judging from my own experience, I should say they are very difficult
of apprehension, and for this reason, we cannot trace a connection
between such an action of the mind and such a glorious result."
"Nor, Sir, are we required to do so: we are to rest our belief on
Christ and his promise, and then expect the issue."
"The discourse, Sir, which you delivered some time since on John
iii. 14, 15, set my mind at rest on this simple and important
question. You sketched the scene in the camp of Israel--the people
dying under the judicial infliction; and when representing one and
another, on moving out of their tents, feeling an instantaneous cure
when they looked on the elevated brazen serpent, the scales fell
from my mental vision, and I saw clearly, through the medium of this
illustrative fact, that it is by faith in the death of Jesus Christ
that we are to be saved. I shall never forget the effect which this
discovery excited within me. I felt joy and peace in believing. The
cloud of obscurity which had hung so long over the sacred page, and
over the spiritual parts of your ministrations, instantaneously
vanished; and I saw THE _truth_ in its clearness, because I again
felt it in its power. I hastened home under an impulse of emotion
which I know not how to describe; and as soon as I saw Mrs. Lobeck,
I disclosed the long pent-up secrets of my heart. She listened to
my communications with intense interest; and after offering me
her congratulations on my escape from the snares and delusions
of my sceptical philosophy, she then added, what both surprised
and delighted me to hear--'I will very willingly go with you on a
Sabbath evening, where you have received so much spiritual good, if
you will continue to go with us to church on a Sabbath morning.' I
at once consented to this proposal, and we continued for many months
to alternate an attendance at the two churches, till at length she
came to the decision which I have mentioned. We are now one in
spirit, and I hope one in faith; but I regret to say that at times
she feels a mental depression which I know not how to account for,
nor can I remove it."
Mrs. Lobeck was a truly interesting person--as genteel in her
manners, as she was amiable in her disposition; and as our intimacy
increased, she gradually threw off her constitutional reserve, and
became more free and communicative. She was naturally more buoyant
in spirits than her husband, yet there was an expression of grief
in her countenance which excited my sympathy, and I felt desirous
of ascertaining the cause of it. She had been, from her youth up, a
most rigid devotee of ecclesiastical formalism; no Puseyite could be
more scrupulous in observing the times and seasons and ceremonies
of his church. I knew, from many incidental allusions, that she
had idolized her Prayer Book, which led her to neglect her Bible;
and this made me suspect that she was still placing some undue
dependence on ecclesiastic ceremonies. I had preached a sermon on
the eunuch going on his way rejoicing (Acts viii. 39), to which she
made a reference when I was spending an evening with her.
"To be candid, Sir, it is not with me as it was with the eunuch;
for I am not quite so easy in my mind now, as I was before I left
the church; sometimes I think I must return, though I should regret
depriving myself of the benefit I derive from your ministry."
"You do not feel quite so much at ease in your mind now, as you did
when attending to your long established religious customs?"
"I do not. Indeed, I feel at times quite unhappy."
"Were you quite happy when you were attending to your religious
duties. Did you habitually feel that you were prepared for death;
that is, were you assured that your sins were forgiven, and that you
would go to heaven when you died?"
"No, Sir, I was never perfectly happy, because I was not quite
assured that I should go to heaven, but I always thought that if
I continued to the end in the religious course in which I had
been trained, the Almighty would take me to himself. I recollect
mentioning to our Rector the fears which I occasionally had on this
subject, when he quoted a passage from the Bible which gave me much
comfort, '_He that endureth to the end shall be saved_.' I now feel
that I am failing in this duty, which makes me unhappy."
"Did you, when practising your religious duties, think much about
Jesus Christ, and much about coming to him by faith, to save you?
Did you ever feel that you loved him?"
"I always thought he was our Saviour, but I have thought more about
him lately than I used to think. Your preaching puts some new ideas
into my mind about Jesus Christ, but they soon pass away. I cannot
retain them, because I do not clearly understand them."
"If I do not mistake, you cherished a hope that the Almighty
would save you, because you were regular and conscientious in the
observance of your religious duties?"
