His Days of Study for the Ministry
“Whose I am, and whom I serve.”
Acts xxyit. 23.
The city of Venice is built on clusters of islets, divided from each other by narrow and shallow channels of sea, up which the tide runs. These islets were once merely stretches of sand covered with sea-weed. .When the city was to be built, the builders did not seek to fill up these dividing channels, but conformed their plan to the nature of the site, driving in stakes and piles, and erecting houses, temples, palaces, and towers, alone: the margin. It is somewhat thus that the great Builder acts when He comes to rear up the new temple in a once wasted, desolate soul. He does not reduce souls to one level platform, and build a monotonous range of similar structures. He conforms the features of the new building to the previous outstanding characteristics of the man.
The Holy Spirit, by the pen of Paul, has used an illustration in Romans xi. 17, taken from the grafting of the branch of a wild olive tree into the stock on
INDIVIDUALITY.
which grew the branches of the Good Olive. He is speaking of believing Gentiles coming into a share of Israel’s spiritual blessings. Now, those well acquainted with gardening processes tell us, that, as the result of such an operation, the fruit of the wild olive tree is sensibly improved in size, if not in flavour, by the new sap, but that it still retains its specific peculiarity. The Gentiles, grafted by faith on the same stock as Abraham, do, nevertheless, retain their Gentile peculiarities of character, while they draw new life from the good stock of the good olive tree. So with souls born again. The grafted scion, the new man in Christ, in bearing fruit retains its specific characteristics; union to Christ does not efface the man’s peculiar intellectual qualities, but breathes new life and imparts new vigour into them. It is thus we account for the fact on the scale of a nation, that, when the life of God has come to that nation, it arises from intellectual torpor, and vigorously cultivates every form of civilisation, retaining all the while its individuality. On the same principle we see a soul after conversion rousing himself to the service of his Redeemer, and calling into more vigorous exercise every power of his being — and his peculiar gifts not least.
At a later period, he of whom we write was led to remark, that the Lord seems, even in grace, to preserve individuality. “I have had occasion to observe how God continues the same grace to different believers, grace peculiarly their own, so that in meeting them you know where you will find them,” When he himself was brought out of darkness into marvellous light, conversion did not make him intellectually say what he was not before, but it led him to seek the development of all his powers with intense energy. He did not imitate any other man or Christian, he sought to be what the Master apparently meant him to become. It was remarked of him in infancy, that while others were quicker and more active, he was one who took pains to be sure that he was right before he acted. When sent with a message up to the nursery, his more nimble companions often rushed down two or three times over with the wrong article; but when David was the messenger, he was sure to come back with the commission carefully executed. This feature of character, combined with perseverance, was more and more developed as he grew up in years. It led him, in general study, to get at the root of everything, if possible; it inclined him, in theology, to examine the principles of the divine administration, and to observe the analogy of faith, instead of hastily admitting a conclusion which one less anxious to be sure that he was right might have been content to draw. Indeed, his companions often thought him slow, as well as cautious, in his reasoning.
COURSE OF STUDY.
Manly fearlessness in maintaining what he believed co be right, was not less remarkable in him than this indomitable perseverance. And then his rare consistency and evident singlemindedness were felt by his fellow-students to impart peculiar weight to his conclusions, We might add also his gentlemanly bearing and kindly address; indeed, even little children soon perceived and appreciated his unselfish kindliness of manner and disposition.
We do not try to follow him throughout his eight years of preparatory study for the ministry; it may be better to give glimpses of his student life. He most conscientiously studied the usual branches, and attended the classes that other students attend who are preparing for the ministry in the Free Church of Scotland. His attention was given to Latin and Greek, to Natural Philosophy and the higher Mathematics,* besides other pursuits of a less severe kind. He studied Logic under Sir William Hamilton, and Moral Philosophy under Professor M’Dougall. Then followed, during four successive years, Theology in all its branches, under Dr Bannerman,. and Dr J ames Buchanan, and Principal Cunningham, while he pursued at the same time the study of Hebrew, and made progress in the cognate dialects also, under Dr John
* He retained such a liking to this branch of study, that when in China, he wrote home for a copy of Newton’s Principia, Duncan. In several of these classes he gained marked distinction; in every one of them, he made it a matter of conscience to be diligent and persevering. Xor was there any perceptible abatement of spiritual feeling. Many have found the glowing ardour of their souls damped by philosophical and even by theological pursuits; he felt the danger, and endured a conflict, but did not fall within it. For whether it were Locke’s Philosophy or Calvin’s Institutes, M’Intosh’s Dissertations or Edwards on the Will, Hume’s argument against Miracles or Owen’s Treatises, Demosthenes 01 Milton, he made it a rule first to pray over the book, and then to endeavour to use it for his Master. “To study all day in the presence of Jesus,” was his rule. In his note-book, he has penned in large letters, Eternity: Eternity* “Then he writes: — “Let me act more as if I were now in the next world looking back to see how I should have acted for the glory of Jesus. As D. Brain erd says, 0 to live ox the verge of Eternity! Would that I could continually dwell on its sides, in studying and following out every avocation!”
His motto, “Pray without ceasing,” occurs from time to time every year of his course; and as it seemed an impossible attainment to study very keenly and continue as spiritually-minded as before, he laid it down as a rule for testing his soul —” One atom of
SPIRITUALITY AKD STUD1.
spirituality of mind, lost by too great attention to study, can never be made up for by any amount of acquirement,” The question in such a case might be raised, Is not the acquirement itself, if a thing of duty, a really spiritual gain, although the feeling of spirituality be at the time weakened? Certainly he was stating a mighty truth when he wrote, “If the soul is doing all for the glory of God, then every particle of knowledge is turned into the gold of the sanctuary; while, as soon as the soul loses this single aim of God’s glory, all that may be acquired is but wood, hay, and stubble,” But never once does he hint at the idea of such acquirements being useless. On the contrary, he writes (April 1 846): —
“The student for the ministry is often inclined to lay aside his book of science, &c, and take up the word of God and pray; while the heavenly Master knows that such learning, kept in entire subjection to His own word, will tend to make the servant more of a polished shaft, by accustoming the mind to be exercised; and thus, by the effectual working of the Holy Spirit, will enable him to apply with all the more vigour and effect to the mighty work of preaching the Gospel.”
