From Death Into Life or, Twenty Years of My Ministry

by W. Haslam

CHAPTER 24

Sanctification.

Then I returned from the far-off mission in Staffordshire, whether from over fatigue or other causes, I was much depressed in mind as well as body, and quite out of heart with the Church of England. It is true I found the converted people in Staffordshire were not so leavened with Dissent as in Cornwall, and that there was some attachment to the Church; but still I could see that Churchmen there, as elsewhere, distrusted spirituality, and preferred to work on their own ecclesiastical or sacramental lines; they chose to draw water to quench their thirst, rather than to ask, and receive (directly from Christ) the living water.

If a bishop accidentally invited me, of if a clergyman cordially did so, they were marked exceptions. I felt myself to be obnoxious to the majority of my clerical brethren who professed to represent the Church; but somehow, I was convinced that, as a converted clergyman, I represented the Church of England more truly than they, and that the principles of the Reformation were the principles I was working upon. This was trial from outside, which, however trying to flesh and blood, is by no means so bad as misgiving from within.

I was discouraged also about the work in which I had been engaged; for there was evidently an imperfection about it. I observed that some people over whom I rejoiced as converted, went back to their former worldliness, which perplexed and troubled me more than I can describe. I knew from my own experience that conversion was necessary to salvation and a new life; but when people professed to be saved, and did not live a new life, I was sure there was something wrong. My dear friend, Mr. Aitken, said, "My brother, this work is the Lord's; you must go to Him and ask what is wrong. Lie on your face before Him till He shows you His will about the matter!"

This I did; for, shutting myself up in the church, I cried to the Lord till I felt that an answer would come in due time. Soon after, I was led to preach from the text, "Through this Man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things" (Acts 13:38, 39). This opened my eyes to see that the proclamation was twofold-that through Christ Jesus, pardon was offered to any and every sinner as such, and moreover, that by the same Christ Jesus, every believer—that is, every one who had received the forgiveness of his sins—was justified from all things.

Those who know how old familiar texts flash upon the mind with new meaning, will understand my surprise. God was speaking to me in answer to my inquiry. I had been preaching forgiveness and salvation through the blood-shedding and death of Christ; and confining myself to this, as if salvation were all. I now saw that I had not preached about Justification to believers, as fully as I had dwelt on the subject of pardon to sinners; indeed, that I had preached to believers the same Gospel which I preached to them before they were converted; that is, that Christ died for their sins, but not the "yea rather, that is risen again." No wonder they did not stand, if their standing-place before God their Father was not simply and plainly put before them. Believers having been brought from death unto life, from the cross to the resurrection-side of Christ's grave, should be led to the Throne of Grace, where Christ sits at the right hand of God, making intercession for them. Once enlightened on the subject, it was easy to see that this truth was set forth all through the Bible.

For instance, when the prodigal son received pardon, immediately his father called the servants and said unto them, "Bring forth the best robe and put it on him, and put a ring on his hand and shoes on his feet." Here, besides pardon, is standing—union—strength; and over and beyond these, the feast of rejoicing.

When the children of Israel were brought out of Egypt, it was not that they should escape from bondage only, but that they should be led, and even carried, by God through the wilderness. Moses illustrated this in a simple yet comprehensive figure, when he wrote, "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange god with him" (Deut. 32:11, 12).

The thousands who perished in the wilderness were persons of whom it may be said that they professed to come up out of Egypt, and did so in act; but God, who looks upon the heart, saw that they were still lingering in that place; for when they were in trouble, they said, "Would God that we had died in the land of Egypt! or would God we had died in the wilderness! Let us make a captain, and let us return into Egypt" (Num. 14:2-4).

This is one secret of the "going back" which I have noticed. People came out as converted, whose hearts were still entangled in the things of this world, or in some besetments with which they were fettered. Those who are really converted should come out, as Caleb and Joshua did. They left Egypt behind them altogether, and finally, in their trials and troubles in the wilderness, they looked for deliverance, not in going back, but in going forward, assured that if lions were before, there were dragons behind.

Another lesson which we may learn from these two, is, that they compared difficulties and giants, not with themselves, but with the Lord. It was true that they were not able to conquer their enemies or take their cities, but, as they said, "the Lord is able to give us the victory." In this I saw how Joshua trusted God, also how God wrought a great deliverance.

I urged the people to consider that we were not created and redeemed to be saved, but saved to glorify God in our lives; but I grieve to say, this teaching did not meet with the acceptance I hoped for. I wondered at their slowness of heart to believe in the "risen" Christ, and was sure that this was reason enough for their instability; and I felt that there would be nothing else while they continued to receive only a part of the Gospel instead of the whole.

One thing leads to another. While I was thus making discoveries, my attention was drawn to a hymn which spoke of "Jordan's stream," and "death's cold flood," as if they were the same thing. Now, I had always regarded Jordan as death; but the question in my mind was—What is all that fighting and conquering in the land of Canaan, if Canaan represents heaven? I observed, moreover, that the Israelites were on the defensive in the wilderness, and on the aggressive on the other side of Jordan; that they were led by the cloud on the one, and by a living Person on the other; that they were daily sustained with manna, as children, on the one side, and ate the old corn of the land, as men of Israel, on the other, besides sowing and reaping for themselves. These striking' marks of contrast excited much inquiry, and not obtaining, with sufficient definiteness, the satisfaction I sought, I went to the Lord about this, as before. I confessed my shortcomings, and the defectiveness of my teaching, and pleaded earnestly, "Lord, what wouldst Thou have me to do? What I know not, teach Thou me!"

Then I was brought into the deepest distress and perplexity of soul, to think that after my experience of conversion, and all I had done for the conversion of others, I was still such a vile, self-condemned sinner. I even began to think that I had never been converted; it appeared to me that my whole life was nothing but intense selfishness; that I availed myself of the blood of Christ for my salvation and happiness, and led others to do the same, rejoicing with them in thus making use of God for the purpose of getting quit of hell and gaining heaven. It was a clear case of making God serve me, instead of my serving Him. Many other things came to my mind, by which I knew there was an immense gap between my experience and the Word of God. I can see it all now; but at the time it was very dark and grievous.

When I had been under conviction before, at the time of my conversion, it was, as it were, with my eyes shut; but now they were open: then I saw my sins, and the penalty which was due to them; now I saw my unrighteousness, and the corruption of my nature. I felt as if I were two persons, and that there was a law in my members warring against the law of my mind, the flesh contending against the Spirit. "O wretched man that I am! who shall deliver me from the body of this death?" For a whole week I was in great distress of mind, especially during the last three days.

On Sunday morning, as I was going to the early Communion, my soul was set at liberty. I felt as if a great cloud was lifted up; the light shone into my soul; and I had deliverance. I was exceedingly happy in the knowledge that the risen Christ Himself was my help—-that He who had hidden His presence in a pillar of cloud and fire, now was Himself present in person, my omnipotent Friend and leader!

This was quite a new experience, and one I had not known before. I thought that I had not even heard or read of it, and therefore began to suspect whether it was a temptation. I determined to be wise, and not commit myself too soon, so made up my mind that I would not refer to it in the pulpit. But at the close of the service a stranger came into the vestry to thank me for my sermon; and when we were alone he put the question to me, "How long have you known Sanctification?"

I replied, "Do I know it now?"

"Yes," he said, "you preached it experimentally this morning; and I shall be very much surprised if you have not some inquiries on the subject before the day is out."

I felt reproved before this stranger's steady gaze, and confessed that I had received the blessing that very morning; but thinking that it might be a temptation, I had determined to say nothing about it.

He said, "That was a temptation from the devil, sure enough, to hinder you; for the Lord spoke on this subject through your sermon as dearly as ever I have heard. Do not be afraid, but go on and tell others."

