Chapter VIII: Front Matter (8)

One of the most common-place charges which is brought against evangelical religion, is, that it has a tendency to make its possessor melancholy; and if we were to form our judgment of it from the appearance and manner of some who profess it, we should be disposed to admit its correctness. They not only abstain from all the pleasures and amusements of the social circle; but habitually wear a gloom on their countenance, which indicates a singular dejection and moroseness of spirit. But this dejection of spirit, which we may sometimes discover in a professor of evangelical religion, is not produced by his religious principles, but by his sense of personal guilt, and his want of that assurance of forgiveness, which the gospel of Jesus Christ is intended to convey. He may be permitted to remain for a season, by the Holy One of Israel, whose laws he has violated, and whom he has neglected to glorify, under the sentence of self-condemnation; but when he is enabled to rely on the atonement made by Jesus Christ, and to appropriate the promise of mercy, he enjoys the peace which passeth all understanding. If then, we wish to form a correct estimate of the real tendency of evangelical truth, we must not go to the penitent sinner while he is suffering under the deep convictions of guilt, as then he is more prone to put from him the words of consolation, than to embrace them; but we must go to the established believer, who, having received the truth in the love of it, is enjoying its sacred and blissful influence. He will repel the charge as a libel on his faith, and unblushingly avow, that he never knew solid and substantial happiness till he derived it from communion with God, through the mediation of Jesus Christ, and a hope of being presented faultless in his immediate presence. And though the spirit of scepticism, which is so prevalent in all ranks of society, may ridicule such an avowal, as a delusion attempted to be practised on human credulity, yet surely no one, on reflection, can presume to say that a Christian is not competent to bear testimony to a fact of his own experience. The religious principles which he has embraced, are represented by those who have never felt their influence, as having a tendency to make their possessor melancholy; and yet he declares that he has had more mental satisfaction since he embraced them than he ever had before. Whose testimony shall we admit to be most conclusive?--the testimony of those who are entirely ignorant of the subject, or of those whose knowledge qualifies them to speak? Suppose, for example, a question to arise respecting the excellencies or defects of a piece of music, we should not venture to place any dependence on the opinion of a man who has no taste for the science. If we did, we should expose ourselves to ridicule or contempt. On such a question we should require the opinion of a competent judge; and I appeal to the sound sense of my readers, if they can allow those persons to pronounce a judgment on the tendency of religion who have never felt its holy influence on the heart. They may express their opinion, and they often do express it, but of what value or importance is it in relation to the subject? They may say that its tendency is to make us unhappy; but how can they prove it? Not certainly by appealing to the obvious design of Christianity, for that has been so unequivocally announced by the celestial messengers, that we cannot misconceive it. "And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good-will toward men." And if they venture to appeal to the experience of the religious man, he candidly says, "I am happy; but my happiness differs from yours, it takes its rise from a different source, and possesses qualities which are peculiarly its own; it is more pure, more exquisite, more substantial, because more intellectual and spiritual than yours. My happiness is the peace that passeth all understanding." But when we mention peace, we mean not the stupid security of a mind that refuses to reflect; we mean a tranquillity which rests on a tried and durable basis--a peace which, founded on the oath and promise of Him who cannot lie, and springing from the consciousness of an ineffable alliance with the Father of spirits, makes us to share in his fulness, and become a partner with him in his purity; a repose serene as the unruffled wave, which reflects the heaven from its bosom, while it is accompanied with a feeling of exultation and triumph, natural to such as are conscious that ere long, having overcome, they shall possess all things.

There are many periods in the history of human life, when the power of religious principles over the mind commands the respect, and excites the admiration of the most inveterate infidel. Go and see the poor Christian, contented amidst his privations--the suffering Christian, patient under his protracted affliction--the dying Christian, resigned and happy in prospect of his approaching dissolution; and if you do not pay a spontaneous homage to the influence of the principles which have such an effect in elevating and supporting the soul of man, when visited by these direful calamities, it must be referred either to a want of taste, or to a want of judgment.

