JOINS THE METHODIST SOCIETY—NATURE AND USE OF CLASS-MEETINGS—THE WITNESS OF THE SPIRIT—FAITH AND ITS FRUITS—RELIGIOUS EXPERIENCE—RESOLVES TO END HIS DAYS IN THE SERVICE OF GOD.  
y views of the way of life were by this time greatly enlightened; I had also thoroughly informed myself relative to the drift and tenor of Methodism. Under a deep persuasion that the truth and power of scriptural piety prevailed among its professors, I joined their Society in January, 1828; and trust never to be found without its pale, till mortality is exchanged for life. Many persons are aware, and every one who intends becoming a member ought to know, that there are constantly held certain social weekly assemblies, entitled Class-meetings, an entrance to one of which constitutes the beginning of membership. These are of first-rate importance. The conversations thus taking place under the direction of a leader, who is so named on account of his supposed superior religious experience and stability, tend, beyond any other plan ever formed, to keep alive a sense of spiritual things during the busy seasons of secular engagement; beside which, the general effect of these meetings in reference to the Society at large, operates as a bond of union, so strong and indissoluble, that wherever the members are found, and let the outward circumstances be what they may under which they meet, they have, in reference to spiritual things and the mode of establishing their general worship, an immediate understanding. By the aid of this uniformity 245in opinion and belief, if a Class were composed one half of London members and the other half of Cherokee Indians it would not, in a religious view, make the smallest difference. They would be sure to understand one another; for their pursuits are exactly the same. They walk by the same rule, they mind the same thing, and endeavour by one and the same simple process to keep the unity of the Spirit in the bond of peace.
In support of these regular meetings, which are peculiar to this section of the Church, many cogent and conclusive arguments are urged. It should be understood that they are intended to promote the purposes of experimental piety, and nothing else. Reasonings in their behalf are adduced from Scripture: ‘They that feared the Lord spake often one to another, and the Lord hearkened and heard, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name; and they shall be mine, saith He, when I make up My jewels.’ Proofs of their propriety are derived from analogy. In most worldly schemes, and in the circle of arts, the actual value of improvements and discoveries is estimated by experiment. The purity of metals is ascertained by tests too nice to admit of imposition. The power of mechanics is tried by the application of certain criteria. In scientific pursuits and lectures, the positions advanced are usually illustrated by experiment, exhibited for the mutual instruction of assembled professors. These plans are adopted to prevent mistake and error, and give to the art or science those principles of perpetuity founded on demonstrated truth, that shall render them worthy of universal acceptance. Is religion, then, to be the only pursuit in the prosecution of which experience is superfluous? Shall a system of verities, involving eternal consequences, referrible to every human being, and, therefore, the most important the world ever saw, or can see, be suffered to float on the waters of 246contingency, when opportunities offer of coming at its nature and effect by actual experience? The reason, the happiness, the present well-being, and the future condition of man, conspire in giving a decided negative, and to censure conduct so rash and ruinous.
So, at least, the Methodists think, and it will take some trouble to prove them wrong. I had not long met in one of these Classes, which was conducted by a young man, the qualities of whose mind singularly fitted him for the office, when I discovered more clearly than ever my own moral deficiency and spiritual condemnation. I found, to my surprise, that several of the persons then present possessed a sense of their acceptance with God, through the merits of His Son; and I was forcibly struck with the modest though decided manner in which this profession was made. The leader, I observed, took the principal part in the conversation; and moderated, advised, or explained, on the passing topic, as occasion required. I had received the spirit of bondage again to fear, which confined me in the prison-house of condemnation, and the discovery of those high attainments, of which I had living proofs, sent me with all imaginable haste to the Scriptures; and, sure enough, I found the Methodists knew what they were about.
The confidence they spake of is expressly mentioned as the privilege of all true believers. In writing to ‘all that be in Rome, beloved of God, called to be saints,’ St. Paul exults in the thought that, ‘the Spirit itself beareth witness with our spirit, that we are the children of God.’ The same doctrine is enforced in his Epistle to the Galatians, ‘Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.’ This delightful fruition of Christian experience was exemplified in the instance of the great Apostle Himself. In addressing ‘all the saints in Christ Jesus which are at Philippi, with the bishops and deacons,’ he is so filled with holy exultation 247and hope, that he declares himself to be ‘in a strait betwixt two, having a desire to depart and to be with Christ, which is far better.’ And it is equally clear that this spiritual attainment was not an exclusive apostolical privilege; for in the epistle ‘to the saints and faithful brethren in Christ, which are at Colosse,’ he affirms concerning them, ‘And you, being dead in your sins, and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses.’ It is equally certain that those who live in the enjoyment of this distinguished mercy are conscious of it; for ‘He which establisheth us with you in Christ, and hath anointed us, is God; Who hath also sealed us, and given the earnest of His Spirit in our hearts.’ No one, indeed, could possess a gift so estimable without knowing it, any more than a man could escape from dungeon-gloom into daylight without being sensible of deliverance.