"Yes, Sir, I did. Was I doing wrong by doing this?"
"You will see presently. In consequence of having left the church,
you cannot now attend, with the uniformity of former times, to the
same order of duties; and therefore you cannot now indulge the hope
that the Almighty will save you. And this depresses your spirits and
makes you feel unhappy."
"It does, and very painfully so. I think I have forfeited the
blessing, because I am not enduring to the end."
"You say you always thought that Jesus Christ was our Saviour; but
do you not perceive, that as long as you indulged the hope of being
saved in consequence of your scrupulous and constant attention to
your religious duties, you were expecting to be saved without being
indebted to him for your salvation? If you had succeeded, you would
have got into heaven without his help; how then could he be your
Saviour?"
"Then, Sir, was I doing wrong by placing my hope of being saved on
my religious life and practice?"
"You were living under the spell of a common, but fatal delusion."
"Indeed, Sir! Such an idea has struck me, more than once, when I
have been listening to your discourses; but it has passed from me; I
could not entertain it, it is too horrifying."
"If, my dear Madam, to live under the spell of a fatal delusion be
horrifying, what must it be to die under one--to pass away from
earth, expecting to go to heaven, and when disembodied and alone, to
be left to sink into hell!"
"But, Sir, if a person be sincere and constant in his religious
duties--if he endure in them to the end of life, do you think the
Almighty will suffer him to die under such a delusive expectation as
that? The thought of it is truly painful. It makes me shudder."
"Allow me to call your attention to the following passage, which is
a quotation from the words of Jesus Christ, the faithful and true
Witness--'Not every one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of my Father
which is in heaven. Many will say to me in that day, Lord, Lord,
have we not prophesied in thy name? and in thy name have cast out
devils? and in thy name done many wonderful works? And then will I
profess unto them, I never knew you: depart from me, ye that work
iniquity' (Matt. vii. 21-23)."
"How awful! Their doom is the reverse of what they expected. This
passage is conclusive; delusion is possible, and it sometimes proves
fatal. The question is, How can it be detected before the discovery
comes too late for correction? I feel confused."
"Did you often pray to be kept from self-delusion, during the time
you were engaged in your religious duties?"
"I always used my prayers twice a-day, morning and evening; and on
some special days I used them more frequently. When travelling, or
when we had visitors at our house, I sometimes neglected them, but
then I always did double duty the next day, or as soon after as
possible. But I don't recollect that I have any prayer which refers
especially to self-delusion. Such an idea I never entertained. The
idea is quite new to me."
"Then you merely read your prayers; you did not pray?"
"Why, Sir, is not that praying? I am quite sure that I was sincere
when I was doing it, and I always felt a pleasure when I had done
it."
"The apostle Paul, even when he was an enemy to Christ, and when
persecuting the disciples of Christ, even to bonds, imprisonment,
and death, was very devout and zealous in all his religious duties;
as touching the righteousness of the law, that is, the duties of the
ceremonial law, he says he was blameless. He said his prayers, or
he read them; but it was not till after his conversion that Jesus
Christ said of him, '_Behold he prayeth_' (Acts ix. 11)."
"The subject of our conversation is somewhat alarming. It agitates
me. It will increase the depression of my spirits. I shall feel
quite unhappy. I see nothing before me now but real danger, I may
say awful danger. What can I do now?"
"The prophet says, 'Then shall we know, if we follow on to know
the Lord' (Hosea vi. 3). In nature there is progression, and so in
grace. The light shines brighter and brighter from the faint dawn
to the clear meridian. This is an emblem. You will find Scripture
truth come out of its obscurity as you advance in your inquiries
and researches; and therefore, my dear Madam, you should not yield
to despondency, but rather give diligence to make your calling and
election sure, and if you do this, you will ultimately rejoice in
hope."