"He is the happy man, whose life ev'n now
Shows somewhat of that happier life to come;
Who, doom'd to an obscure, but tranquil state,
Is pleased with it; and, were he free to choose,
Would make his fate his choice.

* * * * *

Content, indeed, to sojourn while he must
Below the skies, but having there his home.
The world o'erlooks him in her busy search
Of objects more illustrious in her view;
And, occupied as earnestly as she,
Though more sublimely, he o'erlooks the world.
She scorns his pleasures, for she knows them not;
He seeks not hers, for he has proved them vain.
He cannot skim the ground like summer birds
Pursuing gilded flies; and such he deems
Her honours, her emoluments, her joys.
Therefore in contemplation is his bliss,
Whose power is such, that whom she lifts from earth
She makes familiar with a heaven unseen,
And shows him glories yet to be revealed."

DOUBTS AND PERPLEXITIES.

The change which had taken place in Miss Holmes, became the topic of general conversation in the circle of her gay associates; and though some of them predicted that she would again appear amongst them, when "the fit of melancholy" was over, their anticipations were disappointed. She returned the calls of inquiry as soon as her health permitted; but she left a deep impression on the mind of all her friends, that worldly pleasures had lost their charms for her, and that other and nobler objects of pursuit now engrossed her attention. One of the first proofs of her decision, was consenting to become secretary to a female branch of an Auxiliary Bible Society, which was established in the vicinity of the Elms, and which brought her into immediate connection with several pious families. Having derived so much spiritual benefit from the Scriptures during her long confinement, she felt anxious that they should be universally circulated; and voluntarily devoted a large portion of her time and her influence to secure the co-operation of others in accomplishing this important object.

One of the most conspicuous professors in her neighbourhood was a Mr. Corrie, whose father had attended the ministry of Romaine, and transmitted to his son a profound veneration for the memory of that distinguished clergyman. He was a widower, rather advanced in life, a man of wealth; and had residing with him two unmarried sisters. These ladies were amiable and intelligent--zealous and active in the cause of humanity and religion--and their chief delight was in going about doing good. Mr. Corrie usually spent the forenoon in his study, while his sisters went forth on their visits of mercy to the cottages of the poor; and they generally passed their evenings in agreeable and profitable conversation, or in reading to each other. They often read a portion of Mr. Romaine's Works, which they considered the standard of orthodoxy; and though they were willing to submit every religious opinion to the test of Scripture, yet they never thought of subjecting his opinions to such an ordeal. His treatises on the Life and Triumph of Faith, and some Letters which have been published since his decease, they regarded with almost as much reverence as the Epistles of the inspired writers; believing that no author equalled him in correctness of sentiment and depth of experience.

Miss Holmes, in her perambulations on behalf of the Bible Society, happened to call on the Misses Corrie, to solicit their subscriptions, just as they were sitting down to tea; and being pressed to remain, she consented to spend the evening with them. Their cheerfulness--the spirituality of mind which they discovered in their conversation--the fervent spirit of devotion which was apparent in Mr. Corrie when engaged in family prayer--and the confidence with which they spoke of their interest in Christ, operated so powerfully on her feelings, that she remained with them much longer than she intended; and when the lateness of the hour compelled her to leave, she could not do so without requesting permission to repeat her visit. "We shall be happy to see you at any time," said Miss Corrie; "and if it be in our power to teach you the way of the Lord more perfectly, we shall consider ourselves highly honoured."

