Micah Thomas 1776-1853

This article first appeared in the Evangelical Magazine

The online Dictionary of Welsh Biography says that Micah Thomas was ‘devout, scholarly, and resolute of will’ and that he ‘stood for a better-educated ministry, and strove to supply it.’ His administrative skills and discipline were criticised as was his Calvinistic orthodoxy, but he was undeterred and ‘his ideals eventually prevailed’, the importance of his work being gratefully recognised. Between 1807 and 1836, he taught over a hundred ministerial students, three of whom went on to head Baptist colleges themselves, in Pontypool, Haverfordwest and Llangollen.

Monmouthshire

Little is known of his early life, but Thomas was born on the Caldicot levels, in Whitson, on February 19, 1778. His pious farmer parents belonged to New Inn Independent Church, Pontypool. While Micah was still young, they moved to a farm in Llangibby. He was educated first at Tredunnock, then at Trosnant, Pontypool. Though taught by Anglican clergymen, when only 17, he was baptised by immersion and joined Penygarn Welsh Baptist Church, Pontypool. The following year, 1796, he began to preach.

England

Micah soon entered Bristol Baptist College under Dr John Ryland and remained there nearly two years. He was ordained on September 29, 1802, as minister at Ryeford, near Ross, Herefordshire, where he had often preached as a student. There he met his first wife, a widow twenty years his senior, Sophia Wall, née Pritchard.

Abergavenny

Many in Wales had long recognised the need for a better-educated, better-trained ministry. First Presbyterians and Independents, then, in the 1730s, Baptists sought to remedy the situation. At Penygarn, Miles Harry and his brother-in-law John Griffith, manager of Pontypool Iron Works and probably the prime mover, started an academy at Trosnant that did good service for several years but ceased to function sometime around 1761. Baptists wanting to train for ministry now had to travel to Bristol to be educated (in English). It was nearby, had high standards, and was led by Welshman, Hugh Evans and his son Caleb Evans, but Welshmen educated there often settled in England, and it was increasingly felt that Wales needed its own college.

It was at the home of John Harris, in Abergavenny, that things came to a head in 1805. John’s wife, Elizabeth, daughter of Miles Harry’s son, Caleb Harris, one-time minister at Llanwenarth, was talking the matter over with her daughters when the surgeon, Isaac Wyke (1770-1835), joined them. Either he, or perhaps it was Thomas himself, suggested that an academy be started in the town. After a lengthy discussion, a proposal was brought to the association (then meeting at Penygarn) the next day, and it was approved. Elizabeth went to Bristol to collect funds, receiving gifts from Caleb Evans’ widow, Sarah, and others. Extensive preparations went on through 1805 and 1806. A committee was appointed, and Thomas was elected tutor. On the first day of 1807, the academy opened with one student, Jonathan Davies of Capel Iwan, Carmarthenshire. Two others joined him the next month.

Students lived in rented rooms in the town and came for tuition to Thomas’ home, Aenon House, in the Pen-y-Pound area. In his capable hands, the academy grew in strength, usefulness and influence. Never large and with a necessarily modest curriculum, it was greatly used to advance the kingdom in Wales. Over 29 years, many men, some very able, were trained and became ministers.

It is unclear at what point the idea arose, but as well as tutoring, Thomas also became minister of a small new English Baptist Church, later on Frogmore Street. It prospered under his ministry, though sadly there was a secession in 1827 when Bethany, Abergavenny, was founded. With increasing honour and commanding influence, Thomas remained pastor until his death, November 28, 1853, and is buried in the church burial-ground.

Fullerism

Over the years, Thomas increasingly faced criticism by hardline Calvinists who considered him Arminian. This was because he opposed high Calvinism, preferring the soteriology of Jonathan Edwards and Andrew Fuller, whom he once spoke of as ‘that extraordinary and illustrious character’. A highlight in Thomas’ life was in 1812, when Fuller made his one visit to Wales to preach. It only lasted a week, but he made a powerful impression, and during his visit, he enjoyed good fellowship with the great Christmas Evans, who very much appreciated his ministry.

With regard to the college, matters came to a head in the early thirties, when five students complained that Thomas referred more often to John Wesley than John Gill. They left to join William Jones of Bethany, Cardiff. Thomas’ resignation, early in 1836, however, was probably more to do with his health. In 1828, a tumour had been removed from his left knee in London, and in the ensuing years, the exacting demands of his double role proved too much. On March 9, 1836, a committee convened to consider the academy’s future and decided on a transfer to Pontypool, under Thomas Thomas. It remained there until moving to Cardiff in 1893.

Character

Thomas had no children of his own. His first wife died in 1829, and the next year he married Elizabeth Harris’ sister, Rachel Harris.

Devout and earnest, Thomas sought to spread the gospel at home and abroad. Competent in Latin, Greek and Hebrew, he was widely read. Contemporaries considered him to be an able theologian, a cultured and independent thinker, and an erudite and accurate scholar. As a tutor, he could lead without being harsh. As a preacher, he was scriptural and expository, working out his themes with logical precision and thoroughness, but in language, it is suggested, above the understanding of many hearers. As a pastor, he was kind, sympathetic and generous to the poor and needy.

A convinced Baptist, he was ever ready to affirm and defend their distinctive principles but was no sectarian. Local vicar, Canon William Powell, was a close friend.

A letter can be found among Chartist paper archives written by Thomas, urging mercy toward John Frost and others convicted following the Chartist riots in November 1839. He was able to get their sentences commuted to transportation for life.

Lessons

Being dead, he yet speaks. He reminds us of the vital need for an educated ministry and the importance of Fuller’s moderate Calvinism. Be firm in your convictions about baptism and other matters, but with a catholic spirit that accepts all true believers. In our generation, let us seek to be as diligent, devout and disciplined as he was in his.

Learning from Michael Toogood

This article first appeared in Reformation Today

A thanksgiving service was held for Michael Toogood at the Swiss Church, Endell Street, Covent Garden, in July 2023 following Michael's funeral back in February.

Michael trained as a graphic designer and was a pastor in south east London before becoming a church planter, first in the new town of Thamesmead. From 1982-2000 he was involved in church planting in the notorious London district of Soho.

In the morning there was an opportunity, under the chairmanship of Andrew Murray, Michael's successor, to share reminiscences in an informal setting and then in the afternoon there was a worship service, including a sermon by Gary Brady on Psalm 37:37 Consider the blameless, observe the upright; a future awaits those who seek peace.

The following is based on the sermon.

In his Lectures on Sacred Rhetoric, Dabney says, as a general rule, preachers should not eulogise people who die. However, he says that there are a few of God's servants whose sanctity is so universally approved, even by outsiders, and on whom the Redeemer has so manifestly set his divine image, that it may be the pastor's duty to urge their example on God's people. That is the case with Michael Toogood.

I first knew of Michael and his work the year after I became pastor in Childs Hill, four miles north west of Soho. The church was on its way out of the Baptist Union. That year our local association invited us to support a church nearby led by a woman minister and one in an affluent area south of London. We wanted to give to something else. When we discovered The London Inreach Project, we knew we had found a far more worthy work. As it turned out, a deacon had been at the very first LIP public meeting representing the church. I was subsequently recruited to the LIP committee, originally to edit the newsletter, I was chairman for a little while.

As a Welshman myself, Michael was my idea of a prototypical Englishman – the clear voice, Roger Moore looks, always immacutely dressed. There is a phenomenon called nominative determinism. The hypothesis is that people tend towards the sort of activity their name would suggest. There is a Scots chef called Tom Kitchin and a Midlands weather presenter called Sara Blizzard. I heard Michael's name before I ever met him and it has to be said that it influenced my expectations. The name Michael can be parsed as “like God” and Toogood speaks for itself. Now the thing is that when I met him, I was not disappointed.

