JOINS THE METHODIST SOCIETY—NATURE AND USE OF CLASS-MEETINGS—THE
WITNESS OF THE SPIRIT—FAITH AND ITS FRUITS—RELIGIOUS
EXPERIENCE—RESOLVES TO END HIS DAYS IN THE SERVICE OF GOD.
My views of the way of life were by this time greatly enlightened; I had
also thoroughly informed myself relative to the drift and tenor of
Methodism. Under a deep persuasion that the truth and power of
scriptural piety prevailed among its professors, I joined their Society
in January, 1828; and trust never to be found without its pale, till
mortality is exchanged for life. Many persons are aware, and every one
who intends becoming a member ought to know, that there are constantly
held certain social weekly assemblies, entitled Class-meetings, an
entrance to one of which constitutes the beginning of membership. These
are of first-rate importance. The conversations thus taking place under
the direction of a leader, who is so named on account of his supposed
superior religious experience and stability, tend, beyond any other plan
ever formed, to keep alive a sense of spiritual things during the busy
seasons of secular engagement; beside which, the general effect of these
meetings in reference to the Society at large, operates as a bond of
union, so strong and indissoluble, that wherever the members are found,
and let the outward circumstances be what they may under which they
meet, they have, in reference to spiritual things and the mode of
establishing their general worship, an immediate understanding. By the
aid of this uniformity in opinion and belief, if a Class were composed
one half of London members and the other half of Cherokee Indians it
would not, in a religious view, make the smallest difference. They would
be sure to understand one another; for their pursuits are exactly the
same. They walk by the same rule, they mind the same thing, and
endeavour by one and the same simple process to keep the unity of the
Spirit in the bond of peace.
In support of these regular meetings, which are peculiar to this section
of the Church, many cogent and conclusive arguments are urged. It should
be understood that they are intended to promote the purposes of
experimental piety, and nothing else. Reasonings in their behalf are
adduced from Scripture: ‘They that feared the Lord spake often one to
another, and the Lord hearkened and heard, and a book of remembrance was
written before Him for them that feared the Lord, and that thought upon
His name; and they shall be mine, saith He, when I make up My jewels.’
Proofs of their propriety are derived from analogy. In most worldly
schemes, and in the circle of arts, the actual value of improvements and
discoveries is estimated by experiment. The purity of metals is
ascertained by tests too nice to admit of imposition. The power of
mechanics is tried by the application of certain criteria. In scientific
pursuits and lectures, the positions advanced are usually illustrated by
experiment, exhibited for the mutual instruction of assembled
professors. These plans are adopted to prevent mistake and error, and
give to the art or science those principles of perpetuity founded on
demonstrated truth, that shall render them worthy of universal
acceptance. Is religion, then, to be the only pursuit in the prosecution
of which experience is superfluous? Shall a system of verities,
involving eternal consequences, referrible to every human being, and,
therefore, the most important the world ever saw, or can see, be
suffered to float on the waters of contingency, when opportunities offer
of coming at its nature and effect by actual experience? The reason, the
happiness, the present well-being, and the future condition of man,
conspire in giving a decided negative, and to censure conduct so rash
and ruinous.
So, at least, the Methodists think, and it will take some trouble to
prove them wrong. I had not long met in one of these Classes, which was
conducted by a young man, the qualities of whose mind singularly fitted
him for the office, when I discovered more clearly than ever my own
moral deficiency and spiritual condemnation. I found, to my surprise,
that several of the persons then present possessed a sense of their
acceptance with God, through the merits of His Son; and I was forcibly
struck with the modest though decided manner in which this profession
was made. The leader, I observed, took the principal part in the
conversation; and moderated, advised, or explained, on the passing
topic, as occasion required. I had received the spirit of bondage again
to fear, which confined me in the prison-house of condemnation, and the
discovery of those high attainments, of which I had living proofs, sent
me with all imaginable haste to the Scriptures; and, sure enough, I
found the Methodists knew what they were about.
