OUR VISIT TO BRITAIN.

In Edinburgh again. —A present to the Editor. —Things as they were in Auld Reekie. —A Biographical Sketch of Pastor Erasmus, whom the gospel embarrasses. —Pietistic sentimentality intensely selfish. —Things as they are in Edinburgh in relation to the Kingdom. 

            On my second visit to Edinburgh, which preceded that of Dundee, a committee previously appointed, engaged the Wesleyan Chapel in Richmond street as the place of meeting. The interest in the lectures continued, and resulted in raising the subscription to Elpis Israel from a dozen copies to a hundred and fifty. An incident illustrative of this will more fully mark it than any thing I can say on the subject. After meeting at South Bridge Hall one afternoon, a gold pencil, and pearl-handled, silver-mounted, gold pen, were presented to me with the following note:

            “Beloved brother—Will you please accept of the accompanying pen and pencil from a few of your sisters in Edinburgh, and consider that it is not from a desire to pay you wages for your good services in the cause of Christian enlightenment; but as an expression of our gratitude for the instruction and entertainment we have received from your excellent lectures; and as a token of our respect for your disinterested devotion to such a noble work as the unfolding of divine truth, that we take the liberty of presenting you with these mementos. We shall hope nothing else than that their service may aid you in the duty which you have marked out for yourself: that we shall continue to peruse occasional essays of your pen in the elucidation of prophecy; and enjoy a pleasure almost as great as we have heretofore received from your living voice in your emphatic and concise discourses.

            “Pursue that benevolent enterprise, and know that your labour is not in vain in the Lord. Your path is watched over, and your progress observed with intense interest by your affectionate sisters in Edinburgh.

            “Farewell; and may the blessing of the Most High always accompany you.”

            Edinburgh, August 4, 1849.

            The wish expressed in the above has been pretty fully responded to; for the original matter of the first and second volumes of this periodical, elucidating “the word of the kingdom,” has been mainly written by the pen so kindly and graciously presented. I only regret to add, that its nib is the worse for wear; and likely soon to fail in its cooperation with the hand that holds it, and the brain that gives it inspiration, in the great and important work of stating, illustrating, proving, and defending the truth. If my friends in the modern Athens do not enjoy the “pleasure” of a continued perusal of my expositions of the prophetic word through this jewel of a pen, it is not because I do not work it diligently to the Lord. What they listened to with so much interest as it was extemporised before them, is now more digestedly exhibited in those monthly pages. Why then does not this periodical circulate more extensively in Edinburgh? Is the interest abated; or is the perfection of knowledge there attained, that nothing can be added to edification, exhortation, or comfort? A few extracts from letters will throw some light upon things as they were and as they are, with the reason of their diversity.

            First, then, in regard to the things that were before I left Britain. A highly esteemed friend still of Auld Reekie, writes thus: —“We heard of your presence in Dundee through Dr. Dick, who expressed much regret at not having heard your lectures. We hope you excited as much interest there as elsewhere; and shall be glad to hear through any channel of your “work of faith, and labour of love.”

            “We remain here in most respects as you left us. The ignorant remain ignorant, the prejudiced remain prejudiced; nay, hug their prejudices more closely as they are assailed by the voice of truth, unwilling to give them up.”

            “Nothing has surprised me more than the complete ignorance respecting you, your faith, and hope; your doings and sayings, that is manifested by those unfriendly to you. The vaguest reports have been received as solid and substantial truths; and that without the least attempt at investigation! Your maligners have certainly much to answer for: you have, however, overcome a vast amount of prejudice, and will, finally, triumph over all, I have no doubt. Wishing you continued success, and the satisfaction arising from a good conscience, I remain your brother in the gospel hope.”

            This was written in August 1849. Not long after the Auchtermuchty Covenanters’ meeting in Oak Hall, made overtures to the South Bridgians for a reunion. The Oak Hallists were Campbellites of the straitest sect of the profession, taking their cue from their American chief, and the exponents of his will in Nottingham and Auchtermuchty. The following extract from a letter written in November following will shed some light on the spirit that moved them.

