THE LATTER DAYS OF HIS MINISTRY.
"_My meat is to do the will of Him that sent me, and to finish
his work._"--John 4:34.
During the summer of 1842, he was exposed to several attacks of
illness, experienced some severe personal trials, and felt the
assaults of sore temptation. His own words will best express his
state: "_July 17._--I am myself much tempted, and have no hope, but as
a worm on the arm of Jesus." "Aug. 4.--Often, often, would I have been
glad to depart, and be with Christ. I am now much better in body and
mind, having a little of the presence of my beloved, whose absence is
death to me." The same month: "I have been carried through deep
waters, bodily and spiritual, since last we met." It was his own
persuasion that few had more to struggle with in the inner man. Who
can tell what wars go on within?
During this season of trial, he was invited to form one of a number of
ministers from Scotland, who were to visit the north of England, with
no other purpose than to preach the glad tidings. The scheme was
planned by a Christian gentleman, who has done much for Christ in his
generation. When the invitation reached him, he was in the heat of his
furnace. He mentioned this to the brother who corresponded with him on
the subject, Mr. Purves of Jedburgh, whose reply was balm to his
spirit ... "I have a fellow-feeling with you in your present
infirmity, and you know for your consolation that another has, who is
a brother indeed. In all our afflictions, He is afflicted. He is, we
may say, the common heart of his people, for they are one body; and an
infirmity in the very remotest and meanest member is felt _there_ and
borne _there_. Let us console, solace, yea, satiate ourselves in Him,
as, amid afflictions especially, brother does in brother. It is
blessed to be like Him in everything, even in suffering. There is a
great want about all Christians who have not suffered. Some flowers
must be broken or bruised before they emit any fragrance. All the
wounds of Christ send out sweetness; all the sorrows of Christians do
the same. Commend me to a bruised brother,--a broken reed,--one like
the Son of man. The Man of Sorrows is never far from him. To me there
is something sacred and sweet in all suffering; it is so much akin to
the Man of Sorrows." It was thus he suffered, and thus that he was
comforted. He wrote back, agreeing to go, and added. "Remember me
especially, who am heavy laden oftentimes. My heart is all of sin; but
Jesus lives."
They set out for England. Mr. Purves, Mr. Somerville of Anderston, Mr.
Cumming of Dumbarney, and Mr. Bonar of Kelso, formed the company.
Their chief station was Newcastle, where Mr. Burns had been recently
laboring with some success, and where he had seen "a town giving
itself up to utter ungodliness, a town where Satan's trenches were
deep and wide, his wall strong and high, his garrison great and
fearless, and where all that man could do seemed but as arrows shot
against a tower of brass." But those who went knew that the Spirit of
God was omnipotent, and that He could take the prey from the mighty.
They preached both in the open air, and in the places of worship
belonging to the Presbyterians and to the Wesleyan Methodists. The
defenders of the Sabbath cause were specially prepared to welcome Mr.
M'Cheyne, whose tract on the Lord's Day has been widely circulated and
blessed. Many were attracted to hear; interesting congregations
assembled in the market-place, and there is reason to believe many
were impressed. A person in the town describes Mr. M'Cheyne's last
address as being peculiarly awakening. He preached in the open air, in
a space of ground between the Cloth Market and St. Nicholas' Church.
Above a thousand souls were present, and the service continued till
ten, without one person moving from the ground. The moon shone
brightly, and the sky was spangled with stars. His subject was, "The
Great White Throne" (Rev. 20:11). In concluding his address, he told
them "that they would never meet again till they all met at the
judgment-seat of Christ; but the glorious heavens over their heads,
and the bright moon that shone upon them, and the old venerable
church behind them, were his witnesses that he had set before them
life and death." Some will have cause to remember that night through
eternity.[19]
[19] He afterwards preached the same subject with equal
impressiveness in the Meadows at Dundee. It was in the open air and
the rain fell heavy, yet the dense crowd stood still to the last.
His preaching at Gilsland also was not without effect; and he had good
cause to bless the Lord for bringing him through Dumfriesshire in his
way homeward. He returned to his people in the beginning of September,
full of peace and joy. "I have returned much stronger, indeed quite
well. I think I have got some precious souls for my hire on my way
home. I earnestly long for more grace and personal holiness, and more
usefulness."
The sunsets during that autumn were peculiarly beautiful. Scarcely a
day passed but he gazed upon the glowing west after dinner; and as he
gazed he would speak of the Sun of Righteousness, or the joy of angels
in his presence, or the blessedness of those whose sun can go no more
down, till his face shone with gladness as he spoke. And during the
winter he was observed to be peculiarly joyful, being strong in body,
and feeling the near presence of Jesus in his soul. He lived in the
blessed consciousness that he was a child of God, humble and meek,
just because he was fully assured that Jehovah was his God and Father.
Many often felt that in prayer the name "Holy Father" was breathed
with peculiar tenderness and solemnity from his lips.
His flock in St. Peter's began to murmur at his absence, when again he
left them for ten days in November, to assist Mr. Hamilton of Regent
Square, London, at his communion. But it was his desire for souls that
thus led him from place to place, combined with a growing feeling that
the Lord was calling him to evangelistic more than to pastoral labors.
This visit was a blessed one; and the growth of his soul in holiness
was visible to many. During the days of his visit to Mr. Hamilton, he
read through the Song of Solomon at the time of family worship,
commenting briefly on it with rare gracefulness and poetic taste, and
yet rarer manifestation of soul-filling love to the Saviour's person.
The sanctified affections of his soul, and his insight into the mind
of Jesus, seemed to have much affected his friends on these
occasions.
Receiving, while here, an invitation to return by the way of Kelso, he
replied:--
"London, _Nov. 5, 1842._
"My dear Horatius,--Our friends here will not let me away till
the Friday morning, so that it will require all my diligence to
reach Dundee before the Sabbath. I will thus be disappointed of
the joy of seeing you, and ministering a word to your dear flock.
Oh that my soul were new moulded, and I were effectually called a
second time, and made a vessel full of the Spirit, to tell only
of Jesus and his love! I fear I shall never be in this world what
I desire. I have preached three times here; a few tears also have
been shed. Oh for Whitfield's week in London, when a thousand
letters came! The same Jesus reigns; the same Spirit is able. Why
is He restrained? Is the sin ours? Are we the bottle-stoppers of
these heavenly dews? Ever yours till glory.
