Golden Steps to Respectability, Usefulness and Happiness Part 5

To what sources should the young apply for correct religious doctrines and principles? While they should give due heed to the instruction and advice of the learned, the wise and good, within whose influence they may be thrown, yet they should not depend wholly upon these sources for the attainment of truth. The wisest and best among religious teachers, differ materially on fundamental points. To rely solely on the convictions of others, however exalted their talents or sincere their opinions, would be injustice to yourselves, and to the truth you would obtain. Let no man _think_ for you. He who would persuade you to allow him to do so--who would have you distrust the convictions of your own reason, throw aside the decisions of your judgment, and allow him to judge and decide for you, in religious matters, does in fact a.s.sume to be your master, and would reduce you to a poor and pitiable spiritual bondage.

Let not the young overlook the fact, that they have been endowed by their Creator with the faculties of reason, judgment, and discrimination. These must necessarily be exercised in forming enlightened religious opinions. Those who fail to do this, fall an easy prey to every error that will but commend itself by something novel and startling. Christianity is pre-eminently, a reasonable system of doctrines. There is no topic claiming the attention of man, in the investigation of which it is so important to exercise with all deliberation, the highest capacities of reason and reflection, as religion. From the great multiplicity of opinions which prevail, those who are distrustful of their own judgment and reason, and who are more disposed to receive the _ipse dixit_ of others, than to depend on the convictions of the good sense with which they have been endowed, will speedily become involved in a labyrinth of errors, from which it will be difficult to extricate themselves. Let the young, in all their religious investigations, hesitate not to appeal continually to the highest and n.o.blest capacity of their nature, and give all due weight to its decisions.

Freely, abundantly, your Maker has bestowed a reasoning capacity upon you. Freely, unhesitatingly, always should you appeal to its directing light.

Whoever counsel the young against the exercise of reason in regard to religion--whoever warn them to beware of its decisions on a topic so momentous--lay themselves open to a just and legitimate suspicion, of being the abettors of error. Is not this self-evident?

Error is born in ignorance. It burrows in darkness, and draws all its vitality from stupid credulity. Enlightened reason strips away the false garbs by which it deceives the thoughtless, reveals its deformities, and holds up its absurdities naked and repulsive, to the gaze of the pa.s.ser-by. In view of such an unwelcome office, it is natural that error should dread the eye of reason, should shrink away at its approach, and cry out mightily against its scrutiny.

Not so is it with truth. It cultivates no apprehension of reason. It courts, invites its approach, and smiles in conscious strength at its most critical investigations. Truth has everything to gain, and nothing to lose from the researches of reason. The clearer and keener the eye of the one, the more beautiful the appearance of the other. Truth and Reason are twin sisters, born of G.o.d, and despatched from heaven, to guide and bless earth's children. They are linked together inseparably. The one is never found except in the presence of the other. Their blended light is all that gives value and beauty to Christianity, and all that makes it of any more importance than the merest heathen fable. Mutually they co-operate with, and strengthen each other. All Truth is reasonable, and all the legitimate deductions of Reason are true. Truth forms the vital atmosphere which Reason inhales. Reason is the very sunlight in which Truth bathes its beauteous form.

Remember, O youth, religion does not require you to separate these heaven-born guides to men. Never expect to find religious truth, without beholding it radiant with the light of reason. Reject without hesitation, whatever is presented to you as truth, unless reason throws its divine sanction around it. In all your investigations, let Reason direct your footsteps; and, guided by revelation, it will at last, and unerringly, lead you to the glorious abode of Truth.

It is readily allowed, there are truths in Christianity which reason cannot fathom. Not because they are opposed to reason, but because they are beyond its reach. They are infinite, while man's reason is finite. But it is only by the light of reason that man can see any consistency or propriety in the a.s.sertion of such truths. Reason may sanction what it cannot fully grasp, as the boundlessness of s.p.a.ce, or the endlessness of time. One thing may be _above_ reason, another thing may be _opposed_ to reason. The former it may approve--the latter it will peremptorily condemn. This is an important distinction, which should never be overlooked in its bearing on religious tenets.

