The Biography of Robert Murray M'Cheyne Part 7

Surely in putting forth his hand to sow the seed of the kingdom, a man may even tremble! And surely we should aim at nothing less than to pour forth the truth upon our people through the channel of our own living and deeply affected souls.

After announcing the subject of his discourse, he used generally to show the position it occupied in the context, and then proceed to bring out the doctrines of the text, in the manner of our old divines.

This done, he divided his subject; and herein he was eminently skilful. "The heads of his sermons," said a friend, "were not the mile-stones that tell you how near you are to your journey's end, but they were nails which fixed and fastened all he said. Divisions are often dry; but not so _his_ divisions,--they were so textual and so feeling, and they brought out the spirit of a pa.s.sage so surprisingly."

It was his wish to arrive nearer at the primitive mode of expounding Scripture in his sermons. Hence when one asked him, If he was never afraid of running short of sermons some day? he replied, "No; I am just an interpreter of Scripture in my sermons; and when the Bible runs dry, then I shall." And in the same spirit he carefully avoided the too common mode of accommodating texts,--fastening a doctrine on the words, not drawing it from the obvious connection of the pa.s.sage.

He endeavored at all times to _preach the mind of the Spirit in a pa.s.sage_; for he feared that to do otherwise would be to grieve the Spirit who had written it. Interpretation was thus a solemn matter to him. And yet, adhering scrupulously to this sure principle, he felt himself in no way restrained from using, for every day's necessities, all parts of the Old Testament as much as the New. His manner was first to ascertain the primary sense and application, and so proceed to handle it for present use. Thus, on Isaiah 26:16-19, he began: "This pa.s.sage, I believe, refers _literally_ to the conversion of G.o.d's ancient people." He regarded the _prophecies_ as _history yet to be_, and drew lessons from them accordingly as he would have done from the past. Every spiritual gift being in the hands of Jesus, if he found Moses or Paul in the possession of precious things, he forthwith was led to follow them into the presence of that same Lord who gave them all their grace.

There is a wide difference between preaching _doctrine_ and preaching _Christ_. Mr. M'Cheyne preached all the doctrines of Scripture as understood by our Confession of Faith, dwelling upon ruin by the Fall, and recovery by the Mediator. "The things of the human heart, and the things of the Divine Mind," were in substance his constant theme. From personal experience of deep temptation, he could lay open the secrets of the heart, so that he once said, "He supposed the reason why some of the worst sinners in Dundee had come to hear him was, because his heart exhibited so much likeness to theirs." Still it was not _doctrine_ alone that he preached; it was _Christ_, from whom all doctrine shoots forth as rays from a centre. He sought to hang every vessel and flagon upon Him. "It is strange," he wrote after preaching on Revelation 1:15: "It is strange how sweet and precious it is to preach directly about Christ, compared with all other subjects of preaching." And he often expressed a dislike of the phrase "_giving attention to religion_," because it seemed to subst.i.tute doctrine, and a devout way of thinking, for _Christ himself_.

It is difficult to convey to those who never knew him a correct idea of the sweetness and holy unction of his preaching. Some of his sermons, printed from his own MSS. (although almost all are first copies), may convey a correct idea of his style and mode of preaching doctrine. But there are no notes that give any true idea of his affectionate appeals to the heart and searching applications. These he seldom wrote; they were poured forth at the moment when his heart filled with his subject; for his rule was to set before his hearers a body of truth first,--and there always was a vast amount of Bible truth in his discourses,--and then urge home the application. His exhortations flowed from his doctrine, and thus had both variety and power. He was systematic in this; for he observed: "Appeals to the careless, etc., come with power on the back of some ma.s.sy truth. See how Paul does (Acts 13:40), 'Beware, _therefore_, lest,' etc., and (Hebrews 2:1), '_Therefore_ we should,'" etc.

