;ttttt ,,,,,,,„, „ TTTT ttttttttttttttttttti m ! m i m t t ttttttttttttttttttttttttt; Tappan Presbyterian Association \ LIBRARY I E Presented by Mrs. Atterbury. | From Uhraru .of ■ Rev. John G..Atterburu,D.D. 3 .xiiiiij Glass. Book. // M* v /ffi Digitized by the Internet Archive in 2011 with funding from The Library of Congress http://www.archive.org/details/lawofthoughtOOIevi THE LAW OF THOUGHT. BY REV. JOHN LEVINGTON. "As he thinketh in his heart, so is he." Prov. xxiii. 7. "Hear, and your soul shall live." Isaiah lv. 3. "Faith cometh by hearing, and hearing by the word of God." Rom. x. 17. See, also, Matt. xiii. 15. DAYTON, OHIO. United. Bretliren Pixlblisliiiig Horase, 1872. SFffel ,U5 Entered according to Act of Congress, in the year 1872, by REV. JOHN LEVINGTON, In the office of the Librarian of Congress, at Washington, D. C. Exchange Univ. of Mich. AUG 8 - 1933 CONTENTS- PAGE. Introduction . 7 CHAPTER I. All motion the result of mental action — Contrary theories examined, and their weak and godless char- acter exposed 11 CHAPTER II. Mind and matter further considered and direct argu- ment offered — Direct and indirect divine interposition distinguished, and instances given in illustration. 19 CHAPTER III. Good and evil, both natural and moral, result from men- tal action; moral evil the direct, and natural evil the indirect result of mental action — Scripture quoted in proof — Moral evil could not enter this world save by a moral agent belonging thereto — Nature and extent of IV CONTENTS. the evil thus introduced — Moral evil could not be introduced by force 27 CHAPTER ;iV. While mind moves everything, thought moves mind— • Mental action is the result of thought, otherwise it would not be intelligent action — While thought moves me to action, it does not deprive me of power to choose and reject as I please— Facts introduced in illustra- tion — Scripture teaching in harmony with such facts— Whether the action is right or wrong, it is the result of thought c... t 33 CHAPTER V. Feelings, desires, etc., the result of thought— Mind does not receive or lose its essential properties either by connection or disconnection with the body — Ways in which thoughts are communicated to the mind— In- stances given in illustration, and the positions estab- lished with the certainty of fact . 40 CHAPTER VI. Love and hatred, hope and fear, joy and sorrow, com- placence and disgust* approval and disapproval, with their corresponding actions* are all the result of thought — The bodily senses are only the mediums through which thoughts are communicated to the mind — You can not communicate moral ideas to mree animals, not because they lack bodily senses, but be- cause they lack mind — Scripture _and fact adduced — CONTENTS. V We may be forced to hear and see, but can not be forced to approve the thoughts thus presented — By- choosing our position and company we may to a large extent determine what our thoughts shall be — Origin of moral evil — No thought, whether good or bad, is mine till I adopt it— The assumption that mind is forced is fully considered and refuted 49 CHAPTER VII. Order of thinking, feeling, and acting — How habits are formed and the character molded — Thought the final cause of all — "As he thinketh in his heart, so is he," not as he saith 60 CHAPTER VIII. Various types of character presented — Six different types of character in six children of the same parents — The types of character produced by different re- ligious schools — Outlines of character impressed both easily and unalterably at an early age— Instances are given — Even conversion and inspiration do not wholly remove the outlines thus impressed 64 CHAPTER.3X. How the character is formed in the home and in the public school — Unalterable outlines are impressed upon the mind as early as the age of six or seven years — Instances given — Parents, guardians, and teachers should appear, speak, look, and act in a way calculated to convey thoughts which produce the best / VI CONTENTS. type of character — It is a mistake to suppose that loud and angry words are necessary to command obedience, 74 CHAPTER X. What is said to be hereditary is considered, and mistakes pointed out — Thoughts produce mental, moral, and physical comeliness and uncomeliness — Divine teach- ing and grace essential — Both the original and the new man are God's workmanship — The true character is supernatural both in its nature and bestowment — Human agency and divine truth are employed to this end — The difference between revealed and what is called natural religion pointed out 79 CHAPTER XL The use and limitation of reason in religion ., 85 INTRODUCTION Although the propositions discussed in the following pages are somewhat metaphysical, yet I think almost everything is made easy of comprehension. The application, too, is exceedingly practical, and is ex- tended to every class of society and to every depart- ment of life, from the child to the individual of advanced years, and from the most humble to the most elevated pursuits. In short, the application extends as far as mind and thought and the various and numerous results of their operations. Mind moves everything, and thought moves mind. As are the thoughts, such are the motions and emotions. Good and evil, both natural and moral, result from the action of mind; the latter the direct, the former the indirect result. Sin could not be introduced into this world save by a moral agent belonging thereto. It is further shown that moral evil could not be introduced by force. While thoughts move mind, they do not destroy the power of choice ; if they did, the action would neither be intel- ligent nor moral. Nor can that be intelligent action which is not the result of thought. The conclusions throughout are supported by scripture and fact. It is shown that neither connection with the body nor Vlll INTRODUCTION. any state of the body, gives to or takes from mind any essential property. Notice is taken of the various ways in which thoughts are communicated or presented to the mind, together with the results. Interesting illustra- tions are given. We may be forced to hear or see, but we can not be forced either to approve or receive the thoughts thus presented. The eye and ear do not re- ceive, approve, or disapprove thoughts ; they are only the mediums, the avenues, through which the thoughts are communicated or presented to the mind. Hence moral thoughts can not be communicated to mere ani- mals, though their hearing and seeing are as good as are those of men, because they have no minds to re- ceive such thoughts. But although we can not be forced to adopt the thoughts presented, a position favorable to the presentation of evil thoughts and unfavorable to the presentation of good thoughts is to be avoided with the utmost care, and a contrary position sought with the greatest diligence. In sup- port of these conclusions, scripture and facts are in overwhelming profusion. The order of thinking, feeling, and acting is distinct- ly pointed out, and thought shown to be the final cause of all. a As he thinketh in his heart so is he." Thus it is that the habits are formed and the character molded. Various types of character are noticed, and all shown to be the result of the thoughts com- municated. The early period at which such types of character are formed and the extent to which they are or are not alterable, are shown to be matters of startling importance. Hence the care with which the young INTRODUCTION. IX mind should be guarded and instructed in the family, the social circles, and the schools. What is said to be hereditary is considered, and mis- takes are pointed out. Thoughts are shown to be the final cause of mental, moral, and physical uncomeliness. Divine teaching and grace are shown to be essential. Both the original and the new man are alike God's workmanship. The true character is supernatural, both in its nature and bestowment, but human agency and divine truth are employed in its formation. The difference between revealed and what is called natural religion is distinctly pointed out. The last chapter is considered in harmony with the propositions previously discussed. It treats of the use and limitation of what is called reason in relig- ious matters. Both the use and the limitation, it is believed, are distinctly pointed out, and very important conclusions are reached, embracing equally important practical applications. John Levington. Detroit, July 4, 1872. CHAPTER I. All motion the result of mental action— Contrary theories examined, and their weak and godless character ex- posed. All motion is produced by the action of mind or spirit, either directly or indirectly. Mere matter can not move itself; it is absolutely and essentially inert. Knowing that this fact, if admitted, would prove fatal to their various forms of skepticism, infidels have attempted to prove the contrary. But an intelligent and impartial examination of such attempts will result, I am convinced, in a still deeper convic- tion that their antiscriptural theories, and their various attempts to defend such theories, are alike unworthy of confidence, or even of re- spect. For instance, having assumed the eternity of matter, they next attempt to account for such indisputable facts as arrange- ment, organization, and life. To this end the whole is referred to such deities as fate, chance, and necessity. Becoming dissatisfied with these 12 THE LAW imaginary deities, the "atom" theory was adopted. But as the "atom" was only another imaginary deity, it too became unsatisfactory and was abandoned, or rather another name was given to the old heathen deities, namely, "organic molecules," or "internal molds ;" and for a time these newly-invented deities were worshiped, and received credit for the exist- ence of alhthe phenomena referred to. Buffon and the infidels of his school were among the most devout worshipers of the gods last named; and they were all philosophers, of course. But this sublime nonsense was far from being satisfactory to all the savants; hence the "monad" theory was and still is adopted by some. "According to Leibnitz the elementary particles of matter are vital forces not acting mechanically, but from an internal principle. They are incorporeal or spiritual atoms, inaccessible to all change from without, but subject to internal movement. This hypothesis he explains in a treatise en- titled Monadology. He thought inert matter insufficient to explain the phenomena of body, and had recourse to the entelechies. of Aristotle, or the substantial forms of the scholastic OF THOUGHT. 