Thoughts on the religious life

Front matter

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THOUG ox

; I !! kEI.JGK > l rs LIFE

Introduction

BY WILLIAM CULLEN BRYANT.

A LADY whom I esteemed and honored in her lifetime, and who is now in heaven, earnestly desired that I should contribute a preface to a treatise by my friend, her husband, on the Religious Life. In doing this, I am paying a duty which I owe to her gentle and Christian memory.

In those respects in which there may exist a divergence of views among Christian denominations, so far as these are touched upon in this work, I desire not to be understood as expressing any opinion. But I will direct the attention of the reader to the beautiful system of devout and holy living which my friend has built upon it, the harmonious manner in which he has portrayed its hu-

8 INTRODUCTION.

mility, its self-renunciation, its trust in God, its love of Christ, its purity, its forbearance, its forgiving spirit, its labors for the good of others, and, to use the words of the Apostle, " If there be any virtue, if there be any praise," they are included in the summary of the qualities which form the religious character as conformed to the Christian standard. The author is a close thinker, and has the art of setting forth his thoughts with clearness and simplicity, as well as condensation, and with an avoidance of the theological terms of the schools. So amiable a picture cannot, I am sure, be contemplated without admiration nor without a desire to resemble in reality.

I can only regret that there should be any who, endowed with the same powers of thought and expression, have disowned the humble and simple faith which, carried out into the daily acts of life, produces results so desirable, so important to the welfare of mankind in the present state of existence,

INTRODUCTION. g

and so essential to a preparation for the life upon which we are to enter when we pass beyond the grave.

I cannot but lament the tendency of the time — encouraged by some in the zealous prosecution of science — to turn its attention from the teachings of the gospel, from the beautiful example of Christ's life, and the supremely excellent precepts which he gave to his disciples and the people who resorted to hear him. To those teachings and that example the world owes its recovery from the abominations of heathenism. The very men who, in the pride of their investigations into the secrets of the material world, turn a look of scorn upon the Christian system of belief, are not aware how much of the peace and order of society, how much of the happiness of their households and the purity of those who are dearest to them, are owing to the influence of that religion extending beyond their sphere. There is no character, in the whole range of qualities which distin-

I o IN TROD UCTION.

guish men from each other, so fitted to engage our admiration and so pregnant with salutary influence on society, as that which is formed on the Christian pattern by the precepts of the gospel, and a zealous imitation of the example of the Great Master. If that class should cease to exist, if their example and influence, and the testimony they bear against

This character, of which Christ was the perfect model, is in itself so attractive, so " altogether lovely," that I cannot describe in language the admiration with which I regard it ; nor can I express the gratitude I feel for the dispensation which bestowed that example on mankind, for the truths which he taught and the sufferings he endured for our sakes. I tremble to think what the world would be without Him. Take away the blessing of the advent of his life and the blessings purchased by his death, in what an abyss of guilt would man have been left !

IXTRODUCTION. XI

It would seem to be blotting the sun out of the heavens — to leave our system of worlds in chaos, frost, and darkness.

In my view of the life, the teachings, the labors, and the sufferings of the blessed Jesus, there can be no admiration too profound, no love of which the human heart is capable, too warm, no gratitude too earnest and deep of which He is justly the object. It is with sorrow that my love for Him is so cold, and my gratitude so inadequate. It is with sorrow that I see any attempt to put aside His teachings as a delusion, to turn men's eyes from his example, to meet with doubt and denial the story of his life. For my part, if I thought that the religion of skepticism were to gather strength and prevail and become the dominant view of mankind, I should despair of the fate of mankind in the years that are yet to come

The religious man finds in his relations to his Maker, a support to his virtue which

I2 INTRODUCTION.

others cannot have. He acts always with a consciousness that he is immediately under the eye of a Being who looks into his heart and sees his inmost thoughts, and discerns the motives which he is half unwilling to acknowledge even to himself. He feels that he is under the inspection of a Being who is only pleased with right motives and purity of intention, and who is displeased with whatever is otherwise. He feels that the approbation of that Being is infinitely more to be valued than the applause of all mankind, and his displeasure more to be feared and more to be avoided than any disgrace which he might sustain from his brethren of mankind. When, in addition to this consideration, he reflects on the frailty of human virtue, and considers the weakness of his own purposes, it is a

Chapter I. The True Idea Of The Religious Life

Man has the capacity of seeing by means of the eye. Without light and visible objects, this capacity would be valueless. Light and objects are furnished him.