Religious conversation is one of the most useful methods of instruction and consolation we can employ; but sometimes, when a false standard of experience is adopted, it becomes the means of perplexing and distracting inquiring minds. Our Lord taught his disciples, as they were able to receive instruction; keeping alive their attention, while he allayed the restlessness of an unprofitable curiosity, by saying--"I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come." And on this wise maxim the Holy Spirit condescends to conduct His process of instruction, that we may not be confounded by communications which we are unable to understand; but be led on step after step in the province of Divine knowledge, till we are "able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that we may be filled with all the fulness of God." And it is of great importance, in relation to the government of our conduct towards others, and for our own tranquillity and spiritual improvement, that we rigorously adhere to the same maxim; or we may inflict a wound, while attempting to impart the consolations of our faith, and absolutely retard that growth in knowledge which we are anxious to cultivate and advance.

Mr. Corrie was eminently pious, but a man of rather weak understanding, and who had associated with but few intelligent Christians in the earlier part of his life. His first undigested thoughts had grown up into firm and immoveable opinions; and though he devoted a large portion of his time to reading the Scriptures, yet, owing to the bias of which he was not conscious, he more frequently searched for passages in support of his own peculiar notions, than studied them to enlarge his views of the entire scheme of Divine truth. He was positive, but not perverse; inflexibly attached to his own belief, but not disposed to inveigh against that of another; and though he imbibed some religious opinions which have done great injury to the dignity and the amiability of the Christian character, yet in him their tendency was neutralized by the sweetness of his natural disposition and the fervour of his devotional spirit. He dwelt much on the high points of election and predestination; maintained with great pertinacity that human nature undergoes no moral improvement, but remains as impure and deceitful after the great change has taken place, as it was before; and he considered an assurance of our final salvation so essential to the nature of faith, that he would not regard as a true believer a person who did not enjoy an unclouded prospect of eternal glory. These topics bounded the range of his inquiry; and though at times he would unawares make concessions which compromised their accuracy, yet when apprized of his danger, he would step back with singular adroitness, and resist the force of an argument to expose their fallacy, by saying to an antagonist, "_You_ see through a glass darkly, while I see face to face." If these opinions had been confined within the circle of his own family, and the few pious friends who were of the same theological school, he would have done no injury, as their devotional spirit and habits would have proved a safeguard against their pernicious tendency. But by bringing them forward in promiscuous company, and by holding them up as essential articles of the Christian faith, he often involved the judgment of the young disciple in great perplexity, and unintentionally threw down some of those barriers which the Scriptures have raised to restrain the evil propensities of our nature. The effects of these opinions on the mind of Miss Holmes may be seen in the following letter, which she addressed to her friend Mrs. Loader, a few weeks after her introduction to this family:--

"MY DEAR FRIEND,--I should have replied earlier to your last
letter; but since my convalescence I have been so engaged with
my new duties, as the secretary to our Auxiliary Bible Society,
that I have not been able to find time. I cannot express to you
in words, how much pleasure I derived from your communication.
It came at a season when my mind was sinking into despondency,
and when I was tempted to give up my hope; but the Lord was
pleased to employ it as the means of dispersing the darkness
which was hovering around me, and I was enabled to rejoice once
more in the light of his countenance. I had gained that elevated
spot--that spiritual Pisgah, to which you so beautifully allude;
from whence I could read

'My title clear
To mansions in the skies;'

and from whence I thought I should never be displaced; but
alas! I am again compelled to give utterance to a feeling of
despondency.

"I had my fears at the very commencement of my religious course,
that my convictions and impressions, like the morning cloud and
early dew, would soon pass away, and that I should be permitted
to relapse into my original state of darkness and indifference;
yet these fears came upon me only at times, like a sudden gust
of wind in a serene evening. Now, alas! I have to mourn over
their perpetual presence and desolating power; and I sometimes
think, the doom of a backslider, or an apostate, awaits me. I
shudder in anticipation of such a dreadful issue; and though
I often pause and listen, yet I hear not the voice of the
Comforter. Yet I cannot go back; perhaps I may say, when taking
a survey of the more general state of my heart, I move slowly
onwards between hope and fear.