“When I go to Edinburgh, I think that I ought to begin to read the Bible through, as my acquaintance with it is very limited indeed. If my doctrine is not to be mine, but His that sent me, surely His revealed will must be my constant study; and let me endeavour to bring my faculties to bear upon it with all the force I can command, for surely God’s word is far more deserving of it than mathematics.
“The winter classes will take up much of my time and attention, so that I almost fear to enter them; I know how deadening is their effect. The glory of Jesus, and that alone, should be my ruling and guiding principle. So let me remember my motto — ‘Whose I am, and whom I serve.’ Let this be printed over every page, and seen in every action.
“I do not expect to be particularly distinguished, my talents being of no very high order. With truth, I may say with Moses, ‘I am not eloquent, neither heretofore nor since Thou hast spoken unto Thy servant, but I am of slow speech and of a slow tongue, This last part is just as if it were written for my encouragement. Let me, keeping this always before me, take good heed that I do not err as Moses did, in tempting the Lord under a false show of humility. Let me, however, bear in mind God’s promise to him — 6 And I will be with thy mouth, And where do we find Moses at a loss for words? The first five books of God’s holy word are from his pen. He did not fail in finding words to declare that Jesus was to come — ’ of whom Moses and the prophets did write/
ALL FOR THE GLORY OF GOD.
And what did the man of words (Aaron) do? Did he not confirm the children of Israel in their miserable idolatry?”
“Edinburgh, 3d November 184*5. — I am now again about to commence my studies. I feel the dangers; for, if I am to profit at all by them, it must be through a regular intense application. 0 Lord, grant me thy sustaining grace. Let the one motto be ever written up before me, ‘Do all to the glory of God.’ In studying mathematics, let this be my ruling desire, that my mind may be disciplined for the use of Jesus; in studying logic, the same; and in studying Greek. And may I have the strength of resolution to bear in mind to engage in prayer before commencing the business of each hour. The apostolic precept will assist me, by the mercy of God — ahiatfgotevxeah (‘Pray without ceasing’).
“I would likewise solemnly call to mind my dedication in July last, in which I, for my part, did engage to dedicate myself more entirely to God’s service, to seek to serve Him with more singleness of heart, feeling this to be my most reasonable service. The vows of the holy God are upon me,”
At the commencement of the session he has this memorandum: — “Let me seek to remember in prayer each of the professors whose classes I attend.”
His seeking the spiritual welfare of his fellow-students was a special means of preserving the spirituality of his soul.
“After the prayer-meeting in the College, continued with W. S. calling upon God; and after prayer, besought him to lay the things of eternity more to heart. Found that he had been putting something of his own. instead of Christ’s righteousness. Read part of Rom. x. on our knees before God,”
This is not the only time; it is a mere sample of its kind. So also is the following: —
“In the evening had a long conversation with a literary student. Confessed that he had not found peace in believing; that when he came into contact with Christians, there was a something which told him that all was not right within. Feared death. Sought to tell of Christ Jesus, of His mercy, and love, and grace, of which he said he had heard and knew well. Sought to encourage Him to wait upon God till light should arise.
“Feel that I ought to be more faithful to my fellow-students in general.”
Sometimes the struggle was severe, yet seldom was it in vain.
“Resumed regular study, which, as usual, I found to have a very steadying effect on all the powers of the soul.
“Find it a hard matter to combine the freedom of
E the Gospel with that constant fighting against corruption, which is the Christian’s calling,”
“At Professor Balfour’s morning Botany class; interesting as usual; propagation of plants and grafting.”
“Have been studying and reading from early this morning till late, and yet Christ Jesus and his salvation have been made precious,”
“Faith” (said Henry Martyn) “is to overcome, not to run away from, the world,” He quotes this saying, and in the spirit of it, we find him resolving — “I must seek this summer to give myself thoroughly to study mechanics, algebra, and trigonometry, Latin, and Greek.” He read the literature of the day, and our old classics; but in doing so, he invariably prayed over them, that they might help his future ministry. We scarcely wonder, when we know his high motives and aim, that he was able often to record such hours as the following, — “The Lord was with me in my studies, and to study has been joyful to my soul to-day. I intend to keep up my French and German.” “In study to-day, was enabled to prosecute it without * doing so in an atheistical manner- — not without sense of the presence of God.” “The word of God dwelt in my soul to-day. It was not difficult to study and attend the classes. Even the Rhetoric class, and the reading of Shakespeare, these seemed elevated to a higher region, by rny being able to engage in it, to the glory of God. Study, even the most close and effective, did not estrange me from God,.” (Edinburgh, January 2. 1851.) “Working in study with a view to man’s applause, or in comparison with others, is a galling bondage.” Once more, — a Examination day in the Natural Philosophy. The glory of thy master! whether ye eat or drink, or whatsoever ye do. The professor, and each of us students, must stand before the judgment-seat of Christ, where an examination for eternity will be held,”
He liked to think for himself, and to think out a subject. One of his remarks is to this effect: —
“An essential of true thinking is conclusiveness. Excogitating even is not thinking. Practically, a thought is of no value, except conclusive. It may be of value towards a thought, but it is of no intrinsic worth. A finished conclusive thought in the hand of a powerful aggressive mind is of great efficacy. Conclusive thought is truth.” {January 7. 1849.)
Far from undervaluing the cultivation of the faculties to the full, he sought to give good heed even to the lesser matters that might one day bear on the efficiency of his ministrations. “Whitefield,” he notes, “was not ashamed to attend to manner in preaching. He rebuked the neglect of the study of oratory at Oxford.” Again, — li All mannerism is hurtful for the holy ministry. Tones unnaturally drawn out, false raising and lowering of the voice,” &c.
Let us give a specimen of his appreciation of the higher literature. (July 1850.)
“I observe that there is a certain healthiness in the atmosphere of truly great minds, which invigorates and strengthens. There is even a moral nobility about such, which is not found among men of a lower order. Milton’s Paradise Lost I find also most grateful. It breathes an ennobling spirit.
“What I admire most in these men and their productions, is that air and reality of nobility which all true greatness bears with it as a necessary ingredient. They walk on a higher level, their step is more manly too than other men’s, and they cannot stoop to meanness.
“Stern unalterableness of purpose is a sublime feature of such characters; they call up the idea of the eagle, whose eye, as he soars, catches the minutest object, and marks each, but never swoops till a worthy quarry is discerned, whose fate is then fixed.”
