have their own way in
little things, and to consider all other ways wrong, that
they could not sit at table while a blessing was asked, as
is the common custom in many places, without being
very much shocked at the imaginary irreverence. Some
men will be pained if a minister says loe in the pulpit,
and others will quarrel with him if he says /; and a
grave discussion is sometimes carried on, on such points
as these, in religious journals. One Christian cannot en-
dure a written prayer; another cannot bear an extempore
one. A is troubled if there is an organ in the church,
Ch. 9.] THE SABBATH. 269
Liability to evasion. Human and divine laws.
and B thinks that music at church is notliing without one.
C will almost leave the meeting-house if he should sec
the minister come in wearing a silk gown; and J) would
be equally shocked at seeing him in k cowl. Now, all
this is wrong. These points are not determined by any
express command in the Bible, and consequently they
are left to the varying taste and convenience of mankind.
Every person may perhaps have a slight preference, but
this preference he ought at all times to be willing to give
up, in consideration of the wishes and feeling of his
Christian brother. He who intends to do good in this
world, must go about among mankind with a spirit which
will lead him to conform, easily and pleasantly, with the
cu£/toms of men, except in those cases where the letter
or the spirit of the Bible forbids.
2. This discussion reminds me of one great and strik-
ing characteristic of many, if not all, of God's commands.
They are peculiarly liable to evasion. This is one of
their excellencies, as a part of a system of moral disci-
pline. The object of human laws is to prevent injury
from crime — not to improve and perfect the character.
The object of divine laws is to discipline moral beings^
to train them up to moral strength, and make them sin-
cere and faithful servants of their Master in heaven.
This gives rise to a great difference in the form of the
commands themselves. How much pains do men take,
when making laws, to cut off every possible chance of
escape, by specifying with minute accuracy all the details
of transgression ! Hence the enactments of men are very
voluminous. The laws of a state on the subject of theft
will fill a volume ; but God disposes of the whole sub-
ject in four words, " Thou shalt not steal." The
HUMAN lawgiver studies to cut off, by the fullness and
legal accuracy of his language, every opportunity for
quibbling or evasion ; but if any man wishes to escape
from the laws of God by quibbling and evasion, he may —
270 YOUNG CHRISTIAN. [Ch 9.
Spirit of the law.
the door is wide open : and that is what gives the law of
God its admirable adaptedness to be the means of moral
discipline to the human soul.
The reason why it produces this effect is this : The
more strict and minute are the details of a command, the
less room is there for the exercise of fidelity and volun-
tary obedience. God might, in regard to the Sabbath for
example, have been so precise and specific in his com-
mand, that the whole world might know exactly the
moment when sacred time is to begin, and exactly the
manner in which its hours are to be spent ; nay more,
he might have so interrupted the course of nature, that
all the business of life must have ceased, and men have
been compelled to rest on the Sabbatli. But this would
have been no moral trial ; it would have afibrded no
moral discipline. God docs not accordingly adopt such
a course. He expresses his command in general and
simple language. They wlio wish to obey, can easily
ascertain what they ought to do ; and they who do not,
will easily find excuses.
There are some, and perhaps many, who make the
question whether Saturday or Sunday evening is to be
kept, an excuse for keeping neither. But those who wish
to obey God's commands will keep one or the other faith-
fully ; and one great design in having uncertainty in such
cases as this is unquestionably to try us — to see who
does and who does not wish on vain pretexts to evade
God's commands.
I proceed to consider the spirit and manner in which
the Sabbath should be kept.
The object of the Sabbath is to interpose an effectual
interruption to all worldly business, and to promote as
highly as possible the improvement of the character.
Do then these two things : 1st, suspend all worldly pur-
suits ; and 2nd, spend the day in such a manner as will
Ch. 9.] THE SABBATH. 271
James' way of reading the Bible.
best promote your spiritual improvement. The first
point is easy ; I shall therefore pass it by, and direct my
attention immediately to the last.
There are wise and there are unwise ways of keeping
ihe Sabbath holy. James is a boy who has set his heart
upon reading the Bible through in as short a time as pos
sible, and he thinks there is no way of spending the Sab-
bath so properly as by his carrying forward this good
work with all his strength. He carries his Bible to bed
with him at night, and places it under his pillow, that he
may read as soon as it is light in the morning. You may
see him at breakfast-time counting up the chapters he
has read, and calculating how long it will take him at
that rate to get through a certain book. He can hardly
wait for family prayers to be over, he is so eager to drive
forward his work. He reads a great many chapters in
the course of the day, and lies down at night congratu-
lating himself on his progress ; but alas ! he has made no
progress in piety. Reading chapters in the Bible, as if
he was reading on a wager, is not making progress in
piety. He has not examined his heart that day. He
has not made resolutions for future duty. He has not
learned to be a more dutiful son, a more aflectionate
brother, or a more humble and devoted Christian. No, he
has read twenty chapters in the Bible ! He has been mak-
ing no new discoveries of his secret sins, has obtained
no new views of his duty, has not drawn nigh to God
and found peace and happiness in communion with him ;
no, he has had no time for that ; he has been busy all
day running over his twenty chapters in the Bible ! It
were well if James was aware that his real motive for
this work is the pride of thinking and perhaps of telling
others how much he has read, and that the cultivation of
such a spirit is a bad way of spending God's holy day. I
would not say a word against reading the Bible, but it
must be read in a proper manner. Many a boy has wast'
272 YOUNG CHRISTIAN. [Cll. 9.
A boy studying the Bible. The boat.
ed every hour of the Sabbath, and yet done nothing but
read the Bible from morning to night.
Many young persons think there is no way to break
the Sabbath but by work or play. But the spirit and
meaning of the fourth command undoubtedly is, that the
Sabbath should be devoted to the real improvement of
the Christian character. And if this is neglected, the
Sabbath is broken, no matter in what way its hours may
have been spent.
Yes, if this is neglected, the command is disobeyed ;
no formal attention to any external duty whatever can
be made a substitute. A boy sits at his window studying
his Sabbath School lesson ; his object, I will suppose, is
not to learn his duty and to do it, but he wishes to sur-
pass some companion at the recitation, or perhaps is ac-
tuated by a mere selfish desire to obtain a reward which
has been perhaps very improperly offered him ; he looks
out of the window across the valley which extends be-
fore his father's house, and sees upon a beautiful pond
there, a boat full of his playmates, pushing off from the
shore on an excursion of pleasure.
" Ah !" says he, " those wicked boys, they are break-
ing the Sabbath !"
Yes, they are breaking the Sabbath ; and so is he ; both
are perverting it. God looks at the heart, and requires
that all should spend the Sabbath in honest efforts to
discover, and confess, and abandon sin, and to become
pure and holy and devoted to him. Now, both the boys
in the boat and the one at the window are neglecting this.
They are doing it for the pleasure of a sail ; he is doing
it for the honor of superiority in his class. The day is
mis-spent and perverted in both cases
Mrs. X. is the mother of several children, and she is
exceedingly desirous that all her family should faithfully
keep the Sabbath. She cannot bear the thought that it
should be profaned by any under her roof. Before sa-
Ch. 9.] THE SABBATH. 273
The careful mother.
cred time comes, therefore, the whole house is put in or-
der, all worldly business is brought to a close, so that
the minds of all her family may be free. All this is ex-
cellent ; but how does she actually spend the sacred
hours? Why, her whole attention is devoted to enforc-
ing the mere external duties of religion in htr liousehold.
She is careful to banish every secular book ; she requires
one child to sit still and read the Bible ; another she con-
fines to a prayer-book, or to some good book of religious
exhortation ; a third is kept studying a Sabbath School
lesson. All however must be still ; it is her great desire
and aim to banish every thing like worldly work or play.
There must be no light conversation, and even the little
infant, treeping upon the floor, has to relinquish her
playthings and spend the day in inaction.
Now, when night comes, this mother thinks that she
has kept the Sabbath, and induced her household to keep
it too; and perhaps. she has. But all that I have describ-
ed does not prove that she has kept it according to God's
original design. God did not institute the Sabbath in or-
der merely that children might be kept from play, or that
they might be forced to read, mechanically, good books ;
but that they might improve their characters, and make
real preparation for another world. Now, unless a mother
adopts such methods as shall most effectually promote the
improvement of her children, and unless she succeeds in
interesting them in it, she does not attain the object in
view. If your children are spending the day in a cold
and heartless manner, complying with your rules from
mere fear of your authority, they are not, properly speak-
ing, keeping the Sabbath. The end in view, improve-
ment of character, is not attained.
But many a mother who reads this will ask, " How can
I interest my children in such efforts to improve ?" You
will find a hundred ways, if you set 5^our hearts upon it.
The only danger is, that you will not fully feel the neces-
274 YOUNG CHRISTIAN. [Ch. 0.
Way to interest children.
sity of it. You are satisfied^ or there is great danger that
you will be satisfied with the mere formality o{ external
decorum on the Lord's day, forgetting that the empire in
which your influence ought to reign on that day, is the em-
pire of the heart, not the external conduct. You ought
therefore to aim at adopting such means of addressing
and influencing your children as shall seem best calculat-
ed to reach and control their hearts. If you really wish
to do this, and really try to do it, you will soon learn.
Imagine such a scene as this : A mother, with several
children under eight or ten years of age, collects them in
her chamber on a pleasant Sabbath afternoon in summer,
and with a cheerful countenance and pleasant tone of
voice, when all are seated, addresses them as follows :
" Well, children, you know what the Sabbath is for ; it
is to give us time and opportunity to improve. I suppose
you want to improve. The way to do it is to find out
our faults, and then correct them. Are you willing now
to try to find out your faults?"
"Yes, mother."
*' I have thought of this plan. How should you like it?
I will pause a minute or two, and we will all try to think
of faults that we have seen among ourselves last week.
You may try, and I will try. After a minute or two, I will
ask you all around. Should you like to do this ?"
A mother who manages her children in a proper man-
ner with habitual kindness and afi'ection, will receive a
cordial assent to such a proposal as this. After a few
minutes she puts the question round :
" Mary, have you thought of any thing ?"
"Yes, mother; I think that John and I quarrel some-
times."
" Do you think of any case which happened last
week ?'*
Mary hesitates, and John looks a little confused.
"You may do just as you please," says the mother,
Gh. 9.] THE SABBATH. 275
Conversation with the children.
" about mentioning it. It is unpleasant to think and talk
about our faults, and of course it will be unpleasant for
you to describe particularly any thing wrong which you
have done. But then if you do honestly and frankly con-
fess it, I think you will be much less likely to do wrong
in the same way next week."
Mary then tells, in her own simple style, the story of
some childish contention, not with the shrinking and he-
sitation of extorted acknowledgment, but openly and
frankly, and in such a manner as greatly to diminish the
danger of falling into such a sin again. When she has
said all, which however may not perhaps have been more
than two or three sentences, the mother continues, ad-
dressing herself to the others :
" Well, children, you have heard what Mary has said.
Have you observed any thing in her expressions which
tended to show that she has wished to throw the blame
off upon John ?"
They will probably say. Yes. A child would not be a
very impartial historian in such a case, and other children
would be very shrewd to detect the indications of bias.
" Now I do not know," says the mother, " but thart
John was most to blame. Mary told the story, on the
whole, in a very proper manner. I only asked the ques-
tion, to remind you all that our object is now to learn
our own faults, and- to correct them ; and you must all
try to see as much as possible where you yourselves have
been to blame."
She then turns to some passages of the Bible on the
subject of forbearance and harmony between orothers and
sisters, and reads them — not for the purpose of loading
her children with invective, and reproach, or telling them,
with a countenance of assumed solemnity, how wicked
they have been — but of kindly and mildly pointing out
what God's commands are, and the necessity as well as
the happiness of obeying them
276
YOUNG
CHRISTIAN.
[Ch.
0.
Ingenuity and
effort
necessary.
The heai
It to be reach
ed.
If this is done in a proper manner, and if the mother
remembers that she must watcli the feelings of her little
charge, and apply her means of influence dexterously
and skillfully, she will succeed, certainly after oae or two
trials, in producing a dislike of contention, a desire to
avoid it, and a resolution to sin, in this respect, no more.
She may in the same manner go through the circle —
fault after fault will be brought up, its nature and its
consequences kindly pointed out, and those commands
of God, which bear upon the subject, plainly brought to
view. The interview may be closed by a short and sim-
ple prayer — that God will forgive, for Christ's sake, the
sins they liavc confessed, and give them all strength to
resist temptation during the coming week. Such an ex-
ercise, if managed as every kind and faithful mother can
manage it, will succeed; the children will go away from
it with consciences relieved in some degree from the
burden of sin — they will look back upon it as a seriouSy
but a happy interview, and will feel — though a wise mo-
ther will not be over anxious to draw from them an ex-
pression of that feeling — that it is a happy thing to re-
pent of sin, and to return to duty. I asked my readers
at the outset, to imagine this scene ; but, in fact, it is
not an imaginary scene — in substance, it is reality.
This, now, is keeping the Sabbath. Such an influence
comes to the heart, and it accomplishes directly and im-
mediately the very object that God had in view in the
appointment of the Sabbath. I only offer it, however, as
a specimen ; if repeated in exactly this form every Sab-
bath, the sameness might become tiresome. The idea
which I mean to convey is, that the heart must be reached,
and the process of improvement must be advancing, or
the object of the Sabbath is lost. Let my young readers
remember this. Unless you are improving and elevating
your characters, discovering your faults and correcting
them, learning God's will as it applies to your own con-
Ch. 9.] THE SABBATH. 277
Variety. Remarks of a Clergyman.
duct, and confessing and forsaking your sins — unless you
are doing such work as this, you cannot be keeping the
Sabbath day. The simple question then is, are you will-
ing to devote honestly and conscientiously one day in
seven to real and sincere efforts to make progress in
piety ?
If you are willing, and every Christian certainly will
be, you are not to go forward blindly, reading and re-
flecting Avilhout system or plan, on the vain supposition
that if the mind is actually employed on religious sub-
jects, all is going on well. You must take into careful
consideration the nature of the human mind, and the
means which, according to the laws which the Creator
has given it, are most calculated to have an influence
over it. This principle will require attention to several
points.
1. Variety in the exercises of the Sabbath. When I
was thinking of this topic, and considering how I sliould
present it here, I one day accidentally fell into conversa-
tion with a clergyman who had had far more experience
as a teacher than I have enjoyed. I requested him to re-
duce to writing the views he expressed, that I might in-
sert them here. He soon after sent me the following :
" Many Christians who feel deeply the importance of
spending the Sabbath in a proper manner, find, notwith-
standing all their endeavors, that the sacred hours do at
times pass heavily along. Now the Sabbath should be
not only the Christian's most profitable, but most happy
day. I once knew a young Christian who resolved that
he would pass the whole day in prayer ; but very soon
he became exhausted and weary. He however persever-
ed through the whole day, with the exception of the few
necessary interruptions ; and when night came, he felt a
deadness and exhaustion of feeling which he unhappily
mistook for spiritual desertion. No human mind can, in
ordinary cases, sustain such long and intense application
278 YOUNG CHRISTIAN. [Ch. 9.
Necessity of variety. Religious books.
to one subject ; there must be variety, to give cheerful-
ness and to invigorate. Often a conscientious young
Christian takes his Bible, resolving to spend the Sabbath
in reading the Bible and in prayer. He perhaps passes
an hour or two in this way very pleasantly, and then he
feels tired ; he tries to rouse his feelings, and bitterly
condemns himself for unavoidable languor. I have known
persons to be greatly disquieted and distrustful of their
Christian character, because they could not pass the
whole of the Sabbath pleasantly in uninterrupted reading
the Bible and prayer.
" There is a wide difference between spiritual desertion
and mental exhaustion. To avoid this mental exhaus-
tion, and to keep the spirits animated and cheerful, much
variety of pursuit is necessary. Who would be willing to
go to church, and have the whole time occupied with a
sermon, or a prayer, or a hymn? How few are there who
can, with pleasure and profit, listen to a sermon of one
hour's length ! There must be a diversity of exercises to
make public worship agreeable, and there must be di-
versity to give pleasure to private devotion.
" Let the sacred hours of the Sabbath, then, be ap-
propriated to a variety of religious employments. Sup-
pose the case of a young married man. He wishes to
pass the Sabbath in a way acceptable to God, and to en-
joy his religious duties. He rises in good season in the
morning, and commences the day with a short, but fer-
vent prayer, for the divine blessing ; he then passes the
time till breakfast, in reading the Bible. Perhaps, for the
sake of variety, he spends a part of the time in reading
the devotional portions, and a part in perusing its inte-
resting history. At the breakfast-table, with cheerful
countenance and heart, he leads the conversation to reli-
gious subjects ; after breakfast he passes an hour in
reading some valuable religious book. Books are so nu-
merous now, that the best practical works upon Christia-
Ch. 9.] THE SABBATH. 279
Way of spending the Sabbath. Various duties.
nity are easily obtained by all. Bunyan's Pilgrim's Pro-
gress, Baxter's Saints' Rest, Law's Serious Call, Dod-
dridge's Rise and Progress, Imitation of Christ, &.c. are
works of standard merit, and works with which all
Christians may, and should be acquainted. It is very de-
sirable that the Christian should have on hand some such
book, which he will read in course, a moderate portion
every day, until he has finished it.
" At length the time arrives for the assembling of his
family for morning prayers. He carries his principle, for
securing an interesting variety, here. Sometimes he will
read religious intelligence from a periodical ; sometimes
he reads an interesting narrative from a tract ; always
taking care to select something which will excite atten-
tion. After finishing this, he opens the Bible and selects
some appropriate passage, and reads it, with occasional
remarks, intended to deepen the impression upon his
own mind, and upon the minds of those in the circle
around him. He then reads a hymn, and after singing a
few verses, if the family are able to sing, bows at the fa-
mily altar in prayer. The variety which he has thus in-
troduced into the exercise has continued to interest the
feelings, and no occasion has been offered for lassitude
or tedium.
" He now walks the room for exercise, and reviews the
past week ; he thinks of the opportunities to do good
which he has neglected ; examines his feelings and his
conduct, and in ejaculatory prayer, seeks forgiveness.
When he enters the place of public worship his mind is
ready for active service there — he unites with his pas-
tor in prayer. When a hymn is read, he attends to the
sentiment, and makes melody in heart to God when sing-
ing his praises. He listens attentively to the sermon,
feeling that the responsibility of being interested in it
comes upon him, and he prays that God will bless it to
his own soul, and to the conversion of others.
280 YOUNG CHRISTIAN. [Ch. 9.
Way of closing the Sabbath.
" Perhaps, in the interval between forenoon and after-
noon service, he has a class in the Sabbath School, or is
himself a member of the Bible class : these duties he
perforins with a sincere desire to do good. After the close
of the afternoon services he retires for secret prayer.
He appropriates a proper period to this duty, and pre-
sents his own private and personal wants, and the spi
ritual interests of others, in minute detail to God ; — he
looks forward, too, to the duties of the week ; he brings
before his mind the temptations to which he will be ex-
posed, the opportunities for exerting a Christian influ-
ence, which he possesses, and forms his plans of Chris-
tian usefulness for the week ; he thinks of some good
object which he will try to advance, of some individual
whom he will try to lead to the Savior. He forms his
resolutions, and perhaps writes them down, that he may
refer to them again the next Sabbath, in the review of
the week. At the appointed hour he assembles his fa-
mily for evening prayers. A brief reference to the reli-
gious exercises of the day, or some interesting narrative,
followed by the Bible, singing and prayer, again give va-
riety and animation to the exercise ; and when all the
duties of the day are over, as he is retiring to rest, he
passes the few moments which remain before slumber
has wrapt his senses in forgetfulness, in reviewing the
duties of the day. The Sabbath has been profitably and
happily spent. It has been to him a ricli season of im-
provement and of enjoyment. He has made a Sabbath
day's journey toward heaven; he has obtained strength
to meet the allurements and temptations of life. During
the week he looks back upon the Sabbath with pleasure,
and when the light of another holy morning dawns upon
him, he can sincerely say,
"Welcome, delightful morn,
" Thou day of sacred rest ;
" I hail thy kind return —
" Lord, make these moments blest."
Ch. 9.] THE SABBATH. 28i
System in religious exercises. Waste of time prevented.
" In this way the Sabbath is a delight. It is a day of
refreshment, and the spirit of man longs eagerly for its
approach. I have introduced the above example simply
as an illustration of what I mean by saying that there
should be variety in the exercises of the Sabbath. Proba-
bly no one who reads these pages will find it expedient
to adopt precisely the same course. But all may proceed
upon the same principle, and adopt their plans to their
situation.
2. " System in the exercises of the Sabbath. Much
lime is often lost upon the Sabbath for want of a regular
plan. If a person reads half an hour in the Bible, and
then stops to think what he shall take up next, his mind
is perplexed. He says, ' Shall I now retire for secret
prayer, or shall I read a tract, or shall I take up Baxter's
Saints' Rest? Several moments are lost in deciding.
Perhaps he takes Baxter ; but while reading, he stops to
consider whether it would not have been better to have
taken something else ; and then his mind is diverted
from his book by thinking what he shall next read ; thus
much time is lost, and the mind is perplexed. It is,
therefore, wisdom to have a plan previously formed for
the whole day. With a little reflection a plan may easi-
ly be formed, appropriating systematically the time of
the Sabbath to the several duties which ought to be per-
formed. Many persons constantly do this. In all cases
there will be unavoidable interruptions. But we may
derive much assistance from rules, without making our-
selves slaves to them. If you have domestic duties which
must be performed upon the Sabbath, have them perform-
ed if possible, by a given hour, that they may not intrude
upon all the hours of the sacred day. If you are con-
stantly exposed to interruptions, if there is no time of the
day which you can call your own, then let your plans be
formed in accordance with this peculiarity in your situa-
tion. Three things all may guard against — indolence, a
282 YOUNG CHRISTIAN. fCh. 9.
Rest on the Sabbath. Distinct duties to be performed.
worldly spirit, and too long application of the mind to
one subject. There are no lawful situations in life, in
which we may not pass the day with improvement to
ourselves and acceptably to God."
3. Best on the Sabbath, We ought to remember that
God has ordained the Sabbath as a day of rest from la-
bor, as well as a day of spiritual improvement, and it
ought to be made such.
It is undoubtedly wrong to apply our minds so uninter-
ruptedly to religious duties during the day, as to feel
worn out and exhausted at night. There are indeed
some exceptions ; ministers and Sabbath School teachers
must, in fact, often do a very hard day's work on the
Sabbath ; they are laboring for the religious good of
others, and must be often fatigued by their efforts. But
Christians, generally, must not so fill up the hours with
mental labor as to prevent the rest which God requires
on his holy day.
These three points, variety, system, and rest, ought to
be attended to in order to secure the greatest possible
moral progress in that day. A teacher of a school would
be very unwise, were he to require his pupils to spend the
whole of a day in actual study — much less would he keep
them during all that time upon one single book or subject.
Nor would he, on the other hand, relinquish all system,
and do every hour whatever should happen to suggest it-
self to his thoughts. He knows that his pupils will ac-
tually advance more rapidly if he systematizes, and at the
same time varies their exercises, and allows intervals of
rest and recreation. The Christian too, who watches the
movements of his own mind — and every Christian ought
to do this — will soon learn that he must adopt substantial-
ly the same plan, if he wishes to make rapid progress in
piety.
I will now proceed to mention, in order to be specific,
Ch. 9.J THE SABBATH. 283
Way to make self-examination interesting and useful.
several duties which I think ought to be performed on
the Sabbath. I advise every one of my readers, immedi-
ately after perusing my account of these duties, to set
down and form a plan for himself, assigning to each one
of them an appropriate place, devoting an hour or half
an hour to each, according to his age and his circum-
stances in other respects. This plan ought not, however,
to occupy all the hours of the day ; some should be left
unappropriated, to allow opportunity for rest, and to per-
form such duties as may from time to time arise to view.
Make your plan, and resolve to try it for one Sabbath
only. You can then consider whether to continue it, or
to modify it, or to abandon it altogether.
1. Self-examination. I do not mean by this, the mere
asking yourself some general questions in regard to your
heart, and the habitual feelings of it. I mean, going over
minutely the various occurrences of the week, to see
what you have done, and what motives have actuated
you. You can attend to this most successfully, by con-
sidering the subject under several distinct heads.
(1.) Your ultimate object of pursuit. Think what has
chiefly interested and occupied you during the week,
and what is the final, ultimate object you have in view in
what you have been doing. Review all the labors that
have been connected with that pursuit, whatever it may
be, and find in what respects you have been pursuing
your object with a wrong spirit.
(2.) Duties to parents. Consider what has been your
conduct toward your parents, if you are still connected
with them. Have you had any difliculty of any kind
with them ? Have they reproved you once during the
week, or been dissatisfied with you in any respect? If
so, what was it for? Think over the whole occurrence,
and see wherein you were to blame in it ; look at your
habitual conduct toward your parents, or to those under
whose care you are placed. Have you at any time dis-
284 YOUNG CHRISTIAN. [Ch. 9.
Minuteness of self-examination.
obeyed them, or neglected to obey them with alacrity ?
Have you had any dispute with them, or been sullen or
ill-humored on account of any of their measures? You
must look also to the other side of the questipn, and
consider what good you have done to your parents. Self-
examination implies the investigation of what is right in
the character, as well as what is wrong. What good,
then, have you done to your parents? In what cases did
you comply with their wishes when you were tempted
not to comply ? When did you give them pleasure by
your attention, or by your faithful and ready obedience
to their commands ? You can spend half an hour most
profitably, not in merely answering these individual ques-
tions, but in a careful review of all your conduct toward
your parents, going into minute detail.
(3.) Companions. What has been your deportment
toward your companions ? How many have you made
happier during the past week ? Think of what good
you have done, and of the way in which you did it. How
many too have you made unhappy ? If you have had
any contention, call to mind all the circumstances of it —
the angry, or reproachful, or ill-humored words which
you have used, and the spirit of heart which you cherish-
ed. It Avill require a long time to review thoroughly all
those events of a week which illustrate the spirit with
which you have acted toward your companions.