He was sometimes a little unguarded in his statements, when his heart was deeply moved and his feelings stirred, and sometimes he was too long in his addresses; but this also arose from the fulness of his soul. "Another word," he thought, "may be blessed, though the last has made no impression."

Many will remember forever the blessed Communion Sabbaths that were enjoyed in St. Peter's. From the very first these Communion seasons were remarkably owned of G.o.d. The awe of his presence used to be upon his people, and the house filled with the odor of the ointment, when his name was poured forth (Song 1:3). But on common Sabbaths also many soon began to journey long distances to attend St. Peter's,--many from country parishes, who would return home with their hearts burning, as they talked of what they had heard that day.

Mr. M'Cheyne knew the snare of popularity, and naturally was one that would have been fascinated by it; but the Lord kept him.

He was sometimes extraordinarily helped in his preaching; but at other times, though not perceived by his hearers, his soul felt as if left to its own resources. The cry of Rowland Hill was constantly on his lips, "Master, help!" and often is it written at the close of his sermon. Much affliction, also, was a thorn in the flesh to him. He described himself as often "strong as a giant when in the church, but like a willow-wand when all was over." But certainly, above all, his abiding sense of the divine favor was his safeguard. He began his ministry in Dundee with this sunshine on his way. "As yet I have been kept not only in the light of his reconciled countenance, but very much under the guiding eye of our providing G.o.d. Indeed, as I remember good old Swartz used to say, 'I could not have imagined that He could have been so gracious to us.'" I believe that while he had some sorer conflicts, he had also far deeper joy after his return from Palestine than in the early part of his ministry, though from the very commencement of it he enjoyed that sense of the love of G.o.d which "keeps the heart and mind." (Phil. 4:7.) This was the true secret of his holy walk, and of his calm humility. But for this, his ambition would have become the only principle of many an action; but now the sweeter love of G.o.d constrained him, and the natural ambition of his spirit could be discerned only as suggesting to him the idea of making attempts which others would have declined.

What monotony there is in the ministry of many! Duty presses on the heels of duty in an endless circle. But it is not so when the Spirit is quickening both the pastor and his flock. Then there is all the variety of life. It was so here. The Lord began to work by his means almost from the first day he came. There was ever one and another stricken, and going apart to weep alone.

The flocking of souls to his ministry, and the deep interest excited, drew the attention of many, and raised the wish in some quarters to have him as their pastor. He had not been many months engaged in his laborious work when he was solicited to remove to the parish of Skirling, near Biggar. It was an offer that presented great advantages above his own field of labor as to worldly gain, and in respect of the prospect it held out of comparative ease and comfort; for the parish was small and the emolument great. But as it is required of a bishop, that he be "not greedy of filthy lucre," nay, that he be "one who has no love of money" ([Greek: aphilarguros] 1 Tim. 3:3) at all, so was it true that in him these qualifications eminently shone. His remarks in a letter to his father contain the honest expression of his feelings: "I am set down among nearly 4000 people; 1100 people have taken seats in my church. I bring my message, such as it is, within the reach of that great company every Sabbath-day. I dare not leave 3000 or 4000, for 300 people. Had this been offered me before, I would have seen it a direct intimation from G.o.d, and would heartily have embraced it. How I should have delighted to feed so precious a little flock,--to watch over every family,--to know every heart,--'to allure to brighter worlds and lead the way!' But G.o.d has not so ordered it. He has set me down among the noisy mechanics and political weavers of this G.o.dless town. He will make the money sufficient. He that paid his taxes from a fish's mouth, will supply all my need." He had already expressed the hope, "Perhaps the Lord will make his wilderness of chimney-tops to be green and beautiful as the garden of the Lord, a field which the Lord hath blessed!"

His health was delicate; and the hara.s.sing care and endless fatigue incident to his position, in a town like Dundee, seemed unsuitable to his spirit. This belief led to another attempt to remove him to a country sphere. In the summer of this same year (1837) he was strongly urged to preach as a candidate for the vacant parish of St. Martin's, near Perth, and a.s.sured of the appointment if he would only come forward. But he declined again: "My Master has placed me here with his own hand; and I never will, directly or indirectly, seek to be removed."

