man who has the courage and patience to treat them with thorough freedom of speech and pen.
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.
His style is in perfect correspondence with this habit of mind. Though diffuse, as that of all preachers must be, it has rapidity of movement, perfect clearness, and some aptness of illustration. He has much of that literary talent which makes a good journalist – the power of beating out an idea over a large space, and of introducing far-fetched à propos. His writings have, indeed, no high merit: they have no originality or force of thought, no striking felicity of presentation, no depth of emotion. Throughout nine volumes we have alighted on no passage which impressed us as worth extracting, and placing among the “beauties,” of evangelical writers, such as Robert Hall, Foster the Essayist, or Isaac Taylor. Everywhere there is commonplace cleverness, nowhere a spark of rare thought, of lofty sentiment, or pathetic tenderness. We feel ourselves in company with a voluble retail talker, whose language is exuberant but not exact, and to whom we should never think of referring for precise information or for well-digested thought and experience. His argument continually slides into wholesale assertion and vague declamation, and in his love of ornament he frequently becomes tawdry. For example, he tells us (“Apoc. Sketches,” p. 265) that “Botany weaves around the cross her amaranthine garlands; and Newton comes from his starry home – Linnæus from his flowery resting-place – and Werner and Hutton from their subterranean graves at the voice of Chalmers, to acknowledge that all they learned and elicited in their respective provinces has only served to show more clearly that Jesus of Nazareth is enthroned on the riches of the universe:” – and so prosaic an injunction to his hearers as that they should choose a residence within an easy distance of church, is magnificently draped by him as an exportation to prefer a house “that basks in the sunshine of the countenance of God.” Like all preachers of his class, he is more fertile in imaginative paraphrase than in close exposition, and in this way he gives us some remarkable fragments of what we may call the romance of Scripture, filling up the outline of the record with an elaborate coloring quite undreamed of by more literal minds. The serpent, he informs us, said to Eve, “Can it be so? Surely you are mistaken, that God hath said you shall die, a creature so fair, so lovely, so beautiful. It is impossible. The laws of nature and physical science tell you that my interpretation is correct; you shall not die. I can tell you by my own experience as an angel that you shall be as gods, knowing good and evil.” (“Apoc. Sketches,” p. 294.) Again, according to Dr. Cumming, Abel had so clear an idea of the Incarnation and Atonement, that when he offered his sacrifice “he must have said, ‘I feel myself a guilty sinner, and that in myself I cannot meet thee alive; I lay on thine altar this victim, and I shed its blood as my testimony that mine should be shed; and I look for forgiveness and undeserved mercy through him who is to bruise the serpent’s head, and whose atonement this typifies.’” (“Occas. Disc.” vol. i. p. 23.) Indeed, his productions are essentially ephemeral; he is essentially a journalist, who writes sermons instead of leading articles, who, instead of venting diatribes against her Majesty’s Ministers, directs his power of invective against Cardinal Wiseman and the Puseyites; instead of declaiming on public spirit, perorates on the “glory of God.” We fancy he is called, in the more refined evangelical circles, an “intellectual preacher;” by the plainer sort of Christians, a “flowery preacher;” and we are inclined to think that the more spiritually minded class of believers, who look with greater anxiety for the kingdom of God within them than for the visible advent of Christ in 1864, will be likely to find Dr. Cumming’s declamatory flights and historico-prophetical exercitations as little better than “clouts o’ cauld parritch.”
Such is our general impression from his writings after an attentive perusal. There are some particular characteristics which we shall consider more closely, but in doing so we must be understood as altogether declining any doctrinal discussion. We have no intention to consider the grounds of Dr. Cumming’s dogmatic system, to examine the principles of his prophetic exegesis, or to question his opinion concerning the little horn, the river Euphrates, or the seven vials. We identify ourselves with no one of the bodies whom he regards it as his special mission to attack: we give our adhesion neither to Romanism, Puseyism, nor to that anomalous combination of opinions which he introduces to us under the name of infidelity. It is simply as spectators that we criticise Dr. Cumming’s mode of warfare, and we concern ourselves less with what he holds to be Christian truth than with his manner of enforcing that truth, less with the doctrines he teaches than with the moral spirit and tendencies of his teaching.
One of the most striking characteristics of Dr. Cumming’s writings is unscrupulosity of statement. His motto apparently is, Christianitatem, quocunque modo, Christianitatem; and the only system he includes under the term Christianity is Calvinistic Protestantism. Experience has so long shown that the human brain is a congenial nidus for inconsistent beliefs that we do not pause to inquire how Dr. Cumming, who attributes the conversion of the unbelieving to the Divine Spirit, can think it necessary to co-operate with that Spirit by argumentative white lies. Nor do we for a moment impugn the genuineness of his zeal for Christianity, or the sincerity of his conviction that the doctrines