(4.) Fidelity i-n business. You have some employ-
ment in which you ought to have been diligent and faith-
ful during the week. Look over minutely your conduct
in this respect ; begin with Monday morning and come
down to Saturday night, and see, by a careful examina-
tion of the labors of the week, whether you have been
" diligent in business, fervent in spirit, serving the
Lord."
(5.) Secret sins. This is a most important head of
self-examination. You have committed secret sins ; you
Ch. 9.] THE SABBATH. 285
Prayer. Studying the Bible and conversation on the Sabbath.
have cherished feelings which others have not known,
or you have in secret done what you would blush to have
exposed to view. Explore all this ground thoroughly,
and confess and forsake such sins.
I might mention a number of similar points, but it is
unnecessary, as my object is only to show that self-exa-
mination, to be eifectual, must be minute^ and must be
brought to bear immediately and directly upon the ac-
tual conduct. You will succeed much better if you
divide the ground in some such manner as above de-
scribed.
3. Prayer, This is the second duty which I shall
mention, for which a place ought to be particularly as-
signed on the Sabbath. I have in several places in this
book alluded to the subject of prayer, and I shall merely
here say in what respects prayer on the Sabbath should
be peculiar. More time should be allotted to the exer-
cise, and it should also take a wider rang^^. Consider
your whole character, and look back upon the past, and
forward to the future, so as to take a comprehensive view
of your condition and prospects, and let your supplica
tions be such as this extended survey will suggest.
There is one thing however which I ought to say here,
though I shall speak more distinctly of it in a subsequent
chapter. It is this : Take a firm and an immovahle stand
in the duty of secret prayer ; let nothing tempt you to
neglect, or postpone, or curtail it, or pass over the season
of your communion with God in a hurried and formal
manner. Neglecting the closet is the beginning of back-
sliding, and the end of happiness and peace.
3. Studying the Bible. In the chapter devoted ex-
pressly to this subject, I have mentioned a variety of
methods by which the study of the Bible may be made
more interesting and profitable than it now ordinarily is.
Every young Christian ought to allot a specific and regu-
'^6 YOUNG CHRISTIAN. [Ch. 9.
Conversation on the Sabbath.
lar time, every Sabbath day, to the systematic study of the
Bible by some such methods as those.
4. Conversation. The older and more intelligent
members of a family may do much toward making the
day pass pleasantly and profitably, by making some effort
to prepare subjects for conversation. Suppose a family
take such a course as this : — A daughter studying the
Bible alone in her chamber, finds some difiicult and yet
interesting question arising from the passage she is inves-
tigating. "I will ask about it at dinner," she says ; "my
brothers and sisters will be interested in it and in father's
answer; for perhaps he will be able to answer it." The
mother is reading some Christian biography, and coming
to an interesting passage, she says to herself, " I will tell
this story at dinner to-day, it will interest the children."
The father inquires mentally, as the dinner hour ap-
proaches, "What shall we talk about to-day ?" Perhaps
he recollects some occurrence which has taken place
during the week, which illustrates some religious truth,
or is an example of religious duty. Thus each one comes
to the table prepared to contribute something to the com-
mon stock of conversation. The dinner-hour, in such a
case, will not pass heavily ; all will be interested and pro-
fited by the remarks which will be made on the various
topics which will come up. If any family into which
this book may come will really try this experiment, they
will find, in a very short time, that subjects for conversa-
tion will come up in far greater numbers, and exciting
much greater interest tlian they Avould at first have sup-
posed. There may be an agreement made at breakfast,
that each one of tlie family will endeavor to bring for-
ward some fact or some question at dinner, and then
the father may call upon all in turn.
A great many persons imagine that conversation is
something that must be left entirely to itself— that there
can be no preparation for it, and no arrangements made
Ch. 9.] THE SABBATH. 287
Frivolous conversation. Public worship.
to secure interest and profit from it. But the truth is, if
there is any thing which demands forethought and ar-
rangement, it is this very business of conversation — espe-
cially religious conversation on the Sabbath. Without
some such efforts as I have above described, the Christian
family, when assembled at dinner or tea, must spend the
time in silence or frivolous remarks, criticisms upon the
preacher, or discussions on subjects whicli keep those
who are conscientious constantly uneasy, because they
doubt whether the subjects upon which they are speak-
ing are suitable to the sacredness of the Lord's day.
Many persons have no idea of religious conversation,
excepting a forced and formal exhortation from the mas-
ter of the family, or from a Christian minister. They
cannot understand how a whole family can be interested,
from the aged grand parent down to the youngest child,
in a conversation exactly calculated to promote the ob-
jects of the Sabbath. But let such persons try the ex-
periment I have mentioned above, and they will discover
their mistake. The ways by which a family may be
interested by means of judicious and ingenious efforts on
the part of a parent or an older brother or sister, are
very numerous. Sometimes a question may be proposed
in regard to duty. A case may be imagined, or some
real case ^vhich has actually occurred may be stated, and
the question may be asked, what ought to be done in such
a case? Or some question may be started for discussion,
I do not mean for formal argument as in a parliamentary
assembly, but for free interchange of opinion.
5. Public Worship. It is perfectly astonishing what a
tendency there is among mankind, and even among Chris-
tians, to throw off the whole responsibility of public wor-
ship upon tJie minister. The disposition is almost univer-
sal. Come with me into this church and observe the con-
gregation assembled. The minister reads a hymn, and
while he is reading it^ how great a proportion of the hearers
288 YOUNG CHRISTIA.N. [Ch. 9.
Responsibilities of the hearers. The farmer and his boys.
are entirely regardless of its contents ! He rises to offer a
prayer, and if we could see the hearts of those present
how many we should find who are really making no
effort at all to accompany him to the throne of grace !
At last he names his text, and the eyes of almost all the
assembly are turned toward him. As he looks over the
congregation he sees an expression of interest upon the
countenances of his hearers, and perhaps expects they
are going to listen to what he has to say. He begins
the delivery of his message, endeavoring to explain to
them the principles of duty, or to present the considera-
tions which should urge them to do it. Now let me ask,
while this exercise is going forward, upon whom does the
responsibility of it chiefly come ? Is it the duty of a minis-
ter to interest the people^ or that of the people to be inte-
terested by their own efforts in the* message the minister
brings? Are you, in receiving a message from above, to
reject it, or listen to it carelessly and with an inattentive
and listless air, because it is not presented in such a man
ner as to compel you, by the novelty of its illustrations
or the beauty of its diction, to give it your regard ?
A farmer sends his boys into a field to spend the day
in work. He tells them what to do for an hour, and
says that after that lime he shall send a man to explain
to them how they are to proceed through the day. The
boys go on with their work, until at length the expected
messenger appears. He begins to tell them how the land
is to be ploughed, or in what way the father wishes the
seed to be put into the groun '. The boys listen to him a
minute or two, until one, perceiving some oddity in the
man's manner, bursts into a laugh ; another sits down on
a green bank under a tree, and gradually falls into a state
of drowsy insensibility ; a third looks away with vacant
countenance upon the hills and mountains around, utter-
ly regardless of the message. The boys consequently do
not learn what their father wishes them to do, and do
Ch. 9.] THE SABBATH. 289
Duty of the hearers to be interested.
not do it ; and when night comes, and they are called to
account for the labors of the day, they try to justify them-
selves with this preposterous excuse : " Why," they say
to their father, " the man you sent us was not an inte-
resting man, and so we did not pay any attention to his
message. He had no talent at making his mode of ex-
planation novel and striking, and so we did not listen to
it." " I could not possibly fix my attention," says one,
" He was a very sleepy talker," says another ; " I could
not keep awake." " He was dressed so," says a third,
" and he had such a tone that I could not help laughing
at him."
Such are the excuses which many persons give for not
giving heed to religious instruction on the Sabbath.
They try to throw off all responsibility upon the minis-
ter ; and if he does not awaken, by the power of his ge-
nius, an interest in their minds, they consider themselves
entirely excused from feeling any. They say in substance
to themselves, " We know we have disobeyed God, and
he is sending us messengers to communicate to us the
offers of forgiveness for the past and direction for the fu-
ture ; but unless he sends us agreeable, and ingenious,
and eloquent men, we will pay no attention to any of
them."
Who can stand in the judgment with such an excuse ?
And yet it is the actual feeling of thousands. But, my
reader, I do urge you to abandon altogether this plan of
throv/ing off upon the minister, whom Providence has
sent to you, the responsibility of the interest you take in
public ijistruction. It is his duty to deliver his message
plainly and intelligibly, but it is your duty, most unques-
tionably, to be interested in it. Go to meeting, feeling
that you have something- to do there. You must be inte-
rested in v/hat you hear, if it is a plain exhibition of re-
ligious truth ; and you must apply it to your own con-
science and heart by real aictive effort, or you must incur
13
290 YOUNG CHRISTIAN. [Ch. 9.
Sinister motives at Church.
the guilt of rejecting the message from heaven. The
less interesting the preacher. tlien is, the more active and
the more arduous the duty of his hearers. They should
look him steadily in the face, and listen in silence and in
deep attention to what he has to say ; and feel at all times,
that while it is the minister's duty to be faithful in deli-
vering his message, it is their most imperious duty to
take heed how they hear.
There are a great many persons who are very constant
in their attendance upon public worship, and who think
their motive is respect for religion, and a desire to obey
God's commands; when in fact they are controlled by
other motives altogether. I do not mean by this that they
attend public worship, and sustain by their influence the
ordinances of religion, through a distinct and deliberate
design of merely promoting, in some way, their own
worldly interest by it. Actual, intentional hypocrisy, is a
means which few men will knouingly adopt to accom-
plish their purposes. It is of so mean and base a quality,
that even the honorable principles of this world are
usually sufficient to preserve the breasts of men from its
pollution. It is degrading and humiliating to admit it,
knowingly and voluntarily, as a principle of action.
The great danger is from a hypocrisy, or something near-
ly allied to it, which comes in secresy or disguise. It is
not always an easy thing for us to decide by what mo-
tives we are governed in the actions wiiich we perform.
We are often swayed by inducements, of which, without
rigid and impartial scrutiny, we are entirely unconscious ;
for there may be one motive of fair and honorable ap-
pearance, which stands out to the view of the individual
as the director of his actions ; and there may be another
of far different character, which in reality guides him,
but which is coiled up like a main-spring, in a secret
place, and thus eludes his observation. The Bible, when
it teaches us that the heart is deceitful above all things.
Cli. 9.] THE SABBATH. 291
Way to detect them, yiiicere and heartless worship.
tells US nothing which an unbiassed observation of human
nature will not every where confirm.
Now, if some sinister motive is for a time actuating a
Christian in his religious course, he can very easily de-
tect it by the manner iu which the public duties of the
Sabbath are performed. A man who is secretly influenc-
ed by some worldly consideration in what he does, may
be attentive and faithful in all the open and public ser-
vices of religion. If we are thus influenced, however, as
it is external appearance o.nly which can bring us world-
ly advantage, we shall go no farther than to the outward
appearance. We may rise with God's people in his house
of prayer, and assume the posture of reverential suppli-
cation ; but if appearances are all which* we regard, we
shall be satisfied with merely assuming the posture. We
may join with our lips in the song of praise ; and if to be
seen of men is our object, the service of the lip is all that
is necessary for its accomplishment, and that will be all
to which we shall aim. And we may listen with appa-
rent attention to the message which the preacher delivers,
but the appearance of attention will be all, if our object
is such that this appearance wiil attain it.
On the other hand, if an honest intention of worship-
ping God be the motive which calls a man to the weekly
assembly, it will carry him farther tha»i to a compliance
with the external form. When, in the season of prayer,
recognizing the presence of the great God of heaven and
earth, he rises to assume the attitude of respectful reve-
rence, his heart will feel the reverence which his action
implies. His thoughts, instead of wandering to the ends
of the earth, will ascend in devout aspirations to heaven.
Contrition for the ofljences which he has committed against
that Being who has been kind to him as a father — reso-
lutions to conform his conduct and character more com-
pletely to the divine will — longings for that assistance
from above, without which, past experience and the word
292 YOUNG CHRISTIAN. [Ch. 9.
Our religious duties cannot be thrown off upon our minister.
of God inform him tliat his efforts will be strength spent
for naught — and ardent supplications for blessings upon
his fellow-men, dictated by a benevolence which compri-
ses in its view the whole human family, and which looks
forward in its good will to men to the enjoyments of eter-
nity, as well as to the comforts and conveniences of time
— these will be the emotions which will have control in
the heart of the man of sincerity, while the affections of
the man of form will be grovelling upon the farm, the
money, or the merchandise.
The song of praise too, from the one who really wor-
ships God, will not be merely music on the tongue, it
will be an expression of warm feeling from the heart.
The voice of adoration and praise will arise from a soul
which adores and praises, and which, as it lifts up that
voice, will be itself elevated by the emotions of gratitude
and love ; while the offerer of an external worship will
be lost in vacancy during the singing of God's praises, or
only interested in the mere music of the song.
And in tlie listening to the sermon, the conscientious
worshipper will give earnest heed to the things which re-
late to his everlasting peace. Knowing that he has, in
multiplied instances, transgressed a law which God has
established and enforced by dreadful sanctions, he is con-
vinced that it becomes him to attend in earnest to the
means of averting the consequences of his guilt. With
this view, his mind is fixed in attention to the way of re-
conciliation with God, and to the duties which devolve
upon him who cherishes hopes of immortality ; and all
this time he who is contented with outward conformity,
is lost in a mental, and perhaps in a bodily slumber.
Let me urge my readers then to be careful how they
perform the duties of public worship. The responsibili-
ty of being interested in them, and profited by them,
comes upon you alone. You cannot throw it off upon
your minister. Examine yourself with reference to the
Ch. 9.] ' THE SABBATH. 293
Appearance of evil. The summer eveuing,
spirit and feelings with which these duties are performed.
They aflbrd you a very fine opportunity for close and
faithful self-examination ; for the sinister motives which,
in a greater or less degree, undoubtedly exist in your
hearts, will show themselves here.
There is one -thing more that I ought to present to the
consideration of my readers before closing the chapter
on this subject. It is this :
In keeping the Sabbath^ avoid all appearance of eviL
I have endeavored in this discussion to accomplish two
objects. First, to convince my readers that the mere
form and manner in which the Sabbath is kept, except
so far as it is a matter of express command, is not ma-
terial ; and secondly, to convey to the mind a distinct
idea of what I understand to be the spirit of the com-
mand, and to persuade all my readers to aim at produc-
ing, by the best means within their reach, upon their own
hearts and lives the effect which God had intended in the
establishment of the institution. From these views of
the subject, were I to stop here, it might seem that if we
take such a course as shall really secure our own reli-
gious improvement on the Sabbath, we may do it in any
way ; for example, that we may walk, or ride, or visit,
provided that we so regulate and control our thoughts
and conversation as to make the spiritual improvement
which it is the object of the day to secure. But no. We
must avoid the appearance of evil. We must not seem
to be breaking or disregarding God's commands.
For example. A Christian living on the sea-shore,
after having spent the day in the various duties which
have presented themselves to his attention, stands at the
door of his house and looks out upon the glassy surface
of the bay which stretches before him. It is a summer
evening. The sun is just setting, throwing his bright
beams over the water, and gilding every object upon
294 YOUNG CHRISTIAN*. [Ch. 9.
A walk. Walking, riding, sailing.
which it shines. The Christian looks over this scene of
beauty, and its expression of calmness and peace is trans-
ferred to his own soul. He feels the presence of God
in it all, and rejoices in the power and goodness of the
great Being who reigns in every scene of beauty or of
grandeur which nature exhibits.
With his heart filled with such thoughts, he walks
down upon the beach to indulge in the contemplation
of God's goodness to mankind and to him. Now he is,
it must be admitted, while doing this, accomplishing the
object of the Sabbath by meditation on the character of
God. He may say perhaps tliat his views of divine good
ness and power are more distinct and vivid while he is
walking out among the beauties of nature, if his heart is
in a right state, than they would be if he was shut up in
his study. Why then may he not walk out at evening ?
And why may he not step into the little boat which
floats in the cove, and unloosen its chain and push him-
self oflffrom the shore, that while rocked by the gentle,
dying swell of the sea, he may lose himself more com-
pletely in the absorbing feeling of God's presence, and
muse more uninterruptedly upon his Creator's power?
Shall he go ?
No ; stop. Christian, stop. Before you spend your
half-hour in a boat upon the water, or even in your even-
ing walk, consider what will be the influence of the ex-
ample you arc going to set to others. Shall you appear^
while you are doing this, to be remembering the Sab-
bath day to keep it holy ? Is it best, on the whole, that
riding, walking, and sailing should be among the occu-
pations of holy time? Will God be honored and his
Sabbath kept if all spend the Sabbath evening as you are
about to spend it?
These questions must be answered on a principle
which will apply to multitudes of other cases. Take a
course which, were it universally imitated, would pro-
Ch. 10.] TRIAL AND DISCIPLINE. 293
Trial mid discipline. The steam-boat on trial.
mote the greatest good ; otherwise you may be doing
that which, though safe for yourself, will be of incalcu-
lable injury, through the influence of your example, upon
others.
•«-^©^-f)-
CHAPTER X.
TRIAL AND DISCIPLINE.
" Strangers and pilgrims on the earth."
I. N.\TURE OF TRIAL.
The Bible every where conveys the idea that this life
is not our home, but a state of probation, that is, of trial
and discipline, which is intended to prepare us for ano-
ther. In order that all, even the youngest of my rea-
ders, may understand what is meant by this, I shall illus-
trate it by some familiar examples drawn from the ac-
tual business of life.
When a large steam-boat is built with the intention of
having her employed upon the waters of a great river,
she must be proved before put to service. Before trial,
it is somewhat doubtful whether she v/ill succeed. In
the first place, it is not absolutely certain whether her
machinery will work at all. There may be some flaw in
the iron, or an imperfection in some part of the work-
manship, which will prevent the motion of her wheels.
Or if this is not the case, the power of the machinery
may not be suflicient to propel her through the water
with such force as to overcome the current ; or she may,
when brought to encounter the rapids at some narrow
passage in the stream, not be able to force her way
against their resistance.
The engineer therefore resolves to try her in all these
296 YOUNG CHRISTIAN. [Ch. 10.
Efforts of the engineer.
respects, that her security and her power may be pro-
perly proved before she is intrusted with her valuable
cargo of human lives. He cautiously builds a fire under
her boiler ; he watches with eager interest the rising of
the steam-gage, and scrutinizes every part of the ma-
chinery as it gradually comes under the control of the
tremendous power which he is cautiously applying. With
what interest does he observe the first stroke of the pon-
derous piston ! — and when at length the fastenings of the
boat are let go, and the motion is communicated to the
wheels, and the mighty mass slowly moves away from
the wharf, how deep and eager an interest does he feel
in all her movements and in every indication he can dis-
cover of her future success !
The engine, however, works imperfectly, as every one
must on its first trial; and the.object in this experiment
is not to gratify idle curiosity by seeing that she will
move, but to discover and remedy every little imperfec-
tion, and to remove every obstacle which prevents more
entire success. For this purpose you will see our engi-
neer examining, most minutely and most attentively,
every part of her complicated machinery. The crowd
on the wharf may be simply gazing on her majestic pro-
gress as she moves off from the shore, but the engineer
is within looking with faithful examination into all the
minutiae of the motion. He scrutinizes the action of
every lever and the friction of every joint ; here he oils
a bearing, there he tightens a nut; one part of the ma-
chinery has too much play, and he confines it — another
too much friction, and he loosens it ; now he stops the
engine, now reverses her motion, and again sends the
boat forward in her course. He discovers, perhaps,
some great improvement of which she is susceptible,
and when he returns to the wharf and has extinguished
her fire, he orders from the machine-shop the necessary
alteration.
Ch. 10.] TRIAL AND DISCIPLINE. 297
Improvements. Final results.
The next day he puts his boat to the trial again, and
she glides over the water more smoothly and swiftly than
before. The jar which he had noticed is gone, and the
friction reduced ; the beams play more smoothly, and
the alteration which he has made produces a more equa-
ble motion in the shaft, or gives greater effect to the
stroke of the paddles upon the water.
When at length her motion is such as to satisfy him,
upon the smooth surface of the river, he turns her course,
we will imagine, toward the rapids, to see how she will
sustain a greater trial. Ashe increases her steam, to give
her power to overcome the new force with which she has
to contend, he watches, with eager interest, her boiler,
inspects the gage and the safety-valves, and from her
movements under the increased pressure of her steam he
receives suggestions for further improvements, or for
precautions which will insure greater safety. These he
executes, and thus he perhaps goes on for many days, or
even weeks, trying and examining, for the purpose of
improvement, every working of that mighty power, to
which he knows hundreds of lives are soon to be intrust-
ed. This now is probation — trial for the sake of improve-
ment. And what are its results ? Why, after this course
has been thoroughly and faithfully pursued, this floating
palace receives upon her broad deck, and in her carpet-
ed and curtained cabins, her four or five hundred pas-
sengers, who pour in, in one long procession of happy
groups, over the bridge of planks ; — father and son — mo-
ther and children — young husband and wi'*e — all with
implicit confidence trusting themselves and their dearest
interests to her power. See her as she sails away — how
beautiful and yet how powerful are all her motions !
That beam glides up and down gently and smoothly in
its grooves, and yet gentle as it seems, hundreds of
horses could not hold it still ; there is no apparent vio-
lence, but every movement is withal most irresistible
13*
298 VOUNG CHRISTIAN. [Ch. 10.
Her power. Safe and successful action.
power. How graceful is her form, and yet how mighty
is the momentum with which slie presses on her way.
Loaded with life, and herself the very symbol of life and
power, she seems something ethereal — unreal, which, ere
we look again, will have vanished away. And though she
has within her bosom a furnace glowing with furious
fires, and a reservoir of death — the elements of most
dreadful ruin and conflagration — of destruction the most
complete, and agony the most unutterable; and though
her strength is equal to the united energy of two thousand
men, she restrains it all. She was constructed by genius,
and has been tried and improved by fidelity and skill;
and one man governs and controls her, stops her and sets
her in motion, turns her this way and that, as easily and
certainly as the child guides the gentle lamb. She walks
over the hundred and sixty miles of her route without
rest and without fatigue, and the passengers who have
slept in safety in their berths, with destruction by water
without, and by fire witlun, defended only by a plank
from the one, and by a sheet of copper from the other,
land at the appointed time in safety.
My reader, you have within you susceptibilities and
powers of which you have little present conception,
energies which are hereafter to operate in producing full-
ness of enjoyment or horrors of suffering of which you
now but little conceive. You are now on tiial. God
wishes you to prepare yourself for safe and happy ac-
tion. He wishes you to look within, to examine the
complicated movements of your heart, to detect what is
wrong, to modify what needs change, and rectify every
irregular motion. You go out to try your moral powers
upon the stream of active life, and then return to retire-
ment, to improve what is right and remedy what ig
wrong. Renewed opportunities of moral practice are
given you, tliat you may go on from strength to strength
until every part o.f that complicated moral machinery oi
Ch. 10.] TRIAL AND DISCIPLINE. 299
Life a time of (rial. Trials of ciiildliood.
which the human heart consists, will work as it ought to
work, and is prepared to accomplish the mighty pur-
poses for which your powers are designed. You are on
trial — on probation now. You will enter upon active
service in another world.
In order however that the reader may understand fully
the views to be presented in this chapter, I wish to point
out particularly the diflerence between the condition of
the boat I have described, when she was on trial, and
when she was afterward in actual service. While she
was on trial she sailed this way and that, merely for the
purpose of ascertaining her powers and her deficiencies,
in order that the former might be inrreased, and the lat-
ter remedied. The engineer steered her to the rapids,
we supposed ; but it was not because he particularly
wished to pass the rapids, but only to try the power of
the boat upon them. Perhaps with the same design he
might run along a curved or indented shore, penetrating
deep into creeks, or sweeping swiftly round projecting
head-lands ; and this, not because he wishes to examine
that shore, but only to see how his boat will obey her
helm. Thus he goes on placing her again and again
in situations of difficulty, for the purpose simply of prov-
ing her powers, and enabling him to perfect the opera-
tion of her machinery. Afterward, when she comes in-
to actual service, when she has received her load, and is
transporting it to its place of destination, the object is
entirely changed ; service, not improvement, is then the
aim. Her time of trial is ended.
The Bible every where considers this world as one of
trial and discipline, introductory to another world of
actual service. A child, as he comes forward into life,
is surrounded with difficulties which might easily have
been avoided if the Ruler over all had wished to avoid
them. But he did not. That child is on trial— moral
trial ; and just exactly as the helmsman of the steam-boat
300 YOUNG CHRISTIAN. [Ch. 10.
The child and the forbidden book. Command.
Steered her to the rapids for the purpose of bringing her
into difficulty, so does God arrange in such a manner the
circumstances of childhood and youth as to bring the
individual into various difficulties which will try his mo-
ral powers, and, if the child does his duty, be the means
of improving them. He may learn contentment and
submission by the thousand disappointments which oc-
cur, patience and fortitude by his various sufferings, and
perseverance by encountering the various obstacles
which oppose his progress. These difficulties, and suf-
ferings, and obstacles might all have easily been avoided.
God might have so formed the human mind, and so ar-
ranged the circiimstanreq of life, that every thing should
have gone smoothly with us. But he wishes for these
things as trials — trials for the sake of our improvement ;
and he has filled life with them, from the cradle to the
grave.
To obtain a vivid idea of this, let us look at this little
child. She is just able to walk about the floor of her
mother's parlor, and though her life is full of sources of
happiness, it is full likewise of sources of disappoint-
ment and suffering. A moment since she was delighted
with a plaything which her mother had given her, but
now she has laid it aside, and is advancing toward a va-
luable book which lies upon the chair. She is just reach-
ing out her little arm to take it, when she is arrested by
her mother's well known voice :
" Mary ! Mary ! must not touch the book."
A child as young as this will understand language
though she cannot use it, and she will obey commands.
She looks steadily at her mother a moment with an in-
quiang gaze, as if uncertain whether she heard aright.
The command is repeated :
" iVo, Mary must not touch the book."
The child, I will suppose, has been taught to obey, but
in such a case as this it is a hard duty. Her little eyes
Ch. 10.] TRIAL AND DISCIPLINE. 301
Pain. Advantage of trial in childhood.
fill with tears, which perhaps she makes an effort to drive
away, and soon seeks amusement elsewliere. Now, if
such a child has been managed right, she will be improved
by such a trial. The principle of obedience and sub-
mission will have been strengthened ; it will be easier for
her to yield to parental command on the next occasion.
