Thoughts on Religious
Experience
Archibald Alexander, 1844
The new birth an event of great importance—The
evidences of the new birth—Diversities of experience in converts—Examples—Causes
of diversity
There is no more important event which occurs in our
world than the new birth of an immortal soul. Heirs to titles and estates,
to kingdoms and empires, are frequently born—and such events are blazoned
with imposing pomp, and celebrated by poets and orators. But what are all
these honors and possessions but the gewgaws of children—when compared with
the inheritance and glory to which every child of God is born an heir! But
this being a birth from above, and all the blessings and privileges of the
young heir, of a hidden and spiritual nature, the world around cannot be
expected to take a lively interest in the event. It is with the children of
God as with the divine Savior; "the world knows them not, as it knew him
not". (1 John 3:1) The night on which He was born, there was a great crowd
of the descendants of David, collected from every part of the Holy Land,
where they were scattered abroad; but none of all these knew that a Savior
was born that night. Yet the angels celebrated the event in a truly
celestial hymn, and announced the glad tidings to a company of simple
shepherds, who were watching their flocks in the open field. So these
celestial inhabitants, the messengers of God, take a lively interest still
in events in which a mirthful and ungodly world feel no concern. For "there
is joy in the presence of the angels of God over one sinner that repents".
(Luke 15:10)
How they know certainly when a soul is born to God, we
need not inquire; for they have faculties and sources of knowledge unknown
to us. We know that "they are all ministering spirits, sent forth to
minister for those who shall be heirs of salvation"; (Heb 1:14) but how they
carry on their ministry we cannot tell. If the evil spirit can inject evil
thoughts into our minds, why may not good spirits suggest pious thoughts, or
occasionally make sudden impressions for our warning, or change, by some
means, the train of our thoughts? No doubt the devil soon learns the fact,
when a sinner is converted unto God; for he has then lost a subject, and
perhaps no conversion ever takes place which he does not use every effort to
prevent.
But, to return to our subject, the implantation of
spiritual life in a soul which is dead in sin, is an event the consequences
of which will never end. When you plant an acorn, and it grows, you do
not expect to see the maturity, much less the end of the majestic oak, which
will expand its boughs and strike deeply into the earth its roots. The
fierce blasts of centuries of winters may beat upon it and agitate it—but it
resists them all. Yet finally this majestic oak, and all its towering
branches, must fall. Trees die of old age, as well as men. But the plants of
grace shall ever live. They shall flourish in everlasting verdure. They will
bear transplanting to another climate—to another world. They shall bloom and
bear fruit in the paradise of God. At such an hour one is born in Zion unto
God. Few know it. Few care for the event, or consider it of much importance.
But, reader, this feeble germ, this incipient bud, will go on to grow and
flourish for infinitely more years than there are sands upon the seashore.
To drop the figure—this renewed soul will be seen and
known among the saints in heaven, and assisting in the never-ceasing songs
of those who surround the throne of God and the Lamb, millions of ages
hereafter. Pure and holy shall it be—"without spot or wrinkle or any such
thing". (Eph 5:27) Bright as an angel, and as free from moral taint—but
still distinguished from those happy beings, to whom it is equal, by singing
a song in which they can never join; in wearing robes made white in the
blood of the Lamb; and claiming a nearer kindred to the Son of God than
Gabriel himself. Can that event be of small import, which lays a
foundation for immortal bliss?—for eternal life?
Let us, then, patiently and impartially inquire into some
of the circumstances and evidences of the new birth. And here I cannot but
remark, that among all the preposterous notions which a new and crude
theology has poured forth so profusely in our day, there is none more
absurd, than that a dead sinner can beget new life in himself. The very idea
of a man's becoming his own father in the spiritual regeneration is as
unreasonable as such a supposition in relation to our first birth. Away with
all such soul-destroying, God-dishonoring sentiments! "Who were born, not of
blood, nor of the will of the flesh, nor of the will of man—but of God"
(John 1:13)—"Born of the Spirit" (John 3:8)—"And you has He quickened who
were dead in trespasses and sins". (Eph 2:1)
But who can trace the work of the Spirit in this
wonderful renovation? Can we tell how our bones and sinews were formed in
our mothers' wombs? Surely, then, there must be mystery in the second birth!
