Thoughts on Religious
Experience
Archibald Alexander, 1844
Imperfect sanctification—the spiritual warfare
It may be difficult to account for the fact, that when the power of God was
as sufficient to make the sinner perfect in the new creation—as to implant a
principle of spiritual life—he should have left the work imperfect; and that
this imperfection, according to the facts of both Scripture and experience,
should continue through the whole period of human life, to whatever extent
it may be protracted. Some, indeed, seem to suppose that the remainders of
sin in believers are seated in the body, and therefore, as long as this
sinful body continues, this inbred corruption will manifest itself more or
less. This opinion seems to have been imbibed at a very early period of the
history of the church, and was probably derived from the Platonic
philosophy, which considers matter to be the origin of evil. From
this view of the seat of indwelling sin, men in all ages who entertained it
have been led to lay great stress on fasting and other bodily austerities—by
which the body was enfeebled and emaciated. But the principle assumed being
false, all that is built upon it must be false likewise.
The body, though infected with the pollution of
sin, through its connection with the soul, is not and cannot be the source
of iniquity. Mere matter, however curiously organized and animated, is,
apart from the soul, no moral agent, and therefore not susceptible of moral
qualities. Sin must have its origin and seat in the free rational soul. The
appetites and passions which have their seat in the body, partake of the
nature of sin by their excess and irregularity; and by their cravings often
influence the will to choose that which is not good, or is not the best.
Still, however, the body is a great clog to the soul, and the appetites and
passions which are seated in the body, being very urgent in their cravings
for gratification, greatly disturb the exercises of piety, and sometimes
prevail against the higher principles which by grace have been implanted. As
the body is also subject to various diseases, these, on account of the close
connection between the soul and body, mightily affect the mind, and often
create a great hindrance to devotion and the exercises of piety.
Where two opposite principles exist in the same soul,
there must be a perpetual conflict between them, until "the weaker dies".
But as the "old man", though crucified, never becomes extinct in this life,
this warfare between the flesh and the spirit never ceases until death. As
these opposite moral principles operate through the same natural faculties
and affections, it is a matter of course, that as the one gains strength the
other must be proportionately weakened; and experience teaches that the
most effectual way to subdue the power of sin is to nourish and exercise the
principle of holiness. But if love to God grows cold or declines in
vigor, then the motions of sin become more lively, and the stirring of
inbred corruption is sensibly experienced. Just then, in the same
proportion, will the principle of evil be diminished as the principle of
grace is strengthened. Every victory over any particular lust weakens its
power; and by a steady growth in grace, such advantage is obtained over
inbred sin, that the advanced Christian maintains the mastery over it, and
is not subject to those violent struggles which were undergone when this
warfare commenced. Young Christians, however, are often greatly deceived by
the appearance of the death of sin, when it only sleeps or deceitfully hides
itself, waiting for a more favorable opportunity to exert itself anew. When
such a one experiences, in some favored moment, the love of God shed abroad
in his heart, sin appears to be dead, and those lusts which warred against
the soul, to be extinguished; but when these lively feelings have passed
away, and carnal objects begin again to entice, the latent principle of
iniquity shows itself; and often that Christian who had fondly hoped that
the enemy was slain and the victory won, and in consequence, ceased to watch
and pray, is suddenly assailed and overcome by the deceitfulness of sin!
Christians are more injured in this warfare by the insidious and secret
influence of their enemies lulling them into the sleep of carnal security,
than by all their open and violent assaults. No duty is more necessary, in
maintaining this conflict, than watchfulness. Unceasing vigilance is
indispensable. "Watch and pray that you enter not into temptation!" (Matt
26:41) "And what I say unto you, I say unto all, Watch!" (Mark 13:37)
Lawful pursuits are more frequently a snare than
those which are manifestly sinful. It is a duty "to provide things honest in
the sight of all men", (Rom 12:17) but while this object is industriously
pursued, the love of the world gradually gains ground. The possession of
wealth is then viewed as important. Eternal things fade out of view, or
viewed as at a great distance, and the impression from them is faint.
Worldly entanglements are experienced; the spiritual life is weakened. A
sickly state commences, and a sad declension ensues. Alas! What a forlorn
state he is now in! Where is the burning zeal with which he commenced his
course? Where now are the comforts of piety, with which he was so entirely
satisfied that the world was viewed as an empty bauble? Where now is his
spirit of prayer, which made this duty his delight? Where now is his love of
the Bible, which drew him aside often from worldly business to peruse its
sacred instructions? O! what a change! Reader, it is perhaps your own case.