I will never forget Michael coming to our church for the first time on deputation and particularly the “before and after” set of slides depicting the way he and Pam had transformed their first grotty basement flat in Soho. I remember thinking “This is the sort of thing Francis Schaeffer talks about but here it is in practice”.

I never knew Michael personally but I know how he lived and have read his short autobiography, Mission to Soho, where two worlds meet. I do not find myself agreeing with every decision and action, of course, but he has been an inspiration. Many years ago, at the end of 1998, when I was editor of now defunct Grace Magazine I tried to write an encouraging article. I called it Reasons to be cheerful and wrote of the work of Keith Underhill in Kenya, Brian Ellis in The Philippines and Andrew Swanson in Northern Cyprus. In a final paragraph I wrote

To take one more example, consider the fact that 20 years ago the Soho area was as bad as ever it was but with no permanent evangelical testimony there. Now, though small and struggling, Immanuel Community Church is there, is known and is maintaining a regular witness to the residents and tourists in that needy area.

I noted how former Grace editor, Keith Davies, with others, had the vision for the project and that “it is especially through Michael Toogood's valiant efforts that not only was a church planted in Soho but another in Covent Garden, under Mike Mellor.”

Michael and the work was a reason to be cheerful then and it is now.

*

After setting the verse in context, three points were made from verse 37.

Michael Toogood – an example of a man who lived a blameless and upright life

David speaks about the blameless … the upright. He has in mind people like Michael Toogood. We all know that no-one is perfect. The better you knew Michael, I guess, the easier it would be to identify where his sins lay. However, he was a blameless and upright man. That is to say he lived a holy life and it is notable because he lived in a time and place where it was not a common thing.

When people think a person is very good they will sometimes say “he's a saint”. Michael was a saint – not in that generalised way but in truth, he was one of God's holy ones.

What stands out is his commitment to the work of God and the sacrifices he made in order to do the work he did. Further, he was obviously a man full of compassion.

He attempts some self-assessment in his autobiography (pp 63, 64)

Given my background it's no surprise that the work ethic is part and parcel of who I am. I suspect its root lies lies in my upbringing and lifestyle within my family home. Work dominated almost everything. It was the source of our income and provision for the family. Since our well being depended on the work being done, day in, day out, my parents just got on with it.

The second influence was the studio where I was employed as a graphic designer and typographer. My working day normally stretched between 9 am and 5.30 p.m. What impressed itself on me from the beginning was that someone had to pay for every minute I was there ....

My work ethic became something of a joke among the Soho team and church members, although I can hardly believe it. Apparently I used to tap my foot when someone was late, kept us waiting or when I felt time was being wasted. Throughout the Soho years I maintained a pattern of working every day Monday to Friday 8:30 am to 5:30 pm, and each evening until 9:00 pm. On Monday evenings I relaxed by walking the streets, peering into shop windows and looking at paintings, mainly in Mayfair.

I kept as much of Saturday free as possible, helping Pam with the family shopping ... then walking around the city, guidebook in hand, in the afternoon ....

Commitment is not something we see enough of these days, perhaps. There is even to some extent a fear of commitment. Michael was committed to the work in central London, devoted might be a more accurate word. It is striking that he did not assume a two week holiday would be appropriate but thought it through and came to see it was necessary. If it hadn't have been, he wouldn't have taken it.

Commitment always incurs sacrifice and because Michael spent so many years in Soho, it involved great sacrifices. Of course, commitment and sacrifice alone would not have been enough. There was undoubtedly a compassion that drove Michael to be willing to do some of the less desirable things that he did as he sought to serve God.

So we begin there, Michael Toogood – an example of a man who lived a blameless and upright life. Yes, we live in an age where much wickedness exists but here is a tangible example of uprightness, of blamelessness.

Michael Toogood - an invitation to consider and observe his life

What David invites us to do is to Consider the blameless, to observe the upright. Now we were able to do that while Michael was alive to some extent and we are able to do it now to a lesser extent. Obviously, as the years go by less and less people will know about Michael's witness but it is right to continue to consider his blamelessness and to observe his uprightness. I think we can do this in two or three ways.

Firstly, I think the autobiography should be kept in print. More than that, at some point a further biography less subjective ought probably to be produced. It will be a good thing if his life is told for a future generation who never knew him.

Then there is the continuing work in central London. The aim was to establish a church in Soho, in the heart of the city and that has been done. The church is weak and small, however, and we all ought to do what we can to see it strengthened and built up.

More than that, it is important that the spirit and approach that Michael pioneered continue. What he did cannot be replicated and does not need to be. He cannot be cloned either and no-one would want that but it would be good if there were people like Michael in the days to come. Pioneers who can see the need and who will be willing to think through a strategy and then make the commitment and the sacrifices necessary to serve God and to reach out to those who have not yet heard.

The description on page 134 is priceless.

I remember the morning I decided that my visiting should embrace all and anyone living or working in Soho. Practically, this meant taking a street or block of flats and visiting them systematically. This policy should also include the notorious alleys! Immediately opposite our Brewer Street home, Green's Court linked with Peter's Street. It was narrow and grubby but tame compared with Walker's Court which ran parallel to it. An Italian Deli, a shoe repair shop, a coffee bar and a club/brothel were all situated there. The brothel was my first venture into the seedy world of the sex industry. 

With a club of sorts trading downstairs, the action seemed to be on the first floor. A highly made-up bleach blonde woman in her 60s sat behind a table at the top of the first flight of stairs. I had seen her bustling around the area before. In the 1950s she would have been known as the 'Madame' who sifted the male customers. Apparently not all male customers were acceptable to the working girls! I explained who I was and why I was visiting all the premises in the Court. She waved me into the waiting room. The room was small and made smaller still by a curtain which separated the waiting customers from those being entertained. The girl was already busy on the other side of the curtain! A few minutes later the customer appeared, embarrassed at finding someone waiting on the other side of the curtain but he went quickly down the stairs and out into the street.

Then the girl appeared, not wearing a great deal. She was actually attractive, in her early 30s, dark haired and probably Italian. I explained who I was and why I was there, showing her the family photograph as evidence. She had probably heard many stories like mine before! With customers arriving, time was short. Why was she doing this? I noticed the gold ring on her wedding finger. She said she was working for the money - about £400 a day, lived a train journey away and was in Soho for about eight hours. Her husband was in agreement with what she was doing. It was time to go. I left some gospel literature behind. Once again, some would find fault with my visiting such places and people, but Jesus did and counted such rejects among his friends and followers. I soon recognised that my visiting like this was not ideal but it was the best we could do at that time.

Michael Toogood - a reminder that those who seek peace have a future in the world to come

Then we must not miss finally the closing part of the verse. Consider the blameless, observe the upright; a future awaits those who seek peace. It could be simply peace awaits such people but probably David is saying that the blameless and upright are also those who seek peace. Of course, peace is one of the things that Michael now has but there is a whole lot more that he has now inherited and there is more to come. Now we know he has received all these good things by the merits of his Saviour, Jesus Christ. However, the trajectory that began here on earth, a blameless and upright life is the one that leads to future glory. There is no reason to believe that there is any future for those who do not seek holiness. Without holiness no-one will see the Lord. We are confident about Michael, however, that now he is in heaven. He has been given the crown of righteousness.

On page 139 of his autobiography he gives all praise to his Saviour and speaks of his conversion.