As our Lord said to Nicodemus when discoursing on this very subject: "If I
have told you earthly things, and you believe not, how shall you believe if
I tell you of heavenly things?" (John 3:12) "The wind blows where it wills,
and you hear the sound thereof—but cannot tell whence it comes, and where it
goes." (John 3:8)
There are, doubtless, great diversities in the
appearances of the motions and actings of spiritual life in its incipient
stages. The agent is the same, the deadness of the subject the
same, the instrument the same, and the nature of the effect
the same—in every case. But still, there are many differing circumstances,
which cause a great variety in appearance and expression; such as the degree
of vigor in the principle of life communicated. I know, indeed, that there
are some who entertain the opinion, that the new creature as it comes from
the hand of God—if I may so speak—is in all respects identical or of equal
value. But this is not the fact. There is as much difference in the original
vigor of spiritual as of natural life. Now, who does not perceive what a
remarkable difference this will make in all the actings and external
exhibitions of this principle?
As in nature, some children as soon as born are active
and vigorous and healthy, and let all around know quickly that they are
alive and have strong feeling too; whereas others come into the world with
so feeble a spark of life, that it can hardly be discerned whether they
breathe or have any pulsation in their heart and arteries; and when it is
ascertained that they live, the principle of vitality is so weak, and
surrounded with so many untoward circumstances and symptoms, that there is a
small prospect of the infant reaching maturity; just so it is in the new
birth. Some are brought at once into the clear light of day. They come "out
of darkness into the marvelous light" (1 Pet 2:9) of the gospel. "Old things
are" consequently "passed away, and all things are become new". (2 Cor 5:17)
The change is most obvious and remarkable. They are as if introduced into a
new world. The Sun of righteousness has risen upon them without an
intervening cloud. Their perception of divine things is so new and so clear,
that they feel persuaded that they can convince others, and cause them to
see and feel as they do. Indeed, they wonder why they did not always see
things in this light, and they do not know why others do not see them as
they do. Such people can no more doubt of their conversion than of their
existence. Such a case was that of Saul of Tarsus. Such also was the case of
Colonel James Gardiner.
Now this bright day may be clouded over, or it may not.
In the case of the two people mentioned, there does not seem ever to have
arisen a passing cloud to create a doubt whether indeed they had been
brought to enjoy the light of a heavenly day. But many a day which begins
with an unclouded sun is deformed by dark and lowering clouds, and even
agitated with tremendous storms, before it closes. So it may be in the
spiritual life. Some commence their pilgrimage under the most favorable
auspices and seem to stand so firmly on the mount that they are ready to
say, "I shall never be moved." (Psalm 30:6) Yet when their Lord hides His
face they are soon troubled, and may long walk in darkness, and enjoy no
light or comfort. And commonly this change is brought about by our own
spiritual pride and carelessness.
The opinion commonly entertained, that the most enormous
sinners are the subjects of the most pungent convictions of sin and the most
alarming terrors of hell, is not correct. In regard to such, the
commencement of a work of grace is sometimes very gradual, and the
impressions apparently so slight, that they afford very little ground of
optimistic expectations of the result. On the other hand, some people of an
unblemished moral character, and who, from the influence of a religious
education, have always respected religion and venerated its ordinances, when
brought under conviction, are more terribly alarmed and more overwhelmed
with distress than others whose lives have been stained by gross crimes.
Pastor John Newton, 1725-1807, when awakened to some sense of his sinful and
dangerous condition, which occurred during a violent and long-continued
storm at sea, though his judgment was convinced that he was the greatest of
sinners, and he doubted whether it was possible for him to be saved, yet
seems to have had no very deep feelings or agitating fears. He says, "It was
not until long after (perhaps several years), when I had gained some clear
views of the infinite righteousness and grace of Christ Jesus my Lord, that
I had a deep and strong apprehension of my state by nature and practice; and
perhaps until then I could not have borne the sight. So wonderfully does the
Lord proportion the discoveries of sin and grace. For He knows our frame,
and that if He were to put forth the greatness of His power, a poor sinner
would be instantly overwhelmed, and crushed as a moth."