13 philosophy, conceiving of them as primitive forces, constituting the substance of matter, atoms of substance but not of matter, real and absolute unities, metaphysical points, full of vitality, exact as mathematical points, and real as physical points. These substantial unities which constitute matter are of a nature inferior to spirit and soul, but they are imper- ishable, although they may undergo trans- formation. Leibnitz conceived the whole "universe, bodies as well as minds, to be made up of monads." (Fleming's Vocabulary, Art. Monad.) Now, if this theory differs from the pre- ceding, saving in a change of terms, I fail to see it, unless, indeed, that here "confusion is worse confounded." Leibnitz admits matter to be inert, and seems to distinguish between it and mind, yet he claims "the whole universe, bodies as well as minds, to be made up of monads/' and these monads are "elementary particles of matter," and they are the "vital forces," which produce the entire "phenom- ena." Hence his "monadology" begins, con- tinues, and ends in mere materialism. In- deed it is acknowledged that he adopts the 14 THE LAW Aristotelian principle; and it is well known that Aristotle asserted the eternity of the material universe, in form as well as in sab- stance. In short, the sum of all this learned nonsense may be put into a nutshell, thus : cer- tain "atoms," "internal molds" or "organic molecules," "elementary particles of matter or vital forces," are the producers of all the organism, order, and life in the universe ; and they themselves are mere matter, and are eternal, as is the universe of which they are the "vital forces," "primitive forces ;" and "the changes which the monad undergoes, of what kind soever, though they may seem to us the effect of causes operating from without, are only the gradual and successive evolutions of its own internal powers which would have produced the same changes and motions, although there had been no other being in the universe." Inasmuch as "minds," as well as "bodies," are said "to be made up of monads," these monads are said to be "endowed with certain active and perceptive powers. A monad, therefore, is an active substance, sim- ple, without parts or figure, which has within itself the power to produce all the changes it OF THOUGHT. 15 undergoes from the beginning of its existence to all eternity." It follows, according to this monadology, that these monads, or little gods, have done, are doing, and will do all the work, and that "to eternity." Hence it is of no con- sequence whether there is or is not another God, for there is nothing for him to do, seeing that these little monadologicalgods do, and ever will do, all the work. These be your gods, O phi- losophers ! It is of no manner of use, however, to concern ourselves about these little gods, either one way or another, for they are "primitive forces," "real and absolute unities, metaphys- ical points, full of vitality, exact as mathe- matical points, and real as physical points," and their operations and evolutions can not be changed by any moral act of ours, whether good or bad. "The changes which the monad undergoes, of what kind soever, though they may seem to us the effect of causes, operating from without, are only the gradual and succes- sive evolutions of its own eternal powers, which would have produced all the same changes and motions, although there had been no other being in the universe." It is evident, then, that this monadology is like Aristotle's 16 THE LAW demonstration, namely, "that which is, must be as it is, and can not be otherwise;" for it is claimed, observe, "minds, as well as bodies," are "made up of" these "monads," even "the whole universe," and nothing "operating from without" themselves can at all change or affect their "evolutions." Now take away from this monadology the mere verbiage, the accumulation of technical and high-sounding terms, and you have nothing left but materialistic necessity without a covering. Nor do I see any real difference between this monadology and Hume's argument against the possibility of miraculous or supernatural events, the substance of which is this : "It is contrary to experience that a miracle should be true." Here he simply assumes that no miraculous or supernatural event ever did take place, and consequently, that prophets, apostles, and all others who have borne testi- mony to such events, have done so contrary to their own experience, and were, therefore, all of them, hypocrites, liars, deceivers, and im- postors. And having assumed all this, he jumps to the conclusion that a supernatural event never can take place. Such is Hume's OF THOUGHT. 17 famous argument when divested of its mere verbiage and sophistry. For my part, I never could see for what it was famous, unless it was for its bold assertions and as- sumptions. But I design simply to call atten- tion to the fact that Hume's infidelity and Leibnitz's monadology equally exclude the supernatural, and so do the other theories referred to ; and we may add, so do most of the geological and cosmological theories of the present day. And all this sort of thing is called philosophy, and as such is much ad- mired. To all this I very much prefer the teachings of revelation, and must still look out upon the universe as the "work which God created and madeP "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him : and he is before all things, and by him all things consist." The same authority teaches me that this "God is nigh unto all who call upon him in truth ;" that "in him we live, and move, and have our being." Compared with such teaching, accompanied, as it is, with 2 18 THE LAW overwhelming evidence, and enforced by in- finite authority, monadology and the other theories which substitute "atoms" and "mole- cules" for God Almighty sink into driveling nonsense, and become detestable. Mind, not matter, is the final cause of all motion. OF THOUGHT. 19 CHAPTER II. Mind and matter further considered and direct argu- ment offered — Direct and indirect divine interposition distinguished, and instances given in illustration. Now, in opposition to all the absurd con- jectures of materialistic theorists, and at the risk of being pronounced incurably ignorant, we repeat the assertion, that all motion is produced by the action of mind or spirit, either directly or indirectly. Mere matter can not move itself; it is absolutely and essentially inert. Whether it have the solidity of the granite rock, the elasticity of air, or the tenui- ty of the nebula, the fact is the same, it can not move itself — it is still inert. There are certain phenomena which to the superficial observer may seem to be at variance with our position, but closer observation will seldom fail to discover the illusion. For instance, produce a vacuum, and then remove the pro- ducing cause: the result is, the surrounding air rushes into the vacuum, and equilibrium 20 THE LAW being restored, all is quiet; and that quiet remains till again disturbed. But you say, "The air of itself rushed into the vacuum.'* Of itself ! This is only one of numerous instances wherein improper language leads us astray. The air did nothing of itself, the formation of the vacuum was the cause of the motion from first to last ; but the air could not produce a vacuum in itself, it was mind that did that. That the air could not produce a vacuum in itself is made evident by the single fact that the vacuum could not continue a mo- ment longer than the producing cause contin- ued, in other words, it could not of itself continue the vacuum a single moment, much less produce it. In all these movements the air was perfectly passive; and what is true with regard to this given portion of air is true of all the circumambient air — true of all air. "We conclude, therefore, that all the varied motion of air is produced by the action of mind, directly or indirectly. By these two words, when referred to the infinite mind, I desire to distinguish between those direct in- terpositions by which immediate results are produced and those acts by which arrange- OF THOUGHT. 21 ments are made to bring about the same or similar results. By the latter I mean the regular winds of the different seasons, by the former I mean such a wind as that mentioned in Jonah i. 4. "But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken." The words natural and super- natural are very properly employed for the same purpose. The work is said to be super- natural when it is done independent of natural agents, or when such agents are used in a supernatural way, as in the case of Jonah, and also when the wind was supernaturally em- ployed to prepare a way for the Israelites through the Red Sea. The following may be regarded as an instance in the natural order : "He giveth snow like wool: he scattereth the hoar-frost like ashes. He casteth forth his ice like morsels : who can stand before his cold ? He sendeth out his word, and melteth them : he causeth his wind to blow, and the waters flow." Now, in all these instances, whether in the natural or supernatural order, mind is the efficient agent, and the rushing air in its onward sweep the passive instrument, just as 22 THE LAW much so as in the case of the vacuum, in which case human mind was the efficient agent. And here we see how the human mind may interfere with the order established by the Infinite Mind; but when the Infinite Mind acts absolutely, then there is no resist- ance, either by mind or matter. Of the wit- nesses to this fact also, the Israelites, the Egyptians, Jonah, the whale, the winds, and the seas, are only a few. Again ; place water upon an inclined plane, and it will fall into the place beneath ; lift a stone in your hand and raise it to a given hight, then open your hand, and it will fall to the earth. You say the water or the stone drop- ped, fell, or moved from the one place to the other. But mind was the cause even of that motion, for it was mind that raised them to the positions from which they fell, otherwise they had never been there. The water and the stone could not raise themselves, and their fall, instead of proving self-motion, proves just the contrary, as in the case of the vacuum. You say all this is very simple, very plain ; and so it is. But why? I answer, because you are capable of investigating this OF THOUGHT. 