Pastoral conversations

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I LIBIURY OF CONGRESS. # tiM- |oae"s''t |o #

J UNITED STATES ^OF AMERICA. J

PASTORAL CONVERSATIONS.

CHAPTER I. RELIGIOUS liMPRESSIONS

Nature of mental impressions. Remark of Cecil. Appeals of religion. Illustration from Payson. Means used to win men to religion. Anecdote of an English nobleman. How we may know the teachings of the Spirit. Impressions of truth must be cherished. Causes which lead to the neglect of religious impressions. Necessity of resisting the operation of these causes. Extract from Payson.

The human mind is so constituted, that impressions are easily made, and as easily effaced. Like the plastic wax. it receives an impress from every surrounding object, which may pass away in a moment, or be deepened by thought and reflection, so as to remain forever. Hence the necessity of cherishing those impressions which we wish to be permanent. If neglected they will not abide by us, but, in the constant pres-

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sure of new emotions, be obliterated and forgotten. Especially if there are strong temptations to lose sight of these impressions, must we guard them v/ell, ^^ lest at any time we let them slip." They may be faint and easily effaced, but, if cultivated, they will be more deeply graven, and so fixed that they cannot be blotted out.

From neglect or forgetfulness of this law of the mind, many fall into dangerous errors on the most important of all subjects. For when religious impressions are alluded to, they think at once not of a kind, gentle influence, that may be yielded to or resisted, but of a mighty overwhelming power, that subdues all before it. Hence they disregard the true impressions, and wait for such as they have imagined. The still, small voice is unheeded. They are lingering for the earthquake, the whirlwind and the fire. There are secret influences moving them, which, if obeyed, would lead to God and heaven ; but they wait for a power that shall drive them into the kingdom of God, like the arm of omnipotence.

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Such however J is not God's ordinary method of working, either in providence or in grace. Cecil has well remarked, that, *'the grandest operations, both in nature and in grace, are the most silent and imperceptible. The shallow brook bubbles in its passage, and is heard by every one ; but the coming on of the seasons is silent and unseen. The storm rages and alarms ; but its fury is soon exhausted, and its effects are partial and soon remedied; but the dew, though gentle and unheard, is immense in quantity, and the very life of large portions of the earth. And these are pictures of the operations of grace, in the church and in the soul.'^ God may indeed sometimes vindicate his power, by smiting a Saul of Tarsus at noonday, and humbling his pride by an almighty arm. But ordinarily he deals by gentle means, opening the heart, as of Lydia, to the winning influences of the gospel, and nurturing the impression by prayer, and the teaching of the Spirit.

In regarding therefore our religious impressions, we are to remember this mode of God's operation. We are not to expect miraculous interposition. Religion addresses us in the world in earnest tones. It appeals to our fears, our hopes, our hearts and consciences. It pleads in every form of entreaty, warns in every note of remonstrance, and wins in every whisper of promise. By yielding to these voices we must find instruction, and be drawn from the paths of sin into the way of life. To hear these voices we must incline the ear, to profit by them, we must treasure them in the heart. For there are a thousand temptations to neglect them all. The world is pressing its claims by every avenue of sense ; the heart is exerting its blinding influence with unparalleled deceitfulness, and the great adversary seeks to lead us captive at his will. Under all these opposing influences, if the impressions of truth be not cherished, they will pass away, like the writing on the sea-shore, over Avhich the wave dashes and blots it out forever. From forgetfulness of this fact, many have been deluded. Impressions have been made in the mind, Avhich, cherished and followed, would have led to heaven; but, being neglected, have died away and been forgotten. Pay son has given a beautiful illustration, which is in point here : "God holds out to you, as it were, a thread no stronger than a spider's web, and says, ^ Take hold of this thread ; I will increase its strength day by day, until it becomes the line of salvation to you.' — So it is with the little interest you feel in the Bible class. If you cherish this, if you reflect upon what you read and hear, and daily pray to be made wise by these instructions, God will increase your interest to its consummation, till you become perfect ones in Christ Jesus. But if you lose your hold on this thread, you are lost."