And though from this time there was a sensible change,
and his mind was turned towards true religion, yet it is evident from the
history of his life, as well as his experiences afterwards, that grace
existed during several years in the feeblest state of which we can well
conceive. It appeared so much so to himself, that he warns all people from
considering his experience a model for them. "As to myself," says he, "every
part of my case has been extraordinary—I have hardly met a single instance
resembling it. Few, very few have been rescued from such a dreadful state,
and those few that have been thus favored have generally passed through the
most severe convictions; and, after the Lord has given them peace, their
future lives have been usually more zealous, bright, and exemplary than
common."
Now this is the opinion which I think, is taken up rather
from theory than an observation of facts. I think that those people who have
been most conversant with exercised souls will say that there is no general
rule here—that very pungent convictions and deep distress are found as
frequently in those who have been preserved from outbreaking transgressions,
as in those noted for their immoralities. There seems, indeed, more reason
for severe convictions in the latter case—but convictions are not uniformly
proportioned to the magnitude of crimes. And in truth, we are incapable of
comparing together the heinousness of the sins of different people. The
moral man, as we call him, may be the greater sinner of the two, when
weighed in the balances of the sanctuary. I heard a popular preacher once
undertake to prove that moral men and formal professors must, in all cases,
be far more wicked than the blaspheming infidel and gross debauchee. The
argument was plausible—but labored under one essential defect; and I was of
opinion, and still am, that such a doctrine is highly dangerous, and
calculated to encourage men to go to all lengths in wickedness.
When I was a very young preacher, I expressed the
opinion, in a sermon preached in North Carolina, that the mere moralist and
formalist were more out of the way of conviction than the openly profane.
When the sermon was ended, a fierce-looking man came up to me and said that
I had delivered precisely his opinion on one point, and mentioned the above
sentiment. I inquired, when he was gone, who he was, and found that he was
the most notorious profligate in all the country; and not long afterwards he
was apprehended and imprisoned, at the head of a company engaged in
felonious acts. This taught me a lesson which I never forgot.
Mr. Newton proceeds thus: "Now as, on the one hand, my
convictions were very moderate, and far below what might have been expected
from the dreadful review I had to make; so, on the other, my first
beginnings in a pious course were as faint as can well be imagined. I never
knew that season alluded to (Jer 2:2; Rev 2:4), usually called the time of
'first love'." And then he relates facts which give sad evidence of a very
low state of grace; and if it had never risen higher, we would certainly
have been inclined to believe that he was not a subject of saving grace. But
this leads me to remark a fact analogous to what is common in the natural
world; that the infant which, when born, barely gives evidence of life, may
not only grow to maturity—but in size and strength may far exceed those who
commenced life with more activity and vigor; and so in the spiritual life,
when the incipient motions and affections are very feeble, the person may
eventually become a mature and eminent Christian, as we have no doubt John
Newton did.
Another instance of a similar kind, if my memory serves
me, was Richard Cecil, who had also been for many years a profane
infidel—but who, in process of time, became one of the most eminent
Christians, as well as spiritual ministers of his day. Dr. Thomas Scott,
also, was a Socinian, and yet a preacher in the established Church; but the
progress of illumination and conviction in his mind was very gradual. His
'Force of Truth' is an admirable little work, and furnishes a full
illustration of the sentiment which I wish to inculcate—that grace, in
the commencement, is often exceedingly faint and feeble, and yet may grow
into a state of maturity and comparative perfection.
In the experience of Jonathan Edwards, as recorded by
himself, we find no account of any deep and distressing convictions of sin
at the commencement of his religious course, though afterwards, perhaps few
men ever attained to such humbling views of the depth and turpitude of the
depravity of the heart. But his experience differs from that of those
mentioned above, in that his first views of divine things were clear and
attended with unspeakable delight. "The first instance that I remember of
that sort of inward, sweet delight in God and divine things, that I have
lived much in since, was on reading those words, 1 Tim 1:17, 'Now unto the
King eternal, immortal, invisible, the only wise God, be honor and glory
forever and ever. Amen.' As I read these words, there came into my soul, and
was as it were diffused through it, a sense of the glory of the Divine
Being; a new sense, quite different from anything I ever experienced before.