23 much ; and were you equally capable of inves- tigating all the phenomena of motion, you would see with equal clearness that of all motion mind is the moving cause. And just as sure as this is true, just so sure it is true that previous to mind there could neither be mo- tion nor being. Hence if there be such things as "organic molecules/ 9 " atoms," and "mon- ads," it was mind that gave them their being, and their motion, too, if they have any. From my window I see the steam-engine dashing along its iron track, and dragging after it a long train of cars; and I am told steam drives it. But the truth is, it is mind that has moved and still moves every ounce of matter there in motion. It was mind that built the road, the engine, and the ears ; mind that set in motion all that moves ; and it is mind that continues that motion. If you doubt this, just let that mind now controlling and guiding the steam leap from the engine, and leave the steam uncontrolled and unguided, and you will soon have awful proof of the truth in question. It will not be long till every ounce of matter in that moving mass shall be motionless ; and the steam itself, which mind had created, con- 24 THE LAW fined, and controlled, will soon be as motionless as the solid iron, having quickly returned to water, from which it had been generated by mind. See, again ; there are three grist-mills, with their extensive and complicated machinery all in motion ; and the white flour is falling into the place prepared for it. We are told that water drives the one, steam the other, and wind the other. But if mind had not been at work, the mills and their motion had never existed ; and if mind does not continue to work, every ounce of matter in those mills w T ill soon be as motion- less as the shattered engine and cars in the case previously supposed. So evident is it that mind is the mover of all that moves. And if this is not seen as clearly with regard to all the complicated motions throughout the universe, as it is with regard to the mo- tions here referred to, it is simply because we are not now capable of extending our investi- gations to the more distant and complicated motions of the moving universe. But from the investigations which we have made or may make, from the facts which we do know or may know, with regard to the motions OF THOUGHT. 25 within the reach of investigation, we are bound to extend legitimate inference to all similar motion, though beyond the reach of our pres- ent powers of investigation. To know the chemical properties of a given body of water, it is not necessary to analyze every quart of water in that body ; the analysis of a single quart is all-sufficient. In like manner, from a just in- vestigation of a given amount of motion we legitimately and safely conclude with regard to all similar motion. Hence, even though we could investigate all the motion in the material universe as easily and as fully as we have investigated a part of that motion, it would not be necessary to do so. The fact that matter is inert, and that mind is the final cause of motion, is already sufficiently estab- lished by the investigations already made. For instance, there is now before me a piece of steel which weighs about three ounces. It has had a place on my desk for quite a number of years. And all my senses say, as they have always said, that it can not move itself; it is absolutely and essentially inert. And all my intelligence says that no addition, ex- tension, or contraction of that matter will 26 THE LAW give it an essential property which it does not now possess; nor would such changes deprive it of that inertia which is now one of its essential properties. By the side of that piece of steel lies a piece of tissue paper; and all my senses and all my intelligence say that it is just as incapable of moving itself as is the piece of solid steel, and would be if its tenuity were like that of the nebula. Thus all our senses, all our intelligence, and all the facts within our reach, unite in testifying that mat- ter can not move itself, and that mind is the final cause of all motion. Hence, to contradict this position is to contradict all the senses and iill the intelligence of all men. OF THOUGHT. 27 CHAPTER III. Good and evil, both natural and moral, result from men- tal action ; moral evil the direct, and natural evil the indirect result of mental action — Scripture quoted in proof — Moral evil could not enter this world save by a moral agent belonging thereto — Nature and extent of the evil thus introduced — Moral evil could not be introduced by force. Good, and evil, both natural and moral, result from the action of mind. Mere matter has no moral quality, and having no action can pro- duce none. And as natural evil results from moral evil, it follows that if the latter had not existed neither had the former. Hence moral evil is the direct and natural evil the indirect result of mental action. These propositions are so obvious that we doubt whether it is necessa- ry to offer anything in the shape of proof. It may be well, however, to support our propo- sitions with a few texts from Scripture, for we are not of the number who think an appeal to Scripture beneath their dignity as thinkers. It will be seen, we think, that the following texts support everything that is asserted in the 28 THE LAW above propositions : "Unto the woman he said, I will greatly multiply thy sorrow. * * * And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it : cursed is the ground for thy sake ; in sorrow shalt thou eat of it all the days of thy life ; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field: in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken : for dust thou art, and unto dust shalt thou return." Gen. iii. 16-19. The following inspired exposition and application of this whole affair leaves no room either to doubt or evade: "By one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned." Sin entered into the world by man, not by mere matter, whether organized or unorgan- ized, for it has no moral quality, and therefore can communicate none; not by the devil, for as he did not belong to this world sin could not enter by him. He could, and did, present evil thought to a moral agent belonging to OF THOUGHT. 29 this world, but it remained in the choice of that agent to accept or reject that thought ; nor was it possible for sin to enter till the thought thus presented was accepted by such moral agent. The evil thought thus presented was accepted; and thus it was that "sin entered into this world, and death by sin." So clear it is, that sin could not enter this world, nor any other, save by an intelligent being — a moral agent belonging thereto. E"ow mark the nature and extent of the curse that enter- ed by sin. To this end a careful examination of the texts quoted above is all that is neces- sary. This being done, it will be seen that the curse fell upon the man, upon the woman, upon the beast, and upon the ground. And the terms which are so awfully suggestive of its nature and extent are sorrow and death. A life of sorrow terminating in death! Here we see at a glance that both natural and moral evil result from the action of mind, and that by such action they entered our world, and could enter in no other way. And it is folly, worse than folly, to cavil at those inspired teachings, for the natural evil is painfully apparent in the physical world; and certainly 30 THE LAW the moral evil is not less so in the mental world. And we may safely defy any man to account for their existence in any other than the way here pointed out. To introduce the natural evil while all was morally right would evidently be at variance with moral rectitude. And moral evil could not be introduced by force; first, because it results from the ac- tion of mind, — and that action must be free, otherwise it has no moral quality at all, any more than the action of a hammer, or that of a sword when wielded by the human hand, and, second, because the forcing agent is evident- ly the only accountable agent in the supposed case, so that if there is moral wrong in the forcing act, that wrong remains with the party attempting to force. It is not communicated or introduced at all; it is not transferred or communicated to any other party or place whatever. Hence to suppose that moral evil was introduced by force of any kind, implies contradiction and impossibility; and the sup- position that natural evil was introduced be- fore moral evil existed, is evidently at variance with the moral rectitude of God, and, conse- quently, utterly inadmissible. OF THOUGHT. 31 From the conclusions already established it evidently follows, of course, that all good re- sults from the action of mind. As matter has its existence from the creative act of the Infinite Mind, and is essentially inert, no good, any more than evil, can be attributed to it as a final cause. And this, too, is the plain teaching of Scripture. "Do not err, my be- loved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no vari- ableness, neither shadow of turning." Thus all good is attributed to the Infinite Mind as the final cause, but no evil. "God can not lie," "can not be tempted with evil, neither tempt- eth he any man." "Evil cloth not from God proceed, 'Tis only permitted, not decreed ; As darkness is not from the sun, Nor mount the shades till he is gone." Natural evil is from God, as his rod to cor- rect, chastise, and punish evil-doers; and that evil-doing is the action of created mind, not by necessity, or force of any kind, but by choice. The fact is, will can not be forced, whether in the body or out of it, in time or 32 THE LAW in eternity. The apostate spirit that is "turn- ed into hell" does not will that thing any more than the criminal on earth wills his own capital punishment. Will may be influenced, but not forced. The latter always implies a palpable contradiction. Moral good, as well as evil, results from the action of created mind; but of this good, in the case of fallen man, grace is the final cause. OF THOUGHT. 