"_P.S._--We shall meet, God willing, at the Convocation."
The memorable Convocation met at Edinburgh on November 17th. There
were five hundred ministers present from all parts of Scotland. The
encroachment of the civil courts upon the prerogatives of Christ, the
only Head acknowledged by our church, and the negligent treatment
hitherto given by the legislature of the country to every remonstrance
on the part of the church, had brought on a crisis. The Church of
Scotland had maintained, from the days of the Reformation, that her
connection with the State was understood to imply no surrender
whatsoever of complete independence in regulating all spiritual
matters; and to have allowed any civil authority to control her in
doctrine, discipline, or any spiritual act, would have been a daring
and flagrant act of treachery to her Lord and King. The deliberations
of the Convocation continued during eight days, and the momentous
results are well known in this land.
Mr. M'Cheyne was never absent from any of the diets of this solemn
assembly. He felt the deepest interest in every matter that came
before them, got great light as to the path of duty in the course of
the consultations, and put his name to all the resolutions, heartily
sympathizing in the decided determination that, as a church of Christ,
we must abandon our connection with the State, if our "Claim of
Rights" were rejected. These eight days were times of remarkable
union and prayerfulness. The proceedings, from time to time, were
suspended till the brethren had again asked counsel of the Lord by
prayer; and none present will forget the affecting solemnity with
which, on one occasion, Mr. M'Cheyne poured out our wants before the
Lord.
He had a decided abhorrence of Erastianism. When the question was put
to him, "Is it our duty to refuse ordination to any one who holds the
views of Erastianism?" he replied,--"Certainly, whatever be his other
qualifications." He was ever a thorough Presbyterian, and used to
maintain the necessity of abolishing lay patronage, because,--1st, It
was not to be found in the word of God; 2nd, It destroyed the duty of
"trying the spirits;" 3rd, It meddled with the headship of Christ,
coming in between Him and his people, saying, "I will place the
stars." But still more decided was he in regard to the spiritual
independence of the church. This he reckoned a vital question: and in
prospect of the disruption of the Church of Scotland, if it were
denied, he stated at a public meeting,--1st, That it was to be
deplored in some respects, viz., because of the sufferings of God's
faithful servants, the degradation of those who remained behind, the
alienation of the aristocracy, the perdition of the ungodly, and the
sin of the nation. But, 2nd, It was to be hailed for other reasons,
viz., Christ's kingly offices would be better known, the truth would
be spread into desolate parishes, and faithful ministers would be
refined. And when, on March 7th of the following year, the cause of
the church was finally to be pleaded at the bar of the House of
Commons, I find him writing: "Eventful night this in the British
Parliament! Once more King Jesus stands at an earthly tribunal, and
they know Him not!"
An interesting anecdote is related of him by a co-presbyter, who
returned with him to Dundee after the Convocation. This co-presbyter,
Mr. Stewart, was conversing with him as to what it might be their duty
to do in the event of the disruption, and where they might be
scattered. Mr. Stewart said he could preach Gaelic, and might go to
the Highlanders in Canada, if it were needful. Mr. M'Cheyne said, "I
think of going to the many thousand convicts that are transported
beyond seas, for no man careth for their souls."
We have not many records of his public work after this date. Almost
the last note in his diary is dated December 25: "This day ordained
four elders, and admitted a fifth, who will all, I trust, be a
blessing in this place when I am gone. Was graciously awakened a great
while before day, and had two hours alone with God. Preached with much
comfort on I Tim. 5:17, 'Let the elders that rule well,' etc. At the
end of the sermon and prayer, proposed the regular questions; then
made the congregation sing standing; during which time I came down
from the pulpit and stood over the four men, then prayed, and all the
elders gave the right hand of fellowship, during which I returned to
the pulpit, and addressed them and the congregation on their relative
duties. Altogether a solemn scene."
The last recorded cases of awakening, and the last entry in his diary,
is dated January 6, 1843: "Heard of an awakened soul finding
rest--true rest, I trust. Two new cases of awakening; both very deep
and touching. At the very time when I was beginning to give up in
despair, God gives me tokens of his presence returning."
He here speaks of discouragement, when God for a few months or weeks
seemed to be withholding his hand from saving souls. If he was not
right in thus hastily forgetting the past for a little, still this
feature of his ministry is to be well considered. He entertained so
full a persuasion that a faithful minister has every reason to expect
to see souls converted under him, that when this was withheld, he
began to fear that some hidden evil was provoking the Lord and
grieving the Spirit. And ought it not to be so with all of us? Ought
we not to suspect, either that we are not living near to God, or that
our message is not a true transcript of the glad tidings, in both
matter and manner, when we see no souls brought to Jesus? God may
certainly hide from our knowledge much of what He accomplishes by our
means, but as certainly will He bring to our view some seals of our
ministry, in order that our persuasion of being thus sent by Him may
solemnize and overawe us, as well as lead us on to unwearied labor.
Ought it not to be the inscription over the doors of our Assembly and
College halls: "_Thanks be unto God, which always causeth us to
triumph in Christ, and maketh manifest the savour of his knowledge by
us in every place?_" II Cor. 2:14.
About this time, in one of his MSS., there occurs this sentence: "As I
was walking in the fields, the thought came over me with almost
overwhelming power, that every one of my flock must soon be in heaven
or hell. Oh, how I wished that I had a tongue like thunder, that I
might make all hear; or that I had a frame like iron, that I might
visit every one, and say, 'Escape for thy life!' Ah, sinners! you
little know how I fear that you will lay the blame of your damnation
at my door."
He was never satisfied with his own attainments in holiness; he was
ever ready to learn, and quick to apply, any suggestion that might
tend to his greater usefulness. About this period he used to sing a
psalm or hymn every day after dinner. It was often, "The Lord's my
shepherd," etc.; or, "Oh may we stand before the Lamb!" etc. Sometimes
it was that hymn, _Oh for a closer walk with God!_ and sometimes the
psalm, "Oh that I like a dove had wings!" etc. A friend said of him.
"I have sometimes compared him to the silver and graceful ash, with
its pensile branches, and leaves of gentle green, reflecting gleams of
happy sunshine. The fall of its leaf, too, is like the fall of
his,--it is green to-night and gone to-morrow, it does not sere nor
wither."