There were circ.u.mstances in this latter case that made the call on him appear urgent in several points of view. In coming to a resolution, he mentions one interesting element in the decision, in a letter to me, dated August 8th. "I was much troubled about being asked to go to a neighboring parish at present vacant, and made it a matter of prayer; and I mention it now because of the wonderful answer to prayer which I think I received from G.o.d. I prayed that in order to settle my own mind completely about staying, He would awaken some of my people. I agreed that that should be a sign He would wish me to stay. The next morning I think, or at least the second morning, there came to me two young persons I had never seen before, in great distress. What brought this to my mind was, that they came to me yesterday, and their distress is greatly increased. Indeed I never saw any people in such anguish about their soul. I cannot but regard this as a real answer to prayer. I have also several other persons in deep distress, and I feel that I am quite helpless in comforting them. I would fain be like Noah, who put out his hand and took in the weary dove; but G.o.d makes me stand by and feel that I am a child. Will G.o.d never cast the scenes of our labor near each other? We are in his hand; let Him do as seemeth Him good. Pray for me, for my people, for my own soul, that I be not a cast away."

Few G.o.dly pastors can be willing to change the scene of their labors, unless it be plain that the Cloudy Pillar is pointing them away. It is perilous for men to choose for themselves; and too often has it happened that the minister who, on slight grounds, moved away from his former watch-tower, has had reason to mourn over the disappointment of his hopes in his larger and wider sphere. But while this is admitted, probably it may appear unwarrantable in Mr. M'Cheyne to have prayed for a sign of the Lord's will. It is to be observed, however, that he decided the point of duty on other grounds; and it was only with the view of obtaining an additional confirmation by the occurrences of providence, that he prayed in this manner, in submission to the will of the Lord. He never held it right to decide the path of duty by any such signs or tokens; he believed that the written word supplied sufficient data for guiding the believing soul; and such providential occurrences as happened in this case he regarded as important only as far as they might be answers to prayer. Indeed, he himself has left us a glance of his views on this point in a fragment, which (for it is not dated) may have been written about this time. He had been thinking on _Gideon's Fleece_.

When G.o.d called Gideon forth to fight-- "Go, save thou Israel in thy might,"-- The faithful warrior sought a sign That G.o.d would on his labors shine.

The man who, at thy dread command, Lifted the shield and deadly brand.

To do thy strange and fearful work-- Thy work of blood and vengeance, Lord!-- Might need a.s.surance doubly tried, To prove Thou wouldst his steps betide.

But when the message which we bring Is one to make the dumb man sing; To bid the blind man wash and see, The lame to leap with ecstasy; To raise the soul that's bowed down, To wipe away the tears and frown To sprinkle all the heart within From the accusing voice of sin-- Then, such a sign my call to prove, To preach my Saviour's dying love, I cannot, dare not, hope to find.

In the close of the same year 1837, he agreed to become Secretary to the a.s.sociation for Church Extension in the country of Forfar. The Church Extension Scheme, though much misrepresented and much misunderstood, had in view as its genuine, sincere endeavor, to bring to overgrown parishes the advantage of a faithful minister, placed over such a number of souls as he could really visit. Mr. M'Cheyne cheerfully and diligently forwarded these objects to the utmost of his power. "It is the cause of G.o.d," said he, "and therefore I am willing to spend and be spent for it." It compelled him to ride much from place to place; but riding was an exercise of which he was fond, and which was favorable to his health. As a specimen--"_Dec. 4, 1838._ Travelled to Montrose. Spoke along with Mr. Guthrie at a Church Extension meeting; eight or nine hundred present. Tried to do something in the Saviour's cause, both directly and indirectly. Next day at Forfar. Spoke in the same cause."