If the experience seemed comparatively costless to me, I would trace it back to the great revelation of my conversion in 1954. Among the many truths that made an impact on me was that I had been 'redeemed' by Christ. I knew that I was both bought out and brought back by the great price paid by Jesus in his death at Golgotha.The obligation was life-changing: neither I, nor my life, was my own but Christ's who paid the Redemption price. The Apostle Paul says exactly that: 'Do you not know ... you are not your own. For you were bought at a price; therefore glorify God.' (1 Corinthians 6:19-20). The apostle Peter presses the same point on his readers. 'You were not redeemed with corruptible things like silver or gold ... but with the precious blood of Christ … (1 Peter 1 18-19).

We have said goodbye to Michael, in the way that we say goodbye to people who set off on a journey by car, train or 'plane. We've watched as the vehicle disappeared into the distance but we knew that at the other end of the journey they would be received by others. And that is what has happened. We have said goodbye but Michael has been received into eternal dwellings by God's holy angels, where he will remain until the Lord Jesus comes again and the great resurrection day is here.

His blameless and upright testimony should encourage those of us who remain to keep pressing on to the glorious future that lies ahead for all who trust in Christ and live for him.

Consider the blameless, observe the upright; a future awaits those who seek peace.

Samson Occom Fundraising Trip to Britain Part 3

This article first appeared in In Writin

Samson Occom 1723-1792 Mohegan Pastor His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part Three.

London, Northampton and Olney, June 1-14, 1766

Having spent some months in London, Occom and Wheelock were now ready to travel to other parts of the country. On June 1, Occom preached at the Barbican for General Baptist Charles Bulkley (1719–1797). For once the congregation was disappointingly small. In the afternoon, he preached for Richard Winter (c 1715–1799), assistant pastor to Thomas Hall (1687-1762) at the Independent church, Moorfields. There was a good congregation but Occom was left feeling quite weak. On Saturday, June 7, he travelled to Northampton. He preached there for the Baptist leader, John Collet Ryland (1723-1792). A large and attentive crowd gathered and at least one young man was converted. In the afternoon he preached in the meeting house courtyard to about 3000 people.

The next day, the great John Newton (1725-1807) came and took him to stay with him in Olney, thirteen miles south of Northampon. That evening, Occom preached at short notice to an overflowing crowd. We learn from Newton's diary that the text was Song of Songs 2:1 but much of the sermon was taken up with describing striking things that had taken place in America. In his diary, Occom noted both the piety and the poverty he saw in Olney. On the Tuesday, Newton walked him back north towards Northampton, stopping halfway, at Denton, for breakfast. Newton then walked home and Occom proceeded on horseback, arriving in Northampton about noon, where he dined with William Hextal (c 1711-1777) successor to Philip Doddridge (1702-1751) at Castle Hill Independent Church. Occom preached there that night. He lodged with Ryland and rose very early the next day to take the coach back to London.

London again, June 15-July 15, 1766

On June 15, Occom preached three times. Firstly, for Baptist Samuel Burford (d 1768), then for Joseph Pitts (1702-1788) and in the evening for the Presbyterians in Shakespeare's Walk, Shadwell. Following this, he supped with a Mr Ware. The next day he again went to see John Thornton in Clapham, staying overnight. On Tuesday morning, Thornton brought him home to his London lodgings. The next day, Occom met Andrew Gifford's nephew Joseph Gwennap (1730-1813), by this time a Baptist minister in Saffron Walden. On Thursday evening, June 19, Occom preached to a large congregation at Wesley's Foundry Chapel. On the Saturday, Occom and Whitaker travelled to Saffron Walden where they stayed at Myddylton House with Elizabeth Fuller, an influential member of the Independent church where Gwennap was pastor. On the Sunday afternoon, Occom preached well although he became ill once again. A collection was taken.

They returned to London the next day. Occom heard that stage players had begun to mock him in some of their plays. He counted it a badge of honour. Not all the opposition he received on the trip was received with the same sanguinity.

Dining with Samuel Savage the next day, they were visited by the Methodist Samuel Furley (c 1732-1795). On the Friday, Occom preached to the meeting of John Richardson (d 1792) an Anglican who had been an assistant to Wesley.

On Sunday June 29, he preached for the Independent Samuel Brewer (1724-1796) in Stepney. A collection was taken that amounted to the sizeable amount of £100. The excursion to Sheerness mentioned previously was taken the next week.

The following Sunday, Occom preached to a small congregation in St Paul's Alley for the General Baptist Francis Webb (1735-1815). The following week there were trips to Clapham to see Thornton and to Wimbledon where they stayed with Thornton's sister, Mrs Wilberforce, aunt to abolitionist MP, William Wilberforce (1759-1833). She took Occom back to London in her coach. In the afternoon he met a Jewish convert, Susanna Gideon (b 1731), with whom he enjoyed conversation. Converted through Lady Huntingdon, she was the daughter of banker Sampson Gideon (1699-1762). He also met two loyalist Americans, New York physician and politician, Sir James Jay (1732-1815) and Sir John Wentworth (1737-1820) from New Hampshire. The latter would secure the land and sign the charter for Dartmouth College in 1769. Wednesday, July 9 was an unsuccessful day of networking but the next day he and Whitaker were more successful at making contacts with ministers in Stepney and elsewhere. On Friday they called on Quaker Thomas Penn (1702-1799), second son of William, but he was not in. In a pathetic fallacy, it rained and thundered.

On the Lord's Day, July 13, Occom preached first at Deptford, Kent, for John Olding (1722-1785), an Independent. He then returned to London where he preached for Independent John Stafford (1728-1800) at a smaller meeting in Broad Street. After that, drinking tea with a Mr Cox he was told he was due to preach again and did. Sermons from this day survive. One is on 1 Timothy 6:12 Fight the good fight and an other on 2 Corinthians 5:17 In Christ he is a new creature.

Another sermon that survives from this period is on Matthew 22:42 Saying, what think ye of Christ? It begins

It Looks to me Some like a Dareing Presumtion, that I Shoud Stand before you this Day as a Teacher, What Can I Say to you, you that are highly Priviledg'd of the Lord of Hosts, to Whom God has done great and Marvelous things, you tha[t] are Lifted Within Sight of Heaven, as it were, in Point of Gospel Blessings, and you that are refin'd with Literature and kinds of Sciences Who am I Shoud that I Stand Stand before this Great Congregation this Day, I [that] am but a Babe in Religion that begun to think of it, as it were but Yesteday, and imperfect every way, I shall but Be-tray my Profound Ignorance in Speaking to before you- And what Shall I say for I have not the Wisdom of the Wise nor Knowledg of the Learned nor Eloquence of the Oratour - but I Wish Coud with Propriety Say to any one Poor Impotent Soul in this great Congregation, as Peter Said to a Poor Criple, Silver and Gold have I none But Such as I have I give thee In the Name of Jesus Christ of Nazareth, Rise up and Walk.

Hitchin, Luton and London, July 17-24, 1766

The next evening Occom preached to a small congregation for Gifford. On Thursday, July 17, they travelled to Hitchin by stagecoach. Arriving at about noon, they were warmly received. Occom lodged with a Mr Thomas and Whitaker with banker and lawyer William Wilshere (1754-1824), a deacon at the Baptist church. The next day they visited in Hitchin and on the Saturday made an excursion twenty miles south to Sopwell, where Occom preached to a small group.

The Lord's Day, July 20, was very busy. Occom preached in the morning at the Independent church for Edward Hickman (d 1781) and in the afternoon for the Baptist Samuel James (1716-1773). A post chaise was stationed at the church door and immediately after the service Occom was taken to nearby Luton, to preach to a large crowd for a Mr Hall. After that, he immediately returned to Hitchin, arriving around 10 pm. On the Monday they returned to London and spent the next three days taking leave of friends in the city before setting out for their tour of the country.

To be continued

Samson Occom Fundraising Trip to Britain Part 2

This article first appeared in In Writing

Samson Occom 1723-1792

Mohegan Pastor
His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part Two.

