Thoughts on religious experience' To which is added an appendix, containing "Letters to the aged," &c., &c.

Front matter

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UNITED STATES OF AMERICA.

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Appendix

Letters to the Aged. ...

Counsels of the Aged to the Young.

Counsels to Christian Mothers.

Letter to a Mourning Afflicted Widow. Letter to a Bereaved Widower.

. 313

- 343 * 374

- 387 . 392

There are two kinds of religious knowledge, which though intimately connected as cause and effect, may nevertheless be distinguished. These are the knowledge of the truth as it is revealed in the Holy Scriptures, and the impression which that truth makes on the human mind when rightly apprehended. The first may be compared to the inscription or image on a seal ; the other to the impression made by the seal on the wax. When that impression is clearly and distinctly made, we can understand, by contemplating it, the true inscription on the seal more satisfactorily, than by a direct view of the seal itself. Thus it*is found, that nothing tends more to confirm and elucidate the truths contained in the word, than an inward experience of their efficacy on the heart. It cannot, therefore, be uninteresting to the Christian, to have these effects, as they consist in the various views and affections of the mind, traced out, and exhibited in their connexion with the truth, and in theit

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Preface

relation to each other. There is, however one manifest disadvantage, under which we must labour, in acquiring this kind of knowledge, whether by our own experience, or that of others; which is, that we are obliged to follow a fallible guide; and the pathway to this knowledge is very intricate, and the light which shines upon it, often obscure. All investigations of the exercises of the human mind are attended with difficulty; and never more so, than when we attempt to ascertain the religious or spiritual state of our hearts If, indeed, the impression of the truth were perfect, there would exist little or no difficulty, but when it is a mere outline and the lineaments obscure, it becomes extremely difficult to determine whether it be the genuine impress of the truth : especially as in this case, there will be much darkness and confusion in the mind, and much that is of a nature directly opposite to the effects of the engrafted word. There is, moreover, so great a variety in the constitution of human minds, so much diversity in the strength of the natural passions, and so wide a difference in the temperament of Christians, and so many different degrees of piety, that the study of this department of religious truth is exceedingly difficult, In many cases the most experienced and skil

PREFACE.

ful casuist will feel himself at a loss ; or may utterly mistake, in regard to the true nature of a case submitted to his consideration. The complete knowledge of the deceitful heart of man, is a prerogative of the omniscient God. " I the Lord search the hearts and try the reins of the children of men." But we are not on this account forbidden to search into this subject; so far is this from being true, that we are repeatedly exhorted to examine ourselves, in relation to this very point ; and Paul expresses astonishment, that the Corinthian Christians should have made so little progress in self-knowledge. " Examine yourselves," says he, "whether you be in the faith — prove your own selves — know ye not that Jesus Christ is in you, except ye be reprobates?" In judging of religious experience, it is all important to keep steadily in view the system of divine truth, contained in the Holy Scriptures; otherwise, our experience, as is too often the case, will degenerate into enthusiasm. Many ardent professors, seem too readily to take it for granted, that all religious feelings must be good. They therefore take no care to discriminate between the genuine and the spurious, the pure gold and the tinsel. Their only concern is about the ardour of their feelings ; not considering, that if they are

PREFACE.

spurious, the more intense they are, the further will they lead them astray. In our day, there is nothing more necessary than to distinguish carefully between true and false experiences, in religion ; to " try the spirits whether they are of God." And in making this discrimination, there is no other test but the infallible word of God ; let every thought, motive, impulse and emotion, be brought to this touchstone. " To the law and the testimony ; if they speak not according to these, it is because there is no light in them."

If genuine religious experience is nothing but the impression of divine truth on the mind, by the energy of the Holy Spirit, then it is evident that a knowledge of the truth is essential to genuine piety; error never can, under any circumstances, produce the effects of truth. This is now generally acknowledged. But it is not so clearly understood by all, that any defect in our knowledge of the truth, must, just so far as the error extends, mar the symmetry of the impression produced. The error, in this case, is of course not supposed to relate to fundamental truths, for then there can be no genuine piety; but where a true impression is made, it may be rendered very defective, for w^ant of a com- V*e knowledge of the whole system of re-

PREFACE.