How heartily he entered into this scheme may be seen from the following extract. In a letter of an after date to Mr. Roxburgh, he says: "Every day I live, I feel more and more persuaded that it is the cause of G.o.d and of his kingdom in Scotland in our day. Many a time, when I thought myself a dying man, the souls of the perishing thousands in my own parish, who never enter any house of G.o.d, have lain heavy on my heart. Many a time have I prayed that the eyes of our enemies might be opened, and that G.o.d would open the hearts of our rulers, to feel that their highest duty and greatest glory is to support the ministers of Christ, and to send these to every perishing soul in Scotland." He felt that their misery was all the greater, and their need the deeper, that such neglected souls had no wish for help, and would never ask for it themselves. Nor was it that he imagined that, if churches were built and ministers endowed, this would of itself be sufficient to reclaim the mult.i.tudes of perishing men. But he sought and expected that the Lord would send faithful men into his vineyard. These new churches were to be like cisterns--ready to catch the shower when it should fall, just as his own did in the day of the Lord's power.

His views on this subject were summed up in the following lines, written one day as he sat in company with some of his zealous brethren who were deeply engaged in the scheme:

Give me a man of G.o.d the truth to preach, A house of prayer within convenient reach, Seat-rents the poorest of the poor can pay, A spot so small one pastor can survey: Give these--and give the Spirit's genial shower, Scotland shall be a garden all in flower!

Another public duty to which, during all the years of his ministry, he gave constant attention, was attendance at the meetings of presbytery.

His candor, and uprightness, and Christian generosity, were felt by all his brethren; and his opinion, though the opinion of so young a man, was regarded with more than common respect. In regard to the great public questions that were then shaking the Church of Scotland, his views were decided and unhesitating. No policy, in his view, could be more ruinous to true Christianity, or more fitted to blight vital G.o.dliness, than that of Moderatism. He wrote once to a friend in Ireland: "You don't know what Moderatism is. It is a plant that our heavenly Father never planted, and I trust it is now to be rooted up."

The great question of the Church's independence of the Civil Power in all matters spiritual, and the right of the Christian people to judge if the pastor appointed over them had the Shepherd's voice, he invariably held to be part of Scripture truth, which, therefore, must be preached and carried into practice, at all hazards. In like manner he rejoiced exceedingly in the settlements of faithful ministers. The appointments of Mr. Baxter to Hilltown, Mr. Lewis to St. David's, and Mr. Miller to Wallacetown at a later period, are all noticed by him with expressions of thankfulness and joy; and it occasioned the same feelings if he heard of the dest.i.tution of any parish in any part of the country supplied. He writes, _Sept. 20, 1838_: "Present at A.B.'s ordination at Collace with great joy. Blessed be G.o.d for the gift of this pastor. Give testimony to the word of thy grace."

Busy at home, he nevertheless always had a keenly evangelistic spirit.

He might have written much and have gained a name by his writings; but he laid everything aside when put in comparison with preaching the everlasting gospel. He scarcely ever refused an invitation to preach on a week-day; and travelling from place to place did not interrupt his fellowship with G.o.d. His occasional visits during these years were much blessed. At Blairgowrie and Collace his visits were longed for as times of special refreshment; nor was it less so at Kirriemuir, when he visited Mr. Cormick, or at Abernyte in the days when Mr. Hamilton (now of Regent Square, London), and afterwards Mr. Manson, were laboring in that vineyard. It would be difficult even to enumerate the places which he watered at Communion seasons; and in some of these it was testified of him, that not the words he spoke, but the _holy manner_ in which he spoke, was the chief means of arresting souls.