Having been perusing one of Schiller’s works, he writes: — “Find that the ideas of truly great minds move one much in the same way as the grand in nature. The works of nature do not lead one directly away from God, but rather tend to bring one into the posture of a silent worshipper. Works of art, if very magnificent, may have the same tendency. But ordinarily the truth of God must be called to mind, in order to put those in their proper place.” “Engrossed, and more than delighted with Chalmers. Among other things, he measures out so palpably for one the littleness of his own mind and contractedness of his own heart. This influence on the mind amounts almost to fascination. Was led to give God thanks for creating such a spirit among the sons of men, and for bending that spirit to seek His glory as his highest aim.” On Demosthenes: “Two or three hours of Demosthenes. Struck with the directness of his style of address. No swerving aside for mere declamation, no mere flowers or ornament, every word and sentence bears directly and potently on the point which he wishes to carry. His lofty and fervid tone has an elevating effect.” At another time: “In the evening, twenty pages of Demosthenes. Healthful as usual.” Meeting at the house of his brother-in-law, Mr G. F. Barbour, a living writer, Isaac Taylor: “Struck with his kindness and the intellectual stimulus of his conversation,” Once more: “Reading Calvin’s Institutes. Mind almost sensibly expanded in reading — the ordinary effect of reading that noble author!”
He rose early in the morning, and his care was (like M’Cheyne), “Never, if possible, to meet the creature
EARLY AND LATE WITH GOD.
till he had met the Creator.” Two hours were spent in prayer and reading the Word; and if he was interrupted, or if he failed to get time for these hours, he used to feel “the loss of his morning’s manna” all throughout the day. While travelling on the continent in ]850, “Sought the face of the Lord before starting” or something to this effect, is a common entry in his journal. He added to this occasionally, “Two hours of the Hebrew Bible,” If it was one of his special days of fasting and prayer, he sometimes rose at five, or earlier, and would note afterwards, “The day seemed very short.” These hours brought in “spiritual affluence, and made him happy as a prince” while busy at his studies the rest of the day. And so he would retire to rest at night in serene repose on the everlasting arm. One evening, in Nov. 1851, it is noted in his journal,” Went to rest singing
€l Friends the fondest should not keep me,
Jesus loves me more than they.
I would be where J esus waits me,
I would be where Jesus is — 4
All too long have we been parted,
Let my spirit speed to His I”
lines which he uttered when sinking back into the Everlasting Arms on his deathbed. Truly his every evening’s repose was a real readiness for the eternal rest.
Not less were the other hours cairn and holy. “Came home with my heart somewhat heavenly. After dinner sung Psalm cxliii.” (Jan. 1851.) He delighted in praise. Awaking one morning (Vjth April 1851) at five, he hears the birds at their early song, and thinking of it as their morning hymn, asks himself,” Is not this a challenge V He used often to sing at ordinary times, as a song of praise, the thirty-fifth paraphrase: —
11 ‘Twas on that night when doomed to know,” &c. And to svreeten his praise, he was at great pains to learn the use of the accordion or concertina. And then. The Word was ever at hand. Jan. 1846. — (c Already it seems a friend with whom I would not part, no not for worlds.” Jan. 1847. — One of his new year’s resolutions is, “A good proportion of the best part of my time to be devoted to secret prayer and the other is, “A very close and constant reading, and as deep and prayerful a study and meditation as he can give to the Holy Scriptures.” To him the Word was really u light and lamp and (says a friend) his life was an illustration of the words, “When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest. it shall talk with thee” (Prov. vi. 22). Arriving from a journey, he was to be found taking “food for his sour’ ere ever he cared for bodily
THE WOKD OF GOD.
refreshment; and at midnight, if he happened to be sleepless, he would arise, strike a light, and fill his soul with thoughts of God from God’s own word, and then lie down again. One of his petitions, adopted from a friend,* was, “0 Lord, cast me into the mould of Thy word.3’ He comes from his class to his lodging, and spends half-an-hour at the word.” Some ingots from the Scripture mine.” We find him noting, u that OEcolampadius delighted in the Old Testament Scriptures, which,” says he, “is at present my pasture-ground. There is a peculiar joy in finding Christ there.” One Sabbath evening, “spent the whole of it in reading in the Hebrew, that grave and beloved language.” Averse would at times be sufficient. “c Be filled with the Spirit) has shone into my heart like a sunbeam, and has abode with me some days.” (1 846.) When at Bonskied (October 1 852), riding up Glen Tilt, his spirit was filled by the grandeur of the scene; and as a fit companion to it, the Word was in his hands: “Can read nothing but the word; it is my morning, noon, and night portion.”
It was his custom, with those fellow-students who enjoyed his most familiar intercourse, occasionally to
* I believe this friend was the late Mr Wodrow, who so deeplyloved Israel, and who was led to take special interest in Israel, by simply following the teachings of the word of God. stop the current of conversation or study by proposing some such question as — “Let us now tell each other what we may have observed in any of our number which would not have been seen in the Master.”
If anything more was needed to open up to us a view of his youthful soul, able while in the verythrong and bustle of classes and studies to keep in close fellowship with the Son of God, it may be found in the subjoined extract from a meditation, March 1847. Having referred to the bitterness he had felt when for any time not sensible of the presence and love of God, he turns to meditate on Christ forsaken: —
“May it not be said that Jehovah never yet stirred up all His wrath against sin, except in that awful hour when Jesus cried, ( Eli, Eli, lama sabachthani! ‘For when the angels fell, Jehovah’s anger was kindled, and they were cast into hell; but whilst they have progressively to experience that wrath through eternity, whose full expiation they yet never reach, Jesus, on the other hand, during His life, in the garden, and on the accursed cross, must have borne the awfully compressed, yet complete, essence of God’s infinite wrath against His people’s sin. Truly the furnace of divine wrath must have been at that hour seven times heated.
HIS LOVE TO CHRIST.