Man has the capacity of knowing and of seeing that which is right — duty. Duties are set before him. Man's capacities are furnished with corresponding objects.

Man has capacities for love, reverence, and obedience. An object perfectly adapted to these capacities is found in God. We have the same reason to believe that man was made to love, reverence, and obey God,

IS which we have to believe that he was made to see visible objects.

All persons who admit the existence of an all-wise, omnipotent, holy Creator of men, admit that His will ought to be done by men. His will is wise and right. Man was made to do what is wise and right.

A wise man is one who acts in accordance with the dictates of wisdom. A benevolent man is one who acts in accordance with the dictates of benevolence. A religious man is one who acts in accordance with the will of God. As the Bible is the word of God, a man is religious in proportion to his obedience to the requirements of the Bible.

The will of God has respect to all the actions of men, at all times, and under all circumstances. It is God's will that men be industrious ; that they take care of their health ; that they be honest, truthful, benevolent ; that they be thankful for favors, and penitent for sin ; that they have faith in God. They can never be placed in circum-

TRUE IDEA OF THE RELIGIOUS LIFE, \j

stances where the will of God has no relation to them. It is always to be their guide. Men are religious so far as they follow this guide.

This view of the religious life differs from that entertained by many persons. They make a distinction between the religious and the secular life. The actions ascribed to the latter — the labors of the farmer, the artisan, the lawyer — have, in their view, a moral, but not a religious character. Acts of prayer, of public worship, of self-denial, efforts for the extension of the church, have, in their view, a religious character.

If this distinction be correct, a man may be a very religious man, while his conduct in the secular life may not be very commendable. He may be constant in attending the prayer meeting ; but not careful to pay his just debts. He may be very zealous for the conversion of souls ; but not strictly accurate in his statements in regard to worldly matters. He may be abundant in labors at a protracted meeting ; while a piece of work which he has promised to do for a neighbor remains undone.

It is God's will that a man should pray ; it is also His will that a man should pay his debts. To pay one's debts is as truly a religious duty as to pray. To speak the exact truth is as truly a religious duty as to exhort men to flee from the wrath to come. To meet one's just engagements is as truly a religious duty as to attend the public worship of God. God's will has reference to all the actions of men. Hence, there is no ground for making a distinction between the secular and religious life. The whole of life should be religious. Man has but one thing to do — his duty to God.

Writers divide man's duties into those which he owes to himself, those which he owes to his fellow men, and those which he owes to God. Man owes it to himself to take care of his health. It is God's will that he should take care of his health. It is

TRUE IDEA OF THE RELIGIOUS LIFE.

man's duty to his neighbor to deal honestly with him. It is God's will that he should deal honestly with his neighbor. To be honest is as truly a religious duty as to be devout.

A distinction may be made between morality and religion — between a moral and a religious life. A moral man is one who avoids the practice of vice, and does to his fellow men what they may require of him. A man may be a moral man without being a religious man. He may avoid the practice of vice, and perform his duties toward his fellow men, without reference to the will of God — without believing in the existence of God. An atheist may be a moral man.

It may be asked : " If a man is a religious man in proportion as he does the will of God, is not the atheist who speaks the truth, and who is honest and benevolent, so far forth a religious man ? "

He is not ; for, in his actions he has no reference to the will of God. To do, without reference to the will of God, what God requires, is not obeying Him.

Let it be understood, then, that a religious life is a life of obedience to the will of God — ■ a life spent in the service of God. A true idea of the religious life is a necessary condition of wise efforts toward its realization.

It may be objected that this view of the religious life makes religion to consist wholly in action, and gives no place to feeling. In the view of many persons, religion consists chiefly in feeling.

God has given man capacities for knowing, feeling, and willing. These capacities are to be exercised in accordance with the will of God. Man's varied feelings form a very important portion of his life. His feelings give character to his actions. God's will has reference to man's feelings as well as to his volitions or actions. All his emotions desires, affections, and passions — all the exercises of his emotive nature must be in accordance with the will of God. The Bible

TRUE IDEA OF THE RELIGIOUS LIFE. o\

gives due prominence to man's emotive nature.

" I desire religion that I may be happy/' says one. This indicates the idea entertained by many, that religion is something which makes its possessor happy, and is therefore desirable.