How many such "threads" are let down from heaven upon us ! how often, alas, are they sundered and broken by our carelessness. With what diligence ought they to be guarded. It matters not in what form they come. For God uses a great variety of means to influence the mind. He may sometimes speak in love, and the invitation sounds so sweetly on our ear, as to draw us gently towards Him. He may sometimes lift up his voice in warning, and the solemn remonstrance makes us start from the way of death. It may be a pungent sermon, a word spoken in season, an afi'ecting providence, or a stroke of afiiiction that moves us. For in all these God makes his voice to be heard. The great point to be remembered is, we are in danger of losing these impressions, of breaking ofl; these fine ^' threads," that are drawing us toward heaven. Hence the need of reflection and retirement. A shght interruption, a parleying with the world will sometimes utterly destroy them. An affecting story of this kind is told by an English nobleman in relation to himself, ^' At one time," he says, ^' my mind was impressed with the importance of religion, and I thought I must pray. I accordingly repaired to my chamber, and kneeled down for prayer. The thought struck me that I might be interrupted, and I rose from my knees and locked the door. Again I kneeled down, but my mind was troubled lest some one should look through the key-hole, and I rose and secured that opening. The third time I attempted to pray, but thought I would first drop the curtains of the window. A company of soldiers passing by with a band of music, as I came to the window, attracted my attention, and I stood and gazed upon them, till my religious impressions vanished. When they had passed by I felt no more inclination to pray, but buckled on my sword, and went to the theatre, when I soon forgot all my serious thoughts, which did not return again.'' How many such instances may be found of trifling with hours of sober thought — those crises of our spiritual existence, when the destinies of heaven and hell seem crowded into a moment, and the question of our immortal life hangs suspended ■on the decision.

How may such an end be avoided, but by understanding the true character of re- 2 ligious impressions 7 We must avoid mistaking our own suggestions for the teachings of the Holy Ghost. And we have a sure rule by which we may discern the voice of God, amid the thousand thoughts that revolve in the mind. That rule is the Bible. The truths God seeks to impress on the mind are there written, and we may compare our impressions with them. The end of all Bible teaching is to make us holy. For this, it calls from sin, and proffers pardon ; for this, it leads to a Saviour's blood, and reveals a sanctifying spirit ; for this, it warns of hell, and allures to heaven. This, then, will be the characteristic feature of true religious impressions. There will be a sense of sin, leading to penitence and prayer; a desire for holiness, drawing to the atoning blood of the Redeemer, and the purifying influence of the Spirit of grace ; an aspiration for heaven, urging to flee from the wrath to come and lay hold on eternal life. Hence these essential points must be kept in view, that we may avoid all danger of deception, in a matter so intimately connected with our highest interest.

It will be seen therefore how important a place must be given to the Bible, in strengthening and guiding religious impressions. In its teachings of doctrine, in its views of sin, in its lessons of human life, in its varied notes of warning and promise, in its revelations of death, judgment and eternity, every voice of the Spirit will find an echo, by which that voice will be repeated in our ears with increasing force and power. Try then every impression by the law and the testimony ; cherish those, that accord with this Word ; beware how they slip from you. for they are the voice of God. This is your great duty, your momentous responsibility. They are to be cherished by calm thought and serious prayer. There is not enough of self-communion, of studying our own hearts, of so reading our religious impressions, as to understand their teaching, and be prepared to follow in the path to which they would lead us. Hence they are dim and feeble — and exert little influence. Hence too many suppose they are hardly susceptible of religious impressions. A still greater number believe they have never felt the strivings of the Spirit, many of whom imagine they are anxiously waiting to welcome the Spirit's descent upon their soul. But are these persons so left of God 7 Have they really no impressions of religion 7 Have they passed from the cradle thus far without impressions of God and eternity ? By no means. There are many hours they can recall, when there was an influence moving on the mind that wakened serious thoughts of eternal things. It may have been transient, but it might have been retained. It may have been light, but it might have been deepened. It may exist only as a remembrance of the past, but it might have been made an abiding principle of action. The great error has been, the thought that such impressions needed no effort to retain them, whereas the apostle teaches, and it is a lesson confirmed by all experience, that ''we ought to give the more earnest heed to the things we have heard, lest at any time we should let them slip." Is it strange in a world like this, that these unheeded and unguarded impressions slip from us 7 Then to little advantage have we read the Saviour's parable of the sower — where the birds devoured every seed thrown out neglected and uncovered on the beaten path.

