FullReads

The lesson from all this is, Attend to your bodies, study their structure, functions, and laws. This does not at all mean that you need be an anatomist, or go deep into physiology, or the doctrines of prevention and cure. Not only has each organism a resident doctor, placed there by Him who can thus heal all our diseases; but this doctor, if watched and waited on, informs any man or woman of ordinary sense what things to do, and what things not to do. And I would have you, who, I fear, not unfrequently sin in the same way, and all our ardent, self-sacrificing young ministers, to reflect whether, after destroying themselves and dying young, they have lost or gained. It is said that God raises up others in our place. God gives you no title to say this. Men–such men as I have in my mind–are valuable to God in proportion to the time they are here. They are the older, the better, the riper and richer, and more enriching. Nothing will make up for this absolute loss of life. For there is something which every man who is a good workman is gaining every year just because he is older, and this nothing can replace. Let a man remain on his ground, say a country parish, during half a century or more–let him be every year getting fuller and sweeter in the knowledge of God and man, in utterance and in power–can the power of that man for good over all his time, and especially towards its close, be equalled by that of three or four young, and, it may be, admirable men, who have been succeeding each other’s untimely death, during the same space of time? It is against all spiritual, as well as all simple arithmetic, to say so.

You have spoken of my father’s prayers. They were of two kinds; the one, formal, careful, systematic, and almost stereotyped, remarkable for fulness and compression of thought; sometimes too manifestly the result of study, and sometimes not purely prayer, but more of the nature of a devotional and even argumentative address; the other, as in the family, short, simple, and varied. He used to tell of his master, Dr. Lawson, reproving him, in his honest but fatherly way, as they were walking home from the Hall. My father had in his prayer the words, “that through death he might destroy him that had the power of death,–that is, the devil.” The old man, leaning on his favorite pupil, said, “John, my man, you need not have said ‘that is the devil;’ you might have been sure that He knew whom you meant.” My father, in theory, held that a mixture of formal, fixed prayer, in fact, a liturgy, along with extempore prayer, was the right thing. As you observe, many of his passages in prayer, all who were in the habit of hearing him could anticipate, such as “the enlightening, enlivening, sanctifying, and comforting influences of the good Spirit,” and many others. One in especial you must remember; it was only used on very solemn occasions, and curiously unfolds his mental peculiarities; it closed his prayer–“And now, unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would–as is most meet–with the church on earth and the church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end. Amen.” Nothing could be liker him than the interjection, “as is most meet.” Sometimes his abrupt, short statements in the Synod were very striking. On one occasion, Mr. James Morison having stated his views as to prayer very strongly, denying that a sinner can pray, my father, turning to the Moderator, said–“Sir, let a man feel himself to be a sinner, and, for anything the universe of creatures can do for him, hopelessly lost,–let him feel this, sir, and let him get a glimpse of the Saviour, and all the eloquence and argument of Mr. Morison will not keep that man from crying out, ‘God be merciful to me a sinner.’ That, sir, is prayer–that is acceptable prayer.”