An experienced servant of God has said, that, while popularity is a
snare that few are not caught by, a more subtle and dangerous snare is
to be _famed for holiness_. The fame of being a godly man is as great
a snare as the fame of being learned or eloquent. It is possible to
attend with scrupulous anxiety even to secret habits of devotion, in
order to get a name for holiness.[20] If any were exposed to this
snare in his day, Mr. M'Cheyne was the person. Yet nothing is more
certain than that, to the very last, he was ever discovering, and
successfully resisting, the deceitful tendencies of his own heart and
a tempting devil. Two things he seems never to have ceased from,--the
cultivation of personal holiness, and the most anxious efforts to save
souls.
[20] How true, yet awful, is the language of Dr Owen (quoted in
Bridges' _Christian Ministry_, p. 168), "He that would go down to
the pit in peace, let him obtain a great repute for religion; let
him preach and labour to make other better than he is himself, and
in the meantime neglect to humble his heart, to walk with God in
manifest holiness and usefulness, and he will not fail of his end."
About this time he wrote down, for his own use, an examination into
things that ought to be amended and changed. I subjoin it entire. How
singularly close and impartial are these researches into his soul! How
acute is he in discovering his variations from the holy law of God! Oh
that we all were taught by the same spirit thus to try our reins! It
is only when we are thus thoroughly experiencing our helplessness, and
discovering the thousand forms of indwelling sin, that we really sit
as disciples at Christ's feet, and gladly receive Him as all in all!
And at each such moment we feel in the spirit of Ignatius, "[Greek:
Nyn gar archên echô tou mathêteuesthai]"--"It is only now that I
begin to be a disciple."
Mr. M'Cheyne entitles the examination of his heart and life
_"Reformation"_ and it commences thus:--
"It is the duty of ministers in this day to begin the
reformation of religion and manners with themselves, families,
etc., with confession of past sin, earnest prayer for direction,
grace, and full purpose of heart. Mal. 3:3--'He shall purify the
sons of Levi.' Ministers are probably laid aside for a time for
this very purpose.
"1. _Personal Reformation._
"I am persuaded that I shall obtain the highest amount of
present happiness, I shall do most for God's glory and the good
of man, and I shall have the fullest reward in eternity, by
maintaining a conscience always washed in Christ's blood, by
being filled with the Holy Spirit at all times, and by attaining
the most entire likeness to Christ in mind, will, and heart,
that is possible for a redeemed sinner to attain to in this
world.
"I am persuaded that whenever any one from without, or my own
heart from within, at any moment, or in any circumstances,
contradicts this,--if any one shall insinuate that it is not for
my present and eternal happiness, and for God's glory and my
usefulness, to maintain a blood-washed conscience, to be
entirely filled with the Spirit, and to be fully conformed to
the image of Christ in all things,--that is the voice of the
devil, God's enemy, the enemy of my soul and of all good--the
most foolish, wicked, and miserable of all the creatures. See
Prov. 9:17--'Stolen waters are sweet.'
"1. _To maintain a conscience void of offence_, I am persuaded
that I ought to confess my sins more. I think I ought to confess
sin the moment I see it to be sin; whether I am in company, or
in study, or even preaching, the soul ought to cast a glance of
abhorrence at the sin. If I go on with the duty, leaving the sin
unconfessed, I go on with a burdened conscience, and add sin to
sin. I think I ought at certain times of the day--my best
times,--say, after breakfast and after tea,--to confess solemnly
the sins of the previous hours, and to seek their complete
remission.
"I find that the devil often makes use of the confession of sin
to stir up again the very sin confessed into new exercise, so
that I am afraid to dwell upon the confession. I must ask
experienced Christians about this. For the present, I think I
should strive against this awful abuse of confession, whereby
the devil seeks to frighten me away from confessing. I ought to
take all methods for seeing the vileness of my sins. I ought to
regard myself as a condemned branch of Adam,--as partaker of a
nature opposite to God from the womb (Ps. 51.),--as having a
heart full of all wickedness, which pollutes every thought,
word, and action, during my whole life, from birth to death. I
ought to confess often the sins of my youth, like David and
Paul,--my sins before conversion, my sins since
conversion,--sins against light and knowledge, against love and
grace, against each person of the Godhead. I ought to look at my
sins in the light of the holy law, in the light of God's
countenance, in the light of the cross, in the light of the
judgment-seat, in the light of hell, in the light of eternity. I
ought to examine my dreams--my floating thoughts--my
predilections--my often recurring actions--my habits of thought,
feeling, speech, and action--the slanders of my enemies and the
reproofs, and even banterings, of my friends--to find out traces
of my prevailing sin, matter for confession. I ought to have a
stated day of confession, with fasting--say, once a month. I
ought to have a number of scriptures marked, to bring sin to
remembrance. I ought to make use of all bodily affliction,
domestic trial, frowns of providence on myself, house, parish,
church, or country, as calls from God to confess sin. The sins
and afflictions of other men should call me to the same. I
ought, on Sabbath evenings, and on Communion Sabbath evenings,
to be especially careful to confess the sins of holy things. I
ought to confess the sins of my confessions,--their imperfections,
sinful aims, self-righteous tendency, etc.,--and to look to
Christ as having confessed my sins perfectly over his own
sacrifice.
"I ought to go to Christ for the forgiveness of each sin. In
washing my body, I go over every spot, and wash it out. Should I
be less careful in washing my soul? I ought to see the stripe
that was made on the back of Jesus by each of my sins. I ought
to see the infinite pang thrill through the soul of Jesus equal
to an eternity of my hell for my sins, and for all of them. I
ought to see that in Christ's bloodshedding there is an infinite
over-payment for all my sins. Although Christ did not suffer
more than infinite justice demanded, yet He could not suffer at
all without laying down an infinite ransom.
"I feel, when I have sinned, an immediate reluctance to go to
Christ. I am ashamed to go. I feel as if it would do no good to
go,--as if it were making Christ a minister of sin, to go
straight from the swine-trough to the best robe,--and a thousand
other excuses; but I am persuaded they are all lies, direct from
hell. John argues the opposite way: 'If any man sin, we have an
advocate with the Father;' Jer. 3:1 and a thousand other
scriptures are against it. I am sure there is neither peace nor
safety from deeper sin, but in going directly to the Lord Jesus
Christ. This is God's way of peace and holiness. It is folly to
the world and the beclouded heart, but it is _the way_.
