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Evolutionary Deep Learning MEAP V11 Micheal
Lanham Digital Instant Download
Author(s): Micheal Lanham
ISBN(s): 9781617299520, 1617299529
Edition: All 12 chapters
File Details: PDF, 12.04 MB
Year: 2022
Language: english
Evolutionary Deep Learning MEAP V11
1. Copyright_2023_Manning_Publications
2. welcome
3. 1_Introduction_to_evolutionary_deep_learning
4. 2_An_introduction_to_evolutionary_computation
5. 3_An_introduction_to_genetic_algorithms_with_DEAP
6. 4_More_evolutionary_computation_with_DEAP
7. 5_Automating_hyperparameter_optimization
8. 6_Neuroevolution_Optimization
9. 7_Evolutionary_convolutional_neural_networks
10. 8_Evolving_autoencoders
11. 9_Generative_deep_learning_and_evolution
12. 10_NEAT:_NeuroEvolution_of_Augmenting_Topologies
13. 11_Evolutionary_learning_with_NEAT
14. 12_Evolutionary_machine_learning_and_beyond
MEAP Edition Manning Early Access Program Evolutionary Deep Learning
Version 11

Copyright 2023 Manning Publications

©Manning Publications Co. We welcome reader comments about anything in
the manuscript - other than typos and other simple mistakes. These will be
cleaned up during production of the book by copyeditors and proofreaders.
https://livebook.manning.com/book/evolutionary-deep-learning/discussion

For more information on this and other Manning titles go to manning.com

welcome
Thank you for purchasing the MEAP edition of Evolutionary Deep Learning

As we move into a new decade the deep learning technology is becoming the
mainstream machine learning work horse for a wide variety of industries and
organizations. While the technology has advanced quickly in the last decade
many practitioners new or experienced often struggle with building function
real-world networks to solve their problems. This book attempts to address
some of those shortcomings by introducing the application of evolutionary
algorithms for the optimization and betterment of DL systems.

More than a couple of decades ago I learned in tandem evolutionary

algorithms and neural networks. At the time both branches of what was
considered by some pseudo-sciences were still in their infancy. Both
struggled to be relevant and applicable, but I fell in love with them because
they embraced deep fascinations of mine, understanding how life came to be
and how we think. In fact, many have been fascinated and attempted to
understand how we humans have evolved to think like we do. A concept that
is now the foundation for artificial intelligence but in the last few years have
been separated in practice. Instead, we rely on more traditional scientific
methods to try and develop human like intelligence.

While this book won’t go so far as open the door to discovering new forms of
artificial intelligence, it does set the foundation to think about the way we do
develop ML systems. Where instead of relying on our human bias and/or
experience we introduce robust systems based on evolution to automatically
optimize deep learning networks. Showing you several techniques, you can
apply to move your deep learning networks beyond your expectations.

To enjoy this book, it is recommended you have some exposure working with
and understanding how a deep learning framework like Keras or PyTorch
function. While you don’t have to be an expert you should be comfortable
enough identifying the key components of a deep learning system and how
they function. If you understand at a high level the mathematical concepts
that power deep learning you should also be fine learning new evolutionary
methods. Since this is a hands-on book it is also recommended you have
experience running Python code as a data scientist or machine learning
engineer.

I really hope you enjoy this MEAP, and I look forward to your comments.
This book covers a diverse spread of concepts and I hope it is done in an
accessible manner. Having said that, I find the best way to learn is by doing
so there are plenty of examples I hope you enjoy running and experimenting
with on your own.

Please let me know your thoughts in the liveBook discussion forum on what's
been written so far and what you'd like to see in the rest of the book. Your
feedback will be invaluable in improving Evolutionary Deep Learning.

Cheers,

- Micheal Lanham

In this book

Copyright 2023 Manning Publications welcome brief contents 1 Introduction

to evolutionary deep learning 2 An introduction to evolutionary computation
3 An introduction to genetic algorithms with DEAP 4 More evolutionary
computation with DEAP 5 Automating hyperparameter optimization 6
Neuroevolution Optimization 7 Evolutionary convolutional neural networks 8
Evolving autoencoders 9 Generative deep learning and evolution 10 NEAT:
NeuroEvolution of Augmenting Topologies 11 Evolutionary learning with
NEAT 12 Evolutionary machine learning and beyond
1 Introduction to evolutionary deep
learning
This chapter covers
Uncover what is evolutionary computation and how it can be integrated
into deep learning systems.
Discover why we need to establish patterns for optimizing deep learning
networks.
Understand the role automated machine learning and AutoML play in
optimizing networks.
Explore how evolutionary computational methods can enhance deep
learning development.

Deep learning (DL) has become the ubiquitous technology most associated
with artificial intelligence and the explosion of machine learning. It has
grown from once being considered a pseudo-science (The Deep Learning
Revolution by Terrence J. Sejnowski) to now being used in mainstream
applications from diagnosing breast cancer to driving cars. While many
consider it the technology of the future others take a more pragmatic and
practical approach to its growing complexity and thirst for data.

As deep learning becomes more complex, we force feed it more and more
data with the hopes of some grand epiphany over a particular domain.
Unfortunately, this is rarely the case and all too frequently we are left with
bad models, poor results, and angry bosses. This is a problem that will
continue to persist until we develop a process around our DL systems.

The process of building effective and robust deep learning systems mirrors or
should mirror that of any other machine learning or data science project.
While some phases may vary in required resources and complexity all steps
will remain the same. What is often lacking in the relatively new DL world is
a tool belt that can help automate some of those processes.
Enter, evolutionary deep learning (EDL). EDL is such a toolbelt or set of
patterns and practices that can help automate the development of a DL
system. The term EDL we use in this book encompasses a broad spectrum of
evolutionary computational methods and patterns applied to various aspects
of DL systems across the machine learning process.

1.1 What is Evolutionary Deep Learning?

Evolutionary deep learning, a term first described in this book, is a general
categorization and grouping of a set of techniques that combine evolutionary
methods with deep learning. The purpose of using these methods is to
optimize a DL system from the collection of data to validation. EDL is not
new, combining evolutionary methods with DL has gone by many cool
names like Deep Neural Evolution, Evolutionary Neural AutoML,
Neuroevolution, Evolutionary AI, and more.

EDL is the merger of 2 unique and often considered separate sub-fields of

artificial intelligence. The combination of evolutionary computation with the
application of deep learning to automate and improve models. EC itself is a
family of methods by which biological or natural processes are simulated to
solve complex problems. That, in turn, can be applied on top of DL to
automate and optimize solutions but has the potential to uncover new
strategies and architectures.

The broad category of methods we will encompass under EDL is by no

means new and has been around for 20 years. While much of that research
has shown to be successful in auto-tuning DL models it has received
secondary attention behind the AI hype of more cutting-edge hand-crafted
examples. Where in many papers the authors discuss the extensive time taken
to data/feature engineer and hyperparameter tune an innovative model.

However, for many now embracing DL the challenge of building robust and
high-performance models is daunting and inflicted with many challenges.
Challenges that require advanced and sophisticated knowledge of all the
options and quirks of your chosen DL framework to understand when your
model may just be incorrectly fitting. EDL as an AutoML solution is
presented here to address most of the issues experienced or novice
practitioners will face.

EDL’s purpose is to provide a better mechanism and toolset to provide

optimizations and automated machine learning (AutoML) for building DL
solutions. Evolutionary methods are an excellent and relatively easy
mechanism to provide a broad set of optimization tools that can be applied to
DL. While there is potential that evolutionary techniques could automate the
construction of more advanced AI, that is not the current intent of EDL or
this book.

Instead, we will focus on building better-optimized networks using

evolutionary techniques. Before we do that though, we will cover in-depth
the operations and use of a wide variety of EC and EA to better get
aquatinted with the basic concepts. Starting with a brief introduction to
evolution and evolutionary processes in the next section.

1.1.1 An Introduction to Evolutionary Computation

Evolutionary Computation is a sub-field of AI that uses biological and
naturally inspired processes to solve complex problems. The word evolution
is used to describe this family of algorithms since many use the theory of
natural selection as a base.

The theory of natural selection developed by Charles Darwin in his book "On
the Origin of Species" defined the evolutionary process for life on earth. It
describes how the strongest and fittest of life will continue to grow and
continue while the weak or ill-equipped will die and become extinct. He
developed this theory after being a naturalist aboard the H.M.S Beagle as it
circumvented South America circa 1837. Darwin, being deeply religious,
would wrestle with his findings for another 22 years before publishing the
famous work.

Based on Darwin’s theory a cornerstone of EC is the concept of simulating an

individual or a population of individuals in a system to find the best. The
purpose is to derive or evolve an individual that can survive and thrive in
such an artificial environment by allowing it to change. This mechanism of
an individual’s change will vary by EC method but in all cases, we require a
mechanism that quantifies how well an individual is surviving.