vealed truth ; or its beauty marred by the existence of some errors mingled with the truth, which may be well illustrated by returning again to the seal. Suppose that some part of the image inscribed on it has been defaced, or that some of the letters have been obliterated, it is evident, that when the impression is made on the wax, there will be a corresponding deficiency or deformity, although in the main the impress may be correct. There is reason to believe, therefore, that all ignorance of revealed truth, or error respecting it, must be attended with a corresponding defect in the religious exercises of the person. This consideration teaches us the importance of truth, and the duty of increasing daily in the knowledge of our Lord and Saviour Jesus Christ. This is the true and only method of growing in grace. There may be much correct theoretical knowledge, I admit, where there is no impression corresponding with it on the heart; but still, all good impressions on the heart, are from the truth, and from the truth alone. Hence we find, that those denominations of Christians which receive the system of evangelical truth, only in part, have a defective experience ; and their Christian character, as a body, is so far defective; and even where true piety exists, we often find a sad mixture

10 PREFACE.

of enthusiasm, self-righteousness, 01 supersti tion. And even where the theory of doctrinal truth is complete, yet if there be an erroi respecting the terms of Christian communion by narrowing the entrance into Christ's fold to a degree which his word does not authorize this single error, whatever professions may be made to the contrary with the lips, always generates a narrow spirit of bigotry, which greatly obstructs the free exercise of that brotherly love w T hich Christ made the badge of discipleship.

If these things be so, then let all Christians use unceasing diligence in acquiring a correct knowledge of the truth as it is in Jesus ; and let them pray without ceasing for the influence of the Holy Spirit, to render the truth effectual in the sanctification of the whole man, soul, body, and spirit. " Sanctify them

THROUGH THY TRUTH, THY WORD IS TRUTH,"

was a prayer offered up by Christ, in behalf of all whom the Father had given him.

ADVERTISEMENT.

The following thoughts on Religious Experience, were, for the most part, published in successive numbers, in the " Watchman of the South," and thence transferred to several other papers, belonging to different denominations ; so that they have been pretty widely circulated through the religious community. They were commenced without any view to their being collected into a volume ; and, indeed, without any plan or purpose, in regard to the extent to which the subject would be pursued. They were generally written hastily, in such fragments of time as could be spared from the daily duties of an arduous profession, and in a state of health far from being perfect. This is the only apology which the author has to offer, for the imperfections which will doubtless be found in them. For although he has cursorily revised them since the call was made for their re-publication, in this form, yet he has made no alteration of any consequence. He is thank

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ful to God, that they have been made useful to a single soul ; and that they may he rendered still more so, is his humble prayer. He would, however, inform the reader that one third or one fourth of this volume, principally the latter part, has never before been published.

Addendum to p. 21 — Since the above was published, an aged friend, who recognized the person spoken of, informed me that this lady, after some time spent in gayety, resumed her profession of religion, and until her decease exhibited good evidence of genuine piety.

Addendum to p. 119. — Some time after the above account was published, the Rev. Robert Steel, I). L)., informed the author that, owing to his ignorance of certain circumstances, he had not done justice to .Mr. Inglis, in his account of his latter <1 He has since learned that what he took for penariousm arose from anxious desire 4 to save 4 as much money from his scanty income, as would enable him to liquidate some debts which he had contracted before he was struck with blindu The author feels assured that his readers will be gratified with this explanation, as it is a gracious promise to such saints as live many years, "that they shall stdl bring forth fruit in oJa 1 ige." Psa. xcii. 11.

A. A.

RELIGIOUS EXPERIENCE.

Chapter I

Early religious impressions — Different results — Classes of persons least impressed — Examples of ineffectual impressions.

There is no necessity for any other proof of native depravity, than the aversion, which children early manifest to religious instruction and to spiritual exercises. From this cause it proceeds, that many children, who have the opportunity of a good religious education, learn scarcely any thing of the most important truths of Christianity. If they are compelled to commit the catechism. to memory, they are wont to do this without ever thinking of the doctrines contained in the words which they recite ; so that, when the attention is at any time awakened to the subject of religion, as a personal concern, they feel themselves to be completely ignorant of the system of divine truth taught in the Bible. Yet even to these, the truths committed to memory are now of great utility. They are like a treasure which has been hidden, but is now discovered. Of two persons under conviction of sin, one of whom has had sound religious instruction, and the other none, the former will have an unspeakable advantage over the latter in many respects.