Several weeks elapsed before I visited her again. I had preached one
Sabbath evening from Luke xv. 2, proving that Jesus Christ takes
supreme delight in saving the chief of sinners. I noticed, when
delivering the subjoined passage, the fixedness of her look, and
the varying aspect of her countenance, indicating both astonishment
and delight. "If he saved our men of refined taste and literary
eminence--our great historians and poets--the noble aristocracy of
our country--our active spirits who go about doing good--persons
of artistic and professional skill--the heroes and heroines of
valour and adventure--many would be more gratified than surprised:
this, they would say, is as it ought to be; due respect is paid to
mind, to moral worth, to rank--the dignity of order is preserved.
Well, brethren, he will save any of the various orders to whom I
have referred; but then they must come out of the fascinations
and embellishments of their social position, and get into the
position of sinners, as he did not come to call the intelligent,
the renowned, and the righteous, but he came to _call sinners
to repentance_; he _seeks_ and _saves_ those and those only who
feel that they are lost, and in danger of perishing for ever. _He
receiveth sinners_--the chief of sinners--sinners of vulgar habits
and atrocious crimes--sinners who are shunned by the refined and
virtuous, and scowled upon by our sentimental moralists and men of
taste; and he saves them--they constitute a large portion of the
population of the celestial world. He receiveth sinners; but on
what terms and conditions? Believe and be saved; believe now, and
be saved. You see, my brethren, that sinners are not sent to mend
their ways, before Jesus Christ will save them; they are not sent to
embellish their character with a few constitutional virtues, before
he will save them; they are not sent to learn a creed, or become
proficients in the art of any ceremonial observances, before he will
save them; the soul-stirring proclamation is, 'Look unto me, and be
ye saved, all the ends of the earth: for I am God, and there is none
else' (Isa. xlv. 22)."
"Your discourse, Sir, on Sunday evening, pleased me, but it has
greatly perplexed me. It is an inversion of my order of thinking. I
always thought that the intelligent and the virtuous were sure to go
to heaven, but I had my doubts about others."
"They _may be saved_; though their intelligence and attainments
place their salvation in great jeopardy. The virtues of some, like
the vices of others, militate against them, and often decide the
fatal issue."
"You greatly alarm and perplex me. As much danger in superior
intelligence, and superior virtue, as in vulgar ignorance and
offensive vice!"
"Yes, Madam, and sometimes there is more. The Pharisees of the New
Testament were intelligent persons, and they were also virtuous and
very religious; and yet with what fearful solemnity, and in what
terrific forms of expression, did Jesus Christ denounce and condemn
them--'Woe unto you, scribes and Pharisees, hypocrites! for ye are
like unto whited sepulchres, which indeed appear beautiful outward,
but are within full of dead men's bones, and of all uncleanness. Ye
serpents, ye generation of vipers, how can ye escape the damnation
of hell?' (Matt. xxiii. 27, 33)."
"My dear Sir, you stagger and confound me with alarm."
"You overlook, my dear Madam, one great fact, which is a solution of
the perplexity which confounds you."
"And what is that fact?"
"_All_ have sinned against God; and as a palpable proof of it, the
sentence of death has been passed against all. This is a judicial
sentence, which could not be inflicted unless there was delinquency,
and consequent guilt. As the apostle says, 'Wherefore, as by one man
sin entered into the world, and death by sin; and so death passed
upon all men, for that all have sinned' (Rom. v. 12)."
"Then, Sir, am I to understand that all persons--the intelligent
and the virtuous, and the ignorant and the vicious--are in the same
moral condition--all on the same level?"
"You see that they are all doomed to death; because they have all
sinned. The virtue of the most virtuous is no protection against
death."
"True, Sir, but may it not prove a safe passport to heaven?"
"In that conception lurks the fatal danger of constitutional virtue,
with its fascinating accompaniments of intelligence and mental
attainments."
"I don't quite apprehend your meaning."
"Don't you perceive, my dear Madam, that by entertaining the
conception that virtue will prove a safe passport to heaven, you
substitute virtue in the place of Jesus Christ, the Friend of
sinners; virtue is transformed from a mental quality into a saviour,
and man saves himself? Now, we know from the infallible testimony
of the Bible, that none are received from earth into heaven but
_redeemed_ SINNERS; and all when actually saved, ascribe their
salvation to the death and grace of the Lord Jesus Christ. 'Unto him
that loved us, and washed us from our sins in his own blood, and
hath made us kings and priests unto God and his Father; to him be
glory and dominion for ever and ever. Amen' (Rev. i. 5, 6)."