The term we use to quantify how well an individual may survive and/or
thrive is called fitness. It is a universal term used across EC that defines how
well an individual can survive or perform in an environment. Fitness may be
measured in a multitude of ways but in all cases, it is the grand determiner of
how well an individual or population of individuals is at solving a problem.

Using the natural selection and the concept of fitness is the basis for several
computational methods that have been developed either loosely or going
further to try and replicate the actual biological process of reproduction.
Including simulating the genetic mitosis we see in cells with the division of
chromosomes and sharing DNA. A current list of algorithms grouped under
EC is shown below in summary:

Artificial life – going back as far as Conway’s Game of Life and the
Von Neumann cellular automaton, these processes simulate the artificial
process of life itself using agents. Where the agents will often move,
flow, live or die based on their proximity to other agents or
environments. While agent simulation is often done to mimic the real
world, it can also be used to optimize processes.
Differential evolution – is a process in which search is optimized by
combining differential calculus with evolutionary algorithms. This
specific technique will often be layered in with another EC method like
Artificial Life. Where agents will evolve/change by taking the vector
differences and re-applying them to the population.
Evolutionary algorithms – is a broader category of EC methods that
apply evolution in the form of natural selection to a problem. These
methods often focus on simulating a population of individuals.
Evolutionary programming – is a specialized form of evolutionary
algorithms that create algorithms using code. Where an individual is
represented by a block of code and its respective fitness is measured to
some optimal value generated by running the code. There are multiple
ways of implementing code generation for EP and in many cases, we
will defer to more specific methods like Gene expression programming
below.
Genetic algorithm – use the low-level cellular mitosis we see in
 organisms that allow for the passing of genetic traits to offspring. GA is
the simulation of this process done by encoding an individual’s
characteristics into a gene sequence. Where evaluation of this arbitrary
gene sequence, which could be as simple as a sequence of 0s or 1s,
evaluate to some fitness. That fitness is used to simulate the biological
selection process and mating of parent individuals to produce new
combined offspring.
Genetic programming – is an extension of genetic algorithms that
build programming code using GA. Where in GA an individual’s traits
are more generic, in GP a trait or gene could represent any number of
functions or other code logic. GP is a specialized technique that allows
for new algorithmic code to be developed. Examples of this have been
used to write agent simulation code that could solve a maze or create
pictures.
Gene expression programming – a further extension of genetic
programming that develops code or mathematical functions. With GP,
code is abstracted to high-level functions, whereas in GEP the purpose is
to develop specific mathematical equations. A key difference between
GEP and GP is the use of expression trees to represent functions. Where
GP expression trees represent code in GEP expressions represent a
mathematical expression tree. The benefit is that the code will follow a
well-defined order of operations based on placement.
Particle swarm optimization – falls under a subset of artificial life and
is the simulation of artificial and somewhat smart particles. Where each
particle’s fitness is evaluated, and the best particle becomes the focus for
the remaining particles to swarm around.
Swarm intelligence – a search method that simulates the behavior of
swarm insects or birds to find peak values for optimization problems. It
is very similar to PSO but varies in implementation based on the
evaluation of fitness.

Figure 1.1 shows a hierarchy of EC methods we will use throughout this

book for the application of EDL. Several other methods of EC could be used
to improve DL models but as an introduction, we will cover the basic
methods in the figure. Where we will focus on the areas of life and genetic
simulation.
Figure 1.1 Subset of EC used to apply EDL

Life simulation is a specific subset of EC that takes an approach to simulate

observed natural processes we see in nature, such as the way particles or
birds swarm. Where genetic simulation mimics the process of cellular mitosis
as we observe in biological life. More specifically it simulates the genetic
transference of genes/chromosomes through an organism’s evolution.

1.2 The Need for Deep Learning Optimization

DL is a powerful yet somewhat new and often misunderstood technology that
provides a plethora of benefits but also downsides as well. One such
downside is the requirement to understand and optimize a model. A process
that may require hours of data annotation or model hyperparameter tuning.

In almost all cases we can never use a model directly out of the box, and we
often need to optimize various aspects of the DL system from tuning the
learning rate to choosing the activation function. Optimizing a network model
often becomes the primary exercise and if done manually can take some
substantial effort.

Optimizing a DL network can encompass a wide variety of factors. Aside

from the usual hyperparameter tuning we also need to look at the network
architecture itself.

1.2.1 Optimizing the Network Architecture

As a network becomes more sophisticated with the addition of layers or
various node types it puts direct consequences on how the loss/error is
backpropagated through it. Figure 1.2 demonstrates the more common
problems we typically encounter when growing more complex and larger DL
systems.

Figure 1.2 Common problems when growing DL systems

Larger networks mean the amount of loss needs to be divided into smaller
and smaller components that eventually approach or get close to zero. When
these loss components or gradients approach zero we call this a vanishing
gradient problem often associated with deep networks. Conversely,
components may also get exceptionally large by successively passing through
layers that magnify those input signals. Resulting in gradient components
getting large or what’s called exploding gradients.

Both gradient problems can be resolved using various techniques like

normalizing input data and again through the layers. Special types of layer
functions called normalization and dropout are shown in Figure 1.3. These
techniques also add to the computational complexity and requirements for the
network. They may also overtly smooth over important and characteristic
features in data. Thus, requiring larger and more diverse training datasets to
develop good network performance.

Normalization may solve the vanishing/exploding gradient problems of deep

networks but as models grow these manifest other concerns. As networks
grow, they increase the ability to digest larger sets of input, bigger images for
example. Yet, this also may cause a side effect known as network
memorization which can occur again if the input training set is too small.
This occurs because the network is so large that it may start to memorize sets
of input chunks or potentially whole images or sets of text.

The cutting-edge DL models that you may have heard about like the GPT-3,
a natural language processor from OpenAI, suffer in part from memorization.
This is even after feeding billions of documents representing multiple forms
of text into such models. Even with such diverse and massive training sets
models like GPT-3 have been shown to replay whole paragraphs of
remembered text. Which may be an effective feature for a database that
doesn't fit well into a DL model.

There have been workarounds developed for the memorization problem

called dropout, a process by which a certain percentage of the nodes within
network layers may be deactivated through each training pass. The result of
turning off/on nodes within each pass creates a more general network. Yet at
a cost of still requiring the network to now be 100-200% larger.
Exploring the Variety of Random
Documents with Different Content
you.” This is the case now; what I have erred in at any time is
matter of the deepest grief to my heart, and I will most readily
confess it before God, and if there were any necessity for it, I would
to the church of God, in this little work; but there is no occasion for
that, as every believer feels the sin of his own heart to be a plague
and a sore—yet prudence dictates to him not to acknowledge it.
Nevertheless I have no authority to confess or acknowledge what I
never did—what I never was guilty of. Reader, would you? With all
the faults with which the believer is guilty, as a sinner in Adam, he
never does, he never can sin, that grace may abound. He cannot
sin as a believer; when he sins at all, it is not upon the free-grace
principles of the gospel. God forbid; these teach him to deny all
ungodliness, but to his grief he carries about with him a body of sin;
and the scriptures declare there is not a just man upon the earth,
that doeth good, and sinneth not. In many things, said the holy
James, we all offend, and the venerable, aged, and holy John, says
the same—“If we say we have no sin, we deceive ourselves, and the
truth is not in us.” If the saints of old were free from sin and
sinning, what can all their confessions, groans, tears, and sighs
mean? And if my opponents, who have represented me so bad so
many years, are themselves quite innocent, quite holy, or pure—how
can they daily read the church service, in her general confession,
litany, collects, communion service, and, indeed, throughout the
whole. I say not this to encourage sin—to charge me with this, is to
charge the whole Word of God with it. Foolish worldlings, who can
be no judges of what either constitutes or characterises a Christian,
vainly suppose that to be a Christian is in every respect to be a
spotless person: and surely this is the wish of a Christian; this is the
desire of his heart—but who upon earth ever attained it—none but
the Divine Saviour. The Lord grant us increasing conformity to his
own image. Amen. I have sometimes reflected upon the various
enemies I have had, and am surrounded with now, who are every
day waiting, watching, and longing for my halting, as in Jeremiah,
xx. 10th verse.—“For I heard the defaming of many, fear on every
side.—Report, say they, and we shall report it; all my enemies
watched for my halting, saying, peradventure, he will be enticed,
and we will prevail against him.” But who are they? Perhaps some
pious, mistaken, good-meaning people, to whom I have been
misrepresented—some envious, pharisaic preachers and professors,
who in heart hate the truth, as it is in Jesus, and long for an
opportunity to degrade it, by the bad conduct of some who profess
it. Some, hypocrites, who are secretly living in diabolical sins; these
are anxious to catch hold of some fault, on purpose to harden their
own hearts in sin, and ripen themselves for hell.—Some, worldlings,
either to furnish themselves with matter for ridicule against religion
—or to gain something by it, as many have gained many pounds by
coming forth to curse Israel. But enough of this. A little more than
four years rolled away, while the enemy took breath. We were so
quiet, that my name did not, for a long time, occur in the daily
papers; yea, they had forgotten me in the “Sunday News.” I was as
a dead man, almost out of mind: but this did not last long. As God
had new mercies in store for me, so he had also new trials and new
deliverances.
Yours, J. C.
Of his deliverance I will boast,
Till all who are distrest,
From my example comfort take,
And charm their griefs to rest.

