except that of the Bible; and no small part of his movement towards me
soon took the form of dissuasion from all other voluntary study.

In fact, I had myself more and more concentrated my religious reading
on this one book: still, I could not help feeling the value of a
cultivated mind. Against this, my new eccentric friend, (himself
having enjoyed no mean advantages of cultivation,) directed his
keenest attacks. I remember once saying to him, in defence of worldly
station,--"To desire to be rich is unchristian and absurd; but if I
were the father of children, I should wish to be rich enough to secure
them a good education." He replied: "If I had children, I would as
soon see them break stones on the road, as do any thing else, if only
I could secure to them the Gospel and the grace of God." I was unable
to say Amen, but I admired his unflinching consistency;--for now,
as always, all he said was based on texts aptly quoted and logically
enforced. He more and more made me ashamed of Political Economy and
Moral Philosophy, and all Science; all of which ought to be "counted
dross for the excellency of the knowledge of Christ Jesus our Lord."
For the first time in my life I saw a man earnestly turning into
reality the principles which others confessed with their lips only.
That the words of the New Testament contained the highest truth
accessible to man,--truth not to be taken from nor added to,--all
good men (as I thought) confessed: never before had I seen a man so
resolved that no word of it should be a dead letter to him. I once
said: "But do you really think that _no_ part of the New Testament may
have been temporary in its object? for instance, what should we have
lost, if St. Paul had never written the verse, 'The cloak which I
have left at Troas, bring with thee, and the books, but especially the
parchments.'" He answered with the greatest promptitude: "_I_ should
certainly have lost something; for that is exactly the verse which