"I must never think a sin too small to need immediate
application to the blood of Christ. If I put away a good
conscience, concerning faith I make shipwreck. I must never
think my sins too great, too aggravated, too presumptuous,--as
when done on my knees, or in preaching, or by a dying bed, or
during dangerous illness,--to hinder me from fleeing to Christ.
The weight of my sins should act like the weight of a clock: the
heavier it is, it makes it go the faster.
"I must not only wash in Christ's blood, but clothe me in
Christ's obedience. For every sin of omission in self, I may
find a divinely perfect obedience ready for me in Christ. For
every sin of commission in self, I may find not only a stripe or
a wound in Christ, but also a perfect rendering of the opposite
obedience in my place, so that the law is magnified, its curse
more than carried, its demand more than answered.
"Often the doctrine of _Christ for me_ appears common, well
known, having nothing new in it; and I am tempted to pass it by
and go to some scripture more taking. This is the devil
again,--a red-hot lie. _Christ for us_ is ever new, ever
glorious. 'Unsearchable riches of Christ,'--an infinite object,
and the only one for a guilty soul. I ought to have a number of
scriptures ready, which lead my blind soul directly to Christ,
such as Isaiah 45, Rom. 3.
"2. _To be filled with the Holy Spirit_, I am persuaded that I
ought to study more my own weakness. I ought to have a number of
scriptures ready to be meditated on, such as Rom. 7, John 15, to
convince me that I am a helpless worm.
"I am tempted to think that I am now an established
Christian,--that I have overcome this or that lust so
long,--that I have got into the habit of the opposite grace,--so
that there is no fear; I may venture very near the
temptation--nearer than other men. This is a lie of Satan. I
might as well speak of gunpowder getting by habit a power of
resisting fire, so as not to catch the spark. As long as powder
is wet, it resists the spark; but when it becomes dry, it is
ready to explode at the first touch. As long as the Spirit
dwells in my heart He deadens me to sin, so that, if lawfully
called through temptation, I may reckon upon God carrying me
through. But when the Spirit leaves me, I am like dry gunpowder.
Oh for a sense of this!
"I am tempted to think that there are some sins for which I have
no natural taste, such as strong drink, profane language, etc.,
so that I need not fear temptation to such sins. This is a
lie,--a proud, presumptuous lie. The seeds of all sins, are in
my heart, and perhaps all the more dangerously that I do not see
them.
"I ought to pray and labor for the deepest sense of my utter
weakness and helplessness that ever a sinner was brought to
feel. I am helpless in respect of every lust that ever was, or
ever will be, in the human heart. I am a worm--a beast--before
God. I often tremble to think that this is true. I feel as if it
would not be safe for me to renounce all indwelling strength, as
if it would be dangerous for me to feel (what is the truth) that
there is nothing in me keeping me back from the grossest and
vilest sin. This is a delusion of the devil. My only safety is
to know, feel, and confess my helplessness, that I may hang upon
the arm of Omnipotence ... I daily wish that sin had been rooted
out of my heart. I say, 'Why did God leave the root of
lasciviousness, pride, anger, etc., in my bosom? He hates sin,
and I hate it; why did He not take it clean away?' I know many
answers to this which completely satisfy my judgment, but still
I do not _feel_ satisfied. This is wrong. It is right to be
weary of the being of sin, but not right to quarrel with my
present 'good fight of faith.' ... The falls of professors into
sin make me tremble. I have been driven away from prayer, and
burdened in a fearful manner by hearing or seeing their sin.
This is wrong. It is right to tremble, and to make every sin of
every professor a lesson of my own helplessness; but it should
lead me the more to Christ ... If I were more deeply convinced
of my utter helplessness, I think I would not be so alarmed when
I hear of the falls of other men ... I should study those sins
in which I am most helpless, in which passion becomes like a
whirlwind and I like a straw. No figure of speech can represent
my utter want of power to resist the torrent of sin ... I ought
to study Christ's omnipotence more: Heb. 7:25, I Thess. 5:23,
Rom. 6:14, Rom. 5:9, 10, and such scriptures, should be ever
before me ... Paul's thorn, II Cor. 12, is the experience of the
greater part of my life. It should be ever before me ... There
are many subsidiary methods of seeking deliverance from sins,
which must not be neglected,--thus, marriage, I Cor. 7:2;
fleeing, I Tim. 6:11, I Cor. 6:18; watch and pray, Matt. 26:41;
the word, 'It is written, It is written.' So Christ defended
himself; Matt. 4. ... But the main defence is casting myself
into the arms of Christ like a helpless child, and beseeching
Him to fill me with the Holy Spirit. 'This is the victory that
overcometh the world, even our faith,' I John 5:4, 5,--a
wonderful passage.
"I ought to study Christ as a living Saviour more,--as a
Shepherd, carrying the sheep He finds,--as a King, reigning in
and over the souls He has redeemed,--as a Captain, fighting with
those who fight with me, Ps. 35.,--as one who has engaged to
bring me through all temptations and trials, however impossible
to flesh and blood.
"I am often tempted to say, How can this Man save us? How can
Christ in heaven deliver me from lusts which I feel raging in
me, and nets I feel enclosing me? This is the father of lies
again! 'He is able to save unto the uttermost.'
"I ought to study Christ as an Intercessor. He prayed most for
Peter, who was to be most tempted. I am on his breastplate. If I
could hear Christ praying for me in the next room, I would not
fear a million of enemies. Yet the distance makes no difference;
He is praying for me.
"I ought to study the Comforter more,--his Godhead, his love,
his almightiness. I have found by experience that nothing
sanctifies me so much as meditating on the Comforter, as John
14:16. And yet how seldom I do this! Satan keeps me from it. I
am often like those men who said, They knew not if there be any
Holy Ghost ... I ought never to forget that my body is dwelt in
by the third Person of the Godhead. The very thought of this
should make me tremble to sin; I Cor. 6 ... I ought never to
forget that sin grieves the Holy Spirit,--vexes and quenches Him
... If I would be filled with the Spirit, I feel I must read the
Bible more, pray more, and watch more.
