Thoughts on Religious
Experience
Archibald Alexander, 1844
Considerations on dreams, visions, etc. Remarkable conversion
of a blind infidel from hearing the Bible read
There are many professors of religion in our country who,
if they should peruse this work, would imagine a great defect in the account
given of a sinner's conversion, because nothing has been said about dreams
and visions, or voices and lights, of a supernatural kind. During the
various religious excitements which extended over the Southern States, under
the preaching of different denominations, there was mingled with the good
influence by which sinners were converted and reformed, no small degree of
enthusiasm, which led the people to seek and expect extraordinary
revelations, which were supposed to be granted in dreams or visions. Indeed,
at one time, the leaders in a very general excitement which occurred in
Virginia about the commencement of the Revolutionary war were impressed with
the idea that they possessed precisely the same gifts and powers which had
been bestowed upon the apostles; and this enthusiastic idea would have
spread widely if they had not failed, in some private attempts, to work
miracles.
But the opinion that certain people had an extraordinary
call from God to preach, and that they needed neither learning nor study to
enable them to preach the gospel, continued to prevail for a long time; and
this species of enthusiasm is not entirely passed away even to this day.
Such preachers were much in the habit of declaiming in every sermon against
letter-learned and college-bred ministers, and they seldom failed to inform
their hearers that they had selected the subject of discourse after entering
the pulpit; and some of them even gloried that they had never learned to
read, as they believed that all learning interfered with the inspiration of
the Spirit, which they were confident that they possessed. While this notion
of an extraordinary call and immediate inspiration was common, it is not
surprising that the people should have entertained wild opinions respecting
the nature of conversion. As it was customary to give the narratives of
religious experience in public, not only in the presence of the church—but
of a promiscuous assembly, there was a strong temptation to tell an
extraordinary story; and the more miraculous it was, the higher evidence it
was supposed to afford of being the work of God, concerning the genuineness
of which the subject never expressed a doubt. Seldom was a narrative of
experience heard which did not contain something supernatural; such as a
remarkable prophetic dream; a vision; a sudden and brilliant light shining
around, as in the case of Paul; or an audible voice, calling them by name,
or uttering some text of Scripture, or some other encouraging words.
Sometimes, however, the cause of experimental religion was sadly dishonored
by the ludicrous stories of poor ignorant people—especially the unlettered
slaves; for this religious concern seized upon them with mighty force, and
many of them, I doubt not, were savingly converted.
The philosophy of dreams is very little understood: and
it is not our purpose to entertain or perplex the reader with any theories
on the subject. Dreams have by some been divided into natural, divine, and
diabolical. The wise man says, "A dream comes through the multitude of
business." Most dreams are undoubtedly the effect of the previous state of
the mind, and of the peculiar circumstances and state of the body at the
time. Most people find their thoughts, in sleep, occupied with those
things which gave them concern when awake; and every cause which
disorders the stomach or nerves gives a character to our dreams. Most people
have experienced the distress of feverish dreams. But there are sometimes
remarkable dreams, which leave on the mind the strong impression that they
have a meaning, and portend coming events. And that there have been dreams
of this description, we learn from the authority of the Bible; and these
prophetic dreams were not confined to the servants of God, as we learn from
the instances of the butler and baker, in the prison of Pharaoh, and from
the remarkable dream of Pharaoh himself. All these must have proceeded from
some supernatural influence, as, when interpreted by Joseph, they clearly
predicted future events, of which the people dreaming had not the least
knowledge. So, Nebuchadnezzar's dream contained a symbolical representation
of future events of great importance, which, however, neither he nor his
wise men understood, but which was interpreted by Daniel by divine
inspiration.
Why God so frequently made His communications to His
servants by dreams, is not easily explained. Perhaps the mind is better
prepared for such revelations when external objects are entirely excluded;
or it might have been to obviate that terror and perturbation to which all
men were subject when an angel or spirit appeared to them. Whether God ever
now communicates anything by dreams is much disputed. Many, no doubt,
deceive themselves by fancying that their dreams are supernatural; and some
have been sadly deluded by trusting to dreams; and certainly people ought
not to be encouraged to look for revelations in dreams. But there is nothing
inconsistent with reason or Scripture in supposing that, on some occasions,
certain communications, intended for the warning or safety of the individual
himself, or of others, may be made in dreams. To doubt of this is to run
counter to a vast body of testimony in every age. And if ideas received in
dreams produce a beneficial effect, in rendering the careless serious, or
the sorrowful comfortable, in the view of divine truth, very well; such
dreams may be considered providential, if not divine. But if any are led by
dreams to pursue a course repugnant to the dictates of common sense or the
precepts of Scripture, such dreams may rightly be considered diabolical.