London, February 11-23, 1766

On Tuesday, February 11, Occom and Wheelock dined with a London merchant and supporter Samuel Savage (d post 1775) and with Whitefield and his congregation in the chapel at a Love feast. On the Thursday, they met Quaker botanist and physician John Fothergill (1712-1780) but the cold and wet weather meant that they did not stay as long as expected.

Early the next morning, Whitefield took them to see more of “the religious nobility”, as Occom calls them. This time, leading Evangelical Anglican preacher, William Romaine (1714-1796) and the chaplain of the Lock Hospital, Martin Madan (1726-1790). They also met the German Pietist Friedrich Ziegenhagen (1694-1776), a court preacher. Occom speaks in the highest terms of Whitefield and his unwearied efforts to be a blessing to them, calling him “a tender father” and “… a Spiritual Father to thousands and thousands”. He describes how Whitefield's home was surrounded daily by people in need – the poor, the sick and injured, widows and orphans. He prays for God's blessing on him.

On the Sunday, Occom preached for the first time in England - to a large congregation gathered in Whitefield's Tabernacle on Tottenham Court Road. He clearly counted it a very great privilege. The next week they visited the Baptist pastor Andrew Gifford (1700-1784) with whom they dined.

On the evening of February 23, they dined with yet another Whitefield supporter, wool merchant Robert Keen (d 1793). From there they went on to a funeral where Whitefield preached and led in prayer. After that, Smith introduced Occom to the Bishop of Gloucester, William Warburton (1698-1779) who was keen for Occom to take Anglican orders but was told that he had been ordained six years before among dissenters! It was then on to the Independent Dr Samuel Chandler (1693-1766) the uncrowned patriarch of dissent, who urged caution over Whitefield but was generally positive.

On Sunday, February 23, they heard Welshman, Howell Davies (c 1716-1770) at Whitefield's Tabernacle in the morning and Dr Gifford in the evening. They stayed with Gifford that night. In the next week they met again with Savage and the leading Independent minister and lecturer Dr Thomas Gibbons (1720-1785). On the Thursday, Occom preached at the Independent church, Moorfields, where John Conder (1714-1781) a tutor at the Mile End Academy was pastor. After the meeting, they dined with a man referred to as Randall, possibly the Scots Presbyterian Thomas Randall Davidson (c 1747-1827).

Sickness and recovery, February 24-April 15, 1766

Soon after this Occom fell seriously ill and there is no diary entry until March 11, when he tells us that Whitaker had inoculated him against smallpox somewhere near Whitefield's Tabernacle. It was not until April 1 that Occom had properly recovered. He appreciated the many visits received during that time but was in something of a delirium through it all.

He finally finished his course of medicine on the Lord's Day, April 6. That day he was visited by Methodist leader Selina Hastings, Countess of Huntingdon (1707-1791) who was converted through Wesley but became a follower of Whitefield. Occom was suitably aware of who he was meeting. After this, meetings continued with a visit to a woman called Webber the other side of the Thames and with a man called Weeks for a meeting at the Lock Chapel. On the Sunday, he preached for Dr Chandler but was taken ill during the sermon.

Still in London April 18-May 31, 1766

On Wednesday, April 16 they dined with the influential Seventh Day Baptist Samuel Stennett (1727-1795) pastor at Little Wild Street, who became a supporter from this time. They were with him again for breakfast a week later. On April 24, they were with Conder again, then long serving Independent minister, Samuel Brewer (1724-1796) in Stepney, where the largest London congregation of dissenters met. He became another strong supporter,

Occom preached for Whitefield once again midweek and, on April 27, at the Presbyterian church, Little St Helen's, Bishopsgate and at the Baptist church, Devonshire Square. On Monday, April 28, it was more visiting. Publisher Charles Dilly (1739–1807) gave him some free books. He dined with dissenting minister, Joseph Barber (1727-1810) then went with Whitaker to a church where Whitaker baptised a child for the minister, Mr Bailey.

On April 30, they met Archbishop of Canterbury, Thomas Secker (1693-1768). Secker had been brought up as a dissenter and had trained as a medical doctor. Occom found him agreeable and friendly. That evening he again addressed a crowded Tabernacle for Whitefield. The next day, Stennett introduced them to the Archbishop of York, Robert Hay Drummond (1711-1776) also friendly and sympathetic. Later that same day they were with another sympathiser, Arthur Onslow (1691-1768), many times speaker of the House of Commons. Despite these apparent encouragements it all came to nothing and Occom would later write

Now I am in my own country, I may freely inform you of what I honestly and soberly think of the Bishops, Lord Bishops and Archbishops of England. In my view, they don't look like Gospel Bishops or ministers of Christ.

Lord's Day, May 4, Occom preached again for Joseph Barber and in the evening to a large crowd for a Baptist by the name of Britton. The next day Stennett introduced them to more potential supporters but these visits were less satisfactory. Thankfully, they had good fellowship with Sir Charles Hotham (1735-1767), who had already given a generous gift. He spoke freely and willingly of the Lord Jesus. On Wednesday, May 7, a meeting was arranged with ministers and others at the Barbers Hall in the city and many proved to be sympathetic. The next day they travelled down to Clapham, then in the countryside. Again, some were sympathetic, others not so.

On the Lord's Day, May 11, Occom preached to a large congregation in Stepney for Brewer and in the evening for a Mr Shillon. On the Monday and Tuesday they revisited Onslow and Savage and on the Wednesday dined with a man called Morrison. Thursday, May 15, they were in Clapham again to dine with merchant and philanthropist John Thornton (1720-1790), with whom Occom was very impressed. Thornton became an important member of the English Board.

The next day Occom preached for a man called Clark or Clarke. This was probably William Nash Clarke (1732-1795) who was converted under Whitefield but became a Baptist and joined the Devonshire Square church. In 1761 he became pastor of Unicorn Yard, after studies under Dr Stennett. Clarke himself trained several men for the ministry before, in 1786, removing to Exeter, where he spent his final years. He was a man of great piety and probity and strongly opposed to antinomianism. On the Saturday, Occom made a second fruitless visit to an unsympathetic man called Jackson, probably the colonial agent Richard “omniscient” Jackson (c 1721-1787).

On the Sunday, Occom preached for the Baptists again – Gifford in the morning, Stennett in the evening. Wednesday, May 21, was marked by another visit to the Anglican Romaine, who Occom felt spoke very willingly and naturally about the things of God. They travelled into town in a coach together. The General Baptist Charles Bulkley (1719–1797) then took him to meet about twenty Baptist ministers with whom he dined before returning home.

On Thursday, May 22, Occom was at the home of a Mr Skinner from where he went to a meeting probably with the Independent minister, Thomas Toller (c 1732-1795) and his family. Toller preached. Back home, they heard a horrible story of a couple killed when their coach overturned and they were hit by a cart. That evening Occom was very ill again. It was another week before he was well enough to go out once more.

To be continued

Samson Occom Fundraising Trip to Britain Part 1

This article first appeared in In Writing

Samson Occom 1723-1792 Mohegan Pastor

His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part One.

Between February, 1766 and the end of 1767, a native American Presbyterian preacher called Samson Occom (1723-1792) travelled extensively in England, Scotland and Ireland, preaching between 300 and 400 sermons and drawing large crowds almost everywhere he went. He raised over £12,000 (over £1.5 million today) for a project back in New England from where he and his companion, the Congregational minister Nathaniel Whitaker (1730-1795) had travelled.

Occom was a member of the Mohegan (not Mohican or Mohawk) tribe and was said to be descended from a leading chief called Uncas. Occom was converted in the revival now known as the first Great Awakening. He heard the gospel when he was 16 or 17 and began studying theology shortly after at a school led by Congregationalist minister and educator, Eleazar Wheelock (1711-1799).