But see, as she totters along back to her mother, she
trips over her little cricket and falls to the floor. The
terror and pain, though we should only smile at it, are
sufficient to overwhelm her entirely. Her mother gently
raises her, tries to soothe her, and soon you can distinctly
perceive that the child is struggling to repress her emo-
tions. Her sobs arc gradually restrained, the tears flow
less freely, and soon the sunshine of a smile breaks over
her face, and she jumps down again to play. This now
has been a useful trial; pain and fright has once been
conquered, and it will have less power over her in future.
But though there is a real and most important benefit
to be derived from these trials of infancy, the child her-
self cannot understand it. No child can become pre-
pared for the future duties of life without them, and yet
no child, of sucTi an age, can understand why they are
necessary. The mother might say to her, in attempting
to explain it, as follows :
" Mary, I might save you from all these difficulties and
troubles if I chose. I might put you in a room where
every thing was cushioned so that you could not hurt your-
self, and I might keep carefully out of your sight every
article which you ought not to have. Thus you might be
saved all your pains and disappointments. But I choose
not to do this. I want you to becom.e useful and happy
hereafter, and so you must learn submission, and patience,
and fortitude now. So I leave the book in the chair,
where you can see it, and tell you you must not touch
it ; and I leave you to fall a little now and then, for the
pain only lasts a moment. But if you try to conquer your
302 YOUNG CHRISTIAN. [CIl. 9.
Pulling playthings out of reach. Conversation with a mother.
fears and bear the pain patiently, it will do you lasting
good ; your character will acquire firmness and vigor,
anJ you will thus be prepared for the duties of future
life."
The child now would not understand all this, but it
would be true, whether she should understand it or not,
and the judicious mother, who knows what is the design
of education and the manner in which children are to be
trained up to future duty, will not be sorry to have her
children repeatedly tried. These repeated trials are the
very means of forming their characters, and were it pos-
sible to avoid them entirely, instead of meeting and con-
quering them, the child, exposed to such a course of
treatment, would be ruined. Sometimes parents seem to
make efforts to avoid them, and in going into such a
family you will find the shovel and tongs, perhaps, placed
upon the mantelpiece, so that the children cannot touch
them, and the motlier will not dare to bring a plate of
cake into the room for fear that they should cry for it. In-
stead of accustoming them to trials of this kind, and
teaching them obedience and submission, she makes a
vain effort to remove all occasion for the exercise of self-
denial. If, perchance, these remarks are read by any
mother who feels that she is pursuing the course which
they condemn, I would stop a m.oment to say to her as
follows ;
Do 5^ou expect that you can govern your children for
fifteen years to come in this way? Can you put every
thing, which, during all this period, they shall want,
which they ought not to have, upon the mantelpiece, as
you do the shovel and tongs?
*' No," you reply smiling, "I do not expect to do it.
My child will soon become older, and then I can teach
him obedience more easily.'*
You never can teach him obedience so easily as when
he is first able to understand a simple command, and
Ch. 10.] TRIAL AND DISCIPLINE. 803
Trials not to be sliunned.
that is long before he is able to walk. And there is no
way by which obedience and submission can be so effectu-
ally taught to child or to man as by actual trial. That
is the way in which God teaches it to you, and that is the
way you ought to teach it to your child. God never
puts sin away out of our reach ;l he leaves it all around
us, and teaches us by actual trial to resist its calls.
"I know this is right," you reply; "but sometimes I
am busy — I am engaged in important duties, and do not
wish to be interrupted ; and on such occasions I remove
improper playthings out of the reach of my child, be-
cause, just then, I have not time to teach him a lesson of
obedience."
But what important business is that which you put into
competition with the whole character and happiness of
your child ? If your sons or your daughters grow up in
habits of disobedience to your commands, they will em-
bitter your life, and bring down your gray hairs with sor-
row to the grave. You never can gain an ascendancy over
them so easily as in infancy — and you cannot in- any other
way so effectually undermine your power, and prevent
your ever obtaining an ascendancy over them, as by ac-
customing them in childhood to understand that, in your
endeavors to keep them from doing what is wrong, you
do not aim at strengthening their own moral principle,
and accustoming them to meet and to resist the ordinary
temptations of life, but that you depend upon a vain effort
to remove them entirely away from trial ; so that if you
could succeed, you render it equally impossille for them
to do right or wrong.
Yes ; trial is essential in childhood, and God has so
arranged the circumstances of early life, that parents can-
not evade it. It must come. It may be removed in a
very few cases, but that only brings additional difficulty
upon those that remain ; and it is far better not to attempt
to evade it at all. Come up then, parents, boldly to the
304 YOUNG CHRISTIAN. [Ch. 10.
Instruction and practice.
work of accustoming your children to trial. If you see a
child going toward an open door, do not run to shut it
so that he cannot go out ; command him not to go, and
enforce obedience ; if you do any thing to the door at all,
throw it wide open, and say mildly, " I will see whether
you will disobey." Do not put the book or the paper
which you wish him not to touch high upon a shelf, away
from his reach ; if you cliange its place at all, lay it upon
the floor, and tell him not to touch it. Remember that
youth is a season of probation and trial, and unless you
avail yourself of the opportunities of probation and trial
which it presents, you lose half the advantages which the
Creator had in view in arranging the circumstances of
childhood as he has.
Now the whole of life is, equally with the years of
childhood, a time of probation and trial — it is filled up
with difficulties and obstacles, and sources of slight dis-
appointment and suffering, for the very purpose of try-
ing and increasing our moral strength. And all these
things arc, or may be, sources of enjoyment. They will
be sources of enjoyment if we take the right view of them,
as I shall explain more fully hereafter. God has so ar-
ranged it, that we have, in passing through life, a speci-
men of almost every sort of moral difTiculty ; and every
moral power of the heart may be brought into active ex-
<^rcise, and cherished and strengthened by the t Iai,if the
opportunity is rightly improved.
God has therefore made a double provision for the
moral growth of men. First, he has given us instruction
in our duty in the Bible ; and secondly, he has given us
opportunity to practise in the various difficulties and du-
ties of life. The Bible is full and complete as a book of
directions. Human life is full and complete as a field for
practice. The best parade ground for drilling and disci-
plining an army would not be a smooth and level plain,
but an irregular region, diversified with hills and plains,
Ch. 10.] TRIAL AND DISCIPLINE. 306
The merchant's plan for his son. A voyage of difficulty.
where the inexperienced army might practise every evo
lution — now passing a defile, now ascending an acclivity,
now constructing and crossing abridge. So human life,
to answer the purposes intended as a field for m.oral ex-
ercise, must have a variety of difficulties, to enable us to
practise every virtue, and to bring into active requisition
every right principle of heart.
A wealthy man, I will suppose, engaged in commercial
pursuits in a great city, wished to prepare his son to ma-
nage his business when he should be old enough to take
charge of it. He accordingly gave him a thorough com-
mercial education in school ; but before he received him
into his partnership, he thought it would be necessary to
give him some practical knowledge of his future duties.
" My son," says he to himself, " is now theoretically
acquainted with all which is necessary, but he wants the
readiness, and the firmness, and the confidence of prac-
tice. To complete his education I will give him a tho-
rough trial. I will fit out a small vessel, and let him take
charge of her cargo. I will so plan the voyage, that it
shall embrace an unusual share of difficulty and trial ; for
my very design is to give him practical knowledge and
skill, which come only through such a trial."
He accordingly fits out his ship. He thinks very little
of the success of the voyage in a pecuniary point of view,
because that is not his object. He rejects one port of
destination, because it is too near ; another, because the
passage to it is short and direct ; and another, because the
disposal of a cargo there is attended with no difficulty.
He at last thinks of a voyage which will answer his de-
sign. The passage lies through a stormy sea. Rocks
and quicksands, and perhaps pirates, fill it with dangers.
The port at which he will arrive is one distinguished by
the intricacy of its government-regulations. His son is a
stranger to the language of the country, and a great dis-
cretionary power will be necessary in the selection of a
306 YOUNG CHRISTIAN. [Ch. 10.
Its design. Its effects,
return cargo. This, says the merchant, is exactly the
place. This voyage will comprehend more difficulties,
and dangers, and trials than any other, and will, accord-
ingly, be exactly the thing for my son.
Perhaps you may say a father would not form such a
design as this — he would not expose his son to so many
difficulties and dangers. I know he might not go as far
as I have represented, but the reason why he would not,
would be because he might be afraid that some of these
dangers would overpower the young man entirely. He
would not send him among rocks and whirlpools, for in*
stance, for the sake of getting him into danger, because
he would fear that that danger might result in death. If,
however, he could be sure of ultimate safety — if, for ex-
ample, he could, as our great Father in heaven can, go
along with his boy, and, though imseen and imheard, keep
constantly at his side in every danger, with power to
bring eflectual protection — if earthly fathers had such
power as this, there would be a thousand who would take
the course I have described. They would see that there
could be nothing so well calculated to give maturity and
efficiency to the character, and to prepare the young man
for persevering fidelity and eminent success in his future
business, as such a discipline as this.
The young man at length sets sail. He understands
the object of his father in planning the voyage, and he
goes with a cordial.desirc of making it the means of pro-
moting his improvement as far as possible. Instead of
being sorry that a plan embracing so many difficulties
and trials had been chosen for him, he rejoices in it. He
certainly would rejoice in it, if he had confidence in his
father's protection. When he comes into the stormy
ocean through which he has to pass, instead of murmur-
ing at the agitated sea and gloomy sky, he stands upon
the deck, riding from billow to billow, thinking of his
father's presence and confiding in his protection, and
Ch. 10.] TRIAL AND DISCIPLINE. 307
The usea of trial.
growing in moral strength and fortitude every hour.
The gale increases, and the fury of the storm tries his
nerve to the utmost ; but he does not regret its violence,
or wish to quiet a single surge. He knovi^s that it is his
trial^und he rejoices in it, and when through his increas-
ing moral strength he has triumphed over its power, he
stands contemplating its fury with a spirit quiet and un-
disturbed. At length the wind lulls ; the clouds break
away, and the bright rays of the setting sun beam upon
the dripping sails and rigging. The waves subside — a
steady breeze carries the ship forward smoothly on her
course ; and he who has been enduring the discipline of
the scene feels that he has made progress — that he has
taken one step toward the accomplishment of the object
of his voyage.
Christian ! God has planned just such a voyage for
you. He has filled it with difficulties and trials, that you
may, by means of them, discipline and perfect all your
moral powers. When therefore the dark, gloomy storm
rises upon you, and night shuts in, and danger presses,
and 5'our heart feels itself burdened with a load which it
can scarcely sustain, never repine at it. Think how near
is your protector. Confide in him, and remember that
your present voyage is one of trial,
2. THE USES OF TRIAL.
I thrak it must be very evident to all who have read
what I have already written upon this subje :t, that it is
of immense advantage to moral beings, who are to be
trained up to virtue, and to firmness of principle and of
character, that they should not only receive instruction
in duty, but that they should be thus put upon trial, to
acquire by actual experience a firm and steady habit of
correct moral action. This can, however, be made more
308 YOUNG CHRISTIAN. [Ch. 10.
Self-knowledge.
clear, if I analyze more particularly the effects of such
trial upon the heart.
1. It enables us to know ourselves. People never
know their own characters till they are tried. We very
often condemn very severely other persons for doing
what, if we had been placed in their circumstances, we
should have done ourselves. " Ye know not what spirit
ye are of," said the Savior. Very iew persons know
what spirit they are of, until an hour of temptation brings
forth the latent propensities of the heart into action. How
will a revengeful spirit slumber in a man's bosom, and his
face be covered with smiles till some slight insult or in-
dignity calls it forth, and makes him at once the victim of
ungovernable passion ! Yes ; trial reveals to us our true
character.
It brings to light the traits of Christian character which
would not be understood at all without it. I have a case
in mind, which I will describe, which is a very common
case, precisely as I describe it here ; so common, that
very probably a great many of my readers may consider
it as their own.
A Christian mother had an only child whom she ar-
dently loved. The mother was an influential member of
the church, and was ardently interested in maintaining a
high Christian character, and in studying, faithfully and
perseveringly, religious truth. She became much inte-
rested in the view which the Bible presents of the Divine
Sovereignty ; she used to dwell with delight upon the
contemplation of God's universal power over all ; she
used to rejoice, as she thought, in his entire authority
over her ; she took pleasure in reflecting that she was
completely in his hands, soul and body, for time and for
eternity, and she wondered that any person could find
any soMrce of diflficulty or embarrassment in the Scrip-
ture representations on this subject.
But she did not know her heart. Her beloved child
Ch. 10.] TRIAL AND DISCIPLINE. 300
The deceived mother. The engineer was watchful,
was sick — and she stood anxious and agitated over her
pillow, very far from showing a cordial willingness tliat
God should rule. She was afraid, very much afraid, that
her child would die. Instead of having that practical be-
lief in the divine sovereignty, and that cordial confidence
fn God, which would have given her in this trying hour
a calm and happy acquiescence in the divine will, she
was restless and uneasy — her soul had no peace, morning
or night. Her daughter sunk, by a progress which was
slow, but irresistible, to the grave, and for weeks that
mother was in utter misery because she could not find it
in her heart to submit to the divine will. She had believ
ed in the universal power of God as a theoretical truth ;
she had seen its abstract beauty ; she thought she rejoiced
in God's superintending power, but it was only while all
went well with her ; as soon as God began to exercise
that power which she had so cordially acknowledged and
rejoiced in, in a way which was painful to her, her heart
rose against it in a moment, and would not submit. The
trial brought out to her view her true feelings in regard
to the absolute and unbounded authority of God. Now,
there is a great deal of such acquiescence in God's do-
minion as this in the world, and a great deal of it is ex-
posed by trial every day.
The case of the steam engine, which I supposed at the
commencement of this chapter, illustrates this part of my
subject exactly. The engineer tried the boat for the pur-
pose of learning fully the character and operation of her
machinery. Though he had actually himself superin-
tended the construction of every part of the work, he
could not fully understand the character and the power
of the machine until he had tried it. While the experi-
ment was making, he was watching every movement with
a most scrutinizing eye ; he discovered faults, or defi-
ciencies, or imperfections, which nothing^ but actual trial
could have revealed.
310 YOUNG CHRISTIAN. t^^^- ^^'
The Christian boy going lo school.
It is on exactly the same principle that discipline and
trial is useful, to enable us fully to understand our clia-
raclers ; and in order to avail ourselves of this advan-
tage, we should watch ourselves most carefully, wlien
placed in any new or untried situation, to see how our
moral powers are aflected by it. We must notice every
imperfuclion and every deficiency which th trial brings
•o our view.
2. Discipline and trial arc the 'tncans of improvement.
Besides giving us an insight into our characters, they
will, if properly improved, enable us to advance in the
attainment of every excellence. I ought however, per-
haps, to say they may he made the means of improve-
ment, rather than that they actually will be so. The
steam-boat was in a better condition after the first day's
trial than before ; but it was because the engineer was
attentive and walcliful, doing his utmost to avail Iiimself
cf every opportunity to increase the smoothness and the
power of her motion. So with liuman trials.
See yonder cliild going to school. His slate is under
liis arm, and he is going this day to make an attempt to
understand long division. He is young, and the les-
son, though it may seem simple to us, is difTicult to him.
He knows what diniculty and perplexity is before him,
and he would, perhaps, under ordinary circumstances,
shrink from the hard task. But he is a Christian. He
lias asked forgiveness for his past sins in the name of
Jesus Christ, and is endeavoring to live in such a manner
as to please his Father above. He knows that God might
easily have formed his inind so tliat mathematical truths
and processes might be plain to liim at once, and that he
has not done so, for the very purpose of giving him a use-
ful discipline by the trial which the effort to learn neces-
sarily brings.
He says therefore to himself as he walks along to hia
school-room, " My lesson to-day is not only to do this
Ch. 10.] TIUAL ANI> DI.SCIPMNK. 311
The moral anil arilhmelical question.
Hum, but lo learn to ho {)ati(;nl and fuilliful in duty, and I
muHt learn the arilhrnclical and the moral lesson tcjgeliier.
1 will try to do it. I will begin my work, looking to (jod
for help, and I will go on through it, if I can, with a calm
and (|niet sjiiril, so as to learn not only to diDidn a num-
ber, but to persevere in duty.'*'' With this spirit he sits
down to his work, and watches himself narrowly, that he
may check every rising of impatience, and obtain, by
means of the very diflicullies that now try him, a greater
self command than he (;ver before possessed. In fact he
takes a strong interest in tiic very difrutiilty, because he
is interested in the moral experiment which it enables
him to make.
Now, when such a spirit as this is cherished, and the
mind is under its influence in all the diflicullies and trialH
of life, how rapidly must the heart af.vance in every ex-
cellence ! There certainly can be no way by wliicli a
young person can so efl^ectually acquire a palierjt and
persevering spirit, as by meeting real diflicuUies with
such a slate of mind as I have described. They who
liave been trained in the hard school of diflficully and
trial, almost always possess a firmness of character which
it is vain t(j lo.ik for elsewhere. There must, liowever,
be efhjrl on the [)art of the individual to improve the
trial, or he will grow worse instead of belter by it.
Learning sim[)le division in schools is, j:)erhaps, as often
a means of promoting an impatient and fretful spirit as
the contrary. Il is the disposition on the [>irt of the in-
dividual that determines which efl'et't is to be the result.
Some men, by the misfortunes and crosses of life, arc
made misant}iro[)es ; others, by the same disaj>j)oint-
ments and sufleririgs, are made humble and hapf>y (chris-
tians, with feelings kindly disposed toward their fellow
men, and calmly submissive toward God.
The object, then, whicii the Creator had in view in
arranging the circumstances of probation and discipline
312 YOUNG CHRISTIAN. [Ch. 10-
Practical directions.
in which we are placed, is two-fold : That we may un-
derstand, and that we may improve our characters. We
are to learn different lessons from the diflerent circum-
stances and situations in which we are placed, but we are
to learn some lesson from all. God might easily have
so formed the earth, and so arranged our connection with
it, as to save us all the vicissitudes, and trials, and changes
which we now experience. But he has made this world
a state of discipline and trial for us, that we may have
constant opportunities to call into active exercise every
Cliristian grace. The future world is the home for which
v»e are intended, and we are placed on trial here, that we
may prepare for it ; and the suffering and sorrow which
we experience on the way are small evils, compared to
fhe glorious results which we may hope for there. But
I must come to the practical directions which I intended
to present.
1. Consider every thing that befalls you as coming iu
the providence of God, and intended as a part of the sys-
tem of discipline and trial through which you are to pass.
This will help you to bear every thing patiently. An
irreligious man is on a journey requiring special haste,
and finds himself delayed by bad traveling or stormy
weather, until a steam-boat, whicli he had intended to have
taken, has sailed, and left him behind. He spends the
twenty-four hours during which he has to wait for the
next boat, in fretting and worrying himself over his dis-
appointment— in useless complaints against the driver for
not having brought him on more rapidly — in wishing that
the weather or the traveling had been better — or in think-
ing how much his business must suffer by the delay.
The Christian, on the other hand, hears the intelligence,
that the boat has left him, with a quiet spirit ; and even
if he was hastening to the bedside of a dying child, he
would spend the intervening day in composure and
peace, saying, " The Lord has ordered this. It is to try
Ch. 10.] TRIAL AND DISCIPLINE. 313
God's providence universal. Losses of every kind from God.
me. Heavenly Father, give me grace to stand the trial."
I say, the Christian would feel thus ; I sliould, perhaps,
have said, he ought to feel thus. Christians are very
much accustomed to consider all the great trials and suf-
ferings of life as coming from God, and as intended to
try them, but they fret and vex themselves unceasingly,
in regard to the little difficulties which, in the ordinary
walk of life, they have to encoiiuLer — especially in what
is connected with the misconduct of others. You lend a
valuable book, and it is returned to you spoiled : the
prints are soiled and worn ; the leaves are turned down in
some places, and loosened in others ; the binding is de-
faced, and the back is broken. Now you ought not to
stand looking at your spoiled volume, lamenting again
and again the misfortune, and making yourself miserable
for hours by your fretfulness and displeasure against the
individual who was its cause. He was indeed to blame,
but if you did your duty in lending the book, as without
doubt you did, you are in no sense responsible, and you
do wrong to make yourself miserable about it. The oc-
currence comes to you in the providence of God, and is
intended as a trial. He watches you to see how you
bear it. If you meet it with a proper spirit, and learn
the lesson of patience and forbearance which it brings,
that spoiled book will do you more good than any splendid
volume crowded witl: prints, adorned with gilded bind-
ing, and preserved in a locked cabinet for you for twenty
years.
So with loss of every kind, whether it comes in the
foim of a broken piece of china or a counterfeit ten-dol-
lar bill found in the pocket-book, or the loss of your
whole property by the misfortunes of a partner or the
pressure of the times. No matter what is the magnitude
or the smallness of the loss — no matter whether it comes
from the culpable negligence or fraud of another, or more
directly from God, through the medium of flood or fire,
14
314 YOUNG CHRISTIAN. [Cil. 10-
The careless engineer.
or the lightning of heaven ; so far as it is a loss affecting-
you, it comes in the providence of God, and is intended
as a trial. If you are really interested in what ought to
be the great business of life, your growth in grace, you
will find that such trials will help you to understand your
own heart, and to train it up to a proper action under the
government of God, more than any thing beside.
2. Make it your aim to be continually learning the les-
sons which God by these various trials is endeavoring to
teach you. Every day is a day of discipline and trial.
Ask yourself every night then, "Wh-at progress have I
made to-day ?" Suppose the engineer, in the case of the
steam-boat on trial, to which I have several times alluded,
had neglected altogether the oi)eration of the machinery
when his boat was first put to the test. Suj»pose that in-
stead of examining minutely and carefully the structure
and the action of the parts, with a view to removing dif-
ficulties, rectifying defects, and supplying deficiencies, he
had been seated quietly upon the deck enjoying the sail.
He might have been gazing at the scenery of the shore,
or in vanity and self-complacency enjoying the admira-
tion which he imagined those who stood upon the wharf
were feeling for the degree of success which he had al-
ready attained. While he is thus neglecting his duty,
evils without number, and fraught with incalculable con-
sequences, are working below. The defects in his ma-
chinery are not discovered and not remedied ; its weak-
nesses remain unobserved and unrepaired ; and if at last
there should be intrusted to his care valuable property,
nothing can reasonably be expected but its destruction.
Multitudes of men, and even great numbers of those
who call themselves Christians, act the part of this infa-
tuated engineer. God tells them that their moral powers
are now on trial. He commands them to consider it their
business here not to be engrossed in the objects of inte-
rest which surround them as they pass on through life,
Ch. 10.] TRIAL AND DISCIPLINE. 315
Neglect of duty. Concluding remarks.
nor to be satisfied with present attuinments of any kind,
but to consider themselves as sailing now in troubled wa-
ters for the purpose of trial and improvement; to watch
themselves with constant self-examination, and with ho-
nest efibrts to rectify what is wrong and to supply what
is deficient. He requires them to consider all the cir-
cumstances and occurrences of life as coming from him,
and as arranged with express reference to the attainment
of these objects. Notwithstanding all this, however, they
neglect the duty altogether. They do not watch them-
selves. They do not habitually and practically regard the
events of life as means to enable them to understand their
hearts, to strengthen, by constant exercise, moral princi-
ple, and to grow in grace. Instead of this, the)^ are en-
gaged in simply endeavoring to secure as much present
good in this w^orld as they can, and can see no good ia
any trial and get no good from it. When they are sick,
they spend the time in longing to get well. When they
are disappointed, they make themselves miserable by
useless lamentations. Losses bring endless regrets, and
injuries impatience and anger, and thus half of life is
spent in struggles which are really the vain and hopeless
struggles of a weak man to get free from the authority
and government of God.
I have now completed what I intended to present on
the subject of probation ; and I think that aP my readers
will easily see, that by taking such a view of life as this
subject presents to us, the whole aspect of our residence
in this world is at once changed. If you really feel what
I have been endeavoring to explain, you will regard your-
selves as strangers and pilgrims here, looking continual-
ly forward to another country as your home. The thou-
sand trials and troubles of life will lose half their weight
by your regarding them in their true light, that is, as
means of moral discipline and improvement. You must,
316 YOUNG CHRISTIAN. [Ch. If.
General improvement a Christian duty.
however, make a constant effort to do tliis. Make it a
part of your daily sclf-exaiiiinatlon not only to ascertain
what is the state of your heart at the time of retirement^
but to review the incidents of the day, and to see how
they have operated upon you as means of moral disci-
pline. See what traits of character those incidents have
brought to your view, and what effect they have had ia
making you worse or belter than you were in the morn-
ing. The little events and circumstances of every day
must liave a very important influence of one kind or of
the other. If you neglect this influence, it will ail go
wrong. If you attend to it, it may go well and happily
with you wherever you may be.
CHAPTER XI.
PERSONAL IMPROVEMENT.
" The path of the just is as the shining light, which shineth more
and more unto the perfect day,"
The chapters which the reader has just perused are
on subjects connected with the improvement of the cha-
racter : i. e. they are upon the means by whicli this im-
provement is to be promoted. Studying the Bible, keep-
ing the Sabbath, and exposure to discipline, are all intend-
ed to be means for the promotion of a moral progress.
There are some things, however, which I wish to say in
regard to the character itself as it goes on in the process
of improvement. Reader! do 5^ou wish to avail yourself
of the opportunities and means I have described? Do
you wish to study the Bible, remember the Sabbath, and
improve all the occurrences of life, as the means of pro-
moting your progress in all that is good ? If so, look now
Ch. 11.] PERSONAL IMPROVEMENT. 317
Moral improvement. Faults. The vain bo^ .
with me a little while into your character itself, that you
may see in what respect it needs your attention, and in
what way you can so employ the means I have describ-
ed as to gain the fullest benefit from them. As I think
that every young Cliristian ought most assiduously to
cultivate his moral, and also his intellectual powers, I
ehall discuss in order both these points.