“J esus Christ — the Lord J esus Christ! O how glorious his person, how holy is He! What would my life be without Jesus? O I believe from the love which God my Father has put into my heart to Jesus, my dear, dearest Saviour and Kedeemer, that were He to withhold altogether my Beloved from my sight, I should pine and die. Oh I am sometimes sick of very love. My Beloved appears to me at times, when His hand is laid on me, when His left hand is under my head, and His everlasting arms are around me, white and ruddy- — the chiefest among ten thousand. ‘His mouth is most sweet, yea, He is altogether lovely, ‘My beloved is mine, and I am his. He feedeth among the lilies.” The love of Christ, it passeth knowlege, Jesus, my Lord, has the inmost recess of my heart without a rival. No friend can possess that chamber. Oh no! I would not have another beloved in that chamber; no, not for worlds. How easily could I exist without all my other friends, if I had only Christ. How soon should I die away if J esus were torn from me. I might die for several of my friends; nay, I feel as if, were many of my brethren in Jesus to be in imminent danger, I could sacrifice mv own life to save theirs; but Oh, Christ always has my life. I would this day put it entirely in His hand. ‘To me’ — O thou poor sinner — thou hard-hearted one — thou obstinate one — thou carnal, unclean one — but who art clothed in the blood-bought garment of J esus’s Righteousness — ’ to me ’ — even to me, a vile, chiefest sinner — ‘to live is Christ, and to die gain, ^vvso/iai ds 1% ruv dvo, rfo eirsQufifav ecav Big rb avaXvtfai, xal <5vv Xg/<rr£) zJvaf KoXktiyag paXkov Ttgsfotov,” (Phil. i. 23).
It is not often that a student’s life has many incidents; but in the present case we find some of special interest. His excursions, in the weeks of recreation, were generally to spots that possessed attractions, and when this was not the case, the style of his visits often threw interest into them.
Of course, his native place, Perth, was one of these spots; and there we find interesting notices of his visits to the neighbourhood ; —
“Walked to Meihven. The Lord enabled me to speak to many poor souls as I met them on the road.” “Called on Mr Milne. His prayer for me and my future success in the ministry deeply affected me,” “Walked with J. Maxton” [a friend in Christ, now in glory] “in the woods. Had the word and prayer with him.”
One day in harvest, finding by the roadside a woman cutting grass, he plucked a head of wheat, and told her how a corn of wheat must die before that beautiful head, could spring up; and so Christ must needs die ere we could be saved. She seemed
COLLAGE — SPRINGLAND.
astonished, and he went on his way, praying that the Lord might send His word to her heart.
At another time: — “A sweet walk in the afternoon among my heavenly Father’s works. They were eloquent in His praise. The clouds seemed as His chariots. The clear blue Grampians never seemed so lovely,” “Yesterday went to Collace, and met Mr A. and J. Bonar, and Mr Cumming. Since then, have been impressed with the great importance of the minister of Jesus having much anxiety for souls. O to be like Jesus, weeping over souls. A. B. spoke of this.”
3d October 1851. — At Bonskied, near Pitlochrie. One could almost wish that the days of boyhood, so full of life and confiding hope, were back again; but then was I not living without God, without Christ, and without hope, in the world?”
Vdth October, Springland. — “Here am I in the very room where my adorable Lord manifested the fulness of His 4ove, mercy, beauty, and glory, to my soul, which He rescued out of the horrible pit and miry clay. O how sweet was His love to my soul. O how did He fill me all the day, in this sweet room and everywhere, with His overcoming love! How was it continually with me, a kind of sweet amazement of love! How did I tremble whether it could be all true. (I sat under His shadow with great delight, Since then, I trust, my love, if quieter, is not less true, and it is more established.
In July 1852, he and his friend Mr Oswald Allan were coming up the magnificent Pass of Killiecrankie, when his eye caught the glare of flame. They hurried on, and reached Bonskied just in time to aid in extinguishing a fire. “We saw the power of God in wind, and flood, and fire, during that visit,” says he; for there came on a pouring rain and a mighty blast that uprooted trees by hundreds. He stood on the roof, near the burning rafters of the offices, and by his coolness in giving orders, was a chief instrument in preventing the spread of the flames.
Once more, at that same spot: — “The Lord drew very near. Had delight in thinking that every line of the hills was fashioned by His hands, and that He himself admired and rejoiced in their beauty and power; also that He always dwelt among them as the Omnipotent God. My soul made its boast in Him; it seemed for the time so natural to glory only in the Lord,”
But now we return with him to Edinburgh. There this zeal often burst forth on Sabbath evenings, as he passed up or down the High Street, and saw the open door of the tavern or pie-shop. He frequently walked in, with his Bible in his hand, spoke to the Sabbath-breakers, and over the counter calmly
SOLDIER IN QUEEN’S PARK.
and kindly entreated them to listen to the call of Christ.
One of the friends of his youth tells an anecdote of those days illustrative of a distinguishing feature of his character, namely, how readily he could pass from the apparently most boisterous physical exertion, to the most solemn and calm dealing with souls. Delighting as he did in vigorous exercise and gymnastic feats, he one day, in a walk with two companions, joined for a few minutes in the amusement of leaping over the stile at one corner of the old Queen’s Park. While his companions failed, he cleared the stile so easily and gracefully, as to draw forth the admiration of a dragoon who stood by. When about to walk on, Mr S. turned to this soldier, got him into conversation, and spoke of the perils and the honours of a life like his. Then suddenly, drawing himself to his full height, he exclaimed with deep feeling, “There’s something far better yet! It is, to be a soldier of Jesus Christ. Are you that P The dragoon looked with wonder on the man of muscle and sinew who could thus speak to his soul, and shook hands at parting evidently deeply interested. The narrator adds, “Scenes like these were continually occurring; but this power of gracefully turning every little event into a means of usefulness could exist only in one whose natural atmosphere was the love of God, and in whose soul there was an uninterrupted gravitation towards his divine Saviour,” The same friend remarked, that it might be said in like manner of his intellectual being, “There was but a step between the eagerness of metaphysical argument and the fervency of prayer,” during the days of his closest study.
