CHAPTER VIII.

Religious Conversation.-Stress laid by some on the knowledge of the time and place of Conversion.-Religious experience of Halyburton.

It is often a question among serious people, whether every person, who is a real Christian, knows not only that he is such, but the time and place of his conversion. This subject has already been partially discussed in these essays, but demands a more particular and extended consideration.

It is well known to all, that the Christian denominations, which exist in this country, differ from one another in their views of various doctrines and rites of religion; but the fact is not so well known, that the religious experience of the individuals of the several denominations is as various as their doctrines and external forms of worship. To those who view these things at a distance, and superficially, all religious people appear alike; and many, when they hear of a number converted, take it for granted that they have all passed through the same train of exercises, to whatever sect they belong. There are some serious people, well indoctrinated in the Scriptures, who, while they hold a sound theory respecting the nature of regeneration, never speak of their own religious exercises; believing that such exposures are not for edification, as they tend to foster spiritual pride and vain glory, and afford a temptation to hypocrisy, which is commonly too strong for the deceitful heart. Among such professors, you hear nothing of conviction and conversion; and when any of this class fall into a distressing case of conscience which urges them to seek spiritual counsel, they always propose the case in the third person. They will talk to you by the hour and the day, about the doctrines of religion,

and show that they are more conversant with their Bibles, than many who talk much of their religious. feelings. There are two objections to this practice. The first is, that it has the effect of keeping out of view the necessity of a change of heart. The second is, that it is a neglect of one effectual means of grace. Religious conversation, in which Christians freely tell of the dealings of God with their own souls, has been often a powerful means of quickening the sluggish soul, and communicating comfort. It is in many cases, a great consolation to the desponding believer, to know that his case is not entirely singular; and if a traveller can meet with one who has been over the difficult parts of the road before him, he may surely derive from his experience some salutary counsel and warning. The Scriptures are favourable to such communications. "Come and hear," says David, "all ye that fear God, and I will declare what he hath done for my soul." "Then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.' Paul seldom makes a speech or writes a letter, in which he does not freely speak of his own religious joys and sorrows, hopes and fears. There is, no doubt, an abuse of this means of grace, as of others; but this is no argument against its legitimate use, but only teaches that prudence should govern such religious intercourse. The opposite extreme is not uncommon in some denominations; as where professors are publicly called upon, and that periodically, for their experience; or where, when professors are met, it is agreed that every one, in turn, shall give a narrative of his or her experience, in religion. Such practices are not for edification. There are, however, cases in which it may be expedient-it may be delightful-for a few select friends to enter into a full detail of the dealings of God with their souls, respectively. The writer, in another place, published an account of such a conference in Holland, which he received from the late Rev. Dr.

Livingston, of New Brunswick. A company of pious friends having met for religious conversation, the subject which came up was the striking similarity of the experience of God's people in all ages, and in all countries; when some one observed, that there were present, four persons from the four quarters of the world, respectively, and who had embraced religion in their native country. One was from the Dutch settlements in the East Indies, a second from the Cape of Good Hope, the third a young nobleman of Holland, and the fourth Dr. Livingston himself, from the United States of America. It was then proposed as an illustration of the subject of conversation, that each should give a narrative of his Christian experience. The company in attendance expressed the highest gratification, and were no doubt greatly edified. is much to be lamented, that many persons who are fond of religious conversation, deal so much in cant phrases, and assume an air so affected and sanctimonious. This is the thing which disgusts grave and intelligent Christians; and often occasions the wicked to ridicule or blaspheme. "Let not your good be evil spoken of." Be not public nor indiscriminate in your communications of this kind. "Take heed that you cast not your pearls before swine, lest they trample them under their feet, and then turn again and rend you."

It

It is a fact, that what passes for conversion in one sect, will be condemned as altogether insufficient in another. A few years since there was, what was called a great revival, in a Presbyterian congregation, in New Jersey. The Presiding Elder of the Methodist Society, for that district, having classes of his church mingled with the people of that congregation, so that he had the opportunity of conversing with a number of the subjects of this work, gave it as his opinion, to a person who communicated the fact to me, that none with whom he spoke, were converted, for he did not meet with one who would say, that he knew his sins were pardoned. On the other hand, many of the conversions which take place at camp

meetings, and other meetings, where there is much excitement, though the subjects do profess to know that their sins are pardoned, are not believed to be cases of sound conversion by Presbyterians; and they are confirmed in this opinion, often, by the transitory nature of the reformation produced. We have known instances of persons professing conversion at a camp-meeting, and filling the camp with their rejoicing, who relapsed into their old habits of sin, before reaching their own dwellings. In these strong excitements of the animal sensibilities, there is great danger of deception. When feelings of distress are wound up to a very high pitch, there often occurs a natural re-action in the nervous system, by which the bodily sensations are suddenly changed, and this, attended with some text of Scripture impressed on the mind, leads the person to believe, that he was in that moment converted, when in reality no permanent change has been effected. It is one thing to be persuaded of the truth of the gospel, and quite another to be certain that I have believed, and that my sins are pardoned. Mr. Wesley was for several years in the ministry, and a missionary to America before he had this joyful sense of the forgiveness of sins, and he seems to intimate, that until this time he was an unconverted man; and most of his followers make this joyful sense of pardoned sin, the principal evidence of conversion, and one which all must experience. Most serious, intelligent readers, however, will be of opinion, that Mr. Wesley was as humble and sincere a penitent, before this joyful experience, as afterwards; and that it is a dangerous principle to make a man's opinion of his own state, the criterion by which to judge of its safety. Certainly, we should greatly prefer to stand in the place of some broken-hearted, contrite ones, who can scarcely be induced to entertain a hope respecting their acceptance, to that of many who boast that they never feel a doubt of their own safety. Men will not be judged in the last day by the opinion which they had of themselves. For this confidence, it would seem, never forsakes some

to the last, who nevertheless will be cast into outer darkness. "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 unto 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 workers of iniquity." In early life, the writer knew some high professors of his own denomination, who could tell the day and hour when God had mercy on them. One of these, a fair spoken, plausible man, who had spent the former part of his life in pleasure and dissipation, gave such an account of his conversion as was adapted to produce envy and discouragement in professors who had been less favoured; and not only could designate the month and day of the month, but the hour of the day, when he obtained reconciliation with God. No one doubted of his piety-but mark the event. This high professor, a few years afterwards, was excommunicated from the church, for manifest perjury! Another, whose experience was remarkable and his conversion sudden, became a preacher, then a fanatic-and finally an infidel. This man told me, that though often in great spiritual distress, he never doubted of the goodness of his state. They who believe that a man may be a saint to-day and a devil to-morrow, not in appearance only, but in reality, easily account for these apostasies, but we are inclined to hold fast by what the beloved disciple says about such, in his time. "They went out from us, but they were not of us, for if they had been of us they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us."

Few men in later times appear to have arisen to greater eminence in piety than Henry Martyn, the missionary. The strength of the principle of holiness, in his case, was manifested in his habitual spirituality of mind, and constant exercise of self-de