In all researches for an enlightened religious faith, there are but two sources of information, on which reliance can be placed with entire confidence, viz. _the Works of Nature_, and the _Revealed Word of G.o.d_. Both are equally the productions of the Infinite Mind, and can be studied with the highest profit.

Nature's works are but an "elder Scripture," written by Jehovah's finger. In glowing suns and stars, we read its brilliant and instructive lessons. These all teach us aright of the perfections of the Sovereign Creator. They are "golden steps," on which the mind ascends to a clearer view of the great Creator. Behold the o'erarching canopy with which G.o.d has adorned our earthly abode. See how it glitters with burnished worlds, more numerous than the dust of earth. All are in motion. With a velocity which outstrips the wind, they wheel their flight around their vast orbits, with a precision which astonishes and confounds the beholder. Yonder rolls the planet Jupiter. Could I put my finger down at a certain point in its...o...b..t, as it rushes past, it might exclaim--"Although the journey around the orbit in which I revolve, is two thousand nine hundred and sixty-six millions six hundred and sixty-one thousand miles, yet in four thousand three hundred and thirty-two days, fourteen hours, eighteen minutes, and forty-one seconds, I will pa.s.s this point again!!" And away it flies to fulfil the grand prophecy.

I watch with intense interest for more than eleven years. At length they have expired. The days also run by--the hours pa.s.s--the minutes. And as the clock ticks the forty-first second, lo! old Jupiter wheels past the given point, without the variation of the thousandth part of a moment. Thus it has been journeying from the morning of creation. Thus perfectly revolve all the heavenly bodies.

"Mysterious round! what skill, what force divine, Deep felt, in these appear! A single train, Yet so delightful mixed, with such kind art, Such beauty and beneficence combin'd; Shade, unperceived, so softening into shade; And all so forming an harmonious whole; That as they still succeed, they ravish still."

In the magnitude of the heavenly bodies, and the precision of their movements, we behold the most glorious and convincing evidences of the omnipotence of G.o.d's power, and the perfection of His wisdom and skill. In the splendor of the starry dome of night--in the thousand attractions of our earthly abode--the loveliness of its summer landscapes--the beauty of its flowers, and the balmy fragrance they distil upon the air--in the warmth of the precious sunlight, which floods hill, valley, field, forest, and ocean--in the refreshing influences of the evening dew, and "the early and latter rains"--in the grateful breeze which bears life and health to our nostrils--in the rich productions of the ever-bountiful soil--in these, in all nature's wide departments, we read, with rejoicing eyes, the witnesses of the impartial goodness and boundless beneficence of the Father of spirits!

"My heart is awed within me, when I think Of the great miracle that still goes on, In silence, round me--the perpetual work Of thy creation, finished, yet renewed Forever. Written on thy works I read The lesson of thy Eternity."

Nature furnishes a thousand evidences of man's immortality--that greatest of all truths a.s.serted by revelation, and sustained by religion. We see a corroboration of this momentous fact, in the transformation of the loathsome caterpillar into the beautiful b.u.t.terfly, by the process of an actual death--in the dying and reviving of the vegetable kingdom--in the luxuriant plant and golden harvest, springing from the dead body of the seed--in the numerous forms and processes in which life springs from death all around us.

"Oh, listen, man, A voice within us speaks the startling word, 'Man, thou shalt never die!' Celestial voices Hymn it round our souls; according harps, By angel lingers touched when the mild stars Of morning sang together, sounds forth still The song of our great immortality; Thick-cl.u.s.tering orbs, and this our fair domain, The tall, dark mountains, and the deep-toned seas, Join in the solemn, universal song.

O, listen, ye, our spirits; drink it in From all the air! 'Tis in the gentle moonlight: Is floating in day's setting glories; Night, Wrapped in her sable robe, with silent step Comes to our bed and breathes it in our ears.

Night and the dawn, bright day and thoughtful eve, All times, all bounds, the limitless expanse, As one great mystic instrument, are touched By an unseen, living Hand, and conscious chords Quiver with joy in this great jubilee.

The dying hear it; and as sounds of earth Grow dull and distant, wake their pa.s.sing souls To mingle in this pa.s.sing melody."[8]

[Footnote 8: Dana.]