Some people have supposed that they experienced a change
of mind while asleep. They have gone to rest with a heart unsubdued and
unconverted, and their first waking thoughts have been of faith and love.
Some have sunk to sleep, worn down with distress, and in their sleep have
received comfort, as they supposed, from a believing view of Christ. Such
changes are suspicious; but if they are proved to be genuine by the future
life of the person, we should admit the possibility of God's giving a new
heart. Or truth may be as distinctly impressed on people's minds in sleep as
when they are awake. Some people appear to have their faculties in more
vigorous exercise, in some kinds of sleep, than when their senses are all
exercised.
John Fletcher of Madeley, 1729-1785, relates that he had
a dream of the judgment day, the effect of which was a deep and abiding
impression of eternal things on his mind. As the scene was vividly painted
on his imagination, and the representation of truth was as distinct and
coherent as if he had been awake, it may be gratifying to the reader to have
the account of it set before him.
Fletcher had been variously exercised about religion
before this. "I was," says he, "in this situation, when a dream, in which I
am obliged to acknowledge the hand of God, roused me from my security.
Suddenly the heavens were darkened and clouds rolled along in terrific
majesty, and a thundering voice like a trumpet, which penetrated to the
center of the earth, exclaimed, "Arise, you dead, and come out of your
graves." Instantly the earth and the sea gave up the dead which they
contained, and the universe was crowded with living people who appeared to
come out of their graves by millions. But what a difference among them!
Some, convulsed with despair, endeavored in vain to hide themselves in their
tombs, and cried to the hills to fall on them, and the mountains to cover
them from the face of the holy Judge; while others rose with seraphic wings
above the earth which had been the theater of their conflicts and their
victory. Serenity was painted on their countenances, joy sparkled in their
eyes, and dignity was impressed on every feature. My astonishment and terror
were redoubled when I perceived myself raised up with this innumerable
multitude into the vast regions of the air, from whence my affrighted eyes
beheld this globe consumed by the flames, the heavens on fire, and the
dissolving elements ready to pass away. But what did I feel, when I beheld
the Son of man coming in the clouds of heaven, in all the splendor of His
glory, crowned with the charms of His mercy, and surrounded with the terrors
of His justice; ten thousand thousands went before him, and millions pressed
upon his footsteps. All nature was silent. The wicked were condemned, and
the sentence was pronounced—the air gave way under the feet of those who
surrounded me, a yawning gulf received them and closed upon them. At the
same time He who sat upon the throne exclaimed, 'Come, you blessed of my
Father, inherit the kingdom prepared for you from the foundation of the
world.' (Matt 25:34) Happy children of God! I cried, You are exalted in
triumph with your Redeemer, and my dazzled eyes will soon lose sight of you,
in the blaze of light which surrounds you. Wretch that I am, what words can
express the horrors of my situation! A fixed and severe look from the Judge,
as He departed, pierced me to the heart, and my anguish and confusion were
extreme, when a brilliant personage despatched from the celestial throng
thus addressed me: 'Slothful servant, what are you doing here? Do you
presume to follow the Son of God, whom you have served merely with your
lips, while your heart was far from Him? Show me the seal of your salvation
and the pledge of your redemption. Examine your heart, and see if you can
discover there a real love to God, and a living faith in His Son? Ask your
conscience what were the motives of your pretended good works? Do you not
see that pride and self-love were the source of them? Do you not see that
the fear of hell rather than the fear of offending God, restrained you from
sin?' After these words he paused; and regarding me with a compassionate
air, seemed to await my reply. But conviction and terror closed my mouth,
and he thus resumed his discourse, 'Withhold no longer from God the glory
which is due to Him. Turn to Him with all your heart, and become a new
creature. Watch and pray, (Matt 26:41; Mark 13:33) was the command of the
Son of God; but instead of having done this by working out your salvation
with fear and trembling, (Phil 2:12) you have slept the sleep of security.