Many children, and especially those who have pious parents, who speak to them of the importance of salvation, are the subjects of occasional religious impressions, of different kinds. Sometimes they are

2 13 alarmed by hearing an awakening sermon, or by the sudden death of a companion of their own age ; or, again, they are tenderly affected, even to tears, from a consideration of the goodness and forbearance of God, or from a representation of the love and sui ings of Christ. There are also seasons of transporting joy, which some experience, especially after being tenderly affected with a sense of ingratitude to God for his wonderful goodness, in sparing them and bestowing so many blessings upon them. These tran sient emotions of joy cannot always he easily accounted for, but they are commonly preceded or accompanied by a hope, or persuasion, that God is reconciled and will receive them. In some it would be thought

that these juvenile exercises were indications of a change of heart, did they not pass away like the morning cloud, or early dew, so as even to he ohlite rated from the mind which experienced them. Some undertake to account for these religious impi merely from the susceptible principle of human nature, in connection with the external instructions of the word, and some striking dispensations of Provide] but the cause assigned is not adequate, because the same circumstances often exist, wh« n no such effects follow. Others ascribe them to the evil spirit, who is ever seeking to deceive and delude unwary souls, by inspiring them with a false persuasion of their good estate, while they are in the gall of bitterness and bonds of iniquity. Wlgle I would not deny that Satan may take advantage of these transient e - to

induce a false hope, I cannot be persuaded that he produces these impressions; for often the persons, hefore experiencing them, were as careless and stupid as he could wish them to be; and be the tendency

of these impressions is salutary. The youth, thus affected, becomes more tender in conscience, forsakes known sin before indulged, has recourse to prayer, and feels strong desires after eternal happiness. These are not what Satan would effect, if he could ; unless we could suppose that he was operating against himself, which our Saviour has taught us to be impossible. I am of opinion, therefore, that these transient impressions should be ascribed to the common operations of the Spirit of God, and may have some inexplicable connection with the future conversion and salvation of the person. There is a common practical error in the minds of many Christians in regard to this matter. They seem to think that nothing has any relation to the conversion of the sinner, but that which immediately preceded this event ; and the Christian is ready to say, I was awakened under such a sermon, and never had rest until I found it in Christ; making nothing of all previous instructions and impressions. So, when a revival occurs under the awakening discourses of some evangelist, people are ready to think that he only is the successful preacher whose labours God owns and blesses ; whereas, he does but bring forward to maturity, feelings and convictions, which have been long secretly forming and growing within the soul, but so imperceptibly, that the person himself was little sensible of any change. It may be justly and scripturally compared to a growing crop : after the seed is sown it vegetates, we know not how, and then it receives daily the sun's influence, and from time to time, refreshing showers; but about the time of earing, after a long drought, there comes a plentiful shower, by means of which, nutriment is afforded for the formation of the full corn in the ear. No one will dispute the importance and efficacy of this last shower in maturing the grain; but had there been no cultivation and no showers long before, this had never produced any effect.

Whether those who are never converted, are the subjects of these religious impressions, as well as those who are afterwards brought to faith in Christ, is a question not easily answered. That they experience dreadful alarms and pungent convictions at times, and also tender drawings, cannot be doubted ; but whether those "chosen in Christ " are not, in their natural state, subject to impressions which others never experience, must remain undetermined, since we know so little of the real state of the hearts of most men ; but as there is, undoubtedly, a special providence exercised by Christ over those sheep not yet called into the fold, I cannot but think it probable that they are often influenced by the. Holy Spirit in a peculiar manner, to guard them against fatal errors and destructive habits, and to prepare them, by degrees, to receive the truth.

We know very little, however, of what is passing in the minds of thousands around us. The zealous preacher often concludes and laments that there is no impression on the minds of his hearers, when, if the covering of the human heart could be withdrawn, he would be astonished and confounded at the variety and depth of the feelings experienced. 'Those imp sions which manifest themselves by a flow of t< are not the deepest, but often very superficial ; while the most awful distresses of the soul are entirely concealed by a kind of hypocrisy, which men early learn to practise, to hide their feelings of a religious kind from their fellow-creatures. A man may he so much in despair as to be meditating suicide, when his nearest friends know nothing of it. The attempt at immediate effect, and the expectation of it, is one of the errors of the present times; indeed, it is the very watch-word of a certain party. Hut let us not he misunderstood; we do not mean to say that all men are not under indispensable obligations immediately to obey all the commands of God. Concerning this, there can be no difference of opinion. Hut the persons to whom we refer seem to think that nothing is done towards the salvation of men, but at the moment of their conversion, and that every good effect must be at once manifest. Perhaps some one may infer that we believe in a gradual regeneration, and that special grace differs from common, only in degree ; but such an inference would be utterly false, for there can be no medium between life and death ; but we do profess to believe and maintain, that there is a gradual preparation, by common grace, for regeneration, which may be going on from childhood to mature age ; and we believe that, as no mortal can tell the precise mo ment when the soul is vivified, and as the principle of spiritual life in its commencement is often very feeble, so it is an undoubted truth, that the development of the new life in the soul may be, and often is, very slow ; and not unfrequently that which is called conversion is nothing else but a more sensible and vigorous exercise of a principle which has long existed. Just as the seed under ground may have life, and may be struggling to come forth to open day ; but it may meet with various obstructions and unfavourable circumstances which retard its growth. At length, however, it makes its way through the earth, and expands its leaves to the light and the air, and begins to drink in from every source that nutriment which it needs. No one supposes, however, that the moment of its appearing above ground is the commencement of its life ; but this mistake is often made in the analogous case of the regeneration of the soul. The first clear and lively exercise of faith and repentance is made the date of the origin of spiritual life, whereas it existed in a feeble state, and put forth obscure acts long before. I find, however, that I am anticipating a discussion intended for another part of this work.