LETTER XXIV.
“He calleth to me out of Seir, Watchman, what of the night?
The morning cometh, and also the night.”

To —
I think there are very few serious troubles befal us, but God is
pleased to give us some intimation of their approach; so I have
frequently found it, either by uncommon joys or remarkable
impressions, and very often by dreams, and these repeatedly. I
know this last idea will expose me again to the contempt of heedless
characters; but it is written—“God speaketh once, yea twice, though
man perceiveth it not.” However, many have found it too true. God
spoke so to Joseph, to the butler, and baker, in prison; to Pharaoh,
and to many others of old, and I am fully persuaded he speaks to
us. Not that dreams have any thing to do with salvation business;
although I am fully persuaded that the Lord has often first imprest
many of his people with awful dreams, which have led them to a
serious concern about their souls; and no doubt given them warning
of approaching troubles: so I found it. I dreamed, one night, that a
vast number of young scorpions, or small serpents, were crawling
about the floor of the chapel; this at first alarmed me, but by my
feet I crushed all but two, which fled to the very seat which was
occupied by ******* and another. These I could not destroy, which
left a painful sensation on my mind. When I awoke, I knew, at least
I judged, some calamity was approaching; nor was I deceived. A
gentlewoman soon after called upon me—she appeared very
dejected; I enquired the cause, when she informed me she was sure
some direful trial would shortly befal me. I asked why she thought
so? Only from the repetition of her dream—which was, that she saw
a cat, while I was in the pulpit, clasp me round the neck, and salute
me; but, as she departed, she tore my neck and throat in so awful a
manner that all were frightened who saw it. I told her it was but a
dream; but she said she was sure it was of God, as the sad event
proved. Shortly after this, I was invited to sleep at a friend’s house,
which I did; but the second night, being indisposed, and having to
meet the committee after service, the hour being late, I was advised
and pressed not to go there; yet I knew I was expected, and being
entreated, I complied. On my road a most unaccountable sensation
seized me, and, as though a hand touched me, a voice, at the same
time, seemed to say, “Do not go to-night.” I made an apology to the
party I was with, by saying I would see them to the door, and then
return home; but nothing would avail. O that I had followed the
impressions. Shortly after this night, I heard a strange rumour,
which produced a great deal of uneasiness. Evil reports were
circulating; but, as if some strange infatuation had seized me, I took
little notice of it, yet I thought it strange. These words came to me:
“Agree with thine adversary quickly, while thou art in the way with
him, lest at any time he deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast into prison.” Yet I was
conscious I had done nothing worthy of death or of bonds, so that I
was still inflexible. Many gossips, through the rumour, continually
plagued the party, which did me infinite injury. Several gentlemen
from the chapel waited on him, to whom he read a deposition, which
contained nothing criminal in my conduct; and, having gained this
satisfaction, the matter rested where it was for nine or ten weeks.
The gloomy month of November arrived, which brought my old
adversary to town; and soon after a friend called on me, and gave
me the painful information that he had seen the above party, with
my accuser, at the Public Hall, and being informed it was concerning
me, he thought it right to apprize me of it.
This was the severest blow I ever felt in my life. I immediately
procured counsel; and, without being seat for, appeared. The
statement was made, an assault was declared, bail was put in, and it
was bound over to quarter sessions. This was soon spread. Now a
shower of papers, placards, and pamphlets came pouring over me;
the congregation thrown into trouble; my family in the deepest
distress of mind, and my feelings racked beyond description—while
thousands rejoiced in the day of our calamity. But it is written—“He
that is glad at calamity shall smart for it.” Mark this. I must remind
you also of the lamentation of the church.—1 Lament. 21: “They
have heard that I sigh, all mine enemies have heard of my trouble,
they are glad that thou hast done it; thou wilt bring the day that
thou hast called, and they shall be like unto me.” How did the
Phillistines now rejoice, supposing that the ark was taken, but the
joy of the hypocrite is but for a moment. Great troubles were in the
church, and “for the division of Reuben there were great searchings
of heart,” but those who were at ease in Zion were not grieved for
the afflictions of Joseph.”—Amos, vii. Many paltry scribblers issued
forth their rubbish like insects from the mud of Nile; and I was the
song of the drunkards.
But I cannot here forget the goodness of God, who helped me in the
day of trouble. I constantly preached and administered the
ordinances. The Lord kept all peaceable without and within;
thousands looked on and wondered, as they do to this day. To add
to my calamity, I entrusted my affairs to a very injudicious old
lawyer, who, to answer his sordid purposes, advised me to carry this
cause to a higher court: this was only adding affliction to my bonds.
I knew but little about courts of law, so that I was led, hoodwinked,
into this business.
One year and three months rolled away in this trouble. During this
time I wrote a letter to a friend, who carried it to my opposers, and
although couched in the most friendly terms respecting themselves,
yet they had the cruelty to bring forth that letter to my hurt, another
day. This was devilish, indeed: the learned judge mistaking the
religious sense of the letter, supposed that I meant it as a contempt
of the just laws of the country—God forbid. No, no; it was a private
letter to a friend, in which I meant, that any injury done to a child of
God, maliciously, [124] would one day be resented. But this was not
treating the laws of the country with contempt. I ever maintained,
that if the holiest Christian upon earth has violated the laws of his
land, he has a just right to endure the penalty.—Never, surely, did a
poor creature suffer so much in mind, with any outward calamity, as
I did. And what for? Some cried one thing, some another. About
this time I changed my situation: many advised me to leave the
country; and, as I was placed in circumstances, I could have paid
my bail, and lived comfortably in another land. But why should I
flee? In this circumstance I asked advice of the Lord, who graciously
answered me—“Trust in the Lord, and do good; so shalt thou dwell
in the land, and verily thou shalt be fed.” On God’s Word I relied,
and found him faithful.
Yours, J. C.

LETTER XXV.
 “Their adversaries said, we offend not, because they have
sinned against the Lord.”—Jer. l. 7.