"3. _To gain entire likeness to Christ_, I ought to get a high
esteem of the happiness of it. I am persuaded that God's
happiness is inseparably linked in with his holiness. Holiness
and happiness are like light and heat. God never tasted one of
the pleasures of sin.
"Christ had a body such as I have, yet He never tasted one of
the pleasures of sin. The redeemed, through all eternity, will
never taste one of the pleasures of sin; yet their happiness is
complete. It would be my greatest happiness to be from this
moment entirely like them. Every sin is something away from my
greatest enjoyment ... The devil strives night and day to make
me forget this or disbelieve it. He says, Why should you not
enjoy this pleasure as much as Solomon or David? You may go to
heaven also. I am persuaded that this is a lie,--that my true
happiness is to go and sin no more.
"I ought not to delay parting with sins. Now is God's time. 'I
made haste and delayed not.' ... I ought not to spare sins
because I have long allowed them as infirmities, and others
would think it odd if I were to change all at once. What a
wretched delusion of Satan that is!
"Whatever I see to be sin, I ought from this hour to set my
whole soul against it, using all scriptural methods to mortify
it, as the Scriptures, special prayer for the Spirit, fasting,
watching.
"I ought to mark strictly the occasions when I have fallen, and
avoid the occasion as much as the sin itself.
"Satan often tempts me to go as near to temptations as possible
without committing the sin. This is fearful,--tempting God and
grieving the Holy Ghost. It is a deep-laid plot of Satan.
"I ought to flee all temptation, according to Prov. 4:15--Avoid
it, pass not by it, turn from it, and pass away.' ... I ought
constantly to pour out my heart to God, praying for entire
conformity to Christ--for the whole law to be written on my
heart ... I ought statedly and solemnly to give my heart to
God--to surrender my all into his everlasting arms, according to
the prayer, Ps. 31., 'Into thine hand I commit my
spirit,'--beseeching Him not to let any iniquity, secret or
presumptuous, have dominion over me, and to fill me with every
grace that is in Christ, in the highest degree that it is
possible for redeemed sinner to receive it, and at all times,
till death.
"I ought to meditate often on heaven as a world of
holiness,--where all are holy, where the joy is holy joy, the
work holy work; so that, without personal holiness, I never can
be there ... I ought to avoid the appearance of evil. God
commands me; and I find that Satan has a singular art in linking
the appearance and reality together.
"I find that speaking of some sins defiles my mind and leads me
into temptation; and I find that God forbids even saints to
speak of the things that are done of them in secret. I ought to
avoid this.
"Eve, Achan, David, all fell through the lust of the eye. I
should make a covenant with mine, and pray, 'Turn away mine eyes
from viewing vanity.' ... Satan makes unconverted men like the
deaf adder to the sound of the gospel. I should pray to be made
deaf by the Holy Spirit to all that would tempt me to sin.
"One of my most frequent occasions of being led into temptation
is this,--I say it is needful to my office that I listen to
this, or look into this, or speak of this. So far this is true;
yet I am sure Satan has his part in this argument. I should seek
divine direction to settle how far it will be good for my
ministry, and how far evil for my soul, that I may avoid the
latter.
"I am persuaded that nothing is thriving in my soul unless it is
growing. 'Grow in grace.' 'Lord, increase our faith.'
'Forgetting the things that are behind.' ... I am persuaded that
I ought to be inquiring at God and man what grace I want, and
how I may become more like Christ ... I ought to strive for more
purity, humility, meekness, patience under suffering, love.
'Make me Christ-like in all things,' should be my constant
prayer. 'Fill me with the Holy Spirit.'
"2. _Reformation in Secret Prayer._
"I ought not to omit any of the parts of prayer--confession,
adoration, thanksgiving, petition, and intercession.
"There is a fearful tendency to omit _confession_, proceeding
from low views of God and his law, slight views of my heart and
the sins of my past life. This must be resisted. There is a
constant tendency to omit _adoration_, when I forget to whom I
am speaking--when I rush heedlessly into the presence of
Jehovah, without remembering his awful name and character--when
I have little eyesight for his glory, and little admiration of
his wonders. 'Where are the wise?' I have the native tendency of
the heart to omit _giving thanks_. And yet it is specially
commanded, Phil. 4:6. Often when the heart is selfish, dead to
the salvation of others, I omit _intercession_. And yet it
especially is the spirit of the great Advocate, who has the name
of Israel always on his heart.
"Perhaps every prayer need not have all these; but surely a day
should not pass without some space being devoted to each.
"I ought to pray before seeing any one. Often when I sleep long,
or meet with others early, and then have family prayer, and
breakfast, and forenoon callers, often it is eleven or twelve
o'clock before I begin secret prayer. This is a wretched system.
It is unscriptural. Christ rose before day, and went into a
solitary place. David says, 'Early will I seek Thee; Thou shalt
early hear my voice.' Mary Magdalene came to the sepulchre while
it was yet dark. Family prayer loses much of its power and
sweetness; and I can do no good to those who come to seek from
me. The conscience feels guilty, the soul unfed, the lamp not
trimmed. Then, when secret prayer comes, the soul is often out
of tune. I feel it is far better to begin with God--to see his
face first--to get my soul near Him before it is near another.
'When I awake I am still with Thee.'
"If I have slept too long, or am going an early journey, or my
time is any way shortened, it is best to dress hurriedly, and
have a few minutes alone with God, than to give it up for lost.
"But in general, it is best to have at least one hour _alone
with God_, before engaging in anything else. At the same time, I
must be careful not to reckon communion with God by minutes or
hours, or by solitude. I have pored over my Bible, and on my
knees for hours, with little or no communion; and my times of
solitude have been often times of greatest temptation.