I. MORAL IMPROVEMENT.
Every young Christian will find, however sincerely and
ardently he may have given up his heart to God and
commenced a life of piety, that a vast number o( faults
remain to be corrected — faults which he acquired while
he lived in sin, and which the force of habit have fixed
upon him. Now you know what these faults are, or you
may very easily karn, and your first effort is to correct
them.
In order now to make clear the course which I think
ought to be taken to correct such faults, I will suppose
a case, and bring into it the various methods which may-
be adopted for this purpose ; and I shall write the ac-
count with a double aspect — one toward parents, with
the design of showing them what sort of efforts they
ought to make to correct the faults of their children, and
the other tov/ard the young, to show what measures
they should adopt to improve themselves.
First, however, I will mention a very common, but a
very ineffectual mode of attempting to correct faults. A
father sees in his son some exhibition of childish vanity,
and he says to him instantly, at the very time of the oc-
currence, "You are acting in a very foolish manner. You
show a great deal of vanity and self-conceit by such con-
duct; and in fact I have observed that you are growing
very vain for some months past ; I don't know what we
shall do to correct it,"
318 YOUNG CHRISTIAN. [Ch. 11.
V ay to reform him. Conversation with his father.
The poor boy hangs his head and looks ashamed, and
his father, talking about it a few minutes longer in a half
irritated tone, dismisses and forgets the subject. The boy
refrains, perhaps, from that particular exhibition of va-
nity for a little while, and that is probably all the good
which results from the reproof.
Anotlier wiser parent sees with regret the rising spi-
rit of self-conceit in his son ; and instead of rushing on
to attack it without plan or design at the first momenta-
ry impulse, he resorts to a very different course. He
notices several cases — remembers them — reflects that the
evil, which has been forming perhaps for years, cannot
be corrected by a single abrupt reproof — and according-
ly forms a plan for a protracted moral discipline in the
case, and then seeks a favorable opportunity to execute it.
One day, after the father has been granting some un-
usual indulgence, and they have spent the day happily
together in some plan of enjoyment, and are riding home
slowly in a pleasant summer evening, he thus addresses
his son :
"Well, Samuel, you have been a good boy, and we
have had a pleasant time. Now I am going to give you
something to do, which, if you do it right, will wind up
the day very pleasantly."
" What is it?" says Samuel.
" I am not certain that it will please you, but you may
do as you choose about undertaking it. It will not be
pleasant at first; the enjoyment will come afterward."
Samuel. " But what is it, father? I think I shall like to
do it."
Father. " Do you think you have any faults, Samuel ?"
S. " Yes, sir, I know I have a great many."
F. " Yes, you have ; and all boys have. Some wish
to correct them, and others do not. Now I have sup-
posed that you do wish to correct them, and I had thought
of describing to you one of your faults, and then telling
Ch. 11.] PERSONAL IMPROVEMENT. 319
Instances of vanity.
you of a particular thinfr which you can do which will
help you to correct it. But then it will not be very
pleasant for you to sit here and have me lind fault with
you, and mention a number of instances in which you
have done wrong, and particularize all the little circum-
stances which increased the guilt; this, I say, will not
be very pleasant, even though you know that my design
is not to blame yon, but to help you improve. But then
if you undertake it, and after a little while find that you
are really improving, then' you v/ill feel happier for the
cflbrt. Now I wish you to consider both, and tell jne
whether you wish me to give you a fault to correct or
not."
• If the boy now has been under a kind, and gentle, but
efficient government, he will almost certainly desire to
have the fault, and the way by which he is to correct it,
pointed out. If so, the father may proceed as follows :
**The fault I am going to mention now, is vanity. Now
it is right for you to desire my approbation. It is right
for you not only to do your duty, but to wish that others
should know that you do it. I think too, it is right for
you to take pleasure in reflecting on your improvement,
as you go on improving from year to year. But when
you fancy your improvement to be greater than it is, or
imagine that you have excellencies, which you possess
in a very slight degree, or when you obtru.de some trifling
honor upon the notice of strangers for the sake of get-
ting their admiration, yon exhibit vanity. Now, did you
know that you had this fault?"
S. "I do not know that I have thought of it particu-
larly. I suppose though that I do have it."
F. "Your having the fault now is of very little con-
sequence, if you only take hold of it in earnest and cor-
rect it. It has grown up with you insensibly ; in fact,
almost all children fall into it. I presume that I had it
as much as you have, when I was as young. Do you think
320 YOUNG CHRISTIAN. [Ch. 11.
The boy's list. Effect of this confession.
now that you can recollect any cases in which you have
shown vanity?"
S. I don't know ; perhaps I could if I should have a
little time.''
F. " Well, I will give you time to think, and if you
really wish to correct yourself of the fault, you may think
of all the cases you can, and tell me of them. If you
prefer it, you may write the list and show it to me.''
Now, if the subject is taken up in this spirit, most boys,
who had been treated on these principles before, would
receive the communication with pleasure, and would
engage with interest in the work of exploring the heart.
And such a boy will succeed. He will bring a list of
instances, not perhaps fully detailed, but alluded to dis-
tinctly enough to recall them to mind. His list might
be perhaps something as follows :
'*Dear Father, — '* I have made out a list of the times
in which I was vain, and I now send it to you.
*' 1. I brought out my writing-book a few evenings
since, when some company was here, in hopes they would
ask to see it.
*' 2. I said yesterday at table, that there was something
in the lesson which none of the boys could recite until
it came to me, and I recited it.
"3. I pretended to talk Latin with George when walk-
ing, thinking that you and the other gentlemen would
overhear it.
" I suppose I could think of many other cases if I
had time. I am glad you told me of the fault, for I think
it a very foolish one, and I wish to correct it.
" Your dutiful son. ."
Now, let me ask every one of my readers who has any
knowledge of human nature, whether, if the effort of the
father to correct this fault should stop here, a most pow-
C'h. 11.] PERSONAL IMPROVEMENT. 331
Secret conlession to be minuie.
€rful blow would not have been struck. Do you think
that a boy can make such a self-examination, and con-
fess freely his faults in this manner, without making a
real progress in forsaking them ? Can he as easily, after
this, attempt to display his accomplishments, or talk of
his exploits?
The process ought not to stop here, but this is thehrst
step ; confession — full, free, and particular confession.
In the first cliapter I described the power of confession
to restore peace of mind, after it is lost by sin ; and in al-
luding to the subject of confession again here, it will be
seen that I look to another aspect of it, viz. its tendency
to promote reformation. It is in this latter respect only
that I consider it now.
The first step then which any of you are to take in
order to break the chains of any sinful habit which you
have formed, is to confess it fully and freely. That sin-
gle act will do more to give your fault its death blow,
than almost any thing else you can do. If you are a
child, you can derive great assistance from confessing to
your parents. If you shrink from talking with them face
to face about your follies and faults, you can write. Or
confess, and express your determination to amend, to
some confidential friend of your own age ; but above all,
be sure to confess to God ; lay the whole case before
him in full detail. I cannot press upon you too fully the
necessity of being distinct and defnitCy and going into
full detail, in these confessions.
There is one very erroneous impression which young
persons receive from hearing public prayer. It is alway,
as it ought to be, general in its language, both of con
fession and request. Take for instance the following
language of the prayer book of the Protestant Episcopal
Church, so admirably adapted to its purpose :
" We have erred and strayed from thy ways like lost
sheep. We have followed too much the devices and de-
14*
322 YOUNG CHRISTIAN. [Ch. IL
Secret prayer often too general.
sires of our own hearts. We liave offended against thy
holy laws. We have left undone those things which we
ought to have done ; and we have done tt^ose things
which we ought not to have done ; and there is no health
in us."
How general is this language. It is so with our Sa-
vior's model of prayer ! " Forgive us our debts, as we
forgive those who are indebted to us." Public prayer
ought to he somewhat general in its expressions, for it is
the united voice often of thousands, and should express
acknowledgments and petitions which are common to
them all.
But the mistake that multitudes fall into is, that when
they begin to pray themselves, they take public prayer as
the model for secret supplication ; and they'spend their
season of retirement in repeating the same general sup-
plications which they liear irom the pulpit in the hour
of public worship. But this is a very great error. The
very object of secret prayer is to afford the soul an op-
portunity of going minutely into its own particular and
private case. There is no magic in solitude, no myste-
rious influence in the closet itself, to purify and sanctify
the heart. It is the opportunity which the closet affords
of bringing forward the individual case in all its par-
ticularity and detail, which gives to secret devotion its
immense moral power. The general and comprehensive
language which is adopted in public prayer, is thus adopt-
ed because it is the object of public prayer to express
only those wants, and to confess those sins, which are
common to all who join in it. The language must ne-
cessarily therefore be general. But it is always the in-
tention of those who use it, that minute detail should be
given in private supplications. In the prayer of the
Episcopal church, for example, the evening prayer for
families is printed thus :
Ch. 11.] PERSONAL IMPROVEMENT. 323
Way to make prayer interesting. Formal confession.
" We come before thee in an humble
• "Here let him gense of our unworthiness, acknowledge
tcho reads make a . •/•ii. • /.,i
short pause, that '"^ ^"^ manifold transgressions of thy
ivcry oue m«t/ con- I'lghteous laws.* But O, gracious Fa-
fess the sins and ther, who desirest not the death of a
faUings of that sinner, look upon us, we beseech thee,
"^' in mercV) and forgive us all our trans-
gressions."
Here you will observe that on the margin it is suggest-
ed that this entering into detail should be done even in
the family worship. How much more when the indivi-
dual has retired alone, for the very purpose of bringing
forward the peculiar circumstances of his own case !
This is the only way to make secret prayer interest-
ing, as well as profitable. A child, just before retiring to
rest, attempts to pray. He uses substantially the expres-
sions which he has heard in the pulpit : " I acknowledge
that I am a great sinner. I have done this day many
things which are wrong ; I have neglected many duties,
and broken many of thy commands." Now how easy is
it for a person to say all this with apparent fervor, and
yet have present to his mind while saying it, no one act
in which he really feels that he has done wrong, and
consequently no distinct mental feeling that he is guilty !
Our confessions, half of the time, amount to nothing more
than a general acknowledgment of the doctrine of human
depravity. " I humbly confess that I have been a great
sinner this day," says a Christian at his evening prayer,
and while he says it, the real state of his mind is, *' I sup
pose I must have been so. All men are sinners, and I
know I am." As to any distinct and definite feeling ol
personal guilty it is often the farthest from the mind
while using such language.
It is astonishing how easily and how soon we become
habituated to the general language of confession, so as
324 YOUNG CHRISTIAN. [Ch. 11.
Excuses. Way to make secret prayer interesting. Private prayer.
to use it most freely without any sense of personal guilt.
A parent will reprove a boy for a fault, and the boy will,
as the father goes over the details, defend and excuse
himself at every step. Here he will lay off the blame
upon his brother — there he will say he did not know
what else to do — and in another respect he will say that
he tried to do as well as he could. And yet, after he has
finished all this, he will say gravely, '* But I do not pre-
tend to excuse myself. I know I have done wrong." I
have had such cases occur continually in the manage-
ment of the young.
But do not forget what is the subject of this chapter.
It is the means of correcting faults, and as the first
means, I am describing full and particular confession of
the sins you wish to avoid in future. Before I go on,
however, I wish to say one thing in regard to the effect
of going into minute detail in prayer. It is the only way
to make prayer interesting. When you come at night,
with a mind wearied and exhausted with the labors of
the day, to your h'jur of retirement, you find your
thoughts wandering in prayer. No complaint is more
common than this. There is scarcely any question
which is asked more frequently of a pastor than this :
"How shall I avoid the sin of wandering thoughts in
prayer?" It would be asked, too, much oftener than it
is, were it not that Christians shrink from acknowledg-
ing to their religious teachers a fault which seems to im-
ply their want of interest in spiritual things. Now the
remedy in nine cases out of ten is, coming to particulars
in your prayers. Have no long formal exordiums. Aban-
don the common phrases of general confession and re-
quest, and come at once to the particular circum-
stances and minute wants and trials of the day. De-
scribe not only particular faults, but all the minute at-
tending circumstances. Feel that you are alone ; that
the restraints of publicity are removed from you; that
Ch. il.] PEIiSONAL IMPROVEMENT. 325
Examples of minute confession.
you may safely abandon the prirascology and the form
which a proper respect for the customs of men retains in
the pulpit and at the family altar, and eome and converse
with your great Protector, as a man converses with his
friend ; and remember that if you fasten upon one word
which you have spoken with an improper spirit, and con-
fess your guilt in that one sin, mentioning all the circum-
stances which gave it its true character, and exposing the
wicked emotions which dictated it, you make more truly
a confession than by repeating solemnly the best expres-
sion of the doctrine of human depravity that creed, or
catechism, or system of theology ever gave.
But to return to the modes of correcting faults. If
your fault is one which long habit has riveted very
closely upon you, I would recommend that you confess
it in writing ; it is more distinct, and what you put upon
paper you impress very strongly upon your mind. Sup-
pose when evening comes, in reflecting upon the events
of the day, you remember an act of unkindness to a
younger brother. Now, sit down and write a full de-
scription of it, and make it appear in its true light. Do
not exaggerate it, nor extenuate it, but paint it in its true
colors. Express your sorrow, if you feel any, and ex-
press just as much as you feel. Be honest. Use no cant
phrase of acknowledgment, but just put upon paper your
actual feelings in regard to the transaction. Now, after
you have done this, you may, if you please, just fold up
the paper and put it into the fire; but you cannot put
into the fire the vivid impression of your guilt which this
mode of confession will produce. Or you may, if you
prefer it, preserve it for a time, that you may read.it
again, and renew the impression before you destroy it.
But it will b-e better to destroy it at last. It is not in
human nature to write its thoughts in such a case, with
the intention of preserving the record, without being se-
326 YOUNG CHRISTIAN. [Ch. 11.
" The Father's letter.
cretly influenced by the probability that the description
will sooner or later be seen.
But I must pass to the second step in the progress of
removing a fault. It is watchfulness. Suppose that the
father, in the case which I have imagined, in order to
illustrate this subject, should say to his son, or which
would be better still, should write to him as follows :
** My dear Son, — I received your account of the in
stances in which you have shown vanity. I am very glad
you are disposed to correct yourself of this fault, and will
now tell you what you are to do next.
" You would without doubt, if you had had time,
thought of many more instances, but you would not have
thought of all ; a great many would have escaped your
notice. You show vanity many times when tjou do not
know it yourself. When we are habituated to doing any
thing wrong, we becom.e blinded by it, so that the vain-
est people in the world scarcely know that they are vain
at all. Now, the next step you arc t'o take is to regain
moral sensibility on this subject, so as to know clearly
what vanity is, and always to notice when you are guilty
of it. The way to do this is for you to watch yourself.
Notice your conduct for two days, and whenever you de-
tect yourself displaying vanity on any occasion, go and
make a memorandum of it. You need not write a full
description of it, for you would frequently not have time ;
but write enough to remind you of it, and then at the end
of the two days send the list to me. In the meantime
I will observe you, and if I see any instances of this fault
I will remember them, and see if I recollect any which
you have not marked down.
" It will not be very pleasant, my son, to watch your-
self thus for faults, but it is the most eflTectual means of
removing them. You may, however, do just as you please
about adopting this plan. If you adopt it, send your cata-
Ch. 11.] PERSONAL IMPROVEMENT. 321'
Object of this illustration. Faults to be corrected.
logue to me ; if you do not, you need not say any thing
about it.
"Your affectionate parent, ."
Now I wish my young readers to understand, that
though I have described fully this case, partly with a de-
sign to show to parents a good way to lead their children
to virtue, yet my main design is to explain to the young
a course which they may take themselves immediately
to correct their faults. I am in hopes that many a one
who reads this chapter will say to himself, " I have some
faults which I should like to correct, and I will try this
experiment." I wish you would try the experiment ;
you all know what your faults are. One can remember
that he is very often undutiful or disrespectful to his pa-
rents. Another is aware that she is not always kind to
her sister. Another is irritable — often gets in a passion.
Another is forward and talkative ; her friends have often
reproved her, but she has never made any real systema-
tic effort to reform. Another is indolent — often neglect-
ing known duties and wasting time. Thus every person
under twenty-five years of age is the victim of some mo-
ral disease, from which, though they may be Christians,
they are not fully freed. Now just try my prescription.
Take the two steps which I have described ; confess ful-
ly and minutely the particular fault which you wish first
to correct — for it is best to attack one enemy at a time
— and then with careful watchfulness keep a record of
your subsequent transgressions. You cannot do this with
a proper spirit of dependance on God and accountability
to him, without breaking the chains of any fault or any
habit which may now be domineering over you. The effi-
cacy of such moral treatment in these moral diseases is far
more certain and powerful than that of any cordial in re-
storing the fainting powers. I hope therefore that every
young person who reads this will not merely express a
328 YODNG CHRISTIAN. [Ch. 11
Young and old persons.
cool approbation of these plans, but will resolutely set to
work in examining his character, and in trying these me-
thods of altering or improving it.
*' Every young person ? — And why not those who are
not young ?" says some one. '* Why cannot the old cor-
rect their faults in this way ?" They can, but they will
not. I recommend it exclusively to the young, not be-
cause it is less efficacious with others, but because others
will not cordially try it. The difficulty which prevents
middle-aged persons going on as rapidly as the young in
improvement of every kind, is that they are not so easily
induced to make the effort. It is a mistake to suppose
that it is easier for a child to reform its character than for
a man, if the same efforts were made. A child is told of
his faults ; the politeness of society forbids mentioning
them to a man. A cliild is encouraged and urged forward
in efforts to improve ; the man is solitary in his resolu-
tions and unaided in his efforts. A child is willing to do
any thing. Confession is not so humiliati*ig to it ; keep-
ing a catalogue of its sins is not so shrunk from. If the
man of fifty is willing to do what the boy of fifteen does,
he may improve twice as fast. Some of the most re-
markable cases of rapid alteration and improvement of
character which I have ever known have been in the de-
cline of age.
Let me say therefore respectfully to those who may
chance to read this book, but who are beyond the age for
whicli it is specially intended, that we all have faults
which we ought to discover and attempt to mend. They
affect our happiness. They bring us down lower than
we should otherwise stand in the estimation of others.
Thus they impede our influence and usefulness. If we
would now explore and correct these, taking some such
thorough-going course as I have described, how rapidly
we should at once rise in usefulness and happiness ! In-
Ch. 11.] PERSONAL IMPROVEMENT. 329
Conversation between the boy and his friend.
stead of that, however, we listen to moral and religious
instruction from the pulpit, to admire the form of its ex-
pression, or perhaps to fix the general principles in our
hearts ; but the business of exploring thoroughly our own
characters to ascertain their real condition, and going
earnestly to work upon all the detail of actual and minute
repair — pulling down in this place, building up in that,
and altering in the other — ah ! this is a business with
which, beyond twenty-five, we have but little to do.
But I must go on with my account of the means of cor-
recting faults, for I have one more expedient to describe.
I have been digressing a little to urge you to apply prac-
tically what I say to yourselves, and resolve to try the ex-
periment. This one more expedient relates to your ex-
posure to temptation. In regard to temptation you have
I think two duties. First, to avoid all great temptations ;
and secondly, to encounter the small ones wnth a deter-
mination, by God's blessing, to conquer them.
A boy knows, I Avill imagine, that he has an irritable
spirit ; he wishes to cure himself of it. I will suppose
that he has taken the two steps I have already described,
and now as the morning comes, and he is about to go
forth to the exposures of the day, we may suppose him to
hold the following conversation with his father, or some
other friend.
Boy. " I have made a great many resolutions, and I
am really desirous of not becoming angry and impatient
to-day. But I always do, and I am afraid I always shall."
Friend. "Do you always? Do you get angry every
day r
Boy. *' I do almost always ; whenever any thing hap-
pens to vex me."
Friend. " "What are the most common things that
happen to vex you V*
"Why I almost always get angry playing marbles.
330 YOUNG CHRISTIAN. [Ch. 11.
Great and small temptations.
George doesn't play fair, and I get angry with him, and
he gets angry with me."
"Do you always get angry playing marbles?"
*' We do very often."
• ** Then I advise you to avoid playing marbles alto-
gether. I know you like to play, but if you find it af-
fords too great a temptation for you to resist, you must
abandon it, or you will not cure yourself of your fault.
What other temptations do you have?"
*' Why I get put out with my sums at school."
** Get put out with your sums ! — What do you mean by
that?"
•' Why I get impatient and vexed because I cannot do
them, and then I get angry with them."
*' What, with the sums /"
*' Yes ; with the sums, and the book, and the slate, and
every thing else ; I know it is very foolish and wicked."
Well ; now I advise you to take your slate and pencil
lo-day, and find some difficult sum, such an one as you
have often been angry with, and sit down calmly to work,
and see if you cannot go through it, and/az'Z of doing it,
and yet not feel vexed and angry. Think before you be-
gin, how sad it is for you to be under the control of wick-
ed passions, and ask God to help you, and then go on ex-
pecting to find difficulty and endeavoring to meet it with
a calm and patient spirit. If you succeed in this, you
will really improve while you do it. By gaining one
victory over yourself you will make another more easy."
" Which do you think is the greatest temptation for
you, to play marbles or to do sums?"
*' Why, I think playing marbles, because the boys don't
play fair."
" Well ; now I wish you to practice the easiest lesson
first. Conquer yourself in your arithmetical temptation
first, and then perhaps you can encounter the other. And
I wish you would watch yourself to-day, and observe
Ch. 11.] PERSONAL IMPROVEMENT. 351
Great and small temptations. Growing in grace.
what are the trials which are too great for you to bear, and
avoid them until you have acquired more moral strength.
But do not flee from any temptation which you think you
can resist. By meeting and resisting it, you will advance
in your course."
Now this is the case in the correction of all faults. The
temptations which you think you will not be successful
in resisting, you ought to avoid, no matter at what sacri-
fice ; and though you ought not to seek the trial of your
strength, yet where Providence gives you trial, go for-
v/ard to the effort which it requires with confidence in
his help, and witli resolution to do your duty. If you
have the right spirit, he will help you ; and virtuous prin-
ciple will grow by any exposure which does not over-
power it.
I have however spoken more fully on this subject in
the chapter of discipline and trial, where the general ef-
fect of such discipline as we have here to pass through
was pointed out. I have here only alluded to it again, to
show how important an auxiliary it is in the correction of
particular faults.
But I must pass to the consideration of anothev yart of
my subject, for the correction of absolute faults of cha-
racter is by no means the only, or even the mo?.t impor-
tant object of attention in Christian progress. 'I'he spirit
of piety, which is the mainspring of all these efforts in
the improvement of the character, is to be directly culti-
vated. The command " grow of grace," seems to refer to
this progress in the spirit of piety itself . The correction
of external faults, and the improvement of the character
in all those aspects in which intercourse between man
and man is concerned, will result from it. But it is itself
something different from these external changes. To grow
in grace, is to have the heart itself so changed that sin
shall become more and more hateful, the promotion af
332 YOUNG CHRISTIAN. [Ch. 11.
Unavailing efforts. The mother.
the general happiness an increasing object of interest and
desire, the soul more and more closely united to God, so
as to receiv^e all its happiness from him.
This now is a change in the affections of the heart. Im-
provement in conduct will result from it, but it is in itself
essentially different from right conduct. It is the foun-
tain, from which good actions are the streams. I wish
therefore that every one of my readers would now turn
his attention to this subject, and inquire with me, by what
means he may grow most rapidly in attachment to the
Savior, and in hatred of sin. A very unwise and ineffec-
tual kind of effort is very often made, which I shall first de-
scribe, and then proceed to describe the means which may
be successful in drawing the heart closer and closer to
Jehovah.
To illustrate the unavailing efforts which arc some-
times made to awaken in the heart a deeper and deeper
interest in piety, I will suppose a case, and it is a case
whicli is exceedingly common. A professing Christian —
and, to make the case more definite, I will suppose the
individual to be the mother of a family — feels that she
does not love God as she ought, and she is consequently
unhappy. She is aware tliat her affections are placed too
strongly, perhaps, upon her family — her children. She
knows that she is a wanderer from her Savior, and feels
at all times, when she thinks of religious duty, a settled
uneasiness which mars many of her enjoyments, and often
saddens her heart. Now, what does she do to remedy this
difficulty? Why, when the week is past, and her hour of
prayer on the Sabbath has arrived, she thinks a little of her
cold and wayward condition, and tries, hy dii^cct effort, to
arouse in her heart feelings of penitence and love. But
she tries in vain. I acknowledge that she is very guilty
in being in such a state, but if she is so, her direct efforts
to feel will be vain. She will have, for an hour, a weary
and melancholy struggle — the Sabbath will pass away,
Ch. 11.] PERSONAL IMPROVEMENT. 333
The man of business. The dejected Christian.
rendered gloomy by her condition and her reflections —
and Monday morning will come, with its worldly cares
and enjoyments, to drift her still further away from God
and from happiness.
A man of business, engrossed in tlie management of
his prosperous affairs, knows that he is not living to God.
And yet he is a member of a Christian church; — he has
solemnly consecrated himself to the Savior ; and when he
thinks of it, he really wishes that his heart was in a dif-
ferent state. The world however holds him from day to
day, and the only thing which he does to save himself
from wandering to a returnless distance from God, is to
strive a little, morning and evening, at his short period
of secret devotion, io feel his sins. He makes direct ef-
fort to urge his heart to gratitude. He perhaps kneels
before the throne of God, and knowing how^ little I'ove for
God he rcclly feels, he exerts every nerve to bring his heart
to exercise more. He is trying to control his affections
by direct effort — and he probably fails. He is striving
in vain. He soon becomes discouraged, and yields him-
self again to the current which is bearing him away from
holiness and peace.
I once knew a young man — and while I describe his
case, it is possible that there may be many of the readers
of this chapter who will say his case is like theirs — who
had a faint hope that he was a Christian ; but his peni-
tence was in his opinion so feeble and heartless, his love
to God was so cold, and his spark of grace, if there was
any in his heart, was so faint and languishing, that he
scarcely dared to hope. He did not therefore take the
stand, or perform the duties of a Christian. He thought
he must make more progress himself in piety before he
endeavored to do any good to others ; he was accordingly
attempting to make this progress ; he struggled with his
own heart, to awaken stronger love and deeper penitence
334 YOUNG CHRISTIAN. [Ctl. 11.
Direct efforts.
there ; but it was a sad and almost fruitless struggle ; he
became dejected and desponding; he thought his heart
was still cold and hardened in sin, and that religious feel-
ing would not come at his bidding; and he continued for
a long time unhappy himself and useless to others.