So in the evening I preached on Sanctification, and we had an after-meeting in the schoolroom. Many believers stayed behind to ask questions upon the subject of my sermon. I do not remember how I replied to them; but imperfect as my statements must have been, it nevertheless led others to desire to enter into the experience of this same blessing.

The following morning, I happened to take up a tract by John Fletcher, of Madeley, in which I read, that at a breakfast party on the occasion of a wedding, to which he was invited, just in the middle of idle and frivolous conversation which was going on, he was constrained to rise up and say, "I have three times had an experience of joy and liberty, which I believe to be Sanctification, and it has passed away; now that it has returned again, I take this opportunity to testify." The company were all struck with amazement; the power of God was present; and the festive gathering was turned into a meeting for prayer and praise. I took warning from this tract never to withhold my testimony on this subject.

Soon after this, I was holding an afternoon Bible class in another part of the parish; we were going through St. Luke's gospel, and had come to the fifth chapter; I said with reference to the miraculous draught of fishes, that the fish had been swimming about in their native element in all quietness and freedom, till they came in contact with a net, and it came in contact with thorn. Observe, I said, three things: 1. They are caught in the net. 2. They are drawn out of their native element. 3. They are laid in the boat at the feet of Christ. So it is, where people are caught in' the Gospel net—this is conviction; they are drawn out of the state in which they were—this is conversion; but they are not yet in the state in which they should be, this is why it is so hard to hold them: they ought to be drawn to Christ Himself, for this is the ultimate object of catching souls; the one thing needful is to be brought to the feet of Christ.

I intentionally abstained from using the word "Sanctification," though I was endeavouring to typify the experience of it, and to contrast it with conversion. As I went on speaking, a woman in the small assemble put up her hands and began to shout and praise God, "That is Sanctification!" she cried; "I have it! I know it! Praise the Lord!" There was a great stir the class; some cried, and some asked questions. One woman, who was more advanced in general knowledge and experience than most of the others declared, that she did not believe in Sanctification, for she had known so many who professed to have it, and had lost it. "Lost what?" I said, "you cannot lose an experience; the joy of it may depart, and certainly does where people rest on their feelings instead of the fact, on the effect, instead of the cause." She confused the sanctification of the believer, with the effect it produced on him. The Spirit which works sanctification in our souls can keep us in it, if we continue to look to Him, instead of looking at His work, I said to her, what I have said ever since to all who are inclined to argue on the subject: Believers too often dispute about Sanctification, in the same manner as the unconverted do on the subject of Justification. It is not worth while for those who know, to contend with those who only think. I told her to go home and pray about it and ask the Lord if He had anything more to give, to let her have it.

She was sullen, and hard to persuade; but after a little more conversation and prayer, she consented to lay aside her prejudice and do as I had told her. She did so, and came again the next morning to see me. Fortunately, I was not in my house, but shut up, as my custom was in the church for meditation and prayer. She followed me thither, but being engaged with my Master, I answered no knocks or taps, whether at the doors or windows; even on this occasion I did not respond, although I heard some one walking round and round the church and knocking impatiently for admittance. When I came out, I heard that Hannah—had called and wished very much to see me; for she wanted (to use her own expression) "to hug the dear head of him, if she could catch him." She was happy beyond expression, for she had had a dream; and what is more she said that she had entered into the "second blessing."

In her dream she saw a well of water as clear as crystal; it was beautiful, and the clean pebbles at the bottom quite glistened with brightness, so that she could count them. "There, there," she said, "What does any one want clearer and cleaner than that?" As she looked into this clear well, my voice said to her, "Throw a pebble into it," when she did so; in an instant the water became thick and dirty. "Ah," said my voice again, "The water of grace is always clear as crystal, but the well in which it is—that is your heart is most unclean. The Lord can give you a clean heart, and renew a right spirit within you" (Ps. 51:10). She woke up from her sleep, and immediately began to pray, asking the Lord for a clean heart, until she obtained it.

Some may say, "But what did she obtain?" This question is seldom if ever asked by persons who know the experience of this blessing; but to those who do not, it is very difficult to convey an idea of what it is by definitions. Let it be enough to understand that there is something desirable to be had, which may be obtained by doing as the woman did. "As in water face answereth to face, so the heart of man to man" (Prov. 27:19). Those who know it, understand one another and rejoice together. There is no such mutual sympathy and joy as that which brethren have who are partakers of this higher blessing.

After this, Hannah became a restful, peaceful soul; and many others, with her, found that quiet confidence which can only belong to those who can and do trust a risen and living Christ.

It was quite a new era in the work, and called out fresh energies; but like every new thing, it absorbed too much attention, to the exclusion of the simple Gospel for the unsaved. "Christ died for our sins," is only part of the Gospel, though a very important part. "Christ rose again the third day according to the Scriptures" (1 Cor. 15:3, 4), is also a part, which should not be omitted in its due time and place. These two important truths, I am sure, are needful for scriptural work, and they should both be systematically preached.

CHAPTER 25

The Removal, 1855.

When I was on the eve of leaving Perranzabuloe, and before I knew that I was to go, I felt there was a gulf between the people and myself. Whatever else they held they were quite ignorant of ecclesiastical antiquities, Church history, and Catholic truth; what is more, they were unwilling to learn about such matters.

Now I began to feel that another gulf was opening between my present people and myself. It was not as before, about ecclesiastical things; but on another score altogether. I wanted them to believe in a living Saviour: they were trying to content themselves with salvation instead. I wanted them to trust the Giver: they preferred to rejoice in the gift. I longed to lead them on to trust Christ as the object of faith, and from this to go on to devote themselves to His service, for very love of Him—to be loosed from the present world, by the hope of the Lord's coming. I could not get the people to receive this teaching, though it was God's truth, and could be verified by the Word.

I confess that this threefold truth was not so satisfying to my own soul as I expected it would be. I remembered that I had not learned it from men or books, but experimentally, by God's teaching, in answer to prayer. I could not imagine what was wanting, and did not discover, for several years after, that the mere knowledge of a truth by itself, even though it is about Christ, cannot deliver. It is not the truth of Christ that delivers, but the Christ of the truth. In itself, it is but an instrument in the hand of the Spirit; and our expectation should be not from it, but from the Divine Person, whose it is.

I have found that the power is Christ Himself; that where He is really the object of faith, He keeps the believer in peace; and that if there is no peace, it is only because there is a deficiency of trust: that He, as the object of love, constrains us to work for His Father's glory; and that He, as the object of hope, can and does separate us from the world and its entanglements, by drawing our affections to things above and beyond the present. Not having discovered this simple yet important truth, I was restless; and from God's Word came down to read the words' and thoughts of men. I fell in with the "Life of Madame Guyon." Here I found much sympathy, but somehow not that peace I was looking for. Then I read the writings of the Port Royal school, the Jansenists, Butler's "Lives of the Saints," and other such books. These diverted my mind, employed and interested it; but I cannot say they satisfied me. I was craving for something which I had not found yet, and had to wait three years or more before I did so.

About this time I was invited to go to a parish in Plymouth, to a church where sacramental teaching was the rule. The incumbent was evidently as much dissatisfied with the state of his congregation as I was with mine. He wanted something new, and I thought I did likewise. Accordingly I went and preached in his pulpit, and the word spoken produced a marked sensation. My sermon brought to the vicar's mind many truths he had heard and loved in early days, and for this reason he urged me to stay and preach again. Then, to my surprise. He invited me to leave Cornwall and come to Plymouth. in order to take a district in his parish, that I might help him occasionally in his church. This was altogether such an unsought-for thing, and so unexpected, that I took time to consider. The next day I told him that I could not entertain his proposition, and that for three reasons:—

1. I said, "I am sure that the Bishop would not consent."
2. "I have a debt laid on me by my patron for nearly 3,000 l.,
which I spent in building the church for him."
3. "I am responsible for a debt of 300 l. as security."