Occasionally two or three of us, whose lot was cast within convenient distance, and whose souls panted for the same water-brooks, used to meet together to spend a whole day in confession of ministerial and personal sins, with prayer for grace, guiding ourselves by the reading of the word. At such times we used to meet in the evening with the flock of the pastor in whose house the meeting had been held through the day, and there unitedly pray for the Holy Spirit being poured down upon the people. The first time we held such a meeting, there were tokens of blessing observed by several of us; and the week after he wrote: "Has there been any fruit of the happy day we spent with you? I thought I saw some the Sabbath after, here. In due season we shall reap if we faint not; only be thou strong, and of a good courage." The incident that encouraged him is recorded in his diary. An elderly person came to tell him how the river of joy and peace in believing had that Sabbath most singularly flowed through her soul, so that she blessed G.o.d that she ever came to St. Peter's. He adds "_N.B._--This seems a fruit of our prayer-meeting, begun last Wednesday at Collace,--one drop of the shower."

It should have been remarked ere now, that during all his ministry he was careful to use not only the direct means appointed for the conversion of souls, but those also that appear more indirect, such as the key of discipline. In regard to the Lord's Supper, his little tract explains his views. He believed that to keep back those whose profession was a credible profession, even while the pastor might have strong doubts as to their fitness in his own mind, was not the rule laid down for us in the New Testament. At the same time, he as steadily maintained that no unconverted person _ought to come_ to the Lord's Table; and on this point "they should judge themselves if they would not be judged."

When communicants came to be admitted for the first time, or when parents that had been communicants before came for baptism to their children, it was his custom to ask them solemnly if their souls were saved. His dealing was blessed to the conversion of not a few young persons who were coming carelessly forward to the Communion; and himself records the blessing that attended his faithful Healing with a parent coming to speak with him about the baptism of his child. The man said that he had been taking a thought, and believed himself in the right way--that he felt his disposition better, for he could forgive injuries. Mr. M'Cheyne showed him that nevertheless he was ignorant of G.o.d's righteousness. The man laid it to heart; and when Mr. M'Cheyne said that he thought it would be better to defer the baptism, at once offered to come again and speak on the matter. On a subsequent visit, he seemed really to have seen his error, and to have cast away his own righteousness. When his child was baptized, it was joy to the pastor's heart to have the good hope that the man had received salvation.

In connection with the superst.i.tious feeling of the most depraved as to baptism, he related an affecting occurrence. A careless parent one evening entered his house, and asked him to come with him to baptize a dying child. He knew that neither this man nor his wife ever entered the door of a church; but he rose and went with him to the miserable dwelling. There an infant lay, apparently dying; and many of the female neighbors, equally depraved with the parents, stood round. He came forward to where the child was, and spoke to the parents of their unG.o.dly state and fearful guilt before G.o.d, and concluded by showing them that, in such circ.u.mstances, he would consider it sinful in him to administer baptism to their infant. They said, "He might at least do it for the sake of the poor child." He told them that it was not baptism that saved a soul, and that out of true concern for themselves he must not do as they wished. The friends around the bed then joined the parents in upbraiding him as having no pity on the poor infant's soul! He stood among them still, and showed them that it was they who had been thus cruel to their child; and then lifted up his voice in solemn warning, and left the house amid their ignorant reproaches.

Nor did he make light of the kirk-session's power to rebuke and deal with an offender. Once from the pulpit, at an ordination of elders, he gave the following testimony upon this head: "When I first entered upon the work of the ministry among you, I was exceedingly ignorant of the vast importance of church discipline. I thought that my great and almost only work was to pray and preach. I saw your souls to be so precious, and the time so short, that I devoted all my time, and care, and strength, to labor in word and doctrine. When cases of discipline were brought before me and the elders, I regarded them with something like abhorrence. It was a duty I shrank from; and I may truly say it nearly drove me from the work of the ministry among you altogether.