At present, I wish only to remark further, that what nas been said about early impressions and juvenile exercises of religion is not applicable to all.

There are, alas ! many who seem to remain unmoved amidst all the light and means by which most are surrounded in this land ; and these, too, are often found in the families of the pious, and do actually pass through more than one revival without partaking of any unusual influence, or experiencing any strong religious feeling. Esau had a title to the birthright, and yet he so despised this peculiar blessing, that he actually sold it for " a mess of pottage. " Abraham, too, had his Ishmael, and Jacob a troop of ungodly children. Eli's sons were wicked in the extreme, and Samuel's came not up to what was expected from the children of such a father. Among all David's children we read of none who feared God

2* but Solomon. Those, however, who become extremely wicked have often resisted the strivings of the Spirit . and not unfrequently the most impious blasphemers and atheists have once been much under the influence of religious light and feeling ; but quenching the Spirit, have been given up to " believe a lie," and " to work all uncleanness with greediness."

We have said that there are some persons who grow up to manhood without experiencing any religious impressions, except mere momentary thoughts of death, and judgment ; and these may be persons of a very amiable disposition and moral deportment , and these very qualities may be, in part, the reason of their carelessness. They commit no gross sins, the remembrance of which wounds the conscience. Being of a calm and contented temper, and fond of taking their ease, they shun religious reflection, and turn away their thoughts from the truth, when it is presented to them from the pulpit. Some persons, of this description, have been awakened and converted, at mature age, and have then confessed, that they lived as much without Bod as atheists, and seldom, if ever, extended their thoughts to futurity. Of course they utterly neglected secret prayer, and lived in the midst of gospel light, without being in the least affected by it.

There is, moreover, another class, who seem never to feel the force of religious truth. They are such as spend their whole waking hours in the giddy whirl of amusement or company. Full of health and spirits, and sanguine in their hopes of enjoyment from the world, they put away serious reflection as the very bane of pleasure. The very name of religion is hateful to them : and all they ask of religious people is to let them alone, that they may seize the pleasures of life while within their reach. If we may judge from appearances, this class is very large. We find them the majority in many places of fashionable resort. The theatre, the ball-room, and the very streets are full of such. They flutter gaily along, and keep each other in countenance ; while they are strangers to all grave

RELIGIOUS EXPERIENCE. lb

reflection, even in regard to the sober concerns of this life. If a pious friend ever gets the opportunity of addressing a word of serious advice to them, their politeness may prevent them from behaving rudely, but no sooner is his back turned, than they laugh him to scorn, and hate and despise him for his pains. They habituate themselves to think that religion is an awkward unseemly thing, and wonder how any person of sense can bear to attend to it. Very often this high reverie of pleasure is short : in such a world as this, events are apt to occur, which dash the cup of sensual delights, while it is at the lips. Death will occasionally intrude even upon this gay circle, and put a speedy end to their unreasonable merriment. how sad is the spectacle, to see one of the votaries of fashion suddenly cut down, and carried to the grave ! — When mortal sickness seizes such persons, they are very apt to be delirious, if not with fever, yet with fright ; and their officious but cruel friends make it their chief study, to bar out every idea of religion, and to flatter the poor dying creature with the hope of recovery, until death has actually seized his prey. Such an event produces a shock in the feelings of survivors of the same class, but such is the buoyancy of their feelings, and their forgetfulness of mournful events, that they are soon seen dancing along their slippery path, with as much insane thoughtlessness, as before. Nothing, which ever occurs, tends so much to disturb the career of this multitude, as when one of their number is converted unto God At first they . are astounded, and for a moment pause, but they soon learn to ascribe the change to some natural cause, or to some strange capriciousness of temper, or disappointment in earthly hopes. Very soon you will see them as much estranged from such an one, although before an intimate friend, as if he had never been of the number of their acquaintances. Often his nearest relatives are ashamed of him, and as much as possible, shun his company. How ab surd then is it, for any to pretend, that men naturally love God, and only need to know his character to

2U THOUGHTS ON

revere it ! If there be a truth established beyond all reasonable question, by uniform experience, it is, that lovers of pleasure are the enemies of God.