            “We are still going on,” says the writer, “as we did while you were here. The party that had separated from us have made strenuous efforts for a reunion; meetings were held, and questions (supposed to comprehend all that stood in the way) proposed, &c.: but the price demanded was no less than to surrender our judgments and consciences into their keeping, and neither receive a Christian brother, nor accept the right hand of fellowship from other churches, but with their consent. How men, not Papists, Prelatists, or Presbyterians, by profession, could make such demands, is a thing I cannot account for. Such is your left-hand friend Dowie of Cupar. But light and liberty must spread, though they may not produce godliness. Yours very truly, in hope of Christ’s appearing and kingdom.”

            Had a reunion been formed, it is probable, that proscription would have become the rule in the South Bridge Hall. Campbell, Wallis, and Dron, would have been the Trinity worshipped there; and of course, in such a temple the kingdom’s gospel and its friends could find no place. I hear a rumour, however, that a reunion has ensued; but of the truth of it I cannot speak. I hear that it is so, and that things are now “very peaceable in South Bridge.” If true, is it that peaceableness that results from purity of faith and hope, and conduct; or is it the peaceableness of compromise ratified over the suppression of those stirring truths, which created so much interest and attention while our living voice was sounding them in their ears? But it may be all rumour. Being in the dark upon the subject, the question must remain unanswered by me. Whatever may obtain there, I trust that the kingdom’s gospel is not forgotten, nor the obedience which it requires.

            After the publication of Elpis Israel I made a third visit to Edinburgh, accompanied by my daughter. We were very kindly received and hospitably entertained by Mr. A. M. Bell, of Charlotte Square, Mr. Symonds, and others. This time I addressed the public in the School of Arts Lecture Room, on the things of the kingdom and name of Jesus Christ. Among the audience was a Baptist preacher who had diligently attended all my lectures, and had also read Elpis Israel. After he had heard me through, he called to see me at Mr. Bell’s. I listened patiently to his story for about two hours. His parents were Episcopalians, and his bias consequently, when young, was in favour of that sect. Some of the church evangelical leaders wanted to make him an out and out parish clergyman; but on coming over the thirty-nine articles he found that he could not conscientiously swear to them. They proposed, then, to train him for a missionary to the heathen, who required no particular oath of qualification to make him orthodox. But a lady acquainted with his case, suggested the expediency of delay; and generously gave him permission to draw upon her to the amount of 500 dollars, to meet his necessities in books, and board for six months. He concluded at length to enter the Church Missionary College. In process of time he fell sick, which the creed he was studying, and could not digest, considerably increased. His conscience was greatly distressed, and could find no relief till he communicated the burden of it to the Principal of the College, who advised him to leave when his health was restored. This he did, and then began to study medicine with a friend. A little bit of romance turned him from physic to school-teaching in France. He remained there some two years, after which he found himself in England, his wife preparing to keep a ladies’ boarding school, and himself the pastor of a congregational church. Difficulty or coolness arose between him and his people; so that by the advice of the Rev. Dr. Styles he went to Boulogne to see what opening there might be there for a pastor among the English, intending to return in two weeks at the latest. Instead of the doctor keeping his friend’s counsel, he told it to one of his own deacons. This man, who was afflicted with cacoethes loquendi, thought if he could get the pastor out he might work himself into the vacant pulpit. He, therefore, told an old gossip, who was a member of the church, that pastor Erasmus had gone to Boulogne, and would never return. Away she went to the pastor’s trades-people to spread the tale. Alarmed for their bills, these “brethren” posted off to Erasmus’ wife, told her what they had heard, and pressed an immediate settlement. They persuaded her to call in an appraiser forthwith, and to divide the spoil with them without delay. Being a woman of no remarkable strength of mind, and knowing nothing of the sinuosities of this naughty world they call “religious,” she did the bidding of “the brethren,” who would hardly advise her to do the worst, though for their own advantage! The fortnight being ended, and Boulogne offering no inducement to stay, Erasmus returned to England; and on landing, immediately drove off to the home he had left. But, as may be supposed, his amazement was blank and astounding to find the door plate gone, his wife departed, and the house closed against him! Pulpit, wife, and furniture all gone, and he for the time a ruined man. The wife he found at her father’s, but all the rest had gone beyond recovery.