Occom was there for four years and by the end of that time had learned to speak good English and familiarise himself with Latin, Greek and Hebrew.

From 1747-1749, he worked under and studied with Congregationalist minister, Solomon Williams (1700-1776) in New London, Connecticut. Occom went on to become a teacher, a preacher and an arbitrator among the Montauket Native Americans of Montauk, Long Island. He married a Montauket woman called Mary Fowler (1726-1792), who had been a school pupil under him. They had many children.

He was officially ordained on August 30, 1759, by the presbytery of Suffolk. He was never paid the same salary as white preachers, although this had been promised. He was given a supplementary stipend by The Society in Scotland for Propagating Christian Knowledge but he and his family lived in poverty for much of his life.

In 1761 and 1763, Occom travelled to preach to the Six Nations of the Iroquois in upstate New York and saw converts. He then returned to teach at Mohegan, Connecticut, near New London. He mediated in conflicts between colonists and Native Americans, as he was very familiar with colonist culture and was recognised by Native Americans as a leader.

Meanwhile, Wheelock established an Indian charity school in Lebanon, Connecticut in 1754 with a legacy from Joshua Moor and others. In 1763-1765 the great evangelist George Whitefield (1714-1770) made his sixth and penultimate visit to America. He visited New London, Norwich, Lebanon and Moor's school and met Occom. Whitefield was one of the instigators of the trip across the Atlantic. It had long been felt that a trip to Old England could raise a good deal of cash to support education among native peoples and on Occom's return to Mohegan, Wheelock persuaded his former pupil to be the man, with Whitaker, to do the fundraising that was felt to be necessary.

Boston to Brixham Dec 23, 1765-Feb 6, 1766

Occom kept a diary that covers much of the early part of the trip. There we learn that he said a warm farewell to his family on Thursday, November, 21, 1765, and headed to Boston, Massachusetts, where he arrived on the afternoon of November 23. He stayed with a watchmaker called Moses Peck (1717-1801). Whitaker arrived in Boston on November 27, but it was not until Monday, December 23 at around 9.30 am that the two left New England. They sailed on the 70 ton sloop, The Boston Packett captained by John Marshall (d 1768). They paid 15 guineas, a reduced rate thanks to the generosity of one of the owners, wealthy Boston merchant, John Hancock (1736-1793). Their fellow travellers were the Boston merchants, Thomas Bromfield (1733-1816) and John Williams (d 1791).

The passengers got on well during their six week trip, daily worship taking place throughout with sermons every Lord's Day. Occom was thankful to God for the generally favourable winds experienced, with only three short spells when strong gales prevailed and a short period, 500 nautical miles off Lands End, when moderate easterly winds delayed them. Though it was winter, they had quite warm weather most of the voyage.

They first caught sight of England about 10 am, Lord's Day, February 2, 1766. The next day, just after sunset, they disembarked at Brixham, Devon, being ferried to the shore in a fishing boat. They spent a night at the home of an unnamed widow, then made an early start for Exeter on horseback, going on to Salisbury, Wiltshire, by coach. Despite the cold weather, they reached London by the evening of February 6, having covered some 200 miles in just three days.

London, February 7-10, 1766

In London, they stayed first with London merchant and dissenter Dennys DeBerdt (1694-1770). Of Dutch descent, in 1765 he had been elected London agent of the Massachusetts Assembly, having already served as agent for the Connecticut and Delaware Assemblies. DeBerdt was a strong supporter of Whitlock but Whitaker would later grow distrustful of him. The next day their old friend and supporter John Smith (d 1768), an affluent Boston merchant, visited. He made regular trips to London and had arrived there in July 1765. He would die before returning to Boston. Smith had been a supporter of Whitefield since the 1740s and it is he who took Occom and Whitaker to him at this time. Whitefield took them in his chaise to the house of a sympathetic but unnamed friend.

They spent a quiet weekend at Whitefield's, then on the Monday, he introduced them to the man who would later give his name to the college begun with funds raised by Occom and Whitaker, philanthropist William Legge, better known as Lord Dartmouth (1731-1801). Whitefield also took them to see another aristocrat, the elderly and pious Lady Hotham (1696-1771) widow of Charles Hotham (1693-1738).

Sightseeing and leisure

The church going of some, the evident profanity of others, the beggars and the sheer noisy busyness of the place all grabbed Occom's attention.

Although most of the time went on networking, there was time for sightseeing. On February 12 they spent a day riding and the next day went with Whitefield to see Parliament. Later they crossed Westminster Bridge and visited Greenwich Hospital, then a rest home for retired naval personnel.

February 17 was a rest day and the next day, they were at the palace where they saw King George III (1738-1820) in his robes of state and royal crown, escorted by his horsemen and musicians headed to Parliament. Occom was clearly very impressed but eager to remind himself that there is much greater glory in heaven where the King of kings reigns. Later in the day they again visited Dartmouth and dined with him. That same day they made visits to Westminster Abbey and Bedlam, the lunatic asylum, long considered an appropriate place for tourists. Occom says nothing about what he saw there.

Thursday, February 20 appears to have been the official birthday of Queen Consort Charlotte (1744-1818). Occom and others went to St James's Palace but were a little late so did not see as many royals and nobles as had been hoped. Occom's reflections this time run on the lines of the great contrast between rich and poor and the way so much will be reversed in the world to come. The next day it was time to see the Tower with its menagerie of lions, tigers, leopards and wolves and other impressive sights such as the armoury.

On Monday, June 30, Occom went up river with John Smith to Sheerness on the Isle of Sheppey. They went by river to Gravesend then by coach to Chatham before arriving in Sheerness by water. The next day they bathed in the sea. Occom was pleased with the scenery but sobered by the sight of criminals swinging on yardarms all along the river. On the Wednesday, they did the return journey in rain and thunder, reaching London about six.

On Tuesday, July 17, they dined with the Baptist minister and numismatist Andrew Gifford (1700-1784). They went on to a meeting with American loyalist Sir James Jay (1732-1815) and to see the curiosities of a certain Mr Person.

To be continued

A Forgotten Baptist (Benjamin Beddome)

Benjamin Beddome (1717-1795)

September 3rd, 1995 marked the 200th anniversary of the death of a largely forgotten English Baptist. Benjamin Beddome is remembered today, if at all, as a hymn writer. His life's work was as pastor of the Baptist church meeting at Bourton-on-the-Water in the Cotswolds for nearly 55 years.

Background and Conversion

Benjamin was a son of the manse. His father John first ministered in Warwickshire, where Benjamin was bom on January 23, 1717. When he was seven they moved to Bristol, where John became co-pastor at the Pithay church. There Benjamin was duly apprenticed to a surgeon apothecary. He enjoyed this and never lost interest in things medical.

He had made no profession of faith up until this time but in August 1737 a visiting preacher spoke on Luke 15:7. For the first time he was deeply impressed by God's word. Weeping, he hid in a quiet corner of the chapel. He later wrote,

Lord, let me weep for nought but sin.

And after none but thee

And then 1 would - O that I might - 

A constant weeper be.

He found relief in the Scriptures and was soon converted.

Preparation for the ministry

When his apprenticeship came to an end he began studies at the Baptist Academy in Bristol under Bernard Foskett, a good family friend. A year later he moved to London and completed his studies at the Independent Academy. He went to Little Prescott Street church, Goodman's Fields, pastored by Samuel Wilson. Wilson baptised him in Autumn 1739 and the church soon called him to the ministry.

In July of that same year he first preached at Bourton. They were without a minister and wanted Beddome to preach regularly for them which he agreed to do.