At this very moment—do you not sleep in that state of lethargy and spiritual
death, from which the Word of God, the exhortations of His servants, and the
strivings of His grace have not been sufficient to deliver you? Time is
swallowed up in eternity. There is no more place for repentance. You have
obstinately refused to glorify God's mercy in Christ Jesus—go then, slothful
servant and glorify His justice.' Having uttered these words he disappeared,
and, at the same time, the air gave way under my feet—the abyss began to
open—dreadful wailings assailed my ears, and a whirlwind of smoke surrounded
me. The agitation of my mind and body awoke me, the horror of which nothing
can equal, and the mere recollection of which still makes me tremble. O how
happy I felt on awaking to find that I was still in the land of mercy, and
the day of salvation! O my God, I cried, grant that this dream may
continually influence my sentiments and my conduct! May it prove a powerful
stimulus to excite me to prepare continually for the coming of my great
Master!"
By this dream Fletcher was convinced that he had been
indulging vain hopes, and that his mind was still unrenewed. His conviction
of this truth, however, did not rest entirely nor chiefly on what had been
told him in his dream—but he now set to work in sober earnest to examine his
religious principles and motives by the Scriptures; and the more he examined
the more fully was he convinced that he was yet in an unconverted state.
From this time he began with all earnestness to seek for justification
through the blood of Christ; and never rested until he found peace with God
by a living faith in the truth and promises of God.
I will conclude this discussion by citing the words of
that remarkable young sage of remote antiquity, Elihu, the reprover of both
Job and his friends, and the sublime defender of God and His dispensations.
"For God speaks once, yes twice, yet man perceives it not. In a dream, in a
vision of the night, when deep sleep falls upon men, in slumberings upon the
bed. Then he opens the ears of men and seals their instruction." (Job
33:14-16)
Sometime in the year 1811, the substance of the following
narrative was put into my hands by Dr. William M. Tennent of Abington,
Pennsylvania, when this excellent man was on his deathbed and near his end.
It will be seen that it was drawn up with a view to publication as soon as
the subject of the memoir, who was then alive in Dr. Tennent's congregation,
should be called home to his rest. That event occurred some time since; and
in communicating this memoir to the public, the writer considers himself as
fulfilling an implied promise when he accepted the manuscript.
Having, however, ascertained that Mrs. Ann Snowden of
Philadelphia was the lady at whose house this gentleman resided, and that
she was the person by whom the Scriptures were read; and knowing, also, that
she was both pious and intelligent, I requested her to put down on paper an
exact account of this pleasing and remarkable event; which she did with the
utmost readiness. From these authentic sources the following narrative is
derived; and will be given, with very slight verbal alterations, in the very
words of the respected people named.
Mr. Tennent's narrative proceeds as follows: "George
Inglis was born in the city of Philadelphia, of honorable parentage, and
received a liberal education in the university of that city, which was
completed between his 16th and 17th year. Having served a regular
apprenticeship to a merchant, he entered into the mercantile business and
settled in the island of Jamaica, where he continued about eleven years.
Very early in life he began to drink in iniquity like water, manifested
strong prejudices against serious people and serious things; associated with
the mirthful, libertine, and dissipated. His propensities to sinful
indulgences increased with his years, and in the island where he resided,
temptations being increased, and the means of restraint from wicked courses
diminished, he became more and more confirmed in the habits of sin, until at
length he was given up to almost every species of iniquity. Amidst his open
and avowed enmity to God and true religion, an awful tornado fell upon that
part of the island where he resided, by which he lost the greater part of
his property, and was compelled to return to the American continent. This
happened during the revolutionary war. All this made no alteration in his
morals for the better—but the more he was corrected, the more hardened he
grew, casting off the fear of God, and putting to defiance the scourges of
Jehovah. Thus he continued, until some years afterwards, being in the town
of Manchester, Virginia, without any natural (known) cause to produce the
effect, he was smitten by the immediate hand of God while in the possession
of good health, with the total loss of sight within a few days. In this
situation his mind was all distraction. His cry was to man only for help;
but to God his Maker, who gives songs in the night to the afflicted and
oppressed, he had not learned to cry. This lesson, however, he was taught
not long afterwards."
Thus far the narrative has been given in the words of Dr.
Tennent; it will now be proper to hear Mrs. Snowden's account of the
conversion of this man, as she was the only human instrument made use of in
bringing him to the knowledge of the truth. It is in the form of a letter
addressed to the writer.
