FullReads

It is because we think this criticism of clerical teaching desirable for the public good that we devote some pages to Dr. Cumming. He is, as every one knows, a preacher of immense popularity, and of the numerous publications in which he perpetuates his pulpit labors, all circulate widely, and some, according to their title-page, have reached the sixteenth thousand. Now our opinion of these publications is the very opposite of that given by a newspaper eulogist: we do not “believe that the repeated issues of Dr. Cumming’s thoughts are having a beneficial effect on society,” but the reverse; and hence, little inclined as we are to dwell on his pages, we think it worth while to do so, for the sake of pointing out in them what we believe to be profoundly mistaken and pernicious. Of Dr. Cumming personally we know absolutely nothing: our acquaintance with him is confined to a perusal of his works, our judgment of him is founded solely on the manner in which he has written himself down on his pages. We know neither how he looks nor how he lives. We are ignorant whether, like St. Paul, he has a bodily presence that is weak and contemptible, or whether his person is as florid and as prone to amplification as his style. For aught we know, he may not only have the gift of prophecy, but may bestow the profits of all his works to feed the poor, and be ready to give his own body to be burned with as much alacrity as he infers the everlasting burning of Roman Catholics and Puseyites. Out of the pulpit he may be a model of justice, truthfulness, and the love that thinketh no evil; but we are obliged to judge of his charity by the spirit we find in his sermons, and shall only be glad to learn that his practice is, in many respects, an amiable non sequitur from his teaching.

Dr. Cumming’s mind is evidently not of the pietistic order. There is not the slightest leaning toward mysticism in his Christianity–no indication of religious raptures, of delight in God, of spiritual communion with the Father. He is most at home in the forensic view of Justification, and dwells on salvation as a scheme rather than as an experience. He insists on good works as the sign of justifying faith, as labors to be achieved to the glory of God, but he rarely represents them as the spontaneous, necessary outflow of a soul filled with Divine love. He is at home in the external, the polemical, the historical, the circumstantial, and is only episodically devout and practical. The great majority of his published sermons are occupied with argument or philippic against Romanists and unbelievers, with “vindications” of the Bible, with the political interpretation of prophecy, or the criticism of public events; and the devout aspiration, or the spiritual and practical exhortation, is tacked to them as a sort of fringe in a hurried sentence or two at the end. He revels in the demonstration that the Pope is the Man of Sin; he is copious on the downfall of the Ottoman empire; he appears to glow with satisfaction in turning a story which tends to show how he abashed an “infidel;” it is a favorite exercise with him to form conjectures of the process by which the earth is to be burned up, and to picture Dr. Chalmers and Mr. Wilberforce being caught up to meet Christ in the air, while Romanists, Puseyites, and infidels are given over to gnashing of teeth. But of really spiritual joys and sorrows, of the life and death of Christ as a manifestation of love that constrains the soul, of sympathy with that yearning over the lost and erring which made Jesus weep over Jerusalem, and prompted the sublime prayer, “Father, forgive them,” of the gentler fruits of the Spirit, and the peace of God which passeth understanding–of all this, we find little trace in Dr. Cumming’s discourses.