16

RELIGIOUS TRACTS.

His veneration for the Lord's day appears to have been generally commendable. But, on a particular occasion, he yielded to the earnest solicitations of some young persons, to accompany them on a party of pleasure upon the river. When returning they were in imminent danger of being drowned, but heaven interposed to save them from a watery grave. Their merciful preservation at this time, made an impression upon his mind, which effectually secured him against every future temptation to desecrate the hallowed Sabbath of the Lord. Several years after this event, he wrote a twelve page tract, entitled "THE LORD'S DAY," which has been widely circulated, and is deservedly regarded as among the best publications upon that subject. As an evidence of his early labours in the tract cause, it deserves to be recorded, that about FIFTY-FIVE YEARS* ago, he published two tracts, in London, entitled "CRITERIONS, WHEREBY THE YOUNG CHRISTIAN MAY TRY THE REALITY OF HIS PROFESSION," and "THE CELESTIAL INHABITANT, OR CHRIST DWELLING IN THE HEARTS OF HIS PEOPLE." They were gratuitously and extensively distributed.

In relating the wonderful story of his conversion to God, he remarks:-" The address of the widow of Tekoah to king David, on behalf of his exiled son Absalom, God deviseth means, that his banished be not expelled from him,' (2 Sam. xiv. 14,) has indeed been verified in my experience. Means, the most simple, and least expected, are often employed by the Lord to produce the most important results; particularly in bringing sinners from the error of their way, to taste the sweetness of redeeming love, and

The London Religious Tract Society, which is the parent of all the principal Tract Societies at present existing in the world, commenced its operations in 1799, which was nineteen years after the time when Mr. Stanford published the above named tracts.

INTERCOURSE WITH MR. CLEEVE HOOPER. 17

rest beneath the covert of Immanuel's wings. Such, I humbly trust, has been God's unspeakable goodness to me, at a time when I was wrapped in pharisaical security, ignorant of myself, and far, very far from the saving knowledge of Jesus Christ. Under a sermon, delivered by the Rev. Mr. Romaine, it pleased God to manifest his grace to Mr. Cleeve Hooper, who had been my classmate. Although in our academical intercourse no particular attachment was developed, yet no sooner was Mr. Hooper brought to the enjoyment of a hope of salvation through the sacrifice of Christ, than he began to discover a deep solicitude for my spiritual welfare. He therefore made me a visit, dropped a few religious words in conversation, on purpose to try the state of my heart; which, notwithstanding my boasted morality, he easily perceived was very far from being right with God. Although he lived at a distance of eight miles, yet he repeated his visits frequently-spoke of man's depravity-the necessity of being born again-a total renunciation of all human merit-complete redemption by the blood of Christ-and the absolute necessity of faith, in order to walk with God,' and bear fruit to his glory. These sentiments I did not take upon me to contradict; but, I must confess, my heart arose in opposition to them. Several months elapsed before Mr. Hooper ventured to attack my strong holds of self-righteousness, but, at length he presented the alarming statements of the Bible respecting the holiness, spirituality, and extent of the law of God, in its precepts and demands-the insufficiency of our own righteousness, and the absolute necessity of being divested of all legal hopes; before the sinner will submit to God, and be willing to accept of salvation by the righteousness of Christ. This left a slight conviction on my mind, and, from the passages of Scripture which he produced in support of his own sentiments, I was led to conclude that these things

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were true. I now began to feel a desire to know myself, and to be saved from my sins. Mr. Hooper perceiving he had at least obtained access to my ear, and that I began better to approve of his religious conversation, sent me Romaine's treatise on "The Life of Faith," accompanied with an affectionate note. On Mr. Hooper's next visit, he explained to me the office of the Holy Spirit to enlighten the dark mind, to testify of Christ, and to lead the soul into happy communion with God. I felt much distressed that I knew nothing of these things, and concluded I was far from being in a state of safety.