To —
No doubt the steps of a good man are ordered by the Lord, and he
worketh all things after the counsel of his own will. If so, we hardly
know how to blame the apostle Paul in his conduct, as recorded in
Acts, xxv.—When brought before Festus, he appealed to a higher
court—“I appeal unto Cæsar;” then said Festus, “Hast thou appealed
unto Cæsar? to Cæsar thou shalt go.” Here the apostle had two
years’ imprisonment, and at last suffered martyrdom; although, in
the lower court, he might have been set at liberty.
It is the privilege of Englishmen that they may carry their causes to
higher courts; although it was not attend with much good to me, it
was granted and the best of counsel retained. While this was
pending many and great were the anxieties of thousands respecting
my future destiny; nor could I be happy. This procrastination of the
trial, and sentence of decision, was in much mercy, as the mind was
borne down with trouble, company was a burden, and I longed to
retire from observation and all society. This prepared my mind,
gradually, for the event; but it was a suitable season for
observation. I watched the motions of many, and while upon the
watch-tower, these words came into my mind—“That the thoughts of
many hearts may be revealed:” and so it was. While many of the
Lord’s people were deeply affected, every sensible and pious
character felt exceedingly for the afflicted church, and daily prayed
for us, especially some ministers of respectability: while the meaner
sort of preachers not only rejoiced, but used their exertions to injure
me, some of whom I formerly had it in my power to punish, but I
never did; I fully, freely forgave them. From March to July I resided
a little way from town, and passed as pleasant a time as
circumstances would permit; only my old plague of a lawyer was
continually hunting me for money, under some pretence or another.
I beg leave here to advise all persons labouring under any sore
calamity, to employ a respectable attorney at once, it will be less
expence at the end; and generally the most safe way.
Every thing was against me, the floods lifted up their voice, the
floods lifted up their waves; and, if the Lord had not supported my
mind, at times, I must have been quite overwhelmed.
Assize time came, and now all was bustle; had an emperor been
going to be tried for his life, surely there could not have been much
more confusion, disputes, meetings, opinions, hopes, fears, and
griefs, sincerity and hypocrisy; but I, partly knowing the mind of
God, was prepared for the event. The committee who had met and
consulted so many times before against me, and whose names, or
rather characters, were old Uzzah, Hananiah, Coriah, Jannes, and
Jambres, Phygelles, Hermogenes, Hymenius, and Alexander the
coppersmith; Demetrius the silversmith; Sceva, Sanballat, and
Tobiah, Geshem, and Doeg the Edomite; Shethar, Boznai,
Rabshakeh, Nergal, Shrezar, Samgar, Nebo, Rab Saris, and Rab Mag,
[127]
and Haman; a noble company truly! assembled in a certain
street, at the Dung Gate, Nehemiah, iii. 14; or rather the religious
manufactory. These rulers of Babylon, being men of power, might,
and influence, now exerted themselves, and although some are so
miserable as to grudge themselves and families the common
necessaries of life, yet they freely parted from their money on this
very important occasion. I have heard, and believe, they used their
personal influence with *****, and others, others the most
respectable amongst them, wrote to the learned Artaxerxes, as in
days of old—see Ezra, iv. 6 to 16; mark—the persons who wrote the
letter, thy servants on this side the river Thames—verse 11. On
Friday I delivered my address to the people, from Psalm cxxx. 1.
Saturday, during the trial, I shut up myself from all society, and gave
myself up to the will of God; and, by prayer and supplication, sought
his supporting hand. The trial ended as was generally supposed it
would. How could it be otherwise? The lie that was told—the
mistake of the design of the letter—the country at large could not
avoid prejudice, as the nation was inundated with a strong tide of
pamphlets and newspapers, for weeks together; my witnesses were
nothing—one had forgot, and the other could not remember; [128] my
old lawyer had not prepared half the defence to offer to counsel,
although he had been so well paid for it; the trial closed, and I lost
the day: and, how great was the joy of thousands that I had never
injured; but they all had an end to answer. The grief of my best
wishers was great, and surely we all felt the blow most keenly. This
gave full scope for opposition,—now, once more, the tide of
scribbling rose, the sound of horns rushing through every street,
Sunday-morning papers were eagerly embraced, posts running to
and fro, hundreds running to stages with papers for country friends;
but, amidst all, I felt the supporting presence of God, which, I am
confident, my triumphant foes did not, nor his approbation neither.
My public labours were now nearly laid aside. I met the
congregation in private, and delivered many addresses to them. I
resided at this time a little way from town, and here the few that
knew me treated me with civility: but, one evening, we were thrown
into confusion by a vast mob assembling before the house, with
rough music, an infamous placard, and a frightful figure, intended as
an effigy of me; a large fire was soon kindled, and it was burnt
before the door. After a few shouts were raised, they departed.
Application was made to a magistrate for redress, but in vain.
Some, for less crimes, would have taken away the licence of the
house they met at; but I say no more. This was attended with some
good to me. It opened another door in providence, in which I was
enabled to see my friends. The above circumstance hurt my mind a
little; but, in answer to prayer, these words came into my mind
—“Fear not, no man shall set on thee to hurt thee, for I am with
thee.”
As to burning my effigy, I found they had done that to some good
men, whose shoe latchets I am not worthy to loose. Mr. Huntington
relates, in his “Naked Bow of God,” page 280—“However, our
adversaries meeting with more encouragement than us, we were
attended home by them, with their hats adorned with ribbons; and,
on their arrival, the whole parish appeared in triumph: the bells were
immediately rung, and my little cottage was beset on all sides. My
effigy then was made and burnt, a blasphemous harangue delivered,
as a funeral sermon, over this figure of straw and rags, and
abominable impudence was sung in imitation of a funeral anthem.
Upon this one and all cried out, they were for the High Church; and,
indeed, none could properly doubt of that, who saw the height of
their wickedness; for, had they been Turks, or Pagans, they would
have been ashamed of such conduct.”
I acknowledge this treatment was for preaching the gospel; and I
beg leave also to remark, that had I not preached the gospel, there
would never have been so much opposition to me. But some of my
holy adversaries in the religious world justify such unscriptural
means; and, in order to put a gloss on their cruelty, will tell you it is
done for the lord’s honor.
The excellent laws of the country have a just right to punish
offenders; but it is our mercy the sword is not in the hands of
certain reverends, or else woe be to those whom their reverences
choose to denominate Antinomians. Such priests and levites not
only pass by a poor man that has fallen amongst thieves, but they
cruelly cast heavy stones at him, and employ others to do the
same. I beg leave here to present you with an account of the same
persecuting spirit that actuated a mob at Richmond, in the year
1774. Take the circumstance as related in the “Gospel Magazine,”
page 214, vol. I.—

“Monday evening last, a most numerous mob assembled, each

with a bludgeon in his hand, and Mr. B— at their head, to the no
small terror of our friends, some of whom B— abused very
much, and even declared he would shortly hang their very
persons up before their own doors. They went in procession
through the town, with one C—, in heavy fetters, whom they
named rev. R. H. They proceeded to a mock trial of him for
defrauding a linen-draper of £200. After they had condemned
him to be hanged on the Wednesday following, they ordered
 him to be chained down, &c. They went to several houses,
where they had beer and money given them. I believe they did
not go to the honorable magistrate’s house, nor will I dare to
say that his clerk gave them any money, yet he has been very
busy in those affairs at times. On Wednesday evening they
assembled again, with the culprit in the cart, in the exact
posture of an actual criminal going to be hanged; a book in his
left hand, his eyes lifted up to heaven, and saying a
blasphemous prayer as he went along. They proceeded to the
meeting-house, opposite to which a gallows was erected in the
morning, where, after singing a hymn, and offering up a
blasphemous prayer, the culprit was turned off, with the rope
about his arms, though some will have it that the effigy only
was hung up, yet I think I can believe my eyes beyond what
they say. They swore that if any of the Methodists came there
they would have their blood. We hope that some effectual
methods will be taken against them; for I do assure you, Sir, till
something be done, we are not safe in our beds; our houses are
often attacked in the night, and we are not safe as we go to
business, in open day, by reason of large stones being thrown at
us, as we walk the streets. I believe, if we were rebels, or had
betrayed our country we should be more valued here than we
are now; and that only because we would meet to worship our
God, honour our king, pray for him and his, and wish peace and
prosperity to our country, &c.”

But God meant that unto good; for, a little while after, in the same
magazine, we read, page 311—

“Sunday last, the young man who was desperately wounded, in

protecting some of the audience from the insults of the rabble,
at Richmond, publicly renounced the errors of the Church of
Rome, at the Methodist meeting-house in that town, and
embraced the Protestant Faith, as held by the Established
Church of England.”
What a mercy to be protected in our civil and religious privileges!
God be praised for a Protestant king and parliament, and for the
excellent laws of our land. Amen and amen,
Yours, J. C.

LETTER XXVI.
“And thou shalt go even to Babylon, and there shalt thou be
delivered.”—Micah, iii. 9 to close.

To —
The painful business was now to be brought to a final issue. I
judged, before-hand, how it would terminate—as these words
followed me wherever I went—“And Paul dwelt two whole years in
his own hired house, and received all that came to him.” The
decision was appointed for the 6th of November; but, in
consequence of the death of the much-lamented Princess Charlotte,
it was postponed. A more gloomy month, I think, I never knew,
especially the 18th when the solemn church bells minutely tolled for
that amiable character’s funeral.
On Sunday morning, the 23rd, I preached my farewell sermon, on
Micah, vii.—“Rejoice not against me, Oh, mine enemy; though I fall,
I shall rise; though I sit in darkness, the Lord will be a light unto
me.” I bade an affectionate farewell to my friends, nor did I prove a
false prophet, as thousands have witnessed. Samson’s locks have
grown again, and John the Baptist has risen from the dead.
The next day, in God’s strength, I went to Westminster-hall, and
received my sentence. I had provided many things to address the
court with, and could have put in fifteen affidavits, but I was advised
by counsel not to speak a word, but quietly submit to the sentence,
which I did; and, as soon as it was passed, my heart was at liberty,
which it had not experienced for one year and three months before.
—Newspapers and scribblers have asserted, it was pronounced to
the great joy of the court, and gave great satisfaction;—but, if a
rude rabble can be called a court, I am mistaken. And, alas! what is
noisy breath! the applause of such mortals! when only about three
weeks after, the same rabble had the daring impudence to hiss the
very judge, on the same spot, in the matter of Hone! As in days of
old, when the public cried “Hosanna!” one day, and in four days
more, “Crucify him, crucify him!” So much for public applause or
resentment.
In some cases we may truly say—
Careless, myself, a dying man,
Of dying man’s esteem;
Happy, O God, if thou approve,
Though all the world condemn.
I arrived safe at Achor Vale, and glad enough I was to rest from the
long strife. I was delivered from the noise of the archers, the
sounding of the mountains, and the horns of rams blown by goats,
the braying of asses, and the grumbling of bears.
A variety of select portions of scripture, which had been applied to
me some time before, came seasonably into my mind, and I found
the Lord faithful to his word.
The idea of a prison had often struck me with horror; but I have
always found, through many changes, we want a mind to our
situation—as we shall never get a situation fully to our minds till we
get to heaven. When I arrived, every fear respecting my treatment
was banished; gloomy as it had appeared, all was to the contrary. I
was received with the greatest civility by the unhappy company I
met with there. A young man who had been an officer’s servant,
proffered his services to wait on me, and rendered me very
comfortable. The kind governor gave me one of the best rooms,
and permitted me to have every convenience for sleeping I could
desire, and all the books I chose to send for.—This alleviated my
mind; and, altogether, at times I was nearly distracted with grief, the
Lord held me up, kept me in my senses, and blest me in my soul.
I cannot help here remarking, that, many months previous to this, I
had dreamed of the very room I was put into, with the kind
attention of my wife, who had not long been dead at the time I had
the dream, and which was, I believe, two years before the trouble
took place. But this was allotted to another, who was very kind and
attentive on that painful occasion. A variety of most distressing
thoughts, at times, overwhelmed me. A separation from the house
of God, the perplexities of the church, the hypocrisy of some of the
preachers, the grief of my family, the loss of liberty, the company
around me, the joy of my foes, and fearing the truth should suffer
by my supposed and reported faults, with the length of time
appointed me—these things, it was natural to suppose, must have
created the most poignant distress. The many months before me
seemed so many years; but this led me to reflect on an eternity of
joy or woe, the final doom of the righteous and the wicked.
Eternity! Eternity!—a pleasing and dreadful thought. This brought
to my mind the solemn description of eternity, us written by the
excellent Ralph Erskine, in his “Description of the Misery of the
Wicked.” “Gospel Sonnets,” p. 62.—

