Preface......Thoughts on Religious Experiences

new

« Prev
1
Next »

Admin
Administrator

Welcome new Members, we are not fully set up, but starting up now

Posts: 4,139

Preface......Thoughts on Religious Experiences Feb 5, 2024 15:47:51 GMT -5

Quote

Post by Admin on Feb 5, 2024 15:47:51 GMT -5

PREFACE
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 connection with the
truth, and in their relation to each other.
There is, however, one manifest disadvantage under which we must
labor 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, 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 skillful theologian 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 and perfect 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." (Psalm 7:9; Rev 2:23) 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, to see
whether you are in the faith. Test yourselves. Or do you not realize
this about yourselves, that Jesus Christ is in you?—unless indeed you
fail to meet the test!" (2 Cor 13:5)
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 wild 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 ardor of their feelings; not considering that if they are 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 "test the spirits—
whether they are from God." (1 John 4:1) 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." (Isa 8:20)
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 lack of a complete
knowledge of the whole system of revealed 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 Savior 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 of wild
enthusiasm, self-righteousness, or superstition. And even where the
theory of doctrinal truth is complete, yet if there be an error
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 which
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 your truth; your word
is truth", (John 17:17) was a prayer offered up by Christ in behalf of
all whom the Father had given Him.

Admin
Administrator

Welcome new Members, we are not fully set up, but starting up now

Posts: 4,139

Preface......Thoughts on Religious Experiences Feb 5, 2024 15:49:15 GMT -5

Quote

Post by Admin on Feb 5, 2024 15:49:15 GMT -5

Early Religious Impressions
Different results—Classes of people 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 pious instruction and to
spiritual exercises. From this cause it proceeds, that many children
who have the opportunity of a good pious education learn scarcely
anything of the most important truths of Christianity. If they are
compelled to commit the catechism to memory, they are accustomed
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 people 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 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 sufferings 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 transient emotions of joy cannot always
be 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 cases 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 be obliterated from the
mind which experienced them. Some undertake to account for these
religious impressions merely from the susceptible principle of
human nature, in connection with the external instructions of the
Word and some striking dispensations of Providence; but the cause
assigned is not adequate, because the same circumstances often exist
when 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 bond of iniquity. While I would not deny
that Satan may take advantage of these transient exercises to induce
a false hope, I cannot be persuaded that he produces these
impressions; for often the people, before experiencing them, were as
careless and stupid as he could wish them to be, and because the
tendency of these impressions is beneficial. 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 Savior 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 labors 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;
and later, 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 impressions which manifest themselves
by a flow of tears are not the deepest—but often very superficial;
while the most solemn distresses of the soul are entirely concealed by
a kind of hypocrisy which men early learn to practice, to hide their
feelings of a religious kind from their fellow creatures. A man may be
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 watchword of a
certain party. But let us not be 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. But the people 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 moment 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 infrequently 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
unfavorable circumstances which retard its growth. At length,
however, it makes its way through the earth, and expands its leaves
to the light and 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 has 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 "some lentil stew". (Gen 25:34; Heb 12:16)
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, but
Solomon. Those, however, who become extremely wicked have often
resisted the strivings of the Spirit; and not infrequently 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", (2 Thess 2:11) and "to work all
uncleanness with greediness". (Eph 4:19)
We have said that there are some people who grow up to
manhood without experiencing any religious impressions,
except mere momentary thoughts of death and judgment; and these
may be people 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 people of this description have been awakened
and converted at mature age, and have then confessed that they lived
as much without God 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 optimistic 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 in the majority in many places of fashionable
resort. The theater, the ballroom, and the very streets are full of such.
They flutter gaily along, and keep company with each other—while
they are strangers to all grave 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
awkwardly foolish 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
mirthful circle and put a speedy end to their unreasonable
merriment. O 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 people, they are very apt to be delirious, if not
with fever, yet with fright; and their meddlesome and 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 the 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
absurd then is it for any to pretend that men naturally love God, and
only need to know His character to 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, moneymaking, business-doing
men is probably as numerous, and though more sober in their
thoughts, yet as far from God, and as destitute of true 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 forty-five 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 pious people, was uniform and constant in retiring for
devotional exercises, and spoke freely, when asked, of the feelings of
her own mind. I think I 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 serious but not somber, 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 to
womanhood, she became mirthful and careless, and entirely
relinquished her religious profession. My Arminian neighbor, I
know, if he had the chance to whisper in my ear, would say, "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 I 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 over—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 anything 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.
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
pious 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 fervor, 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 theological
study. The thing demanded by so many was not difficult to
accomplish. He began a regular course of academical studies, and his
progress, 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 to 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. But this solemn
rebuff, instead of humbling him, only provoked his indignation, and,
as if in despite of them, he turned at once to the study of another
profession, in which he might have succeeded had he 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 death. 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. "Let him that thinks he stands take
heed lest he fall." (1 Cor 10:12

Preface......Thoughts on Religious Experiences

Post by Admin on Feb 5, 2024 15:47:51 GMT -5

Post by Admin on Feb 5, 2024 15:49:15 GMT -5

Quick Reply