There are many causes that operate to lead us to think lightly of religious impressions. One is the wild and fanatical excitement of many who claim to be moved by the Spirit of God. But this excess and delusion are wholly avoided by the rule already given. If we cleave to the Bible, it will speak words of truth and soberness, and though it may and will deeply move our feelings, it will not lead us away from sound reason^ or betray us into any of the freaks of an excited imagination. We must therefore learn to separate the chaff from the wheat; and not reject the truth, because we see it sometimes exhibited in connection with much that is unbecoming. We must rather seek to separate it from all 2^

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untoward influences, and yield our hearts to its simple and unmingled wisdom. Many connect the idea of religious impressions with weakness. They regard them as the creation of fear. But this is not true. God does indeed appeal to our fears : but it is in mercy to snatch us from danger. In the natural Avorld he places beacons to warn us of peril. The traveler, who is floating his skifl* down an unknown stream, may be gliding smoothly and fearlessly on the gentle current. But suddenly he starts ; the waters begin to sweep more swiftly on — he hears a roar — it is the cataract — he knows the rapids are nigh. With well-nerved hand he plies the oar and escapes. Is it not mercy that thus interrupts his security, and bids the voice of the leaping waters fall on his ear? Had not God made such laws for the natural world, must not the boatman have perished? In like manner God guards the stream of life. Its waters may roll smoothly and pleasantly in the day of health and prosperity; and were there no warning sounds around the rocks of adversity, or the niighty cataracts of death, might not man float on fearless and unconcerned, and find all his hopes wrecked in eternity ? There are, therefore, impressions of fear, true impressions. They are natural, they are useful. The sinner must feel them; he ought to cherish them, that like Noah, he may be '' moved by fear," to secure his salvation. Fear is as reasonable as any other emotion, when there is just ground to exercise it. The wise man has said — '' happy is he that feareth always."

The fear of sin is one of the strongest motives to forsake it, and escape the wretchedness it brings. But let it be remembered that the fear which enters into true religious impressions, is not the mere slavish fear of punishment. It is rather the fear of sin itself, and of the deserved displeasure of God. It is founded in reason. Its suitableness is taught in the Bible, and witnessed to by the conscience. No rational man can feel that it is either weak or unmanly to cherish it. He who would not bow the knee to man, may he in the dust before God ; he, who could meet the face of man unmovedj may stand trembling before the Almighty ; for ^' it is a fearful thing to fall into the hands of the Hving God." But how many who disdain to acknowledge themselves thus afraid of God, yield to that most miserable Aveakness, the fear of man. The dread of ridicule, of the finger of scorn, or of the world's pitying laugh, leads them to resist rather than cherish their religious impressions. Especially is this fatal snare found in the path of the young. Many in the morning of life, the most favorable season for deep, lasting religious impressions, are beguiled from God by the fear of the world. They are afraid to show a serious face, to evince any concern in respect to the soul, and much more to propose the solemn inquiry, ''what must I do to be saved," lest some careless friend should taunt them with weakness or gloom. They may often be disturbed with the thought that all is not right; the influence of early instructions, or of the preaching of the Word may be so strong, as to make them often uneasy in their impenitence. Perhaps some solemn admonition of God's providence may warn them of the certainty of death, and fill them with apprehension, in view of their unfitness to meet it. Conscience urges them to seek the kingdom of God. They half resolve to enter at once upon the work. But the remembrance of their gay and frivolous companions flashes across the mind, and they cannot summon resolution to forsake them, and endure their sneering langh. The serious impressions are stifled, and they drown them all in a more eager pursuit of the world, and its follies. How many, alas, thus break away from the strivings of the Spirit, and the urgings of conscience, and tarn their back upon the open door of mercy.

Under all these circumstances, religious impressions have much to contend with. And it should always be remembered that it is in a world hostile to God, we are called to work out our salvation. If the operations of grace be neglected, the work of sin will go on in the heart. If impressions of truth be not cherished, lines of error will be written in their stead. Happy is he, who is ready to say with the youthful Samuel, to every voice of God, ^^ Speak, Lord ; for thy servant heareth." In such a state of mind, there will be no difficulty in finding the voice, for it speaks all around, and within us. The reason, we hear it not, is, that we have closed our ears; the reason we understand it not, is, that we have hardened our hearts. Let the ear be open, and the heart attentive, and you will hear the still small voice whispering, this is the way, walk ye therein. Follow it closely — and it will fall more distinctly upon your ear, and have a mightier influence on your heart. God is speaking to you now. You may hear his voice in the coming of this Sabbath, in these ordinances of his house, these teachings of his Word, and that winning influence of the Spirit, that accompanies the means of grace. Is the impression feeble? Cherish it with the greater diligence. A raging fire, left to itself, will burn out. A feeble spark may be fanned into a flame. It is a standing law of God's kingdom — '' to him that hath shall be given, and from him that hath not shall be taken away." If you cherish your present impressions, they will increase. If you neglect them, they will die. He that buries but one talent, cannot expect more; but it will rather be bestowed upon him who has so improved his gifts, as to add to them.