Never had any words of Scripture seemed to me as these words did. I thought
with myself, how excellent a Being that was, and how happy I would be, if I
might enjoy that God, and be enrapt up to Him in heaven, and be as it were
swallowed up in Him forever!" "From about that time I began to have a new
kind of apprehension and ideas of Christ, and the work of redemption, and
the glorious way of salvation by Him. An inward, sweet sense of these
things, at times, came into my heart; and my soul was led away in pleasant
views and contemplations of them. ... After this, my sense of divine things
gradually increased, and became more and more lively, and had more of that
inward sweetness. The appearance of everything was altered. There seemed to
be, as it were, a calm, sweet cast or appearance of divine glory, in almost
everything. God's excellency, His wisdom, His purity, and His love seemed to
appear in everything."
The difference between this and many other cases of
incipient piety is very striking. And yet these views and exercises do not
come up to the standard which some set up in regard to Christian experience,
because they are so abstract, and have such casual reference to Christ,
through Whom alone God is revealed to man as an object of saving faith. And
if there be a fault in the writings of this great and good man on the
subject of experimental religion, it is, that they seem to represent renewed
people as at the first occupied with the contemplation of the attributes of
God with delight, without ever thinking of a Mediator. But few men ever
attained, as we think, higher degrees of holiness, or made more accurate
observations on the exercises of others. His Treatise concerning Religious
Affections is too abstract and tedious for common readers; but it is an
excellent work, although I think his fourteen signs of truly gracious
Affections might with great advantage be reduced to half the number, on his
own plan. The experimental exercises of religion are sure to take their
complexion from the theory of doctrine entertained, or which is inculcated
at the time.
The VARIETY which appears in the exercises of real
converts does not depend alone on the different degrees of vigor in the
principle of spiritual life—but on many other circumstances, some of which
will now be noticed. The benefit of sound doctrinal instruction to the
newborn soul has already been mentioned—but demands a more particular
consideration. What degree of knowledge is absolutely necessary to the
existence of piety cannot be accurately determined by man—but we know that
genuine faith may consist with much ignorance and error. Suppose two
people, then, to have received the principle of spiritual life in equal
vigor—but let the one be ignorant and the other well instructed; it is easy
to see what a difference this will make in the exercises of the two
converts, and also in the account which they are able respectively to give
to others of the work of grace on their hearts.
It is here taken for granted, that nothing but divine
truth can be the object of holy affections, or furnish the motives from
which true Christians are bound to act, and that faith in all its actings
has respect to revealed truth. That which is unknown can be the object
neither of faith nor love; and that which is known obscurely, and viewed
indistinctly, can never operate with the same effect as that which is
clearly understood. Accordingly, our missionaries inform us that we ought
not to expect the same consistency of maturity in the religion of real
converts from heathenism as from religiously educated people in our own
country. It is a lamentable fact that in this land of churches and of Bibles
there are many who know little more of the doctrines of Christianity than
the pagans themselves.
The proper inference from the fact stated is, that they
are flagrantly in error, who think that the religious education of children
is useless or even injurious; and their opinion is also condemned who
maintain that it matters little what men believe provided their lives are
upright. All good conduct must proceed from good principles—but good
principles cannot exist without a knowledge of the truth. "Truth is in
order to holiness", and between truth and holiness there is an indissoluble
connection. It would be as reasonable to expect a child born into an
atmosphere corrupted with pestilential vapor, to grow and be healthy, as
that spiritual life should flourish without the nutriment of the pure milk
of the Word, and without breathing in the wholesome atmosphere of truth. The
new man often remains in a dwarfish state, because he is fed upon husks; or
he grows into a distorted shape by means of the errors which are inculcated
upon him. It is of unspeakable importance that the young disciple have
sound, instructive, and practical preaching to attend on. It is also of
consequence that the religious people with whom he converses should be
discreet, evangelical, and intelligent Christians; and that the books put
into his hands should be of the right kind.
There is what may be called a 'sectarian peculiarity' in
the experimental religion of all the members of a religious denomination.
When it is required, in order that people be admitted to communion, that
they publicly give a narrative of the exercises of their minds, there will
commonly be observed a striking similarity. There is a certain mold into
which all seem to be cast. By the way, this requisition is unwise; few
people have humility and discretion enough to be trusted to declare in a
public congregation what the dealings of God with their souls have been.
When ignorant, weak, and fanciful people undertake this, they often bring
out such crude and ludicrous things as greatly tend to bring experimental
religion into discredit.