The confidence they spake of is expressly mentioned as the privilege of
all true believers. In writing to ‘all that be in Rome, beloved of God,
called to be saints,’ St. Paul exults in the thought that, ‘the Spirit
itself beareth witness with our spirit, that we are the children of
God.’ The same doctrine is enforced in his Epistle to the Galatians,
‘Because ye are sons, God hath sent forth the Spirit of His Son into
your hearts, crying, Abba, Father.’ This delightful fruition of
Christian experience was exemplified in the instance of the great
Apostle Himself. In addressing ‘all the saints in Christ Jesus which are
at Philippi, with the bishops and deacons,’ he is so filled with holy
exultation and hope, that he declares himself to be ‘in a strait betwixt
two, having a desire to depart and to be with Christ, which is far
better.’ And it is equally clear that this spiritual attainment was not
an exclusive apostolical privilege; for in the epistle ‘to the saints
and faithful brethren in Christ, which are at Colosse,’ he affirms
concerning them, ‘And you, being dead in your sins, and the
uncircumcision of your flesh, hath He quickened together with Him,
having forgiven you all trespasses.’ It is equally certain that those
who live in the enjoyment of this distinguished mercy are conscious of
it; for ‘He which establisheth us with you in Christ, and hath anointed
us, is God; Who hath also sealed us, and given the earnest of His Spirit
in our hearts.’ No one, indeed, could possess a gift so estimable
without knowing it, any more than a man could escape from dungeon-gloom
into daylight without being sensible of deliverance.
This doctrine is also held forth where some people never think of
looking for it, that is, in the service of the Church of England. The
worthy compilers of the Book of Common Prayer seem in such haste to
divulge the high attainment, that soon after the morning service has
commenced we are told that the Almighty ‘pardoneth and absolveth all
them that truly repent, and unfeignedly believe His holy Gospel.’ In the
collect for the Epiphany the assembled Church is taught to pray, ‘that
we, which know Thee by faith, may after this life have the fruition of
Thy glorious Godhead through Jesus Christ our Lord.’ In the service for
Ash-Wednesday the same doctrine is finely held forth: ‘Create and make
in us new and contrite hearts, that we, worthily lamenting our sins, and
acknowledging our wretchedness, may obtain of Thee, the God of all mercy
perfect remission and forgiveness, through Jesus Christ our Lord.’
Verily, these are glorious truths; and were it not for their exceeding
antiquity, I should conclude they were composed by one of the Methodist
preachers.
With, a cloud of witnesses so commanding and influential, I could no
longer question the truth of the doctrine of reconciliation by faith in
Jesus Christ; so far from that, I felt a desire to obtain the blessing
for myself. There was an impulse within me which seemed to say, ‘Make
the trial,’ This, I believe, was the call of mercy; and, thank God, my
heart was eventually inclined to listen and obey. But the anguish that
succeeded was excessive. The more closely I examined myself, the more
aggravated and incurable my sins appeared. In this state I went one
evening to the Class; but was so cast down, and had fallen so deep into
the Bunyanite Slough of Despond, that I was nearly guilty of Pliable’s
error, who got out on the wrong side. I had resolved to tell my leader,
that feeling myself no better I should come no more, and relinquish
religious profession. On entering the room and taking a seat, the
thought of my sinfulness almost drank up my spirit. It struck me, ‘Why
do you come here? You are a greater sinner than Mary Magdalene.’
Nevertheless, I felt a desire, like the publican mentioned in the
Gospel, to look up and adopt his penitential request. I asked the leader
to pray, and he kindly consented. While we were jointly engaged in this
service, the Lord spake peace to my heart. The change was indescribable,
and inconceivable to all but the restored sinner. My burden was gone,
and I rejoiced in the God of my salvation. I felt myself, as it were,
elevated into a freer atmosphere, surrounded by a new creation. The
means of grace appeared of more value than my daily food. I found
special light and power by reading the Scriptures on my knees, preceded
or followed by prayer.
The retrospect of my past life fills me with amazement. I am astonished
at the infatuation under which I formerly laboured, and at the
forbearance of God Who so long winked at my waywardness and folly. I
well remember, that some time since, on sitting down to dinner, which I
used to do without the least acknowledgment to God, a religious friend,
who happened to come in, civilly asked if it was a custom to take my
meals without asking the blessing of the Giver? He made another
observation or two, no doubt with the best intention. Those were the
days of soldierly hauteur and impatience. I was deeply offended with his
interference, and felt half inclined to throw my adviser down stairs. My
better sense, however, mastered the meditated revenge; and, thank the
Lord, I was preserved from laying hostile hands upon a man whose good
counsel was so sadly despised, and who was, no doubt, in many respects a
man far superior to myself. God forbid that I should cease to thank Him
for His restraining and enlightening grace.