            The future, whose very light was darkness, was all before him. Congregationalism was his only stock-in-trade, and for that he could find no customer. The home market was overstocked with the wares of more successful competitors. But what Independency would not give down to one of its own children, “the benevolent Mrs. Fry,” and another Quaker, a London banker, voluntarily supplied. “If thee will go to Amiens and preach, we will allow thee £70 a-year.” This was not to be rejected, so to France Erasmus returned for the third time. How long he remained there I forget; but in process of no very long time he was in London again among the Independents. It was now he ventured to look into the New Testament to see what it said about baptism. “Till now,” said he “I always put the question as far from me as possible. I was afraid to read on the subject, apprehensive that I might find myself inconveniently placed. Your remarks I know to be true. The preachers will not investigate, fearing the consequences to which it might lead.” He read, examined, rejected infant sprinkling, and was immersed.

            He was now a Baptist preacher, and soon after his immersion, united to a spouse of that denomination at £60 per year, from which her guardians deducted £10 per annum rent for the parsonage, or manse. This left but a poor pittance for family support. He tried to augment it by laying hold of physic again, which he had long ago thrown to the dogs in a paroxysm of romance. But the dogs began to growl, and show their teeth at him, because he had not been duly attested by the grand council. He found the experiment too hazardous to persist in; and as he could not make both ends meet without a secular vocation, which was denied him, he determined to remove to Edinburgh, and try his fortune there. Having arrived in this city he hired a hall for preaching. It was pretty well attended, and yielded enough to pay the rent, and support the family with a little extra effort of their own.

            Thus were things with him when he attended my lectures at the School of Arts. “Now,” said he, “you are in possession of my story in its general outline, but I have not told you my belief. I believe that immortality is the gift of God to the righteous only; and that ‘the immortality of the soul’ is a mere heathen speculation. I believe that Jesus will return in power and great glory to establish the kingdom and throne of his father David; and sitting upon it in Zion, will rule all nations in righteousness with his saints. I have read Elpis Israel, and believe it sets forth the truth: but here is the extremity to which I am reduced. The support of myself and family depends on my preaching, what is generally approved. Believing what I do, I cannot continue to preach as I have done; and if I preach what I believe, my living is gone! What am I to do?” Preach the gospel of the kingdom, and walk by faith, trusting to God for all the rest. But, as it is the poor to whom it is preached, and who principally embrace it, the living obtained by the gospel from them is neither delicate nor sumptuous; but oftentimes quite scant and self-denying. If the people will not hear you in behalf of the truth, turn to some secular employment and labour in the gospel as you have opportunity. “I cannot,” said he, “preach at the Hall any more: but what is to be done doth not evidently appear.” Having discussed the question of emigration to America, and presented him with a copy of Elpis Israel, he departed with an expression of good intentions; but whether he carried them out, I have had hitherto no means of arriving at the proof.