33 CHAPTER IV. "While mind moves everything, thought moves mind- Mental action is the result of thought, otherwise it would not be intelligent action- — While thought moves me to action, it does not deprive me of power to choose and reject as I please— Facts introduced in illustra- tion — Scripture teaching in harmony with such facts— Whether the action is right or wrong, it is the result of thought. Having seen that all motion and all good and evil result from mental action, we are now prepared for the questions, From what does mental action result? What moves mind? Unquestionably mind is essentially active. Action is coeval with its existence and co-extensive with its being. Action with- out mind and mind without action are alike impossible. To cease to act is to cease to be mind, and to cease to be mind is to cease to be. Mental action is moral action. You can no more divest mental action of moral quality than you can divest mind of moral nature. Moral action must be good or bad, and so must moral nature. Indeed the word moral 3 34 THE LAW is always, when properly used, expressive of quality, and such quality as is only predicated of mind and the action of mind. Hence mind and its action are always morally good or morally bad. Good, better, or best, bad, worse, or worst, they may be, but we can not conceive of them as being neither bad nor good. From the above conclusions it necessarily follows that mind has power to vary its actions, and that both as to quantity and quality, oth- erwise its action would be the result of neces- sity, and could have no moral quality at all. We are now speaking of the human mind, of course, not of angelic minds or of the spirits of the just made perfect, much less of the Infinite Mind. In other words, mental action is intelligent action, not action without motive, cause, reason, or choice, not the action of a mere machine. If this were the character of mental action, the moral law would be as inapplicable to man as it is to a steam-engine. I am conscious that I can apply myself to the contemplation of any one of several different subjects, temporal or spiritual. I am con- scious that I can continue that contemplation OF THOUGHT. 85 for a longer or shorter time at pleasure; that I can choose whether the subject shall be temporal or spiritual; that of several motives I can yield to either one ; that these motives are the result of thoughts suggested in various ways; that these thoughts move my mind to action, but do not deprive me of the power to choose or reject as I please. The mail-train from the west passes my window, and by its whistle and the rumbling of its wheels I am apprised of the fact. This suggests the thought that the mail has arrived; and this thought moves me to go to the post-office, but it does not force me. I decide, however, that I will go, and thus my thinking and acting continue. I am conscious that my action is the result of thought, and equally conscious that I act freely. I am not forced. I know I am not, for I feel conscious that I can either go or stay; but I go, and feel conscious that I do so intelligently and freely. I have returned, and have done so of choice, not by force of any kind. I am conscious that I could pro- long this argument; but I choose not to do so, and will simply add a thought which now occurs to me, and which I believe is sufficient- 86 THE LAW ly conclusive. Nor does this thought force me 5 though it moves me to offer the following as a conclusive argument. The thought is this: God's will made known, accompanied by the sanctions of eternal life as the reward of obedience, and eternal death as the punish- ment of disobedience, certainly affords the highest possible motive. It includes the promise of all good on the one hand, and the threat of all evil on the other. Yet this mo- tive is resisted — universally resisted— by the children of men. And if the strongest possi- ble motive is thus resisted, who will dare to say that the weaker motives are irresistible ? I claim that this single fact (for it is a fact) is conclusive of the motive and w T ill-question. Thus it is that thoughts, and the motives inseparably connected therewith, move mind, but do not deprive it of the power of choice, do not force it, but leave it free to vary its actions, both as to quantity and quality. In other words, mental action is intelligent action^ not that of a mere animal, much less that of a mere machine. Of all this I am conscious, and so is every child of man. Hence, he who op- poses this position does so in opposition to his OF THOUGHT. 37 own consciousness and that of every child of man, and in opposition to the plainest teach- ings of God's word. Nor has he anything to offer in favor of such opposition ex- cept the merest conjecture. It is a fact, I repeat, a fact of observation, a fact of con- sciousness, a fact of universal history, a fact repeatedly asserted in the inspired word, a fact acknowledged by saints and sinners in every age and country, that man may act in harmony with or in opposition to the revealed will of God, which holds out the strongest possible motive to a compliance therewith. "I called, 5 ' says the Almighty, "and ye refus- ed; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof." Again ; "I would, and ye would not." And yet again; "Ye do always resist the Holy Ghost : as your fathers did, so do ye." Now let not him who thus resists the Almighty himself dare to tell me that the most trifling thoughts and motives are irresistible — trifling as to the objects offered as a substitute for all good, but foolish and wicked in themselves as opposed to God and all good. Let him not 38 THE LAW tell me, as he really does, that the weakest is stronger than the strongest. Moreover, we are assured that the grace of God is sufficient, and that all-sufficient grace is to be had for the asking. But whether I act right or wrong, the act is the result of thought. But thinking is so rapid, and man is so inattentive to his own actions, that he does not, perhaps, in one instance out of a hundred, mark the connec- tion between his thinking and acting. I am conscious, too, that if I diligently seek to know the will of God, and make a good use of the grace given, I can distinguish between the thoughts that are morally right and those that are morally wrong, and act accordingly. And for this ability God holds me accounta- ble, and for no more. We must not fail to notice the fact that we have power to turn our attention with more or less specialty to carnal or spiritual subjects, and thus become "car- nally-minded," which "is death," or "spirit- ually-minded," which "is life and peace." Hence it is evidently by choice that some are " after the flesh," and "mind the things of the flesh," and equally by choice that others "are after the Spirit, and mind the things of the OF THOUGHT. 39 Spirit." And, of course, the subjects dwelt upon generate and strengthen thoughts cor- responding with their own nature ; and as are the thoughts, such will be the action of the mind. Hence "they that are after the flesh do mind the things of the flesh, but they that are after the Spirit, the things of the Spirit." "So, then, they that are in the flesh can not please God." And it is with poor grace that such persons plead inability to take a contrary course, seeing they have chosen this very course, and have actually sold them- selves to work iniquity. It is clear, then, it is a matter of consciousness, that while thought moves mind, mind has power to so control its own acting and thinking that its acting and thinking may be morally right or morally wrong. And all penal laws, whether human or divine, are based upon this very fact, and so are laws and customs which bv universal consent reward the well-doer. And God Al- mighty will finally say to such well-doers: "Well done, good and faithful servant, enter thou into the joy of thy Lord." Such rewards belong not to a mere machine, not to a mere animal, but to a moral agent. 40 THE LAW CHAPTER V. Feelings, desires, etc., the result of thought — Mind does not receive or lose its essential properties either by connection or disconnection with the body — Ways in which thoughts are communicated to the mind — In- stances given in illustration, and the positions estab- lished with the certainty of fact. What are called feelings, emotions, desires, etc., are the result of thought. I do not now speak of mere animal feelings, such as hunger, thirst, weariness, etc. x — though even such feel- ings are greatly increased, if not originated by the sight or recollection of food, water, and the delightful place of rest, because in this way thoughts of these objects are suggested or communicated to the mind, and the thoughts produce the feeling while yet the thinker and the objects are distant from each other, — but I speak more especially of mental feel- ing ; and as thought and feeling are insepara- ble (the latter being the instant and sure result OF THOUGHT. 41 of the former), I will at once take up the momentous question, How are thoughts com- municated to or produced in the mind? And, observe, I am now speaking of the human mind while yet in the body. How or to what extent the Holy Spirit may communicate thoughts to the human mind, independent of the bodily organs, I do not take upon me to say. That he does so, to a given extent, I have no doubt. Nor do I take upon me to say how or to what extent created spirits may com- municate thought, or present objects of thought to the human mind independent of the bodily organs. That they do so I have no doubt, probably always presenting to the mind an object calculated to suggest the thought de- signed to be communicated and adopted. But it always remains in the choice of the mind to approve or disapprove, receive or reject the thought thus presented, whether the body be asleep or awake, for no state of the body de- prives the mind of any of its essential properties. Mind is mind, whether the body is asleep, awake, or dead; mind is mind, whether in the body or out of the body. At a time when Paul's mind was most vigorous in its thinking and acting, 42 THE LAW he says: "Whether in the body or out of the body, I can not tell." But this he could not say, as an inspired man, if the union of his mind with his living, waking body were essential to such thinking and acting. And from the account of Adam's creation we learn that his bodily or- ganism was perfect before the mind was com- municated to it, and, consequently, that the mind was equally perfect in its nature before the union of body and mind took place. Indeed it is no more absurd to say that I can not think and act unless I am in my study, than it is to sav that mind can not think and act unless it is in the body. In the body and in the study I can act in a different way from what I can out of them ; but whether in them or out of them, I am still the living, thinking being. Mere locality neither gives to nor takes from mind its essential properties, and one of these is the power to approve or disapprove, receive or reject what is presented, according to the recognized moral quality thereof. We are now prepared to repeat and prose- cute the inquiry, How are thought and feeling ordinarily communicated to the mind? I answer, Obviously through the medium of the OF THOUGHT. 