A treatise on religious experience; in which its nature, evidences and advantages, are considered

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Chap. I. The Nature Of Religious Experience In General

THE religion of Jesus Christ forms a most beautiful and complete system, worthy the investigation of the wise, the admiration of the righteous, and the reverence of all. It is not, however, a system formed for the mere purpose of speculation. There are many grand objects in nature which strike us with wonder, many specious schemes in philosophy which court our attention, and man^^ productions of art which gratify our curiosity ; which, after all, leave us without that aid v our present imperfect state requires. But th vine scheme not only claims our regard, as sisting of every thing great and sublime, but is w rairably adapted to our wants and circumstances a. fallen, helpless creatures. It is not, therefore, an object, the beauty of which merely presents itself to the mind, but contains blessings, promises, and prospects, suited to the heart : hence arises the necessity and propriety of experip:nce. The report of these blessings, or the intelligence that provision is made for guilty man, can be of no avail, without a real participation of them. We must not perceive only, but we must feel ; and,- feeling, of course we experience.

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Nothing, however, is moi'| common than to despise what is termed religious experience. Infidels sneer, the cold hearted condemn, and the ungodly ridicule it. Being unacquamted with it themselves^ they suppose it is all the work of imagination, or the heat of enthusiasm, in others. But it seems not a little remarkable, that, while the term is admitted when applied to those parts of science which are founded on sensible trial, it should be rejected when applied to religion ! Why should not experimental divinity be equally as reasonable as experimental philosophy ? Indeed, we must be at a loss to conceive what real religion is v/ithout experience ; for, however excellent it may be as a theory, we know it is nothing except it engage the affections and regulate the conduct. It is true, it does not refuse the exercise of the understanding ; it does not discard investigation : calls with more ardent motives to purity of pie, devotedness of mind, lively emotions seful exertions, than it insists on a pursuit -Te speculative notions, or knowledge which not at all interest the feelings or impress the .art. And, indeed, what is the intelligent mind, the acute reasoner, the learned critic, the man that can collect, judge, review, arrange, and repeat, if he be without experience, when compared to him, who, with a common understanding, enters with all the energies of his soul into the very spirit and enjoyment of divine truth ? The former beholds the beautiful object, discerns its different features, and admires its just proportions ; but the latter does more :— .he actually possesses it as

"his own, lives under its influence, and is transformed into its delightful image.

It must not, however, be understood, that there can be genuine experience without knowledge, although there may be knowledge without experience. The truly religious are not left in a state of ignorance : they are said " to be called out of darkness into God's marvellous light ;" " to have the eyes of their understanding enlightened, that they may know what is the hope of their calling, and what the riches of the glory of his inheritance of the saints/' 1 Pet. ii. 9. Eph. i. 18. Before there can be any experience, therefore, spiritual life and light must be communicated ; for a dead man might as well be supposed to feel, as for any one to have a gracious experience without being regenerated by the power of divine grace.

Here, then, we may form some idea of the mind and character of the christian, whose diversified experience we are about to describe. He is one who is illuminated by the Divine Spirit, his heart is renovated, and deeply impressed with a sense of the importance of divine things : he rests not in the cold assent of the understanding, neither is he carried away by strange and enthusiastic notiojis. He is a happy example of light and love : he perceives the excellency and suitability of spiritual objects, possesses an ardent attachment to them, and feels their divine energy on his soul : and hence it is that his religion is of an experimental nature.

Now, to prove that this is not the effect of a weak mind or a disordered fancy, as many suppose, we need only appeal to the following scriptures^ all which have a reference to religion, as something to be experienced as well as to be known. ^' Taste and see that the Lord is good. Eat^ O friends ; drink abundantly, O beloved. Ho, every one that thirsteth^ come ye to the waters ; and he that hath no money, come ye, buy and eat ; yea, come buy wine and milk, without money and without price. Christ in you the hope of glory. He effectually worketh m them that believe. Ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God ; not in tables of stone, but in fleshly tables of the heart.'^ Ps. xxxiv. 8. Cant. V. 1. Is. Iv. 1. Col. i. 27- 1 Thess. ii. 13. 2 Cor. iii. 3.

But, before we proceed, it is necessary to remark, that we shall not confine the term exfierience to the enjoyment only of the blessings of the gospel, but shall take it in a more enlarged sense, as referring to all that knowledge which the christian derives from his various trials or circumstances, and all those feelings occasioned by his being in a state of warfare with the world, the flesh, and the devil.