Early preaching at Bourton

It was in this period, in 1741, that there was an awakening and 41 people were converted. Nevertheless Beddome was still learning his craft as a preacher. He was effective but at times his tongue ran away with him and he was often long-winded. His father wrote to him, 'I ... earnestly press you to strive with all your might to soften your voice and shorten your sermons ... Let 2 hours (!) be the longest time you spend in the pulpit ....'

There were 80 members at Bourton when Beddome first preached there. Under his enthusiastic, if immature, preaching the church grew rapidly. In May 1743, 48 new people joined. Soon after, he was ordained, Foskett preaching the charge to him. That year he preached for the first time at the Midland Association in Leominster. He went on to preach another 16 times at such gatherings in the next 46 years.

He had taken his father's advice and was often in demand. More than one congregation desired to have him as their pastor.

Marriage and family

At first Beddome lived in nearby Lower Slaughter but in time he fell in love with Elizabeth Boswell, daughter of one of the deacons, and in December 1749, aged 32, he married his bride of 17. They moved into a fine new manse built for them just the other side of the Windrush in Bourton itself. Until this time life had been quite easy for Beddome. The work prospered, he was happy where he was and now he had a wife. In time at least five sons were born. What joy they must have brought but domestic bliss was not to remain uninterrupted.

Earlier trials and tests

Shortly after marrying, Beddome became ill and for six weeks lay at death's door. The church was much in prayer and in God's goodness he made a full recovery. He later wrote

When sore diseases threatened death,

'Twas he restrained their power.

Did then prolong my fleeting breath.

My feeble frame restore.

As with many dark clouds, this one had a silver lining. It served to endear pastor and people to each other with strong bonds of love. This factor was to have an immediate effect in the following circumstance, a trial of a different sort. In 1750 Samuel Wilson died and his church wrote urging that Beddome come to them. They feared the congregation would scatter without someone of Beddome's calibre to lead. As London's largest Baptist church it was a tempting proposition for Beddome who knew the work well. However, he declined to move unless the Bourton folk were willing, which they were not. Despite further pleas, Beddome and his members would not be moved. They took John Owen's view that without the free consent of both churches involved it is unlawful for a pastor to move. Beddome would, 'rather honour God in a station much inferior to that in which he hath placed me, than to intrude myself into a higher without his direction.' This must have been unsettling but Beddome's commitment to the congregation, most of whom were converted under him, impressed itself on members and led to a fresh appreciation of him, expressed in increased material comforts and the paying off of a large debt outstanding on the chapel.

The church continued to grow from this time and by May 1764 there were 176 members. Over 200 baptisms had taken place since Beddome's coming and by 1766 the number of members had again risen, to 196, necessitating enlargement of the premises.

Later trials and tribulations

Unnumbered trials, doubts and fears

Attend us in this vale of tears;

But through the grace of God our friend

They shall in lasting triumphs end.

Let us now record some of the trials and troubles of the last 30 years of Beddome's life. 1765 was an encouraging year. The Association chose to publish his letter, a new chapel was erected and one of their number, Nathaniel Rawlins, became pastor at Trowbridge.

However, tempering such joys was the death of Beddome's first son, John. He was only 15. Despite his youthfulness he gave evidence of genuine faith which must have been a great comfort to his parents.

In 1777 Beddome was 60. He suffered increasingly from gout, another trial. It was decided he should have an assistant, a William Wilkins from Cirencester. There was extra room at home as Benjamin Junior was now in Edinburgh studying medicine. A gifted linguist and all round scholar he had been accepted into the Edinburgh medical society at a young age. That same year he had gained a doctorate from Leyden University. What an excellent future seemed to lie ahead! However, at the turn of the year he took ill with a fever and on January 4, 1778, he died. He was only 25. News of the untimely death did not reach the family immediately but it so happened that on the Sunday Beddome preached on Psalm 31:15, 'My times are in thy hand'. They also sang his hymn 'My times of sorrow and of joy'. It is salutary to note his comment, 'But alas! How much easier is it to preach than practice! I will complain to God but not of God. This is undoubtedly the most affecting loss I have ever yet sustained in my family.'

Then on January 21, 1785, Elizabeth died of a fever. She was 51. She is described as 'Eminent for her unobtrusive piety'. After over 30 years of happy marriage she must have been sorely missed. To add sorrow to sorrow, on October 28, his son Foskett drowned at Deptford. Like his brother and father he had been trained in the medical line. He was just 26.

Thus Beddome's latter days were marked by clouds that drove him to God for grace. The trial, awfully severe. Will have a gracious end; And though no helper now is near The Lord will be thy friend. It was not all trouble by any means. The congregation was thriving, there was fellowship with ministers at associations and ordinations and, although never a great one for preaching away, he would visit Bristol, Abingdon, Warwickshire, and London to preach and to renew acquaintance with family and friends. Then in 1770, he received an honorary MA from Providence College, Rhode Island, New England.

Publications

Beddome published little. In February 1752, A scriptural exposition of the Baptist Catechism by way of question and answer was issued. Using Keach's catechism, this version gave supplementary questions and Scripture texts for each original question. It was widely used and was reprinted in 1776.

Like some other ministers of the period, it was his weekly practice to compose a hymn for the congregation to sing following his morning sermon. In 1769 The Bristol Baptist Collection included 13 hymns by Beddome and in 1787 John Rippon produced his famous Selection containing 36 hymns by Beddome. In 1817, some 20 years after his death, his hymns were collected together and published in one volume of 830 items with an introduction by Robert Hall Junior. Montgomery spoke well of the hymns. They have, he said, one central idea 'always important, often striking and sometimes ingeniously brought out'. Today they seem more popular in America than here and no one hymn has become widely known. Julian's Dictionary claims that 40 are in current use and lists a further 60. On this basis they declare Beddome more popular than any other Baptist, even Anne Steele. However, Beddome has just eight hymns in Grace (like Arme Steele) and only two in Christian Hymns (Steele has nine). Some of his hymns ought to be better known. See Grace (281),

So fair a face bedewed with tears!

What beauty e 'en in grief appears!

He wept, he bled, he died for you!

What more, ye saints, could Jesus do?

Preaching

It is clear that despite early deficiencies, Beddome was a greatly used preacher and was amongst the most acceptable Baptist preachers of his day. Joseph Ivimey (1773-1834) quotes the Baptist Register,

'Though his voice was low, his delivery was forcible and demanded attention. He addressed the hearts and consciences of his hearers. His inventive faculty was extraordinary and threw an endless variety into his public services. Nature, providence and grace had formed him for eminence in the church of Christ.'

'No man in all his connexions wrote more sermons, nor composed them with greater care - and this was true of him to the last weeks of his life.'

It remarks on his wide knowledge of Scripture and gift for apt quotation of texts to bolster his arguments. He often took unusual texts but made them familiar and clear. With a familiar text he 'distributed it with novelty, discussed it with genius, and seldom delivered a hackneyed discourse.' In his mature years he had great facility as an extempore preacher. A classic example occurred at a ministers' meeting in Fairford, Gloucestershire. He did not use notes and for some reason as he came to preach he forgot what the sermon was to be. On the way from pew to pulpit he leaned over and asked the church's pastor 'Brother Davis, what must 1 preach from?'. Thinking it an odd remark Davis replied, in rebuke, 'Ask no foolish questions'. Misunderstanding, Beddome went on to deliver a 'remarkably methodical, correct, and useful' sermon on Titus 3:9 'Avoid foolish questions'!

He was appreciated not only by fellow Baptists. John Newton heard him in August, 1776 at the Baptist church in Olney on Zechariah 11:12. He wrote, 'He is an admirable preacher, simple, savoury, weighty'. Newton had heard him before on 2 Corinthians 1:24. The sermon 'gave me a pleasure I seldom find in hearing. It was an excellent discourse indeed, and the Lord was pleased to give me some softenings and relentings of heart'.