43 bodily organs, principally those of seeing and hearing. A few instances, belonging to different classes of thought, will, I think, suf- ficiently indicate my meaning and establish my position. The mariner sees indications of an approaching storm. This conveys to his mind the thought of danger. If he is not criminally careless, this thought will produce corresponding feeling and action. The result is, the ship is prepared, every man is at his post : the storm comes, the winds howl, and the angry billows carry the well-prepared ship upon their foaming crests; but she weathers the storm and safely reaches the port. Now, all the feeling and action of the mariners in this instance resulted from a single thought, and that thought was produced by seeing. Had they not seen they would not have felt and acted as they did, would not have had the thought necessary thereto, and would probably have perished. And, observe, it was mind that re- ceived the thought ; and that felt and acted as here stated. Such symptoms of an approach- ing storm would not thus move a mere animal, because a mere animal has not mind to receive the appropriate, the moving thought. 44 THE LAW The object presented to the eye may be of great value, yet if it fail to suggest the appro- priate thought, the mind is unmoved. On the other hand, the object may in itself be value- less, yet very suggestive of thought, and in that way be productive of the most power- ful feelings. Hence a little boot, a toy, a lock of hair belonging to a departed child, will, on being presented to the eye of the mother, start the tear as quick as thought. Yes, that little boot, that little lock of hair, or even that little toy which the little hand now cold in death used to grasp so eagerly, is all-powerful to produce sobs and tears and agitate the strong frame of the father, as well as the more delicate frame of the mother. But how do such little things produce such effects ? Answer. By the thoughts which they suggest to the mind. On a certain occasion while the writer was preaching to a crowded congrega- tion, a lady instantly fainted while he was illustrating the power of thought. After- ward it was ascertained that one of the illus- trations brought vividly to her mind the thought of her own beloved child, who had long before been instantly killed by accident. OF THOUGHT. 45 While the battle was raging before Sebastopol, certain ladies, and some officers off duty, were in a house at a distance. A mounted officer galloped up at full speed, dismounted, entered, and spoke, upon which a lady instantly faint- ed. What was it that produced this terrible effect? A single thought conveyed to her mind from the lips of that messenger; and that painful thought was the fact that her husband was among the slain. I have been informed of two instances wherein the hair of the head was turned gray in a few hours by the painful action of the mind; and that action was pro- duced by thought. Now, mark, in all of the cases specified the thoughts were such as could only be conveyed to mind; they could not be conveyed to mere animals of any kind. Such thoughts, like the truths of the decalogue, can only be communicated to mind; and such thoughts, when properly communi- cated to the mind, never fail to produce feeling and action corresponding with their nature. Sometimes the thought, the feeling, and the action resulting from a word spoken, or from the sight of an object, are so quick that they seem to be simultaneous. For instance, there 46 THE LAW are two men conversing together. Both their bodies and their minds are at rest in conscious security; but one of them on turning his eyes downward sees a deadly serpent just about to strike its fang into him. What is the result ? Quick as the bounding of a ball he springs from the point of danger. Now what was it that moved, say one hundred and sixty pounds of matter thus quickly? No word fell upon his ear, no hand or other substance touched his body at all. What then, I ask, moved it so quickly? You say, The serpent. No; the serpent did not touch him at all, but the sight of it conveyed to his mind a single thought, — a thought of danger, — and that thought moved his mind, and his mind moved his body. And the sight, the thought, and the action of body and mind occurred in such rapid succession that they seemed to have been simultaneous and without reflection or purpose; but this only seems so, for the sight preceded the thought, the thought preceded the act of the mind, and the act of the mind preceded the motion of the body. The mind also judged in the case, and reached its conclusion before the will acted. In proof of all this I have only OF THOUGHT. . 47 to assert that if the eye had not seen the ser- pent not one of the occurrences here specified would have taken place. And in proof of this, again, I offer as a living witness the other man, who saw not the serpent, and consequent- ly moved not. So numerous and quick are the thoughts and motions of the mind that a thousandth part of them are not noticed at all ; and more seldom still is the connection be- tween the thought, its cause, and the action resulting therefrom, observed, even by the party thus thinking and acting. This is spe- cially true of the more careless part of our race, and is a great evil ; for how can I be said to act intelligently if I do not know why or for what purpose I act? "Oh, that they were wise, that they understood this, that they would consider their latter end,'' for between their present actions and their final destiny there is a close connection. "A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished." God has so ordered it that coming events cast their shadows before them. The "times" as well as the "sky" have their "signs," and to the pru- dent observer those signs suggest thoughts, 48 THE LAW and those thoughts move such observers to prepare for coming events, avoid the evil and secure the good; but "the simple," the thoughtless unobservant ones, "pass on and are punished." These teachings have both their painful and happy illustrations in every- day life. OF THOUGHT. 49 CHAPTER VI. Love and hatred, hope and fear, joy and sorrow, com- placence and disgust, approval and disapproval, with their corresponding actions, are all the result of thought— The bodily senses are only the mediums through which thoughts are communicated to the mind — You can not communicate moral ideas to mere animals, not because they lack bodily senses, but be- cause they lack mind — Scripture and fact adduced — We may be forced to hear and see, but can not be forced to approve the thoughts thus presented — By choosing our position and company we may to a large extent determine what our thoughts shall be — Origin of moral evil — No thought, whether good or bad, is mine till I adopt it— The assumption that mind is forced is fully considered and refuted. Love and hatred, hope and fear, joy and sorrow, complacence and disgust, approval and disapproval, with their corresponding actions, are all the result of thought. That of which I am completely ignorant can not pro- duce either feeling or action, unless such action as is produced in a machine. But the action that Is intelligent is the result of knowl- edge, and that knowledge is the result of 4 50 THE LAW thought. In fact, thought is knowledge. My thoughts are the complement of my knowl- edge, both as to quantity and quality. But my eye and my ear do not receive knowledge any more than my hand or my foot, they are merely the mediums through which the knowl- edge or thought is conveyed to the mind ; and by the thoughts thus conveyed the feelings and actions of the mind are produced. A horse has eyes and ears, and they are more quick to see certain objects and hear certain sounds than are mine, and so are those of a cat ; but you can not cotivey to those creatures a knowledge of moral law — a knowledge of God or of the things of God. Why ? Not be- cause they have not good eyes and ears, but because they have no mind to receive such knowledge. Hence by such thoughts they are not moved at all. But let horses and cats see objects and hear sounds adapted to their na- ture, and corresponding action will be the result. And this is equally true of man. True, saints and sinners feel and act differently, but their feelings and actions result legitimately from the thoughts which they chose to re- ceive; and they choose to receive those that OF THOUGHT. • 51 are adapted to the bent of their respective natures. And this also is clearly taught in Scripture. Of numerous passages I quote but one, believing it to be sufficient : "They are of the world: therefore speak they of the world, and the world heareth them. We are of God. He that knoweth God, heareth us ; he that is not of God, heareth not us." Thus it is that men choose both what they shall speak and what they shall hear, and this choice is in harmony with the bent of their respective natures. Speak the things of God to the people of God, and they will hear with profound attention and be moved accordingly; speak of the world to those who "are of the world/' and they will hear as readily and as attentively as the cat hears the