This doctrine is also held forth where some people never think of looking for it, that is, in the service of the Church of England. The worthy compilers of the Book of Common Prayer seem in such haste to divulge the high attainment, that soon after the morning service has commenced we are told that the Almighty ‘pardoneth and absolveth all them that truly repent, and unfeignedly believe His holy Gospel.’ In the collect for the Epiphany the assembled Church is taught to pray, ‘that we, which know Thee by faith, may after this life have the fruition of Thy glorious Godhead through Jesus Christ our Lord.’ In the service for Ash-Wednesday the same doctrine is finely held forth: ‘Create and make in us new and contrite hearts, that we, worthily lamenting our sins, and acknowledging our wretchedness, may obtain of Thee, the God of all mercy perfect remission and forgiveness, through Jesus Christ our Lord.’ Verily, these are glorious truths; and were it not for their exceeding antiquity, I should conclude they were composed by one of the Methodist preachers.
248With, a cloud of witnesses so commanding and influential, I could no longer question the truth of the doctrine of reconciliation by faith in Jesus Christ; so far from that, I felt a desire to obtain the blessing for myself. There was an impulse within me which seemed to say, ‘Make the trial,’ This, I believe, was the call of mercy; and, thank God, my heart was eventually inclined to listen and obey. But the anguish that succeeded was excessive. The more closely I examined myself, the more aggravated and incurable my sins appeared. In this state I went one evening to the Class; but was so cast down, and had fallen so deep into the Bunyanite Slough of Despond, that I was nearly guilty of Pliable’s error, who got out on the wrong side. I had resolved to tell my leader, that feeling myself no better I should come no more, and relinquish religious profession. On entering the room and taking a seat, the thought of my sinfulness almost drank up my spirit. It struck me, ‘Why do you come here? You are a greater sinner than Mary Magdalene.’ Nevertheless, I felt a desire, like the publican mentioned in the Gospel, to look up and adopt his penitential request. I asked the leader to pray, and he kindly consented. While we were jointly engaged in this service, the Lord spake peace to my heart. The change was indescribable, and inconceivable to all but the restored sinner. My burden was gone, and I rejoiced in the God of my salvation. I felt myself, as it were, elevated into a freer atmosphere, surrounded by a new creation. The means of grace appeared of more value than my daily food. I found special light and power by reading the Scriptures on my knees, preceded or followed by prayer.
The retrospect of my past life fills me with amazement. I am astonished at the infatuation under which I formerly laboured, and at the forbearance of God Who so long winked at my waywardness and folly. I well remember, that some time since, on sitting down to dinner, which I used to do 249without the least acknowledgment to God, a religious friend, who happened to come in, civilly asked if it was a custom to take my meals without asking the blessing of the Giver? He made another observation or two, no doubt with the best intention. Those were the days of soldierly hauteur and impatience. I was deeply offended with his interference, and felt half inclined to throw my adviser down stairs. My better sense, however, mastered the meditated revenge; and, thank the Lord, I was preserved from laying hostile hands upon a man whose good counsel was so sadly despised, and who was, no doubt, in many respects a man far superior to myself. God forbid that I should cease to thank Him for His restraining and enlightening grace.
But were I to retrace and collect all the causes, on account of which my gratitude arises, I know not where the end would be. One more I must mention, by reason of its magnitude. It is for delivering me from the errors and abominations of the Church of Rome. But if I rejoice, it must be mixed with trembling. I have greater cause for humility; and know, that ever since I had chosen the better part, had I been more faithful to the grace given my spiritual progress would have been greater. Surrounded with a praying people, I felt anxious to adopt the Methodist method of offering up extemporaneous petitions. I saw many others had no difficulty in the exercise, whose addresses to the Almighty were remarkably copious and proper, though unaided by a printed form. ‘This,’ I thought, ‘is delightful; as the requests preferred arise from a sense of want, felt at the time; and I will join the company.’ I had miscalculated my gifts at that period; and accordingly, having uttered a few sentences, was unable to proceed. Somewhat disconcerted at this misadventure, I resolved to act with more caution, and applied to my leader for a written prayer, which I proposed to commit to memory, before I attempted to deliver anything more in public. His reply 250was, ‘Jesus will teach you how to pray.’ I felt at first rather discouraged at this answer, though I afterwards saw its propriety. My adversary, noticing the feebleness of my faith, immediately suggested, ‘There now, you see he cares nothing about you; he neglects even your small request!’ Thank God, I gradually surmounted the difficulty, and have ever since been enabled, by a few plain sentences, to give expression to my wants, and to join my fello............