But it pleased G.o.d, who teaches his servants in another way than man teaches, to bless some of the cases of discipline to the manifest and undeniable conversion of the souls of those under our care; and from that hour a new light broke in upon my mind, and I saw that if preaching be an ordinance of Christ, so is church discipline. I now feel very deeply persuaded that both are of G.o.d,--that two keys are committed to us by Christ: the one the key of doctrine, by means of which we unlock the treasures of the Bible; the other the key of discipline, by which we open or shut the way to the sealing ordinances of the faith. Both are Christ's gift, and neither is to be resigned without sin."

There was still another means of enforcing what he preached, in the use of which he has excelled all his brethren, namely, the holy consistency of his daily walk. Aware that one idle word, one needless contention, one covetous act, may destroy in our people the effect of many a solemn expostulation and earnest warning, he was peculiarly circ.u.mspect in his every-day walk. He wished to be always in the presence of G.o.d. If he travelled, he labored to enjoy G.o.d by the way, as well as to do good to others by dropping a word in season. In riding or walking, he seized opportunities of giving a useful tract; and, on principle, he preferred giving it to the person directly, rather than casting it on the road. The former way, he said, was more open--there was no stealth in it; and we ought to be as clear as crystal in speaking or acting for Jesus. In writing a note, however short, he sought to season it with salt. If he pa.s.sed a night in a strange place, he tried to bear the place specially on his soul at the mercy-seat; and if compelled to take some rest from his too exhausting toils, his recreations were little else than a change of occupation, from one mode of glorifying G.o.d to another.[12] His beautiful hymn, _I am a debtor_, was written in May 1837, at a leisure hour.

[12] Baxter's words are not less than the truth: "Recreation to a minister must be as whetting is with the mower, that is, only to be used so far as is necessary for his work. May a physician in the plague-time take any more relaxation or recreation than is necessary for his life, when so many are expecting his help in a case of life and death?" "Will you stand by and see sinners grasping under the pangs of death, and say, G.o.d doth not require me to make myself a drudge to save them? Is this the voice of ministerial or Christian compa.s.sion, or rather of _sensual laziness and diabolical cruelty_?"--_Ref. Past_. 6:6

Whatever be said in the pulpit, men will not much regard, though they may feel it at the time, if the minister does not say the same in private with equal earnestness, in speaking with his people face to face; and it must be in our moments of most familiar intercourse with them, that we are thus to put the seal to all we say in public.

Familiar moments are the times when the things that are most closely twined round the heart are brought out to view; and shall we forbear, by tacit consent, to introduce the Lord that bought us into such happy hours? We must not only speak faithfully to our people in our sermons, but live faithfully for them too. Perhaps it may be found, that the reason why many who preach the gospel fully and in all earnestness are not owned of G.o.d in the conversion of souls, is to be found in their defective exhibition of grace in these easy moments of life. "Them that honor me, I will honor," I Samuel 2:30. It was noticed long ago that men will give you leave to _preach against_ their sins as much as you will, if so be you will but be easy with them when you have done, and talk as they do, and live as they live. How much otherwise it was with Mr. M'Cheyne, all who knew him are witnesses.

His visits to friends were times when he sought to do good to their souls; and never was he satisfied unless he could guide the conversation to bear upon the things of eternity. When he could not do so, he generally remained silent. And yet his demeanor was easy and pleasant to all, exhibiting at once meekness of faith and delicacy of feeling. There was in his character a high refinement that came out in poetry and true politeness; and there was something in his graces that reminded one of his own remark, when explaining _the spices_ of Song 4:16, when he said that "some believers were a garden that had fruit-trees, and so were useful; but we ought also to have _spices_, and so be attractive." Wishing to convey his grateful feelings to a fellow-laborer in Dundee, he sent him a Hebrew Bible, with these few lines prefixed:--

Anoint mine eyes, O holy dove!

That I may prize This book of love.

Unstop mine ear, Made deaf by sin, That I may hear Thy voice within.

Break my hard heart, Jesus, my Lord; In the inmost part Hide thy sweet word.