He had a district which he regularly and anxiously visited, and from which he had some fruit; but beyond this sphere we find his labours extending. At one time it is to the Magdalene Asylum — “Felt as if I could have pleaded for hours with them to come to J esus.” At another time it is to the Prison — “Trust that my Saviour opened my mouth in some measure,” At another, he visits Bricletvell, where he felt “calm liberty; “” assuredly He granted me His power and presence in my own soul,” Then he gets an opportunity in the Castle of attending the prayer-meeting of some faithful soldiers. Next, he is at a bookshop, “purchasing Castell’s Oriental Lexicon, with a view to the study of the Syriac New Testament and speaking to the man from whom he buys it, and to others in the shop, on eternal things. And then we find him at Salisbury Crags, ei calling on the Lord there,” One morning he goes out with his Professor to measure with a barometer the height of Arthurs Seat; another morning, in his walk there, he finds “an unexpectedly sweet moment of
COESTORPHINE HILL.
prayer.” He climbs the Pentland Rills, and some time after he is on the shore at Leith. “Why have I not a walk with God as close as M’Cheyne’s?” is a’ question he is revolving in his mind,” and he meditates till his heart burns. Then we meet him at Rathoy conducting a prayer-meeting, at the close of which “one remained to speak with him and another day, he walks by the seashore to Cramond, breathing upwards desires and longings. He returns from a prayer-meeting in Dalkeith, feeling “as it were an infinite complacency in the Divine Being.”
One other stroll: — ““Walked to Corstorphine Hill in the evening, for meditation. Got there, what I looked not for, some discovery of my utter loathsomeness in the sight of God. The unbelief of my nature, the hideous spectacle of ungodliness, of inherent enmity against the holiness of the Lord of Sabaoth, was almost too much for me to bear; but found great relief in remembering that Jesus had taken me from hell itself, and in just looking up, as if I had never looked before, to the glorious Immanuel. Could have willingly remained in this Bethel longer, but the evening was fast closing, and the air was cold. Thought of the time when Jesus would come and take my soul to the mansions of glory prepared for the poor sinners redeemed from sin and hell; when the old man will be for ever divorced, and Jesus will come and lead me to the marriage supper.”
The scene is varied by the visit of a beloved mother, which draws forth the prayer,” May I be the means of quickening the divine life in her soul, and may she also be the means of leading me nearer to Jesus/5 Or yet more, a letter comes, bringing good news from a far country. It is the morning of April 24. 1846 : —
u 2Mh April — Blessed news to-day, which has made heaven glad. My dear brother A. in India seems to have been brought to J esus. When I heard of it I could only weep tears of joy and thankfulness. The Lord seems to have brought him in without much instrumentality, so that he is the more a great monument of free grace. His letter breathes a humble and teachable spirit. 0 blessed Father, preserve him from all temptation which might prove too strong for his present faith; but 0 how glorious to Thine own name that now he can be left to Thy gracious care, not as a rebel against Thy law, but as a son! 0 Lord, give him a deeper view of sin than I have had: that he may be a great light, for then also will he have a stronger and a deeper love to the Lord Jesus. Glory, glory to the Lord Jehovah, for He hath triumphed gloriously,”’
INCIDENTS.
In 1851, he is surprised by a pleasant visit from a college friend, Mr A. Anderson, who once was carried away with the unsatisfying plausibilities of the theology taught by Maurice and Kingsley, but who is now rejoicing in the bloodshedding as all his hope.* At another time, he passes a pleasant evening with Rajahgopaul from Madras, a convert and a preacher of the cross; hears Dr Duff preach; returns to work in his district, when study permits. In that district a soul tells him that, “it has been creeping upon her that she is not safe yet and soon after, Bunyan’s “Jerusalem Sinner Saved” convinces her that her sins are not too great to keep her away from Christ, who, she finds, “is now coming and going in her heart; and Oh! the conversation He has in our hearts is sweet,”
In May 1847, we find him still keeping in view the winning of souls.
u May 2.- — In seeking to win souls to Christ, or to lead the Lord’s chosen ones to live more entirely unto Him, or lastly, in stirring up thine own soul, endeavour always to take the very highest ground, and yet in the very humblest spirit. The higher, O my soul — the more spiritual thine argument — it is easier throu gh grace for thee to take a lower place in the declaration of it. The being ‘all things to all men’ does not,
* See that valuable and able memorial of him, “Life in the Spirit.” by Kev. Norman L. Walker, Dysart. perhaps, so much depend on choosing parts or phases of the doctrine which will not offend the mind of another man, but rather in one’s own spirit being so humbled under a sense of the weight and glory of his argument for Christ, that he gives it in such a way as makes another see that in his own view he is only on a level, or even far below himself; and thus is he brought down, and through grace will acknowledge the power of the argument for Christ. Ee not, therefore, over-careful of finding analogies from the things of this earth, from philosophy, &c.; but take the highest ground, use the most potent engine,”
In 1847 and 1849, he visited John Bannerman, Esq., where he often met with the Rev. Peter M’Bryde at Rothesay, and heard from him much of God’s work, and learned more of God’s word. “I came away as one filled with new wine.” He does not come to enjoy the scenery or the climate only, but as he sits down after arriving, he reminds his soul:
“Now, consider well what thou canst do for Christ. Thou hast been saved from an otherwise inevitable doom. The devil and his angels no doubt thought, 1 Ah! we have this soul;’ but one greater than he said, 1 Redeem from going down to the pit, for I have found a ransom, Yes, a marvel-working God did see thee when a child given over to foolishness. How often did He say of thee, f Foolishness is bound up in the
SELF-INQUIRY.
heart of the child, He saw thy stubborn disposition, the malignity of thy natural mind, the jealousy of thy heart even in trifles. If He have given thee perseverance, then hast thou abused this to persevere in sin. And even since thy conversion, how often hast thou sinned against Him. The Lord thy Redeemer has sometimes brought thee into His banqueting house, where His banner over thee was love; but again hast thou returned to folly. Forgiven much, how much shouldst thou love! 0 what a towering love shouldst thou have!”
From time to time he pondered solemnly his calling to the ministry. We may give another example of his self-inquiry, in addition to those that have already been presented.
“October 12. 1848. — With the near prospect of entering the Hall, I would once more put the question, Have I a call to the holy ministry?
“I cannot doubt that the Lord has savingly called me to Himself. Amidst many sins, and doubtless amidst much undiscovered iniquity, the love of the Father, Son, and Holy Ghost has been, I cannot doubt, the solace of my heart for some years, as well as the hope of being one day with the Lord altogether, to see Him as He is, and to be made altogether like Him. For I feel that my home is to be with Christ in heaven. When I remember the foundation of His righteousness, my heart often leaps within me. Living to the glory of God was in my unconverted days a mere name, but I should be denying the grace of the Lord, did I not say that, since my conversion, it has been one of the chief ruling desires of my heart. Love to souls has been many times as the breath of my spiritual life, and a spring-tide of love to His people has often risen in my soul.