"You are the man!" (2 Sam 12:7) who has thus fallen, and left your first
love. "Repent, therefore, and do the first works!", (Rev 2:5) lest some
heavy judgment fall upon you.
God holds a rod for His own children, and when the
warnings and exhortations of the Word, and the secret whispers of the Spirit
are neglected, some painful providence is sent—some calamity, which has so
much natural connection with the sin, as to indicate that it is intended as
a chastisement for it. These strokes are often very cutting and severe—but
they must be so to render them effectual. "God disciplines us for our
good, that we may share in his holiness. No discipline seems pleasant at the
time, but painful. Later on, however, it produces a harvest of righteousness
and peace for those who have been trained by it." Hebrews 12:10-11 (NIV)
The followers of Dr. Robert Hawker, in England, who are
ultra-Calvinists, entertain the opinion that "the law in our members" (Rom
7:23) is not in the least affected or weakened by our regeneration or
sanctification—but that through life it remains the very same, in no way
weakened in its strength by any progress in the divine life which the
Christian may make. But this is contrary to the Word of God, which speaks of
"dying daily unto sin" (Heb 3:13)—of "mortifying the deeds of the body" (Rom
8:13)—"crucifying the flesh", (Gal 5:24) etc. The same opinion, or one near
akin to it, was held by Mr. William Walker of Dublin, which he brings to
view in his able "Address to the Wesleyan Methodists". His opinion, however,
I think, was that there is no such thing as a progressive work of
sanctification, which word properly means a consecration to God.
In a former chapter I mentioned the different views of
different denominations of Christians respecting the nature of the soul's
exercises in conversion—but this difference is far more considerable as it
relates to the spiritual conflict and sanctification. It is
far from the wish of the writer to give offence to any body of Christians,
much less to provoke controversy. This is no proper field for controversy.
In the midst of this militant state, there ought to be one peaceful ground,
where all true followers of Jesus might sit down together and compare their
experiences of the loving kindness and faithful dealings of their Lord and
Master. But surely it ought not to be offensive to any body of Christians
simply to state what their views are in regard to experimental religion, and
how far they agree or differ from those of other Christians. If there be
mistakes or erroneous views on any side, they should be considered and
corrected.
There has long been a difference of opinion respecting
the true interpretation of the Rom 7, in regard to Paul's description of the
spiritual conflict, whether he describes the exercises of a converted
sinner, whom he personates; or whether he does not rather express honestly
the feelings of his own heart, and describe the painful conflict between the
powers of sin and holiness which was going on in his own bosom. The latter,
undoubtedly, is the obvious meaning, for the apostle speaks in the first
person, and gives no notice of introducing a person of another character;
and some of the expressions here employed are as strongly descriptive of a
regenerate heart as any in the Bible. Who but a regenerate man can say, "I
delight in the law of God after the inward man"? (Rom 7:22) And the closing
words show clearly enough that the apostle was detailing the exercises of
his own soul, for he gives thanks to God for giving him the victory in this
severe conflict—but still intimates that the two irreconcilable principles
continued, according to their respective natures, to operate within him. "I
thank God, through Jesus Christ our Lord. So then with the mind I myself
serve the law of God—but with the flesh the law of sin." (Rom 7:25)
Arminius began his career of departure from the commonly
received opinions of the Reformed churches by writing a book in exposition
of Rom 7; and it is a remarkable coincidence that Faustus Socinus in Poland
was engaged at the same time in writing a book on the same subject, and to
support the same views. This subject is excellently treated in one of
President Dickinson's Letters; and more largely by Fraser on Sanctification.
The same subject is also treated accurately and judiciously by Charles Hodge
in his Commentary on the Epistle to the Romans.