Still more valuable resources for the attainment of religious truths are found in the holy Scriptures--the revealed word of the Most High. In forming their religious opinions, let the young fail not to make these sacred pages their constant study. Nor should they dream they will find there any contradiction to the lessons read on the broad pages of Nature's book. These are but different methods in which the same G.o.d reveals himself to his creatures. He will not contradict himself. His revealed word as plainly a.s.serts his power, wisdom, and goodness, as his works shadow forth these glorious perfections. While the Scriptures do not contradict the voice uttered by nature, they lead us to higher departments of religion, and to clearer revelations of G.o.d and his character. They represent him as a Father, exercising a parental government over man--a government characterized by benevolence, justice, mercy, and truth, and administered for the promotion of his own glory, and the highest good of those called to obey. The Scriptures, moreover, bring to our knowledge the Son of G.o.d and his gospel--presenting us in the life of Jesus Christ, a beautiful example of truth, purity, righteousness, and love, and imparting, in his teachings, the most perfect rules of human conduct, and the brightest antic.i.p.ations of life and immortality beyond the grave.

In perusing the Scriptures, let reason be your guide. Reason should not be elevated above the Scriptures; yet they cannot be understood without its aid. The Creator, in the Bible, addresses himself directly to man's reason: "Come now, and let us reason together, saith the Lord."[9] Without the exercise of reason in reading the Bible, it will be as a sealed book. How else can man comprehend its truths, and be instructed by its rich lessons of wisdom? In the exercise of this highest capacity bestowed upon us, the word of G.o.d will appear harmonious in all its parts--beautiful and sublime in all its truths--instructive in all its lessons--inspiring the brightest, broadest hopes the mind can conceive. But lay reason aside, in its perusal, and it will be involved in inextricable confusion, and impenetrable darkness.

[Footnote 9: Isaiah i. 18.]

The young should not lose sight of the fact, that we have the Bible only in the form of a translation by uninspired men, from the original Hebrew and Greek, in which it was penned by the inspired writers. Hence it should not seem surprising that there are some inaccuracies connected with this translation; nor that certain words, allusion, and forms of speech, appear obscure and unintelligible. There is a plain and simple rule by which all obscure and disputed words and pa.s.sages should be understood. Give them such construction as will most perfectly correspond with the attributes and character of G.o.d, as revealed in his word and works, his omnipotence and omniscience, his wisdom and goodness, his justice and mercy--and as will best accord with the grace and love which moved the Saviour in his divine mission to the earth.

For the following excellent suggestions in regard to the study of the Scriptures, I am indebted to a popular writer of the present day.

"On the Sabbath the Bible should be _studied_. Every person, old or young, ignorant or learned, should devote 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 weekly study of the Bible, I will describe a particular case. A young man with only such opportunities as are possessed 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 down Sabbath morning to his work.

He raises a short but heartfelt prayer to G.o.d that he will a.s.sist and bless him, and then commences his inquiries.

"The Epistle to the Ephesians I have supposed to be his subject.

He sees that the first question evidently is, '_Who were the Ephesians_?' He finds the city of Ephesus upon the 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 the character of the inhabitants, and if possible, what condition the city was in at the time this letter was written. He next inquires in regard to the writer of this letter or Epistle, as it is called. It was Paul; and what did Paul know of the Ephesians? had he ever been there? 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 whether 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 ascertain where Paul was when he wrote the letter. After having thus determined everything relating to the circ.u.mstances 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 examination 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 inquiries. 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 very vague and superficial. Suppose I were now to introduce 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 particularly the parties, and the circ.u.mstances which produced the letter originally. And yet how many Christians there are, who could not tell whether Paul's letter to the Ephesians was written before or after he went there, or where t.i.tus was when Paul wrote to him, or for what special purpose he wrote!

"This method of studying the Scriptures, which I have thus attempted to describe, and which I might ill.u.s.trate by supposing many other cases, is not intended for one cla.s.s 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 lessons 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 knowledge of the Scriptures which learning can produce or wealth obtain.

"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 common among Christians.

