Faith — Not Emotion

There is another class of persons, whose experience is something more than intellectual; but which, just so far as it exists independently of faith as its basis, cannot safely or justly be regarded, as a true religious experience. We refer to those, whose religious life is characterized chiefly or exclusively by strong emotions. These cases are in some respects more difficult to be rightly estimated than those which have just been mentioned. It is well known, that many persons find it difficult to form an idea of religion separate from feeling; and they are very apt to consider great feeling and great religion as very much the same thing. In many minds religion and feeling are almost identical. But it will be noticed in the proposition, which we have laid down, that we do not condemn feeling, that we do not exclude feeling as a part of religious experience, but only that we condemn and exclude from religious experience all that feeling, which exists independently of faith as its basis.

False Prophets

The statements of ecclesiastical history furnish evidence, conclusive as it is melancholy, that, in almost every age since the time of the Apostles, there have been individuals, who have professed to be the subjects of revelations; persons, to whom God, according to their own ideas of things, has made special communications, and who, accordingly, have assumed, in a greater or less degree, the prophetic character. The age, in which we live, distinguished as it is, by philosophic advancement and by enlightened views on the subject of religion, has been, as it seems to us, distinguished also by the multiplication of instances of this kind. On every side, and in almost all Christian denominations, persons have made their appearance, who have regarded themselves as the subjects of special divine communications. Not the mere subjects of things religiously experienced in the heart; that is not what we mean; but of things supernaturally communicated to the intellect; not the mere subjects of holiness in exercise, but of revelations exteriorly imparted. We do not mean to imply, that these persons were not Christians; we have no doubt that in some cases they were; but we do mean to imply and to say, that their Christianity, their religion, existed, and must have existed independently of their gift or supposed gift of revelations.

It is a matter of notoriety, that the persons, to whom we now refer, have been in the habit not only of uttering predictions of future events; but have also undertaken to pronounce authoritatively upon some things in present existence, which are ordinarily withdrawn from notice; such as the present state of the inward moral and religious character of individuals, and their acceptance with God or their rejection. In many instances the results of their confident anticipations and predictions have shown, that the remarkable visitations and revelations, which they professed to have, and which it is possible that they very sincerely professed to have, were not from God. But if it had been otherwise, in other words if their statements and predictions had been fulfilled, it would not alter the general truth of our proposition. God if he chooses may select those, who are his enemies, to be the depository of his revelations; but their designation to this office, although it is perhaps out of the ordinary course of his proceedings, does not necessarily make them his friends. Saul was at one time numbered among the prophets. And Balaam, the son of Beor, “fell into a trance, having his eyes open;” and the declarations, which he then heard, he seems to have been authorized to utter as the predictions of the Most High.

We might enter into the question of the origin of these rather remarkable states of mind, and institute the inquiry, whether we are to regard them, in the present age of the world, as having their origin in the inspirations of God, or in the suggestions of Satan, or in the movements of a strongly disordered physical system operating upon, or in connection with, a highly excited state of the intellect and the feelings. But without entering into this inquiry, which, interesting and important as it undoubtedly is, would occupy too much time, what we have to remark here is, that the decisive circumstance, unfavorable to this form of Christian experience, if by courtesy we may call it such, is this: that, in itself considered, it is wholly intellectual. Visions, trances, revelations, and all other things, which are exteriorly imparted without being inwardly and operatively experienced, communicating new and perhaps remarkable views without changing the dispositions of the heart, are just what they are and just what their names indicate; but they are not religion. They may be regarded, if any one chooses so to regard them, as constituting an intellectual experience, or still more definitely as constituting an “apparitional” experience  but we repeat, that, in themselves considered, they do not and cannot constitute religion. If a man has a trance, a vision, and especially if he has a revelation, and can sustain it by such miracles as sustained the divine messages of Christ and the Apostles, we readily admit, that he is entitled to a hearing. But, in the first place, we know of no such cases. And in the second place, if we did, it would furnish no decisive grounds of inference in favor of the piety of such persons. It leaves the case just where it found it. And simply for the reason already indicated, viz. that these things are “apparitional” and intellectual, are addressed to the senses and the external perceptions, and do not penetrate the region of the heart.

Isaiah, and Ezekiel, and Daniel, and Peter, and John, and Paul, experienced God’s favor and were his beloved and adopted children, not exclusively or chiefly because they had visions and proclaimed God’s revealed messages and wrought God’s miracles; (missions and attributes, which, so far as we can perceive, might have been assigned to other less holy persons or even to unholy persons,) but because, they had given themselves to God in consecration and in faith, because their hearts were sanctified and their wills were subdued.

— edited from The Life of Faith (1852) Part 1, Chapter 11.

Faith — Not Visions

If the life of faith is the true life, if in its results it develops and explains every thing that is true, good, and lovely in the characters and actions of holy men, it would seem to be a matter of course, that every thing else, which claims to be religion independently of faith as its basis, must be regarded as setting up claims or pretensions, that are false or unfounded.

Those things, whether experienced in a greater or less degree, which are of the nature of visions, trances, revelations of the heavenly world or of the world of woe, revelations of future things, and the like, do not, and cannot, in themselves considered, constitute religion.