It is understood that the followers of John Wesley
hold, in conformity with his recorded opinion, that sanctification is not a
gradual and progressive work, which remains imperfect in the best in this
life—but that, like regeneration, it is instantaneous, and that the result
is a complete deliverance from indwelling sin; so that from that moment
believers are perfectly holy, and sin no more—unless they fall from this
high state of grace—in thought, word, or deed. Here then there can be no
similarity between the religious experience of an Arminian, who has attained
sanctification; and a Calvinist, who is seeking to grow in grace and in the
knowledge of our Lord Jesus Christ. The one is conscious of no sin, inward
or outward, of nature or of act, and must have perpetual joy—a heaven on
earth; while the other is groaning under a deep sense of inherent depravity
which works powerfully against his will, and continually interrupts and
retards his progress. His frequent language is, "O wretched man that I am!
who shall deliver me from the body of this death!" (Rom 7:24)
Here indeed we have a wide difference in the religious
experience of professing Christians; and it must be acknowledged that if the
experience of the Arminian is in accordance with the Word of God, he has
greatly the advantage over the contrite, brokenhearted penitent, whose
complaints are so great that they often cause him to wet his couch with
tears. How to reconcile these widely different views of our condition as
sanctified sinners, I know not. There must be a grand mistake somewhere; and
I sincerely pray to God, that if my views on this subject are erroneous,
they may be corrected!
The Christian is a soldier and must expect to
encounter enemies, and to engage in many a severe conflict. The young
convert may well be likened to a raw recruit just enlisted. He feels joyous
and strong, full of hope and full of courage. When the veteran Christian
warns him of coming dangers and formidable enemies, and endeavors to impress
on his mind a sense of his weakness and helplessness without divine aid, the
young convert does not understand what he says. He apprehends no dangers or
enemies which he is not ready to face, and is ready to think that the aged
disciples with whom he converses have been deficient in courage and skill,
or have met with obstacles which are removed out of his way. He views the
contests of which they speak as the young soldier does the field of battle
at a distance, while he is enjoying his wages, and marches about with a
conscious exultation on account of his military insignia, and animated with
martial music.
The young Christian is commonly treated by his Lord with
peculiar tenderness. He is like the babe dandled on the knee, and exposed to
no hardships. His frames are lively and often joyous, and he lives too much
upon them. His love to the Savior and to the saints is fresh and fervent—and
his religious zeal, though not well regulated by knowledge—is ardent. He
often puts older disciples to the blush by the warmth of his affections, and
his alacrity in the service of his Redeemer. He often indulges a censorious
spirit—in judging those who have been long exercised in the spiritual life.
This is indeed the season of his "first love" which began to flow in the day
of his espousals; and though occasionally dark clouds intercept his views,
these are soon forgotten when the clear sunshine breaks forth to cheer him
on his way. During this period he delights in social exercises, especially
in communion with those of his own age; and in prayer and in praise and
spiritual conversation, his heart is lifted up to heaven, and he longs for
the time when he may join the songs of the upper temple.
But before long the scene changes. Gradually the glow of
fervent affections subsides. Worldly pursuits, even the most lawful and
necessary, steal away the heart; and various perplexing entanglements beset
the inexperienced traveler. He begins to see that there were many things
faulty in his early course. He blames his own weakness or enthusiasm; and in
avoiding one extreme he easily falls into the opposite, to which human
nature has a strong bias. He enters into more company with the world and, of
course, imbibes insensibly some portion of its spirit. This has a deadening
effect on his pious feelings; and his devotions become less fervent and less
punctual; and far more interrupted with vain, wandering thoughts, than
before. He is apt to fall into a hasty or formal attendance on the daily
duties of the closet, and a little matter will sometimes lead him to neglect
these precious seasons of grace. A strange forgetfulness of the presence of
God, and of his accountableness for every thought, word, and action, seizes
upon him. Close self-examination becomes painful and, when attempted, is
unsuccessful. New evils begin to appear springing up in the heart. Before he
is aware, the imagination is filled with sensual imagery, which affording
carnal pleasure, the train of his thoughts is with difficulty changed. A
lack of prompt resolution is often the occasion of much guilt and much
unhappiness. Pride is sure to lift its head—when God is out of view;
and it is astonishing how this and kindred evils will get possession and
grow, so as to be visible to others, while the person himself is not aware
of the disease. Anger, impatience, fretfulness, envy, undue indulgence of
the appetites, love of riches, fondness for dress and show, the love of
ease, aversion to spiritual duties, with numerous similar and nameless evils
are now bred in the heart, and come forth to annoy and retard the Christian
in his course. His pride makes him unwilling to open his ear to friendly and
fraternal reproof; such words fall heavily on him and wound his morbid
sensibility, so that a conflict takes place between a sense of duty and
unmortified pride. He inwardly feels that the rebuke of a brother is just,
and should be improved to the amendment of the evil pointed out; but pride
cannot brook the thought of being exposed and humbled; and he tries to find
something in the manner of the rebuke which can be censured; or suspicion
will ascribe it to a bad motive.