The principle which I have been designing to illus-
trate by these cases is, that the best way to improve oi
alter the affections of the heart, is not by direct efforts up-
on the heart itself. The degree of power which man has
directly over the affections of the heart is very limited.
A mere theorist will say he must have eiitire control over
them, or they cannot be blameworthy or praiseworthy.
But no one but the mere theorist will say this. A bene-
volent man, during an inclement season, sends fuel to a
destitute and suffering family, and perhaps goes himself
to visit and to cheer the sick one there. Does not he take
a great pleasure in thus relieving misery, and is not this
benevolent feeling praiseworthy? And yet it is not un-
der his direct control, he cannot possibly help taking
pleasure in relieving suffering. Suppose I were to say
to him, " Sir, just to try a philosophical experiment, will
you now alter your heart, so as to be glad to know that
people are suffering. I will tell you the facts about a
child which perished with the cold ; and while I do it,
will you so alter your heart (which must be entirely un-
der your control, or else its emotions cannot be praise-
worthy or blameworthy) as to delight in that cruel suf-
fering ?" How absurd would this be ! The man must he
pained to hear of sufferings which he cannot help, and yet
sympathy with the sorrows of others is praiseworthy.
Again, sister and sister have become alienated from
each other. The feeling which was at first coldness has
become dislike; and now they are satisfied that they whom
God has placed so near together ought not to bo sunder-
ed in heart. Suppose the parent were to say to them, *' I
know you can love each other, and you ought to love
Ch. 11.] PERSONAL IMPROVEMENT. 33S
Freedom of feeling and freedom of action.
each other, and I command you immediately to do it."
They may fear parental displeasure, they may know that
they should be happier if they were united in heart ; but
will aflection come at once at their call ?
The entire free agency of man, by whicli is meant his
freedom from all external restraint in his conduct, can-
not be asserted too frequently, or kept too distinctly in
the view of every human being. There is such a thing
however as presenting this subject in such a light as to
lead the mind to the erroneous idea that all the affections
of the heart are in the same sense under the control of
the will as the motions of the body are. I do not mean
that any respectable writer or preacher will advocate
such a view, but only that in expressing his belief in
human freedom, in sweeping and unqualified terms, he
may unintentionally convey the impression. There is
unquestionably a very essential difference between a
man's freedom oi feeling, and his freedom of acting. A
may may be induced to act by a great variety of means.
a motive of any kind, if strong enough, will be sufficient.
Suppose, for instance, a sea-captain wishes to induce a
man to leap off from the deck of his ship into the sea ; he
may attempt in a great many ways to obtain his object.
He may command him to do it, and threaten punishment
if he disobeys ; he may try to hire him to do it ; he may
show the sailor that his little son has fallen overboard,
and thus induce the parent to risk his life that he may
save that of his child. He may thus in '«'arious ways ap-
peal to very different feelings of the human heart — love
of money, fear, or parental affection — and if by either of
these, the volition, as metaphysicians term it, i. e. the
determination^ can be formed, the man goes overboard
in a moment. He can do any thing which, from any
motive whatever^ he resolves to do.
In regard however to the feelings of the hearty it is far
different. Though man is equally a free agent in regard
336 YOUNG CHRISTIAN. [Ch. 1 1.
Illustration.
to these, it is in quite a different way ; that is, the feelings
of the heart are not to be managed and controlled by
simple determinations ; as this external conduct may
be. Suppose, for instance, the captain wished that sailor
to be grateful for some favor he had received, and of
which he had been entirely regardless ; and suppose lie
should command him to be grateful, and tlireaten him
with some punishment if he should refuse ; or suppose he
should endeavor to hire him to be grateful, or should try
to persuade him to be thankful for past favors in order
to get more. It would be absurd. Gratitude, like any
other feeling of the heart, though it is of a moral nature,
and though man is perfectly free in exercising it, will not
always come whenever the man determines to bring it.
The external conduct is thus controlled by the determi-
nation of the mind, on whatever motives those determi-
nations may be founded, but the feelings and affections of
the heart arc under no such direct control.
There is certainly, for all practical purposes, a great
distinction between the heart and the conduct — between
the moral condition of the soul and those specific acts
which arise from it. Two children, a dutiful and a diso-
bedient one, are walking togetlier in a beautiful garden,
and suddenly the gardener tells them that their father
did not wish them to walk there. Now, how different
will be the effect which this annunciation will make
upon them ! The one will immediately obey, leaving
with alacrity the place which his father did not wish him
to pass. The other will linger and make excuses, or
perhaps altogether disobey. Just before they received
the communication they were perhaps not thinking of
their father at all ; but though their minds were acting on
other subjects, they possessed distinct and opposite cha-
racters as sons, characters which rendered it probable that
one would comply with his father's wishes as soon as
those wishes should be known, and that the other would
Cll. 11.] PERSONAL IMPROVEMENT. 337
Melapliysical conlioveisy. Sloiy of the Duke of Gloucester.
not. So in all other cases ; a dishonest man is dishonest
in character when he is not actually stealing, and a hum-
ble and devoted Christian will have his heart in a right
state even when he is entirely engrossed in some intel-
lectual pursuit, or involve-d in the perplexities of busi-
ness.
I am aware that, among metaphysical philosophers,
there is a controversy on the question whether all which
is of a moral nature, i. e. which is blameworthy or praise-
worthy, may not be shown to be specific, voluntary acts
of the moral being. Into this question I do not intend
to enter at all ; — for if what is commonly called character,
in contradistinction from conduct, may be resolved into
voluntary acts, it is certainly to be done only by a nice
metaphysical analysis, which common Christians cannot
be expected to follow.
To illustrate the nature of this subject, i. c. the dis-
tinction, for all practical purposes, between character
and conduct, I must give the following narrative, which
I take from Hume, with some alterations of form to make
it more intelligible in this connection.
In early periods of the English history, Richard, duke
of Gloucester, an intriguing and ambitious man, formed
the design of usurping the tlirone. The former king had
left several children, who were the proper heirs to the
crown. They were however young, and Richard gained
possession of the government, ostensibly that he might
manage it until they were of age, when he was to surren-
der it to them again — but really with the design of put-
ting them and all their influential friends to death, and
thus usurping the throne.
One of the most powerful and faithful friends of the
young princes was Lord Hastings, and the following is
the account which Hume gives of the manner in which
he was murdered by Richard,
15
338 YOUNG CHRISTIAN. [Ch. 11.
Richard's artful plan.
"The duke of Gloucester knowing the importance of
gaining Lord Hastings, sounded at a distance his senti-
ments by means of a lawyer who lived in great intimacy
with that nobleman ; but found him impregnable in hi?
allegiance and fidelity to the children of Edward, who
had ever honored him with his friendship. He saw there-
fore, that there were no longer any measures to be kept
with him ; and he determined to ruin utterly the man
whom he despaired of engaging to concur in his usurpa-
tion. Accordingly, at a certain day, he summoned a coun-
cil in the Tower, whither Lord Hastings, suspecting no
design against him, repaired without hesitation. The
duke of Gloucester was capable of committing the mosi
bloody and treacherous murders with the utmost coolness
and indifference. On taking his place at the council table,
he appeared in the easiest and most jovial humor imagina-
ble ; he seemed to indulge himself in familiar conversa-
tion with the counsellors before they should enter on
business ; and having paid some compliments to one of
ihem, on the good and early strawberries which he raised
in his garden, he begged the favor of having a dish of
them. A servant was immediately despatched to bring
them to him. Richard then left the council, as if called
away by some other business : but soon after returning,
with an angry and inflamed countenance he asjked them,
"What punishment do those deserve that have plotted
against my life, who am so nearly related to the king, and
am entrusted with the administration of government?"
Hastings replied that they merited the punishment of
traitors. " These traitors," then cried the protector,
*' are the sorceress, my brother's wife, and Jane Shore, his
mistress, with others their associates : see to what a con-
dition they have reduced me by their incantations and
witchcraft." As he said this, he laid bare his arm, all
shrivelled and decayed; but the counsellors, who knew
that this infirmity had attended him from his birth, looked
Ch. 11.] PERSONAL IMPROVEMENT. 339
Violent measures.
on each other with amazement; Lord Hastings began to
be alarmed :
*' ' Certainly, my lord,' said he, ' if they be guilty of
these crimes they deserve the severest punishment.'
" ' And do you reply to me,' exclaimed Richard, ' with
your ifs and your ands ^ You are the chief abettor of that
witch Shore! You are yourself a traitor: and by St.
Paul I will not dine before your head be brought me.'
" He struck the table with his hand : armed men rushed
in at the signal : the counsellors were thrown into the
utmost consternation : and one of the guards, as if by ac-
cident or a mistake, aimed a blow vviih a poll-ax at one
of the lords, named Stanley, who, aware of the danger,
slunk under the table ; and though he saved his life, receiv-
ed a severe wound in the head in Richard's presence.
Hastings was seized, was hurried away, and instantly be-
headed on a timber log which lay in the court of the Tow-
er. Two hours after, a proclamation, so well penned and
fairly written, that it must have been prepared before, was
read to the citizens of London, enumerating his offences,
and apologizing to them, from the suddenness of the dis-
covery, for the sudden execution of that nobleman, who
was very popular among them."
After this act of violence Richard went forward with
his plans until he attained complete ultimate success. He
caused the unhappy young princes whose claims were
between him and the throne, to be confined in the Tower,
a famous castle and prison on the banks of the Thames,
in the lower part of London. He then sent orders to
the constable of the Tower to put his innocent and help-
less victims to death. The officer declined performing
so infamous an act. He then ordered the constable to
give up, for one night, the command of the Tower to an-
other man. He did so, and the duke sent Sir James
Tyrrel, who promised to see that his cruel orders were
^0 YOUNG CHRISTIAN. [Ch. 11.
Mirder of the boys. Analysis of the story.
executed. But even T} rrel was not savage enough to
execute them with his own hand ; he liad not the hardi-
hood even to look on while it was done. He accordingly
employed three ruffians, whose names were Slater, Ligh-
ton, and Forrest, who came in the night time to the door
of the chamber in the Tower where the poor boys were
confined. The murderers found them sleeping quietly in
their beds. They killed them by suffocating them with
the bolster and pillows, and then showed the dead bodies
to Tyrrel, that he might assure Richard that they were no
more. The ambitious and cruel duke became, by these
m.eans, Richard III. king of England.
Now, in reviewing this story, and a hundred others
might have easily been found which would have answered
the purposes of this illustration just as well, we see that
the guilt which it discloses may be easily analyzed into
three distinct j)ortions. I mean they are distinct for all
popular and practical purposes. A nice metaphysical
investigation may or may not, I shall not here consider
which, reduce them again to the same.
1. The external acts. I mean the rushing in of armed
men at the table — the wounding of Lord Stanley — the
beheading of Lord Hastings — the reading of the false
proclamation — and the murder of the children in their
bed. These deeds were not performed by Richard him-
self; he hired others to perpetrate these crimes, and he
had not himself, directly, any thing to do with them. It
may be difficult to find, in the whole story, any one ex-
ternal act which Richard did which was wrong.
2. The internal acts or determinations of mind. That
is, the plans which Richard formed and the wicked reso-
lutions which he came to. He must, for example, at one
time have hesitated whether he should have Hastings
murdered or not. He weighed the difficulties and dan-
gers on the one side, and the advantages to his cause on
the other, and at last he resolved to do it. This was a
Ch. 11.] PERSONAL IMPROVEMENT. 341
Ricliard's wicked character. Sense in which character is voluntary.
mental act. In the same manner the determination to
have the princes murdered was an act of his mind. It
was savage and abominable in the extreme, but what I
wish to have particularly noticed in it is, that it was a
voluntary act. He deliberated about it, and then he vo-
luntarily resolved upon it. His whole conduct through-
out this business is a series of most wicked mental acts,
which he deliberately performed, and for which he was
guilty, though he contrived to put off the external deeds
of violence to the hands of others.
3. The ambitious and cruel heart which instigate
these acts. Washington would not have done such things.
King Alfred would not have done them. No. Richard had,
by a distinction which, for all the practical purposes of
life, will always be made a savage and an unprincipled
character^ without which he would not have done such
things. Another man, when hesitating whether to mur-
der two innocent boys, in order to prepare a way for him-
self to a throne, would have found principles of compas-
sion and of justice coming up, he knows not how or whi-
ther, but still coming up to arrest his hand. Richard
had nothing of this sort. He was ambitious, and sangui-
nary, and unrelenting in character as well as in conduct-
Before he performed any of these mental acts, i. e. come
to those wicked determinations named under the second
head, he had a heart which fitted him exactly for them.
It is evident too, and this is a point of the greatest im-
portance, that this cruel and ambitious disposi ion, which
was the origin of all his wicked plans, is not voluntary
in the same sense as the plans themselves are. In regard
to his positive determinations to have the children mur-
dered, for example, he deliberated, and then volunta-
rily decided upon it. But who supposes that he ever
deliberated, while he was carrying forward his schemes,
v/hether he would be a cruel or a merciful man, and de-
cided upon the former! When he awoke each morning.
342 irOUNG CHRISTIAN. [Ch. li.
Distinction between character and conduct.
he undoubtedly thought about the comfng day, and formed
his designs. He said to himself. *' I will do this, or I will
stop that. I will have this man killed to-day, or I will ba-
nish that man." But who imagines that, every morning,
He considered and decided whether he should be virtuous
or vicious that day in heart ? Who can suppose that he
formed such resolutions as these : " I will be a cruel man
to-day ; I will have no principle and no compassion for
others, but will delight only in my own ambition ?" No. He
was cruel, and ambitious, and sanguinary, without deter-
mining to be so ; for the question, what general character
he should cherish, probably never came up. All that he
deliberated and decided upon unquestionably was, by what
specific plans he should gratify the impulses of his wicked
heart. He determined upon these plans, but he did not
determine upon the impulses. He would sometimes re-
solve to plan the destruction of an enemy, or to take cer-
tain steps which should lead him to the throne ; but he
never said to himself, " Now I will awaken in myself an
impulse of cruelty ; now I will call up into my heart un-
governable ambition and love of power." No. These feel-
ings reigned in his heart from day to day, without any
direct effort on his part to keep them there. How they
came, and why they remained, it is not my present pur-
pose to inquire. All I mean here to insist upon is, that
they are not, like the plans of iniquity he formed, the re-
sult of direct choice apd determination, and consequently
not voluntary, in the same sense in which these plans
themselves are the result of direct volition.
It may be said that this wicked state of heart was tlie
result of previous bad conduct, which had formed a ha-
bit of sin ; and perhaps it was. I am not trying to account
for it, but only to bring it to view. I am simply endea-
voring to show there is, independently of the conduct,
whether external or internal acts are meant by that term,
a state of heart from which that conduct flows.
Ch. 11.] PERSONAL IMPROVEMENT. 343
Moral obiigalion. Importance of it.
Such considerations as these, and many others which
might be introduced if necessary, plainly show that man's
moral feelings are far less under his direct control than
his intellectual or his bodily powers. He may try to lift
a weight — he may try to run, to think, or to understand
— and he will probably succeed ; but it is hard to loxe or
to hate by merely trying to. But after stating thus and
illustrating this principle, there is one sentence whicli
I ought to write in capitals, and express with the strong-
est emphasis in my power. The heart is iiot independent
of our control to such a degree as to free us from moral
obligation and accountability. We are most unquestion-
ably/ree in the exercise of every good and of every evil
feeling of the heart, and we are plainly accountable for
them most fully, though we may not have exerted a di-
rect determination or volition to bring them into being.
But is there any practical advantage, it may be asked,
in drawing this distinction between the heart and the con-
duct? There is a great practical advantage, otherwise I
should by no means have taken so much pains to exhibit
it ; for although the intellectual effort which is necessary
on the part of the reader in going into such a discussion
is of great advantage, I should not have entered upon it
with that object alone. I design to introduce nothing into
this book but what will be of practical utility.
It is then practically important that we should all un-
derstand, not only that our conduct — by which I mean
our acts, whether internal or external — is wrong ; but also
that we have within us evil hearts, inclining us to go
astray ; and that this evil heart itself is distinct from the
going astray which results from it. A clear conception of
this is the only safeguard against that self-sufficiency
which is destructive of all religious progress. " The
heart," says the Scriptures, "is deceitful above all things,
and desperately wicked !" The power which created it,
alone can change its tendencies, so as to make it as easy
344 YOUNO CHRISTIAN. [Ch. II.
Ways of influencing tlie cliaracler. Effects of Christian knowledge
and as natural for us to do right as it is now to da wrong.
To this power we must look. We must look to Go-d too
with a feeling of distrust of ourselves, and a conviction
that help can come only from him. *' O wretched man
that I am, who shall deliver me from the body of this
death ?" Yes, free as man is, and fully and entirely ac-
countable as he is for all his conduct, there is a sense in
which he is a miserable slave to sin, in wretched bondage
to a tyrant, from whose chains no struggles of his own
will ever set him free. When he realizes this, and feels
hum.bled and powerless, and utterly dependant upon di-
vine grace, then God is ready to come into his soul to pu-
rify and to save him.
In thus discussing this subject here, it has not been my
intention to go n)ctaphysically into the subject of the na-
ture of moral agency. My design has only been to show
to Christians, that the feelings of penitence for sin and
ardent love to the Savior, are not feelings which they are
to bring to their hearts by strvggling directly to intro-
duce thein. You cannot be penitent by simply trying- to
be penitent. You cannot hate sin or love God more
sincerely than you do, by simply trying to feel thus.
The heart is to be molded and guided in other ways.
Some of these ways by which the heart is to be led
more and more to God, I shall describe.
1. By acquiring true knowledge. If you are a Ghris
tian at all, your piety will be increased and strengthened
by bringing often before your mind those truths which
show the necessity of piety. Instead of struggling di-
rectly to bring penitence to your heart by an effort of
the will, spend a part of your little season of retirement
in reflecting on the consequences of sin. Look around
you and see how many families it has made miserable,
how many hearts it has desolated ! Think of the power
it has had in ruining the world in which we live, and how
dreadful would be its ravages if God should permit it to
Ch. 11.] PERSONAL IMPROVEMENT. 346
The mother. The child!
have its way among all his creatures. Reflect how it has
destroyed your own peace of mind, injured your useful-
ness, brought a stain upon the Christian name. Reflect
upon such subjects as these, so as to increase the vivid-
ness of your knowledge — and though you make no effort
to feel penitence, even if you do not think of penitence
at all, it will rise in your heart if there is any grace there.
You cannot look upon the consequences of sin without re-
penting that you have ever assisted to procure them. Peter
did not repent of his treachery by trying to feel sorry.
The Lord turned and looked upon Peter ; that look
brought with it recollections. He saw clearly his rela-
tion to his Savior, and the ingratitude of his denial.
It is so with all the other emotions of piety. You will
not succeed in loving God supremely by simply making
the effort to do so. Look at his goodness and mercy to
you ; see it in the thousand forms in which it shines upon
you. Do not dwell upon it in generals, but come to mi-
nute particulars, and whether old or young, and whatever
may be the circumstances of your lives, reflect carefully
upon God's kind dealings with you. Are you a mother?
— as you hold your infant upon your knee, or observe
its playful brothers and sisters in health and happiness
around you, consider a moment by whose goodwess they
were given to you, and by whose mercy they are daily
spared. Are you a child ? — look upon the comforts, and
privileges, and the sources of happiness which God has
given you — and while you view them, remember that every
week there are multitudes of children around you sufl^ering
from cold, from hunger, from neglect, or who are sum-
moned to an early grave. I have stood at the bedside of
a child who was, a fornight before, in her class at the Sab-
bath School, — and seen her sink from day to day under
the grasp of sickness and pain, until her reason failed and
her strength was gone, and at last she slumbered in death.
A few days afterward she was deposited, in the depth of
15*
346 YOUNG CHRISTIAN. [Cll. 11.
Gratitude. Christian action.
winter, in her cold grave. Blustering storms and wintry
tempests do not indeed disturb the repose of the tomb,
but when you are sitting in health and happiness at your
own cheerful fireside, and hear the howling winds which
sweep around you — or in a more genial season feel the
warm breath of spring upon your healthful cheek — can
you think of the thousand cases like the one I have al-
luded to, and not feel grateful to your kind protector 1 If
your heart is not entirely unrenewed, (and I am speaking
now to Christians,) these affections will be warmly awak-
ened while you refle-ct upon God's goodness, and thus
learn how much you are indebted to him.
It is thus with other feelings, they are to come to the
heart, not by the direct effort to bring them there, but by
bringing to view the truths which are calculated to awaken
them. If your heart is right toward God in any degree,
the presentation of these truths will awaken penitence
and love ; and the more knowledge you acquire in re-
gard to your relations to your Maker and his dealings
with you, the more rapid will be your growth in grace.
2. The second means of growing in grace is Christian
action. Faith will not only show itself by works, but
works will increase faith. Let a man make an effort to
relieve a sufferer, and he becomes more and more inte-
rested for him. He first sends him a little food, or a little
fire, when he is sick, and he finds that this does good; it
relieves the pressure, and brings cheering and encourage-
ment to the family, before just ready to despair. The
benefactor then, becoming more interested in the case,
sends a physician ; and when the patient is cured, he pro-
cures business for him; and goes on from step to step,
until perhaps at last he feels a greater interest in that one
case than in all the suffering poor of the town beside. It
all began by his simply sending a little wood, which was,
perhaps, almost accidental, or at least prompted by a very
slight benevolent feeling. This feeling has, however,
Ch. 11.] PERSONAL IMPROVEMENT. 347
Why Howard became interested for prisoners. Paul.
increased to a strong and steady principle ; and to what
is its increase owing ? — simply to his benevolent effort.
I have already once or twice alluded to the benevolent
Howard, who went through Europe, visiting the prisons,
that he might learn the condition of their unhappy
tenants and relieve their sufferings. And how was it that
he became so much interested in prisoners ? It devolved
upon him, in the discharge of some public duty in his own
county in England, to do something for the relief of pri-
soners there — and the moment he begnn to do something
for the prisoners, that moment he began to love them ; —
and the more he did for them, the more strongly he was
attached to their cause.
The Apostle Paul is one of the most striking examples
of the power of Christian effort to promote Christian
love. He gave himself wholly to his work, and the con-
sequence was, he became completely identified with it.
He loved it better than he did life, and the strongest ex-
pressions of attachment to the Savior which the Bible
contains, are to be found in the language he uses when
he was drawing toward the close of his labors upon earth.
If we then would grow in attachment to our Savior, we
must do something for him. But notice — it is not the
mere external act which will promote your growth in
piety ; the act must be performed, in some degree at least,
from Christian principle. You can all put this method
immediately to the test. Think of something which you
can do by which you will be co-operating with God. The
desi-gn of God is to relieve suffering and promote happi-
ness wherever there is opportunity; and as sin is the
greatest obstacle in the way, he directs his first and chief
efforts to the removal of sin. Now endeavor to find
something which you can (?o, by which sin can be remov-
ed or suffering alleviated, and go forth to the work feel-
ing that you are co-operating with your Savior in his
great and benevolent plans. Perhaps you will find an
348 YOUNG CHRISTIAN. [Ch. 11.
Dependence upon the Holy Spirit. An evil heart.
opportunity in your own family — or perhaps in your
neighborliood ; but wherever it is done, if you go forth to
the duty under tlie influence of attachment to the Savior and
love to men, these feelings will certainly be increased by
the effort. You will feel, while you do it, that you are a
co-worker with God — that you are as it were making com-
mon cause with him, and the bonds by which you were
before only loosely bound to him are strengthened.
Go forward then efficiently in doing good ; set your
hearts upon it. If you feel that you have but little love
to God, bring that little into exercise, and it will grow.
3. The last of the means of growing in grace which I
shall now mention, is a humble sense of dependence on
the influences of the Holy Spirit, and sincere prayer
for those influences. I freely acknowledge the difficulty
which this subject presents. If we attempt to form any
theory by which we can clearly comprehend how ac-
countability can rest upon a soul which is still dependent
upon a higher power for all that is good, we shall only
plunge ourselves in endless j>erplexity. We know that
we are accountable for all our feelings, as well as for our
words and deeds, and at the same time we know that
those feelings within us which reason and conscience
condemn, will come, unless the Holy Spirit saves us from
being their prey. How emphatically does the language
of Paul describe this our melancholy subjection to this
law of sin !
" For I know that in me (that is, in my flesh) dwelleth
no good thing: for to will is present with me ; but how
to perform that which is good, -I find not. For the good
that I would, I do not : but the evil which I would not,
that I do. Now if I do that I would not, it is no more I
that do it, but sin that dwelleth in me. I find then a law,
that when I would do good, evil is present with me. For
I delight in the law of God, after the inward man. But
I see another law in my members warring against the law
Ch. 11. J PERSONAL IMPROVEMENT. 349
An evil heart. Divine influence necessary.
of my mind, and bringing me into captivity to the law of
sin which is in my members. O wretched man that I am!
who shall deliver me from the body of this death ?"
The conclusion to which he comes in the next verse is
the right one, that God will deliver us through Jesus
Christ our Lord. We must feel then humbly dependent
on an influence from above. Let us come daily to our
Father in heaven, praying him to draw us to the Savior ;
we shall not come unless he draws us. Let us feel depen-
dent every day for a fresh supply of divine grace to keep
these hearts in a proper frame. It is not enough to ex-
press this feeling in our morning prayer ; we must carry
it with us into all the circumstances of the day. When
we are going into temptation we must say, " Lord, hold
thou me up and then I shall be safe," and we must say
it with a feeling of entire moral dependence on God,
Nor need we fear that this sense o{ dependence onGod will
impair our sense of personal guilt, when we wlifuily sin
against him. I do not attempt to present any theory by
which the two may be shown to be compatible with each
other. We cannot easily understand the theory, but we
feel and know that both are true. We all know that we
are guilty for living in sin ; and we feel and know that
our hearts do not change, simply by our determining that
they shall. Since then the two truths are clear, let us
cordially admit them both. Let us in the spirit of humil-
ity, and entire trust in God's word, believe our Maker
when he says, that he has mercy on whom he will have
mercy, and whom he will he hardeneth. Let us believe
this cordially, however difficult it may be to understand
what can, in such a case, be the guilt of the hardened
one : — and applying the declaration to our own case, let
us come before him praying that he will turn our hearts
to holiness — and at the same time let us see and feel our
guilt in neglecting duty and disobeying God as we do.