And, first, we shall begin with what he feels from the view he has of his own heart. This he finds to be, as the scripture represents, "deceitful above all things, and desperately wicked.'' Jer, xvii. 9. He does not boast, as he once did, of an innocent nature, a sincere intention, a good heart ; but confesses himself ia sinful creature, unworthy of the divine favour, and, without the interposition of sovereign mercy, exposed to endless ruin. He now takes cognizance of the secret workings of his mind 5 he views with self abasement the pride^^^ envy, vanity, worldly mindedness, and folly, of his corrupt nature. He laments over the sinful desires, cold affections, wandering thoughts, and evil passions of his soul, and with the apostle exclaims, " O wretched man that I am, who shall deliver me from the body of this death ?" Rom. vii. 24. He clearly perceives that the picture of fallen humanity, as drawn by the divine hand, " that every imagination of the thought of the heart is only evil, and that continually," Gen. vi. 5, is as true as it is awful and affecting. Nor does the regenerating influence of divine grace entirely destroy these corrupt tions. On the contrary, in proportion as he receives light, and increases in divine knowledge, the more he is led to see his own sinfulness. Indeed, the all-wise God does not discover to him all the depravity of his heart at once, as this would sink him into despair. He feels, however, more and more of it as he proceeds. He is still deceived by its vain pretensions, bewildered by its perpetual inconstancy, and distressed by its evil propensities. " Wo is me," is his language, " that I sojourn in Mesech, that I dwell in the tents of Kedar." Ps. cxx. 5. He sustains a painful conflict, mourns that he serves his Lord with such little fervour, struggles hard with his powerful, inbred foes, labours for a greater conformity to the divine will, and prays that he may still persevere in the midst of all that opposition which arises not only from outward evils, but internal depravity.

As he advances in his journey heavenward, he experiences the vanity, mutability, and emptiness of the world. His understanding being enlightened, he sees the excellency o/, and his will being re- B 2 newedj he possesses a taste for those divine things which are so far superior to all earthly good. He has, indeed, the same natural feelings in common with others ; is a creature of the same wants ; requires the same supports, and is capable of the same enjoyment of temporal blessings as those around him ; yet he is taught to view all these things in a different light to what they do, who place all their felicity in them. While they make them their portion, he gratefully considers them as the little comfortable accommodations by the way ; while they idolize them on the one hand, or abuse them on the other, he uses them with caution, and passes on. He remembers that he is in a world that cannot constitute his happiness ; a world where all things are fading away ; a world never designed to be his perpetual abode, or final happiness. Yea, he has been convinced by his own experience, of the impropriety of placing confidence in creature comforts or sublunary good. Like others, he has been tempted at times to sit down by the way ; to listen to the fascinating but deceptive song of the prosperous worldling ; and to imagine that yet celestial flowers were to be gathered on earthly ground. But, like Jonah, he has no sooner looked with complacency on his gourd, and beheld with pleasure the comforts around him, than he has espied a worm at the root, and heard the voice of Providence commanding him to depart. I find, then, says the christian, that this is a wilderiiess where the bitter streams are continually flowing ; a world deceitful in its prospects, uncertain in its enjoyments, and fallacious in its promises. Here, (continues he) how soon are the finest schemes frustrated ; the lofty superstructure, raised by care and industry, dashed to pieces ; the most lovely objects unexpectedly torn away ; happy connexions dissolved, and the most promising appearances exchanged for disappointment and sorrow ! And shall I rest here ? Here, among ruins, tempests, robbers, and a thousand evils ! Can there be any thing in the complaints of the living, the groans of the afflicted, the uneasiness of the rich, the disappointments of the multitude, and the wickedness of man, to invite me to take up my abode here ? Rather, Lord, enable me to go forward ; -and, w^hile I use the world without abusing it, keep my eye on that inheritance which is incorruptible, undefiled, and that fadeth not away.

Another thing which belongs to the christian's experience is his view of sin, as that which defiles his nature, and which he considers so offensive in the sight of God. Men in general, indeed, acknowledge not only that sin has entered into the world, but that its tendency is evil and destructive. But this is nothing more than the bare assent of the understanding to the fact. The belief of it makes no impression ; they still go on in their sin. Conscience, reason, law, gratitude, are all sacrificed for the pursuit of it ; and, indeed, it forms one of the most awful sights in the universe, to behold a feeble, defenceless, miserable creature, as man is, constantly insulting the Almighty, while at the same time he is convinced he is doing v/rong. Such, however, is his conduct ; and as he knows by experience the forbearance of God, he endeavours to reason himself into the belief that God will always forbear, and thus, " because sentence against an