The written sermons are based on notes and cannot properly represent the actual preaching. However, Peter Naylor has recently commended them as 'models of the art of preaching'.

Final years and death

For the last eight years of his life Beddome lived frugally and apparently adopted a policy of giving away his stipend. In 1789, in his seventies, he attended his last Association, at Evesham. He had a habit of composing sermons, many of which were never preached. He began the practice of destroying his sermon notes on the Monday after he had preached, perhaps to prevent him from preaching them again.

In 1792, he made a final visit to London to preach and see his remaining children and friends. At this time Carey's Enquiry was published and the Baptist Missionary Society was formed. Writing to Andrew Fuller in 1793, Beddome expressed doubts as to the wisdom of an overseas mission. 'Considering the paucity of well qualified ministers' he believed it had a 'very unfavourable aspect with respect to destitute churches' where 'charity ought to begin'. He candidly confessed the problem was perhaps his own lack of faith. He expressed the view that Carey might have succeeded him at Bourton but realised that was now impossible. Beddome cannot be accused of complete lack of vision. Compare his:

Where 'er the sun begins its race

Or stops its swift career

Both east and west shall own his grace

And Christ be honoured there.

The truth is that a new era in God's work was dawning and Beddome would not and could not be part of it. He was destined for another world.

He died as was his wish 'in harness', missing only one Lord's Day before falling asleep in Jesus. To the very last he had continued not only to preach but also to write hymns. Six hours before he died he was composing a hymn. He had left a note to say there should be no funeral discourse but this was not discovered until later and so Benjamin Francis of Horsley, Gloucestershire preached on Philippians 1:21. His body was laid to rest in the yard outside the meeting house near the door. A large plaque on the wall of the present chapel in Bourton remains as a memorial to Beddome and his wife.

Between 1807 and 1820 a number of his sermons were printed in a series of eight slim volumes. His more lasting influence came in the shape of men converted under him who became ministers themselves. Besides Ryland, there was Richard Haines, also converted in 1741. He went on to pastor at Bradford-on-Avon. Nathaniel Rawlins, a later convert, pastored the Back Street Chapel in Trowbridge. John Reynolds succeeded High Calvinist John Brine at Cripplegate, London. Of Alexander Paynel little is known but Thomas Coles we know succeeded Beddome at Bourton from 1801-1840.

Lessons

1. Trust God to convert your children in his time. Beddome was 20 before he was truly moved by God's word. Keep praying for your children. The benefit of visiting preachers should not be overlooked. A different voice saying the same things can have an impact. On the other hand, never underestimate the influence of a godly upbringing, by the grace of God.

2. One may spend a life time in obscurity and yet be used by God. Obscurity is relative. Neglected by many, even in his own day, Beddome was known in America. God himself always sees our hard work.

3. A long pastorate can be sustained if there is genuine love between pastor and people. A call from a larger church is not necessarily from God. The church itself should have a large say in whether its pastor moves on.

4. We must pass through many hardships to enter the kingdom of God. Troubles should drive us to prayer. What an effect it can have, as when Beddome's people prayed him back to health. Those close to us may die sooner than we expect and children may die young. Great promise may come to nothing. To preach on suffering and to live through it are different things.

5. His willingness to have the help of an assistant suggests humility. [John Gill was of a different sort. He reacted to the suggestion of an assistant quite differently. I should not like a co-pastor to hang about my neck, nor an assistant to be dangling at my heels'! The dispute with his church clouded Gill's final months on earth.]

6. God does not always use us most when we are at our best. Sometimes he uses us most when there are clear defects. God greatly used Beddome in 1741 even while his minister father saw obvious deficiencies. Though 1741 stood out, there were conversions throughout Beddome's ministry. A man's most obvious usefulness may be in his youth. It may be later. Though 40 were converted in 1741, 200 were converted through the course of Beddome's ministry. More may be converted over a long period than in a revival. By the end he still had 183 members. He preached to such people over a period of 55 years. We must remember that sustaining a work demands as much grace as establishing one.

7. It is not 1754 and much has changed, but the usefulness of catechising ought not to be overlooked. Certainly children must not be forgotten by pastors. To make what is unfamiliar clear and what is familiar fresh is an excellent aim for all preachers. Lengthy sermons are best avoided. Preachers should never weary their hearers.

8. Negatively, old or young we must beware of pessimism and the danger of failing to see when a new work of God is afoot.

9. Finally, let us consider our own mortality.

This world's an inn, where all we do

Is just to take a transient view

And when we fain would longer stay

Death comes and hurries us away.

This article first appeared in Grace Magazine

Joseph Swain

This year (1996) is the 200th anniversary of the death of Baptist hymn writer and preacher Joseph Swain. Swain was the author of a number of hymns, some of which are still sung today. They are mostly found in the collection Walworth Hymns published in 1792 and 1794. He also wrote a long religious poem called On Redemption as well as some Experimental Essays, in Prose and Verse and a Pocket Companion for the church under his care.

Grace Hymns contains four of his hymns. These are: On the wings of faith uprising (246), How willing was Jesus to die (250), How sweet, how heavenly is the sight (531) and Come ye souls by sin afflicted (383), which is also in Christian Hymns.

Though his life was so brief, he was clearly greatly used of God as an evangelist and a pastor. He stands as an example to us of a life given to serving the Lord.

Early Years

Joseph Swain was born in 1761 in Birmingham. He was left an orphan when both parents died while he was still very young. He began as an apprentice to a Birmingham engraver in his early teens and later came to live in London where he completed the apprenticeship under his older brother. In London, he soon fell in with a group of godless youths whose chief interests were dancing and attending the theatre. Joseph was a cheerful and amiable man by temperament and also a gifted poet so he soon became very popular. He wrote a number of songs and poems and plays that amused his friends.

Conviction and Conversion

Swain had no religious background yet, in the midst of all this, the Lord suddenly began to work in his soul and he came under conviction of sin. He afterwards wrote,

But thoughts of eternity oft would intrude,

And conscience on judgment would muse;

How must I of God with abhorrence be viewed,

While thus all his gifts I abuse!

Convinced that he was on his way to hell, he reluctantly decided to buy a Bible. For a further six months hell and his danger of going there were seldom far from his thoughts. He nevertheless continued to engage in the same worldly lifestyle that he had fallen into previously. There were attempts to turn over a new leaf and make a real change but these always came to an end in a short while. For example, he recalled one time on a Lord's Day, while he sat in his room reading a play, the Bible suddenly caught his eye. The thought came to his mind, 'That word will one day be a witness against you'. He felt compelled to open the book. The very first words his eyes fell on were these. If thy hand offend thee, cut it off; for it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched; where their worm dieth not and their fire is not quenched (Mark 9:43,44). The Lord's words cut him to the heart.

Although over the next few days he tried to shake off the sense of God's judgment that he was under, he found that he could not. After many months of conviction and many fruitless efforts to put things right in his own strength Swain finally came to trust in the Lord on April 2, 1786. He was 22. That evening, on the way to a place of entertainment with some friends, he suddenly 'felt my heart gradually melted into love of being; into love of my own being'. He felt that he wanted everyone to be happy. He tried to pray and felt help in a way he had never experienced in his life before. Suddenly, many passages of Scripture came to mind, reminding him that he was a sinner and that Jesus is the Saviour. He recalled,

'Yea, I saw and believed that he died for me, and that I should soon be with him in glory, at the right hand of God. And oh, how did my enraptured soul rejoice in this great salvation at this time! So great were the peace and satisfaction I enjoyed, that I thought I could bear to be confined in the darkest dungeon for ever, provided I might always feel what I then felt of the presence of God in my soul. And so much did I fear getting back into the world again, that I was ready to pray that I might never eat, drink or be employed about earthly things any more forever.'