mouse. But man, fallen man, can, by the grace of God, choose the right and reject the wrong. But to do this he must renounce himself: and right here is the point of difficulty. Hence it is that so many choose to speak and hear as the apostle here testifies; and the result is that both teachers and scholars alike become "earthly" and "sensual," if not "devilish" also. But although it may require a struggle to 52 THE LAW "choose the better part/' it is worth a struggle to do so, for upon this choice, as upon a pivot, the scale turns for eternal life or eternal death. Moreover, the grace of God is all-sufficient even for this struggle : therefore, "choose you this day whom ye will serve." I do not forget the fact that there are many things which we must hear and see, like Lot in Sodom ; but we are not forced to receive the thoughts suggest- ed by such sights and sounds, much less are we forced to approve of them. Both the eye and the ear, and all other faculties and powers, are under the control of the will ; hence we are accountable for the use we make of them. Moreover, we have, to a large extent, the right and power of choice as to our habitation, location, and company. We may for a time, by force of circumstances, have to "sojourn in Mesech," and "dwell in the tents of Kedar," but for the most part we may choose a better place of abode ; we may be in the house of God, or in our own house, rather than in the gambling-house or the theater ; we may choose for our associates saints rather than sinners, and thus in a great measure choose to see and hear the good rather than the bad; and those OF THOUGHT. 53 who make such a choice, and earnestly seek divine help, will always have providence in their favor : the lines will fall unto them in pleasant places/and they will have a goodly heritage. It is only necessary to say that all the exhorta- tions and promises from Genesis to Revela- tions go to support this view, and so do the prohibitions. And the promises to those who choose the course thus marked out are abso- lute. Take the following as a specimen: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither ; and whatsoever he doeth shall pros- per." Observe, these promises are absolute; and they embrace all good. And they are based on this one condition: avoid bad com- pany and bad counsel. This being done, all the rest will follow. For God in his gracious and providential economy will take care that the necessary instruction and life-giving influences 54 THE LAW shall be extended to such persons; and the most dangerous, counteracting influences being avoided, the gracious and all-powerful influ- ences thus vouchsafed will be entirely success- ful. The following promise and its condition are to the same effect : "He that walketh with wise men shall be wise." This is absolute; and the words which follow give you the reverse, and add force to the preceding : "But a com- panion of fools shall be destroyed." The super- ficial reader of such declarations is, no doubt, ready to conclude that the causes here speci- fied are not adequate to results of such magni- tude ; but more careful reflection will result in a conviction that just such results must fol- low from such causes; for if thought, and thought only, moves mind, and I place my- self where my mind is supplied with wrong thoughts, they will certainly move me in the wrong direction. On the other hand, if I place myself where my mind is supplied with right thoughts, they will as certainly move me in the right direction. Hence the Scriptures abound with such declarations as the following : "In- cline your ear, and come unto me : hear, and your soul shall live; and I will make an ever- OF THOUGHT. 55 lasting covenant with you, even the sure mer- cies of David." A contrary course and its con- sequences are thus stated by our blessed Lord : "Their eyes they have closed ; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them." Further quotation is entirely un- necessary. All I claim is asserted in the above passages, and that in the most unmis- takable language. And all this is corroborated by the most indisputable facts of history and experience. Moreover, the whole is entirely within the grasp of our intelligence, and is even matter of consciousness. Mind is not moved by physical force of any kind. . Mind is moved by thought, and by thought alone ; and as is the thought, such is the action. And, by the way, this train of thought offers an easy solution of the vexed question — "the origin of moral evil." Subjection to God and his law was, in holy angels, a fact of con- sciousness. This fact suggested the thought of "possible insubjection, just as a straight line sug- gests the possibilty of a crooked one. But this conception, which was natural and proper 56 THE LAW to the intelligence God had given them, laid them under no necessity to throw off their subjection and rebel against their infinitely righteous Governor and his holy law. On the contrary, the previous thought, that of moral rectitude and its happy consequences, laid them under every obligation to continue in subjec- tion to their righteous and benevolent Creator and Sovereign, and to his holy laws. Nor did such thoughts at all force them to continued subjection, but evidently left them in the en- tire possession of their freedom. Some of them, however, followed the wrong rather than the right thought, while others followed the right rather than the wrong thought ; and the result was that the latter remained holy and happy angels of light, while the former, following the wrong thought, "left their own habitation/ 5 became demons, and are "reserved in everlast- ing chains under darkness unto the judgment of the great day." In the same way it was that Eve fell, with this difference : the evil thought which she followed was suggested by the serpent, and the evil thought which Adam followed was suggested by Eve after her fall. But neither were our first parents under any OF THOUGHT. 57 necessity to comply with the evil thought thus suggested; on the contrary, they were, like the angels, under every obligation to follow the righteous thoughts or teachings previously communicated to them from and by their Sovereign and Creator. And they were en- tirely able to do so, though not forced; nor could they be forced, by either the good or evil thoughts. And just so it is with the children of Adam ; they are not forced by either good or evil thoughts ; they are always free to accept or reject either one or the other, but are morally bound to accept the right and re- ject the wrong when so recognized. Physical force may be brought to bear upon the body; but even then the mind is free, and grace is sufficient. This freedom is essential to mind : when it is lost, the soul is lost. It should be observed, too, in this connec- tion, that we not only have power to reject the evil thought and accept the good when presented, but also power to place ourselves where more good and less evil thoughts will be presented. And I apprehend that a right disposal of ourselves in this regard is a very important part of wisdom; and upon it our 58 THE LAW salvation very much depends. And if any one should say that the thoughts presented at any time were so numerous, bad, and powerful, that he could not resist them, I would at once say to such, then you had no business there, and your guilt largely, if not wholly, consists in your being there. If you had been where God would have you be, you would have been sup- plied with good thoughts, and if evil agencies were permitted to present evil thoughts, God would have given you power to resist them. But observe, when men move, whether right or wrong, they are moved by thoughts which are theirs by adoption, for no thought, whether good or bad, is mine till I adopt it; and I can not be forced to adopt it. There may be strong temptation to do so, but the adopting act is my own free act; and such an act always excludes the idea of force. In short, that which is the result of force must always be attributed to the party who employs the force, not to the party or thing forced ; indeed the latter must have presented opposition in the case, otherwise forcing power could have no existence. Where opposition is not, the only power that can be introduced is helping power. OF THOUGHT. 59 In short, the supposition that mind can be forced to an unwilling act always implies a contradiction ; for if it is a forced act it is not a willing act, and if it is a willing act it is not forced. 60 THE LAW CHAPTER VII. Order of thinking, feeling, and acting — How habits are formed and the character molded — Thought the final cause of all — "As he thinketh in his heart, so is he," not as he saith. Thinking, feeling, and acting are much in the following order : Certain evil thoughts, apparently harmless, when not scrutinized, or at least not very alarming, are suggested, and the suggesting cause is often unob- served. Such thoughts being adopted by the mind are carelessly dwelt upon, as matters of curiosity it may be. From these result other thoughts still more forcible, or additional and more forcible thoughts may be suggested by the evil agent who suggested the first. Finally an outward act, or course of action, is suggested, but with more or less boldness as the mind seems inclined or disin- clined to yield. Opposing thoughts are sug- Of THOUGHT. 