€vil work is not speedily executed, therefore the heart of the sons of men is fully set in them to do evil." Ecc. viii. 1 1. But sin is not thus indulged, nor divine goodness thus abused, by the righteous. The sacred flame of divine love having been kindled in his heart, every thing which appears to him as inimical to the will of God fills him with horror. Convinced of the holiness of the divine nature, the spirituality of the law, and the evil there is in sin, he beholds it with the utmost detestation. He knows, too, that it is sin that interrupts his peace, damps his joy, and causes him to go mourning in the way. This is the burden he is labouring under from day to day ; and though he is made free from it as to its reigning power, yet its remains so taints all his works, so enervates his spiritual powers, so retards his progress, as often to make him doubt his interest in the love of God. Here it is that the real christian is distinguished from the boasting pharisee, the formal professor, and the deceiving hypocrite. These are characters, who, though they visit the temple of the Most High, engage in external acts of devotion, and call themselves the disciples of Jesus, yet, alas ! never feel sin to be their burden, never lament over it in secret, nor indeed ever see its defiling nature. But the convinced mind, that mind which is truly broken and contrite, is overwhelmed with shame, and at times scarcely dares look up to the Almighty ; so powerful is the conviction, and so just is the view which it has of sin. Hear the confessions of the true penitent. " Wo is me, I am undone. Unclean, unclean. I have sinned : what shall I do unto thee, O 1 thou preserver of men ! I am a sinful man, O Lord. To xne belongeth confusion of face. My sin is ever before me. I have sinned, and am no longer worthy to be called thy son.'' Hear his prayers, '' Take away mine iniquity. Create in me a clean heart, and renew a right spirit within me. Let not sin have dominion over me. Pardon mine iniquity, for it is great. Have mercy on me, O Lord." Hear his determinations, " I will behave myself wisely in a perfect way. I will walk within my house with a perfect heart. I will run the way of thy commandments. I will love thee, O Lord, my strength and my Redeemer." Is. vi. 5. Job vii. 20. Luke V. 8. Hos. xiv. 1. Ps. li. 10. Ps. cxix. 133. Ps. XXV. 11. Ps. ci. 2. Ps. cxix. 32.

But the experience of the christian would be sad, indeed, did he not find something adequate to his wishes, and calculated to support his mind under these views of himself, of the world, and of sin. Here it is, then, that he is led to embrace the gospel as the only true remedy. Condemned by the law, oppressed with a sense of his depravity, sensible of the imperfection of his awn righteousness, he is taught by the Divine Spirit to look to Jesus as his refuge. Here his burden is removed, his fears subside, his hope brightens, and his soul is set at happy liberty. Here, reposing under the shade of the cross, he admires and addresses his Saviour : "Blessed Immanuel, thou art the object of my regard. It is thy blood that cleanses from all sin : to thee I look for salvation ; on thee I depend for my present happiness and future safety. Here let me dwell forever, viewing thee as my Great High Priest : while I live, let me live to thee ; and when called away from this w'orld, let me join that celestial throng who shall sing the song of Moses and the Lamb forever.'* Here we see how appropriate, how delightful, the gospel is to the true christian. It is his strength in weakness, his light in darkness, and his greatest joy under all the opposition arising from his various enemies. He receives Jesus as his wisdom, righteousness, sanctification and redemption. To him the Saviour appears as altogether lovely. He glories in his cross, experiences the love of God as shed abroad in his heart by the Holy Ghost, and abundantly rejoices in the finished work and complete atonement made by his Lord and Saviour. 1 Cor. i. 30. Rom. v. 5. Gal. vi. 14.

But while he thus embraces the remedy the gospel affords, and is dependent on free grace alone for salvation, yet he does not think himself at liberty to neglect the divine commands, and make Christ a minister of sin. Another part of his experience, therefore, is that in which he not only sees but feels the happy effects of divine truth upon his own mind. He finds that the sacred oracles are not to be received into the memory merely, but treasured up in the heart, as matter for meditation, preventions from danger, directions in difficulty, and motives to obedience. With the sacred writers he can say, " I have esteemed the words of his mouth more than my necessary food. Thy word have I hid in mine heart, that I might not sin against thee. O how I love thy law ! I rejoice at thy word, as one that findeth great spoil. Thy words were found, and I did eat them ; and thy word was unto me the joy and rejoicing of mine heart." Job xxiii. 12. Ps. cxix. 11. Jer. xv. 16. Thus the holy scriptures are made pleasant and profitable to the true christian. They purify his mind, refine his taste, warm his heart, curb his passions, exalt his aff'ections, and direct his steps. It is no wonder, therefore, that the Bible is his companion : he cannot li/e^thout it. It is the extensive field in which he roams ; where grow the fragrant flowers, where flow the refreshing streams, where he breathes celestial air, and where the most enlarged prospects animate and delight his soul. Here, after the toils and labours of the day, he repairs, and recruits his strength. Here he forgets the world, enters into the solemn thought of his immortality, and aspires after that bliss which his God and Saviour hath promised to bestow.