But were I to retrace and collect all the causes, on account of which my
gratitude arises, I know not where the end would be. One more I must
mention, by reason of its magnitude. It is for delivering me from the
errors and abominations of the Church of Rome. But if I rejoice, it must
be mixed with trembling. I have greater cause for humility; and know,
that ever since I had chosen the better part, had I been more faithful
to the grace given my spiritual progress would have been greater.
Surrounded with a praying people, I felt anxious to adopt the Methodist
method of offering up extemporaneous petitions. I saw many others had no
difficulty in the exercise, whose addresses to the Almighty were
remarkably copious and proper, though unaided by a printed form. ‘This,’
I thought, ‘is delightful; as the requests preferred arise from a sense
of want, felt at the time; and I will join the company.’ I had
miscalculated my gifts at that period; and accordingly, having uttered a
few sentences, was unable to proceed. Somewhat disconcerted at this
misadventure, I resolved to act with more caution, and applied to my
leader for a written prayer, which I proposed to commit to memory,
before I attempted to deliver anything more in public. His reply was,
‘Jesus will teach you how to pray.’ I felt at first rather discouraged
at this answer, though I afterwards saw its propriety. My adversary,
noticing the feebleness of my faith, immediately suggested, ‘There now,
you see he cares nothing about you; he neglects even your small
request!’ Thank God, I gradually surmounted the difficulty, and have
ever since been enabled, by a few plain sentences, to give expression to
my wants, and to join my fellow-Christians in their joint supplications
to the throne of grace, the offering up of which has been so beneficial
to the Church of Christ.
Soon after this period I made another discovery, much more affecting and
momentous than the deficiency of gifts,—it was deficiency of grace; and
most seriously awful were the consequences. The scantiness of my
knowledge, and very slender Christian experience, had so far warped my
judgment, that I began to conclude that the work in my heart was
complete; and as all enemies were destroyed, little more remained but to
ascend quietly to heaven. Painful experience soon overthrew my air-built
fabric, and taught the necessity of watchfulness and circumspection. It
was about the season of Christmas, when being inveigled into company by
far too gay and mirthful for Christian gravity, I was unhappily seduced
into the sinful practices then in the ascendant. I felt at first some
checks of conscience, but unhappily disregarded them. The beginning of
sin is like the letting out of water. Resistance must be immediate, or
the mountain-torrent will defy opposition. The season of festive
merriment, so called, continued for three days; and during the whole of
that time, I was seduced by the indecent levities of thoughtless men, to
whom I ought to have presented a better example. On the third night I
awoke to a sense of my situation. My first sensations were like those of
one who, having taken a wrong road, is suddenly smitten with the
widening obliquity of his path, and knows not how to repair his error.
My peace was gone. I felt that the Spirit of God was grieved, and had
withdrawn His influence. Shorn of my strength, I had become weak as
other men. I was afraid to be left alone, lest, impelled by satanic
suggestion, I should rashly throw away my life. From this dread
alternative I was, however, mercifully preserved.
After some time I so far rallied as to make an effort to pray; but I had
no power to kneel before the Lord. Having betrayed my trust, I thought
the divine anger had waxed hot against me, and that the weighty
penalties of the holy law would fall upon and grind me to powder; nor
had I courage to open my Bible, as each of its denunciations seemed to
stand in battle-array against me. I could neither eat nor sleep, so that
my health visibly declined. My wife sent for medical help; but my case
came not within the powers of the healing art. Indeed I was ashamed to
see the good man who paid the professional visit. Nothing was fitted for
my malady, save the balm of Gilead, and the heavenly Physician whose
favour I had forfeited. Hope itself seemed to expire; the enemy of my
soul whispered: ‘It will require at least twenty years to recover what
you have lost; and where will you be by that time?’ Such, indeed, was my
deplorable condition that I felt persuaded I should not survive many
days. At last, when despair had almost devoured me, a gleam of
encouragement, as the first dawn of light on the horizon’s extremest
verge, arose on my soul. Man’s extremity is God’s opportunity. The
relief was like life from the dead, and came just in time to save me
from impending destruction. The resurrection of Lazarus was scarcely a
greater miracle than this timely and critical deliverance; for in each
instance there was an exertion of nothing less than Omnipotence.