This is a subject of vital importance. Many trifle with religious impressions to their everlasting ruin. And I doubt not there may have passed, upon the mind of every reader, influences, that would have drawn them to heaven, but they were neglected, perhaps resisted, and left the soul still in a state of impenitence and sin. Such persons I cannot address more pertinently than in the language of Payson, '' Whenever you feel any thing within you, my dear young friends, urging you to attend to religion, it is the Spirit of God ; and if you refuse to comply, you will grieve him away. Suppose God should let down from heaven a number of very fine cords, and if any person should take hold of one, it would continue to grow larger and stronger, till at length he is drawn by it into heaven, great care would be necessary, especially at first, not to break it, for if once broken, it might never be renewed. How careful should we expect the person to be, to whom one of these cords was extended, not to break it, to avoid all violence, and follow wherever it led him. Just so anxiously ought you to cherish those good impressions, which are produced on your minds by the Spirit of God, for if you once grieve him, he may never return,''

Chapter II. Conviction Of Sin

Desire for religion. True coaviction not mere impulse of feeling. Importance of adopting the right standard. Extract from Erskine. Influence of the standard adopted by men. The Goldsmith's balance. Fear of punishment. What is conviction of sin. Conviction not conversion. Conviction of sin necessary to prepare the sinner for God's saving grace. Illustration from Payson.

Many profess to have a desire for religion, who yet make no effort to obtain it. Such a desire amounts to nothing more than mere pretence. That which is really desired will be sought. It will call out strong and persevering labor to attain it. Such a desire cannot exist without a deep sense of the need of religion, founded on a conviction of sin, and the necessity of pardon. The desire of health in a sick man, that leads him to ask the physician's advice, and follow his prescription, arises from his conviction of disease, for ^^they that are 3 whole need not a physician, but they that are sick." In like manner there must be a deep and sober conviction of sin, to draw the sinner to God. Without this he cannot be moved by the voice of invitation, or the offer of pardon.

True conviction of sin is not a mere exercise of feeling. It is founded on rational, intelligent views of duty, on a perception of obligation to the divine law, which has been violated without excuse. The causes which induce it, may be as various as the influences that may be brought to bear on the mind, to awaken thought, or to lead to reflection on our state as accountable to God and subject to his law. Any event or means that excites to self-consideration, may thus become the instrument of opening the eye to see our sin, and of leading the heart to repentance. Hence says the Psalmist, ^' I thought on my ways;" hence also the exhortation of God — '-Consider your ways." To this end God directs his operations of providence and grace. By the casualties of life, and by the teachings of his Word he calls men to reflect, to commune with their own hearts. It is therefore a matter of comparatively small importance, what may be the cause, that rouses the sinner from thoughtlessness. The great point is to so think and consider, that he may understand his condition, and have a true perception of his wants. For without this, however strongly his feelings may be agitated, there can be no foundation for thorough, lasting conviction of sin.

The first step towards such a view of sin is to adopt the true standard of duty. For all our views of right and wrong are affected by the standard we adopt. The young man who came to the Saviour to inquire for eternal life, was satisfied with himself, because he lived up to the rule of morality he had been taught. He could not see his failure in the most important point, because his standard did not demand entire consecration to God. Paul, as a Pharisee, was self-righteous, but ''when the commandment came, sin revived, and he died." When this new rule of dutywas presented to the mind, his high pretensions failed him, and he was bowed under the sense of sin. In like manner the great mass of mankind have no poignant conviction of sin, because they take no higher standard thg^n the morality and customs of the world. If they are ever subdued to penitence, the work must be accomplished by weighing them in another balance, the balance of the sanctuary.