But he is not insensible to the favours of a benign Providence. Though a traveller to a better country, he knows how to value the blessings of this. Indeed, he is the only character who uses them as they ought to be used : while he relishes the comforts of life, he is led to enjoy God in them. " While bad men snatch the pleasures of the world as by stealth, without countenance from God, the proprietor of the world, he sits down openly to the feast of life under the smile of approving Heaven." Far from wearing the countenance of an ascetic, or influenced by the principle of a misanthropist, he considers himself placed as in a delightful temple, where the beauties of nature, and^ the bounties of Providence, all tend to reflect the glory of his Sovereign Lord. Here, while he muses, his mind brightens, his heart expands, his soul burns with celestial ardour, while he exclaims, " O! how great is thy goodness which thou hast laid up for them that fear thee ! How excellent is thy lovini^ kindness, O God ! Bless the Lord, O my soul, who crowneth thee with loving kindness and tender mercies, who satisfieth thy mouth with good things ; bless the Lord, O my soul." Ps. xxxi. 19. Ps. ciii. 1, 4,5- IttXVO.

While the mind is thus employed, it would be unnecessary to attempt to prove its happiness. It is impossible it should be otherwise ; but it may be necessary to remark, that what we have alreadyobserved are not the only sources of its felicity. The mind has access to the Suprenae Being through his works and word ; but it does not consist in a cold contemplation of his existence, a mere belief of the grandeur of his nature and perfections. Believers are said to be partakers of the divine nature : they bear the divine image ; brought to love what God loves ; to avoid what he has prohibited, and to acquiesce with his sovereign will. What, then, is the consequence of this union ? The scripture shall speak for us : " Truly o\XY felloivshifi is with the Father, and with his Son Jesus Christ. God is faithful, who has called us to the fellowship of his Son.*' " He that keepeth his commandments dwelleth in him, and he in him ; and we know that he abideth in us, by the Spirit which he hath given us." 1 Jo. i. 3. 1 Cor. i. 9. 1 Jo. iii. 24. To those who never had the divine glory in view, who never saw the beauty of holiness, and who never enjoyed the divine presence, this may appear as unintelligible mysticism ; but it really makes a part of the christian's experience. Communion with God, in which the soul

$3 lifted above the world, filled with sublime joys, and fired with the prospect of the everlasting enjoyment of his favour in a future world, surely cannot be unworthy of the pursuit of a rational creature. If the Divine Being is to be our portion and our happiness hereafter, nothing can be more reasonable than a desire to enjoy something of this divine pleasure while by the way. But we will not now stay to oppose the arguments of the unbeliever, or attempt to make that clear to others, which only experience can explain. Let me turn to you, O believer, and ask, Is not fellowship with God a reality ? Have you not found some of your happiest moments when your mind has been led out to God ? And though uninterrupted communion has not been your lot, nor will be the lot of any while here below, yet have you not rejoiced with a joy unspeakable and full of glory ? How light, then, has been the burden, which before you thought you could not sustain ! how insignificant has the world appeared in your view ! How have his smiles alleviated your pain, borne you up under accumulated difficulties, and sweetened all the crosses and troubles of life ! Ah ! hov/ have you then w^elcomed all the oppositions of your enemies, forgotten the discouragements of the way, and pressed with redoubled ardour towards that city which hath foundations, whose builder and maker is God 1