"As to _intercession_, I ought daily to intercede for my own
family, connections, relatives, and friends; also for my
flock,--the believers, the awakened, the careless; the sick, the
bereaved; the poor, the rich; my elders, Sabbath-school
teachers, day-school teachers, children, tract-distributors,
that all means may be blessed--Sabbath-day preaching and
teaching; visiting of the sick, visiting from house to house;
providences, sacraments. I ought daily to intercede briefly for
the whole town, the Church of Scotland, all faithful ministers;
for vacant congregations, students of divinity, etc.; for dear
brethren by name; for missionaries to Jews and Gentiles, and for
this end I must read missionary intelligence regularly, and get
acquainted with all that is doing throughout the world. It would
stir me up to pray with the map before me. I must have a scheme
of prayer, also the names of missionaries marked on the map. I
ought to intercede at large for the above on Saturday morning
and evening from seven to eight. Perhaps also I might take
different parts for different days; only I ought daily to plead
for my family and flock. I ought to pray in everything. 'Be
careful for nothing, but in _everything_ ... by prayer and
supplication, make your requests known unto God.' Often I
receive a letter asking to preach, or some such request. I find
myself answering before having asked counsel of God. Still
oftener a person calls and asks me something, and I do not ask
direction. Often I go out to visit a sick person in a hurry,
without asking his blessing, which alone can make the visit of
any use. I am persuaded that I ought never to do anything
without prayer, and, if possible, special, secret prayer.
"In reading the history of the Church of Scotland, I see how
much her troubles and trials have been connected with the
salvation of souls and the glory of Christ. I ought to pray far
more for our church, for our leading ministers by name, and for
my own clear guidance in the right way, that I may not be led
aside, or driven aside, from following Christ. Many difficult
questions may be forced on us for which I am not fully prepared,
such as the lawfulness of covenants. I should pray much more in
peaceful days, that I may be guided rightly when days of trial
come.
"I ought to spend the best hours of the day in communion with
God. It is my noblest and most fruitful employment, and is not
to be thrust into any corner. The morning hours, from six to
eight, are the most uninterrupted, and should be thus employed,
if I can prevent drowsiness. A little time after breakfast might
be given to intercession. After tea is my best hour, and that
should be solemnly dedicated to God, if possible.
"I ought not to give up the good old habit of prayer before
going to bed; but guard must be kept against sleep: planning
what things I am to ask is the best remedy. When I awake in the
night, I ought to rise and pray, as David and as John Welsh did.
"I ought to read three chapters of the Bible in secret every
day, at least.
"I ought on Sabbath morning to look over all the chapters read
through the week, and especially the verses marked. I ought to
read in three different places; I ought also to read according
to subjects, lives," etc.
He has evidently left this unfinished, and now he knows even as he is
known.
Toward the end of his ministry, he became peculiarly jealous of
becoming an idol to his people; for he was loved and revered by many
who gave no evidence of love to Christ. This often pained him much. It
is indeed right in a people to regard their pastor with no common love
(II Cor. 9:14), but there is ever a danger ready to arise. He used to
say, "Ministers are but the pole; it is to the brazen serpent you are
to look."
The state of his health would not permit him to be laborious in going
from house to house, whereas preaching and evangelistic work in
general was less exhausting; but of course, while he was thus engaged,
many concerns of the parish would be unattended to; accordingly his
Session offered him a stated assistant to help him in his parochial
duty. With this proposal he at once concurred. Mr. Gatherer, then at
Caraldstone, was chosen, and continued to labor faithfully with him
during the remaining days of his ministry.
In the beginning of the year he published his _Daily Bread_, an
arrangement of Scripture, that the Bible might be read through in the
course of a year. He sought to induce his people to meditate much on the
written word in all its breadth. His last publication was, _Another Lily
Gathered_, or the account of James Laing, a little boy in his flock,
brought to Christ early, and carried soon to glory.
In the middle of January 1843, he visited Collace, and preached on I
Cor. 9:27: "A Castaway"--a sermon so solemn that one said it was like
a blast of the trumpet that would awaken the dead. Next day he rode on
to Lintrathen, where the people were willing to give up their work
at mid-day, if he would come and preach to them. All this month he was
breathing after glory. In his letters there are such expressions as
these: "I often pray, Lord, make me as holy as a pardoned sinner can
be made." "Often, often I would like to depart and be with Christ--to
mount to Pisgah-top and take a farewell look of the church below, and
leave my body and be present with the Lord. Ah, it is far better!"
Again: "I do not expect to live long. I expect a sudden call some
day--perhaps soon, and therefore I speak very plainly." But, indeed,
he had long been persuaded that his course would be brief. His hearers
remember well how often he would speak in such language as that with
which he one day closed his sermon: "Changes are coming; every eye
before me shall soon be dim in death. Another pastor shall feed this
flock; another singer lead the psalm; another flock shall fill this
fold."
In the beginning of February, by appointment of the Committee of the
Convocation, he accompanied Mr. Alexander of Zirkcaldy to visit the
districts of Deer and Ellon--districts over which he yearned, for
Moderatism had held undisputed sway over them for generations. It was
to be his last evangelistic tour. He exemplified his own remark, "The
oil of the lamp in the temple burnt away in giving light; so should
we."
He set out, says one that saw him leave town, as unclouded and happy
as the sky that was above his head that bright morning. During the
space of three weeks, he preached or spoke at meetings in
four-and-twenty places, sometimes more than once in the same place.
Great impression was made upon the people of the district. One who
tracked his footsteps a month after his death states, that sympathy
with the principles of our suffering church was awakened in many
places; but, above all, a thirst was excited for the pure word of
life. His eminently holy walk and conversation, combined with the deep
solemnity of his preaching, was specially felt. The people loved to
speak of him. In one place, where a meeting had been intimated, the
people assembled, resolving to cast stones at him as soon as he should
begin to speak; but so sooner had he begun, than his manner, his look,
his words, riveted them all, and they listened with intense
earnestness; and before he left the place, the people gathered round
him, entreating him to stay and preach to them. One man, who had cast
mud at him, was afterwards moved to tears on hearing of his death.
He wrote to Mr. Gatherer, February 14, "I had a nice opportunity of
preaching in Aberdeen; and in Peterhead our meeting was truly
successful. The minister of St. Fergus I found to be what you
described. We had a solemn meeting in his church. In Strichen, we had
a meeting in the Independent Meeting-house. On Friday evening, we had
two delightful meetings, in a mill at Crechie, and in the church of
Clola. The people were evidently much impressed, some weeping. On
Saturday evening we met in the Brucklay barn. I preached on Sabbath,
at New Deer in the morning, and at Fraserburgh in the evening--both
interesting meetings. To-night we met in Pitsligo church. To-morrow we
trust to be in Aberdour; and then we leave for the Presbytery of
Ellon. The weather has been delightful till now. To-day the snow is
beginning to drift. But God is with us, and He will carry us to the
very end. I am quite well, though a little fatigued sometimes." On the
24th, he writes to another friend, "To-day is the first we have
rested since leaving home, so that I am almost overcome with fatigue.