"I have lately formed an intimate friendship with two excellent
ladies, who reside with their brother, not more than a quarter
of a mile from the Elms; and in whose society I spend a
considerable portion of my leisure hours. From the influence
of their example, and from their conversation, I anticipated
much spiritual improvement; but the oftener I visit them, the
deeper I am plunged in mental despondency; and though I have
ventured to allude, in indirect terms, to the perplexed state of
my mind, yet I cannot obtain from them the words of consolation
which I need. They and their brother have adopted the views of
Romaine as their religious standard; and hold his memory in such
veneration, that they rank him next to the inspired writers, and
tacitly condemn all who, on any religious points, differ from
him. They have lent me his treatises on the Life and Triumph of
Faith, which I have read with close attention; but instead of
deriving from them that satisfaction which I was led to expect,
they have revived all my former fears, and invested them with
a tenfold poignancy. He says, when addressing the believer,
'Thou must be first persuaded of thine interest in Christ,
before thou canst make use of it, and improve it; and therefore
the knowledge of thy union with him must be clear and plain,
before thou canst have a free and open communion with him.' I
might have passed over this passage, without having taken any
particular notice of it, had it not coincided with the belief
which has been so often expressed by my excellent friends, the
Misses Corrie and their brother. They say, in the most express
terms, that an assurance of our interest in Christ, and of our
final salvation, is essential to faith; but this assurance
I do not possess. Sometimes I have thought that the Saviour
has looked with an eye of compassion on me, and has raised my
desponding soul to the ineffable manifestations of his love;
but I cannot say that 'he gave himself for me.' I rely on the
efficacy of his death for acceptance and eternal life; but I
dare not say that my dependence is genuine. In some favoured
moments, I have anticipated the blissful interview, when I have
hoped to see him as he is, but I cannot speak with confidence--O
no! I dare not. While my necessities compel me to go to the
Saviour, and plead his promises, my want of assurance keeps me
back; and thus, being suspended between these propelling and
repulsive powers, I suffer extreme mental torture.

"But this is not the only subject on which my mind is perplexed.
In a conversation the other evening, when we were tracing up the
bestowment of every good and every perfect gift to the free and
unmerited grace of God, Mr. Corrie asserted, with the utmost
degree of confidence, that no true believer in Jesus Christ can
doubt his personal election to eternal life. This assertion,
made by so good and amiable a man, and which met the decided
approbation of his sisters, fell upon my ear with all the terror
of the condemning sentence; and from that moment to the present,
I have been driven, as an outcast, from the promises of mercy,
I have read the Scriptures to satisfy my mind on this point,
and there I read of sinners being chosen in Christ before the
foundation of the world--of their being elected according to the
foreknowledge of God the Father--of their being predestinated;
but this high point appears invested with such terror, that my
spirit recoils when attempting to approach it; and though I have
prayed for faith to receive the hidden mysteries of revelation,
and for wisdom to understand them, yet I cannot believe that I
am one of the selected number, whose name has been enrolled in
the Lamb's book of life. But should I feel all this terror on
my spirit, when adverting to a doctrine which appears stated,
with the utmost degree of explicitness, by the inspired writers,
if I had that faith which is of the operation of the Spirit
of God? Should I, if I possessed like precious faith, recoil,
with almost instinctive dread, from a subject on which my pious
friends speak with so much animation and delight? Surely there
must be some defect in my experience, which renders me incapable
of disengaging myself from the bondage of fear in which I am
held; and which holds me back from a participation of that
glorious liberty which I see enjoyed by the children of God
around me.