“If truly called to the ministry, may I be baptized with the Holy Ghost, and may there be kindled in me a burning flame fed by the precious oil of His communicated grace, that I may live to and preach Christ Jesus and Him crucified. My only resource in His holy overpowering presence is to hear Him say, * Without Me ye can do nothing/”
“January 2. 1849. — May I never this year meet the creature till I have met the Creator. Fear that Jesus has been a stranger of late to my soul. Not that nearness to my Father which I believe He is pleased to give His children: little of the bright transforming power of God in my soul. Where His electing love is realised, it seems as if one golden vial of it were more than the creature could sustain.”
“May 1849. — Read Baxter’s Saint’s Rest. It was as a pool dug in Baca, on the road to Zion hill. Was enabled with a peculiar sweetness to feel that to Zion I was bound; that thither my soul was hastening on,
VISIT TO ARRAN.
though still feeling carnality, selfishness, and pride oppressing me.
“Meditating on Eph. i. 4, &c, and found it sweet and soul-filling. Baxter seemed nothing to the precious word of life, and its heavenly manna Christ J esus, the yea and amen of all the promises.
“What will the inheritance be, when its earnest is the Holy Ghost.
“I think that this evening I got a pomegranate from the garden of the New Jerusalem. What must the full harvest of the fruits of glory be?
“29th May. — -The work of the Holy Ghost seems wonderful; His condescending love.
“Sd June. — God’s wisdom and glory in His works have been very precious to my soul of late: His firmament, sun, moon, and sky; full rich verdure of the trees, every leaf.
“20th June. — Trials are apt to cause doubts as to the love and willingness of God to bless. Great want of conviction of sin, and consequently slight apprehensions of the surpassing glory of Imnianuel.”
At Arran, in 1850, he wanders up Glen Eosa, and passing over the high ridge has a magnificent view of Glen Sannox. 61 It filled my soul with its grandeur — could think of nothing but the greatness of my God and of His power. My mind and soul altogether exulted in the scene. While gazing into it, a noble eagle sailed down and alighted on a distant rock,” On the other hand, the remembrance of the ascent of Goatfell leads to a train of thought: — “Climbing Goatfell suggests a fine analogy in the mental world. Leaving Erodick Bay, as we ascend from point to point, the view widens, till at the top the whole island, the surrounding sea, with the distant mountains and coasts, fall within one comprehensive view: just so should the mind seek to rise from particulars to a more general and comprehensive knowledge. Again, from general principles we return to particulars, and now see them in the relation of part to the whole, and in the light of general truth; just as in descending the lofty hill we carry with us the wide view from the summit, and now recognise, in their relation to it, the details, even the minutest, of the landscape, the formation of a rock in the valley, or the place of a tiny shell,”’
In one of these journeys (his friend Mr Tait testifies), so incessant was Mr Sandeman’s efforts for souls, that he believes he must have spoken to not less than Jive hunched persons in the course of their pedestrian excursion. And then, if opportunity occurred, he was as direct and ready in addressing the rich as the poor.
In the autumn of 1848 and 1852, he was to be found at I slay, visiting his friend Mrs Miller. Then he passes on to the wild scenery of Skye. Return-KELSO — WOOTTON PARK.
ing, at another time, from Kelso, in May 1852, whither he had gone to enjoy a Communion season, he speaks of being “refreshed with the ministers and with the Lord — Christ, and Christ only, as the great Object of faith, and the hope of His appearing, were the main things among them; and an endeavour to appropriate the promises more than is often done,” I remember that season, and how, often he wiled me away (for I happened to be there) to some secluded spot in the woods, by the old Eoxburgh Castle, that we might have prayer together, as well as converse.
When at the English lakes, where he finds out his friend Mr Oswald Allen, he is still the same in spirit. “Two good evenings in the glen amid the works of the Lord. Some walking with Jesus there.
0 my soul, that thou wouldst ever be in companionship with Him!”
He visits his friend Mrs Bannerman, at Wootton Park, in Derbyshire, and there he writes: —
“Wootton Park — Long-continued thunder-storm this afternoon. Was at first startled with the dread of the great God; and for a time, as it were, I looked this way and that for refuge, and finding none other,
1 fled to the clefts of the Great Rock — even to God in Christ. Had almost instantaneous relief and peace. After this the storm passed away through the valley, and I had the finest view of continuous flashes of lightning that I remember witnessing, with magnificent bursts of thunder following each,”
And when at Torquay, a few months before being licensed to preach the gospel in the Free Church of Scotland, every day he and his friends, Mr Tait and Mr Coventry, had their hours of prayer together, and their blessed walks. He would bid farewell to a visitor, and then could record — “Not left alone, for I trust the Master joined me. He drew near in that word, ‘If it were not so, I would have told you’ (John xiv. 2). There is a sweet mystery, as well as a great majesty, in this friendship.’”
We should have mentioned, also, the opportunity he twice enjoyed of a short visit to France and Switzerland. In Paris, standing before a picture of Christ on the Cross, in the Louvre, his wonted spirit appears in the words that drop from his pen — “La realite des souffrances de Jesus Christ m’apparut en regardant un tableau de Murillo,” “Rode out io Port Royal. In a cafey had a few precious moments of meditation on a few verses,” Not even in journeying, however rapid, could he forget that he had one object to live for.
2d November. At Cannes. —” Being left alone in the inn, had a providential opportunity for fasting and prayer, being about the time of my monthly fast, and in view of my return homewards. My soul
SWITZERLAND.
got some intelligent breathings after God, and views of sin. Felt how absolutely I stood in need of the Holy Ghost; without grace, man is an utter and eternal ruin. Had one strong pulse, so to speak, of prayer for the ministry.