“Ah I must I live in torturing despair,

As many years as atoms in the air;
When these are spent, as many thousands more,
As grains of sand which crowd the ebbing shore;
When these are done, as many yet behind,
As leaves of forest, shaken with the wind;
When these are done, as many to ensue,
As stems of grass on hills and dales that grew;
When these run out, as many on the march,
As starry lamps that gild the spangled arch;
When these expire, as many millions more,
As moments in the million, past before;
When all these doleful years are spent in pain,
 And multiplied by myriads again?—
’Tis numbers drown the thought. Could I suppose,
That then my wretched years were at a close,
This would afford some ease; but, ah! I shiver,
To think upon the dreadful sound—for ever.”

But, as interested in the love of God, pardoned by the great

atonement, and justified by the meritorious obedience of the
adorable God-man Mediator; called out of darkness, and divinely
influenced and kept by the power of God, the holy making Spirit, we
shall enjoy a long, a blest eternity of joy, at the right hand of God.
The thought is delightful. What will the joy be?—Hold out faith and
patience.
Yours, truly, J. C.

LETTER XXVII.
“Like these good figs, will I acknowledge them that are carried
away captive of Judah, whom I have sent out of this place into
the land of the Chaldeans, for their good.”

To —
The eventful history of the church of Israel is very striking and
important. Loved, chosen in Egypt, delivered, brought into a desert
wilderness; yet maintained miraculously, screened, preserved,
brought through the Jordan of trouble into the promised land;
enemies falling before them; privileged with the symbols of the
Divine presence, and kept by Divine power.
How very important is the language of Moses on this subject. He
found him in a desert land, and in a waste howling wilderness; he
led him about; he instructed him; he kept him as the apple of his
eye; but, alas! what a rebellious, unbelieving, perverse, fretful, and
ungrateful people, prone to idolatry, negligent, and disobedient:
such, alas! am I.
Reader, what say you of your own heart? Is it not too much your
case? After all that God hath done for you, have you not cause, as
well as me, to take shame and confusion of face to yourself? On
this account God resented the idolatry of that people. Invaded by
the Assyrians, and at last led away captive to Babylon. This last was
an awful blow to them: yet they were commanded to submit to the
stroke; and those who did not, were to perish in some awful way,
which they did, as related in the prophecy of Jeremiah. But those
that escaped the sword were ordered to go and submit to God’s
sentence, by bowing to the king of Babylon’s yoke. The Lord
promised to be a little sanctuary to them, even in their captivity; and
hence, although they suffered such privations, the Lord was with
them; supported, kept, preserved, and blest them there. Surely I
discover the analogy; I have been dealt with in a similar way. I
mention it to my own shame and the glory of Divine goodness,
which I have experienced all my days; and especially in my
captivity. Although my troubles were small, considering my
situation, yet my mind was very frequently racked with my affairs
without. Some only came to visit me out of mere curiosity; others to
mortify my feelings; quite forgetting the Divine prohibition
—“Oppress not the poor, nor the afflicted in the gate.”
Some of the preachers who occupied the pulpit were very
treacherous; and one poor creature had the daring impudence to
declare the Lord had often told him, that I should never return to
preach in that pulpit again—but it is evident he was a lying prophet,
as I have preached in that pulpit and place above 1200 times in less
than four years since. We had many such prophets and
prophetesses, but, as they ran without being sent, they soon ran
themselves out of breath.
Fearing I should die, I set my house in the best order I could. To
those of whom I was obliged to borrow money in trouble, I sent or
willed an equivalent, which eased my mind, and gave them
satisfaction. My family was also disposed of; my eldest daughter
was with her mother-in-law, assisting her, and receiving education
and domestic improvement. My youngest was in the care of the
very dear and kind friends, who had brought her up free of expence
to me; which is friendship indeed—the most pure and disinterested,
perhaps, to be found in this lower world. My eldest son was at
boarding-school, comfortably maintained; and my dear afflicted boy,
well known to you, and beloved by all that knew him was principally
in the care of our old and faithful servant, at home.
I remember reading of good Mr. Bunyan, while in prison; how his
poor mind was at times troubled about his family, especially his dear
blind daughter; but the Lord supported them all, till his deliverance.
Thus the Lord dealt kindly with me, in this instance, although I shed
thousands of tears about them.
Some severe trials came on me shortly after my incarceration in this
valley of Achor. The recognizances had not been withdrawn from
the court; and, as I was paying the debt of the law, no acquaintance
of mine knew any thing about such an affair—and as my solicitor, I
should suppose, must have known the rules of the Court of King’s
Bench, I was grieved he did not attend to this essential point, as I
gave him ten pounds, only two days before my confinement, to
settle all matters in the court, which he neglected to do; the
consequence was, the gentlemen who were bail for me, were
troubled for the money: this really hurt my feelings worse than all
the troubles I had met with—but an able attorney made application
to the court, and settled it with very little expence. I judge it
expedient that I should mention this, to give information to any that
may fall into like circumstances; for I really knew no more of law
than the servant of the prophet knew of botany, when he gathered
his lap full of wild gourds, and had nearly poisoned the whole
school. 2 Kings, iv. 39. Soon after this, another trouble arose
amongst the congregation, about the place of worship; and here
were many contentions. My sincere friends, fearing some persons
were laying plans to get it out of my hands, and, for want of
understanding each other, a great deal of warmth was manifested on
both sides. These things being daily brought to me, exceedingly
troubled my spirit; but, after praying, these words came with power
to my soul—“They shall not build, and another inhabit.” And, as the
subject was much on my mind in the day, it was not to be wondered
at that it should affect me in the night; as I one night dreamed of a
chariot, which I had often dreamt of before—as it passed by me, I
saw, on the back of it, in very large letters, “Immanuel! God with
us!” When I awoke, I felt a holy confidence all would be well upon
that business, and so if proved the night before, but I knew it not till
next day at noon. What a mercy to be enabled to call on the Lord in
every time of trouble, and to watch his good hand. But I was no
sooner released from this anxiety, than a fresh trouble arose. A
gentleman who had been, till this time, almost a stranger to myself
and the church, was raised up of God, in this hour of need, to look
after my outward affairs, and this he did freely and kindly; he was
truly assiduous, nor did he spare any pains, time, trouble, or money
to do me good; and, though God had been pleased to remove
others, on whom I depended, he mercifully raised up one to act as a
friend, whom I hardly knew. Like Nicodemus, who could not, or
dare not, scarcely own the Saviour in his life, yet paid him honours
at his death.
“A friend in need is a friend indeed.” This old, but just adage,
reminds me of what school-boys are taught—

“Tell me, ye knowing and discerning few,

Where I may find the friend that’s firm and true;
Who dare stand by me, when in deep distress,
And then his love and friendship most express.”

This friend, in the height of his praise-worthy conduct, was very

shamefully imposed upon by an artful villain, who professed to have
great influence with the higher powers—and by this means he, at
different times, obtained a large sum of money of him, under the
specious pretext of obtaining my liberation. This was carried on for
some months, till Mr. D. began to suspect there was some villainy in
it; and, upon enquiry at the Secretary of State’s Office, found it as
he feared. The base character was apprehended, and justly
imprisoned for it. This was another severe blow to me, taking all the
circumstances into the account; yet the pleasing hopes of liberty
wore away many tedious months, till patience received strength.
I was, at times, amazed at the health of body the Lord favoured me
with; but the winter came on, at first, very severe, though it did not
last long.—This was to me very dreadful; it was the gloomy month of
November. Another trial came. A person, in real kindness, at my
request, brought me a very small portion of liquor, on one of those
days in which we may truly say we have pleasure—foggy, cold,
damp, and miserable. I knew, indeed, it was contrary to the laws of
the place, but urgent necessity compelled me to send for it. This
being discovered, my poor friend was brought into trouble, and a
heavy fine was levied. You may be sure this made a fresh stir in the
public papers, with many additions, though not one true statement
of the fact was made; but that passed away like a cloud. That which
most distressed me was the solemn and awful times of execution;
but those, however, were very few, two of which I have given an
account of in the 1st volume of “The Voice of Faith.”
Yours, J. C.
 LETTER XXVIII.
“And the king said unto Zadok, carry back the ark of God into
the city. If I shall find favour in the eyes of the Lord, he will
bring me again, and shew we both it and his habitation.”

