Thoughts on
Religious Experience
Archibald Alexander, 1844
PREFACE
There are two kinds of religious knowledge which, though
intimately connected as cause and effect, may nevertheless be distinguished.
These are the knowledge of the truth as it is revealed in the Holy
Scriptures; and the impression which that truth makes on the human mind when
rightly apprehended. The first may be compared to the inscription or
image on a seal, the other to the impression made by the seal on the wax.
When that impression is clearly and distinctly made, we can understand, by
contemplating it, the true inscription on the seal more satisfactorily, than
by a direct view of the seal itself. Thus it is found that nothing tends
more to confirm and elucidate the truths contained in the Word, than an
inward experience of their efficacy on the heart. It cannot, therefore,
be uninteresting to the Christian to have these effects, as they consist in
the various views and affections of the mind, traced out and exhibited in
their connection with the truth, and in their relation to each other.
There is, however, one manifest disadvantage under which
we must labor in acquiring this kind of knowledge, whether by our own
experience or that of others; which is, that we are obliged to follow a
fallible guide; and the pathway to this knowledge is very intricate, and the
light which shines upon it often obscure. All investigations of the
exercises of the human mind are attended with difficulty, and never more so,
than when we attempt to ascertain the religious or spiritual state of our
hearts. If indeed the impression of the truth were perfect, there would
exist little or no difficulty; but when it is a mere outline and the
lineaments obscure, it becomes extremely difficult to determine whether it
be the genuine impress of the truth: especially as in this case, there will
be much darkness and confusion in the mind, and much that is of a nature
directly opposite to the effects of the engrafted word. There is, moreover,
so great a variety in the constitution of human minds, so much diversity in
the strength of the natural passions, so wide a difference in the
temperament of Christians, and so many different degrees of piety--that the
study of this department of religious truth is exceedingly difficult. In
many cases the most experienced and skillful theologian will feel himself at
a loss, or may utterly mistake, in regard to the true nature of a case
submitted to his consideration.
The complete and perfect knowledge of the deceitful heart
of man is a prerogative of the omniscient God. "I the Lord search the hearts
and try the reins of the children of men." (Psalm 7:9; Rev 2:23) But we are
not on this account forbidden to search into this subject. So far is this
from being true, that we are repeatedly exhorted to examine ourselves in
relation to this very point, and Paul expresses astonishment that the
Corinthian Christians should have made so little progress in self-knowledge.
"Examine yourselves, to see whether you are in the faith. Test yourselves.
Or do you not realize this about yourselves, that Jesus Christ is in
you?--unless indeed you fail to meet the test!" (2 Cor 13:5)
In judging of religious experience it is all-important to
keep steadily in view the system of divine truth contained in the Holy
Scriptures; otherwise, our experience, as is too often the case, will
degenerate into wild enthusiasm. Many ardent professors seem too readily to
take it for granted that all religious feelings must be good. They therefore
take no care to discriminate between the genuine and the spurious, the pure
gold and the tinsel. Their only concern is about the ardor of their
feelings; not considering that if they are spurious, the more intense they
are, the further will they lead them astray. In our day there is nothing
more necessary than to distinguish carefully between true and false
experiences in religion; to "test the spirits--whether they are from God."
(1 John 4:1) And in making this discrimination, there is no other test but
the infallible Word of God; let every thought, motive, impulse and emotion
be brought to this touchstone. "To the law and the testimony; if they speak
not according to these, it is because there is no light in them." (Isa 8:20)
If genuine religious experience is nothing but the
impression of divine truth on the mind, by the energy of the Holy Spirit,
then it is evident that a knowledge of the truth is essential to genuine
piety. Error never can under any circumstances produce the effects of
truth. This is now generally acknowledged. But it is not so clearly
understood by all, that any defect in our knowledge of the truth must, just
so far as the error extends, mar the symmetry of the impression produced.
The error, in this case, is of course not supposed to relate to fundamental
truths, for then there can be no genuine piety; but where a true impression
is made, it may be rendered very defective, for lack of a complete knowledge
of the whole system of revealed truth; or its beauty marred by the existence
of some errors mingled with the truth, which may be well illustrated by
returning again to the seal. Suppose that some part of the image inscribed
on it has been defaced, or that some of the letters have been obliterated,
it is evident that when the impression is made on the wax, there will be a
corresponding deficiency or deformity, although in the main the impress may
be correct.
There is reason to believe, therefore, that all ignorance
of revealed truth, or error respecting it, must be attended with a
corresponding defect in the religious exercises of the person. This
consideration teaches us the importance of truth, and the duty of increasing
daily in the knowledge of our Lord and Savior Jesus Christ. This is the true
and only method of growing in grace. There may be much correct theoretical
knowledge, I admit, where there is no impression corresponding with it on
the heart; but still, all good impressions on the heart are from the truth,
and from the truth alone. Hence we find, that those denominations of
Christians which receive the system of evangelical truth only in part, have
a defective experience; and their Christian character, as a body, is so far
defective; and even where true piety exists, we often find a sad mixture of
wild enthusiasm, self-righteousness, or superstition. And even where the
theory of doctrinal truth is complete, yet if there be an error respecting
the terms of Christian communion, by narrowing the entrance into Christ's
fold to a degree which His Word does not authorize, this single error,
whatever professions may be made to the contrary with the lips, always
generates a narrow spirit of bigotry, which greatly obstructs the free
exercise of that brotherly love which Christ made the badge of discipleship.
If these things be so, then let all Christians use
unceasing diligence in acquiring a correct knowledge of the truth as it is
in Jesus; and let them pray without ceasing for the influence of the Holy
Spirit to render the truth effectual in the sanctification of the whole man,
soul, body, and spirit. "Sanctify them through your truth; your word is
truth", (John 17:17) was a prayer offered up by Christ in behalf of all whom
the Father had given Him.