Religion is not a possession, but a life — a life regulated by the will of God. There is no such thing as religion apart from a religious life. To seek for religion is to seek for conformity to the will of God. Perfect conformity to the will of God is perfect holiness. Holiness is the great object of the religious life. We are to seek holiness, not because we shall gain happiness thereby, but because it is right.

God has ordained that right doing shall be followed by happiness. Happiness is not something to be possessed. It is a condition of soul consequent upon the performance of duty.

Happiness is closely connected with the exercise of the emotive nature. God requires the exercise most conducive to happiness. Man's highest happiness is found in the exercise of love. To love God with all the heart is to be as happy as the constitution of our nature will allow. A man is happy just in proportion as he is religious. As God is infinitely wise, his precepts must be the best possible precepts. The best possible precepts must tend to the perfection of the soul. The highest possible perfection can be attained by obeying God — by becoming a religious man.

Chapter II. The Religious Life Desirable

SOME things, undesirable in themselves, are the necessary means to desirable ends. Some persons take this view of the religious life. They regard it as something to be endured for the sake of the advantages which it secures.

The religious life is desirable in itself. It is desirable that the soul should put forth its true life, just as it is desirable that the tree should put forth its true life.

In becoming religious, a man becomes what God made him to be. It is desirable that man should be what the all-wise and benevolent Creator made him to be.

It is desirable that the child should be in sympathy with his loving parent. God teaches us to call him our Father. He always teaches us that which is true. He is a

THE RELIGIOUS LIFE.

just and loving Father. His children ought to be in sympathy with him. It is unseemly for the child to be indifferent to the interest and affection of his loving Father.

We all know the connection between love and happiness. Our highest happiness consists in the exercise of affection toward worthy objects. The purer the affection, and the more perfect the object, the greater the happiness.

The religious life is a life of love, of obedience prompted by love. Hence, love is said to be the fulfilling of the law.

Acts prompted by love are always happy acts. The tendency of religion is to make every act of our lives a happy act. So far from interfering with man's happiness, religion makes the fullest provision for it.

It is desirable to be in sympathy with God as the omnipotent Ruler. God governs the universe. He doeth his will in the armies of heaven, and among the inhabitants of the earth. He worketh all things

THE RELIGIOUS LIFE DESIRABLE.

according to the counsel of his own will. None can strengthen himself against him and prosper.

It is certainly desirable to have the favor and protection of the omnipotent Ruler. In no other way can man accomplish the objects he was made to accomplish. In no other way can he be successful in his lifework.

No man expects to succeed in opposition to God's physical laws. No man expects to rear a stable column whose line of gravity falls without the base. No man expects to make a successful voyage in a vessel whose specific gravity is greater than that of water.

God's moral laws are more unchangeable than his physical laws. Heaven and earth shall pass away sooner than one jot or one tittle of the law shall fail. God can suspend the law of gravitation ; but he cannot suspend the law of holiness. And yet men expect to succeed while disregarding God's moral law !

It may be said : " They do succeed — they gain wealth, pleasure, power."

A man does not succeed in crossing the ocean when he gets halfway over and goes to the bottom. The success of an immortal being must have reference to the whole duration of his being. He who succeeds in his plans for a few years, and fails for the remaining years of his life, cannot be called a successful man. He who succeeds for threescore years and ten, and fails for eternity, cannot be called a successful man. As all plans in opposition to the laws of gravitation must ultimately fail, so all plans in opposition to the law of holiness must ultimately fail.

The dictates of holiness are coincident with the dictates of infinite wisdom. Efforts put forth in accordance with the dictates of infinite wisdom, cannot fail. They will accomplish just what infinite wisdom designs they shall accomplish. Let a man follow God's directions, and his labors will

THE RELIGIOUS LIFE DESIRABLE.

not be in vain. He will be a laborer together with God. So far as he follows God's directions, he will be successful. He may not accomplish what he desires and expects, but he will accomplish what God designs. When a man accomplishes wThat God designs he shall accomplish, he has reason to be satisfied with his success.

What a man regards as failure, God often regards as success. As the stars, while rolling onward, sometimes seem to have a retrograde movement, so apparent failure is sometimes real success.

The religious man is in harmony with God and with his government. He knows that he does not live in a fatherless and ungoverned world. He may be in the midst of disorder and evil, yet he knows that all things are under the divine control, and that all things shall work together for good to those who love God.