"Pastor and Dear Sir—I will now endeavor to fulfill the
promise made to you some time ago, by giving such information as is within
my recollection, respecting the case of George Inglis. That gentleman, a
native of Philadelphia, had received a classical education, and with it
every indulgence which a father's partiality could bestow. Brought up in the
mirthful world, it is to be feared there was but little attention paid to
his immortal interests. After spending the time necessary to acquire the
knowledge of mercantile affairs, he left the city for the West Indies, where
he was, for a while, successful in business, and found himself in
circumstances to visit England; and, while in London, throwing aside every
restraint, he indulged himself in all the amusements and levities of that
mirthful metropolis. Returning to America, he engaged in business in the
State of Virginia. After residing some time there, it pleased the Lord to
deprive him of his sight, an affliction at that time looked upon by him as
insupportable, for he saw not the hand from whence it came; but after he was
made sensible that he was a brand snatched from the burning, often have I
heard him bless the chastisement as that of a tender Father.
"Inglis had weak eyes from an early age—but his blindness
came on him suddenly. Finding no relief from the physicians where he
resided, he left Virginia for Philadelphia; and upon the application of his
friends, was received, with his servant, into my house as a boarder. I found
him a man of strong passions, impatient under sufferings, and not willing to
submit to restraints of any kind. When the physicians of the city were
consulted, they gave his friends no hope of the recovery of his eyesight:
they soothed him with the promise of a further consideration of his case. A
few weeks after he came to my house, a gentleman very much celebrated as an
eye doctor came to the city. Inglis applied to him for advice. He did not
tell him that his was an incurable case—but said that he would see him
again. He bore this very impatiently, observing to me that life was now
becoming an intolerable burden; but that he had this consolation, that he
had it in his power at any time to lay it down. It was but to increase the
quantity of opium (he was in the habit of taking opium) and all his
sufferings would be at an end; and that, after another visit from the
doctor, if he found there was no hope of his recovering his sight, he would
certainly take that method of putting an end to his existence.
I remonstrated with him on the impropriety of his
behavior, alleging that he had no more right to take away his own life than
he had to take away the life of his neighbor; asking him if he had
considered the consequences of rushing uncalled into the presence of his
Maker. His answer was, that he had considered it well; and he advocated his
opinion on this principle, that he was by a merciful Creator placed on this
earth to enjoy the good things of this life as far as it was in his power
honestly to obtain them—that the duties required of him were, to be as
useful to his friends in particular, and society at large, as his
circumstances would admit of—that having lost his sight, he would no longer
enjoy any happiness here, would become a burden to his friends, and could be
of no use in the world. He alleged that the purposes for which life was
given to him were now defeated; of course there would be no impropriety in
laying it down. I made some remarks on what he had advanced as his
sentiments and, to strengthen what I said, quoted some passages of
Scripture. These he treated in a very light manner—spoke of the Bible as the
work of men—contrived to keep the ignorant in awe—with many other
observations too common with men of deistical principles. I then inquired if
he had ever read the Bible; he frankly acknowledged that he had not since he
left school. Upon asking him if he had not read the works of those that were
opposed to the Scriptures, he admitted that he had. If so, I observed, he
must have formed his opinions from the avowed enemies of that sacred book.
Was this a fair method of proceeding? I said that I thought he would not act
thus, on any other occasion. This book you acknowledge you have not read
since you were a boy. All that you know about it, you have from the enemies
of the Christian religion. Taking these things into consideration, I hope
you will no more speak against the Bible, as it is a book that you have
never read since you were capable of forming a judgment of its contents. He
apologized in a sincere manner for what he had said, acknowledged that he
was wrong in speaking as he had done, and expressed a wish to have it read
to him. This I declined, and gave my reasons for so doing, which were, that
a man so prejudiced as he appeared to be, was not likely to profit by the
reading of the Bible, that he would most probably cavil at, and perhaps
ridicule it; in so doing, he would wound my feelings without benefitting
himself; for I considered it as the Word of God, and my hopes of eternal
salvation rested on the truths contained in it. He then assured me on the
word of a gentleman, that if I would read it to him, whatever his opinions
might be, he would carefully avoid saying anything that might have a
tendency to wound my feelings, or give offence, in the smallest degree.
There was an earnestness in his manner of addressing me which satisfied my
mind that he was sincerely desirous to have the Scriptures read to him, and
the next day was fixed upon for that purpose.
"It appeared to me that he waited impatiently for the
arrival of the appointed hour, for no sooner did the time come than he sent
for me. Before we began, I observed to him that, as in the New Testament he
would find the fulfilment of the promises of the Savior, I would point out
those promises as they occur in reading the Old Testament, which it would be
necessary for him to take notice of as we proceeded. Beginning then with Gen
1, before we had gone through the chapter he stopped me to express his
admiration of the language. 'It was sublime beyond anything he had ever
read.' While I was reading, he was all attention; and when the time arrived
when I was under the necessity of stopping, it was with regret that he
observed that I had finished; putting me in mind, at the same time, of my
promise to attend to him, on the next day.
