Every day a Sabbath, means no day a Sabbath. All places holy, means no place holy. All things worship, means nothing worship. All honest labor religious, means no labor religious. Freedom means license, contempt for virtue, enslavement to vice. Progress means falling back. Elevation means degradation. Liberality means leniency to error and evil, and severity towards truth and goodness. In short, darkness means light, and light means darkness; good means evil, and evil good; bitter means sweet, and sweet bitter. Reform means revolution, and renovation means degradation, and all these charming things mean wretchedness and ruin.
We must not be understood as condemning all the sentiments uttered by the great deceiver. Many of them are true and good. They are Christian. Satan is too wise to preach unmitigated falsehood. He understands too well the art of using truth so as to serve the ends of falsehood. It is enough for him if he can sever men's souls from Christ, and truth from divine authority, and religion from Christianity, the Church, and the Bible. Allow him to do this, and he will discourse and sing to you a world of sweet words and lofty sentiments. Truth is the ladder by which men climb to God, and goodness, and heaven. But Satan has found out that there is a way down the ladder as well as up, and that to praise the ladder to the descending crowd is the surest way to draw them ever further downward, till they lose themselves amid the blinding smoke of the abyss beneath. We love, we cherish every sweet word of truth, but we value nothing apart from God, and Christ, and Religion.
28. It is a bad thing when people are taught things in their youth that are not true. They are sure, when they become students, if they are honest and able, to find out the errors, and to lay them aside. And the mere habit of detecting and laying aside errors, has a tendency to make men skeptical. Now I had been taught a multitude of things in my youth that were not true, both with regard to the doctrines and the evidences of Christianity. These things I detected and set aside in riper years. And I had so many things to set aside, that I came to look with suspicion on almost all my creed. The skeptical tendency got too strong for my habit of belief. I suspected where there was no good ground for suspicion. I rejected truth as well as error. I held in doubt doctrines that I ought to have cherished as my life. Change became too easy; judgment too hasty; and error and unbelief were naturally the result.
It is especially a bad thing when an earnest young student sees signs of carelessness in religious writers; a readiness to repeat what has been said before; to support what is popular, without endeavoring to ascertain whether it be true or not. It is still worse when a student discovers in religious writers signs of dishonesty and fraud. I discovered both. I saw cases in which false doctrines were passed on from generation to generation, and from writer to writer, without the least attempt to ascertain their true character. I saw other cases in which dishonesty was manifest, in which fraud was used, in support of doctrines. Old creeds were allowed to remain unaltered, long after portions of them had been found to be unscriptural; and error was subscribed as a matter of course. The result was, a distrust of everything held by such parties, unless it was supported by the plainest and most decisive proofs.
29. I was now in a state of mind to go down quietly and almost unconsciously into utter unbelief. And I went down. I did not reject the doctrine of the divine origin of the Bible and Christianity, but gradually lost it. My faith died a natural death. I was in the world, and became a worldly man. I mixed with unbelievers, and gradually came down to their level. I had supposed that a man could be as religious outside the Church as inside; but I found it otherwise. It was a sad, an awful change I underwent; but I not only did not see it, at the time, in its true light, but was actually unconscious for a long time that it was taking place.
In November 1852, I attended a Bible convention at Salem, Columbiana County, Ohio. It lasted three days. I spoke repeatedly, and at considerable length, at its meetings. My remarks wore directed chiefly, not against the Bible, but against what I regarded as unauthorized theories of Scripture inspiration. I contended that those theories were injurious to the interests of virtue and humanity.
I also spoke about the darkness in which the human authorship of portions of the Bible was wrapt. My remarks were a mixture of truth and error, but in their general tenor they were unjust, and could hardly fail to be injurious.
Henry C. Wright spoke at this convention, contending that man had an infallible rule of life engraven on his own nature, independent of instruction from without. He was often severe and extravagant in his remarks. He was fierce, and said things which he could not make good.
The Rev. Jonas Harzell and others spoke in defence of the Bible.
On the last evening the hall in which the convention was held was densely crowded, and the audience was greatly excited. A Mr. Ambler spoke at great length, and seemed desirous to excite the people to violence against the assailants of the Bible. When he closed, a large portion of the audience seemed bent on mischief. I rose to reply to Mr. Ambler, and soon got the attention of the audience. Their rage quickly subsided, and at the close of my address, the people separated in peace.