Religion does not put an end to sickness, care, and trouble ; but it enables us so to bear them, that our progress toward perfection is increased. Religion does not destroy death ; but it takes away its sting, and makes it an introduction to life eternal.

Chapter III. Entrance On The Religious Life

It is optional with a man whether he will be a farmer or not. He may decide not to be a farmer, without violating any principle of wisdom or of rectitude. It is not optional with a man whether he will be a religious man or not. He was made to be a religious man. He was made to do right — always to do right. The will of God is the supreme rule of right. He was made to do the will of God.

Obedience to the will of God as made known by nature and by revelation is the duty of every one. Our moral nature teaches us that we are always to do right. The Bible commands us to be holy as God is holy.

One can, at any time he pleases, enter upon a course of intellectual improvement

THE RELIGIOUS LIFE.

by exercising his mind in perceiving truth. Can he, at any time he pleases, enter upon a course of religious improvement by exercising his powers in obeying God? One can, of his own will, enter upon a course of intellectual improvement : can he, in like manner, enter upon a course of religious improvement ?

Man has by nature all the powers necessary in order to obey God. A knowledge of God's character and law is required : he has capacities for knowing. Love to God is required : he has capacities for loving. As he thus has the powers required for obedience, can he not, at any time he chooses, enter on a course of obedience?

The obedience required is something more than external conformity to the law of God. Doubtless man can, by the exercise of his will, break off from vice and do many things which God requires. But God looks beyond the external act to the motive. The obedience which he requires is an obedience

ENTRANCE ON THE RELIGIOUS LIFE.

springing from love. Can one who is not a religious man enter, by an act of will, upon this course of loving obedience? Can a man enter upon the religious life, just as he can enter upon the intellectual life ?

One with scarcely any desire for mental improvement can, by a resolute course of mental exercise, acquire a love for intellectual pursuits. Can one, in like manner, gradually form habits of loving obedience?

These questions relative to entering on the religious life must be answered in the negative. Though man is a free moral agent, he cannot, by mere force of will, enter upon a course of loving obedience to God. The difficulty is not owing to the lack of the requisite powers, but to a want of disposition to use them.

This want of disposition is owing to the disordered condition of man's nature. Men come into the world with dispositions or tendencies which invariably lead them to sin. Universal experience and observation

THE RELIGIOUS LIFE.

are in keeping with the teachings of the Bible, that all men are sinners — are alienated from God — have not the. love of God in them. He who has no love for God cannot render him a loving service.

This stupendous fact or doctrine of natural depravity meets us when we ask, " How shall we enter on the religious life?" Men have tried to ignore it — have denied it; but the unvarying experience of ages, and the explicit declarations of Scripture, cannot be set aside. The fact of depravity is as patent to the observer, as is the fact of gravitation. One may deny the Scripture account of its origin in the fall of Adam ; but he cannot deny the fact that all men have done wrong. The doctrine of depravity is not a doctrine peculiar to the Bible any more than the doctrine of gravitation is peculiar to the Bible. The Bible, so far as it has occasion to treat of man, proceeds on the fact of human depravity ; so far as it has occasion to treat of material objects, it proceeds on the fact of

ENTRANCE ON THE RELIGIOUS LIFE.

gravitation. Men might as well deny the doctrine of gravitation because it is recognized in the Bible, as to deny the doctrine of depravity, because it is recognized in the Bible.

The doctrine of depravity has been misrepresented. Its advocates have sometimes used expressions which have been misunderstood, and have awakened prejudices. The Bible does not assert that men are as wicked as they can be, but that they are alienated from the love of God, and are prone to sin. Those who have used the unfortunate phrase " total depravity/' have not meant to assert that men are as bad as they can be, and that there are no degrees in depravity. The most depraved creature on earth may become still more depraved.

The Bible does not assert that men are always governed by selfish motives. It recognizes the fact that they may possess praiseworthy qualities. The young man who came to Jesus manifested qualities which led Jesus to love him, though, owing to avarice, he did 3 not enter upon the religious life. There is nothing in the teaching of the Scriptures requiring us to deny that some men not religious are upright in their dealings with others, kind-hearted and affectionate, possessed of many amiable and even noble qualities. What the Scriptures insist on is that men are, by nature, alienated from God, that they have not the love of God in them, and, therefore, are not subject to his law, "neither indeed can be."

Hence, a change in the condition of the soul is necessary in order to entrance upon a course of loving obedience — to entrance upon the religious life.