To —
It is a truth, easily proved, that every believer has more mercies to
be thankful for, than he has either sins to regret, or troubles to bear:
it is of the Lord’s mercies we are not consumed. This I call to mind,
therefore I have hope. They are new every morning. Great is thy
faithfulness. That same faithful God which preserved Israel in Egypt,
Moses in Midian, David in Gath, the three worthies in the furnace,
Daniel in the den, the disciples in Jerusalem, and the church in
Babylon, preserved me in this place. I cannot look back upon my
many mercies but with gratitude. But where will the growing
numbers end? This subject would fill a vast volume; but, in brief, I
mention only a few:—the attention and kindness of the governor and
officers; and, although every returning Sabbath afflicted my mind
severely, the very sound of the church-going bells, brought a
thousand pangs to my heart: yet I was relieved by hearing the real
gospel preached nearly every Sunday, once a day, by the excellent
chaplain, the rev. Mr. Mann. Oh, that every college was as much
blessed with such preaching. This was no small mercy. All within
the walls were submissive and attentive to me. I had an opportunity
of conversing with many on the best of subjects, and was well
furnished with ability to alleviate many a distressed mind, and to
relieve some hundreds in their temporal calamities; for it is to little
purpose talking about religion to worldlings, without acts of
benevolence.
Numerous friends daily visited me, and never failed me, during the
long period of seven hundred and thirty days. My health was re-
established, and I had much time for reading, prayer, self-
examination, and study. Here I received many tokens of love from
the Lord, bearing witness, with my spirit, that I was interested in his
love. Here I wrote a vast many letters to the church and to my
friends. I wrote also my “Farewell Sermon;” “Antinomianism
Refuted;” “The Voice of Faith,” 2 vols.; “A Treatise on part of the
Book of Proverbs,” the greatest part of my own Memoirs, and other
subjects, which I hope, one day, to publish.
The dear friends who came to see me, I constantly bore in mind,
and thanked them in a few gingling rhymes, as I am destitute of a
talent for writing poetry: I hope they will forgive me inserting their
names; nor need they fear persecution on this account, because so
many individuals are to be found bearing the same name.
I employed as much time as circumstances would admit, in reading
to the prisoners the Scriptures, which I at times endeavoured to
explain, particularly on Sundays. I read part of the church service,
and other good books, especially some tracts by Mr. Smith, of
Penzance—his “Bob and James,”—there being many sailors present.
In this act I copied the example of Dr. Primrose, in the Vicar of
Wakefield, although I had a little better place, company, behaviour,
and attention. I must insert a quotation from it. The old gentleman
says, after some conversation with his family—

“I left them, and descended to the common prison, where I

found the prisoners very merry, expecting my arrival; and each
prepared with some gaol trick to play upon the doctor. Thus, as
I was going to begin, one turned my wig awry, as if by accident,
and then asked my pardon. A second, who stood at a distance,
had a knack of spitting through his teeth, which fell in showers
upon my book; a third would cry ‘amen,’ in such an affected
tone, as gave the others great delight. A fourth had slily picked
my pocket of my spectacles: but there was one whose tricks
gave more universal pleasure than all the rest; for, observing
the manner in which I had disposed my books on the table
before me, he very dexterously displaced one of them, and put
 an obscene jest-book of his own in the place. However, I took
no notice of all that this mischievous group of little beings could
do, but went on, perfectly sensible that what was ridiculous in
my attempt would excite mirth only the first or second time,
while what was serious would be permanent. My design
succeeded; and, in less than six days, some were penitent, and
all attentive.”

Thus my time rolled away, and appeared, as our lives do in the

retrospect, but as a tale that is told every moment, and every
circumstance being told out in eternity for us.
The period arrived for me to quit my solitary mansion, and make my
appearance again in public. This was dreaded by me, on some
accounts, but, by others, much desired. Every thing was well
arranged, and the morning came; a part of my family and a few
friends came to meet me; every thing around appeared at first very
strange. When I arrived at my house, I bent my knees in
thanksgiving to that gracious God who had restored me.
In the evening I preached to nearly one thousand hearers, who were
very quiet, attentive, and gratified. All united, with one heart and
voice, in singing

“Crown him Lord of all.”

I preached on, “But God meant it unto good.” The sermon was
afterwards printed. I commenced my regular labours the Sunday
following, where without cessation, I have continued them six times
a week. Curiosity has, doubtless, drawn forth the attention of
thousands, since then, to hear and see the strange being: many
have heard to profit, and are satisfied. Some said, he is a good
man; others, he is a devil. I say he is both, and I can prove it.
Some say, he is a guilty man; others, that he is innocent—but I say
he is both, and the reader will say the same, if he knows his own
heart, and his acceptance in Christ.
Beloved, if our heart condemn us, God is greater than our hearts,
and knoweth all things; but, if our heart condemn us not, then have
we confidence towards God.
Yours, J. C.

LETTER XXIX.
“For better is a neighbour that is near, than a brother that is far off.”
To —
It is a good remark I have somewhere met with—that friendship is a
plant of too delicate a nature to grow with any great degree of
luxuriancy and fruitfulness in the soil of the human heart; but I ever
wish to prize its buds, its blossoms, its fruit, its very leaves; but,
above all, its divine root. We may find many profess much kindness
in the warmth of prosperity; but these summer insects, like
butterflies, disappear when the cold blasts of adversity and reproach
strike off a few of our outward comforts. But while this is to be
lamented, yet God has often raised up those who have been sincere
in their professions of attachment to his people, in all ages, and who
have firmly stood by them, and gave them all the assistance they
were able, in the depth of their afflictions; nor have they been
unrewarded, at least, many of them, even in this world—nor shall
they be forgotten of the Lord in the last day.—Matt. xxv. and close.
Abraham had three faithful friends, Aner, Eschol, and Mamre. The
Lord raised up a friend for Joseph in trouble, and for David in his
deep affliction, and for the great apostle for whom he prays—that
he, Onesiphorus, may find mercy in that day, for he hath oft
refreshed me, and was not ashamed of my chain. Such friends are
the gift of the Friend of Sinners, and such friendship is a part of
conformity to his image; praying for one another in secret; reproving
with meekness, but fidelity, when permitted to err; speaking well of
each other, when absent, and helping each other in trouble, are the
genuine fruits of divine love in the heart; and such I have found
many: and, although opposed for their candour, affection, and
liberality; yet, considering they had a just right to form an opinion of
their own, so they had as much right to maintain the same. Narrow
minds who form opinions by bare report, are easily biassed, and
generally bigotted; of course, such mean souls must persecute all
who differ from them. This is the case in the professing world, at
present; and it is much to be lamented. However, I have made free
to inform you of some of those who have acted in a Christ-like
manner to me in trouble, and have too much good sense to view me
either as a perfect angel, or an incarnate devil; and to you I send
these gingling rhymes:—

REAL FRIENDSHIP.
From Achor Vale.—1818.