"After the departure of my friend I retired to my chamber with a desire to pray, in hope of obtaining relief. I próstrated myself before the Lord, but my mind was covered with darkness-not one suitable thought did I possess of the majesty of the supreme Being whom I was about to address. All was darkness and confusion-1 cried out, O Lord, I do not know thee; how then shall I pray.' I arose with conscious shame; hastily left my chamber, and went many days mourning over a hard, ignorant, unbelieving heart. A period this, which it is not probable I shall ever forget, as it was the first time I might be said to realize my fallen and sinful state.

"One day while reading the fifty-fourth chapter of Isaiah, I received great encouragement from the thirteenth verse: All thy children shall be taught of the Lord; and great shall be the peace of thy children.' After this I retired for prayer, earnestly pleading this gracious promise, and found thereby a very great increase of earnest desires after the Lord. I could not rest satisfied; but panted after the enjoyment of that real good, which I was unable to describe. If walking the streets, at home, or abroad, I every where felt an engagedness of heart for spiritual blessings unknown to me before. While sitting in my chamber meditating upon the wonderful mercy of the

THE PACK OF CARDS BURIED.

19

Lord, I cast my eyes upon a pack of cards, to the use of which I had been greatly addicted; I instantly seized and carried them into the garden, and threw them into a trench dug to receive some plants, and covered them up. Thus I left the book of cards and embraced the book of God, which I hope will be the means of my enjoying more abundant and more sublime pleasures.

"About this time my mind was greatly distressed on account of having received the Lord's supper when I was in an unconverted state, and merely as constituting a public profession; thereby, as I concluded, having sealed my own condemnation, not discerning the Lord's body.' Moreover, my conduct to Mr. Potter, the young gentleman already named, gave me great disquietude, and had a tendency to show me, how far my pharisaical zeal had influenced me to throw stumbling-blocks in the way of others who were concerned for their salvation. This subject produced much uneasiness of mind, nor could I rest until I had formed an acquaintance with him, and acknowledged with regret that I was the author of the letter already alluded to. It pleased God so far to bless this resolution, that a mutual friendship was produced, and we walked together many years in the ways of Christian obedience. Glory be to the Lord for this instance of his sovereign goodness.

"As to the general exercises of my mind for several months, hope and fear, pleasure and pain, alternately occupied my heart. Sometimes cold and indifferent, then warm desires expressed in the language of David, "O that I had wings like a dove, then would I fly away, and be at rest.' About this time, my uncle invited me to join a party of young persons to visit Vauxhall Gardens, a place of carnal pleasure. This was not only a strong temptation, but a source of great distress-my temporal interest I knew depended upon his favour, and I had not fortitude sufficient to refuse,

20

PRAYERFUL STUDY OF THE BIBLE.

although compliance created intense agony of mind. In the garden I seemed as if in the infernal regions— music, singing, exhibitions, company, all, all was in opposition to the state of my feelings, and filled my heart with sorrow. However, I found some consolation in contemplating the alteration in my own mind, for I had never before considered such amusements as incompatible with Christianity. This consideration was the more welcome, as it enabled me upon scriptural principles, to conclude, that God must have produced this great and surprising change in my opinions and feelings."

Shortly after this, Mr. Hooper commenced a systematic correspondence with Mr. S. which was blessed of God as a means of his spiritual improvement in the knowledge of Christ. The writings of Hervey, Jones, Romaine, and especially a pamphlet, entitled "A Drop of Honey from the Rock Christ," (the work of Wilcox, one of the early Baptist ministers of London,) were also very useful to him. But above all, the sacred volume appears to have been the chief source of his consolation. Through this celestial medium, he was enabled to contemplate the person, offices, vicarious sacrifice, grace, and promises, of the Lord Jesus, as exactly suited to his necessities. Thus did the Holy Spirit mercifully conduct and shine upon his soul, to dispel the moral darkness and to enable him to say with David, "Into thy hands I commit my spirit, for thou hast redeemed me, O Lord God of truth."

From this time his mind was directed to the prayerful study of the Holy Bible, in every part of which, he seems to have discovered the glory of Christ, as John beheld the apocalyptic angel, standing in the midst of the sun.

Like the primitive Baptist, the public ministry of John Stanford commenced amongst the poor.

Divine Providence so ordered it, that shortly after