The class of speculating, money-making, businessdoing men, is probably as numerous, and, though more sober in their thoughts, yet as far from God, and as destitute of religion as those already described; but as we find these not commonly among the youth, but middle aged, we shall not attempt to delineate their character, or describe their feelings. I must return to the consideration of early religious impressions which do not terminate in a sound conversion to God. Some five and forty years ago, I was frequently in a family where the parents, though respecters of religion, were not. professors. They had a sweet, amiable little daughter, eight or ten years of age, who had all the appearance of eminent piety. She loved the Bible, loved preaching and religious people, was uniform and constant in retiring lor devotional exercises, and spoke freely, when asked, of the feelings of her own mind. I think 1 never had less doubt of any one's piety than of this little girl's. There was no forwardness, nor pertness ; nor any assumption of sanctimonious airs. All was simplicity, modesty, and consistency ; she was grave but not demure ; solemn and tender in her feelings, without affectation. She applied for admission to the communion — and who dare refuse entrance into the fold to such a dear lamb ? Here my personal acquaintance ends. But years afterwards, upon inquiry, I found that when she grew up to womanhood, she became gay and careless, and entirely relinquished her religious profession. My Methodist neighbour, I know, if he had the chance to whisper in my ear, would say, u I have no difficulty in accounting for this case ; she was a child of God, but fell from grace." But I have never been able to adopt this method of explaining such phenomena. There are few truths of which 1 have a more unwavering conviction, than that the sheep of Christ, for whom he laid down his life, shall never perish. I do believe, however, that grace may for a season, sink so low in the heart into which it has entered, and be so overborne and buried up, that none but God can perceive its existence. Now, that may have been the fact in regard to this dear child ; for her later history is unknown to me. She may, for aught I know, be still alive, and be now a living, consistent member of Christ's Church, and may possibly peruse these lines, though if she should she may not recognize her own early features, taken down from memory after the lapse of so many years. But the picture is not of one person only, but of many; differing only in trivial circumstances. [See p. 12.]

I retain a distinct recollection of another case of a still earlier date ; and where the history is more complete. An obscure youth, the son of religious parents, in a time of awakening, seemed to have his attention drawn to the concerns of his soul ; so that he seriously and diligently attended on all religious meetings. He had the appearance of deep humility; and though free to speak, when interrogated, was in no respect forward or self-sufficient. Indeed, he was scarcely known, or noticed, by the religious people who were in the habit of attending prayer meetings. It happened, that on an inclement evening, very few were present, and none of those who were accustomed to take a part in leading the devotional exercises. The person, at whose house the meeting was held, not wishing to dismiss the few who were present, with a single prayer, asked this youth if he would not attempt to make a prayer. He readily assented, and performed this service with so much fervency, fluency, and propriety of expression, that all who heard it were astonished. From this time he was called upon more frequently than any other, and often in the public congregation ; for some people preferred his prayers to any sermons ; and I must say, that I never heard any one pray, who seemed to me to have such a gift of prayer. The most appropriate passages of Scripture seemed to come to him in rapid succession, as if by inspiration. Now the common cry was, that he ought to be taken from the trade which he was learning, (for he was an apprentice)— and be put to study. The thing demanded by so many, was not difficult to accomplish. He began a regular course of academical studies, and his prog though not extraordinary, was respectable. But, alas ! how weak is man — how deceitful is the heart! This young man soon began to exhibit evidence too plain, that conceit and self-confidence were taking root and growing very rapidly. He became impatient of opposition, arrogant towards his superiors, and unwilling yield to reproof administered in the most paternal spirit. When the time came to enter upon trials for the ministry, the Presbytery, to which he applied, refused to receive him under their care. ]$ut this solemn rebuff, instead of humbling him, only provoked his indignation, and, as it" in despite of them, he turned at once to the study of another profession, in which he might have succeeded had be remained moral and temperate in his habits; but falling into bad company, he became dissipated, and soon came, without any known reformation, to a premature' end. Now suppose this man had been permitted to enter the ministry, the probability is, that though his unchristian temper would have done much evil, yet he would have continued in the sacred office to his dying day. kk Let him thai thinketh he standeth take heed text tie fait"