On the subject of friendship I beg leave to write,

’Tis the joy of my heart, and my daily delight;
Though but little is found, that is true and sincere,
I think, in my case, an exception is clear.
The God of all grace, on whom I depend,
Has blessed his servant, with many a friend,
Who have not been afraid, or ever asham’d,
To esteem and to own him in sorrow and pain.
One half of the faithful and firm I’ve forgot,
And many besides, whose names I know not;
Yet those who occur this moment to mind,
My God will reward in their being so kind;
And more so they’d be, if it laid in their pow’r,
To soften my woes in this trying hour.
May the love of the Lord, which he bears to his saints,
Encourage their hearts, when ready to faint
With the cares, and the burdens, and griefs of the way,
And acknowledge them all in the last trying day.
See this promise so sweetly and clearly reveal’d
By the Head of the Church, in the great gospel field;
Particularly in Matthew, the Saviour rehearses
In 25th chapter, and some excellent verses.
I must tell you of Hairbys, and Elbro’s and Park,
With a Knawler, a Duke, a Smith, and a Clarke;
A Fossett, a Grumuat, and a kind-hearted Trail,
Whose care and concern, like the Lord’s, never fail.
Nor can I forget my friend, Mr. Denny,
Who stood up for my good as undaunted as any.
Our worthy clerk, Shelton, has oft stood the fire,
When many in envy and rage did conspire.
I feel much indebted to dear brother Gray,
And all those beside, who preach and who pray;
And fill up my place, that there might be no lack
Of the gospel of grace, till God brings me back.
With all those dear friends, who supply all my needs,
Kind Miller, her mother, and two worthy Meads;
An Osborne, a Davis, a Harris and Gower,
Who on me and on mine their gifts often pour;
A Harbro, a Sweetland, and Allen, and King,
Who sometimes send favours, and sometimes they bring;
And many also, who have well stood the brunt,
A Pattison, Puddicombe, Hutchins, and Hunt;
Nor do I forget our friend Hutchinson,
As well as kind Kings, some old and some young;
And Westbrook, and Knapp, who have oft took my part,
And Williams, a Farley, and London, and Smart;
A Boro, a Blake, and dear father Bevan,
With their partners in life, who are going to heaven;
And Goodmans, and Roberts, some Hills, and a Bell,
And Thornton, and Mansion, and Edwards, and Dale.
I remember, likewise, a Houghton, and Field,
With a firm friend of their’s, who never would yield
To the fabulous stuff, and ridiculous story,
But remained as firm as the faithful M. Morey.
The names of a Jones, and a Chadsby are dear,
And Salter, and Lewis, and Frimbley sincere;
A Brook, and a Bradley, a Buhle, and a Wise,
A much-esteem’d Farmer, who ne’er has despis’d;
A Hedgecock, and Lamb, who are both very kind,
As such permanent friendship we seldom can find;
And dear father Elstub, and Shires, and Booth,
Who often endeavour my sorrows to soothe.
I must mention some more, as they are so good,
A Ward, and a Whitear, who undaunted have stood;
A Paynter, a Waters, and Carpenter too,
With his Brother, and Fuller, and Jennison true;
More Watkins, and Smiths, who have well stood the fires,
And old daddy Foyer, and two good Marias;
A Parnicutt, and Archer, who have stood many rubbings,
And Barrett, and Steggall, and Shephard, and Stubbings
An Atkins, a Pollet, and Farrers, and Thorn,
And as faithful a Watts as ever was born;
A Bayles, a Dennage a Bates, and a Brown,
Who are grieved to see my sad casting down;
A Paton, a Chambers, a Juden, and Pytches,
An Orchard, and Hunter, who are seeking true riches;
A Joseph, a Jolliffe, a Druce, and a Manger,
A very kind Mackie, and Perrins, and Granger;
And Wilkins, and Eaton, and Faro, and North,
Who are lov’d by the Lord, and redeemed from wrath;
With Millingtons, Boltons, and dear Mrs. Round,
And the much belov’d Hans, whose care still abounds;
The exercis’d Robinson, Ward, Nelson, and Ford,
And Marshal and Lucas, who’re trusting the Lord;
With poor Jenny Powell, and Martin, and Fishers,
And Darby, and Wilson, my very good wishers;
And Foster, and Court, and Davies, and Dee,
And Mary, her friend, and kind Barbary;
And Chapman, and Calow, and Davies, and Reeds,
And some very good Lawsons, who supply many needs;
A dear friendly Groom, and Napier, and Swindle,
A Tomlins, and Marshal, whose care does not dwindle;
A much-esteem’d Walton, and neice, so sincere,
And many besides, to my mind who are dear;
A Wright, and a Pearson, and Hepworth, and Mott,
Thus you see, my dear friends, I am not quite forgot;
And Leonard, and Wallace, and Masland, and Pain,
Who are praying, and waiting to hear me again;
With Freeman, and Wilkins, and Cornish, and Sherman,
Who love much to hear a real gospel sermon;
And Dibley, and Dudley, and Tungate, and Fleet,
And Candler, and Knox, whom I long much to meet;
The very dear friends, whose names are call’d Cross,
Whom God has sustained in every loss;
And Williams, and Eves, whose hearts are kept single,
And Upstill, and Miles, a Cook, and an Ingle;
With a March, and a Beat, and exercis’d Green,
Who often in sorrow and grief have me seen;
And good Mrs. Butcher, and Baker, beside.
Who have firmly stood for me, whatever betide;
And Fairfleet, and Tye, and Woodhouse, and Long,
And Goodly, his brother, and kind Esther Young;
And Claytons, and Jackson, and Lewis, and Rose,
And Thornton, and Miland, a Burnham, and Hose;
And Drewet, and Mars, and Reardon, and Aikin,
Who have seen me cast down, but never forsaken;
And Woodward, and Youngs, and Venning, and Horner,
Another friend Brown, and the tried Mrs. Warner;
A Winch, and a Hone, a Turner, and Pool,
The tried Underdown, who is in the same school;
The sincere Mrs. Grant, and Missen, and Leigman,
The Paddington Friends, and old mammy Bridgman;
Good old Mrs. Clark, and Thompson, and Cowen,
A very kind Johnson, and Whitehead, and Owen;
The kind Mr. Wilson, and firm Mrs. Baily,
And Poulter, and Barns, who esteem’d me sincerely;
But ’tis time I conclude this gingling writing,
Not forgetting dad Round, and the sweet-temper’d Whiting;
 With a hundred besides, whose names I’ve forgot,
But in the last day will stand in their lot.
Do not you think, in a few years time, I shall be as apt a poet, as
good old Bunyan?
Please to regularly regulate these irregular irregularities.
I cannot conclude this letter without reminding you of the apostolic
exhortation—“As we have opportunity, let us do good unto all men,
but especially to the household of faith;” and if to this household we
sow sparingly, we shall reap sparingly; and if we sow bountifully, we
shall reap bountifully; and on this subject of kindness to God’s
children, as such, our dear Lord declares—“He that receiveth a
prophet, in the name of a prophet, shall receive a prophet’s reward;
and he that receiveth a righteous man, in the name of a righteous
man, shall receive a righteous man’s reward; and whosoever shall
give unto one of these little ones a cup of cold water only, in the
name of a disciple, verily I say unto you, he shall, in no wise, lose
his reward.”—Matthew, x. 41, 42. And, very frequently, such are
rewarded in this world, in temporal mercies, for the kindness they
have shewn to the members of Christ. The widow of Sarepta,
nourished the Prophet Elijah in her house, during the whole time of
famine; and how did the Lord abundantly recompence her, by daily
increasing her oil and meal, whereby her family was preserved; by
restoring her son to life again, after his soul was departed; and by
causing the prophet to continue with her many months, to feed her
soul with spiritual, as she had his body with temporal food? How
abundantly did the Lord recompence the Shunamite’s kindness to
Elisha, by the gift of a child, after long barrenness; by restoring her
son to life again; by forewarning her of approaching famine; and by
restoring all she had lost by her long absence—her house and
lands? God had blest Job with a merciful heart; and he relates what
the Lord had enabled him to do—chap. xxix. and xxxi. And,
although afterwards he was stripped of all he possessed, to answer
the wise and gracious ends of God towards him; yet, we read, chap.
xlii. that the Lord turned the captivity of Job, and gave him twice as
much as he had before, and blessed his latter end more than his
beginning. In the history of the apostle, Paul, we read of one
Publius, Acts, xxviii. the chief man of the island of Malta, (where the
apostle and many others were cast by shipwreck;) this kind man
received Paul and his companions, and lodged them courteously.
We read, soon afterwards, how the father of Publius, laying
desperately sick of a fever and bloody flux, was recovered by St.
Paul, and restored to his former health. So, likewise, the kindness
which the barbarous people of that island shewed unto Paul and his
fellow travellers, was recompensed with the cure of many of their
sick bodies.
A thousand other instances might be produced, of ancient and of
modern date. And, supposing no reward is experienced in this
world, the God of truth has declared—“Thou shalt be recompensed
in the resurrection of the just.” This is evident in the close of
Matthew, xxv.—“Inasmuch as ye did it unto the least of these, my
brethren, ye did it unto me.”—No doubt the cruel tongue of fallen
man may criticise and censure such conduct, but, acting from a
motive of Bible love, such persons will meet with their reward: envy,
detraction and cruelty is in the heart and conduct of thousands, but
woe unto him by whom the offence, the slander, cometh—it had
been better for him if he had never been born. But what are those
whose tongues are worlds of iniquity, and whose teeth are swords
and spears? As saith the Poet—

—“No, ’tis slander;

Whose edge is sharper than the sword; whose tongue
Outvenoms all the worms of Nile; whose breath
Rides on the posting winds, and doth belie
All corners of the world: kings, queens, and states,
Maids, matrons, nay, the secrets of the grave
This viperous slander enters.”

But the Redeemer saith—“And blessed is he that is not offended in

me.”
 Yours, J. C.

LETTER XXX.
“And thou shalt remember all the way the Lord thy God hath led
thee in the wilderness, these forty years, to prove thee and to
humble thee.”