            The committee which undertook the bringing of the public together to hear me, were two Scotch Baptists, a Morrisonian, and I think, a Campbellite. They were quite zealous until Elpis Israel appeared, when their orthodox feelings experienced great revulsion. The Morrisonian, whose zeal was of a business character, remained firm; while the others became positively incensed. This was between the publication of the book and my last visit. A friend writing previous to this says, “I fell in with one of the committee who agreed with the good (?) folks of Derby, that you were the most dangerous man who had visited them. After half an hour’s conversation, I left him in a rather more reasonable frame of mind. Some speak against Elpis Israel who are quite ignorant of its contents; others, because you speak against the clergy, &c. There are not many whose minds are free from priestcraft. I don’t know who in Edinburgh are your friends now. Elpis Israel has repelled some; but has, I hope, attracted others better worth. Mr. Campbell can never succeed in any attempt he may make to neutralise the truths it contains. He might deter, or induce many not to read it; for the very influence of his name has already done so.” One of the committee subscribed for four copies. He sold two, made a gift of one, and retained the fourth: but when he came to read it, it took all the music out of him, and set him on fire, so that he endeavoured to get them back, that he might commit them all to the flames. Such is pietism—unreasoning, sickly sentimentality, turned to rage, when the peace of its morbid conscientiousness is disturbed.

            A correspondent writing from Edinburgh, well expresses himself, in regard to this pietistic mentality which displayed itself in the case to which he alludes. “Our friend at ----,” says he, “has again started back, horror-struck at even an inquiry into the matters so interesting to us. How can such ever come to a knowledge of the truth? The so-called ‘evangelical system’ is based on the corrupt, innate selfishness of the human heart. It desires safety, comfort, peace, &c.; but what is for God’s honour does not enter into the speculations of its adherents. Hence, talking to them of the necessity of obedience to a command, as necessary for them, is ‘throwing a wet blanket’ on the fire of their zeal, and we get half blinded by the smoke for our pains. The truth you have so well and boldly announced, is spreading in this place; but meets, of course, with the most determined opposition in the shape of ridicule, hard names, and other like harmless things.”

            In another letter from the same city, the writer remarks, “Few men appear able or willing to look steadily at both sides of the truth, which has two aspects—one, which respects God; the other, as respects man. Paul’s desire was that God might be glorified; whether by his life or death, mattered not. If he could live and spread the glory of his name, well; if he must die in attestation of his testimony, also well, or better. Where is this absorption of self into the one desire that God might be glorified, to be found? The ‘evangelical system,’ so called, is essentially human—the glorification of man being its real object, barely concealed, indeed, under an appearance of love and zeal for the cause of God. In its more open manifestations, we see it evinced in the craving after magnificent churches, rich paintings, grand musical services, robed priests, and all the machinery and tricks of the stage: less manifestly, in the untiring efforts made by ‘churches’ to extend their peculiar doctrines. It is shown unconsciously by ‘Sabbath Alliance’ men, whether of the society or not; who, while they profess zeal for God’s service, simply confess the real secret. ‘Their feelings’ are shocked by Sabbath desecration, and this same self, this intense selfishness, is very evident in almost all the memoirs of excellent and pious people, in which we see that their thoughts are eternally set on their own hearts, thoughts, frames, and feelings. If ‘out of spirits,’ then it is ‘God hiding his face.’ One would imagine that their God played at hide and seek with them! John Bunyan sends one of his heroes (in the body) to heaven and to hell. He finds his mother in heaven, who has no more any interest in the husband and children left on earth. He goes to hell, and converses with wretches burning in fire, ten thousand times fiercer than earthly flames, who are reposing on beds of burning steel, having, also, streams of burning brimstone poured down their throats, which are to continue pouring throughout eternity. He communes with these, and it is transported directly back to his home, where he appears like an angel of light to his wife and children, so great is the joy depicted on his countenance. Poor Bunyan has formed the minds of a vast number of these ‘evangelical christians.’ They see only one side of truth; or rather, have capacity to apprehend only one side. They want ‘peace,’ as you say of the world; ‘they want a respite from the stings and remorse of conscience;’ therefore they have no respect for any commandment which does not manifestly bear upon their frame of mind here; and are unmindful of those things which have respect to the glory and authority of  ‘the Great King.’ This human idol meets me at every turn. It has perverted the ordinances, and rendered the table of the Lord contemptible. How can there be love to God unless the effect of faith be, a simple desire that he may be glorified in us?