"I think it was on the second day of my reading to him,
that he cried out, 'What a wretch am I to have spoken against such a book! a
book that I knew nothing of, having never given it an attentive perusal.' I
went on for a few days, reading to him according to the plan laid down,
which was one hour every day; when the distress of his mind greatly
increased. There was now no more said about a second visit to the doctor—no
complaints—no murmurings on account of the loss of sight. He now saw the
hand of God in the dispensation of His providence, and would acknowledge
that it was less, far less, than he deserved. My family duties preventing me
from being with him as much as I wished, I now called in the aid of some of
my pious friends, among whom was Joseph Eastburn, to converse with him and
to assist in reading to him. Several religious books were now occasionally
read to him, among which were Boston's Fourfold State, Newton's Works,
Hervey's Dialogues, etc. The descriptive parts of the last mentioned author
were at his request passed over, except where it more fully served to
explain the doctrines of free grace—a subject to him of the deepest
interest. Though totally deprived of sight, and unaccustomed to go out, he
now neglected no opportunity of hearing the Word of God, attending sermons
on Sabbaths, and weekly societies as often as was in his power. As might be
expected, his natural disposition, sometimes getting the better of the good
resolutions he had formed, would betray him into a fretfulness that was
troublesome to his friends and occasioned much uneasiness to himself. On
such occasions I have heard him lament deeply over his sinful nature,
accusing himself of ingratitude to that God who had mercifully stopped him
in his career of vice, by depriving him of the light of day and enlightening
his darkened mind, and had enabled him to understand the truths contained in
His blessed word. I do not recollect how long he stayed with me—but it was
something less than a year, when his friends thought it would be best to
remove him to the country; and boarding was obtained for him in the
neighborhood of the Rev. Dr. Tennent of Abington."
Dr. Tennent, in the memoir already quoted, after
mentioning some circumstances which have been given in detail in a former
page, goes on to say, "It pleased God by these means to bring him to very
serious and deep impressions of His moral character, and to constrain him,
after some time, to attempt to pray. This change was effected in the
gentleness, kindness, and tenderness of infinite mercy, and without those
horrors which often precede the conversion of highhanded and daring sinners.
In his case, all was mercy, without extraordinary terror. He was embraced in
the arms of redeeming love, and delivered from the fiery pit without
beholding its awful flames. In his first attempt to supplicate God, he was
principally affected with a sense of the wickedness of his conduct, and his
vile ingratitude for the mercies bestowed, and this exercise was accompanied
with an involuntary flow of tears and a desire to call God his Father, and
afterwards to mention the blessed name of Jesus the Savior. Probably this
was the beginning of his new birth, and the hour of his conversion; which
was not long afterwards confirmed by a remarkable vision of two books, with
a glorious light shining in the midst of them, as he was lying in his bed;
which he apprehended to be the Old and New Testaments of the living God,
presenting to, and impressing on his mind this sacred declaration—but
without a voice, 'This is the Way,' and filling his soul at the same time
with inexpressible joy."
What is here related is no doubt strictly true—but there
is no propriety in calling it "a vision", since it can easily be accounted
for by a vivid impression on the imagination. A vision is something
supernatural seen with the bodily eyes; but this man was totally blind; the
objects so clearly discerned must then have been from impressions on the
imagination. But in saying this, it is not intended to deny that the cause
was the Spirit of God. This divine Agent can and does produce vivid
impressions on the imagination, which have so much the appearance of
external realities, that many are persuaded that they do see and hear what
takes place only in their own minds.
"In the year 1790, Inglis was removed to Abington, and
became a boarder in the house of Dr. William M. Tennent, and soon afterwards
was admitted to the communion of the church in that place, with which he has
walked steadfastly in the faith ever since, exemplifying in a striking and
high degree the power of God's grace in the 'new creation'. From the
beginning of his turning to God, there was abundant proof that 'old things
had passed away, and that all things had become new'. (2 Cor 5:17) Before, a
blasphemer—but now a worshiper of the true God. Before, a drunkard and a
Sabbath-breaker, unclean, a ridiculer of holy things, and indulging
habitually in all ungodliness and wickedness—led captive by the prince of
the power of the air, who rules in the children of disobedience—but now,
freed from his bonds and made by sovereign grace to rejoice in the liberty
of the Gospel. Before, a hater of godly men and godly things—but now a lover
of both. He was made to hunger and thirst after righteousness—after the
bread of life—after the knowledge of His will; and seemed only to be happy
when he had a glimpse of His glory. For more than a year after his
conversion, he could not bear to hear any other book read to him than the
Holy Scriptures and the most practical authors on religion. He shunned all
political conversation, the reading of newspapers, and whatever might divert
his thoughts from holy meditations and a further knowledge of his Redeemer.