To —
Having complied with your request, in stating the brief account of
myself, in infancy, youth, and manhood, a few of the ups and downs,
ins and outs, turnings and windings, in a way of providence.—I can
but look back with gratitude to that Divine hand that has led me,
and kept, supported, upheld, and blest me. Having obtained needed
but undeserved help, I continue to this day. For all my errors in life I
take shame and confusion of face; and for all the mercies I have
experienced, which I am sensible of, and the unnumbered mercies
which I never apprehended; I bow my knees to the God of all grace,
and say, “Not unto me, not unto me, but to thy name be all the
glory.” And what can I say more? It well becometh the just to be
thankful. Gratitude, blessing, and praise is the sacrifice of the heart
and lips, which is due to God. The Lord be pleased to maintain this
spirit in our minds. Gratitude is sometimes excited and led out by
the retrospect we take of the Lord’s dealings with us, and discerning
his love and wisdom in all his dispensations, however gloomy for the
time; yet we can see it was right, uniform, though various. The
blessed design towards us is to humble, try, and prove us, that we
may know what is in our hearts; both to lament and to be thankful
for, and that we may know the love of God’s heart towards us.
I have stated but a few of the many great things the Lord hath done
for me; and no doubt many friends wish I had omitted some things
which I have related, and had been a little more explicit on others. I
may also see these improprieties myself, and correct them in my
next edition.
I now proceed to give a short account of my spiritual experience,
which I trust, will be a little more edifying than the former part of
this little work. May the great Head of the Church make it so to his
own children; and, if they reap the least benefit by reading, God
shall have the praise. While I remain,
Yours, J. C.

END OF PART I.
 PART II.

Convictions—Strivings—Bondage—Liberty—Promises—
Encouragements—Success in Ministry—Temptations—
Deliverances—Answers to Prayer—Present Situation and
Experience.

LETTER I.
“And all thy children shall be taught of God.”

To —
As God is determined to bring all his dear people home to glory, as
the objects of his everlasting love, the subjects of his eternal choice,
as the predestinated to the adoption of sons, as the purchase of his
blood, and as the preserved in Christ Jesus, so, the means for their
preparation for that glory is clearly specified in the Word—“Without
holiness no man shall see the Lord;”—and this holiness is the Lord
Jesus, as the elect Head of the Church. The wisdom, righteousness,
and sanctification of them; but there can be no supernatural
knowledge or enjoyment of the adorable Saviour, in this or in a
coming world, till we are born again by the Spirit. It is the high
privilege of God’s elect to be saved in the Lord with an everlasting
salvation; but they must be born again to know it. The elect people
of God stand complete in Christ, before the Father; they are one in
him, and with him; they are eternally pardoned and justified in
Christ, and by Christ; but they must be born again to apprehend, lay
hold, and be spiritually acquainted with those things; for Divine
Truth has asserted—“Verily, I say unto you, except a man be born
again, he cannot see [enjoy] the kingdom of heaven.” Men may
profess much, talk well, write well, and preach well; but they are still
in nature’s darkness, except this change has passed on them. This
is called a new birth, a new creature, the good work, a translation, a
calling, a transforming, a renewing: but, let this work go by what
name it may, it is simply a change of state, and a change of
principles, which produces a change of conduct. It is not a change
of nature, but of state. Our sinful nature experiences no change; it
is bridled, restrained, ruled, and kept in, but it is nature still. Neither
is it any change on the body; only the members, through grace, are
used in the service of God. I once thought this divine change was a
change of nature. I once thought the body was the old man of sin;
and no heart can conceive the labour, toil, tears, fastings, fears,
horrors, and pains I have experienced, in consequence of these
mistakes, which is nothing but labour in vain; for this Ethiopian
cannot change his skin, nor this leopard his spots. That which is
born of the flesh is flesh, and will remain so.
The dear people of God are viewed complete in Christ, and their
salvation is the joint work of the Most Holy Trinity: man has no hand
in the business. We had no hand in the first creation, and we have
none in the second. O, that I had known this at first; what bondage
and distress it would have saved me from! It is also a glorious truth,
that Christ has finished the work of salvation; that he has stood in
our law-place; that he has fulfilled the law, and that we have nothing
to do with it as a covenant of works. The Lord Jesus, as the surety
of his church, has put away sin by the sacrifice of himself, and is
gone to heaven to plead our cause before the Father. Had I known
the everlasting virtue of his blood, or the glory of his obedience, O,
what soul distresses should I have escaped! but when just wrought
upon by the Spirit, sitting under a blind ministry, and reading legal
blind authors, it is not to be wondered at that a soul should beheld
in bondage. It was my case for some time; and even after I had
heard, and, in a measure, received the truth, still the devil was
permitted to deceive me with a sad snare, till the Lord led me to see
the difference between the work of the Spirit and the moving of the
natural passions; the difference between the love of God and those
inordinate affections which led me into error. I would to God I
possessed ability to point out to you these things clearly, that you
and all God’s dear people might see the snare, and be delivered
from it: for, truly in vain is the snare laid in the sight of any bird.
The want of the knowledge of the glorious plan of the gospel was
the occasion of much distress to my soul; and a want of the
knowledge of the devices of the devil, held me long in bondage and
sorrow. Oh, what a mercy to be made wise unto present and
eternal salvation. But I beg leave here to observe, the Holy Spirit is
a sovereign in all his dispensations of grace in the hearts of his dear
people. He hath said, “I will dwell in thee, and all thy children shall
be taught of God;” but there are very few, I humbly conceive, can
possibly tell the precise time when the Spirit enters the soul; this is
known but by few, except in very singular cases, such as Manasseh,
Mary Magdalen, the converted thief, the apostle Paul, the Philippian
Jailor, and such persons whose conversion is very conspicuous and
remarkable. But, in general, the Lord, the holy and condescending
Spirit, seems (if I may be allowed the expression) to hover over
those he intends effectually to call out of darkness into marvellous
light, till that time is come, that his in-dwelling takes place, and the
work is manifest to the soul, and to others around. Many are
impressed in infancy; some by dreams; others by deep afflictions;
and some have actually received the Spirit of God in the womb, as
Jeremiah and John the Baptist.
The greatest part of God’s children in the church can, perhaps,
remember some very early impressions although they have not had
the real work made clear to them for many years afterwards. Hence
the work on the heart is called a birth—the soul is united to Christ in
an everlasting covenant; the seed is the word, the quickening is the
life put forth; and there is a longing to bring forth—that is, to see
our interest in Christ—to see our sins pardoned—to feel peace with
God, and to be blest with the clear witness of the Spirit, that we
belong to God. Some labour long, some are more quick and easy;
some souls have had bad attendants, ministers, books, and friends,
who, as Job says, knew not the way to the vineyard;—and Solomon
says, “They know not the way to the city.” But the Lord takes this
work in his own hand, and he will perfect that which concerneth us;
he will not forsake this work of his own hands.
I beg you to observe, the soul is the seat of the new man; it is not
the creation of a new soul, but it is a divine in-dwelling of the Spirit;
a partaking of a divine nature. This is the new bottle which the
Saviour alludes to, which alone can hold the gracious manifestations
of divine love, and all the truth, as it is in Jesus. This is the new
heart, and the right spirit, and it consists in these five things—
1st.—Divine light in the understanding; this is secret and gradual.
2nd.—Divine life in the will; a quickening, powerful influence, which
begets holy desires that nothing can satisfy, but a covenant God in
Christ.—Isaiah, lxvi.
3rd.—Divine love, or holy affection for the Saviour, his person, work,
ways, word, and people.
4th.—A quickened conscience, made sensible of pardon, and
favoured with holy peace with God, through the atonement and
righteousness of the Mediator.
5th.—The witness of the Spirit, by the Word, to the heart, proving
the work on the soul to be genuine.
I do not say this witness of the Spirit is essential to constitute the
new man; but it is essential to the knowledge of this blessed work
on the soul. These five capital blessings are the evidences of our
union to Christ, as the Head of the Church, and the Saviour of the
body: and, as God the Holy Spirit shall condescend to bring things to
my remembrance, and shed a radiance on the heavenly path, so I
will relate it in as few words as I can.
May he bless you with all that is implied in that sweet promise, and
thine age shall be clearer than the noon day; thou shalt shine forth;
thou shalt be as the morning.
Yours, truly, J. C.

LETTER II.
“Thou leddest thy people like a flock of sheep, by the hands of
Moses and Aaron.”

To —
From a very early period the Lord began to work on my mind. I was
bred up to the Church of England, to which I was so superstitiously
attached, that I held the two clergymen who officiated in that place
in their sacerdotals, as angels; and I do think, had they spoken to
me, when I was a boy, in their full robes, I should almost have
swooned. But, alas! I have since seen they were neither angels of
God nor of the churches; for, perhaps, there could not be two darker
guides in the church than they were.
I was, at times, most seriously imprest with thoughts of God,
heaven, and hell; and was, in some measure, convinced of the evil
of external sin. As long as I can remember, I punctually attended to
the prayers of the church, and read them with much seeming
devotion, not only at church, but at other times. As I grew up, I got
more hardened in sin and folly, yet natural conscience never let me
alone; I was, at times, closely followed up by legal convictions,
which drove me to say many prayers, while the thoughts of God’s
anger, the hour of death, the day of judgment, the horrors of hell,
and the views of eternity, quite sunk my spirits. Nor could I shake
these thoughts of eternity off, which I often tried to do, by youthful
pastimes. Gloomy fears would often seize my mind, till I dreaded to
be alone; night was often a terror; but I endeavoured to patch up a
peace with God, by vows to be better, by dragging through duties,
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