Fortunately, or providentially, I would say, the temperance reformation commenced soon after, and my father and other prominent members and the clergymen of the Baptist and Congregational churches in our town took an active part in the new movement. My father signed the pledge not to drink intoxicating drinks, and I followed his example; and I thank the Lord that I did so, for it gave me the strength and courage to say, "No, I thank you, I never drink," when invited and tempted to drink intoxicating drinks. No intoxicating drinks have been publicly sold in that town (Ashfield, Mass.) for many years. During a recent visit there I found that, within the past three years, there have been 61 deaths in the town, of whom 15 only were under 50 years of age, whereas 20 were over 80 years, of whom 4 were over 90 years of age. What do you think of that, Christian brother?
I remember very well the first ideas I had of God when a boy, which I derived from the preaching and praying of ministers. It was that God and our Lord Jesus Christ were two distinct Beings. We had for a time a venerable gray-headed old man who preached one Sabbath, and a young man who preached the next. I thought the old man represented God the Father and the young man represented Jesus Christ.
When I arrived at manhood and came in contact with men of different religious views, and read some of their writings, the doctrine of the Trinity became more and more a mystery to me. At one time I was slightly inclined to Unitarianism, but I could not reconcile their doctrines with the Bible. Yet the Trinitarians seemed to teach distinctly that there are either two Gods, possessing different attributes, or that Jesus Christ was not God. It does not make any difference what we say with our lips; the question is, What do we "think in our hearts"? When I heard a bishop of one of the prevailing denominations stand up in his pulpit, as I have, and represent Jesus Christ as standing with one hand upon the throne of Jehovah, and the other hand resting upon the sinner's head, pleading with the Father to forgive him for his (Christ's) sake, was there not in the mind of that bishop a distinct idea of two Beings, possessing different feelings and passions? Now, were both of them Gods, or was one of them not God? And when I heard prayers so frequently terminated by the phrase, "Forgive us for Christ's sake," the question naturally arose, to whom were such prayers addressed? If there are any intelligent rational ideas connected with the phrase in the mind of the one using it, has not his prayer unquestionably been addressed to some God outside of the Lord Jesus Christ? Who is that God? Can Christian men safely reject the express teaching of our Lord Himself when on earth, when He declared: "I and my Father are One;" "Whose hath seen me, hath seen the Father"? and the apostle's teaching, that "God was in Christ, reconciling the world unto Himself"? Is there any other way to the Father at this day except through the person of the Lord Jesus Christ—God manifest in the flesh? Is He not the "Alpha and Omega, the beginning and the end, the first and the last"? Why, then, pray to an unknown God? In the Old Testament, we are told that "I, Jehovah, am your Savior, and beside me there is no Savior," and in the New Testament we are told that in Jesus Christ dwelt all the fullness of the Godhead bodily. He is "Immanuel—God with us." Let us, then, worship Him—One God in One Divine Person.
The doctrine of election and predestination early troubled me. I could not reconcile it with the loving kindness which the Sacred Scriptures proclaim as characteristic of our Heavenly Father.
The doctrine of justification by faith alone, "without the deeds of the law," as the old hymn read, was not a doctrine which appealed to my reason, but it was a very consoling doctrine. Every young man who has been carefully reared by religious parents, and under the influences of a church, expects to be converted and get religion some time before he dies, and to join a church. But if he enjoys good health and the prospect of living for many years, especially if he is taught that, by merely believing or having faith at any time in the "atoning blood of Christ," he can escape the consequences of his evil deeds, there is great danger of procrastination.
A clergyman once said to me: "If a man repents and gets converted one hour before his death, the worse he has been or lived, the happier he will be." It seems to me better to be guided by the Word of the Lord, and to believe that the evil doer shall not go unpunished. The Lord came into the world to save men from sin and from the penalty only so far as they co-operate with Him. Sin is the cause, the penalty is the effect; and effect follows cause as a normal and necessary consequence.
The young, as well as the old, should be taught the great truth, that every thought we harbor, and every word we speak, and every act we do, aid in building up our spiritual organism, and will tell on our eternal destiny, just as the natural food and drink we use, and the exercise we take, will tell on the future health of our material bodies, for good or evil; and there is no avoiding it. If a man or woman, young or old, would be right in the future, he must do right in the present. No one should forget that, even if we reach heaven, the mansion which we will occupy there will depend on our lives here—every one will unite with those like Himself. No one can tell the immense harm which has been done to our race, by teaching that either by faith alone, or through the influence or efforts of the clergy, men can be saved from the penalties or consequences which are sure to follow an evil life. The "willing and obedient" shall eat the good of the land. Our blessed Lord tells us: "If ye keep my commandments, ye shall abide in my love" (John xv: 10). Thus beautiful, symmetrical, spiritual organisms are built up, not by "sowing wild oats" during youth, and disobeying the divine commandments during the subsequent period of life. It is well for all, young or old, to remember the Word: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." (Gal. vi: 7.) At this day we need practical doctrines, which shall unite religion and life, or faith and charity, and such alone will command the respect of non-churchgoers.
While a young man my attention was early called to the doctrines of the Universalists, but their doctrines did not seem to me to accord with the Sacred Scriptures; nor did I think that all men could be equally happy hereafter, when there is such a vast difference in their conduct and lives here. Genuine happiness is the result of right willing and doing; in other words, of keeping the commandments. I have no doubt but the Lord desires that all men should thus live and be happy; but we know that all men are not willing. Having created them free agents, God does not compel them here to love the Lord and their neighbor, which loves manifestly constitute heaven; what reason, then, have we to think He will compel them to do it hereafter? If a man deliberately leads an evil life here, growing ever stronger and more confirmed in that life, until he has made evil his good and rejoices in it, what reason have we to suppose or assume that he will change when he enters the next life? I am willing to leave him in the hands of the Lord—he has passed from my sight. I well remember the remarks of my grandmother when she was eighty-six years of age, a few days after the death of her husband, my grandfather. She said: "I do not fear to die, for I feel that God will do me no injustice." Within a few days she departed in peace.
The Millerite excitement commenced when I was a young man. When I was about twenty years old I was traveling in central Massachusetts. One night there was a meeting of Millerites in the neighborhood where I was stopping, and I attended the meeting. The speaker was very zealous and earnest in his remarks. There was a comet with quite a long tail then visible, and he seemed to think that that comet, with its tail, might sweep across the track of our earth and work its destruction, which he anticipated. I remember very well my reflections on leaving that meeting. A few days before I had stood upon the side of a hill near the track, and had seen for the first time a railroad train on its way from Boston to Worcester. I said to myself: "Now we have railroads, steamboats, friction matches, temperance societies, Sunday-schools, the Bible translated into various languages, which but a few years ago were unknown. This great continent, from being a wilderness, inhabited by a comparatively few wild Indians, has been discovered and is being developed and cultivated by civilized and Christian people, and gradually being made capable of containing and sustaining hundreds of millions of inhabitants." With all these facts before me, I said to myself, "It looks a great deal more as though the world is just beginning to live; in fact, that a new era is dawning, than it does that the world is going to be destroyed." From that night the Millerite doctrine never troubled me any more, for I felt that I beheld, in all the wonderful inventions being made and changes going on in the world, the dawning light of a better day for the inhabitants of our earth.