"I am now convinced that I have much to renounce, and much to learn,
before I can become a true Christian. I was taught to believe I was
regenerated at the font of baptism. This delusion was practised
on me when I was confirmed by the bishop. Why, Sir, I have been
enveloped in delusion all my life. This is a most painful discovery.
It takes me by surprise."
"Had you died under this delusion, you would have been at this
moment a lost soul, moving about the dark and terrific world of
spirits in absolute despair. You ought, my dear friend, to feel
truly grateful to the God of all grace and consolation, that you
have made the painful discovery before it is too late for rescue and
effective relief."
"But, Sir, what must I do? I am compelled to leave the false refuge
in which I have been dreaming of safety; but where shall I find the
true one?"
"Jesus Christ receiveth sinners, when they _feel_ that they are
sinners, and _then_ he will save them."
"I now feel that I need his help; but I do not know how to obtain
it. My mind, Sir, is distracted--most painfully distracted. I don't
know what to do. I see nothing clearly. I feel confused--painfully
perplexed."
"You can pray, _Lord save me, or I perish_."
"I can offer that prayer, and offer it from the depth of my heart;
but will Jesus Christ hear it, and will he answer it?"
"He will."
"Then I will try."
A few days after this interview I received a note from her,
requesting me to make an early call; and when I went, she informed
me that she had such a dread of delusion, she had made up her mind
to search the Scriptures, and pursue the investigation till she
thoroughly understood--quoting an expression she heard me use when
in the pulpit--the unity, and harmony, and glory of the wonderful
economy of redemption. To assist her in her studies, in addition to
recommending Dr. Doddridge's _Family Expositor_, I forwarded to her
a copy of Dr. Bates' _Harmony of the Divine Attributes_, giving it
as my decided opinion, that she would acquire a larger amount of
profound and accurate theological knowledge from a careful study of
it, than from any other book in the English language.
During the time she was pursuing her spiritual researches, I deemed
it expedient to avoid calling on her; but I had the gratification
of seeing her both punctual and regular in her attendance at public
worship. There was also a perceptible change in the aspect of
her countenance; the pensive, and somewhat gloomy impression was
entirely obliterated; her eye had resumed its native radiance; she
appeared at ease. After the lapse of several weeks, I renewed my
visit, which yielded me an adequate recompense for all my preceding
solicitudes.
"I used, Sir, to read my Prayer Book more than my Bible, which made
me idolize the church; but then I lightly esteemed Jesus Christ, the
Rock of my salvation. I used to be very fond of the Oxford tracts,
but they mystify the truth. They unduly exalt the sacraments,
and cast a dimming shadow around the cross. They perpetuated the
delusions of my early training, and were preparing me, not for
heaven and happiness, but for Popery and its lying wonders. But,
Sir, in what a state of delusion our clergy are living, and they
don't know it; they are deceiving others, and don't know it!"
"That is true, Madam--painfully true. A spirit of delusion has come
forth from the Evil One, and it has alighted on the great majority
both of the clergy and laity of the Church of England; and, like
insane persons, they are pleased and satisfied with the delusions
under which they are living (Mat. xxiii. 13-28)."
"They should be warned of their danger; and warned, Sir, before it
is too late."
"They scorn to heed warning when it is given. They hold fast deceit,
as though it were the pearl of great price."
"What a wonderful and merciful escape I have had! Yes, Dr. Bates'
_Harmony_ is a safe antidote to mental delusions. I can now
understand my Bible. I can now understand your preaching. I can now
understand what is included in a favourite expression of yours,
which for a long time so greatly perplexed me, 'The grand economy of
human redemption.'"
"And I hope, my dear Madam, you have felt the renovating power of
Divine truth and grace in your heart; that you have passed from a
state of spiritual death to newness of life, and are become a new
creature in Christ Jesus; that old things are passed away, and
behold all things are become new."