This feeling of entire dependence on the Holy Spirit
350 YOUNG CHRISTIAN. [Ch. 11.
Intellectual improvement. A finished education.
for moral progress is the safest and happiest feeling
which tlie Christian can cherish. Such weakness and
helplessness as ours loves protection, and if we can fully
make up our minds that there is a difficulty in this sub-
ject beyond our present powers to surmount, we can
feel fully our own moral responsibility, and at the same
time know that our dearest moral interests are in God's
care. This feeling is committing our souls to our Savior's
keeping and care. Were our hearts entirely under our
own direct control, independent of God, we, and we only,
could be their keepers ; but if we have given our hearts
to him, God has promised to keep us by his power. He
is ahle to keep us. He has control, after all, in our hearts ;
and if we are willing to put our trust in him, he will keep
us from falling, and present us at last faultless before the
throne of his glory with exceeding joy.
II. INTELLECTUAL IMPROVEMENT.
It may perhaps seem strange that I should discuss the
subject of intellectual progress in a book devoted to an
explanation and enforcement of the principles of piety. I
should not do this were I not firmly persuaded that a regu-
lar and uninterrupted intellectual progress is a duty which
is peculiarly binding upon the Christian. Let the reader
reflect a moment, that those intellectual powers which
God has given him are intended to exist for ever, and
that if he shall be prepared at death to enter the world of
happiness, they will go on expanding for ever, adding
not only to his means, but to his capacities of enjoyment.
The great mass of mankind consider the intellectual
powers as susceptible of a certain degree of develope-
ment in childhood, to prepare the individual for the ac-
tive duties of life. This degree of progress they suppose
to be ma'de before the age of twenty is attained, and
hence they talk of an education being finished ! Now, if
Ch. 11.] PERSONAL IMPROVEMENT. 351
Object of education.
a parent wishes to convey the idea that his daughter has
closed her studies at school, or that his son has finished
his preparatory professional course, and is ready to com-
mence practice, there is perhaps no strong objection to
his using the common phrase, that the education is finish-
ed ; but in any general or proper use of language, there
is no such thing as a finished education. The most suc-
cessful student that ever left a school, or took his degree
at college, never arrived at a good place to stop in his in-
tellectual course. In fact, the farther he goes the more
desirous will he feel to go on ; and if you wish to find
an instance of the greatest eagerness and interest with
which the pursuit of knowledge is prosecuted, you will
find it undoubtedly in the case of the most accomplished
and thorough scholar which the country can furnish, who
has spent a long life in study, and who finds that the far-
ther he goes the m.ore and more widely does the bound-
less field of intelligence open before him.
Give up then, at once, all idea of finishing your edu-
cation. The sole object of the course of discipline at
any literary institution in our land is not to finish, but
just to show you how to begin; — to give you an impulse
and a direction upon that course which you ought to pur-
sue with unabated and uninterrupted ardor as long as you
have being.
It is unquestionably true, that every person, whatever
are his circumstances or condition in life, ought at all
times to be making some steady efforts to enlarge his
stock of knowledge, to increase his mental powers, and
thus to expand the field of his intellectual vision. I sup-
pose most of my readers are convinced of this, and are
desirous, if the way can only be distinctly pointed out,
of making such eflbrts. In fact, no inquiry is more fre-
quently made by intelligent young persons than this : —
" What course of reading shall I pursue ? What books shall
352 YOUNG CHRISTIAN. [Ch. \l.
1. To strengthen i.he powers.
I select, and what plan in reading them shall I adopt?"
These inquiries I now propose to answer.
The objects of study are of several kinds ; some of the
most important I shall enumerate.
1. To increase our intellectual powers. Every one
knows that there is a difference of ability in different
minds, but it is not so distinctly understood that every
one's abilities may be increased or strengthened by a
kind of culture adapted expressly to this purpose ; — I
mean a culture which is intended not to add to the stock of
knowledge, but only to increase Intellectual power. Sup-
pose, for example, that when Robinson Crusoe on his de-
solate island had first found Friday the savage, he had
said to himself as follow^s :
*' This man looks wild and barbarous enough ; he is to
stay with me and help me in my various plans, but he
could help me much more effectually if he was more of
an intellectual being and less of a mere animal. Now I
can increase his intellectual power by culture, and I will.
But what shall I teach him ?"
On reflecting a little farther upon the subject, he would
say to himself as follows:
" I must not always teach him things necessary for him
to know in order to assist me in my work, but I must try
to teach him to think for himself. Then he will be far
more valuable as a servant, than if he has to depend upon
me for every thing he does."
Accordingly some evening when the two, master and
man, have finished the labors of the day, Robinson is
walking upon the sandy beach, with the wild savage by
his side, and he concludes to give him his first lesson in
mathematics. He picks up a slender and pointed shell,
and with it draws carefully a circle upon the sand.
" What is that ?" says Friday.
♦*lt is what we call a circle, says Robinson." "I want
Ch. 11.] PERSONAL IMPROVEMENT. 353
Robinson Crusoe's supposed experiment with Friday.
you now to come and stand here, and attentively consi-
der what I am going to tell you about it."
Now Friday has, we will suppose, never given his se-
rious attention to any thing, or rather he has never made
a serious mental effort upon any subject for five minutes
at a time in his life. The simplest mathematical princi-
ple is a complete labyrinth of perplexity to him. He
con.es up and looks at the smooth and beautiful curve
which his master has drawn in the sand with a gaze of
stupid amazement.
" Now listen carefully to what I say," says Robinson,
" and see if you can understand it. Do you see this little
point I make in the middle of the circle?"
Friday says he does, and wonders what is to come from
the magic character which he sees before him.
"This," continues Robinson, "is a circle, and that
point is the centre. Now, if I draw lines from the centre
in an)' direction to the outside, these lines will all be
equal."
So saying, he draws several lines. He sets Friday to
measuring them. Friday sees that they are equal, and is
pleased, from two distinct causes ; one, that he has suc-
cessfully exercised his thinking powers, and the other, that
he has learned something which he never knew before.
I wish now that the reader would understand that Ro-
binson does not take this course with Friday because he
wishes him to understand the nature of the circle. Sup-
pose we were to say to him, " Why did you choose sixh
a lesson as that for your savage? You can teach him
much more useful things than ihe properties of the cir-
cle. What good will it do him to know how to make
circles ? Do you expect him to draw geometrical diagrams
for you, or to calculate and project eclipses ?"
"No," Robinson would reply; "I do not care about
Friday's understanding the properties of the circle. But
I do want him to be a thinking being, and if I can induce
3S4 IrOONG CHRISTIAN. [Ch. 11.
Robinson Crasoe and Friday. Conic Sections.
him to think half an hour steadily and carefully, it is of
no consequence upon what subject his thoughts are em-
ployed. I chose the circle because that seemed easy and
distinct — suitable for the first lesson. I do not know that
he will ever have occasion to make use of the fact, that
the radii of a circle are equal, as long as he shall live-
but he will have occasion for the power of patient atten
Hon and thought which he acquired while attempting to
understand that subject."
This would unquestionably be sound philosophy, and
a savage who should study such a lesson on the beach of
his own wild island would forever after be less of a savage
than before. Tlie efiect upon his mental powers, of one
single effort like that, would last; and a series of such
efforts would transform him from a fierce and ungovern-
able, but stupid animal, to a cultivated and intellectual
man.
Thus it is with all education. One great object is to
increase the powers^ and this is entirely distinct from the
acquisition of knowledge. Scholars very often ask, when
pursuing some difficult study, "What good will it do me
to know this?" But that is not the question. They ought
to ask, "What good will it do me to learn it? What ef-
fect upon my habits of thinking, and upon my intellectual
powers, will be produced by the efforts to examine and to
conquer these difficulties?
A very fine example of this is the study of conic sec-
tions, a difficult branch of the course of mathematics pur-
sued in college; a study which, from its difficulty and its
apparent uselessness, is often very unpopular in the class
pursuing it. The question is very often asked, " What
good will it ever do us in after-life to understand all these
mysteries of the parabola, and the hyperbola, and the
ordinates, and abscissas, and asymtotes?" The answer
is, that the knowledge of the facts which you acquire will
probably do you no good whatever. That is not the f)b-
Ch. 11.] PERSONAL IMPROVEMENT. 3S5
Difficult studies. ' Acquisition of knowledge.
ject, and every college officer knows full well that the
mathematical principles which this science demonstrates,
are not brought into use in after-life by one scholar in
ten. But every college officer, and every intelligent stu-
dent who will watch the operations of his own mind and
the influences which such exercises exert upon it, knows
equally well that the study of the higher mathematics pro-
duces an eflfect in enlarging and disciplining the intel-
lectual powers which the whole of life will not obliterate.
Do not shrink then from difficult work in your effi^rts
ial intellectual improvement. You ought, if you wish to
secure the greatest advantage, to have some difficult work,
that you may acquire habits of patient research, and in-
crease and btrengthen your intellectual powers.
2. The acquisition of knoiuledge. This is another ob-
ject of intellectual effort ; and a moment's reflection will
convince any one that the acquisition of knowledge is the
duty of all. Sometimes it has been said by an individual
under the influence of a misguided interest in religious
truth, that he will have nothing to do with human learn-
ing; he will study nothing but the Bible, and all his
leisure hours he will give to meditation and prayer — and
thus he will devote his v/hole time and strength to the
promotion of his progress in piety. But if there is any
thing clearly manifest of God's intentions in regard to
employment for man, it is that he should spend a very
considerable portion of his time upon earth in acquiring
knowledge — knowledge, in all the extent and variety in
which it is offered to human powers. The whole economy
of nature is such as to allure man to the investigation of
it, and the whole structure of his mind is so framed as to
qualify him exactly for the work. If now a person be-
gins in early life, and even as late as twenty, and makes
it a part of his constant aim to acquire knowledge — en-
deavoring every day to learn something which he did not
know before, or to fix somethinor in the mind which was
356 YOUNG CHRISTIAN. [Ch. 11.
Skill. Three experiments with Friday.
before not familiar, he will make an almost insensible,
but a most rapid and important progress. The field of
his intellectual vision will widen and extend every year.
His powers of mind as well as his attainments will be
increased ; and as he can see more extensively, so he can
act more effectually every month than he could in the
preceding. He thus goes on through life, growing in
knowledge and in intellectual and moral power; and if
his spiritual progress keeps pace, as it ought to, with his
intellectual advancement, he is, with the divine assistance
and blessing, exalting himself higher and higher in the
scale of being, and preparing himself for a loftier and
wider field of service in the world to come.
3. The acquisition. of skill is a third object of intellec-
tual effort. I point out clearly and separately the dis-
tinct objects which intellectual effort ought to have in view,
that my readers may ascertain whether they are doing
something to accomplish them all, and that in all the par-
ticular plans which they may adopt, they may have con-
stantly in mind the purpose which is in view in each, in
order the more effectually to secure it. I wish therefore
that my readers would notice particularly this third head,
for it is one which though in some respects quite as im-
portant as either of the oti:ers, is not often very clearly-
pointed out.
To recur to my illustration of Robinson Crusoe and his
man Friday. The conversation which I supposed to be
held with him on the suhject of the circle, was not merely
designed to give him information or skill, but to discipline
and improve his intellectual powers by the exercise. Let
us suppose now, that the next day Robinson had concluded
to tell him the story of his own past adventures, and set-
ting down upon a green bank by the side of their hut, had
given him an outline of his early life in England — of his
first coming to sea — of his wanderings and adventures
on the great ocean, and of his final shipwreck on thtj
Ch. 11.] PERSONAL IMPROVEMENT. 357
'leacliing him to count.
island. He describes as well as he can the form and ap-
pearance of the great ship in whicli he had sailed, its spa-
cious decks and numerous company, and makes him ac-
quainted with his hope that, ere long, a similar ship, com-
ing from that same native land, will appear in the hori-
zon and come, attracted by their signals, to the island, and
bear him away to his home.
Now such a conversation as this is intended to give in-
formation. It may indeed be a useful discipline to Fri-
day's powers to listen to it, but that is not its main design.
Robinson's chief design is, to make his savage companion
acquainted with facts, which it is on many accounts im-
portant that he should know.
Now let us take a third case. My readers are all doubt-
less aware that savages can usually count only as far as
they have fingers to illustrate their arithmetic. Some
tribes can use botli hands, counting as far as ten, and
when they get beyond that they hold upboth hands, shake
their heads as if in perp^.exity, and say "^rea^ many —
great many.''' Other tribes can go no farther than one
hand, and have no names for numbering beyond five.
Now suppose Robinson were to undertake to teach
Friday to count. He might say to himself that it would
often be a great convenience to him if Friday were able
to count, so that he might ascertain and describe to him
numbers higher than those which he could express by his
fingers. He accordingly commences the task, and perse-
veres day after day in the lesson. I say day after day, for,
easy as it may seem to us, it is a matter of no small difficul-
ty to teach a savage to count. Now, although there is un-
questionably an important mental discipline secured by
such an effort on the part of the savage, and although the
learning to count is in one sense the acquisition of know-
ledge— it is, in a much more important sense, the acqui-
sition oi skill. By making the process of counting fami-
liar, Friday is not so properly acquiring a knowledge of
359 YOUNG CHRISTIAN. [Ch. 11.
Study of mathematics. Imperfect education
facts, as learning something to do. It is of the nature of
skill which he is to use in future times for the benefit of
himself and of Robinson.
If you call to mind the various studies which are urged
upon the attention of the young, you will find that skilU
that i3, learning to do something, is very often the object
in view. It is so with arithmetic. In studying the funda-
mental rules, the main de&ign is not to bring in informa-
tion to your minds, but to teach you to do something.
When you read history, you are acquiring knowledge —
when you study rhetoric or write composition for prac-
tice, you arc acquiring skill. Now all these three objects
in a good scheme of education are to be kept constantly
in view, and to be regularly provided for. A young man
at college, for instance, will study his demonstration in
the mathematics in the morning, for the purpose of im-
proving and strengthening his powers ; he will listen to
a philosophical or cliemical lecture, or study botany in
the fields in the afternoon, to obtain knowledge, and in the
evening he will practise in his debating society, to acquire
skill. These three things are distinct and independent,
but all equally important in the business of life. If one is
cultivated and the others neglected, the man is very poorly
qualified for usefulness ; and yet nothing is more com-
mon than such half-educated men.
I have often known persons in v/hom the first of these
objects alone v/as secured. You will recognise one who
is in danger of such a result in his education, by his tak-
ing a strong interest, if he is in college for example, in
those pursuits in his class which require more of great
but temporary mental efix)rt ; and by his neglecting the
equally important parts of his course, which would store
his mind with facts. He attracts the admiration of his
class by his fluent familiarity with all the mazes of the
most intricate theorem or problem ; and he excites an
equal surprise by his apparent dullness at the recitation
Ch. 11.] PERSONAL IMPROVEMENT. 359
Neglect of important duties.
in history, making, as he does, the most ludicrous blun-
ders, and showing the most lamentable ignorance of every-
thing which is beyond the pale of demonstration. When
at last he comes out into the world, his mind is acute and
powerful, but he is an entire stranger to the scene in which
he is to move ; he can do no good, because he does not
know where his efforts are to be applied ; he makes the
same blunders in real life that he did in college in its
history, and is soon neglected and forgotten. He had
cultivated simple power, but was without information
or skill; his power was consequently almost useless.
On the other hand, a young man may spend his whole
strength in simply obtaining knowledge — neglecting the
cultivation of mental power, or the acquisition of skill.
He neglects his severer studies, and his various opportu-
nities for practice. " Spherics !" says he, " and trigo-
nometrical formula ! What good will they ever do me?
I am not going to be an almanac-maker, or to gain my
livelihood by calculating eclipses." So he reads history,
and voyages and travels, and devours every species of
periodical literature which finds its way within college
walls. He very probably neglects those duties which,
if faithfully performed, would cultivate the powers of
conversation, and writing, and public speaking ; and he
comes out into tlie world equally celebrated among all
who knew him, on the one hand, for the variety and ex-
tent of his general knowledge, and on the other, for the
slenderness of his original -mental power, and his utter
v/ant of any skill in bringing his multifarious acquisi-
tions to bear upon the objects of life.
In the same manner I might illustrate the excessive
pursuit of the last of the objects I have named, viz. the
acquisition of skill, hut 1 think it is unnecessary. My
readers will, I think, all clearly see that these objects
are distinct, and that all are of the first importance to
every one. To be most extensively useful, you must
360 YOUNG CHRISTIAN. [CIl. 11.
Intelleclual progress of a mother.
have original mental power, and knowledge of facts,
and skill to apply that knowledge in the most effectual
manner.
The illustrations which I have employed have referred
more directly to the cases of young men in a course of
public education, but I have not intended that these prin-
ciples should be exclusively applied to them. Nor are
they to be confined in their application to the preparatory
stages of education. Take for example a young mother of
a family. She ought at all times to be making daily intel-
lectual progress, and this intellectual progress ought to
be such as to secure a proportional attention to all the
three objects I have named. Slie ought to investigate
something vvliich shall task her powers to the utmost, so
as to secure discipline and improvement of those powers.
She ought also to make regular and systematic efforts to
acquire information — by reading and by conversation,
enlarging as much as possible the field of her vision, so
that slie can the more fully understand the circumstances
in which she is placed, and the means of influence and
usefulness within her reach. She ought also to adopt
systematic plans for increasing her skill — by learning, for
example, sj'stem in all her aflairs — by studying improve-
ments in the manner in which all her duties are perform-
ed— endeavoring to become more faithful, and systema-
tic, and regular in all her employments. By this means
she may acquire dexterity in every pursuit, an important
influence over other minds, and especially a higher skill
in interesting, and instructing, and governing her cliildren.
But I must not go more into detail in this part of my
subject. The best means of intellectual improvement
demand a volume instead of a chapter, though a chapter
is all which can be properly appropriated to it in such a
work as this. What I have already said in regard to the
three separate and distinct objects in view in education,
has been chiefly designed to persuade my young readers
Ch. 11.] PERSONAL IMPROVEMENT. 361
Reading. System
to engage cheerfully and cordially in all the pursuits
which those who are older and wiser than they have pre-
scribed, in the various literary institutions M^ith which
they are connected. I shall with these remarks leave
the subject of the pursuit of study in literary seminaries,
and close the chapter with a few directions in regard to
such means of improvement as may be privately resorted
to by individuals, in their desire to improve.
I. Reading. There are several detached directions
which will be of great service'to you in your private read-
ing, if they are faithfully followed.
Read systematically. I mean by this, do not take up
and read any books because they merely chance to fall in
your way. You see on your neighbor's table a book
which looks as if it was interesting, as you say, and you
think you should like to read \t. You borrow it — carry
it home — and at some convenient time you begin. You
soon however, either from taking it up at a time when you
were interested in something else, or from being fre-
quently interrupted, or perhaps from the character of the
book, you find it rather dull, and after wasting a few
hours upon the first fifty pages, you tumble over the re-
mainder of the leaves, and then send the book home.
After a few days more, you find some other book by a si-
milar accident, and pursue the same course. Such a me-
thod of attempting to acquire knowledge from books will
only dissipate the mind, destroy all habits of accurate
thinking, and unfit you for any intellectual progress.
But you must not go into the opposite extreme of draw
ing up for yourself a set of rules and a system of read
ing full enough to occupy you for years, and then begin
upon that with the determination of confining yourself,
at all hazards, rigidly to it. What I mean by systematic
reading is this.
Reflect upon your circumstances and condition in life,
and consider what sort of knowledge will most increase
16
362 YOUNG CHRISTIAN. [Ch. 1 L
Variety. Thorough reading;.
your usefulness and happiness. Then inquire of some
judicious friend for proper books. If accident throws
some book in your way, consider whether the subject
upon which it treats is one which comes within your
plan. Inquire about it, if you cannot form an opinion
yourself, and if you conclude to read it, persevere and
finish it.
Systematic reading requires too, that you should se-
cure variety in your books. Look over the departments
of human knowledge, and see that your plan is so formed
that it will give you some knowledge of them all. In re-
gard to the precise time and manner in which you shall fill
up the details, it is undoubtedly best not to form any ex'
act plan. It is better to leave such to be decided by cir-
cumstances, and even by your inclinations, from time to
time. You will enter witli more spirit and success into
the prosecution of any inquiry, if you engage in it at a time
when it seems alluring and interesting to you.
Read thorouglily. Avoid getting into the habit of going
over the page in a listless and mechanical manner. Make
an effort to penetrate to the full meaning of your author,
and think patiently of every difhcult passage until you
understand it ; or if it bafHes your unassisted efforts, have
it explained. Reading thoroughly requires also that you
sliould make yourself acquainted with all those attendant
circumstances which enable you the more fully to under-
stand the author's meaning. Examine carefully the title-
page and preface of every book you read, that you may
learn who wrote it, where it was written, and what it was
written for. Have at hand, if possible, such helps as maps,
and a gazetteer, and a biographical dictionary. Be care-
ful then to find upon the map everyplace mentioned, and
learn from the gazetteer what sort of place it is. If an
allusion is made to any circumstances in the life of an
eminent man or in public history, investigate by books or
by inquiry the allusion, so as fully to understand it. If
Ch. 11.] PERSONAL IMPROVEMENT. 363
Short works.
possible, find other accounts of the transactions which
your author is describing, and compare one with another
— reflect upon the differences in the statements, and en-
deavor to ascertain the truth. Such a mode of reading as
this is a very slow way of getting over the pages of a
book, but it is a very rapid way of acquiring knowledge.
Do not undertake to read extensive works. A young
person will sometimes commence Hume's England, or
Gibbon's Decline and Fall, or Hallam's Middle Ages, or
some other extensive work, beginning it with no calcula-
tion of the time which will be required to complete it,
and in fact with no definite plan whatever. Such an un-
dertaking is almost always a failure. Any mind under
twenty years of age will get wearied out again and again
in going through a dozen octavo volumes on any subject
whatever. There is no objection to reading such works,
but let it be in detached portions at a time. Select, for in-
stance, from Hume's most interesting narrative, the reign
of some one monarch, Elizabeth or Alfred ; or make choice
of such a subject as the crusades, or the life of Mary
Queen of Scots, and mark off such a portion of the whole
work as shall relate to the topic thus chosen. This can
easily be done, and with no greater diflSculty on account
of its compelling the reader to begin in the middle of the
history, than must always be felt in reading history. If
you begin at the beginning of a work, and go regularly
through to the end, you will find a thousand cases in
which the narrative you read is connected with other his-
tories in such a way as to demand the same effort to un-
derstand the connection which will be necessary in the
course I have proposed.
Form then, for your reading, short and definite plans.
When you commence a work, calculate how long it will
take you to finish it, and endeavor to adhere to the plan
you shall form in regard to the degree of rapidity with
which you will proceed. This habit, if once formed, will
364 YOVNG CHRISTIAN. [Ch. 1 1.
Conversation. DiSculty of cultivating it
be the means of promoting regularity and efficacy in all
your plans.
II. Conversation. This topic deserves a volume, in-
stead of the very brief notice which is all that is consist-
ent with the plan of this book. It is known and admitted
to be one of the most important of all attainments, and per-
liaps nothing is more desired by all intelligent young per-
sons who reflect at all upon their means of influence and
improvement, than conversational power. But, notwith-
standing this general impression in its favor, there is no-
thing of half its importance which is so entirely neglected
in education. And there is, it must be acknowledged, a
very great difiiculty in the subject. It cannot be taught in
schools and by classes, like the other branches of know-
ledge or skill. Some few successful experiments have
indeed been made, but almost every effort to make it a
distinct object of attention in a literary seminary has
either failed entirely, or resulted in producing a stifle and
formal manner, which is very far from being pleasing.
Acquiring skill in conversation therefore must, in most
cases, be left to individual eflJbrt ; and even here, if the
acquisition of skill is made the dii'cct object, the individual
will notice his manner so much, and take so much pains
with that, as to be in peculiar danger of aflfectation or for-
mality. To acquire the art of conversation then, I would
recommend that you should practise conversation syste-
matically and constantly, but that you should have some
other objects than improvement in your manner of ex-
pressing yourself mainly in view. You will become in-
terested in these objects, and consequently interested in
the conversation which you make use of as a means of
promoting them ; and by not having your own manner
directly in view, the danger of that stifthess, and preci-
sion, and aflfectation, which is so common a result of ef-
forts to improve in such an art as this, will be escaped..
I will mention what these objects may be.
Ch. 11.] PERSONAL IMPROVEMENT. 305
Means of cultivating it. Experiments proposed.
Make conversation a means of acquiring knowledge.
Every person with whom you are thrown into casual
connection has undoubtedly some knowledge which would
be useful or valuable to you. You are riding in the stage,
I will suppose, and the rough-looking man who sits by
your side appears so unattractive that you do not ima-
gine that he has any thing to say which can interest you.
But speak to him — draw him into conversation, and you
will find that he is a sea captain who has visited a hun-
dred ports, and can tell you many interesting stories about
every clime. He will like to talk, if he finds you are
interested to hear, and you may make, by his assistance,
a more important progress in really useful knowledge
during that day's ride, than by the study of the best lesson
from a book that was ever learned. Avail yourselves, in
this way, of every opportunity which Providence may
place within your reach.
You may do much to anticipate and to prepare for con-
versation. You expect, I will suppose, to be thrown into
the company of a gentlem.an residing in a distant city.
