before the congregation all their leading sins, in detail and by name, to break their pride, show their desire to be saved, excite prayer in their behalf, &c.; would not this requirement, interposed as a preliminary to the main point of conversion itself, and enforced by no proper sanction for the conscience, serve only to turn away the attention of such persons from the object with which it should be employed, thwarting the very interest it might affect to promote? And is there not room for objection to the Anxious Bench on the very same ground? It is certainly a little strange that the class of persons precisely who claim to be the most strenuous in insisting upon unconditional, immediate submission to God, scarcely tolerating that a sinner should be urged to pray or read the Bible, lest his attention should be diverted from that one point, are as a general thing nevertheless quite ready to interpose this measure in his way to the foot of the cross, as though it included in fact the very thing itself. And yet a pilgrimage to the Anxious Bench is in its own nature as much collateral to the duty of coming to Christ as a pilgrimage to Jerusalem. In either case a false issue is presented to the anxious soul by which for the time a true sight of circumstances is hindered rather than promoted.
It may be thought, indeed, that the movement of going to the Anxious Bench is so easily performed as not to be properly open to this exception. It may be considered a mere circumstance that can have no weight practically in the view now presented. But we shall see that this is not the case. However small the point involved may seem, it is not only of account, as producing for the moment a factitious case of conscience, open to “doubtful disputation,”147 but it includes also actual difficulty that cannot fail to be felt. Whether the challenge be refused or accepted, it becomes in most cases more than a circumstance, and is of no small force in fact in the way of embarrassing the proper exercises of an awakened soul.
2. The Anxious Bench, in the case of those who come to it, is adapted by its circumstances to disturb and distract the thoughts of the truly serious, and thus to obstruct the action of truth in their minds. It is no doubt quite a common thing for persons to be carried into this movement who have little or no seriousness at the time, urged forward by sympathy, or superstition, or a mere taste for distinction. There is much reason in the remark of the Rev. Dr. Miller when he tells us that he should expect, in calling out the anxious, to find the persons rising and presenting themselves to be, for the most part, the “forward, the sanguine, the rash, the self-confident and the self-righteous,” while many who keep “their seats would prove to be the modest, the humble, the brokenhearted,” the very depth of whose seriousness had restrained them from coming forward in this way.148 And yet the measure may be expected to prevail of course with many persons also who are truly under conviction, and whom nothing but the fear of losing their souls could engage to thrust themselves thus into view. In any case, however, the genuine religious feeling that may exist is likely to be in a great measure overwhelmed by the excitement that must be involved in the very act of coming to such a resolution, and subsequently in carrying it into effect. The truth of this remark will be more clear when we remember that young persons, and females especially, form the main body commonly of those who are drawn to the anxious bench. Their susceptibility fits them to be wrought upon more readily than others to the extent that is necessary to secure this point. But the same susceptibility renders it certain that in circumstances so exciting it will be impossible for them to hold their thoughts or feelings in any such balance as the interest of religion requires. They of all others would need to be sheltered from stimulating impressions in this form at such a time instead of being forced to face them in their weakness.
Take a single case in illustration of the way in which the system may be expected to work. Here is a gentle girl, sixteen or seventeen years of age. She finds herself in the midst of a large congregation where at the close of the sermon the minister, encouraged by the general seriousness of the house, invites all who are concerned for the salvation of their souls to come forward and place themselves on the anxious seat. She has been perhaps a long time under some concern, or it may be that God’s truth has been felt for the first time on this occasion; not with great force perhaps, but so at least as to bring her spirit to a solemn stand in the presence of her Maker. She hears the invitation, but shrinks from the thought of doing what the minister demands. The call however is reiterated, and enforced by the most exciting appeals to the imagination. After a few moments there is a stir; one is going forward to the bench, and then another, and another. She is struck, moved, agitated. A struggle has commenced in her bosom, which she herself is not prepared to understand. May she not be fighting against God, she asks herself, in refusing to go forward with the rest? May it not be in her case, at this moment, now or never? All this is solemnly crowded on her alarmed conscience by the whole character of the occasion, in the way in which it is managed by the minister. Already her soul has passed from the element of conviction into the element of excitement. The “still small voice” of the Spirit is drowned amid the tumult of her own conflicting thoughts. But see, she yields. With a desperate struggle she has thrown herself forth into the aisle. Trembling and agitated in every nerve, poor victim of quackery, she makes her way, consciously in the eye of that large watching assembly, from one end of the house to the other and sinks, half fainting with the effort, into a corner of the magic seat. And now, where is she, in spiritual position? Are her tears the measure of her sorrow for sin? Alas, she is farther off from God than she was before this struggle commenced in her father’s pew. Calm reflection is departed. Her hold upon the inward has been lost. Could any intelligent Christian parent, truly anxious for the salvation of his daughter, deliberately advise her in circumstances which have been supposed, to seek religion in this way? Can the pastor be wise who is willing to subject the lambs of his flock to such a process, with the view of bringing the good seed of the word to take root and vegetate in their hearts?
3. The Anxious Bench is adapted to create and foster the ruinous imagination that there is involved in the act of coming to it a real decision in favor of religion. It is well known in the Church of Rome certain observances are held to carry with them a sort of inward merit in this way, as though by themselves they had power to secure a spiritual blessing. There is a constant tendency with men, indeed, to invest the outward under some form with the virtue that belongs only to the inward, so as if possible to “get religion,” and hold it as property or means for some other end, instead of entering into it as the proper home of their own being. It is not strange then that the Anxious Bench should be liable to be so abused. It is only strange that sensible persons should make so little account of this danger, as is sometimes done. We are gravely told, it is true, that coming to the anxious bench is not considered to be the same thing as coming to Christ.149 The measure is represented to be important, on other grounds, and for other purposes. Certainly it is not imagined for a moment that any one in his senses will be found ready to say that coming to the bench is itself religion. But still that some such impression is liable to be created by the measure, and is extensively created by it in fact as it is commonly used, admits of no dispute. It is not uncommon indeed for those who make use of it to throw in occasionally something like a word of caution with regard to this point; and in some few instances, possibly, such prudence may be observed as fully to guard against the danger. But this is not common. As a general thing, even the cautions that are interposed are in such a form as to be almost immediately neutralized and absorbed by representations of an opposite character. The whole matter is so managed as practically to encourage the idea that a veritable step towards Christ at least, if not actually into His arms, is accomplished in the act of coming to the anxious seat. I have had an opportunity of witnessing the use of the measure in different hands and on different occasions; but in every case it has seemed to me that room was given for this censure.150 Indeed I do not see well how the measure could be employed in any case with much effect without the help of some such representation. We find accordingly that the whole process, as it were in spite of itself, runs ordinarily into this form. Sinners are exhorted to come to the anxious bench as for their life by the same considerations precisely that should have force to bring them to Christ, and that could have no force at all in this case if it were not confounded more or less to their perception with the other idea. The burden of all is presented in the beautiful but much prostituted hymn usually sung on such occasions, Come humble sinner. The whole of this is made to bear with all the weight the preacher can put into it on the question of coming to the anxious seat. Every effort is employed to shut up the conscience of the sinner to this issue;