The practice seems also to he founded on a false
principle, namely, that real Christians are able to tell with certainty
whether others have religion, if they hear their experience. Enthusiasts
have always laid claim to this 'discernment of the spirits', and this
enthusiasm is widely spread through some large sects; and when they meet
with any professing piety, they are always solicitous to hear an account of
their conviction, conversion, etc.
Sincere dialogs of this kind among intimate friends are
no doubt profitable; but a frequent and indiscriminate disclosure of these
secret things of the heart is attended with many evils. Among the chief is
the fostering of spiritual pride, which may often be detected when the
person is boasting of his humility. In those social meetings in which every
person is questioned as to the state of his soul, the very sameness of most
of the answers ought to render the practice suspect. Poor, weak, and
ignorant people often profess to be happy, and to be full of the love of
God—when they know not what they say. It is amazing how little you hear of
the spiritual conflict in the account which many professors give of their
experience. The people know what kind of answers is expected of them, and
they come as near as they can to what is wished; and it is to be feared that
many cry "peace", when there is no peace, (Jer 6:14; Jer 8:11) and say that
they are happy, merely because they hear this from the lips of others.
Hypocrisy is a fearful evil, and everything which has a tendency to produce
it should be avoided.
Among some classes of religious people, all 'doubting
about the goodness and safety of our state' is scouted as inconsistent with
faith. It is assumed as indubitably true, that every Christian must be
assured of his being in a state of grace, and they have no charity for those
who are distressed with almost perpetual doubts and fears. This they
consider to be the essence of unbelief; for faith, according to them, is a
full persuasion that our sins are forgiven. No painful process of
self-examination is therefore requisite, for every believer has possession
already of all that could be learned from such examination.
Among other groups, doubting, it is to be feared, is too
much encouraged; and serious Christians are perplexed with needless scruples
originating in the multiplication of the marks of conversion, which
sometimes are difficult of application, and, in other cases, are not
scriptural—but arbitrary, set up by the preacher who values himself upon his
skill in detecting the close hypocrite; whereas he wounds the weak believer,
in ten cases, where he awakens the hypocrite in one. I once heard one of
these preachers, whose common mode was harsh and calculated to distress the
feeble-minded, attempt to preach in a very different style. He seemed to
remember that he should not "bruise the broken reed", nor "quench the
smoking flax". (Isa 42:3; Matt 12:20) A person of a contrite spirit heard
the discourse with unusual comfort—but at the close the preacher resumed his
harsh tone, and said, "Now you hypocrites will be snatching at the
children's bread"; on hearing which, the broken-hearted hearer felt himself
addressed, and instantly threw away all the comfort which he had received.
And though there might be a hundred hypocrites present, yet not one of them
cared anything about the admonition.
In some places, anxious inquirers are told that, if they
will hold on praying and using the means, God is bound to save them; as
though a dead, condemned sinner could so pray as to bring God under
obligation to him, or could secure the blessings of the covenant of grace by
his selfish, legal striving. These instructions accord very much with the
self-righteous spirit which is naturally in us all; and one of two things
may be expected to ensue: either that the anxious inquirer will conclude
that he has worked out his salvation, and cry peace; or that he would sink
into discouragement and charge God foolishly, because He does not hear his
prayers, and grant him his desires.
There is another extreme—but not so common among us. It
is, to tell the unconverted, however anxious, not to pray at all—that their
prayers are an abomination to God, and can answer no good purpose, until
they are able to pray in faith. The writer happened once to be cast into a
congregation where this doctrine was inculcated, at the time of a
considerable revival, when many sinners were cut to the heart and were
inquiring, 'What must we do to be saved?' He conversed with some who
appeared to be under deep and solemn convictions—but they were directed to
use no means—but to believe, and they appeared to remain in a state of
passivity, doing nothing—but confessing the justice of their condemnation,
and appearing to feel that they were entirely at the disposal of Him who
"has mercy on whom he will have mercy". (Exod 33:19; Rom 9:15,18) The
theory, however, was not consistently carried out, for while these people
were taught not to pray, they were exhorted to hear the gospel, and were
frequently conversed with by their pastor.
But this extreme is not so dangerous as the former, which
encourages sinners to think that they can do something to recommend
themselves to God by their unbelieving prayers. The fruits of this revival,
I have reason to believe, were very precious. Even among the same people and
under the same minister—the exercises of the awakened in a revival are very
different. In some seasons of this sort, the work appears to be far deeper
and more solemn than in others.