It was on a similar occasion, in 1838, that he wrote the lines, _Thy word is a lamp unto my feet_. At another time, sitting under a shady tree, and casting his eye on the hospitable dwelling in which he found a pleasant retreat, his grateful feelings flowed out to his kind friend in the lines that follow:--

"PEACE TO THIS HOUSE."

Long may peace within this dwelling Have its resting-place; Angel shields all harm repelling,-- G.o.d, their G.o.d of grace.

May the dove-like Spirit guide them To the upright land!

May the Saviour-shepherd fed them From his gentle hand!

Never was there one more beloved as a friend, and seldom any whose death could cause so many to feel as if no other friend could ever occupy his room. Some, too, can say that so much did they learn from his holy walk, "that it is probable a day never pa.s.ses wherein they have not some advantage from his friendship."[13]

[13] [Greek: Ego men de katanoon tou andros ten te sophian kai ten gennaioteta oute me memnesthai dynamai autou, oute memnemenos me ouk epainein. Ei de tis ton aretes ephiemenon ophelimotero tini Sokratous synegeneto ekeinon ego ton andra axiomakariototaton nomizo.]

I find written on the leaf of one of his note-books, a short memorandum: "_Rules worth remembering._--When visiting in a family, whether ministerially or otherwise, speak particularly to _the strangers_ about eternal things. Perhaps G.o.d has brought you together just to save that soul." And then he refers to some instances which occurred to himself, in which G.o.d seemed to honor a word spoken in this incidental way.

In this spirit he was enabled for nearly three years to give his strength to his Master's service. Sickness sometimes laid him aside, and taught him what he had to suffer; but he rose from it to go forth again to his joyful labors. Often, after a toilsome day, there were inquirers waiting for him, so that he had to begin work afresh in a new form. But this was his delight; it was a kind of interruption which he allowed even on a Sat.u.r.day, in the midst of his studies. He was led to resolve not to postpone any inquirers till a future time, by finding that having done so on one occasion at a pressing moment, the individuals never returned; and so alive was he to the responsibilities of his office, that he ever after feared to lose such an opportunity of speaking with souls at a time when they were aroused to concern. Busy one evening with some extra-parochial work, he was asked if any person should be admitted to see him that night.

"Surely--what do we live for?" was his immediate reply. It was his manner, too, on a Sat.u.r.day afternoon, to visit one or two of his sick who seemed near the point of death, with the view of being thus stirred up to a more direct application of the truth to his flock on the morrow, as dying men on the edge of eternity.

We have already observed that in his doctrine there was nothing that differed from the views of truth laid down in the standards of our church. He saw no inconsistency in preaching an electing G.o.d, who "calleth whom He will," and a salvation free to "whosoever will;" nor in declaring the absolute sovereignty of G.o.d, and yet the unimpaired responsibility of man. He preached Christ as a gift laid down by the Father for every sinner freely to take. In the beginning of his ministry, as he preached the fulness of the glad tidings, and urged on his people that there was enough in the glad tidings to bring direct and immediate a.s.surance to every one who really believed them, some of his flock were startled. For he ever preached, that, while it is true that there are believers, like Heman or Asaph, who do not enjoy full a.s.surance of the love of G.o.d, yet certainly no true believer should remain satisfied in the absence of this blessed peace. Not a few had hitherto been accustomed to take for granted that they might be Christians, though they knew of no change, and had never thought of enjoying the knowledge of the love of G.o.d as their present portion.

They heard that others, who were reckoned believers, had doubts; so they had come to consider fears and doubts as the very marks of a believing soul. The consequence had been, that in past days many concluded themselves to be Christians because they seemed to be in the very state of mind of which those who were reputed to be believers spoke, viz. doubt and alarm. Alas! in _their_ case there could be nothing else, for they had only a name to live.

Some one wrote to him, putting several questions concerning conversion, a.s.surance, and faith, which had been stirred up by his ministry. The import of the questions may be gathered from his reply, which was as follows:--