He still urged it, and said he would go and see the Bishop, and speak with him on the subject. In his zeal he set off that very morning. The Bishop at first said flatly, "No;" and then, upon further inquiry, recalled the word, and said, "You may try it if you will." He returned in the evening with this information, which surprised me greatly. But what made me wonder still more, was the receipt of two letters the next morning by the same post—one from London and the other from Paris, releasing me from the responsibility of the two debts; and this without any request on my part. The three difficulties, which were like mountains before me only three days before, were now removed. I did not know what to say, and therefore determined, in all haste, to go home and consider the step.

When I had related these astonishing circumstances to my dear wife, we agreed to go together to consult with Mr. Aitken. On arriving I said to him, "You must please to sit still and hear all before you speak." Then I told him of the invitation to go to Plymouth, the result of the preaching, the unexpected proposal to remove thither, the Bishop's answer, and the remission of the 3,300 l.

"Now," I continued, "what do you say?"

"You must go, my brother," he replied; "for you will never make Catholics of the Cornish people: the Methodist mind is far too deeply rooted in them."

Our friend's decision was firm; and so there remained nothing for us to do but to follow it. The novelty of the proposition, and the surprising circumstances connected with it were exciting, and took away our thoughts for the time from the place which was to be left. When the decision was given and accepted, then Baldhu seemed to lift up its voice, and urge its claims. Certainly it was a strong tie which bound us to this place; but nevertheless, on our return home, I wrote to the Bishop, and' proposed to resign my present incumbency, in order that I might take a district in Plymouth. He replied in due course, that he would accept my resignation. After I was thus pledged, my wife's mind veered from her consent to go; and Mr. Aitken changed his tone also, and said that the text had come to him, "Cast thyself down," and that I was tempting God. Yet all the steps I had taken had been in prayer, and had been taken very reluctantly, for I was much attached to Baldhu.

For nearly three months I was torn with distractions; sometimes hope lifted up the mist from the horizon, and then let it down again. I did not know what to do; the work at home had come to a stand; but there was one thing, my successor was not yet appointed, nor had I signed my resignation; therefore every now and then the thought came over me, that I would stay. Then a letter came from Plymouth, urging me to come away at once, "for the iron was hot for striking." Sometimes people came in and said, "You had better go;" then others would come in and say, "You will do no good if you do go." It was desolating, as well as distracting beyond description.

I had a family of six children and three servants; it was a great expense to move there; and yet, if God was calling, it was quite as easy for Him to move eleven people as one; and I had ten claims upon Him. At last, suspense was over; my successor was appointed, and the day fixed for our going. I signed my resignation, having to pay four pounds ten shillings for it; then, suspense was changed into unmitigated sorrow.

I had designed and built that church and house, and had seen them rise; had made the garden, and had had many happy and wonderful days in this place. I found it had taken a deep root in my heart, and therefore it was like tearing one up altogether to go away. But it was done now, and the friends who had advised me not to resign, seemed to have their triumph; and those who advised to go, were discouraged and grieved at my sorrowful state. My dear wife cheered up when she saw me down, and rose to the occasion; she began to pack up as if delighted at going, and went about everything most cheerfully.

I told the people that I could not bear a leave-taking, but there would be a service in the church, and Holy Communion, at seven o'clock on the morning we were to leave. Many came, but the majority could not sum up the courage to do so. I put my resignation on the offertory plate, and gave it to God with many tears. A kind neighbour came to officiate for me, so that I did not take any part in the service, being exceedingly dejected and overwhelmed with sorrow. It was chiefly for fear, lest I was doing that which God would not have me do, and taking my family out from a comfortable home, I knew not whither, or to what discomforts.

One thing I certainly saw plainly enough, that my affections were too deeply rooted in earthly things. I had no idea till then, that that place of my own creation had taken such a hold upon me. It was well to be loose from that, and free for my Master's service.

After breakfast we left the old place; many people stood weeping by the roadsides; some ventured to speak, and others only thrust their hands into the carriage windows for a hearty grasp, without saying a word. It was indeed a sorrowful day, the remembrance of which even now makes my heart sink, though it is more than twenty-five years since.

In the evening we arrived at the house of some friends, who had kindly invited us to break our journey, and remain the night with them; and in the morning we proceeded on our way to Plymouth. When we reached the house, we found our furniture unpacked, and distributed in the various rooms, and the table spread ready for us to take some refreshment. The word "Welcome" was done in flowers over the door, besides many other demonstrations of kindness; but I am afraid we were all too sorrowful at the time to show our appreciation of, or to enjoy them.

We never settled in that house, and did not care to unpack anything more than necessary, or hang up the pictures or texts.

My work did not prosper here, for I found I was unequally yoked with strangers, and accordingly felt dry and wretched. I sent my resignation of Baldhu to Bishop Phillpotts, and with it my nomination and other necessary papers, saying that I would wait on his lordship for institution on a certain day.

At the appointed time I went to him, when to my great surprise, he very calmly said he could not appoint me to that district. I could not understand this, for as I had told him, I had only resigned conditionally, and reminded him that I had asked his permission to resign, for the purpose of taking this district.

"How can I consciously appoint or license you to anything in my diocese?" he said, looking me full in the face, and then in his courteous way he laid his commands on me to stay to luncheon, saying he would be obliged "if I would do him this honour;" he bade me walk in the garden, as he was busy, and would be occupied till luncheon.

I felt that I needed a little quiet and fresh air to get over this climax of my troubles—out of one living, and not into another; and that with a wife, six children, and three servants, with very little to live on. Here was a state of things! I had plenty to occupy my thoughts and prayers. I feared and mourned, above everything, lest God should be angry with me. "Oh, if I could only know this is the will of God, then I should not care a fig for all the bishops on the bench, and would not ask one of them for anything!"

I was soon roused from my reverie, by the presence of Miss C. P., the Bishop's daughter, who had come out at her father's request to show me the garden and the view. I had known this lady slightly for several years, and so she was not altogether a stranger to me, or I to her. She talked so cheerfully and pleasantly, that it came to my mind, "Perhaps after all, the Bishop is only trying me. He will not appoint me to this bare district, because he has something better with which he means to surprise me." This sanguine thought cheered me up greatly. At luncheon he was as kind and happy as if he had neither done anything dishonourable, or had any intention of doing so; so that I felt quite sure something good was coming. I began to wonder at intervals, "What part of the diocese I was to be sent to?—Where is there a vacancy?" and so on.

The Bishop was as friendly to me as he used to be in other days. After the repast, he summoned me to his study again. "Now," I thought, "I shall hear where I am to go;" but instead of this, he said that he was "much engaged, and must take leave of me."

I was more than astonished at this, and said, "I can scarcely believe that you refuse to appoint me!"

"I do then, most positively."

"But I have a copy of my letter to your lordship, and your answer."

"Then you may urge your claim by law, if you please."

"No, indeed, my lord, I do not think I will do that." And then, after a short pause, I said, "You have done for me what I could not dare do for myself, though I have often been tempted to do it."

"And pray, what is that?" he inquired.

"To give up parochial ministration, that I may be free to preach wherever I am led."

"Could you do that?"

"I could not do it conscientiously myself; but now that you have stripped me of harness, I will put on no more."

The Bishop made his bow, and I made mine; and that was the end of our interview. In my unconverted days I used to be an ardent and enthusiastic admirer of this man; his charges, his speeches, and especially his withering, sarcastic letters to Lord John Russell and others, who came under his tremendous lash, to my mind made him a great hero. His straight forward manner also commanded my respect, for, generally speaking, I had found bishops very smooth and two-sided, or rather both-sided; but in his ease there was no mistake.