To this end the Spirit labors, both in the Scriptures and in his strivings in the heart. He urges God's commandment as the rule of duty, and its transgression as sin. He shows the extent and spirituality of its precepts, and brings it to bear on the thoughts and affections, as well as the external life. Under his effectual working, '^ the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." The sinner starts from his dream of security. ^' His countenance changes, his thoughts trouble him, and his knees smite together." He is not moved by causeless fear. For he is convinced of sin ; the charge stands against him with evidence so clear, that his own lips accuse him, and his own conscience pleads guilty.

Hence the importance of knowing the true standard of duty, and of faithfully applying it. To- so understand and apply it, we must learn its great command, which requires love to God with all the heart, and its great charge which indicts a soul, destitute of such love, as destitute of true holiness, and exposed to the wrath of God forever. This view of sin is well expressed in the following extract from Erskine. ^' Men are apt to consider sin as consisting merely in this or that particular action. But the word of God teaches another sort of morals. According to it, sin consists in the absence of the love of God from the heart as the dominant principle. So sin is not so much an action as a manner of existence. It is not necessary to go to the ex- 3*

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pense of an action in order to sin — the habitual state of most minds — of all minds indeed naturally — even in their most quiet forms, is sin — that is to say. the love of God is not dominant in them. The centripetal force constitutes an element in every hne which the planet moves in its orbit. Were the influences of this force to be suspended, we should not think of reckoning the number of aberrations which the planet might make in its un governed career ; we should say that its whole manner of being, severed from the solar influence, was a continued and radical aberration. In like manner, the soul ought to feel the love of God as a governing element, — every movement of thought and feeling and desire ought to contain it as an essential part of its nature. And when this principle is v*ranting, we need not count the moral aberrations which the Spirit makes ; its whole existence is an aberration, it is an outlaw from the spiritual system of the universe, it has lost its gravitation."

When man is brought to take this view of sill, he is next to apply it to himself. He is led to look on his past life; he recalls the controlling motives, the ruling purpose that has governed thought, feeling and action. He tries them by this standard, and they are found wanting. He sees that the virtues on which he may have prided himself, the amiable dispositions that may have endeared him to friends, the principles of integrity, that may have won him a good name in the world, are all lacking in this one thing — they were not under the control of supreme love to God. Wanting this, they were destitute of holiness, and cannot lay any claim to God's approbation. He sees that God is not in all his thoughts — that he does not like to retain God in his knowledge, — that he is without God in the world ; and, from this unnatural and inexcusable position in Vv^iich he has placed himself toward his Creator, he has sinned, and ''every imagination of the thought of his heart has been evil, and only evil, and that continually.'' This is a conviction of the understanding, a reasonable, well-founded convictioiij and it is this conviction that affects the heart. Worldly men do not have this conviction, because their standard is different, and they do not make supreme love to God essential to holiness. Hence they account it a delusion— a libel on human nature, to plead guilty to such charges of sin. But let them take their standard from the Bible, and they too will see, that a heart, without love to God, is '^ deceitful above all things, and desperately wicked."

We know there is a natural aversion to such close and searching tests. Many will at once feel the force of the remark of a distinguished man in the following story. ^' When in the reign of Charles I. of England, the company of goldsmiths were employed to weigh some coin belonging to the king, they used a pair of balances so delicately adjusted, that, as they remarked to the by-standers, the two hundredth part of a grain would affect them. Noy, the Attorney General, instantly replied — ^I should be loath to have all my actions weighed in those scales." How readily would every man shrink in like manner from such a balance, and yet the true moral balance is more accurate even than this. It will detect every sin — however small, however trivial it may appear to the world. And this is the balance in which the convicted sinner sees himself weighed, and both God and his own conscience find him wanting.

Unless this be kept in mind, the view of sin will be very indistinct, and the impression produced by it be fleeting as a morning cloud. For a particular line of external conduct may cause shame and remorse for a time, but, if changed and forsaken, it may be forgotten. But when the heart is laid bare, and the man is made to feel that he is guilty in every part, because he has not had the love of God dwelling in him, then the conviction is so deep, it can hardly fail to be permanent. Thus, Saul of Tarsus was humbled by being made to see that he had lifted his puny arm against God. Thus also the Psalmist was bowed to penitence and confessed — against thee, thee only have I sinned, and done this evil in thy sight. And Peter was hurried away, to find a place where he might weep, by the single glance of his Master's eye Hashing directly upon him. In all these cases there was a view of God, an awakened sense of obligation to him, and this must be found in every instance of true and salutary conviction of sin.