Now, before you meet him, go to such sources of informa-
tion as are within your reach, and learn all you can about
that city. You will get some hints in regard to its pub-
lic institutions, its situations, its business, and its objects
of interest of every kind. Now you cannot read the
brief notices of this sort which common books can fur-
nish, without having your curiosity excited in regard to
some points at least, and you will go into the company
of the stranger, not dreading his presence and shrinking
from the necessity of conversation, but eager to avail
yourself of the opportunity of gratifying your curiosity,
and learning something full and satisfactory from an eye-
witness of the scenes which the book had so briefly de-
scribed. By this means, too, the knowledge of books and
of conversation — of study and of real life — will be brought
together ; and this is a most important object for you to
366 YOUNG CHRISTIAN. [Ch. 11.
Plaus and experiments. Digesting knowledge.
secure. It will give vividness and an air of reality to
written description, if you can frequently, after reading
the description, have an opportunity to converse with
one who has seen the object or the scene described.
You may make a more general preparation for the op-
portunities for conversation which you will enjoy. Con-
sider what places and what scenes those with whom you
may be casually thrown into connection will most fre-
quently have visited, and make yourself as much ac-
quainted with them as possible ; you can then converse
about them. Ascertain too what are the common topics
of conversation in the place in which you reside, and
learn by reading or by inquiry all you can about them ;
so that you can be prepared to understand fully what you
hear, and make your own inquiries advantageously, and
thus be prepared to engage intelligently and with good
effect, in the conversation in which you may have op-
portunity to join.
On the same principle it will be well for you, when you
meet with any difficulty in your reading or in your stu-
dies, or when in private meditations any inquiries arise
in your minds which you cannot yourselves satisfactorily
answer, not to dismiss them from your thoughts as diffi-
culties which must remain because you cannot yourselves
remove them. Consider who of your acquaintances will
be most probably able to assist you in regard to each.
One may be a philosophical question, another a point of
general literature, and a third may be a question of
christian duty. By a moment's reflection you will easily
determine to whom each ought to be referred ; and when
the next opportunity occurs you can refer them, and give
yourself and your friend equal pleasure by the conversa-
tion you will thus introduce.
Make conversation a means of digesting your know-
ledge. I am obliged to use the term digest, because there
is no otherv The food that is received into the system
Ch. 11.] PERSONAL IMPROVEMENT. 367
Necessity of digesting what is read.
is, by a peculiar set of vessels, dissolved, and so incorpo-
rated with the very system itself as to become actual-
ly a part of it ; it is assimilated completely, and then, and
only then, does it promote its growth and strength. Now,
it is just so with the reception of knowledge. It must
not only be received by the mind, but it must be ana-
lyzed and incorporated with it, so as to form a part of the
very mind itself; and then, and not till then, can the
knowledge be properly said to be really possessed. If a
scholar reads a passage in an author, simply receiving it
into the mind as a mass will do very little good. Take
for example these very remarks on conversation : a
reader may peruse the pages thoroughly, and fully un-
derstand all that I say, and yet the whole that I present
may lie in the mind an undigested mass, which never can
nourish or sustain. On the other hand, it may be not
merely received into the mind, but made a subject of
thought and reflection there ; it may be analyzed ; the
principles it explains may be applied to the circum-
stances of the reader ; the hints may be carried out, and
resolutions formed for acting in accordance with the
views presented. By these and similar means the reader
becomes possessed, really and fully, of new ideas on the
subject of conversation. His thoughts and notions in
regard to it are permanently changed. His knowledge,
»n a M'^ord, is digested — assimilated to his own mind, so
as to become as it were a part of it, and so intimately
united with it as not to be separated again.
Now, conversation affords one of the most important
means o( digesting' what is read and heard. In fact, you
cannot talk about what you learn without digesting it.
Sometimes two persons read together, aloud by turns ;
each one freely remarking upon what is heard, making
inquiries, or bringing forward additional facts or illus-
tions connected with the subject. Sometimes two per-
sons reading separately, come afterward together for a
368 YOUNG CHRISTIAN. [Cll. 11.
Distinction between character and conduct.
walk, and each one describes his own book, and relates
the substance of what it contains as far as he has read,
bringing down at each successive meeting the narrative of
the description as far as the reader has gone. By this
means each acquires the power of language and expres-
sion, digests and fixes what he has read, and also gives
information to his companion. If any two of my readers
will try this experiment, they will find much pleasure
and improvement from it. i
III. Writing. The third and perhaps the most im-
portant of the means of intellectual improvement is the
use of the pen. The powers of the pen, as an instrument
for accomplishing all the objects of intellectual effort,
discipline, knowledge and skill, are almost altogether un-
known among the young. I am satisfied, however, that
any general remarks which I might make would be less
likely to interest my readers in this subject than a parti-
cular description of the manner in which they can best
use the pen to accon)plish the objects in view. I shall
accordingly come at once to minute detail.
1. PersonalJournals. Every young person old enough
to write, may take a great deal of pleasure in keeping a
journal of his own personal history. After a very little
practice the work itself will be pleasant, and the improve-
ment which it will promote is far greater than one who
has not actually experienced it would expect. The style
should be a simple narrative of facts, — chiefly descriptions
of scenes through which you have passed, and memoranda
in regard to important points of your history. Everything
relating to your progress in knowledge, your plans for
your own improvement, the books you read, and the de-
gree of interest which they excited, should be noted
down. You ought not to l-esolve to write every day,, be-
cause sometimes it will be impossible, and then when
your resolution has once yielded to necessity, it will af-
terward more easily be broken by negligence. Resolre
Ch. 11.] PERSONAL IMPROVEMENT, 369
Form and manner. Running titles
simply to write when you can, only be careful to watch
yourself, and see that you persevere in your plan, whatever
interruptions may for a time suspend it. At the close of
the week, think how you have been employed during the
week, and make a record — a short one at least you cer-
tainly can — of what has interested you. When, from for-
getfulness, or loss of interest in it, or pressure of other
duties, you have for a long time neglected your journal,
do not throw it aside and take up a new book and begin
formally once more — but begin where you left off — fill-
ing up with a few paragraphs the interval of the history,
and thus persevere.
There should be in a journal, and in all the other sets
of books which I shall describe, a double running- titles
like that over the pages of this book, with two lines ruled
as above, so that the general title maybe above the upper
one, and the particular subjects of the each individual
page above the under one. This double running title
would be in the following form :
1833. PERSONAL JOURNAL. 62
Ride into the country. Begin botany. My sister's sickness.
The reader will understand that the number 62 repre-
sents the page. Corresponding with 1832 on the left hand
page, should be written the name of the place in which
the writer resides, and the word private may be used in-
stead of^ personal, if it is preferred. The book should be
of such a form as can easily be written in, and of mode-
rate or small size. You can begin a second volume when
you have finished the first, and the volumes will in a few
years begin to be numerous. Some persons adopt the
plan of writing in little books, stitched together, made of
ten half sheets of letter-paper ; folded once, with a plain
marble-paper cover. These little pamphlets are more
easily written in than bound volumes, and after a dozen
16*
370 YOUNG CHRISTIAN. [Ch. 11,
Family Journal. By brothers and sisters. Its advantages.
of them are filled, they may be bound up by a book-binder
into a volume of the size of this book. I have seen very
many manuscript volumes made in this way.
A journal now, kept in this systematic manner, will be
interesting and valuable, if you describe in it the things
that most interested you at the age in which you kept it ;
and if it is carried on regularly through life, even with
such interruptions as I have alluded to, it will be a most
valuable^nd most interesting document. You will read its
pages again and again with profit and pleasure.
2. Family Journal. Let three or four of the older bro-
thers and sisters of a family agree to write a history of
the family. Any father would procure a book for this
purpose, and if the writers are young, the articles intend-
ed for insertion in it might be written first, on separate
paper, and then corrected and transcribed. The subjects
suitable to be recorded in such a book will suggest them-
selves to every one ; a description of the place of resi
dence at the time of commencing tl:c book, with similar
descriptions of other places from lime to time, in case of
removals — the journeys or absences of the head of the
family or its members — the sad scenes of sickness or
death which may be witnessed, and the joyous ones of
weddings, or festivities, or holidays — the manner in which
the members are from time to time employed — and pic-
tures of the scenes which the fireside group exhibits in
the long winter evening — or the conversation which is
heard and the plans formed at the supper-table, or in the
morning walk.
If a family, when it is first established, should com-
mence such a record of their own efforts and plans, and
the various dealings of Providence toward them, the fa-
ther and the mother carrying it on jointly until the chil-
dren are old enough to take the pen, they would Irnd the
work a source of great improvement and pleasure. It
would tend to keep distinctly in view the great object for
Ch. 11.] PERSONAL IMPROVEMENT. 371
Subjects. — Notes and Abstracts.
which they ought to live, and repeatedly recognizing, as
they doubtless would do, the hand of God, they would
feel more sensibly and more constantly their dependence
upon him.
The form and manner in which such a journal should
be written might properly be the same with that de-
scribed under the last head — the word family being
substituted for personal in the general title. It ought
also to be written in such a style and upon such sub-
jects as shall render it proper to give children free access
to it. On this account it will be well to avoid such par-
ticulars, in regard to any child, as may be flattering to his
vanity when he shall become old enough to read them,
and to refrain from making a record of faults which will
remain a standing source of suffering and disgrace, when
perhaps they ought soon to be forgotten. It is true, that
one of the most important portions of such a journal
would consist of the description of tlie various plans
adopted for correcting faults, and for promoting improve-
ment— the peculiar moral and intellectual treatment which
each child received — the success of the various experi-
ments in education which intelligent parents will always
be disposed to try — and anecdotes of children, illustrat-
ing the language, or the sentiments, or the difficulties of
childhood. With a little dexterity, however, on the part
of the writer, a faithful record of all these things can be
kept, and yet, by an omission of names, or of some im-
portant circumstances, the evils I have above alluded to
may be avoided.
3. Notes and Abstracts, It is sometimes the case, that
young persons, when they meet any thing remarkable in
the course of their reading, transcribe it, with the ex-
pectation of referring to their copy afterward to refresh
their memories, and thus, after a while, they get their
desks very full of knowledge, while very little remains
in the head. Now it ought to be remembered that know-
372 YOUNG CHRISTIAN. [Ch. 11,
True design of taking notes.
ledge is of no value, or at least of scarcely any, unless
it is fairly lodged in the mindi and so digested, as I have
before shown, as to become a permanent possession.
Now, if transcribing and writing notes and abstracts of
what you read is made the means of fixing thus firmly
in the mind your various acquisitions, it is of immense
value ; if made the substitute for it, it is worse than use-
less. It may be a most powerful means, as any one may
prove to himself by the following experiment.
Read some history in the ordinary way, without the
use of the pen, with the exception that you select some
chapter in the middle of the work, with which you may
try the experiment of an abstract. After having read it
attentively, shut the book and write the substance of the
narrative it contains. The more you deviate in style and
language from your author the better, because, by such
a deviation you employ more your own original resources,
you reduce the knowledge you have gained to a form
adapted to your own habits of thought, and you conse-
quently make it more fully your own, and fix it more in-
delibly in the mind. After finishing the abstract of that
chapter, go on with the remainder of the book in the
usual way, by simply reading it attentively. You will
find now, if you carefully try this experiment, that the
chapter which you have thus treated will, for many
years, stand out most conspicuous among all the rest in
your recollections of the work. The facts which it has
stated will retain possession of your minds when all the
rest are forgotten, and they will come up, when wanted
for use, with a readiness which will show how entirely
you made them your own.
It is on this principle, and with such a view, that notes
and abstracts are to be written. Some very brief practi-
cal directions will be of service to those who wish to
adopt the plan.
Do not resolve to write copious abstracts of all that
Ch. 11.] PERSONAL IMPROVEMENT. 873
Form of books. Plan. Variety.
you read : the labor would be too great. Never read,
however, without your abstract book at hand, and record
whatever strikes you as desirable to be remembered.
Sometimes, when reading a book of great importance,
and full of information which is new and valuable, you
may write a full abstract of the whole. Gibbon, the cele-
brated historian, attributed, it is said, much of the suc-
cess of his writing to the influence of his having made a
very copious abstract of Blackstone's Commentaries, a
most interesting book, and which no young man of edu-
cation can read without profit and pleasure.
Let the form of your books be like the journals above
described ; with ruled lines at the top for a double run-
ning title, to facilitate reference. These lines should be
ruled on through the book at first, at least they should
be kept ruled far in advance of the writing, or the writer
will inadvertently omit to leave a space for them. I have
known many books commenced on this plan, but never
one, I believe, without having this accident occur to vex
and discourage the writer.
Let your abstracts be of every variety of form and man-
ner. Sometimes long and sometimes short, sometimes
fully written in a finished style, and sometimes merely a
table of contents of your book. There may be a blank
line left between the separate articles, and the title of each
should be written before it, and doubly underscored, that
is, distinguished by a double line drawn under it. This
is represented in printing by small capitals. When this
is the title of the book read, and is prefixed to a long ab-
stract, it may properly be placed over the article. Some-
times the writer will merely copy a remarkable expres-
sion, or a single interesting fact ; at other times a valuable
moral sentiment, or a happy illustration. He will often
insert only a single paragraph from a long book, and at
other times make a full abstract of its contents. But I
must give specimens, as by this means I can much more
374 YOUNG CHRISTIAN. [Ch. 11.
Specimens. Reynolds. Humboldt.
readily give my readers an idea of my meaning. These
specimens are not imaginary ones. They are, with one
or two exceptions, all taken from three or four abstract
books of different young persons, who lent them to me
for this purpose. The titles in capitals represent the un-
derscored words described above. The running title at
the top should be like the specimen already given, with
the exception that the words notes and abstracts
should be substituted for personal journal.
Friendship. A man should keep his friendship in constant repair.
— Johnson.
Reynolds. Sir Joshua Reynolds, a celebrated portrait painter, co-
temporary and friend of Johnson, Goldsmith, &c. one of the found-
ers of the Royal Academy, and for many years its President. He was
born near Plymouth, but resided in London during most of his life,
occasionally making tours to the continent. He nearly lost his life
in the close of life, and died at an advanced age, of a disease of the
liver. — J^orHicoles' Life of Sir Joshui; Reynolds.
Florence. The Academy of Fine Arts in Florence is the most
celebrated school of painting in th3 world.
Humboldt's New Spain. Introduction gives an account of his
own geometrical and astronomical observations in attempting to de-
termine the position of several points, and likewise the other sources
of information which he had. There are nine points at each of which
a communication has been proposed to be made between the Atlan-
tic and Pacific — Vera Cruz the eastern, and Acapulco the western
port of Mexico. Gold and silver, he says, travels from west to east ;
the ocean, the atmosphere, and civilization in a contrary direction.
The Andes in Peru are more broken and rough than in Mexico ;
the plains, though elevated, are comparatively small, and hemmed in
by lofty mountains, or separated by deep precipitous vallies.
In Mexico the chain of mountains spreads itself out into immense
plains, with few sudden declivities or precipices. Fruits of every cli-
mate maybe cultivated on these elevations at the various heights, but
not with so mucn success, on account of the rarefaction of the atmos-
phere, as they can in northern latitudes. At certain seasons of the
year both coasts of Mexico are inaccessible on account of storms. The
Ch. 11.3 PERSONAL IMPROVEMENT. 375
Chronology. English Empire in India. Synagogues.
navigation on the east side is impeded by sand banks washed in by
the westerly currents of the ocean.
Chronology. Difference between the chronology of the Hebrew
and Septuagint manuscripts.
Mt. Ararat probably in the north of Ictiia, in Shuckford's opinion.
English Empiiie in India. The English and French had about ihe
middle of the last century several factories on various parts of the
coasts of Hindoostan. In their quarrels with each other they endea-
vored to secure to themselves the co-operation of the natives, and in
this way the Europeans and the Hindoos became involved in the wars
of each other. The English were generally successful, and in this
way gradually extended their influence and their power.
Raja Dowlah, sovereign of Bengal, a wealthy, extensive, and popu
lous country, became a little alarmed at the progress which the Eng-
lish made in their contentions with the French concerning their re-
spective settlements in that country. He endeavored to oppose them,
and in consequence the English fomented a conspiracy against his
government, enticed his prime minister to treason, and then, after
fighting a single battle, placed him in command. Col. Clive was the
instrument of this revolution. The province of Bengal thus came into
the hands of the East India Company.
A short time afterward the French were conquered at Cororaan-
del, and the natives brought under the power of the English.
Synagogues. It is generally supposed that the Jewish synagogues
originated during the captivity, and were continued after their return.
— Kimpion.
I should suppose, from the appearance of these arti-
cles, which were the first few pages of a large book of
this kind, that they were all the notes taken of the read-
ing of some weeks, as several books of considerable size
are quoted as authority. It is not best that the writer
should resolve upon any particular quantity each day, or
for each book, and, as I remarked in regard to the jour-
nal, when you find that you have for some time neglected
your pen, do not be discouraged and give up the plan,
but calmly begin where you left off, and renew your work
and your resolution together.
STG YOUNG CHRISTIAN. [Ch. 11.
History of the Bible. Sir Humphrey Davy.
Sometimes the abstracts may be in a more abridged
style, like a table of contents. They can be more rapidly
written in this form, but the benefit derived from the ex-
ercise is less. The following is an example from another
book, by another writer. You will perceive that the
style is so condensed that the notes can merely serve as
memoranda for the writer's own use. They are scarcely
intelligible to another person.
History of the Bible,
Old and ^ew T&ilaments. Hebrew and Greek Continua Scriptio-
At various times and places. Samaritan Pentateuch: discrepancies
between it and the Hebrew Bible. Controversy. Discovery in mo-
dern times of these manuscrii)ts.
Its preservation by successive transcripts. Old ones worn out and
lost. Exemplars.
Greek Testament. Why in Greek ? Circulated in manuscript.
Textus receptus. Elzevir Edition. Pres. manuscri[)ts imperfect.
Written about lOOO or 1400 Alexandrian manuscripts. Vatican.
Modes of determining antiquity. British Museum.
Trmislatims. Sepluagirit. Vulgate. Printed editions of the Bible
and Greek Testament. Complutensian Polyglot. Sources of infor-
mation. Manuscripts. Septuagint. Samaritan Pentateuch ; quota-
tions, 1514.
English. Wickliflfe's. Oppositions made to it. Circulated in ma-
nuscript. Tindal's printed in Holland. Efforts to keep copies outol
England. Bishop of London bought up the whole edition to burn.
James' Bible. Fifty-four men at various places, Cambridge, Oxford,
and Westminster. Later translations, 1607. Forty-seven men of the
fifty met to compare, and after three years' labor, issued, in 1660, the
most commonly approved version.
Another form in which these abstracts may be written,
where the importance of the subject or the interest of the
reader renders it desirable, is by giving a full and com-
plete view of the facts on some one topic. The follow-
ing, taken from a third abstract book, is a specimen :
Sir Humphrey Davy.
Bom at Penzance, Cornwall, Eng. Dec. 1779. His family were i*
Ch. 11.] PERSONAL IMPROVEMENT. 377
Sir Humphrey Davy.
the middle rank in life, and in reduced circumstances, so that he was
thrown upon his own efforts and reso.urces at an early age. At the
age of nine years distinguished for his poetical talents. At eighteen
his acquirements in many of the sciences were good, but chemistry
particularly arrested his attention. His first experiments showed ori-
ginality, and his pursuit promised useful discoveries. His first exami-
nation of sea- weed proved that marine plants exert the same influence
upon the air contained in the water of the ocean, as land vegetables
exert upon the atmosphere. Two years after commencing his chemi-
cal studies he published his "Researches," which exhibited great
skill, and gave to the world many original experiments and discove-
ries. He first tried the experiment of inhaling the nilrous oxide — the
exhilarating gas. When not much over twenty years of age he was
designated to fill the chemical chair in the Royal Institution in Great
Britain, founded by Count Rumford. His first efforts in this elevated
sphere were turned toward endeavoring to render his powers useful
and advantageous to the arts employed in the humbler walks of life.
The tanning of leather and agricultural implements were among the
subjects of his first attention, and he adapted himself admirably to the
circumstances of the practical agriculturist. In 1806-7 he made his
brilliant discoveries in galvanism; in 1810 he brought forward his
theory respecting the nature of chlorine, or oxymuriatic acid, wnich
gave rise to a memorable controversy that agitated the schools ot
chemistry ten years. At the close of this period nearly the whole
army of chemists came over to his side. In 1812 he was knighted by
the Prince Regent, (George IVth,) and was thus released from the ar-
duous duties of the professorship, and was enabled to devote himself
wholly to his pursuits. His attempts to unroll the valuable MSS. found
in the ruins of Herculaneum, 1696 in number, were frustrated by una-
voidable obstacles thrown in his way by jealous superintendents of
the Museum ; but the enterprise was not wholly fruitless, twenty-three
MSS. being partially unrolled. The year 1818 was rendered memo-
rable by the invention of the safety lamp. Terrible disasters had oc-
curred in the coal mines in England for years — a species of gas extri-
cated from the coal, on mixing with atmospheric air, takes fire from a
lamp, and explodes with great violence. All previous efforts to obvi-
ate these dangers had proved ineffectual ; but the experience of four-
teen years, while this lamp has been in constant and extensive use,
without the occurrence of a single explosion, proves its importance,
and the benefit conferred on the world by its invention. In 1820, by
a majority of two hundred to thirteen, he was elected President of the
Royal Institution. His last great scientific effort was the discovery of
a method of protecting the copper sheathing of ships from corrosion by sea~
water. His method of proceeding in this and all similar cases, wa$
378 YOUNG CHRISTIAN. [Ch. II.
Hiring children. The Savior's thirst on the cross.
simple and obvious, yet one rarely followed, viz. first to ascertain
the cause of the evil, and then to find out how to control it by study-
ing its nature. Ke died at Geneva, where he had resorted for his
health, of apoplexy, aged 50 years and 6 months.
I have one more form to describe, in which tliese notes
and abstracts may be kept. It requires a little higher
intellectual effort, and is consequently more useful than
the other. You meet, in conversation or in reading, with
some fact which illustrates a useful and important gene-
ral principle, or which suggests to you an interesting
train of thought : you record the fact, and the reflec-
tions which it suggests together. For example, to make
use of a case which actually occurred, a sea captain re-
marks in your hearing that it is unwise to promise sailors
extra pay for their extra exertions in difficult emergen-
cies, for it soon has the effect of rendering them indolent
whenever such extra pay is not offered. They are con-
tinually on the watch for occasions on which they can
demand it. This conversation might suggest the follow-
ing entry in a note book.
Hiring Children. Parents should never promise their children
any retvard for doing right, or for refraining from doing wrong. A
sea captain was once so unwise as to promise his sailors in a storm,
that if thty would exert themselves he would reward them by an ad-
dition to their wages when the storm was over. They did make an
unusual effort, and received the reward ; but the consequence was,
that he could never afterward get them to do their duty in a storm
without a reward being promised. In the same manner, if parents
begin by hiring their children to do right, they will not afterward do
right without being hired.
The following are similar examples, but on different
subjects. The second was written by a pupil in a female
school.
The Savior's thirst on the cross. The dreadful thirst of the
Savior on the cross was occasioned by the violent fever produced by
Ch. 11.] PERSONAL IMPROVEMENT. 379
Deceivirg children. Narratives.
tlie inflammation of his wounds. I met with the following passage
to-day in the narrative of a soldier, which illustrates this sii.bject :
"I remember well as we moved down in column, shot and shell
flew over and through it in quick succession. We sustained little
injury from either; but a captain of the twenty-ninth had been dread-
fully lacerated by a ball, and lay directly in our path. We passed
close to him ; he knew us all ; and the heart-rending tone in which he
called to us for water, or to kill him, I shall never forget. He lay
alone, and we were in motion and could give him no succor ; for on
this trying day, such of the dying as could not walk, lay unattended
where they fell. All was hurry and struggle; every arm was wanted
in the field."
Deceiving Children. Returning from school yesterday after-
noon, my attention was arrested by the loud voice of some one ad-
dressing a child ; I turned, and as I walked very leisurely, I overheard
the following conversation :
Lady. John, leave off playing in the snow ; see your clean clothes
now ; and your shoes are filled with snow.
John. I don't care for that; I shall play here if I'm a mind to, for
all you.
Lady, You little impudence ; I don't love you, I don't love you
at all.
John. Well, that's no matter.
Ladi/. I'll go off^, then ; goodnight. I am going to the jail.
She turns round and walks down the street a little distance
Lady. You see I'm going, John.
John. I don't care if you are.
Presently she walked slowly back and came up to John, at the same
time he gave a hearty laugh, saying, '• I thought you were going to the
jail."
I had now got so far as not to be able to hear what more they said,
but I could not help pitying the child, who thus early was taught to
disobey his superiors, for surely it is nothing less.
Many parents, and even brothers and sisters, complain of the con-
duct of the younger members of their families, while they are conti-
nually treating them in this manner: they certainly need expect no-
thing better from them while they endeavor thus to deceive them.
The above examples illustrate well what I mean by
turning knowledge to account, drawing from it the prac-
tical lessons which it may help to teach. This is in fact
the most important part of your object in mental cultiva-
380 YOUNG CHRISTIAN. [Ch. 11
Ellen, or " Boast not thyself of to-morrow."
tion. Many young persons err exceedingly in seek-
ing simply knowledge, which they treasure up in a cold
and speculative form, without drawing from it any moral
lessons, or making it the means of awakening any of the
strong emotions of the heart. But I wish my readers
would always remember that moral progress is far more
valuable than intellectual; the latter in fact is but the
instrument of the former. In all your writing then, aim
at accomplishing the real object which ought always to
be kept in view. In selecting from your reading, or from
your personal observation, what you will impress upon
your memories with the pen, choose those facts and oc-
currences which touched your hearts, and whose impres-
sions your pen may strengthen or renew. I close the
chapter with two specimens which will illustrate this.
One, as will be evident from its own allusions, was writ-
ten by a pupil in a female boarding school ; and it will be
observed in reading it, how the ordinary occurrences ol
life may be made the means, through the instrumentality
of reflection and of the pen, of fixing in the heart the les-
sons of the Bible. Both narratives are substantially true ;
the latter entirely so.
*' Boast not tiitself of to-morrow." Yesterday our summer
term closed, and a day of bustle it was. Every moment that could
possibly be spared from our studies was devoted (o preparations for
returning home, packing trunks, exchanging parting words, and talk-
ing over various plans for enjoyment during the vacation, which all
seemed to anticipate as a continued scene of unalloyed happiness.