“The idea of the ministry makes me tremble at times; it appears such an awful work. The possibility of a sterile ministry seems worse than death; and to be really used of God seems almost as terrible. Interesting prayer-meeting with the French Christians. They were like one family, and reminded one forcibly of the primitive Church. The kindness and love, the fervency, liberty, and Christian affection of these believers, in prayer, were very remarkable. Immanuel restore it manifold into their bosoms! All the day felt unworthy of their fellowship,”
At Geneva he had intercourse with both Dr Malan and Gaussen, gaining from both; and when surveying Mont Blanc and the Glaciers, says — “Sought to visit my Lord’s works in His name, and to seek his face,” So again: —
“20th October 1859, Sabbath. At Avignon. — Continued in prayer until half-past four this morning. A blessed Sabbath to my soul; never almost had such continuous reading and meditation on the word of God, and on the glory of the saints above when they shall see God face to face. Surely mine eyes have seen something of the Great King this day. The meditation of Him was exceeding precious to my sin-wearied soul. Let me thus learn once more, how God is ready to bless time set apart for special seeking of His face, and considering our ways before Him,”
“21st October, Aries. — Rose at five, and thus had more time to wait on the Lord. Truly He has kept my soul by His great power this day.”
Bat it is time to turn from other places to one where
the Master peculiarly honoured him. He used to visit
the Rev. AY, H. Hewitson,* whose name is well known
in the churches, at the village of Dirleton in East
Lothian. It lies not far from the sea, where the Bass
Rock lifts its massy cliffs to the sky, furnishing endless
retreat to the solan geese, and in other days supplying
a dreary prison for our Covenanting fathers. Standing
on the Bass Bock, with his beloved brother Frederick,
he” felt that a divine glory shines through all the
Lord’s works, and yet He hath magnified His word
above all His name,” At that time Mr Hewitson
was the minister of the Free Church at Dirleton, a
man of God of whom he writes —” That beloved
minister of Jesus, my soul is much drawn to him.
He struck a cord of sympathy in my nature last
night, which may vibrate for many days. Natu-
* The same who, in 1845 and 1846, was so blessed in Madeira. See his Memoir.
MR HEWITSON.
rally he is the most ethereal and spirit-like man that I have met. Singular lucidity of thinking, great love of generalization, and a most metaphysical cast of thought. He defines and shades away thoughts with much skill, and has great command of classical expression. He spoke of desiring to ’ have thoughts capacious as the ocean, yet containing millions of drops of truth, The imagery of his mind is all of the same refined and poetic kind, and stands out as the branches of a leafless tree seen against the sky in winter. When he speaks, one is riveted; intellect and imagination are on the stretch; and I have sometimes felt with him that thrill which thoughts of a certain depth produce in kindred souls. He lives altogether in a strangely elevated atmosphere.
“As a spiritual man his company is very refreshing. He realizes much the privileges of the believer. Love is his favourite theme. “Rejoice evermore” is one of his mottoes. He realizes much the Kingship of Christ. He is full of love to Christ, love to souls, and zeal carrying him out to abundant labours.
Not far from Dirleton is the town of Haddington. A friend of his own, Mr A. M’Callum, now Free Church Missionary in India, had been invited, in the beginning of J une 1 848, to address a prayer-meeting there. This friend was led to decline the duty himself, and at the same time to insist upon this duty being undertaken by Mr Sandeman. After considerable hesitation and prayer, be went, having “obtained, I trust, help from ray Master, Phil. iii. 7-9.” Circumstances led him to remain a few days. His lodging was West field Farm, which henceforth became very memorable to him.
One soul was that week awakened, and the case was altogether remarkable. This woman, a servant on the farm, had been three years there, and never shewn the smallest concern about her soul. On the 12th June she was at evening worship, indifferent and dead as a stone. Next morning she entered the room as stupidly uninterested as before; but as Mr Sandeman was giving out the Psalm for praise at worship, and was reading (Psalm lxxiii. 22) —
“So rude was I and ignorant,
And in thy sight a beast”
the last words struck her like an arrow. She sobbed and wept during prayer, and continued all day in a very tender state of conscience. Mr S., in the course of the day — “having (says he) first sought the face of my glorious God and Saviour, whose ways are in the sea “— spoke to her of the danger of an unconverted state, and of the Saviour on the Cross; but she could think only of her heart. She said she used to think herself just like others, but now “she was as a beast before God/3 He prayed; and on asking
WESTF1ELD AWAKENING.
her to pray, she tried it, but got no farther than “Lord, be merciful to me a sinner!” He read with her Ezek. xxxvi. 25, 26; and asked her to read, which she did, sobbing at almost every word, especially at “the filthiness,” and “the new heart will I give you, and will take away the stony heart,” The arrow of the King of kings seemed to be sinking in deeper and deeper as he read; and in the course of the day, coming in to serve at table, when the blessing was asked, she was again overcome. The Shepherd soon found this lost sheep.
He soon heard of another wounded one in Haddington, of whom he remarks, that he found her “deeply concerned, laying all her sins to her own charge,” The day after this (the 15th), one visiting at the farm was wounded. Mr S. had found nearness to the Lord in prayer, and had just come out of his room to the dining-room, when his eye fell on this visitor. “Immediately (says he) my soul was full; I could not for worlds have helped the most full love to her soul,” In asking blessing at the table, his soul was melted, the tears fell fast from his eyes, and he felt oppressed with excess of feeling. He rose and went alone to ask a word from his Master; and, on returning, spoke out of the fulness of his heart, not able to restrain his tears. He felt persuaded that God had a purpose of grace towards her, since He gave him such weepings of faith in her behalf. He read J ohn xx.; and in praying afterwards could find only this petition, “Lord, remember our dead!” This soul was awakened on the spot, feeling for the first time that she was a sinner, though before this she had taught a Sabbath class. Deep sadness weighed her down. The sight was one that gave him “an oppressive joy.” Two days afterwards she found the Saviour. “Her heart goes after Jesus, and she is already begun to be concerned for the souls of others,” A young man was driving him in the phaeton one day. He spoke seriously to the young man regarding his soul; upon which the lad threw the reins at him, saying, “You may drive yourself,” and tried to jump out. Mr S. quietly took the reins, and said not a word; but, on arriving, himself put up the vehicle. In a few days that same young man was among the awakened, and brought to Christ.