It used to be a proud time for me when this Bishop came into Cornwall, and I was permitted to accompany him, and to act as his chaplain at the consecration of a church or burial ground, or to attend him when he went to a Confirmation. Sometimes I had the happy privilege of rowing him in a boat on the sea. He seemed to take such an affectionate and intelligent interest in my parish and my church work. He asked various questions about my neighbours, just as if he lived among them and knew all their circumstances. He struck me as a wonderful man, and I was his champion upon all occasions in my unconverted days. Notwithstanding this, he was too honest to his own views to favour me after my conversion.

On my return home without a license, I had but a poor account to give, and the future prospect looked very gloomy.

CHAPTER 26

Plymouth, 1855.

I occasionally preached in the parish church, and went to the daily Communion and the daily service. My spare time I occupied (it was like going back to brick-making in Egypt) in painting the church. I laboured for hours and hours to try and make this great chalk-pit of a place look somewhat ecclesiastical. All round the church I painted a diaper pattern, surmounted with a border, which went over the doors and under the windows. Then on the bare wall at the end I painted a life-sized figure of our Lord, as a Shepherd leading His sheep, taken from Overbeck's picture. This, together with a few other pictures of Christ, warmed up the building very well. Then for the chancel I had a most elaborate design.

First, there was a beautiful gilded pattern over the very lofty chancel arch, which I managed to reach by means of a ladder. Professional people need scaffolding and platforms, which I dispensed with, and accomplished the whole space in less time than it would take to put up all their needful erections. Inside the chancel I had twelve niches, with tabernacle work above them, for the twelve apostles; and these were all duly represented after a true mediaeval pattern.

The local newspaper made great fun of these paintings; and the reporter would have it, that "these lively saints looked very conscious of being put up there, and that they were constantly 'craning' their necks to look at one another—as if they would inquire, 'I say, how do you like being there?'" My favourite figure, St. John, upon which I bestowed extra pains, the provoking man would have it, was St. Mary Magdalene, leering at the apostle next to her, or at the one opposite—it did not seem quite clear to him which; but her head was down on one side in a bewitching attitude.

In the middle of the great undertaking I was called away for a few weeks. During this time the reporter came again and again, but saw no progress; he therefore put an advertisement into his paper to this effect:—

"Stolen or strayed, a monkish priest, who paints apostles. He is not to be found. Any person or persons who can give information concerning this absent personage, will greatly oblige."

My preaching was not acceptable in this church, neither was my connection with it; and my apostles were no better appreciated, for they were soon after whitewashed over, and disappeared like a dream. Sometimes, in damp weather, they were still to be seen "craning" their necks as heretofore (much to the amusement of the chorister boys) though with a kind of veil upon them. Doubtless, in a future generation, when the plaster begins to blister, some antiquarian will discover this "wonderful mediaeval fresco," and call the attention of the public to it.

My ideas and dreams about catholic advancement were thus brought to a calamitous end. This church to which I had come was one in high credit for much private and public devotion; but, alas! I found what I might easily have expected, that without spiritual vitality everything must be dry and dead! Dry and dead indeed it was. The conversation of these supposed ascetics was for the most part secular, and at the highest only ecclesiastical. Their worship, on which a great amount of pains and cost was bestowed, was but a form carefully prepared and carefully executed, as if critics were present; yet it did not, and could not, rise to spirituality. A lady presided at the organ, and had the teaching and training of the choir. Much of her own personal and religious character were imparted to the performances, which in tone and manner were admirable and precise. She made the boys understand the sense of the words they sang, till I have seen them even in tears during the singing. The "chaste old verger" (as our reporter called him), who headed the procession at least four times a day, up and down the church, was a very important and successful part of the machinery, and from him, up to the highest official, everything was carried out with exact precision.

But oh, how unsatisfying and disappointing it was!—to a degree which I was ashamed to own! How could I be so foolish, to give up a living, where there was vitality, though it was rough, for a superficial and artificial semblance of religion? In the book of Ecclesiastes we read, that "a living dog is better than a dead lion;" and though I had often quoted this saying, I never felt the truth of it so deeply as now. The dead lion and the dead elephant are quite immovable things for a live dog to bark at or fret about. It was a hard and trying time to me in that place. I could not see my way, or understand at all what was the Lord's will towards me. While in this state of mind I had a vivid dream. I thought that the ornamental iron grating, which was for ventilating the space under the floor of the church, was all glowing with fire, as if a great furnace were raging there. I tried to cry "Fire!" but could not. Then I ran into the church, and saw it full of people reverently absorbed in their devotions. I tried again to give the alarm, and cry "Fire! fire!" but I could not utter a sound. When I looked up, I saw thin, long, waving strings of fire coming up among the people through the joints of the floor. I called attention to this, but no one else could see it. Then I became frantic in my gesticulation, and at last was able to tell some of the congregation of the great fire which was under them; but they looked at one another, smiling, and told me to go about my business—that I was mad! I woke out of my troubled sleep in a very agitated and perturbed state. Since that, whenever I have seen or heard of churches, where Church and Sacraments are preached, instead of Christ, as the one way of salvation, I long to warn the people of the fire raging underneath, and to show them the way of the Lord more perfectly.

One day, when I was feeling more desponding and wretched than before, a lady called, and said she wanted to speak to me—would I come to her house for this purpose? I went, and she was not long before she opened the conversation by charging me with being uncharitable. "You say we are all unconverted."

I replied, "Of course, as children of Adam we are, till conversion takes place; there can be no mistake about that! But when did I say that you were unconverted? Is it not your own conscience that tells you that? When we preach to people as unconverted, those who are changed, and brought from death into life, know as well as possible that we do not mean them; and they pray for a blessing on the Word, that it may reach others, as it once reached them. They do not sit there and resent the charge, for they know what has passed between God and their souls, and are anxious for others to share the same blessing." She was silent; so I continued, "May I ask you the question. Are you converted? Can you tell me that you are?"

She replied, "I do not know what you mean."

"Well, then, why do you suppose that I mean something uncharitable or bad?"

"Because I know very well it is not a good thing to be unconverted. But," she added, "it seems such an unkind thing to put us all down for 'lost,' while you suppose yourself to be saved."

"You may know more about this some day, perhaps; but in the meantime will you allow me to ask you one thing: Do you believe in the Lord Jesus Christ?"

She replied indignantly, "Of course I do. Now, this is the very want of charity I complain of-the idea of asking me such a question!"

She was one of the Rev. —'s, (the confessor's) favourite devotees, and had been absolved by him for several years; the very idea of asking her if she believed in the Lord Jesus Christ, made her quite impatient, as well as indignant.'

I said, "Do not be angry with me, but what do you believe about Him?"

"Believe everything, of course! I believe the creed."

"Yes, I do not doubt that, for a moment. But do you believe that Jesus died for you?"

"Why, yes, certainly: how could I do otherwise; He died for us all."

"That is not the point. I mean, do you believe that He died; and that you have a personal interest in His death?"

She hesitated, and then looking at me said, "Do you mean objectively, or subjectively?"

"May I ask what I am to understand by these words?"

"Dr. — taught me that, 'Christ died.' is objective, and that 'Christ died for me.' is subjective."

"Very good indeed," I answered, "I like that very much; it is quite true. But it is one thing to know about subjective faith, and quite another thing to have it. Now I will come back to my question. Do you believe that Christ died for you?"

"You evidently mean something that I do not understand," she said, in a perplexed manner. Then looking at the crucifix on her table, I said, "What does that remind you of?"

"Oh, I pray before that every day, and ask the Lord to take my sins away."

"Then you do not think your sins are forgiven yet. How can you ask for forgiveness, and have it at the same time?"

"Do you mean to say then," she replied, with surprise, "that you have no sins?"