"Select some subject upon which a good deal of information may be found in various 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 Sabbath, with the help of a brother, or sister, or any other friend who will unite with you in the work, to obtain all the information 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 the 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 examination 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 circ.u.mstances connected with the earliest accounts of it, ascertain what sort of a city it was at that time. Then follow its history down; notice the changes as they occur; understand every revolution, examine the circ.u.mstances 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 narration 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 uninterested 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 _Sabbath_; examine the circ.u.mstances 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 supposed. 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 a.n.a.lyzed in this way; and its various 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."[10]

[Footnote 10: Abbott's Young Christian.]

In connection with this general subject, I would make a few suggestions to the young, in regard to those who differ from them on religious doctrines. That there should be a diversity of opinions in respect to a subject so purely speculative as religion, should not be a matter of surprise. Indeed, when the disparity in strength of mind, intelligence, discrimination, early instruction, and educational bias, which prevails in society, is taken into consideration, it would be singular if religious differences did not exist. Our civil inst.i.tutions and laws, guaranteeing unto every individual unlimited freedom of opinion, encourage investigations which tend, for a definite period at least, to produce these differences.

There are not a few who view with alarm the multiplicity of religious doctrines and sects, which prevails in our day. They are disposed to look upon it as an imperfection in our inst.i.tutions, or as a token of the degeneracy of our age; and they fear that the most disastrous consequences will flow from it to Christianity. I cannot but view these apprehensions as groundless. They seem to grow out of a singular want of knowledge of the organism of the human mind.

Moreover, they indicate an erroneous conception of the inherent power of truth; and a marvellous lack of confidence in the self-sustaining capacity of the Christian religion. If Christianity cannot exist and progress among men without chaining the human mind in bondage, stifling all research, and forbidding a critical investigation of doctrines put forth in its name, then it must at length become extinct. Men will and must think, reason, investigate, on religious subjects, as well as other topics, whatever result may follow. I cherish, however, none of these fears. The multiplicity of denominations, and the diversity of opinions, can work no serious injury to religion. The discussions, researches, and critical examinations, which necessarily grow out of this state of things, will but sift error from truth; and result, ultimately, in laying broader and deeper the foundations of pure Christianity in human society; bringing out its highest excellencies and beauties to the admiration of men, and elevating it far above the poisoned arrows of scepticism. It is the errors engrafted on Christianity, in dark and ignorant ages, that have given the infidel all his weapons of attack. When these errors shall at length all be detected and expunged by candid research, and faithful investigation, the shafts of the sceptic will fall harmless at the base of the graceful and glorious temple of Christ's religion. In the words of John Milton--"Though all the winds of doctrine were let loose to play upon the earth, so truth be in the field, we do injuriously * * * to mis...o...b.. her strength. Let her and falsehood grapple. Who ever knew truth put to the worse in a free and open encounter?"

What line of conduct should the young adopt towards those who differ from them on religious doctrines?

In the first place, let it never be forgotten that others have the same civil, moral, and religious right to differ in sentiment from you, that you have from them. This right is recognized by our republican government, and is sanctioned by the gospel. One of the directions of the Saviour is, that men should "search the Scriptures."[11] There would be no propriety in this commandment, had not individuals the right to understand the teachings of the Scriptures, according to their best judgment, with the light they possess. Moreover, Protestantism allows among its first principles, the legitimate right of individual interpretation of the Scriptures, and private judgment in religious matters. It was for this right that Luther and Zuinglius, Melancthon and Calvin, and all the Reformers, contended against the arrogant a.s.sumption of the Roman Church. That Church insisted that the people were not to understand the Scriptures for themselves, but were bound, to receive, unquestioned, such interpretations as the bishop or priest should teach them. Whoever deny freedom of opinion, in regard to religion, to all men, clearly violate the spirit of the gospel, the recognized rights conferred by the Protestant religion, and the sanctions of our political inst.i.tutions.

[Footnote 11: John v. 39.]

Admitting then, as you must, the privilege of others to differ from you in religious sentiment, you should not allow that difference to be a matter of offence. It should be no disparagement in your view, nor lessen them in your estimation. However great you may consider the errors of your neighbors, if you are satisfied they are _sincere_, you should respect them for their sincerity! Hypocrisy, in every form, should be denounced. Those who profess to believe what they do not, or to be what they are not--who a.s.sume the Christian name when they are in fact, but bitter and narrow-minded bigots--are only worthy to be heartily despised.