At this time he felt several souls specially laid on his spirit, for whom he was led to “travail in birth till Christ was formed in them,” And then also (says he), “my soul was led continually to be lifting up these lambs before the Great Shepherd.” Sometimes he felt well nigh sunk under the oppressive burden of souls now laid upon him. During the service in church on the following Sabbath, while Mr Hewitson was officiating, he was obliged to sit down during
WESTFIELD AWAKENING.
prayer, his heart burning with desires that the Lord would carry on His work, till the passage, “Be still, and know that I am God,” gave some relief. In the same moment he had a vivid view of his personal sinfulness, and his only hope was, “the blood of J esus Christ, His Son, cleanseth us from all sin,” These souls above mentioned, and others also, were given him at that time. One felt that she had been “worse than a profligate, and the sight of sin made her shudder.” On the 20th he mentions another awakened and brought to Christ, without very deep convictions of sin, while he was presenting “the simple offer of Christ, free and unfettered,” He kept a fast on the 22d, seeking grace to be humble, and asking more blessing, seeing that “the more vessels we bring to be filled, the more we get,” (2 Kings iv. 6). On 3d July, he tells the hopeful case of a young man. This young man soon after told him how, walking on his way rejoicing, he opened his New Testament at the words, “Put on the whole armour of God,” and felt it a word in season. Mr S. adds — “Gave him the life of Harlan Page, being affectionately desirous of his soul,” The Communion Sabbath followed. 66 Immanuel manifested Himself, so that I had sometimes almost cried, ‘Turn away thine eyes;’ the eyes of love overcame my soul altogether. He also took me round some of the sins of my youth, and gave me a clearer sight of my sinfulness than I ever had. He especially manifested his love in the depths of the Cross and Garden.” Having gone out into the fields, he continued from about eleven till three in prayer, and could have continued longer (says he), “if my body had not become weak and in the evening gave himself up to Jesus for time and for eternity, laying hold of that word, “The zeal of thine house has eaten me up”
u Remember, 0 my soul, that Satan is always awake,” if What a wonderful mixture of trouble and consolation there is in times of real dealing on the part of the Father with His children. They are ever ending and ever beginning. The extremity of the one seems to involve the commencement of the other,” M My soul should come to Jesus to-day, even as a beggar who has been stript of his rags and bag of crusts, and comes naked and hungry to Him who has all things ready for those who will only come and rest in His love and righteousness,” “0 that I had ten thousand hearts, that I might love more ““He has given me some tokens of his love, even some souls, as a chain of gold about my neck,” “We will make thee borders of gold, with studs of silver,” (Song i. 11).” The gospel is not only tf Glory to God in the highest,’ but also c on earth peace and good-will towards
men.’ “” Past sin is bitter; unsanctified hours, days,
G and, alas, whole years” These are a sample of his soul’s exercises in this time of blessing.
When separated from them, pursuing his studies and labouring elsewhere, still these his first-fruits were much on his spirit. He wrote to some of them. One letter is addressed to a young ploughman among them who could not read common writing; to him he writes carefully in large letters, printing them with his pen. We give a specimen of it, as shewing true painstaking in seeking souls..
He reminds one: “The Lord God knows the bitterness of grief. Did not the father hear the first sighs of the prodigal son, even though wrung from him amid the swine’s husks?’ He reminds another: “Even in the meeting of the saints we must ever meet by the Pillar of Cloud and Fire, and not by any light of our own kindling,” To two who were specially interested in the work, he writes a letter containing words of counsel for all those to whom God had blessed him: —
“My beloved Friends and Sisters in Christ — I received your welcome letters before leaving Edinburgh, and they refreshed me in the Lord. But you will not rest satisfied in any thing to which by divine grace you may have attained. Oh press on to the mark for the prize of the high calling of God in Christ. And you, my own beloved ones whom Christ gave me, Oh follow on in all things to know the (See, p. 98.)
on cannot he safe till you find
Jesus Christ, and can call himjonr
Saviour. Now, can you say this yet?
On ’ my u*?ar triemi clonof yass fcj
f tiis (|nestion Are jou a chili of God
ojruot? On if you fear flat you are
not Youliave not one moment to lose;
God may at a ity time cut you off, ami.
On.’wJiere would jour sou, he {or
all Efmulj f
Make haste for jour life, and flee to
Jesus / Crj for Bis Ttolj ySjnrit / tnat
He may Soften jour Jleart and enalle
you to Relieve ontae Lord Jesus.
Reniemoer flat unless you trust in
f^Krist alone for your salvation-Lord. Maintain through the grace that is in Christ a walk and conversation becoming the gospel. Plead for being made “Holiness unto the Lord,” for the Holy Spirit to dwell richly in you, crucifying the old man to the world and the world to you. Forget not your unworthy brother and fellow-pilgrim,”
Again: “My joy was great in hearing of Mrs J/s welfare in the Lord, and of the kindness of the Great Shepherd in supporting her soul through the wilderness. Beseech of them all from me to make sure work; to work out their salvation with fear and trembling, taking heaven as it were by a holy violence,” And once more:” I trust that, from that trial which you have now made of the ways of our God, from that part of the Zionward road through the wilderness which, through the abundant grace of God, you have trodden, you have found it is a blessed pilgrimagejourney. Though the trials be more than you expected, and more trying to faith, and the conflict against sin and Satan more real and hard than you may have looked for, still I am persuaded the language of your souls is like that of the queen of Sheba, after beholding something of Solomon’s wisdom and glory, 6 Howbeit I believed not the words until I came and mine eyes had seen it, and behold the half was not told me, Is the love of God in Christ less wonderful than
you had been led to think? or is it not greater? Is Lof’C.
REMEMBRANCE OF WESTFIELX).
the love of J esus less wonderful? Do you not rather see new beauties and new glories and wonders in it, the farther you are led in the way?” “I saw the Queen to-day, and much that reminded me of the coming of the King of kings. How all eyes were directed to an earthly sovereign; how much more will they be to Immanuel! Then our reflection will be, O that I had lived more entirely for my Lord! O that I had told dying sinners more of His love? That great day comes apace. Let us, by the grace of our glorious High Priest, read, pray, meditate, watch, and warn, as we shall then desire that we had done/”
These souls he never forgot even when in China. Sometimes he wrote to them; often he prayed for them. It was not to be wondered at that in some of them he was disappointed. Once on revisiting the place he writes,” Returning by the Tyne, at my former Bethel, found it good to wait upon my God f and at another time, finding cause both of joy and sorrow, he kept a fast that he might mourn over those at Westfield who had fallen, and give thanks for those who had continued stedfast. He remembered the parable of the sower.
Strengthened in soul by such scenes, he went on, believing that this awakening was only a foretaste of more abundant blessing of a like kind which his Master would deal out to him in after days.