Do not be idle; improve in all useful knowledge. You know what an
enemy I am to idleness."
Never was it more felt that God was with him than in this journey. The
Lord seemed to show in him the meaning of the text, "Out of his belly
shall flow rivers of living water," John 7:38. Even when silent, the
near intercourse he held with God left its impression on those around.
His _constant holiness_ touched the conscience of many.
Returning to his beloved flock on March 1st, in good health, but much
exhausted, he related, next evening, at his prayer-meeting, what
things he had seen and heard. During the next twelve days he was to be
found going out and in among his people, filling up, as his manner
was, every inch of time. But he had been much weakened by his
unceasing exertions when in the north, and he was more than ordinarily
exposed to the typhus fever that was then prevailing in his parish,
several cases of which he visited in his enfeebled state.
On Sabbath the 5th, he preached three times; and two days after, I
find him writing to his father: "All domestic matters go on like a
placid stream--I trust not without its fertilizing influence. Nothing
is more improving than the domestic altar, when we come to it for a
daily supply of soul nourishment." To the last we get glances into his
soul's growth. His family devotions were full of life and full of
gladness to the end. Indeed, his very manner in reading the chapter
reminded you of a man poring into the sands for pieces of fine gold,
and from time to time holding up to you what he delighted to have
found.
On Sabbath the 12th, he preached upon Heb. 9:15 in the forenoon, and
Rom. 9:22, 23, in the afternoon, with uncommon solemnity; and it was
observed, both then and on other late occasions, he spoke with
peculiar strength upon the sovereignty of God. These were his last
discourses to his people in St. Peter's. That same evening he went
down to Broughty Ferry, and preached upon Isaiah 60:1, "Arise, shine."
etc. It was the last time he was to be engaged directly in proclaiming
Christ to sinners; and as he began his ministry with souls for his
hire, so it appears that his last discourse had in it saving power to
some, and that rather from the holiness it breathed than from the
wisdom of its words. After his death, a note was found unopened,
which had been sent to him in the course of the following week, when
he lay in the fever. It ran thus: "I hope you will pardon a stranger
for addressing to you a few lines. I heard you preach last Sabbath
evening, and it pleased God to bless that sermon to my soul. It was
not so much what you said, as your manner of speaking that struck me.
I saw in you a beauty in holiness that I never saw before. You also
said something in your prayer that struck me very much. It was, '_Thou
knowest that we love Thee._' Oh, sir, what would I give that I could
say to my blessed Saviour, 'Thou knowest that I love Thee!'"
Next evening he held a meeting in St. Peter's, with the view of
organizing his people for collecting in behalf of the Free Protesting
Church,--the disruption of the Establishment being now inevitable. He
spoke very fervently; and after the meeting felt chilled and unwell.
Next morning he felt that he was ill; but went out in the afternoon to
the marriage of two of his flock. He seemed, however, to anticipate a
serious attack, for, on his way home, he made some arrangements
connected with his ministerial work, and left a message at Dr.
Gibson's house, asking him to come and see him. He believed that he
had taken the fever, and it was so. That night he lay down upon the
bed from which he was never to rise. He spoke little, but intimated
that he apprehended danger.
On Wednesday, he said he thought that he would never have seen the
morning, he felt so sore broken, and had got no sleep; but afterwards
added, "Shall we receive good at the hand of the Lord, and shall we
not receive evil also?" He seemed clouded in spirit, often repeating
such passages as--"My moisture is turned into the drought of
summer;"--"My bones wax old, through my roaring all day long." It was
with difficulty that he was able to speak a few words with his
assistant, Mr. Gatherer. In the forenoon, Mr. Miller of Wallacetown
found him oppressed with extreme pain in his head. Amongst other
things they conversed upon Ps. 126. On coming to the 6th verse, Mr.
M'Cheyne said he would give him a division of it. 1. _What is
sowed_--"Precious seed." 2. _The manner of sowing it_--"Goeth forth
and weepeth." He dwelt upon "_weepeth_" and then said, "Ministers
should go forth at all times." 3. _The fruit_--"Shall doubtless come
again with rejoicing." Mr. Miller pointed to the _certainty_ of it;
Mr. M'Cheyne assented, "Yes--_doubtless_." After praying with him, Mr.
Miller repeated Matt. 11:28, upon which Mr. M'Cheyne clasped his hands
with great earnestness. As he became worse, his medical attendants
forbade him to be visited. Once or twice he asked for me, and was
heard to speak of "_Smyrna_" as if the associations of his illness
there were recalled by his burning fever now. I was not at that time
aware of his danger, even the rumor of it had not reached us.
Next day, he continued sunk in body and mind, till about the time when
his people met for their usual evening prayer-meeting, when he
requested to be left alone for half an hour. When his servant entered
the room again, he exclaimed, with a joyful voice. "My soul is escaped
as a bird out of the snare of the fowler; the snare is broken, and I
am escaped." His countenance, as he said this, bespoke inward peace.
Ever after he was observed to be happy; and at supper-time that
evening, when taking a little refreshment, he gave thanks, "For
strength in the time of weakness--for light in the time of
darkness--for joy in the time of sorrow--for comforting us in all our
tribulations, that we may be able to comfort those that are in any
trouble, by the comfort wherewith we ourselves are comforted of God."
On Sabbath, when one expressed a wish that he had been able to go
forth as usual to preach, he replied, "My thoughts are not your
thoughts, neither are my ways your ways, saith the Lord;" and added,
"I am preaching the sermon that God would have me to do."
On Tuesday (the 21st) his sister repeated to him several hymns. The
last words he heard, and the last he seemed to understand, were those
of Cowper's hymn, _Sometimes the light surprises the Christian as he
sings_. And then the delirium came on.
At one time, during the delirium, he said to his attendant, "Mind the
text, I Cor. 15:58--'Be stedfast, unmoveable, always abounding in the
work of the Lord,'" dwelling with much emphasis on the last clause,
"_forasmuch as ye know that your labor is not in vain in the Lord_."