About the year 1688, a religious sect appeared in Dauphiny and Vivarais in France, and afterwards, about the year 1700, the same sect made its appearance in England, whose religious experience, in addition to, or perhaps we should rather say, in distinction from the common traits of religious experience, was characterized by trances, as they were called, in which they alleged that they saw the heavens open, and saw the angels of heaven, and saw paradise, and hell, and other things equally wonderful. Nor was this all. Their experience, in the case of a considerable number of persons, was distinguished also by prophetic views or foresights of future things. The state of trance, which can easily be explained, to a considerable degree at least, on purely natural principles, and also other states which were characterized by great physical agitation, were frequently followed by prophetic paroxysms, which when they came to the utterance, resulted either in strong and terrible denunciations, or in predictions of future events. Some interesting specimens of these prophecies are found in the Work, entitled the Prophecies of Sir John Lacy, a worthy man of some education and of irreproachable character, who was subject, in a remarkable degree, to all these forms of experience.

A similar sect sprang up in certain parts of Germany about the year 1730, called the Church or Congregation of the Inspired. It is related of Count Zinzendorf, the founder of the Church of the United Brethren or the Moravian Church, as it is more usually called, that he made a visit to the Church of the Inspired in the principality of Isenberg, and obviously for the purpose of ascertaining the nature of their doctrines and exercises.

The Count, speaking of what he himself witnessed in one of their leading men, whose character and exercises he had an opportunity of studying, both at Isenberg and elsewhere, says, that “he fell into one of his inspired fits in Budingen, which I thought dreadful. The manner was this. He suddenly became violently convulsed, and at the same time he moved his head backwards and forwards with incredible rapidity. In this state he spoke certain words in a prophetic style, which were termed inspirations. They were written down, and sent to the people to whom they referred.” The Count, after having examined the doctrine in connection with the commentary of its practical exhibitions and results, says, “I had no occasion to hesitate any longer, in entirely rejecting the inspiration.”

 — edited from The Life of Faith (1852) Part 1, Chapter 11.

God Angry with the Rebellious Nations

"Therefore, thus saith the Lord God, I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hail-stones in my fury to consume it." — Ezek. 13.13.

Oh, God! when nations rise against thy power,
And stand with haughty and rebellious eye;
Then do the angry, muttering thunders lower,
And stormy lightnings cleave the trembling sky.
Oh, who, unscath'd, thy vengeance shall defy,
Thy day of desolation, blood, and flame?
Jehovah is not man, that he should lie,
And see dishonor put upon his name.
He buried haughty Babylon in dust,
E'en his beloved Zion felt the rod;
There is no hope, no confidence, no trust,
But in the favor and the arm of God.
His friends are safe, secure from every foe,
His enemies shall bow, and fall beneath his blow.

— The Religious Offering (1835) Scripture Sonnets XVIII.

Meekness of Spirit

"Blessed are the meek: for they shall inherit the earth. Blessed are the peace-makers: for they shall be called the children of God." Mat. 5.5, 9.

When there are clouds and tempests in the mind,
And peace and mercy are by wrath displaced,
It  breaks the plan of love which heaven designed,
And turns the blooming garden to a waste.
Then keep thy soul in peace and quietness,
And strive each evil passion to restrain,
And God will smile upon thee, and will bless,
And his bright image in thy breast maintain,
He, who did bow his blessed head in woe,
The Savior of the meek and lowly heart,
Did he not pray for those who struck the blow,
And bless the ruffian hand that aim'd the dart?
Oh, be like Him, calm, patient, self-controll'd,
He, who can rule himself, has richer wealth than gold.

— The Religious Offering (1835) Scripture Sonnets XVII.

God Deals With Us as Individuals

God deals with us, (certainly for the most part,) as individuals, and not in masses. When he requires men to repent of sin, to exercise gratitude, to love, and the like, the requisition is obviously made upon them as individuals, as separate from and as independent of others. It is not possible to conceive of any other way, in which obedience to the requisition can be rendered. Nor is it conceivable that the remedial effect of the atonement should be realized in any other way than this. How is it possible, if I, in my own person, have suffered the wound of sin, that a remedy, which is general and does not admit of any specific and personal appropriation, should answer my purpose? Furthermore, in dying for all, in other words, in furnishing a common salvation, available to all on their acceptance of the same, Christ necessarily died for me as an individual, since the common mass or race of men is made up of individuals, and since I am one of that common mass or race. And indeed we can have no idea of a community or mass of men, except as a congregation or collection of separate persons. In dying for the whole on certain conditions, he necessarily, therefore, on the same conditions, died for the individuals composing that whole.

The Necessity of Appropriating Faith

A third form or modification of the great principle of faith, is what may be called APPROPRIATING FAITH. The necessity of this form of faith is evident from even a slight consideration of the subject. The usual understanding is, with the exception of those who hold strictly to a limited atonement, that our Savior has provided a common salvation, adequate to the wants of all; but available only in the case of those who exercise faith. How far this salvation will practically extend; how many individuals will avail themselves of it; why some are taken and others are left, we cannot tell; nor is it very obvious, that it is important for us to know. But certain it is, that no one will accept of the provision which is made, without faith. But what sort of faith? The answer is, It is that which can speak in the first person; that which has an appropriating power; that which can say I have sinned; I have need of this salvation; I take it home to myself. It is not enough for me to say, I believe that Christ died for others; I must also believe that he died for me individually, and accept of him as my Savior. It is not meant by this, that previous to the exercise of appropriating faith, and independently of such exercise, we have a special or particular interest in Christ, separate from and above that of others; and that appropriating faith consists in believing in this special or particular interest. An appropriating faith of this kind, and operating in this manner, might be very dangerous. It is merely meant, that out of the common interest, which is broad as the human race, we may, by means of faith, take individually that which the gospel permits us to receive and regard as our own; and that we can avail ourselves of this common interest, so as to make it personally our own, in no other way.

— edited from The Life of Faith (1852) Part 1, Chapter 10.