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 noblest
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 passer-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 God, 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 assertion of such truths. Reason may
sanction what it cannot fully grasp, as the boundlessness of space,
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 God_. 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 God 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 orbit, 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 pass
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 pass--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 God'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 asserted by revelation, and sustained by
religion. We see a corroboration of this momentous fact, in the
transformation of the loathsome caterpillar into the beautiful
butterfly, 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-clustering 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 passing souls
To mingle in this passing 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 God reveals himself to his creatures. He will not
contradict himself. His revealed word as plainly asserts 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 God 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 God 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 anticipations 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 God
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 passages should be understood. Give
them such construction as will most perfectly correspond with the
attributes and character of God, 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 God that he will assist
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 circumstances 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 circumstances
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 Titus 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 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
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 circumstances 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
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 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
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 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 analyzed 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 institutions 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 institutions, 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
misdoubt 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 assumption 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 institutions.
[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 assume the
Christian name when they are in fact, but bitter and narrow-minded
bigots--are only worthy to be heartily despised.