"Yes, I mean to say that my sins were atoned for, once for all, on the cross; and that, believing this, I have peace and remission of sins. My past sins are cast like a stone into the deep; and as to my daily sins of omission and commission, I do not take them to the cross like a Romanist, but to the throne of grace, where the risen and living Christ is now making intercession for me."

She was silent; and so was I, inwardly praying for her. Presently she looked up and said, "I do thank Him for dying for me. Is that what you want me to say?"

"Thanksgiving is an indication of living faith. How can I believe that
Jesus died for me, and not thank Him?"

"But I do thank Him, and it is very uncharitable of you to say, we do not thank Him; we all thank Him!"

She was gone again, and I wondered whether I should ever bring her back!

"You remind me," I said, "of three ladies of good position, whom I met last year. They all professed to thank God for Christ's death; but yet they had no peace, and were not satisfied. Seeing they were in real earnest, I proposed to go over the General Thanksgiving in the Prayer-book with them. They did so, and thanked God for creation, preservation, and all the blessings of this life, but above all—then as I emphasized this 'above all,' they said, almost together, 'That is where we are wrong. We have not 'put the redeeming love of God as shown in Christ's death, above all.' These three ladies found peace and pardon that same evening."

"That has been my mistake too," said the lady, interrupting me. "I have never put Jesus above all; but I do desire to do so, and that with all my heart."

"Then do so," I said, "and thank Him for His love in dying in your stead, and shedding His blood to wash your sins away."

"He shall have all my heart!" she exclaimed.

So saying, she knelt before the crucifix, and bowing gracefully and most reverently, she reproached herself for not putting Jesus first, and said, "Thou art worthy! Glory be to Thee, for Thy great love to me." Then she rose from her knees, and once more tuning to me, said, "Thank you so much! God bless you for your kindness and patience with me! I cannot tell you how much I thank you. Do you remember once preaching about Abraham offering up his son Isaac? You said, 'God the Father has done more than this for us; and yet how few cry to Him and say, "By this I know that Thou lovest me!"' I thought, and felt then, that you knew something which I should like to know; and I have been longing to speak to you ever since. Oh, I do thank you so much!"

"Dear friend, I cannot refuse your thanks, but I should like to see you thanking God more than you thank me."

I knew that she could sing and play, so, pointing to the piano, I asked her if she would sing a hymn. "Yes," she said, "I will. What shall I sing?"

"Find 'When I survey the wondrous cross,'" I said.

She did not need to find the music, for she knew it without; so, sitting down, she began to sing, till the tears came into her eyes, and her voice broke down. "I never knew the meaning of these words before," she said; "'Sorrow and love flow mingled down.' How could I be so blind and ignorant? 'Love so amazing, so divine,' does 'demand my life, my soul, my all!' O Lord, take it!"

After this, I had a few parting words with her, and pointing to the crucifix I said, "Remember Christ is not on the cross now. He died; that is past. He is risen, and has ascended up on high. The throne of grace is not the crucifix or the confessional, but where Christ sits—at the right hand of God; and we, as believers, may in heart and mind thither ascend, and with Him continually dwell. Have done, then, with this dead Popery; you know better now. Testify for the glory of God."

This lady's conversion vexed her husband greatly, and brought down the frowns and disapprobation of the reverend doctor; altogether, it did a deal of mischief in the camp. The "Sisters of Mercy" with whom she was connected were kept aloof from her contaminating influence, and soon afterwards were altogether removed from the place. There was one, however, a particularly hard-headed looking individual, who used to stare at me through her round spectacles whenever I met her, as if I were an ogre. I heard that she was a great mathematician. She looked like it; and evidently there was no fear entertained of her being converted. She and one other were left behind; but otherwise the house, which had been built at great cost, was empty. The lady was not allowed to speak to me any more; but I hope she continued to go to the true throne of grace, and not to the crucifix to a living, not a dead Christ.

All this, doubtless, was intended to sicken me of my reverence for the Catholic theory. I was evidently under an infatuation on the subject, which, for the time, nothing could dispel. I had some poetic or imaginary fancy of spiritual catholicity before my mind, which I supposed was something better than the fleshy spirituality of Methodism, to which I had taken a great dislike; but where to find this Utopia, or how to embody it, I knew not. These specimens of catholic people I certainly had no sympathy with; nor had I any patience with their hollow devotion and their studied imitation of Popery. I plainly saw that light could have no fellowship with darkness, or life with death. I was more and more convinced that when a man has more sympathy with dead Catholics than with living Dissenters, he is not a living soul at all. There is no necessity to go to one extreme or the other. I believe the reformed Church of England (in her principles, at least) occupies the middle path between these two extremes, with the excellences of both, and the faults of neither. I think I was permitted to be thus unsettled in my mind, because I did not keep to my work with a single eye to God's glory.

CHAPTER 27

Devonport, 1855.

I was at this time invited to preach in a church in Devonport, where it pleased the Lord to give blessing to His word. With this exception, my work was, generally speaking confined to individual cases. I will give an account of a few which present the most instruction and interest.

The first I will mention is that of one of the curates of the church in which I was asked to preach. At this time he was preparing for confession, and his self-examination had brought him to see and feel that he was a sinner. Under this course of preparation, the preaching of the Gospel had much effect upon him, and he came to tell me of his state. I was able to show him from the Word of God that he was in a worse condition than he supposed—that actually, by nature, we are lost sinners now. Under the operation of the Holy Spirit he was brought to feel this also, and was very miserable.

One day, while officiating at a funeral, the Lord spoke peace to his soul; so great was his joy, that, he said, he could scarcely refrain from shouting aloud in the middle of the service. After it was over he went about everywhere, telling of his conversion, and the Lord's dealings with his soul.

The result of this was that his fellow-curate (who was also preparing for confession) was awakened, and came to me in great distress of mind, declaring he "could not say he was converted," and that he was very unhappy. He acknowledged that he should not like to die as he was, and therefore knew he ought not to be satisfied to live in that state. However, when I got to close dealing with him about his soul, he said that though he could not say he was saved, he certainly thought that he was being saved by continual absolution and the sacrament. Upon this, I was enabled to show him that he did not go to the means of grace, or even to the Lord's table, because he was saved, but in order to be saved; and that he was working for life, and not from life. He gave up disputing, and was not long before he too found peace in believing.

The time was approaching for these two curates to go, as usual, to confession. They came together to ask me about it. I counselled them to go, by all means, to the reverend doctor, who usually received their confession, and to tell him in their own words how the Lord had convicted and converted them. I said that Bilney, one of the first martyrs of the Reformation, when he was converted, went immediately to make confession to Latimer, and by doing so he became the means of his conversion. "Go, by all means; you do not know what use the Lord may make of your testimony."

They went accordingly, but did not meet with the happy success of Bilney, for they were sent indignantly away one after the other for saying their sins were pardoned and their souls save, and that by direct and personal faith in Christ, without the intervention of a priest. The reverend confessor, unlike the honest Latimer, said these young men had come to mock him.

Notwithstanding these instances of usefulness and encouragement, I continued to be very unhappy, for want of more general work, and felt as if God had cast me off. I can now see that this testing and perplexing dispensation through which I was passing, was not altogether such a barren desert as I felt it to be at the time. It was fraught with many lessons, which have stood by me ever since, though I must confess I never revert to this period without many unhappy memories.

I will record one more lesson which I was taught in this place, and then go on to other subjects.

One warm spring day, while I was sitting in my house with the doors and windows open, a gentleman came running into it in great haste, somewhat to my surprise, he being a perfect stranger to me, and I to him. Standing in the passage, and looking into the room where I was seated, he said, "Sir, are you a clergyman?"

I replied, "Yes, I am."

"For God's sake, come; follow me!"