61 gested, and for a time, longer or shorter, there is a struggle in the mind ; but having yielded to the incipient evil thoughts, I am now in circumstances still more favorable to evil thoughts, and they are suggested accordingly, and become more and more numerous, and more and more powerful, while I am becoming less able and less disposed to resist them. At length the mind yields to their force, and the outward act is committed. Of course the order is the same with regard to good thoughts. They, when yielded Wand adopted, increase in number and strength; and the outward acts resulting therefrom place us in circumstances still more favorable to such thoughts, so that they multiply more and more; and the mind becoming more and more familiar with such thoughts, yields to and adopts them with in- creasing ease and pleasure, till finally such thinking and acting become habitual. Thus it is that both good and bad habits are formed, and each the legitimate result of thoughts which prevail in and occupy the mind. As are the prevailing thoughts, such are the prevailing feelings and actions, and such are the 62 THE LAW habits ; and by thoughts, feelings, and actions thus produced the character is formed, for feelings and actions when produced co-operate with their producing cause in forming the character. But thought is the final cause of all. Thus liberal thoughts will produce a liberal character, niggardly thoughts a niggardly char- acter, bigoted thoughts a bigoted character, cowardly thoughts a cowardly character, heroic thoughts a heroic character, and so on through the entire chapter. So true it is, that "as a man thinketh in his heart so is be." If his thoughts are those of an infidel, he is an infidel ; if those of an atheist, he is an athiest ; if those of a scoundrel, he is a scoundrel ; and if those of a Christian, he is a Christian. When a man's words are a truthful expression of his thoughts, when "out of the abundance of his heart his mouth speaketh," his words testify to his character. But bad men do not always speak as they think, hence it is said, "as he thinketh, so is he;" not as he speaketh, for his words may be those of a saint, while his thoughts are those of a devil. Thoughts, feelings, volitions, and the outward acts result- ing therefrom, form and fix the character, and OF THOUGHT. 63 determine the final destiny of every man ; and the thoughts which produce such momentous results, result principally from what we see and hear. 64 THE LAW CHAPTER VIII. Various types of character presented — Six different types of character in six children of the same parents — The types of character produced by different re- ligious schools — Outlines of character impressed both easily and unalterably at an early age — Instances are given — Even conversion and inspiration do not wholly remove the outlines thus impressed. Various types of character which may be considered consistent with a state of salvation demand a passing notice, for they, too, result from the prevailing thoughts which occupy the mind during a given period. Vou may take, say, six children, the offspring of the same parents, and produce six very different types of character. Take one, on being born, and give it to an Englishwoman, and let her nurse and bring it up with her own children, without any distinction. All it hears and sees is strictly English. In the domestic circle, in the schools to which it is sent, and, in short, wherever it goes, all it hears and sees is strictly English— English history in prose and verse, Enlgish politics, English customs, English OF THOUGHT. 65 people, English scenery, English everything. Kow what is the result of all this? Just this: by the time that individual is twenty-one years of age, if not before, he will have the English type of character fully developed: and if you place yourself offensively in his way you will probably find that John Bull's horns are fully grown at that age. Take another infant, the offspring of the same parents, and give it to a Scotchwoman, and let her nurse it and bring it up with her own children, in short, let its entire education be as thoroughly Scotch as that of the other was English ; the result will be, that at the age of twenty-one you will have a full-grown Scotchman, "canny" enough, and clannish enough. He will feel Scotch, think Scotch, talk Scotch, sing Scotch, and take great pleasure in talking about "Willy Wallace/' "Robby Bruce," John Knox, and other Scotch notables ; in a word, he will be as unalterably "Scotch Sanny" as the other is "John Bull." Take a third infant, the offspring of the same parents, and give it to an Irishwoman, and let its bringing up and its entire education be as thoroughly Irish as those of the others were English and Scotch; the 5 66 THE LAW result will be a full-grown dancing, whistling Irishman. Take a fourth infant from the same parents; give it to a Frenchwoman, and let its bringing up and its entire education be thoroughly French ; the result will be a French type of character. His talking and acting will be in the quick French style ; in a word, he will be a Frenchman all over. Take a fifth from the same parents ; give it to a Dutchwoman; let it be brought up and educated in Holland ; let it hear and see nothing but Dutch till it is twenty years of age ; the simple result will be that you will have a full-grown Dutchman, moving as slowly as the Frenchman moves quickly, and very likely a pipe in his mouth hanging down to the second or third button on his coat. Let the sixth child be brought up by its own parents in one of the New England states, and let its educa- tion be thoroughly Yankee ; let it be drilled in Yankee customs, hear Yankee speeches, read Yankee books, sing Yankee songs, in short, let all it hears and sees be Yankee, till it is twenty-one years of age; what then? Why, simply this, you will have a full-grown Yankee, body and soul. Thus you have six different OF THOUGHT. 67 types of character in as many children, all of the same parents ; and each type is as true to the thoughts that produced it as the casting is to the mold. So true is it, that "as a man thinketh in his heart so is he." Take six infants of the same parents, and let them have their religious training and education for the first twenty-one years of their life in six different religious denom- inations, say those known as Presbyterian, Quaker, Episcopal, Lutheran, Baptist, and Methodist. And let us suppose that all six are converted. Now, although they are all one in Christ, and their religious experience sub- stantially one, yet there are six different types of character, just as distinct as are the pecul- iarities of the different denominations from which they had their education and training. And if they are all unconverted, which is quite possible, the different types of character will be still more distinct ; for in the work of salva- tion Christ breaks down the partition wall, and the work of grace in the soul has a level- ing, blending influence, and produces a won- derful oneness in those who experience it. Nevertheless, though all converted, the Meth- 68 THE LAW odist, the Presbyterian, the Baptist, etc., are distinguished by different types of character, more or less distinct according to the different teachings received. If they are all unconverted, and consequently simply molded by the dis- tinctive peculiarities of their several denomi- nations, then their different types of character will probably be as objectionable as distinct. It is to such, probably, that certain offensive epithets have been applied, such as, "Hard- shelled Baptist," etc., etc.; for conviction, re- pentance, pardon, justification, regeneration, and sanctification break the hard shell all to pieces, and entire sanctification completely an- nihilates it. And the new class of thoughts now introduced considerably modifies the old type of character, so far as to remove what was offensive; but still a distinctive type is there, and will remain till death, beyond which we have nothing to say. These remarks, and the illustrative facts adduced, and numerous others which might be adduced, force us to the conclusion that every distinct school sends out its pupils with a type of character which is the legitimate and inevitable result of the teaching which it imparted. This, perhaps, OF THOUGHT. 69 is especially the case with regard to schools which educate youth for the ministry. This is so evident that one who has given attention to the subject may distinguish the more strik- ing types of ministerial character almost at first sight. Indeed, one who has carefully studied the subject may tell a man's type of character though he never saw him, provided he knows where he received his education and training. It deserves a passing remark that those denominations whose ministers and members have frequent intercourse and fellow- ship are not quite as distinguishable as are those which have not, for each exerts a modi- fying influence upon the other, and each, being evangelical, is benefited thereby. Indeed I am inclined to believe that there is no other way of saving, at least some people, from be- ing wholly molded and fashioned by their pe- culiarities, rather than by the gospel. This is specially the case in those denominations where peculiarities abound, and almost, if not quite inevitable when vital godliness is want- ing. It is no part of my business here, even if I were competent, to say which of the denom- 70 THE LAW inational schools produces the best type of character, upon the whole. It is only neces- sary to say to those who have youth to send to such schools, consider the subject well, and, having sought divine teaching, send your chil- dren to that school which you have reason to believe produces the best type of character. Of course the Methodist school will not pro- duce the Presbyterian type of character, nor will the Presbyterian school produce the Methodist type, nor will the Episcopal pro- duce either; and this is equally true of the other denominational schools. Therefore let all whom it may concern make an intelligent selection, for in doing so you are simply de- ciding what type of character your children shall have. But bury your children rather than send them to a school that is essentially defective in its religious teaching. Remember, "men do not gather grapes of thorns, nor figs of thistles." And in making your selection it will be well to keep in view that rule, by the same high authority, "by their fruits ye shall know them." If a school sends out its pupils denying or doubling the first principles of the Christian system, or greater admirers of OF THOUGHT. 