"There is one point of resemblance between my experience and
that of my friends, too striking to pass unnoticed; yet, when
reading the Scriptures, it has merely served to involve me in a
still more perplexing labyrinth of difficulty. It is this--they
maintain 'that our hearts undergo no moral improvement when
the great renovation takes place, but remain as impure and
deceitful as before.' I certainly did anticipate, when I first
felt the influence of the truth, that I should grow in grace
as well as in knowledge; and that I should attain to a more
near conformity to the image of Jesus Christ; but on a close
and impartial examination, I am compelled to believe that I
have made no progress: indeed, I fear I have made a retrograde
movement. I do not feel that calm satisfaction, or any of the
blissful emotions I felt, when my attention was first arrested
by the unseen realities of eternity. I do not feel that
indifference to worldly objects, which I felt when confined to
a couch of pain and languor. I am not so deeply affected by the
unparalleled love of Christ, as I was when I first viewed him
bearing away the iniquities of the people by the agonies of his
death; nor does sin appear so exceedingly sinful, as when I
first experienced its bitterness. I am neither so grateful for
my mercies, nor so abased on account of my transgressions, as I
was when the light of a supernatural manifestation first threw
open to my view my neglected obligations and concealed defects.
I feel, if possible, more fully convinced of the absolute need
of a Saviour, than I was when I first felt the burden of guilt
upon my conscience, but yet I am less able to exercise faith in
him; and instead of that peace which was diffused through my
heart when I first believed, I am sometimes driven to the verge
of despondency.

"I have not yet communicated to my dear parents the present
perturbed state of my feelings, as I am unwilling to give one
pang of sorrow to their tender bosom; and though I sometimes
pray that the Lord would be pleased to turn away from me the
face of his anger, and comfort me, yet I cannot pray in faith.
Surely no one else ever felt what I feel, or suffered what I
suffer. There are two verses in a favourite hymn, which, I
believe, was composed by the venerable Newton, which I can
repeat with intense earnestness:--

'Lord, decide the doubtful case;
Thou who art thy people's Sun,
Shine upon thy work of grace,
If it be indeed begun.

'May I love thee more and more,
If I love at all, I pray;
If I have not lov'd before,
Help me to begin to-day.'

"I am happy to inform you, that there is a Dissenting chapel
about three quarters of a mile from the Elms, in which the
gospel is preached with great simplicity and power, and where
my esteemed friends, the Corries, usually attend; so that a kind
Providence has made that provision for our spiritual necessities
outside the pale of the Establishment, which we should have
preferred within, but which is denied us unless we go to a
considerable distance. We have attended this chapel regularly
for some time, and are much delighted with the minister. He is
an amiable, unobtrusive man--imbued, I trust, with the spirit of
his Master--cheerful in his disposition, but rather reserved.
Those who are admitted into more familiar intimacy, speak of him
in the highest terms of affectionate respect; and he is much
esteemed by his people. You know we are attached to the Church;
but, after mature deliberation, we are satisfied that it is
our duty to hear the gospel; and as it is not preached by our
Vicar, we feel it no less a duty than a privilege to go where
the Lord has sent it. Our decision has offended some of the
_anti-evangelical_ high church families, who regard the Church
of England with as much veneration as a Roman Catholic would a
relic of St. Peter; but we must obey the dictates of conscience,
which will no longer permit us to attend a ministry where the
truths of the gospel are not preached.

"From some of our new clergyman's discourses I have derived
consolation, but he has not touched on any of the points of
perplexity in which my mind is involved; and though at times
I have thought of soliciting a personal interview, to make
known to him all I feel, and all I fear, yet I cannot assume a
sufficient degree of confidence to do it. Indeed, I cannot speak
freely on such delicate subjects to any one but to you; and I
hope, if you cannot spare time to pay us your long promised
visit, that you will favour me with your advice, and I know you
will not neglect to pray for me.

"My sister Emma, I regret to say, continues to manifest a
decided aversion to the things of the Spirit of God--they are
foolishness to her; but Jane is becoming much more serious. I
do not think that she is yet decided, but I hope the good work
is begun. I often find her with her Bible, and sometimes she
retires to her own room in the evening, where I hope she spends
some portion of her time in praying to her Father in secret;
and if so, He who seeth in secret will ultimately reward her
openly.--Yours affectionately,

"LOUISA.