"While residing in his first permanent lodgings in the
country, it may not be improper to mention a second remarkable vision which
he had. Walking in the garden one day, as he usually did for sacred
meditation, he was suddenly arrested and overcome with a most affecting view
of his Savior, as suspended on the cross and bearing his very sins. In this
vision of redeeming love he was so lost that he knew not where he
was—overwhelmed with unutterable joy and the most affecting gratitude for
the discharge of the immense debt which he owed to the justice of a holy
God. The impressions then made are still kept in strong remembrance. How
long he was in this state he knew not—but was finally conducted to the
house, after having called for a guide—full of joy and gladness: a second
remarkable proof of his interest in gospel redemption."
We will simply repeat our objection to the use of the
word "vision" to represent what was nothing more than a strong, believing
view of the scene of the crucifixion; accompanied, no doubt, with a vivid
imagination of the bleeding, dying Savior suffering for his sins.
"The writer will only add that he has frequently, for
some twenty years, heard Inglis say he would not, if it had been within the
power of a wish, have had his natural sight restored, having found his eyes
such an avenue to sin. His whole conduct since his conversion has
corresponded with his profession as a Christian disciple. He has, in the
view of his brethren where he resides, made a visible growth in grace, even
in the knowledge of our Lord and Savior Jesus Christ. He has, with others
traveling to the same blessed country, been on the mount and in the
valley—an humble, meek, patient, self-denying Christian, rejoicing in the
hopes of a better country—weeping on account of his own
unfruitfulness—looking for strength to vanquish his enemies, and hoping for
victory by the merits of the great Redeemer. Hitherto steadfast, may he hold
fast unto the end! and may many such be added unto the Lord! Blessed be God
for the gift of His Son, for the revelation of His incomprehensible love and
grace, and for the crown of glory which is laid up for all who are looking
and longing for His second appearance!"
The foregoing account was written about thirty years ago,
and Inglis, who was then aged, did not depart this life until two or three
years since. As Robert Steel had succeeded Dr. Tennent as pastor of the
Presbyterian church at Abington, I requested him to give me notice of the
old gentleman's death, with an account of his state of mind in his latter
days. This he did, and I regret that I have mislaid his letter, so that I
cannot at present put my hands on it. But I confess that I was much
disappointed in not finding something more memorable in the closing scene of
one who had been so manifestly snatched "as a brand from the burning". (Zech
3:2) As well as I recollect, Steel represents that the spirituality and
ardor of Inglis's religion considerably declined in his later years; that he
became somewhat worldly-minded, and appeared to be much concerned about his
little property; and that he had nothing remarkable in the exercises of his
mind while on his deathbed: but no one, I believe, ever doubted the reality
of the change which he had experienced; neither was he ever left to do
anything to bring discredit on the profession which he had made.
One reflection which occurred to me on reading Steel's
letter was, that it usually is not desirable for a Christian to live to be
very old; especially when all active service in the cause of Christ is
precluded. Old age is a peculiarly unfavorable season for growth in grace.
Many of the natural helps to piety are then removed; and at the same time,
many infirmities cluster around us; so that a declension in religion is not
uncommon in the protracted years of the aged.
Another solemn reflection was, that a man is never too
old nor decrepit, to be covetous. Covetousness is peculiarly the vice of the
aged, and when indulged, strikes its roots deeper, the older we grow. What
Christ says to all, may with emphasis be addressed to the aged, "Take heed,
and beware of covetousness." (Luke 12:15) The writer remembers to have seen
and conversed with the old gentleman in the church at Abington, soon after
Dr. Tennent's death. At that time he was always in his place in the house of
God, and attracted attention by his venerable and solemn appearance. It was
agreed that his taste and judgment in regard to preaching were uncommonly
sound and good; but nothing would pass with him in which Christ was not made
conspicuous. Purely evangelical preaching was that in which he delighted;
and at that period his conversation was in a strain of warm and pious
feeling.
My closing remark is that we should despair of the
conversion of no one—and we should use all our efforts to prevail on
skeptical men to read the Bible. The Bible has converted more infidels than
all the books of "evidences" which exist.