So saying, he went away. I immediately took up my hat, and ran after him down the side of the square, and noticing the gate where he turned in, I walked leisurely to the same place, and found him in the passage of his house panting for breath. He had run so fast that he could not speak, but made a sign to me to go upstairs; then pointing to a door, he bade me go in. On doing so, I saw at once it was a sick-chamber, and found myself alone in the presence of a lady, who was sitting up in the bed. I bowed to her, and said, "Can I help you?"

She said, "Oh, no! it is too late!"

"Too late for what?"

"I am dying; I am lost! I am lost! It is too late—too late!"

"But Christ came, and is present, to-save the lost."

"Oh, yes! I know all that. I taught it to others, but I never believed it myself. And now it is too late: I am lost!"

"Then believe it now! Why not 'now'?"

"Because it is too late!"

"While there is life there is hope! Lose no more time. 'God so loved the world, that He gave His only-begotten Son, that whosoever believeth on Him should not perish'" (John 3:16).

"That is not for me. I know that text very well, but it will not do for me. I am lost! I am lost! It is too late!"

While I was speaking I saw her falling over the side of the bed. Springing forward, I put out my arm, and, with her head resting on it, and her despairing eyes looking into my face, she expired. I could scarcely believe it, when I saw that flush on her face fade away unto the pallor of death. She was gone! I placed her poor head on the pillow, and rang the bell for assistance. Her mother and sister came in, saying, "Is it not dreadful?"

I said, "Look at her. She is gone. She said it was too late, and that she was lost for ever."

"Oh," exclaimed the mother, "it is most dreadful!—most dreadful!" This poor young lady used to be a Sunday-school teacher and district visitor; but she was never converted, and she knew it. She had full head-knowledge, but no heart experience, and thus she died in unforgiven sins. Lost—-for ever lost!

Notwithstanding this, and other solemn lessons which the Lord was teaching me at this time, I was still restless and unhappy. I felt as if my life, with its work, was cut off in the very beginning of its usefulness, and that there was no more for me to do. As the weather became hot with the advancing summer, I was more and more dejected in mind and body. I lived now among strangers, and had no settled occupation, nor could I apply myself to study.

One very hot and dusty afternoon, as I was slowly toiling up a steep hill, two women overtook me; and as they were passing, I heard one say to the other, in a very sad and disheartened tone, "I wish I had never been born;" and the other responded much in the same spirit, though I could not hear what she said. A fellow-reeling makes us wondrous kind, and has the effect of drawing out our sympathies. I followed these poor women, and when we were on the top of the hill, I spoke to them, and then added, "You seem very weary. Will you come in and take a cup of tea and rest a little?" They thanked me, and consented. So I took them into the house, and asked for some tea. While it was being prepared, I said to them, "I overheard you talking on the road as you passed me. Do you really wish you had never been born?" The poor woman who had uttered these words burst into tears; and as soon as she could command her feelings sufficiently, she told me her sad tale of sorrow and trouble. She was a soldier's wife, as was also the other, and they were both in the same distress. "Well," I said, "trouble does not spring out of the ground; and we may be equally sure that God, who sends, or at least permits it, does so for our good. One thing is certain, that if we humble ourselves under the mighty hand of God, He can and will lift us up, for He has promised to do so. He will make all things work together for our good, if we trust Him." I then asked them if they had given their hearts to God.

One of them said, "Ah, that is what I ought to have done long ago; I know a deal better than I do. I was brought up well, no mistake; but I was giddy, and went after the red-coats, and married an ungodly man, and now I am suffering for it."

"Dear woman," I said, "you may thank God for hedging up your path. He might have given you over to prosperity and a false happiness, or left you altogether. Thank God that it is not worse with you; and give Him your heart. Do you believe that the Lord Jesus died for you?" She would not speak. Then I turned to the other, who was also crying, and said, "Do you believe?"

"I did once," she said, in a dejected tone; "but I have gone back from everything."

By this time their tea was ready, so I refreshed them with it; and after that we resumed our conversation and united in prayer. They both gave their hearts to God. I found that they lived not far off, so I had the opportunity of seeing them from time to time, and was able to instruct and cheer them on their way. I can see now how God was speaking to me through these women; but somehow I did not hear or recognize His voice then.

About this time, my dear wife became very prostrate in health and spirits—so much so, that we felt anxious about her. I went to a famous physician, who was in the neighbourhood, and asked him to come and see her. He did so, and after careful examination, said that there was really nothing the matter more than that she was one of those persons who could not live in that limestone town in the summer. He said, "She will be perfectly well if you take her away into the country. You must do this at once, for the longer she remains here, the weaker she will be." He refused to take any fee, and said he would send a carriage at two o'clock, and that we must be ready to start by that time. This was more easily said than done; for where could I take the children, or how could I leave them at home? However, as the doctor was very peremptory, we prayed about it, and considered how we were to accomplish the task.

At this critical moment a friend arrived in his carriage, and said he had driven in from the country to bring some relatives of his to the train, and did not care to go back alone. "Would one of us, or both, take pity on him, and give him our company?" As soon as he heard of our position he greatly rejoiced, and said, "Come, all of you; I have plenty of room!" He took the invalid, with some of the children. I shut up the house, and followed with the others and the nurse, in the fly, which duly arrived at two o'clock. By five o'clock we were all out in the green fresh country, and our patient was already revived, and walking about the garden.

There happened to be a farm-house vacant, which we took, and removing some of the furniture, made it comfortable for the present. This we called "home" for a little time during my unsettled state.

CHAPTER 28

A Mission to the North, 1855.

When my family were all comfortably settled and surrounded by kind friends, I went off to the north of England, on a visit to a clergyman, who had invited me. He had already suffered for doing this on a previous occasion, in the diocese of Oxford; where the bishop took away his licence, because he had me to preach for him. The real cause of offence was, that there was a revival in the parish; and complaint was made to the bishop, that people were kept up till "all hours of the night, howling and praying." His lordship sent forthwith for my friend's licence; I advised him to send it, saying, "He will be sure to return it to you; but perhaps with a reprimand." Instead of this, the bishop kept it, and said that he would countersign his testimonials to go to another diocese. My friend was at first disgusted and disposed to rebel; but instead of this, he bore the treatment patiently; and went to another position and charge at G—, in the north of England.

Thither, nothing afraid, he invited me to come. In this part of the country I found a hearty lively people, something like the Cornish. Here I soon regained my spirits, and got to work in right earnest.

In this place a revival began at once; and every day we had people crying for mercy, very much in the way they did in Cornwall. Among others, there came to the church on Sunday afternoon, a tall Yorkshireman, in his working clothes. He stood under the gallery, in his shirt sleeves, with a clay pipe sticking out of his waistcoat pocket, and a little cap on his head. I fancy I can see him now, standing erect, looking earnestly at me while I was preaching, with his hand on one of the iron supports of the gallery. As the sermon proceeded he became deeply interested, and step by step drew nearer to the pulpit. He seemed to be altogether unconscious that he was not dressed for a Sunday congregation, or that he was the object of any special notice. After the sermon he knelt down in the aisle, and there he remained. I was called out of the vestry to go to him, but could not get him to say a word. I prayed by his side, and after some time he groaned out an "Amen," then he got up, and went towards the door. I followed him, and saw that instead of going along the path, he made across the graves in the churchyard, to a particular one; and then he threw himself on the ground, in vehement and convulsive emotion. He said something about "Edward," but we could not distinguish what it was. The sexton said that this was his son Edward's grave. Poor man! he was in great sorrow; but he kept it all to himself. He then went home, and shut himself up in his own room. His daughter could do nothing with him in his distress. We called several times to see him in the course of the evening, but in vain.