Animated by this beginning of renewed confidence, I ventured again to
approach the throne of grace. It was in the evening, at the family
altar; and there the Lord, in His infinite mercy, was pleased to cancel
my transgression, and write His pardon on my heart. With him who had
fled to Tarshish, when overtaken in his folly, I was empowered to plead,
‘I am cast out of Thy sight, yet will I look again toward Thy holy
temple.’ The Saviour looked on me as heretofore. The glance of Him I had
denied humbled me at His feet, and I felt ready to hide myself in the
dust. The undeserved and extraordinary manifestation of divine clemency
I now experienced was so overwhelming that my faculties were hardly able
to sustain it, and I had nearly fainted. That night, after a long and
wearisome season, I retired to rest rejoicing; and from that period, all
praise be to God, I have never been deprived of an abiding sense of His
favour, and of my acceptance through the merit of His Son. I have great
reason to be thankful that for several years last past I have proved the
all-sufficiency of divine grace, and have been able, in some humble
degree, I trust, to walk circumspectly, redeeming the time. I have long
since discovered, and hope never to forget, that the work of God in the
soul of man is to be progressively matured. In the journeyings of a
Christian, no idle delays can exist with safety. He pulls against wind
and tide; and if he cease to labour, the opposing current must waft him
back. Philosophy teaches that nature abhors a vacuum. The same thing may
be said of grace. Every portion of the space allotted as our earthly
course, must be properly filled, so that our great Pattern and Example
may be imitated, Who was ever engaged in doing good, even to the
unthankful.
I must here crave permission to recite another instance of Divine
goodness to myself, the unworthiest of all the servants who wait upon
the Lord. One evening I was invited to attend a Band-meeting at
Sloane-terrace chapel, at which one of the stated ministers presided. I
had for some time previously felt the necessity of more complete
conformity to the will of God. I began to consider more deeply that if
religion had any importance at all, it was all-important, and demanded
the undivided homage of my heart. Several passages of Scripture bearing,
as I thought, on the subject were applied to my mind with great energy;
especially the 25th verse of the 36th of Ezekiel: ‘Then will I sprinkle
clean water upon you, and ye shall be clean; from all your filthiness,
and from all your idols, will I cleanse you. A new heart also will I
give unto you, and a new spirit will I put within you; and I will take
away the stony heart out of your flesh, and I will give you an heart of
flesh.’ Another passage in the New Testament, I thought had respect to
the same subject, 1 John i. 7: ‘But if we walk in the light, as He is in
the light, we have fellowship one with another; and the blood of Jesus
Christ, His Son, cleanseth us from all sin.’ On the strength of these
gracious declarations, the anticipation of some added and glorious
spiritual blessing was present with me. As the time of holding the
Band-meeting drew nigh, unbelief arose, by whose evil agency I was
greatly shaken. ‘What right have you to appear among the people of God?
Why intrude yourself? You have been unfaithful already; do you mean to
walk the same course again? Are you fitted for duty so sacred as that
you approach, or to enter into the presence of God and His chosen
people?’ These were terrible siftings; but, sustained by the Almighty, I
surmounted the assault, and kept to my determination. I pleaded the
promises, and found them exceeding great and precious. My past
unfaithfulness was, indeed, a source of deep repentance and regret; but
I remembered it was written: ‘All manner of sin shall be forgiven unto
men;’ and, ‘Whosoever cometh unto me, I will in no wise cast them out.’
According to my faith, so was it done unto me. My soul in confidence
arose,—it rose and broke through all. The meeting was honoured with the
Master’s presence. Like the disciples at Emmaus, our hearts burned
within us, while He opened our understandings, and applied His own
merciful promises. God was pleased on this occasion to enlarge and
renovate the hearts of His people. I was able with an unwavering hand to
set to my seal that God is truth and love; and felt that from Him alone
proceeds the power to conquer inbred sin. The peace of God, which
passeth all understanding, filled and satiated every power of my soul;
while on earth, nor perhaps in heaven, shall I ever forget that season
of holy exultation.
‘Wherefore to Him my feet shall run,
My eyes on His perfections gaze;
My soul shall live for God alone,
And all within me shout His praise.’