At another time he seemed to feel himself among his brethren, and
said, "I don't think much of policy in church courts; no, I hate it;
but I'll tell you what I like, faithfulness to God, and a holy walk."
His voice, which had been weak before, became very strong now; and
often was he heard speaking to or praying for his people. "You must
be awakened in time, or you will be awakened in everlasting torment,
to your eternal confusion." "You may soon get me away, but that will
not save your souls." Then he prayed, "This parish, Lord, this people,
this whole place!" At another time, "Do it thyself, Lord, for thy weak
servant." And again, as if praying for the saints, "Holy Father, keep
through thine own name those whom Thou hast given me."
Thus he continued most generally engaged, while the delirium lasted,
either in prayer or in preaching to his people, and always apparently
in happy frame, till the morning of Saturday the 25th. On that
morning, while his kind medical attendant, Dr. Gibson, stood by, he
lifted up his hands as if in the attitude of pronouncing the blessing,
and then sank down. Not a groan or a sigh, but only a quiver of the
lip, and his soul was at rest.
As he was subject to frequent sickness, it was not till within some
days of his death that serious alarm was generally felt, and hence the
stroke came with awful suddenness upon us all. That same afternoon,
while preparing for Sabbath duties, the tidings reached me. I hastened
down, though scarce knowing why I went. His people were that evening
met together in the church, and such a scene of sorrow has not often
been witnessed in Scotland. It was like the weeping for King Josiah.
Hundreds were there; the lower part of the church was full: and none
among them seemed able to contain their sorrow. Every heart seemed
bursting with grief, so that the weeping and the cries could be heard
afar off. The Lord had most severely wounded the people whom He had
before so peculiarly favored; and now, by this awful stroke of his
hand, was fixing deeper in their souls all that his servant had spoken
in the days of his peculiar ministry.
Wherever the news of his departure came, every Christian countenance
was darkened with sadness. Perhaps, never was the death of one, whose
whole occupation had been preaching the everlasting gospel, more felt
by all the saints of God in Scotland. Not a few also of our
Presbyterian brethren in Ireland felt the blow to the very heart. He
himself used to say, "Live so as to be missed;" and none that saw the
tears that were shed over his death would have doubted that his own
life had been what he recommended to others. He had not completed
more than twenty-nine years when God took him.
On the day of his burial, business was quite suspended in the parish.
The streets, and every window, from the house to the grave, were
crowded with those who felt that a prince in Israel had fallen; and
many a careless man felt a secret awe creep over his hardened soul as
he cast his eye on the solemn spectacle.
His tomb may be seen on the pathway at the north-west corner of St.
Peter's burying-ground. He has gone to the "mountain of myrrh and the
hill of frankincense, till the day break and the shadows flee away."
His work was finished! His heavenly Father had not another plant for
him to water, nor another vine for him to train; and the Saviour who
so loved him was waiting to greet him with his own welcome: "Well
done, good and faithful servant, enter thou into the joy of thy Lord."
But what is the voice to us? Has this been sent as the stroke of
wrath, or the rebuke of love? "His way is in the sea, and his path in
the great waters, and his footsteps are not known." Only this much we
can clearly see, that nothing was more fitted to leave his character
and example impressed on our remembrance forever than his early death.
There might be envy while he lived; there is none now. There might
have been some of the youthful attractiveness of his graces lost had
he lived many years; this cannot be impaired now. It seems as if the
Lord had struck the flower from its stem, ere any of the colors had
lost their bright hue, or any leaf of fragrance.
Well may the flock of St. Peter's lay it to heart. They have had days
of visitation. "Ye have seen the right hand of the Lord plucked out of
his bosom? What shall the unsaved among you do in the day of the
Lord's anger?" "If thou hadst known, even thou, at least in this thy
day, the things which belong to thy peace!"
It has been more than once the lot of Scotland (as was said in the
days of Durham) to enjoy so much of the Lord's kindness, as to have
men to lose whose loss has been felt to the very heart--witnesses for
Christ, who saw the King's face and testified of his beauty. We cannot
weep them back; but shall we not call upon Him with whom is the
residue of the Spirit, that ere the Lord come. He would raise up men,
like Enoch, or like Paul, who shall reach nearer the stature of the
perfect man, and bear witness with more power to all nations? Are
there not (as he who has left us used to hope) "better ministers in
store for Scotland than any that have yet arisen?"
Ministers of Christ, does not the Lord call upon us especially? Many
of us are like the angel of the church of Ephesus: we have "works, and
labor, and patience, and cannot bear them that are evil, and we have
borne, and for his name's sake we labor, and have not fainted;" but we
want the fervor of "first love." Oh how seldom now do we hear of fresh
supplies of holiness arriving from the heavenly places (Eph. 1:3)--new
grace appearing among the saints, and in living ministers! We get
contented with our old measure and kind, as if the windows of heaven
were never to be opened. Few among us see the lower depths of the
horrible pit; few ever enter the inner chambers of the house of David.
But there has been one among us who, ere he had reached the age at
which a priest in Israel would have been entering on his course, dwelt
at the Mercy-seat as if it were his home,--preached the certainties of
eternal life with an undoubting mind,--and spent his nights and days
in ceaseless breathings after holiness, and the salvation of sinners.
Hundreds of souls were his reward from the Lord, ere he left us; and
in him have we been taught how much one man may do who will only press
farther into the presence of his God, and handle more skilfully the
unsearchable riches of Christ, and speak more boldly for his God. We
speak much against unfaithful ministers, while we ourselves are
awfully unfaithful! Are we never afraid that the cries of souls whom
we have betrayed to perdition through our want of personal holiness,
and our defective preaching of Christ crucified, may ring in our ears
forever? Our Lord is at the door. In the twinkling of an eye our work
will be done. "Awake, awake, O arm of the Lord, awake as in the
ancient days," till every one of thy pastors be willing to impart to
the flock, over which the Holy Ghost has made him overseer, not the
gospel of God only, but also his own soul. And oh that each one were
able, as he stands in the pastures feeding thy sheep and lambs, to
look up and appeal to Thee: "_Lord, Thou knowest all things! Thou
knowest that I love Thee_!"
_Printed in the United States of America_
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