"I certainly feel conscious of some internal spiritual change,
when I compare the present state of my mind with its state some
time since; though I sometimes doubt whether it is the spiritual
regeneration of the soul of which I read so much in my Bible."
"But why do you doubt it? The change has not been produced by
yourself, but by the grace of God; why, then, do you doubt either
its reality or the divinity of its origin?"
"I do not doubt its reality, but I strongly suspect the divinity of
its origin; because, after the most minute investigation of what
has passed and still passes in my mind, I can discover nothing
there but my own thoughts, emotions, desires, and purposes. These I
find succeed each other in a natural, _unforced_ order, under the
guidance and control of my own will; which is as free to choose or
reject them, as though no superior being were able to control it."
"Accurately to define the exact point where the human will and a
Divine agency meet in the moral renovation of the soul, or to say
when this mysterious junction takes place, requires a knowledge of
the laws of the spiritual world which we can never hope to attain in
this imperfect state. Unquestionably, your thoughts and emotions,
your desires and purposes, appear to rise spontaneously in your
mind, and actually succeed each other in a perfectly logical order;
but who first sprang this new mine of thought and feeling? and by
what power are these desires and purposes cherished and nurtured in
your heart? If you suppose that all originated in the uninfluenced
action of your own understanding and will, you are reduced to
the necessity of denying the scriptural statement of the entire
depravity of the human heart."
"That I cannot do; I admit that we are morally dead in relation to
God, though we may cherish many of the social virtues in relation to
each other; and I admit also _that no one knoweth the things of God,
but by the Spirit of God_."
"Then you are compelled to admit _his immediate agency_ in imparting
a spiritual discernment; and an inclination also to receive those
truths as the source of your most sacred and elevated joy, which
appear to the natural man either as unnecessary or absurd. His
Spirit acts, but we see only its effects. All is under his guidance
and control, yet all appears to be the result of our own thoughts
and purposes. He leads us in the way in which he would have us
go, but his hand is unseen. He takes of the things of Christ and
shows them to us, while we suppose that we discover them ourselves.
He draws us to Jesus Christ, and enables us to depend on him for
salvation; but we seem to direct our own steps, and put forth the
unaided strength of our own mind. Thus the Holy Spirit effects
our renovation, and makes us willing, in the day of his power, to
come to Jesus Christ; while he sees fit to conceal his agency, and
condescends, when we are examining ourselves to see whether we are
in the faith, to bear witness with our spirits that we are the
children of God."
"I thank you, Sir, for this very satisfactory explanation of a
mental process, of which I have been conscious, while unconscious
of the concurring power of the Divine Spirit, by whom it has been
conducted. It reminds me of what the apostle Paul says in one of his
epistles, which I have often meditated on, but could not clearly
till now apprehend his meaning--'For it is God which worketh in you
both to will and to do of his good pleasure' (Philip. ii. 13). I
now perceive that the volitions and doings are ours, but it is God
who works them within us; we have the blessing, and he claims the
consequent gratitude and love."
"If, my dear friend, we differ from others, as I trust we do, to
ascribe its origination to ourselves would be to arrogate the glory
which belongs exclusively to God; and though we may sometimes
suspect that the difference is not of Divine origin because we are
not already perfect, yet I think we cannot fairly doubt its reality
when we are brought into direct intercourse with the unenlightened
and unrenewed, even though they may profess the same external forms
of the Christian faith with ourselves."
"I can subscribe to the correctness of this remark; for when
retiring from such society, I have often felt very grateful to
the Lord for giving me views of truth, and enkindling in my soul
emotions and desires, of which they appear absolutely destitute."
"The Psalmist says, 'All thy works shall praise thee, O Lord; and
thy saints shall bless thee' (Ps. cxlv. 10). The new creation of
the soul is the most wonderful specimen of the Divine workmanship;
and every one in whom it is effected, will perpetually and for ever
advert to it with mingled emotions of astonishment and gratitude."