This change is compared by Christ to a new birth. " Ye must be born again." The apostle compares it to a new creation, " created anew in Christ Jesus." These forms of expression are figurative, and plainly mean more than a mere determination to change one's course in life — a mere resolution to serve God.

ENTRANCE ON THE RELIGIOUS LIFE.

This change is ascribed to the agency of the Holy Spirit. The change is a mysterious one. The process is unknown to consciousness, and, of course, cannot be described. The fact that it has taken place is known from the effects which follow. " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth. So is every one that is born of the spirit."

A divine power, effecting such a change in the condition of the soul as shall render it capable of entering upon a course of penitent, trusting, loving obedience, is necessary. This is clearly taught in the Bible, and is confirmed by human experience. Multitudes have been convinced of the duty of loving and serving God, and have endeavored to render obedience to his holy law. Their efforts have revealed their guilt and moral weakness. Some have given over striving, and have returned to their sinful courses. Others have thrown themselves on the converting mercy of God.

The Bible recognizes the depraved, sinful condition of men, and provides a method for their recovery to holiness. The religion of the Bible is a religion for fallen men. The Son of Man came to save the lost.

Chapter IV. Notice Of Some Errors

THE change in the condition of the soul, whereby it is rendered capable of entering upon a course of penitent, believing, loving obedience, is sometimes called regeneration, sometimes conversion. When the former term is used, the attention is turned to the cause — the Holy Spirit ; when the latter term is used, the attention is turned to the effect — the change in the voluntary actions of the subject.

The relation of conversion to the religious life, is not rightly apprehended by all. We sometimes hear it spoken of as the chief element of the religious life. We hear it said that the great object of effort is the conversion of men. It is regarded as a passport to heaven.

It is difficult to attach undue importance to conversion. It is difficult to attach undue importance to the beginning of any laudable course of action. Conversion is the beginning of the religious life.

It is not difficult to attach undue importance to certain notions connected with conversion. Because there is such a thing as conversion, it does not follow that all our ideas respecting it are correct.

Some persons have in their minds a formula to which they would have all cases conformed. There must be a process of anxiety and distress, of weeping, reading the Bible, and praying, followed by peace and joy. In their view, he who has passed through these processes, has " experienced religion. " A reformed mode of life must follow ; but the great work is done. These persons are continually looking back to their conversion. Their hope of salvation is founded on the genuineness of their conversion. The great question with them is : " Was my conversion genuine ?"

XOTICE OF SOME ERRORS.

We arc not authorized to form a theory of conversion to which all cases must be conformed under pain of being regarded as spurious. There is a general resemblance in the exercises connected with the beginning of the religious life ; there is also great diversity. In some cases the fears are greatly excited ; in other cases there is a total absence of fear. In some cases there is a deep sense of guilt — remorse ; in other cases, a calm conviction of sin and ruin. In some cases there is a conscious feeling of sin forgiven ; in others, a faint hope of mercy. Some persons can point to the place and time when the change took place ; others can point only to the changed desires and aspirations of the soul.

These are diversities of exercises, the result of the same Spirit. A man should not ask whether he has been converted according to some prescribed formula ; but whether his present feelings, thoughts, and actions show that he is in harmony with God.

THE RELIGIOUS LIFE.

The recorded experiences of men of eminent piety are interesting and instructive. They show a great variety in the immediate causes of attention to the subject of religion, and a great variety in the mental exercises preceding and accompanying entrance upon the religious life.

No one should attempt to conform his experience to the example of any one. The Scriptures set forth clearly what we must do to be saved. They do not require us to have an experience after the type of Paul, or of Wesley, or of Edwards. They require us to repent, and to believe on the Lord Jesus Christ.

In the preceding pages, the attempt has been made to give a clear idea of the religious life — to show that religion is not a creed, or a form, or something added to the secular life ; but a life of progressive obedience to the will of God.

The attempt has also been made to show why a change usually termed conversion or

XOTICE OF SOME ERRORS. 4I

regeneration is necessary in order to entering on the religious life.

Incorrect views in regard to conversion have been exposed, in order to prepare the way to show how one may enter upon the religious life.

Chapter V. Penitence

We have seen that the religious life is a life of obedience to the will of God. The will of God has reference to all the actions of life, whether we eat or drink, or whatever we do. In what way can a sinner enter on this life ?