The next morning I called again, when his daughter told me that he had gone out early, and had not returned to breakfast. She appeared to be in a good deal of trouble, and said she had been to his mine to inquire for him, but that he was not there. All day long we searched for him. Some looked in the woods, half-expecting they might find his body on the ground, or hanging from a tree; while others inquired in every direction, with increasing anxiety, till the evening. Then, as we were returning home in despair and disappointment, whom should we see in the green lane between the vicarage and the church, but our friend. He was looking into the shrubs as if watching something; and when we came up to him, he turned to us with a radiant smile, and said, "The Lord is 'gude.'"

I said, "You are right, He is so."

"Yes, I am right, all right! thank God! Think of that! He saved me this day!"

"Are you coming to church to-night?"

"Oh yes, certainly I will be there."

"But," I said, "have you been home yet?"

"Oh yes, sir, thank you; my girl knows all about me."

That man was so manifestly changed, and so filled with the Spirit, that his old worldly companions were afraid of him. The publican of the inn he used to frequent was particularly so, and said he was frightened to be in the same room with him.

There was a great stir among the people in this place; for the fear of the Lord had fallen on them, so that they were solemnized exceedingly, and many were converted.

The vicar being somewhat timid, began to be afraid of what was going on; and wrote to ask counsel of a clerical neighbour at C—, who answered his letter by inviting him to come over, and bring me with him. He said that he wanted me to preach in his church on the following Friday evening, adding, "I have already given notice, and also read parts of your letter in church. I am sure the people will come and hear this man; I expect a large congregation. Be sure and bring him over; do not disappoint me on any account!"

Accordingly, on the Friday we appeared there, and in the evening I preached to a large and attentive assembly. Many were awakened, and some remained behind to be spoken with; others, who were too shy to do so, went home; and we heard the next morning that several had had no sleep or rest all night. Three men, whom we saw in the morning, had found peace. After this, we drove slowly back to G—, but a messenger had arrived before us, and said that I must come back again with him, for the bills were already out that I would preach on Sunday and following days at C——. The vicar was most reluctant to let me go, but under these circumstances, he at last consented; so I went back in the carriage the messenger had brought for that purpose.

At the Sunday morning service, the manner and tone of the people, and their eager attention, implied that something was going to happen. There was a deeply solemn feeling in the church, both morning and evening, which made it very easy to preach. In the course of my sermon, I know not why, I was led to Speak about the endless misery of hell; and some who were present said I asserted, "That there was a great clock in hell, with a large dial, but no hands to mark the progress of time: it had a pendulum which swung sullenly and slowly from side to side, continually saying, 'Ever! never!' 'Ever! never!'" *

______________________

* Both Bridaine and Krummacher have expressed somewhat the same idea. ________________________

This seemed to make a profound sensation among the people: many stayed to the after-meeting-they would not go away until they had been spoken with. Among others, the churchwarden came to me in a very excited state, and said, "What ever made you say, 'Now or never!—now or never!'?" He was like one beside himself with emotion when he thought of the pendulum which I had described. "Now or never!—now or never!" he kept on repeating to himself, till at last he went away. He was far too excited to talk of anything else, or to listen either.

Later on in the evening, we were sent for to come in all haste to his house. There we found him in great trouble of mind, and afraid to go to bed. After talking to him for a short time, he went on to say that he had a strange thing to tell us—that that very morning he was lying in bed (he thought he was quite awake), and looking at a little picture of the crucifixion which was hanging over the fireplace. While doing so he saw as plainly as possible some black figures of imps and devils walking along the mantelpiece with a ladder, which they placed against the wall, evidently for the purpose of removing this picture from its place. He watched them intently, and noticed that they seemed much troubled and perplexed as to how they were to accomplish their task: Some of the imps put their shoulders to the under side of the frame, while others went up the ladder; one, in particular, mounted to the top with great dexterity, to get the cord off the nail, but without success. Enraged at this, they made various other attempts, but all in vain, and at last they gave up in despair, if not something worse; for by this time they appeared furious, and dashed the ladder down to the ground, as if it were the fault of it, and not of themselves. In rage and disappointment, they passed off the scene.

Presently the bedroom door opened, as he thought, and who should present himself but "Paul Pry" (that was the name he had given to a Dissenting preacher in the village, who was a portly man, and always went about with a thick umbrella under his arm)—the veritable Paul Pry, umbrella and all, standing at the door. He said to his visitor, "What do you want here?" The phantom pointed to the picture over the mantelpiece, and said, in a quiet, confiding way, "Now or never! Do you hear, man? Now or never!" The man was indignant at this untimely intrusion, and bade his visitor begone; but, for all that, he still stood at the door, and said, "Now or never!—now or never!" He got out of bed, and went towards the door, but the figure disappeared, saying, "Now or never!—now or never!"

Then he got into bed again, and all was still for a little while, when suddenly the door opened a second time, and the vicar appeared, just as Paul Pry had done, and came towards the bed, as if with a friendly and affectionate concern for his welfare, and said, "My dear fellow, be persuaded it is 'now or never!'" Then, taking a seat at the corner of the bed, with his back leaning against the post, he went on talking, and saying, again and again, "Now or never!"

The poor churchwarden remonstrated in vain against being visited in this manner, and thought it very hard; but the vicar sat there, and persistently, said, "Now or never!" He became very angry, and bade him go out of the room immediately; but the vicar said, "Now or never!"

"I will 'now' you," he said, "if you do not be off;" and so saying he rose up in his bed; while the vicar glided to the door, repeating, "Now or never!" and went away. The poor man, in great distress of mind, turned to his wife, and asked her what could be the meaning of all this; but she only cried, and said nothing.

Then, who should come next but Mr. F——, a quiet man of few words. He had thoughts, no doubt, but kept them all to himself. He came gliding into the room, as the vicar had done, sat on the same corner of the bed, leant against the same post, and in 'the quietest way possible repeated the same words, "Now or never!"

"Do you hear him?" said the poor distracted man to his wife—"do you hear him?"

"Hear him? Hear what? No! nonsense! What does he say?"

"My dear, there! listen!"

"Now or never!" said the quiet man.

"There, did you not hear that?"

"No," she said, "I can hear nothing," and began to cry more copiously. He got up, and said he would take the poker and punish every one of them—that he would. The strange visitor made for the door, and, like all the rest, said, as he disappeared, "Now or never!"

The poor churchwarden continued in a most distracted state, and during the day met all his three visitors who had caused him so much anxiety—"Paul Pry," the vicar, and the quiet gentleman, none of whom looked at him or spoke to him as if anything had happened; but when he heard me say over and over again in the pulpit, "Now or never!" pointing, as it were, to the ghostly pendulum swinging there saying, "Ever!—never!" and inquiring of the people "Do you see it? do you hear it?" it seemed to bring matters to a climax. He said he turned and looked at the wall to which I pointed, and almost expected to see that solemn clock.

I did not wait to hear more, but kneeling down, I begged him to close with the offer of salvation "now." "No," he said, with a sigh, "I am afraid I have refused too long!"

"Don't say so! take it at once, 'now;' or perhaps it will be 'never' with you. A man does not often get such a plain warning as you have had. You had better take care what you are doing. 'Now!' why not 'now'?" He did accept salvation, and yielding himself to God, received forgiveness of his sins; and after that became a very different man.

He had, as may have been suspected from the above narrative, the besetment of drink, before his conversion, and it remained a trouble to him after. Conversion and forgiveness of sins do not put away present bad habits. Such a master habit as this requires a direct dealing with.