            “I have not,” he continues, “heard the particulars of the conclusion in Dundee. The church there had long ago cut us off from its fellowship; and we had ceased to have much consideration for it. I am glad to hear that some life has been infused into them—that all have not fallen asleep. We behold there and at Nottingham, that one-sided system of which I speak. Man is for ever trying to attain sovereignty, independent of the principles of Christ—the woman would rule if she could. May they learn better. The gospel certainly has the promise of this life; but he is a fool that stops there. Let him remember that ‘which is to come.’ The words ‘to come’ do not apply to that happy state in which the angels are around the throne of God. Next week is to come; and cannot be here or there now.

            “Do not expect to see the seed you have sown spring up and produce fruit immediately, for it might wither as fast. Slow and sure applies to the growth of truth—to the seeds of real knowledge.”

            On September 23, 1850, I received a few last words from Edinburgh, which will conclude what I have to present, illustrative of things as they were in that city till I left Britain. The writer says, “I am happy to say we are all well in this quarter. Inquiry is still rife about “the kingdom;” and I perceive no diminution of interest in bible matters amongst those who have formed the society for investigating its contents.

            “Mrs. ----‘s former ‘episcopal shepherd’ came looking after her a short time ago, and discussing the merits of the party she had joined. Some observations were made on our non-payment of our pastor; and the very clear distinction that existed between the office of a pastor, and that of an evangelist. ‘He could not see it;’ and said that ‘there was nothing he disliked more than these distinctions; that there was none; and that Paul expressly laid down the rule that the labourer is worthy of his hire;’ and so on. By what fatality is it that they have united the pastoral duty with the evangelist’s maintenance in their own persons, and yet seem to be ignorant of their double-dealing? The greater part seem to be as much victims of the system as the people over whom they rule! Any church with him is a Christian Church, provided they have a standing ministry, that is, a paid clergy; so that our little body is not a Christian Church, though the Papist, &c., are! What strange infatuation!”

            Things as they were give no assurance of the character of things as they will be. “Ye did run well;” says Paul to the Galatians, “who did hinder you that ye should not obey the truth?” They received him as an angel of God, and would have plucked out their eyes to serve him; and afterwards treated him as people bewitched would treat a man who sought to disenchant them of an agreeable delusion. This change in their minds towards him was superinduced by the influence of the zealous advocates of “another gospel,” or faith by which the sinner may be justified, than that word of faith which he preached. The same cause has operated in Edinburgh. When I arrived in that city it was not perceived what I was driving at. The times were exciting, and my lectures were mainly illustrative of their prophetic character. They attracted thousands, of whom hundreds, by their subscription to Elpis Israel, afforded me the means, through that work, of re-announcing to this generation Paul’s gospel for the obedience of faith. When it was in the hands of the people, and the printer duly paid, I made the gospel of the kingdom a primary subject of my discourses in my third tour. It may be said, that “being crafty I caught them with guile.” Be it so. You must angle to catch trout. I was fishing men for the kingdom of God, and baited my hook with its gospel things. Some swallowed the bait, but their struggles not being exhausted, they have not yet come quietly to shore. Hence, one of these who believes, but struggles against obedience to his new faith, writes, “what has tended greatly to deaden the interest felt in the Herald’s exposition of the kingdom and age to come in Edinburgh, is, in my opinion, the position you have taken up in respect to the ground of a sinner’s justification; the faith by which a sinner may be justified, &c. You will be aware, of course, that secessions have taken place from some of the churches, owing, I believe, to differences on this point; and in some cases, to the unwillingness of the church to hear the expositions of those who had received your views. I hope it may be to their advantage, but I fear not.” There is disputation, then, in Edinburgh in regard to what men must believe and do to be saved. This is good. And though the Herald was for some considerable time without a subscriber there, I am happy in knowing that as the controversy goes on, its subscribers are increased.

EDITOR.

* * *