If, in this spiritual conflict, pride should gain the
victory, alas! how much sin follows in its train—resentment towards a kind
brother, hypocrisy in concealing the real dictates of conscience, and
approbation of the inner man; and a neglect of all efforts at improvement.
The person thus circumstanced is instinctively led to endeavor to persuade
himself that he has done right. Still, however, the language of his better
part is that of self-condemnation. But he hushes it up, and assumes an air
of innocence and boldness, and thus the Spirit is grieved. Who can describe
the train of evils which ensue on one defeat of this kind? The mind becomes
dark and desolate; communion with God is interrupted, and a course of
backsliding commences, which sometimes goes on for years, and then the
wanderer is not arrested and brought back without chastisement. In such
cases the judgments of God against his own straying children are fearful.
And if any who have thus declined does not experience them—it is because
they are not God's children; "for what son is he whom the father chastens
not?" (Heb 12:7)
Worldly prosperity has ever been found to be an
unfavorable soil for the growth of piety. It blinds the mind to spiritual
and eternal things, dries up the spirit of prayer, fosters pride and
ambition, furnishes the appropriate food to covetousness, and leads to a
sinful conformity to the spirit, maxims, and fashions of the world. Very few
have been enabled to pass this ordeal without serious injury, and have come
forth like the three children from Nebuchadnezzar's furnace, without the
smell of fire on their garments; but this could not have been unless the Son
of Man had been with them. Such people use all their health, influence, and
wealth in promoting the kingdom of Christ; but generally, God in mercy
refuses to give worldly prosperity to His children. He has "chosen the
poor of this world, to be rich in faith"; (James 2:5) that is, He has
commonly chosen poverty as the safest condition for His children. His are
"an afflicted and poor people, and those who trust in the name of the Lord".
(Zeph 3:12)
But the poor have their conflicts and temptations,
as well as the rich. They are continually tempted to discontent; to envy at
the prosperity of the rich; and sometimes to use unlawful means to satisfy
their needs. On account of the dangers of both these conditions, Agur
prayed, "Give me neither poverty nor wealth; feed me with the food I need.
Otherwise, I might have too much and deny You, saying—Who is the Lord? or I
might have nothing and steal, profaning the name of my God." (Prov 30:8-9)
We should be content in whatever state Providence has placed us. Those who
crave to be rich, are not governed by the wisdom which comes from above. No
wonder that they pierce themselves through with many sorrows, and are often
in danger of eternal perdition. If we sought wealth from no other motive but
to use it for God's glory—it would do us no harm, for this principle would
regulate the pursuit, so that it would not be detrimental to the kingdom of
God within us.
The enemies of the Christian have been commonly divided
into three classes—the world, the flesh, and the devil. But though these may
be conceived of, and spoken of separately, they resist the Christian soldier
by their combined powers. The devil is the agent; the world
furnishes the bait or the object of temptation; and the flesh, or our
own corrupt nature, is the subject on which the temptation operates.
Sometimes, indeed, Satan injects his fiery darts, enkindled in hell, to
frighten the timid soul and drive it to despair; but in this he often
overshoots his mark, and drives the poor trembling soul nearer to his
Captain, whose broad shield affords ample protection.
We are not to suppose that we are not often led astray by
the enticements of sin within us, without the aid of Satan. We need not be
afraid of charging too much evil upon this arch adversary. He is ever on the
alert, and is exceedingly deceptive in his approaches. Long experience has
doubtless greatly increased his power and subtlety, unless he should be more
restrained than formerly. Some people make a mock of Satan's temptations, as
though they were the dreams of superstitious souls. Not so Paul, and Peter,
and John—not so Luther, and Calvin, and Zwingli. Not so any who understand
the nature of the spiritual warfare. It is to the great injury of many
professors, that they are not constantly on the watch against the wiles of
the devil. If you wish to know where he will be likely to meet you, I would
say, in your own room, in the church, on your bed, and in your daily company
with others. A single thought which suddenly starts up in your mind will
show that the enemy is near, and is suggesting such thoughts as without his
agency never can be accounted for. "Watch, therefore!" (Matt 24:42; Matt
25:13) "Resist the devil—and he will flee from you!" (James 4:7)