But it is not to be supposed that all these feelings are possessed and this happiness enjoyed in a state of inactivity and unconcern. We know that the Almighty can impress the minds oV his creatures at any time, without the uSe of means ; but we C know also that be does not in general do so ; for as, in the natural world, he hath ordained the sun by which we are warmed, created air by which we breathe, and provides food by which we are supported ; so, in the moral and spiritual world, he hath appointed means through which he communicates blessings of a spiritual nature to his people. The utility of these means the christian finds by his own experience. The throne of grace he knows to be an important and suitable institution. Here he comes with all his wants, trials, and exercises of mind. He opens his heart, and makes known his requests to his heavenly Father. He implores the Holy Spirit to remove his ignorance, console his mind, and instruct him in divine things. He finds it good to draw near to God. His mind is often relieved, his faith increased, and his soul rendered alive to its immortal interests. Whatever others do, he finds he cannot live with any degree of pleasure without giving himself up to God perpetually ; and though the frame of his mind varies, yet both duty and interest prompt him to engage in this delightful exercise. This spirit of prayer we find characterising all the saints of God. " I will not let thee go," said Jacob, " unless thou bless me.'* O that thou wouldst bless me, indeed, prays Jabez. I will order my cause before him, and fill my mouth with arguments, cries Job. From the end of the earth will I cry unto thee, says David. Gen. xxxii. 26. 1 Chron. iv. 10. Job xxiii 3. Ps. Ixi. 3. But it would be superfluous to multiply instances. The throne is erected, the Saviour waits to hear, the christian sees his privilege, and leaving the w orld and its care, he retires, he pleads, he praises, he consecrates himself to the Lord ; and thus his spiritual strength is renewed, and his soul comforted by the way .

How pleasant is the Sabbath also to the true christian ! He finds it to be the day of rest, of joy, of instruction, and of praise. While others profane it by idleness and dissipation, business and pleasure, luxury and wantonness, he desires to spend it in the service of his Lord and Master. After the cares of the week, and the toils of business, with what happy sensations does he hail its return I How glad is he, when, after the slumbers of the night, he opens his eyes, and recollects it is the day which the Lord hath made ! With what pleasure can he sing.

Welcome, sweet day of rest.

That saw the Lord arise ; Welcome to this reviving breast,

And these rejoicing eyes !

With the return of this day, a thousand pleasing reflections occur to his mind. It calls to his recollection the final completion of the w^orks of creation, and the triumphal resurrection of his Lord and Saviour. It reminds him of the great kindness of the Almighty in making such a merciful provision for his creatures. He hears the heavenly voice saying. Soul, come up hither ; bid adieu to the anxious cares of the w^orld for a while, and rise into ardent contemplation and blissful thought. It calls him to worship, to hold cominunion with his Lord, and to devote himself with increased zeal to his service. It teaches him to anticipate an eternal sabbath of rest, where he hopes to enjoy the divine presence, and be employed in celebrating divine praises for ever. Whatever others think, and however others neglect this day, he finds it by experience so truly advantageous and interesting, that, if even there were no command for its observance, he should still think it his happiness to devote a seventh part of his time more especially to the service of God. It is not a weariness to him, as it often proves to those who have no delight in spiritual exercises. He finds it to be a day of pleasure, and of profit too. From the instructions he receives, and the happiness he experiences on this day, he is better prepared to go forth and maintain the conflict with his enemies. He is enabled to carry a savour of divine things into his business through the w^eek. It fortifies him against surrounding evils, and raises him in some measure above the world, even while he is in it, .

PVom public ordinances he derives much benefit. He visits the sanctuary not for the sake of curiosity, but for the purpose of instruction ; not as one influenced by custom, but as one desirous of having his heart impressed, and his devotion excited. It is to him the house of God, and the gate of heaven. He can truly join the Psalmist, and say, " One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. How amiable are thy tabernacles, O Lord of Hosts 1 Blessed are they that dwell in thy house; they will be still praising thee. For a day in thy courts is better than a thousand : I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." Ps. xxvii. 4. Ixxxiv. 4,11. Here it is that he repairs with willing feet. Seated in the divine temple, his mind is filled with reverence ; he is humbled under a sense of his own imperfections. He now views the world through a proper medium : all the turbulent passions of the soul are hushed into silence ; the guilt that he had contracted gradually diminishes as the cross is presented to his view ; truths that he had almost forgotten are recalled to his mind ; the powers which lay almost dormant are awakened ; '' serious meditations suggested, good dispositions raised, and the heart adjusted to a composed and tranquil frame." When we thus consider what invaluable blessings the christian derives from hence, it is no wonder that we hear of expressions of strong attachment to the house of God, and such holy lamentations of grief when deprived of attendance on public ordinances. " As the hart panteth after the water brooks, so panteth TTiy soul after thee, O God. My soul thirsteth for God, for the living God : when shall I come and appear before God ? My tears have been my meat day and night, while they continually say unto me, Where is thy God ? When I remember these things, I pour out my soul in me ; for I had 8:one -with the multitude, I w^ent with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day. O God, thou art my God, early will I seek thee : my soul thirsteth for thee, my flesh longeth for thee, in a dry and tlrirsty land, where no water is, to see thy power C 2 and thy glory, so as I have seen thee in the sanctuary." Ps. xlii. 1,2. xliii. 1,2. Ixill