In drawing this memorial to a conclusion, I wish to add a few words in
the way of encouragement to any young persons, who may read the account
which has been given.
In the first place I wish to repeat, what I have before stated, that the
subject of this history had nothing in her natural character or her
situation in life, which distinguished her case from that of thousands.
She was not particularly clever, or naturally very amiable, or very much
instructed, or a person of great leisure, or brought up under very
extraordinary circumstances. She had a moderate portion of talents
committed to her—but she used what she had well. I know how prone we all
are, to think that others around us have advantages which we have not,
and to take this for an excuse for not giving ourselves to God as others
do.
I wish to make the same remark about all the persons whose history has
been introduced into this memoir. They were occupied in business, or
engaged in the common duties of life; they had no greater advantages than
belong to many of their neighbours, they were persons of like passions
with others. There is nothing therefore in their case to make an excuse
for those who have not followed in their steps. It must however be
admitted that some individuals are often situated in a more favourable
position than others for the cultivation of religious duties, and I am
willing to allow that Elizabeth Cullingham had every advantage of this
kind. At the same time I say without hesitation, that I believe the
great mass of our young people possess the means, by which she gained her
highest advantages. The preached word seems to have been her chief
outward help, and the ordinary instruction in the scriptures, and the
little meetings for prayer, were the means of grace which she followed.
Within her own mind, however, she at the same time laboured diligently,
she watched and prayed, she came out from worldly temptation, and she
sought to set her affections on things above. But these efforts are
within the reach of all who will enter upon them. Such is the liberty
given to young persons in this present day, that it seems to me, that in
almost any case, the excuse of not having the fullest opportunity of
obtaining religious instruction is groundless. There may indeed be cases
where young persons are deprived of a liberty which they should always
have of attending at the House of God at stated times. But these
instances are very few. No! the fault is not with the husbandman. ‘What
could I have done more,’ the divine master says, ‘that I have not done.’
It is with ourselves. Our heavenly Father would gather us to himself,
but we will not.
But, I will shortly point out the chief rules of christian doctrine, by
which I think that Elizabeth advanced to that state, in which she became
so meet for her heavenly rest.
A chief failing which is constantly dwelt upon in her writings is that
_of her own sinfulness_. I will not refer to any more passages of her
Journal, but we may gather this from those already cited. This sense of
sinfulness, distinct from a mere regret at the inconvenience and disgrace
of sin, must form the foundation of a sound religious state; ‘against
thee, thee only have I sinned,’ was David’s feeling. Thus it was with
Elizabeth Cullingham also. Notwithstanding her meek and holy walk, and
the conscientious feeling which she had of the uprightness of her
motives, she felt the deceitfulness of her heart, and the sinfulness of
her state in the sight of God; and that she had within her a root of
bitterness, which continually brought condemnation, and which required
the constant renewal of the Holy Ghost to overcome.
But in this, ‘her fervent spirit laboured. Here she fought, and here
obtained fresh triumphs o’er herself.’ Still the sinfulness of her
nature was a subject continually present in her mind. She mourned over
it; she strove against it; and it was a constant burden, which only the
cross of Christ could enable her to bear.
But a second feeling which dwelt in her mind, and which produced the most
important practical consequences was, that _God is reconciled to sinners
through the Atonement of Jesus Christ_, _and received in the heart by
Faith_. The doctrine conveyed by this view of religion was the
foundation stone on which her peace, and liberty in prayer, and holiness
rested. “Ye,” says the Apostle, “who were far off, are made nigh by the
blood of Christ, for he is our peace,” and “being justified by faith, we
have peace with God through our Lord Jesus Christ.” Although constantly
cast down by the sense of her sinfulness, Elizabeth was enabled, as
constantly to look by faith to the Atonement; and if her sense of sin, by
reason of the assaults of Satan, became greater as she advanced in years,
yet with it, her hope of pardon increased, so that in the end, she felt
an assurance that an ‘entrance would be ministered unto her abundantly,
into the everlasting kingdom of her Lord and Saviour.’ On the doctrine
of the Atonement moreover was founded her _comfort in prayer_, for it was
only as she felt that God was willing to accept her as a returning child,
that she was enabled to ask with confidence. But in this belief, she was
enabled to go to God, with the simplicity of a child. She felt that he,
who as a Father had redeemed her, was now willing freely to give her all
things. Moreover, this doctrine was the foundation of her _holiness_, as
she believed that she was _not_ pardoned by any work of her own, so she
was not tempted to measure her goodness towards God by a rule, or
standard which she judged might constitute his requirements; but her aim
was rather to serve Him in the measure in which she loved Him, with all
her heart, and mind, and soul, and strength. If she had felt that she
had been justified by works, she would have sought only to have done
those works which might have secured her pardon; but now, being justified
by faith, its constant attendant, _constraining love_, was begotten in
the mind, and she felt that there was nothing she did not long to devote
to the service of her God and Saviour.
One other doctrine was a source of the greatest comfort and benefit to
her, it was a _belief in the converting_, _consoling power of the Holy
Ghost_. Her dependence for growth in Christian graces, was alone on the
power of the Holy Spirit; the love of the Spirit seemed to dwell in her
heart, and she was most anxious not to lose this holy influence by sin,
or by doubts, or unwillingness to receive his Holy influences.
Her whole creed and course of conduct, may be said to have been very
simple. It was that directed by the Church, to which she was greatly
attached, and which she followed with a holy, humble, obedient mind. Her
aim was constantly to lead a serious, practical, quiet life, she meddled
very little with the world, she aimed to live above it. Her chief desire
was to be a follower of Christ, according to the station in which she had
been placed.
But I now wish to add a word on the choice which she so deliberately made
of a life dedicated to religion, and the advantages which resulted to her
from it.
How many refuse to take the course of religious duty, thinking its
pursuits irksome, its reward in no wise tending to present, whatever they
may do to future, comfort. But I may venture to assert, from the
constant demeanour of our departed friend, that although her course was
one of conflict and of trial, it was still one of substantial peace and
comfort; and if she had not the joys which the world esteems, she had
others which never left her, till she exchanged them for higher and purer
delights. She early learned that young people, who fancy that
substantial enjoyment is only to be found in the ordinary pleasures of
life, make a great mistake. There may be much of indulgence or of
excitement in worldly gratifications, and those who seek them may reap a
present pleasure from them, but substantial happiness is alone to be
found in religion. For this is a happiness which does not depend on
external circumstances, it is the same in all states of life, and usually
it rises higher when the hour of trial and of sickness comes on, which
deadens the present enjoyments of life, and overwhelms the senses. It
makes the cup run over even in the deepest desolations which the
Christian is called to pass through.
But O how incomparably more blessed is her state now, and will be in all
eternity, than if she had followed another course in life! She now
regrets nothing she suffered, by which the work of God in her own soul
was carried on; she rejoices to have borne the cross, inasmuch as it hath
worked for her a far more exceeding and eternal weight of glory. All the
seed of good which for years she was permitted to sow, she now reaps, and
the fruit of it shall all be gathered into the garner of God.
If then _she_ found the way of religion to be a way of pleasantness, and
a path of peace, and if now she is reaping a good reward for the
confession of Christ, we have the same way opened by which to return to
the Father, and the Holy Spirit is at hand to teach us, to enlighten, to
strengthen, to comfort, to direct us in prayer. Let no one refuse the
offer which the Gospel makes of its blessings. Let all, without delay,
hasten to give themselves up to the service of Christ, not doubting but
‘if they are stedfast, unmoveable, always abounding in the work of the
Lord, their labour will not be in vain in the Lord.’
* * * * *