A few weeks after this memorable occasion, I had another visitation of
Divine mercy. This was in my own house, and just at midnight. I had
indulged in wakeful meditations on the goodness of God, when my faith
became gloriously strong. I beheld the Saviour, high on His mediatorial
throne, dispensing the gifts of His grace to fallen and repentant man. I
felt a powerful application of His merits to my heart; was filled with
an eager desire to be dissolved, and be with Christ; and have reason to
be thankful that the healing influence of this manifestation, though not
always equally present, remains to the present day. I love the Lord,
because He hath heard the voice of my supplication. Let my right hand
forget her cunning, and my tongue cleave to the roof of my mouth, if I
prefer not Jerusalem to my chief joy.
Conceiving it to be my duty to recommend religion to others, I invited
several of my friends and neighbours to hear the Word preached: of the
effects produced upon them I am not perhaps competent to judge. Some
professed to differ with me in judgment. Others, with the indifference
of Gallio, put off my importunities to a more convenient season. By a
few my weakness was pitied; nor was I altogether exempt from contempt
and derision. But none of these things move me. ‘All hail, reproach! and
welcome, shame!’ Only bring me to heaven at last, and I will make no
complaint, though straight and thorny be the road. Instances, I think,
remain in which my well-intended, though humble efforts were not
useless. May the bread cast upon the waters be found after many days!
Anxious to do something more for the benefit of others, I have been
engaged for several years as a Visitor in the Stranger’s Friend Society,
and a missionary collector; and I trust that He, in Whose hands are the
hearts of all men, will favour me with His cheering aid in running the
errands of His love.
On all of my life that is past, I look back with humility and gratitude;
on what is to come, with confidence. He that has thus far been my
preserver and guide will not forsake me in the end. ‘Being justified by
faith, I have peace with God, through our Lord Jesus Christ.’ Nor can I
reasonably doubt of the reality of the work; for ‘the Spirit itself
beareth witness’ to my adoption, that I am a child of God. I desire,
therefore, tremblingly, but in the exercise of steadfast reliance on the
promises, to exult in a consciousness of the Divine presence; which,
though invisible to mortal eye, is nigh to uphold and save. ‘Behold, I
go forward, but He is not there; and backward, but I cannot perceive
Him; on the left hand, where He doth work, but I cannot behold Him; He
hideth Himself on the right hand, that I cannot see Him; but He knoweth
the way that I take: when He hath tried me, I shall come forth as gold.’
The Almighty sustained me when foremost in the files of war, and no
weapon was permitted to give the fatal blow. To repress vanity, and
prove my dependence upon the shield of His protection, I was struck at
the breach of Badajos. But mercy was mingled with judgment; and though I
fell, it was to rise again. The injury was not mortal. Space was given
for repentance; and now, such is the goodness of the Lord, He hath
placed me among the living in Jerusalem. ‘For who hath despised the day
of small things? For they shall rejoice, and shall see the plummet in
the hands of Zerubbabel, with those seven. His hands have laid the
foundation, and His hands shall finish it. Not by might, nor by power,
but by my Spirit, saith the Lord of Hosts.’
‘Contented now upon my thigh
I halt, till life’s short journey end;
All helplessness, all weakness, I
On Thee alone for strength depend,
Nor have I power from Thee to move;
Thy nature and Thy name is Love.’
[Illustration]
HAVMAN BROTHERS & LILLY, HATTON HOUSE, FARRINGDON ROAD, E.C.
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CHEAP EDITION OF MARK GUY PEARSE’S BOOKS.
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Ancient Egypt: Its Monuments, Worship, and People. By the Rev. EDWARD
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Polished Stones from a Rough Quarry. By Mrs. HUTCHEON. Price 1s.
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Christianity compared with Popery: a Lecture.
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Grace the Preparation for Glory: Memoir of A. Hill. By Rev. J.
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Joseph Peters, the Negro Slave.
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------------------------------------------------------------------------
TRANSCRIBER’S NOTES
1. Silently corrected typographical errors and variations in
spelling.
2. Anachronistic, non-standard, and uncertain spellings retained as
printed.
3. Enclosed italics font in _underscores_.
End of Project Gutenberg's The Story of a Peninsular Veteran, by Anonymous