71 heathen philosophers than of inspired proph- ets and apostles, or doting about ritualistic trumpery, and other human inventions; if such is the type of character you desire your children to have, then send them to that school; but if you desire them to have the Christian type of character, then send them where such a type of character is given. But bury them rather than send them where they will become skeptics, Pharisees, or superstitious bigots. As my remarks on this subject are intended to exend to a complete type of character, national, political, and religious, I have fixed the period at twenty or twenty-one; but an unalterable type of character is fixed at a much earlier period. When quite young, children have almost absolute confidence in their parents, teachers, and guardians, par- ticularly the former. "Who has not heard the little innocent quote the parent, evidently believing such authority to be infallible and final. During that period it is that the im- pressions are easily and unalterably made; then it is that the molding is accomplished with certainty, and with comparative ease. Nor 72 THE LAW are the impressions made at this time entirely obliterated at any after period; hence the pro- verbial saying, "as the twig is bent the tree's inclined." Neither conversion nor inspiration will entirely remove the impressions then made. The writer has been traveling in different countries, and conversing and min- gling with almost all sorts of people, but although by much effort he has altered much, and would gladly have altered more, of the early impressions made, much still remains unaltered and unalterable. The inspired writ- ers, despite their inspiration, had their differ- ent types of character. The classical polish that Paul received at the feet of Gamaliel, and elsewhere, and the rough finish that Peter received in the humble cot, or in the fishing- boat by the sea of Galilee, remained with them through all the varied scenes of their eventful and holy lives. In some respects those different types of character fitted them for different spheres of action. Hence Paul, or Saul of Tarsus, was sent to the gentiles, and was well qualified to preach to and argue with the savants of Greece and Rome, while Peter of Bethsaida was sent to the circum- OF THOUGHT. 73 cision. And each in his own sphere did his work equally well; though a more highly finished type of character would have done Peter no harm, for his defective type of character, we think, sometimes involved him in difficulties. As for Paul, with his better finished type of character, he could turn to Jews or gentiles at pleasure; though at one time his Pharisaic type of character well-nigh proved his eternal ruin. But for this God had made gracious provision; and its application proved gloriously sufficient. But even the Pharisaic type of character, be it remembered, was the result of thought. 74 THE LAW CHAPTER IX. How the character is formed in the home and in the public school — Unalterable outlines are impressed upon the mind as early as the age of six or seven years — Instances given — Parents, guardians, and teachers should appear, speak, look, and act in a way calculated to convey thoughts which produce the best type of character — It is a mistake to suppose that loud and angry words ase necessary to command obedience. It is a very common and a very great mis- take to suppose that we have gained our end when we have placed our children under teachers who can impart to them a knowledge of the different branches which we desire them to study. We forget the fact that only a small part of the thoughts which mold the character of the pupil come from the teacher while imparting a knowledge of such branches. Thoughts are conveyed to the youth by all they see and hear ; and all the thoughts thus conveyed contribute to the formation of the character. Their associates at school do more OF THOUGHT. 75 to form their character than does the teacher. The teacher in a country school may have literary abilities equal to those of the teacher in the best city school, but it does not follow- that as good a type of character will be form- ed in the country as in the city school. Why? Just because a first-class city school is largely made up of youth who have received a clas- sical polish in their homes, and in the polite society in which they generally move ; hence they speak correctly, dress neatly, and act gracefully. Your children constantly hearing and seeing them, constantly conversing and acting with them, are formed into the same image and likeness, unless indeed they are brought under an adverse influence in their own homes, which is quite possible ; but wise parents will guard against this with the ut- most care. But the country school is princi- pally made up of children who have had no such advantages. Hence the words urbanity and rusticity have long been used to convey opposite ideas as to taste and culture. In short, if the home and the school are right the children will be right, and vice versa. It is principally at home, however, that children 76 THE LAW receive their type of character, and that at a much earlier period than is generally supposed. The molding commences while the child is yet on its mother's lap. It proceeds rapidly when the little prattler is learning to speak and try- ing to form conceptions of all it hears and sees. By the time it is seven or eight years of age, perhaps before, the grand outlines of a given character are clearly distinguishable. "While sitting in a railroad car not long since I noticed a little child almost constantly fight- ing with its mother, and screaming at the top of its voice. It could not speak plain, but what it did say, or tried to say, was certainly in the broadest and coarsest Irish brogue I ever listened to; and in the quarrel between mother and child I noticed that the latter simply imitated the former, only in its greater effort to articulate the words it drawled them out broader and more dragging than did the mother. Everything considered, it seemed to me that the child was already spoiled while yet on the mother's lap. Its temper and its dialect were alike bad, and if the same process which I witnessed should continue for a few years, both would certainly be incurable, OF THOUGHT. 77 though they might be somewhat mended. Another child I saw fighting with its mother almost constantly; sometimes she would laugh at it, while at other times she would fly into a passion, scream at, and strike it; but in every instance the child triumphed and took its own way. I concluded, of course, that a good mold of character under such circumstances is simply impossible. To produce a good mold of character, par- ents, guardians, and teachers should appear, speak, look, and act in a way calculated to make the best impression ; for in all those ways thoughts are conveyed to the young mind ; and all the thoughts conveyed in these and in all other ways are exerting a molding influence. It is a common mistake to suppose that loud, angry, threatening words are neces- sary to maintain authority over children. Not so. Mild, gentle, kind, calm, deliberate, firm words and acts are infinitely better, even for the purpose of obtaining and maintaining authoritative government over them, and absolutely necessary to produce a proper mold of character. Everything rough and slovenly in appearance, together with loud and angry 78 THE LAW words, should be avoided by all who have the care and training of children. And all who speak in their presence should try to speak as correctly as they would before a polite audi- ence ; for a child will learn to speak correctly just as readily as it learns to speak incorrectly. As to those who are cruel, passionate, profane, children should be preserved from all contact with them, just as carefully as you would preserve them from fire and pestilence. Thoughts are conveyed by all that is seen and heard; and thoughts move the mind, the tongue, the hand, the feet, the whole man. And thoughts and motions constantly re- peated form the character and fix the habits ; and after a given time the character and habits become unalterable. From the time the child is capable of hearing and seeing, the molding process is going on, and should be conducted with as much care as that with which the accomplished artist produces the life-like figure, not at random, but by copying the best original. OF THOUGHT. 79 CHAPTER X. What is said to be hereditary is considered, and mistakes pointed out — Thoughts produce mental, moral, and physical comeliness and uncomeliness — Divine teaching and grace essential — Both the original and the new man are God's workmanship — The true character is supernatural both in its nature and bestowment — Human agency and divine truth are employed to this end — The difference between revealed and what is called natural religion pointed out. "While speaking of the character that is formed and molded as above specified, we have not forgotten, nor are we disposed to deny, that which is said to be hereditary. We only affirm that the character described is formed in the way specified. Moreover, that which is wrong in what is inherited, both physical and moral, originated in the same way as we have shown. When our first parents adopted and acted upon the thoughts sug- gested by the serpent, then the change took place, mentally, morally, and physically; not before. Then Adam begat a son in his own 80 THE LAW image and likeness; and since then human beings have been conceived in sin and shapen in iniquity; so that the whole, whether heredi- tary or otherwise, is traced to the same cause. Nor do I hesitate to say that the various physiognomies, comely and uncomely, after the first created pair, result from the same cause. Where refined thought prevails from generation to generation there comeliness pre- vails, and vice versa. Where uncomeliness prevails, you will find that the prevailing thoughts are as uncomely as the physiognomy. To this rule, as to other rules, there are ex- ceptions, of course; perhaps by divine inter- position, as intimated in John ix. 3, perhaps in some other way. But even in such cases evil thoughts and the acts resulting therefrom are the final cause, for if sin had not entered de- formity would not have existed. But remember, in attempting to mold the character of fallen humanity the best efforts will prove a serious failure unless God's bless- ing is sought— ^unless the divine teaching is followed from first to last. Away with your deism, your natural religion, "for by grace are ye saved through faith; and that not of OF THOUGHT. 81 yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." "The new man is created in righteousness and true holiness;" "is renewed in knowledge after the Image of him that created him." Thus both the original and "the new man" are alike 4