My afflicted room-mate, Ellen, was then the happiest of the happy.
She is an only daughter, a most affectionate, warm-hearted girl ; and
has been so much elated, for the last few days, at the thought of meet-
ing her beloved parents and brothers, that she has seemed to tread on
air; but I fear now that when they meet it will be in a deep sorrow.
Last evening we assembled in the hall for our devotions, and as is
customary, each young lady repeated a text of Scripture before we
united in prayer. " Boast not thyself of to-morrow, for thou knowest
not what a day may bring forth," was Ellen's text. It was particularly
observed by several, on account of the appropriate warning it seemed
Ch. 11.] PERSONAL IMPROVEMENT. 381
The etory of Ellen continued.
to convey. She little thought how soon her own experience would
confirm its truth. After bidding our teacher good night, she skipped
up stairs with a glee and light-heartedness that could scarcely be re-
strained within proper bounds, exclaiming, "to-morrow — to-morrow
how happy I shall be !"
"Remember your text, dear Ellen," said one of our beloved com.
panionE with a sad smile, as she passed on to her own room. " I
wish J. would not talk so seriously," said Ellen, as we closed our door
for the night, " but then, after all, I love her the more for it. I heard
some one say that she had been much afflicted for one so young."
This morning Ellen was awake at the peep of dawn, and waked me,
that I might enjoy with her, through our half-closed curtains, the
deepening glow in the east, which gave promise of a fine day for her
ride home. When the bell summoned us to prayers, every thing was
ready for the journey, and she met the family in her riding-dress, that
no time might be lost after her father, whom she expected for her,
should arrive.
" Boast not thyself of to morrow, for thou knowest not what a day
may bring forth," were the first words that met our ear from the selec-
tion of Scripture which our teacher had chosen for the morning.
"We have had your text again, Ellen," whispered one of the girls
as w'3 went to the breakfast-room. " Ominous of evil — say you
not so?"
" I am not superstitious," said Ellen smiling ; " besides, it refers to
to-morrow, not to to-chiy."
At the breakfast-table little was eaten and little was said. There
were happy faces there, but the joyous excitement of the preceding
evening had given place to deeper feeling. Many were in a few
hours to meet their beloved parents, from whom they had been sepa-
rated for several months; and all were expecting some friend to take
them to their respective homes. Our parting was not however to be
particularly painful, as all expected to meet again at the expiration ol
the vacation
As we were rising from the table a servant came in with the letters
which had arrived in the morning's mail. One was given to Ellen.
She broke the seal, and glancing at the contents, hastily placed it in
the hand of the governess and rushed up to her own room. I follow-
ed, and found her in tears, greatly agitated. Her emotion was too
great to allow her to tell me the cause. The governess came up and
gave me the letter to read, kindly saying at the same time that I had
better leave Ellen alone a few minutes, until the first burst of sorrow
should be over, and then she would be in a better state to listen to the
voice of consolation.
The letter was from her parents ; brief, yet evidently written under
S82 VOUNG CHRISTIAN. [Ch. 11.
Ellen. The dying bed
the influence of strong excitement. They had just heard of the sud-
den and dangerous ilhiess of their eldest son, a young gentleman of
high promise, who had nearly completed his professional studies.
His physicians gave not the slightest hope of his life. His parents
made immediate preparations for leaving home, with the faint hope
that by rapid traveling they might be enabled to be with their belov-
ed child in his dying moments. They could not take Ellen with them,
and the best arrangement they could make for her, was to have her
remain where she then was until their return.
I returned to Ellen, but found her scarcely more composed than
when I left her. To this brother she was most fondly attached, lie
had written to her frequently, and taken a deep interest in her studies
and amusements. He expected to have been at home during a part
of her vacation, and now the tiiought of never meeting him again was
agony. I knew not what to say; I could only weep with her, and
silently commend her to " Ilim who healeth the broken in heart," en-
treating that she might be enabled submissively to say, "Thy will
h'd done."
My father consents that I should remain for two or three days with
Ellen. I know that more striking instances of the uncertainty of
earthly prospects are constantly occurring, but I feel that the scenes
of to-day have made a;i impression upon my own heart and the hearts
of my companions that can never be effaced, I shall never again
hear others planning with confidence for the future, without thinking
of poor Ellen's disappointment and affliction, and of tlie text, " Boast
not thyself of to-morrow, for thou knowest not what a day may
brino; forth."
The other narrative is more serious still in its subject.
Both might have been given with propriety as specimens
of Personal Journals, though, as they do not give strictly
tlie personal history of the writer, they may perhaps better
be inserted here. I admit this last the more readily, as tlie
thoughts of the final account which we all must render
are brought up very distinctly to view by it, and this
thought is a very proper one to be presented, now that
this volume is drawing to a close, as a means of fixing the
resolutions which I trust some of my readers at least have
formed, and stimulating to diligence in duty.
Ch. IL] PERSONAL IMPROVEMENT. 383
The dying bed.
The Dying Bed.
On Monday, a few minutes before breakfast, a messenger came (o
me with a note from a gentleman whom I shall call Rlr. A. whose
wife, the Saturday previous, was taken suddenly ill. She became
worse and worse, until she was considered in a dangerous situation.
And now her husband addressed a note to me, requesting me to visit
his wife, " for she is," said he, " as sick as she can well live."
Immediately after breakfast I hastened over to their house, and
found her very weak and low. She seemed near her end. Having
understood that neither herself nor husband were professing Chris-
tians, I attempted to point out to her without delay the way to be
saved, and directed her mind at once to the Savior of sinners. She
could just speak a few words in faint and broken whispers — just
enough for me to ascertain her anxious and agitated feelings. I en-
deavored to compose her mind, and to explain the feelings which
were becoming in us as sinners, when we look to the Savior for par-
don and peace. She looked and listened with intense interest, and I
have seldom felt, as I then did, the responsibility of trying to direct
any one, but especially any one in the immediate prospect of eternity,
to 4he Lamb of God, w ho taketh away the sins of the world. I look-
ed to the Savior to help and to guide me, to put such thoughts in my
heart and words in my mouth as he saw were necessary, and as would
be suited to the sick, and as I supposed, dying woman. I besought hira
earnestly, in silence, that he would assist mc in being faithful and
useful to her immortal soul.
After some few questions, and some remarks and quotations from
the Savior's words; at her request I engaged in prayer. Her hus-
band, one son about 12, another son about G years, and her youngest
child about IS months, were present. Several other relations and
friends were also there. We kneeled around her bed-side and be
sought the Lord for her. Occasionally the voice of prayer v.'as inter-
rupfed by the swoon into which she was falling every few minutes.
After a short prayer, we rose. All was silent, except the sighir.g
of her friends around her, the noise of the fan, and the catching of
her breath as she recovered from a swoon.
After a tew minutes had elapsed, during which she seemed strug-
gling with sickness and with a tumult of feeling in her bosom, she
called the ditt'erent members of her family around her. First to her
husband she addressed herself somewhat in these words:
" And now, my dear husband, I hope you w ill keep your resolution,
and not let the next communion season pass without making a pro-
^84 YOUNG CHRISTIAN. [Ch. 11.
The dying bed.
fession.* I have been more lukewarm than you. If I had been as
much engaged as you have we should have both of us been mem-
bers of the church long ago, but I have held back. I hope you will
not fail to keep your resolution "'
She then most affectionately bade him farewell, expressing the ten-
derest interest in his religious purposes, and in the hope of a happier
meeting in heaven. After a moment's pause she took her eldest son
by the hand and addressed him as follows :
*' And now, my dear son William, I am going to leave you. Your
poor mother is going, and you will be left without father or mother in
the world:! but Mr. A. has always treated you as one of his own
children ; and if you will be good and obedient he will always be a
fither to you. Be a good boy, my son, and God will take care
of you."
The poor little boy as he held his mother's hand in one of his own,
and covered his eyes with the other, wept and sobbed as though his
heart would break. She then took her little Edward by the hand, and
li tdc him a similar and e<]ually affecting adieu.
The youngest, about 18 months old, she requested to be laid upon a
pillow in her bosom. She tenderly embraced it, and all icept.
She then called for her mother-in-law, who was behind her, (the
bed standing in the middle of the room;) "And what shall I say to
you," said she — " you have been a mother to me.'' She turned to a
gentleman who had been a long and valued friend, and who was now
at her side fanning her, and in tears, and taking his hand, expressed
her ardent affection and gratitude toward him for his kindness and at-
tention during their long acquaintance. She alluded to an interview
with him many years ago, and seemed most deeply affected in re-
membrance, as I thought, of some proofs of real fraternal kindness
which she then received from him.
She sent her last message to her parents, brothers and sisters, and
when her strength and voice failed her, she just uttered in a faint
whisper,
" Please to sing, ' Life is the time to serve the Lord.' "
A lady who was present, and whose eyes and heart were full, s^^id,
••' I would take another — * O for an overcoming faith !' "
The hymn book, however, was given to her husband, who read two
lines at a time of the hymn his wife had named, when all who could
sing, and whose emotions would allow it, joined in singing, until the
husband, completely overcome, dropped his head, unable to proceed.
*Thoy had, at a commun'oa service in their neighborhood, a short time before,
unitedly resolved to improve the next occasion, which was expected in a (ew weeks,
to connect themselves with the church, and enter upon all the duties ofcbristian life.
t Ho was the eon of her former husband.
Ch. 11.] PERSONAL IMPROVEMENT. 385
Bforal aspects of what is seen and heard. Power of the pen.
Another then took the book, and as well as we could, with tears and
faltering voices we closed the hymn.
As I read over my description of this scene, I am so struck with its
utter weakness, that I almost regret that I attempted to make it.
It made an impression upon my mind that I cannot transcribe. O
that the delusive hope of preparing for death upon a death-bed were
banished forever from the earth.
I have inserted the two foregoing specimens, in order
to bring up as distinctly as possible this principle, viz.
that in all your efTorls at intellectual improvement you
ought to lock with special interest at the moral bearings
and relations of all which you read or hear. The heart
is the true seat both of virtue and happiness, and conse-
quently to affect the lieart is the great ultimate object of
all that we Ho. The intellect then/ . only ^Ae arcTiwe by
which the heart is to be reached, and you will derive not
only more benefit, but far greater pleasure from reflection
and writing, if you are accustomed to consider the moral
aspects and relations of every thing which you observe,
or of which you read or hear.
A great prominence has been given in this chapter to
the use of the jpen, as a means of intellectual and moral
improvement. I assure my readers that the power of the
pen for such a purpose is not overrated. I am aw^are that
a great many persons, though they may approve what I
have said, will not make any vigorous and earnest efforts
to adopt the plan. Still more will probably begin a book
or two, but will soon forget their resolution, and leave
the half-finished manuscript in some neglected corner of
their deslis finally abandoned. But if any should adopt
these plans, and faithfully prosecute them, they will find
that practice in expressing in their own language, with
the pen, such facts as they may learn, and such observa-
tions or reflections as they may make, will exert a most
powerful influence upon all the habits of the mind, and
upon the whole intellectual character.
n
CHAPTER XII.
CONCLUSION.
" And now I commend you to God, and to the word of his grace,
which is able to build you up and give you an inheritance among them
that are sanctified."
As I draw toward the close of this volume I think of
the influence which it is to exert upon the many wh-o will
read it, with mingled emotions of hq|)e and fear. I have
endeavored to state, and to illustrate as distinctly as I
could, the principles of Christian duty ; and if, my reader,
you have perused these pages with attention and care,
they must have been the means of bringing very plainly
before your mind ti:? question, whether you will or will
not confess and forsake your sins, and henceforth live to
God, that you may accomplish the great object for which
life was given. I shall say nothing, in these few conclud-
ing paragraphs, to those who have read thus far without
coming in heart to the Savior. If they have not been
persuaded ere this to do it, they would not be persuaded
by any thing which I have time and snace now to say. I
have however, before ending this volume, a few parting
words for those who have accompanied me thus far, with
at least some attempt at self-application — some desire to
cherish the feelings which I have endeavored to portray
— some penitence for sin, and resolutions to perform the
duties which I have from time to time pressed upon them.
It is, if the Bible is true, a serious tiling to have oppor-
tunity to read a religious book — and more especially for
the young to have opportunity to read a practical treatise
on the duties of piety, written expressly for their use.
The time is coming when we shall look back upon all our
privileges, with sad reflections at the recollections of
those which we have not improved ; and it is sad for me to
tliink that many of those who shall have read these pages
will in a future, and perhaps not a very distant day, look
Ch. 12.] CONCLUSION. 38f
Responsibility of religious teachers. Injury to be done by this book.
upon me as the innocent means of aggravating their suf-
ferings, by liaving assisted to bring them light, which
they nevertheless would not regard. This unpleasant part
of my responsibility I must necessarily assume. I share
it with every one who endeavors to lay before men the
principles of duty, and the inducements to the perfor-
mance of it. He who enlightens the path of piety, pro-
motes the happiness of those who are persuaded to walk
in it, but he is the innocent means of adding to the guilt
and misery cf such as will still turn away. To one class
of persons, says Paul, *' we are the savor of death unto
tleath, and to the other, the savor of life unto life.''
It is not merely to those who absolutely neglect or re-
fuse to do their duty to God, that the ill consequences of
having neglected their privileges and means of improve-
ment will accrue. These consequences will be just as
sure to those who partially neglect them. I will suppose
that a young person, M'hose heart is in some degree re-
newed, and who has begun to live to God, hears of tliis
book and procures it to read. She feels desirous of cul-
tivating Christian principles, and she sits down to her
work with a sincere desire to derive spiritual benefit from
■the instructions. She does not run over the pages, dis-
secting out the stories for the sake of the interest of the
narrative, and neglecting all the applications of them to
the purposes of instruction ; but she inquires when a fact
or an illustration is introduced, for what purpose it is
used — what moral lesson it is intende'l to teach — and how
she can learn from it something to guide her in the dis-
charge of duty. She goes on in this manner through the
book, and generally understands its truths and the prin-
ciples it inculcates. But she does not cordially and in
full earnest engage in the practice of them. For exam-
ple, she reads the chapter on confession, and understands
what I mean by full confession of all sins to God, and
forms the vague and indefinite resolution to confess h.er
388 YOUNG CHRISTIAN. [CIl. 12.
Imperfect self-application. A useless way of reading.
sins more minutely than she has done ; but she does not,
in the spirit of that chapter, explore fully all her heart,
and scrutinize with an impartial eye all her conduct, that
every thing which is wrong may be brought to light, and
frankly confessed and abandoned. She does not, in a
word, make a serious and an earnest business of confess-
ing and forsaking all sin.
In another case, a young man who is perhaps sincerely
a Christian, though the influence of Christian principle
is yet weak in his heart, reads that portion of the work
which relates to the Sabbath. He knows that his Sab-
baths have not been spent in so pleasant or profitable a
manner as they might be, and he sees that the principles
pointed out there would guide him to duty and to happiness
on that day, if he would faithfully and perseveringly apply
them to his own case. He accordingly makes a feeble reso-
lution to do it. The first Sabbath after he reads the chap-
ter his resolutions are partially kept. But he gradually
neglects them, and returns to his former state of inaction
and spiritual torpor on God's holy day. Perhaps I ex-
press myself too strongly in speaking of inaction and
torpor as being a possible state of mind for a Christian on
the Sabbath; but it must be admitted that many approach
far too near to it.
Now there is no question that many Young Christians
will read this book in the manner I have above described ;
that is, they throw themselves as it w eve passively before
it, allowing it to exert all the influence it will by its own
power, but doing very little in the way of vigorous effort
to obtain good from it. They seem to satisfy themselves
by giving the book an opportunity to do them good, bu
do little to draw from it, by their oivn efforts, the advan-
tages which It might afford. Now a book of religious
instruction is not like a medicine, which, if it is once ad-
mitted into the system, will produce its effect without any
farther effort on the part of the patient. It is a tool for
Ch. 12.] CONCLUSION. ^^
Effectual reading. Plan recommended.
you to use industriously yourself. The moral powers
will not grow unless you cultivate them by your own ac-
tive efforts. If you satisfy yourself with merely bringing
moral and religious truth into contact with your mind,
expecting if, by its own power, to produce the hoped for
fruits, you will be like a farmer who should, in the spring,
just put a plough or two in one part of his field, and half
a dozen spades and hoes in another, and expect by this
means to secure a harvest. Many persons read religious
books continually, but make no progress in piety. The
reason is, their ov/n moral powers arc inert while they
do it. The intellect may be active in reading and under-
standing the successive pages, but the heart and the con-
science lie still, hoping that the truth may of itself do
them good. They bring the instrument to the field ar.d
lay it down, and stand by its side, wondering why it does
not do its work.
I beg my readers not to treat this volume in that way,
and not to suppose that simply reading and understand-
ing it, however thoroughly it may be done, will do them
any good. The book, of itself, never can do good. It is
intended to show its readers how they may do good to
themselves, and it will produce no good effect upon arijr
who are not willing to be active in its application and use.
Do you, my reader, really wish to derive permanent
and real benefit from this book? If so, take the followin<»-
measures ; it is a course which it would be well for you
always to take at the close of every book you read on
the subject of duty. Recall to mind all those passages
which, as you have read its pages, have presented to
you something which at the time you resolved to do. Re-
collect, if you can, every plan recommended, which, at
the time when you were reading it, seemed to be suited to
your own case, and which you then thought yon should
adopt. If you have forgotten them, you can easily call
them to mind by a little effort, or by a cursory reviev/,
17*
390 YOUNG CHRISTIAN. [Ch. 12.
Be in earnest.
You will thus bring up again to your minds those points
in which the instructions of the book are particularly-
adapted to your own past history and present spiritual
condition.
After having thus fully reconsidered the whole ground,
and gathered all the important points which are pecu-
liarly adapted to your own case into one view, consider
deliberately, before you finally close the book, what you
will do with regard to them. If any thing has been made
plain to be your duty, consider and decide distinctly whe-
ther you will do it or not. If any thing has been shown
to be conducive to your happiness, determine, deliberate-
ly and understandingly, whether you will adopt it or not.
Do not leave it to be decided by chance, or by your own
accidental feelings of energy or of indolence, what course
you will take in reference to a subject so momentous as
the questions of religious duty. I fear, however, that not-
withstanding all that I can say, very many, even among
the most thoughtful of my readers, will close this book
without deriving from it any permanent good, either in
their conduct or their hearts. It will have only produced
a few good intentions, which will never be carried into
effect, or aroused them to momentary effort, which will
soon yield again to indolence and languor.
There is no impression that I would more strongly de-
sire to produce in these iew remaining pages, than that
you should be in earnest, in deep and persevering earnest,
in your efforts after holiness and salvation. If you are
interested enough in religion to give up the pleasures of
sin, you lose all enjoyment unless you grasp the happi-
ness of piety. There are, at the present day, great num-
bers in whose hearts religious principle has taken so
strong a hold as to awaken conscience and to destroy
their peace, if they continue to sin ; but they do not give
themselves up with all their hearts to the service of the
Savior. They feel, consequently, that they have lost the
Ch. 12.] CONCLUSION. 391
A great proportion of life gone.
world ; — they cannot be satisfied with its pleasures, and
they are unhappy, and feel that they are out of place
when in the company of its votaries. But though they have
thrown themselves out of one home, they do not, in ear-
nest, provide themselves with another. They do not give
all the heart to God. No life is more delightful than one
spent in intimate communion with our Father above, and
in earnest and devoted efforts to please him by promoting
human happiness ; and none is perhaps mere unhappy,
and prepares more effectually for a melancholy dying
hour, than to spend our days with the path of duty plain
before us, and conscience urging us to walk in it, while
we hang back, and walk with a slow and hesitating step,
and look away wistfully at the fruits which we dare nol
taste. Do not take such a course as this. When you
abandon the world, abandon it entirely ; — and when you
choose God and religion for your portion, do it with all
your heart. Outrun conscience in the path of duty, in-
stead of waiting to have your lagging steps quickened by
her scourge.
Once more. Much less of life is left to you than you
generally suppose. Perhaps the average age of the read-
ers of this book is between fifteen and twenty, and fifteen
or twenty years is probably, upon an average, half of life.
I call you young, because you are young in reference to
the active business of this world. You have just reached
the full development of your powers, and have conse-
quently but just begun the actual work of life. The long
years that are past have been spent in preparation. Hence
you are called young — you are said to be just beginning
life, understanding, by life, the pursuits and the business
of maturity. But life, if you understand by it the season
of preparation for eternity, is more than half gone ; — life,
so far as it presents opportunities and facilities for peni-
tence and pardon — so far as it bears on the formation of
character, and is to be considered as a period of proba-
392 YOUNG CHRISTIAN. [Ch. 1^
Closing address to parents.
tion — is unquestionably more than half gone to those
who are between fifteen and twenty. In a vast number
of cases it is more than half gone, even in duration, at
that time ; and if we consider the thousand influences
which crowd around the years of childhood and youth,
winning to piety, and making a surrender to Jehovah
easy and pleasant then, and on the other hand look for-
ward beyond the years of maturity, and see these influ-
ences losing all their power, and the heart becoming
harder and harder under the deadening eflects of conti-
nuance in sin, we shall not doubt a moment that the
years of immaturity make a far more important part of
our time of probation than all those that follow.
You do riglit then, when you are thinking of your
business or your profession, to consider life as but begun ;
but when you look upon the great work of preparation
for another world, you might more properly consider it
as nearly ended. Almost all moral changes of character
are usually efl^ectcd before the period at which you have
arrived, and soon all that will probably remain to you on
earth is to exemplify, for a {ew years, the character
which in early life you formed. If, therefore, you would
do any thing in your own heart for the cause of truth and
duty, you must do it in earnest, and must do it now.
I have intended this book chiefly for the young, but I
cannot close it without a word at parting to tliose of my
readers who have passed the period of youth. If the
work shall at all answer the purpose for which it is in-
tended, it will, in some instances at least, be read by the
mature ; and I may perhaps, without impropriety, ad-
dress a few words respectfully to them.
You are probably parents ; your children have been
reading ihis book, and you have perhaps taken it up be-
cause you are interested in whatever interests them.
You feel also a very strong desire to promote their
Ch. 12.] CONCLUSION. 393
Their co-operation. Ways in which they may co-operate.
piety, and this desire leads you to wish to hear, yourselves,
whatever on this subject is addressed to them. I have
several times in the course of this v/ork intimated, that
the principles which it has been intended to illustrate
and explain, are equally applicable to young and old.
It has been adapted, in its style and manner only, to the
former class ; and I have hoped as I have penned its
pages, that a father might sometimes himself be affected
by truths which he was reading during a winter evening
to his assembled family ; or that a mother might take up
the book purchased for her children, and be led herself
to the Savior by a chapter which was mainly written for
the purpose of winning them. I do not intend, however,
to press here again your own personal duties. I have
another object in view.
That object is to ask you to co-operate fully and cor-
dially in this, and in all similar efforts to promote the
welfare of your children. If you have accompanied them
through this volume, you will know w^hat parts of it aie
peculiarly adapted to their condition and wants. These
parts you can do much to impress upon their minds by
your expls.nations, and by encouraging them to make the
efforts they require. The interest which a father or a
mother takes in such a book, is a pretty sure criterion —
it is almost the very regulator of that felt by the child.
If you notice any thing in the volume which you think
erroneous, or calculated to lead to error ; or if there is
any faults which your child discoverc and brings to you,
with a criticism which you feel to be just, do not deny or
attempt to conceal the fault because it occurs in a book
whose general object and aim you approve. Separate
the minute imperfections from the general object and de-
sign of the whole ; and while you freely admit a condem-
nation of the one, show that it does not affect the charac-
ter of the other, and thus remove every obstacle which
would impede what is the great design of the book, to
394 VOUNG CHRISTIAN. [Ch. 12.
Religious example of parents.
press the power of religious obligation in its most plain
and simple form.
On the other hand, do not magnify the faults which you
may find, or think you find, or turn off the attention of
your children from the serious questions of duty which
the book is intended to bring before the conscience and
the heart, to a cold and speculative discussion of the
style, or the logic, or the phraseology of the author. A
religious book is in some degree entitled to the privilege
of a religious speaker. Parents easily can, on their walk
home from church, obliterate all serious impressions from
the minds of their childrrn, by conversation which shows
Ihat they are looking ouxj at the literary aspects of the
performance to which they have listened. In the same
manner they can destroy the influence of a book, by
turning away attention from the questions of duty which
it brings up, to an inquiry into the logic of an argument,
or a comment upon the dullness or the interest of a story.
There is one thing more which I may perhaps with-
out impropriety say. Your religious influence over your
children will depend far more on your example than upon
your efforts to procure for them good religious instruc-
tion. They look to you for an exemplification of piety,
and if they do not see this, you cannot expect that they
will yield themselves to its principles on your recom-
mendation. Your children, too, must see piety exempli-
fied in a way which they can appreciate and understand.
To make vigorous efforts for the support of the Gospel
— to contribute generously for the various benevolent
objects of the day — and even to cultivate in your hours
of secret devotion the most heartfelt and abasing peni-
tence for sin, will not alone be enough to recommend
piety efl!ectually to your children. They look at other
aspects of your conduct and character. They observe
the tone of kindness or of harshness with whicli you
speak — the tranquillity or the irritation with which yoii
Ch. 12.] CONCLUSION. 395
Blessing obtained by religious example.
bear the little trials and disappointments of life — your
patience in suffering, and your calmness in danger. They
watch you to observe how faithfully you perform the or-
dinary duties of your station. They look with eager in-
terest into your countenance, to see with what spirit yoc
receive an injury, or rebuke what is wrong.
By making faithful and constant efforts to live like
Christians yourselves, and to exhibit to your children
those effects of piety upon your conduct and character
which they can understand and appreciate, and by adapt-
ing religious instruction to the peculiar intellectual habits
of the young, you may anticipate a sure and an abundant
blessing upon your labors. Childhood is a most fertile
part of the vineyard of the Lord. The seed which is
planted there vegetates very soon, and the weeds which
spring up are easily eradicated. It is in fact in every re-
spect an easy and a pleasant spot to till, and the flowers
and fruits which, with proper effort, will bluom and ripen
there, surpass all others in richness and beauty.
THE END.
MAR 1 ^ ly'S^