"To Mrs. Loader."

When a young Christian searches the Scriptures for correct information on the great questions of religion, and is favoured with the assistance of judicious and pious friends, he usually passes on from one degree of knowledge to another without meeting with the formidable obstructions and perplexing embarrassments to which he is exposed, by the conflicting opinions which are prevalent amongst us. The light which shines on the sacred page, when it comes _directly_ from above, is clear and pure, and makes distinctly manifest, to the judgment and the conscience, the truth as it is in Jesus, in its simplicity and power. But when it passes through a human medium, it often shines in an oblique course, throwing into the shade some essential parts of the economy of Divine truth; and hence a defective theory is sometimes embraced, which always proves unsatisfactory, and sometimes fatal to our peace. It is therefore impossible to exercise too much caution, in the early periods of our experience, in the choice of our religious associates, and of the books which we read; as it is in the power of error, whether it comes from the lips of friendship or from the press, to do more essential injury than the truth may be able to repair, till after a lengthened period of extreme anxiety and disquietude. And as we are so liable to receive pernicious impressions from the numerous errors which are in perpetual circulation around us, we cannot depend with too much simplicity, or docility of disposition, on the Holy Ghost, whom the Saviour has promised to his disciples. "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. He shall glorify me: for he shall receive of mine, and shall shew it unto you." Hence it is indispensably necessary for the Christian, in every period of his life, but especially when entering on his religious course, to implore the gracious influence of the Divine Spirit, to guard him against every species of error--to lead him into all truth--and to invest the truth with that holy unction, which will render it no less a source of the highest intellectual improvement, than of the most exquisite mental enjoyment. Such a habit of dependence on Divine aid will be an effectual safeguard against the spirit of self-sufficiency, which proves so fatal to those who are enslaved by it; and while it will stimulate to mental diligence in searching the Scriptures, that we may ascertain what is the mind of the Spirit, it will keep us in a state of independence of human opinion.

But while I wish to point out to the attention of the young Christian, the dangers to which he is exposed from the society of his pious yet injudicious friends, and to bring him into immediate connection with the Spirit of truth, I would, at the same time, guard him against indulging any visionary expectations respecting the mode of His instruction, or the infallible certainty of the opinions He may permit us to form. He teaches through the medium of the Scriptures, even while the judgment is altogether unconscious of any supernatural assistance; but His communications are restricted to those points in the system of truth which are essential to salvation; leaving us to form our own judgment on questions of minor importance. Hence the agreement amongst the disciples of Christ, on what is essential, and their diversity on what is non-essential.

But even when we are taught by the Holy Spirit, and thus imbibe the truth in its most perfect state, it will not always retain its original power of impression, but will admit of a partial declension in moving the affections, even while its authority over the judgment and the conscience remain undiminished. Hence the lines of Cowper are often employed as expressive of the disconsolate state of the heart:--

"Where is the blessedness I knew,
When first I saw the Lord?
Where is the soul-refreshing view,
Of Jesus and his Word?
What peaceful hours I once enjoy'd!
How sweet their mem'ry still!
But they have left an aching void,
The world can never fill."

And this cessation of a powerful excitement, which usually succeeds the first impressions of truth, is often regarded, by the Christian, as an indisputable evidence of the decay of his religious principles, when it may be nothing more than a necessary consequence of the more advanced progress of his personal experience, as the change of the leaf, from living green to the auburn hue, is a plain indication that the fruit is advancing in its ripening process.

The above account presents an instance, which has many parallels, of the struggles, anxieties, and perplexities, which so often beset the mind of the believer on his first entering on his career of Christian experience. I shall return soon to the continuation of the history of Mr. Holmes' family; but, in the meantime, must beg the courteous reader to accompany me back, for a short space, to my own town, from which I have been led by this digression in my narrative.

THEATRICAL AMUSEMENTS.