Let me caution the young, also, against a spirit of exclusiveness.

In our age and country, a religious aristocracy is no more to be acknowledged than a political. All denominations stand on an _equality_, in their rights and privileges, and in the estimation in which they are to be held as public bodies. No sect can put on airs, and a.s.sume to lord it over others, in any respect whatever, without subjecting itself to the severest censure. Among the rights belonging equally to all, is the Christian name. Every denomination which receives the Scriptures as the inspired word of G.o.d, and believes in Jesus Christ, as the Son of G.o.d and the Saviour of men, is justly ent.i.tled to the name of _Christian_, and to be acknowledged and treated as such. This is the only test laid down in the New Testament, as a careful examination will satisfy the candid mind.

For any one sect to attempt to monopolize the Christian name, and a.s.sume that all the piety, G.o.dliness, and virtue in the land, is to be found in its borders alone, is to place itself in a most ridiculous position. A pretence so arrogant and groundless, in our enlightened day, can have no other effect than to excite a smile of pity on the countenance of sincere and candid Christians. I would have the young give no countenance to these pretensions; but seek to attain to higher and n.o.bler principles. Let them place sectarian bitterness and prejudice beneath their feet, and imbibe enough of the Christian spirit to acknowledge freely, that, in all denominations, good and pious people can be found.

In estimating those of other views, the young should avoid denouncing a whole denomination, and condemning their doctrines as demoralizing, because some corrupt men may have been found in their midst. If this rule of judging was generally adopted, where is there a cla.s.s of Christians which could stand? Were there not among the chosen twelve of our Saviour, a Judas to betray him, and a Peter to deny him with oaths? Shall we, therefore, insist that Christianity is false and corrupting? There are few sects in the land, which have not had both clergymen and church-members guilty of the most corrupt practices. Are we to conclude from this, that the doctrines of those who have had these unworthy members, are false and licentious? Who are willing to adopt this test? A denomination cannot consistently apply a test to others which they are not willing to abide by themselves.

Candor will lead all upright minds to acknowledge that corrupt men will find their way into every sect, and that it is manifestly wrong to judge of the whole body by this cla.s.s. To decide of the practical tendencies of different and conflicting doctrines, seek to understand their effect on the great ma.s.s of those who receive them. Do they influence them to honesty, industry, benevolence and neighborly kindness? Do they inspire respect for the rights and interest of fellow-beings? Do they open the ear to the cry of poverty and want? Do they lead to a love supreme to G.o.d, and to our neighbor as ourselves? These are the legitimate fruits of Christianity. Where they abound, you need not doubt the spirit of Christ prevails, and that the truths of his gospel are in the midst of such a people.

I would exhort the young to respect religion, in whatever form they find it, and to have a high and just regard for the rights and feelings of professing Christians of every cla.s.s. In this, as in all things else, be governed by the Redeemer's golden rule--"All things whatsoever ye would that men should do unto you, do ye even so unto them."

Amid the multiplicity of sects and doctrines, let every youth search for religious truth, as the "pearl of great price!" Be careful that your researches are in the right direction--not downward to the dark and mysterious of past and ignorant ages, but upward to the bright, the simple, and glorious. Ever seek for expansive and enlightened conceptions of G.o.d, his character and purposes--of Christ, his gospel and its results--of man, his nature, his high relationship, his duty and destiny. The more elevated and comprehensive your views on these subjects, the more exalted will be your feelings and principles of action; and the better will you be prepared to live a life of purity and usefulness, and to die triumphing in the brightest and sweetest hopes of immortal light and happiness.

In concluding this subject, I would call attention to the following suggestions of several able writers, in regard to Religion and its influence on its possessors:--

"In the great and universal concern of religion, both s.e.xes, and all ranks are equally interested. The truly catholic spirit of Christianity accommodates itself, with an astonishing condescension, to the circ.u.mstances of the whole human race. It rejects none on account of their pecuniary wants, their personal infirmities, or their intellectual deficiencies. No superiority of parts is the least recommendation, nor is any depression of fortune the smallest objection. None are too wise to be excused from performing the duties of religion, nor are any too poor to be excluded from the consolations of its promises.