Zaccheus was a man who had been led astray by the love of money; when he was saved, he put his idol away from him at a stroke. This is the first thing to be done; and if it is done in the power of one's first love, it is a more easy task than afterwards. But it must be done with a firm and whole heart; not "Lord, shall I give the half of my goods to feed the poor?" but, "Lord. behold, the half of my goods I do give." "Behold, Lord, I do give up the world here, now." "Behold, Lord, I do here, and now, give up drink, anti will totally abstain from it henceforth." This is the first step; and the next is not less important, and that is to carry out the determination in the Lord's power, and not in our own. The resolution and determination once made, must be given over to the Lord to be kept by Him; not by our own effort and energy, but with perfect distrust of self and in dependence upon Him to enable us to keep it. Without this, there is no security whatever for anything more than temporary success, too often succeeded by a sorrowful fall. The flesh is too strong for us, and even if it were not so, the devil is; these two together, besides the lax example of the world, are sure to overpower the weak one. Young Christians need to put away at once the sin, whatever it is, that "so easily besets" them, or they will be entangled by it. There is no real and thorough deliverance, except by renouncing sin, and self too, giving up and yielding to the Lord.

That soul was saved; but it was a miserable bondage of fear in which he lived and died. He was brought home at last, like a wrecked ship into harbour, who might have come in with a good freight, a happy welcome, and an "abundant entrance."

The next day, Monday, we heard of other cases which were ordinary in their character, and therefore need not be detailed; but in the evening there was one which it will be instructive to mention.

It was that of a clergyman of private means who came to this parish as a curate; but he had given up "taking duty," because, he said, "it was all humbug reading prayers, and all that." He drove a tandem,' and smoked all day instead; nevertheless, he was the object of much and earnest prayer. He also happened to be at church the day I preached about the clock; and declared likewise that I said there was a clock in hell. The sermon had evidently made a great impression upon him. He came to church again the next day, and heard something else that he was unable to forget. After the service, as soon as I was free, he asked me to walk with him, to which I assented, though I was feeling very tired. We rambled on the beach, and talked about many things. I tried in vain to bring up the subject of my discourse. When I spoke about it he was silent; and when I was silent, he went off into other matters. He talked about Jerusalem and the sands of the desert, and the partridges, which, he said, were of the same colour as the sand. Was it from looking at sand always that they became that colour? Do people become alike who look much at one another? Is that why husbands and wives so often resemble each other? and so on. These questions made an impression on me, so that they always come up to my memory in connection with that evening's walk. Certainly, the apostle says that, "Beholding the glory of the Lord, we are changed into the same image from…glory to glory;" therefore there may be something in my companion's idea. But, however interesting the subject might be to consider. I was far too tired for anything else but real soul-to-soil! work, and therefore proposed that we should return home. We did so; and when my friend left me at the vicarage door, he said abruptly, "Will you let me write to you?"

"Certainly," I replied. "I will write to-night; but do not trouble to answer in person; send me a written reply. "I said I would. In a few minutes after I received a short note, the purport of which was, "How can I be saved?" It is a very simple question, yet one not so easily answered to a person who already knew the scriptural answer. However, I had a letter by me which Mr. Aitken had written to some one under similar circumstances; so, taking that for a model, I wrote according to promise, adapting and altering sentences to meet the present case. I sent the note, with a message that I would call in the morning. I did so, but found my friend was not at home. The landlady said, "Mr. F—- went out last night soon after he received a letter, and has not been home since." She became alarmed when she heard that we had not seen him. We too were taken by surprise, and did not know which way to go in search of him, or what to do. Presently we met the clerk of the church, who inquired if we had seen anything of Mr. F—; he had called the night before for the keys of the church, and had not returned them; so he (the clerk) could not get into the church to ring the bell or admit the congregation.

This threw some light on the matter; so we went immediately to the church, and with the vicar's keys entered by the vestry door. Looking about in all directions, we found our friend on his knees in the nave, where he had been all night. I went up to him; and, as he did not speak, I asked if I might pray with him.

He said, "Yes."

"What shall I pray for?"

"I don't know."

"Shall I ask the Lord to come down from heaven again and die on the cross for you?"

"No."

"Do you believe that He has done that?'

"Yes, I do."

"You do believe that He has died for you-for you?" I inquired, laying the emphasis on you—"for you, as if you were the only person for whom He died?"

"Yes; I believe He died for me."

"Do you thank Him for it?"

"No, I do not; I do not feel anything."

"That may be; but do you not think you ought to thank Him for what He did for you?" He did not reply.

"How can you feel anything till you have it? Or how can He give you any feelings till you thank Him for what He has already done for you? Make some acknowledgment."

"Thank you," he replied; and without another word he rose from his knees and went away. The bell was rung, the people assembled, and we had the service; but he did not remain.

Again he disappeared for the whole day, until the evening, when he came into the vestry, and said, "Will you let me read prayers this evening?" To this the vicar gladly assented; so he put on the surplice for the first time after several months, and went into church with us.

The fact of his reading prayers again, and more especially the manner in which he did it, attracted attention. The earnest tone and meaning he threw into the words of the prayers, and more particularly into the psalm, penetrated much deeper. One lady knelt down and began to pray for herself in the pew; others were riveted as by the power of the Spirit. All through the sermon, I felt that the Lord was working among the people, and at the close they were loth to go. Many more remained in the after-meeting than we could speak to; manifest was the power of the Spirit, and much good was done.

There was great joy in the little village that night, and for several days following the Lord wrought among the people. Many lasting mementos remain of this week's ministry, and of the weeks which followed.

Our reticent friend was changed indeed, and immediately gave up the tandem and the pipes. I do not think he has ever smoked since; he has had something better to do.

Smoking is an idle custom, and too often enslaves its votaries; and even if it does not become a dominant habit, it certainly teaches no lesson of self-denial. A Christian man needs not to seek relief in any such way. It is said to be very soothing when a man is in any trouble or anxiety; if so, in this respect it may be said to be next door to the beer-barrel, or to the use of spirits. If one man may soothe his feelings with this narcotic, another may stimulate them, when he is low and cheerless, with alcohol. The Apostle James says, "Is any merry, let him sing psalms." He does not say, Is any afflicted or low, let him smoke and drink! No; "let him pray," and depend upon God. Many a lesson which might be learned from God on our knees, is let slip altogether because we think there is no ham in relieving ourselves by self-indulgence. The flesh is a monster which is never appeased, much less subdued, by gratification.

Our friend put away the smoking, and sold his pipes of various kinds, which must have cost a considerable sum, for he realized eighty pounds by them. With this amount, and some addition, he was able to put stained glass windows into the already beautiful church in which he received his blessing. This suitable thank-offering was a lasting memorial of his gratitude, besides being an example to others, not only to give their hearts to God, but also to give up their besetments, whatever they might be, and in doing so be free for God's service.

This young man soon after was removed to a more arduous sphere, and carried great blessing thither; as he did also when he went from thence to a yet more influential and important place. Though now laid aside by ill health, he sends tracts and writes letters to many, and so continues to be, in the hand of the Lord, the means of winning souls; and in addition to this, sets an example of a holy and godly life.

Another little incident I must notice here. While I was still working in this place, I received a letter from home, telling me that they were all well, and very happy in the country, but that they wanted me back again, and thought I had been away quite long enough. Besides this, it was time to be getting summer things, for which they would want at least ten pounds. I had no money to send; and though I might have asked many kind friends, I felt a difficulty about it. I do not think it was pride. I had put myself and all my affairs into God's hands; and though I was not ashamed to tell our circumstances to any one who asked me, I made it a rule not to mention my troubles or wants to any but the Lord. I read the cheerful parts of my letter at breakfast, and kept the other till I went upstairs. There I spread the letter on the bed at which I knelt, and read to the Lord the part that troubled me. I was praying about it, when there came a knock at the door, and before I had time to say "Come in," my friend F—- entered. Seeing me on my knees, he apologized for intruding, and in his shy way put a ten-pound note into my hand, saying, "I am ashamed it is not more; but will you accept that?" With this, he made for the door; but I detained him, in order to show him the part of my letter I had not read in the morning. I said, "I was just reading it to the Lord; and look, while I was still on my knees, He has sent you with the answer. It is the exact sum I want, so do not apologize for it. I thank God and thank you. I will send this off at once."