In a short while he was cold again but now, he says, he felt in his heart 'an aching void, which 1 was persuaded all things else could never fill'. His taste for the old sins now gone, he began earnestly to warn his former companions in sin of their great danger. His delight in composing trivial songs was now transformed into the writing of hymns.

One day, someone heard him singing one of his compositions and invited him to come along to the Spa Fields Chapel. There a Mr Wills preached the first gospel sermon he ever heard. On being asked what he thought of the sermon he replied, 'I am sure what the preacher said is true, for he has described my feelings better than I can myself.' He immediately felt at one with God's people there. Shortly after this he went to hear an Arminian preacher. Following the sermon, he expressed his disappointment and disapproval. Although he was scarcely conversant with the deeper things of Christ he was immediately accused of being a Calvinist. As far as Swain was concerned he was simply a Christian. In the light of this the friend encouraged him to go to the Particular Baptist Church in Carter Lane to hear Dr Rippon. '1 think his preaching would suit you', he said. As expected, Swain found this ministry highly profitable. He was eventually baptised there and was received into membership. Both events took place on May 11, 1783.

Growing in Grace

He was often filled with zeal, joy and enthusiasm for the things of God. Some of his friends thought he was already ripening for glory. Once, after hearing a sermon by John Berridge, he declared to his wife, 'My dear, I do think I shall die with joy'. His wife did not like him expressing himself in quite this way and so he was more careful how he spoke in the future. Yet at times his face would reveal an intense and heavenly joy that could not be hidden.

The truth was, however, that he did not have very much longer to live on earth. His earnestness and desire for God can be gauged from diary entries at this time.

17th July 1783: 'Bitterness of soul inexpressible. Much relief from private prayer. The goodness and condescension of the heart of God are astonishing beyond measure; and can only be felt and not expressed by man .... Such deep di stress and such amazing liberty of soul in one day I never remember to have felt before. Wait on the Lord, O my soul; wait on the Lord, and forget not all his benefits. NOTE: That it is good, it is very profitable, though it be ever so bitter to have one's wounds probed to the quick'.

6th August: 'Remember, O my soul, this day: for it was a day much to be remembered indeed. In the morning, before breakfast, heavy and unsettled in prayer. After breakfast, being enabled to wrestle in prayer for deliverance, found the Lord with me of a truth .... Much solid pleasure and satisfaction in reflection and meditation on death and glory; and, I hope, strong desires to have my own will swallowed up entirely in the Lord's, and to be made happy only in the way of holiness'.

October: '... almost as full as an earthen vessel could hold. I scarce knew how to leave the throne of grace. It was my desire to commit soul, body, spirit with all that appertains thereunto, into the hands of my faithful God and father, for time and for eternity. My assurance of the eternal enjoyment of Jesus my Redeemer in heaven, with all the redeemed, was almost, I think, as clear as though I had seen the celestial gate stand open, and all the glorious spirits waiting to receive and welcome me home to my Father's house.'

November: '... these were indeed days of heaven upon earth. Glory and praise to the riches of my Lord's free grace, by which alone I am what I am'.

Thursday: 'I have need still to cry out "Wash me thoroughly from my sins and cleanse me from all mine iniquities" in his precious blood; for I am vile, and there is no uprightness in me!'

Ordination and Ministry

Early in 1784 Swain began to hold meetings in his own house for prayer and Christian fellowship. Both he and others who attended these benefitted greatly from them. He also belonged to a religious society that met in what was then Castle Street, Leicester Fields. Slowly but surely it became clear that Swain had pastoral and preaching gifts.

In June 1791, there was a special time of prayer in the church and this led to a call to the preaching ministry. In 1780 a building had been erected in East Lane, Walworth, chiefly through the kindness of a Mrs Hill. Regular meetings were held there but no church had been formed. On the evening of June 19, Swain preached at Walworth for the first time. Shortly after this he received a call to preach there regularly.

His labours were so blessed that on December 13 that same year a church was formed with 27 founding members. On February 8, 1792, he was unanimously appointed as pastor of the church. Dr Rippon and Messers Thomas, Upton and Giles (later of Eyethorne) took part. Blessing continued with many conversions. It soon became necessary to erect galleries in the meeting house. A further enlargement of the building was necessary a short while later and at the time of Swain's death they were in the throes of a third extension.

For several years he gave an 'evening lecture' on the Lord's Day at the Meeting House in Devonshire Square, where a large congregation would gather to hear him. He would also speak there on a Wednesday evening. These efforts were by way of evangelistic outreach. He often referred to the work as a 'nursery' for the church at Walworth. Thus he would regularly preach three times on the Lord's Day and twice in the week. He was also always ready to go and preach to smaller congregations in need. He was most zealous and hardworking in the gospel cause. Though often weak and unwell he pressed on, by the grace of God, and in just four years membership went from 27 to over 200. He would sometimes return home after preaching three times on the Lord's day and exclaim, 'Oh, this is sweet work! If my strength would hold out, I should like to preach a fourth time.'

'Oh what solemn work is the work of the ministry! Fresh discoveries of my own depravity and infirmities sometimes almost shake my hope to the root. Yet I must say if the work of Christ in his vineyard and the enjoyment of his salvation are not my chief concern I know not what is.'

He especially felt it was important to taste his subject first himself and to get his heart warmed with it before he delivered it to the people. Some further extracts from his diaries reveal his mind on this.

Saturday 27th June 1795: Repeatedly interrupted in the morning. Poorly and dull in the former part of the day. But the Lord has graciously granted me some degree of calm hope in him this evening. I feel that I need a revival of the work of grace to abide with me. O that the Lord may be pleased to grant it!' He refers to problems that had arisen in the life of the church and then adds, 'I have also been much exercised of late, for fear that I should get at a distance from God: and so be the means of half starving the flock. O what solemn work is the work of the ministry! Fresh discoveries of my own depravity and infirmities sometimes almost shake my hopes to the root. Yet I must say that if the work of Christ in his vineyard, and the enjoyment of his salvation, are not my chief concern, I know not what is.

The next day he speaks about something that had happened to him before in preaching. He found himself unable to get his evening subject as deeply impressed on his mind as he desired. He continues, 'But it constrained me to be earnest in prayer for the Lord's help', and so as he preached he found he had more than enough to dwell upon. He longed to learn three things afresh, 'Self denial, patience in ministerial labours and sweetness of temper.'

Saturday 18th July 1795: 'After much conflict as usual, I begin to entertain some hope of a good day tomorrow. Lord grant it, for Christ's sake.'

He was diligent not only in the pulpit but in pastoral work from house to house too. He was gifted in this area with the ability to exhort and comfort appropriately.

His last illness and death

Although he was often ill and gradually declining, his death came as a great shock to his friends. Suddenly, at the beginning of April 1796, it became clear that he had little time left here on earth. On his last but one Lord's Day on earth he was often in prayer for the church and particularly for some new members to be welcomed that day. He found great profit in two sermons by Isaac Watts which were read to him. In talking to friends, he expressed the hope that his illness would be a sanctified one.

On the Thursday before his death he expressed his sadness at not being able to read his Bible. Then he remembered that he knew some of it by heart. He repeated John 14 and Isaiah 55 and other parts. Then he said, 'Now I can give advice to afflicted persons, when I visit them, to do the same. If persons were to accustom themselves to commit the Word to memory, it would be a great advantage to them.' He was grieved to hear that one of his members had been missing at church because Swain was not preaching.

That evening he had a fit which sent him into a delirium for some time. On regaining his composure he said to his wife, 'Oh, my dear, I have been offering some petitions to God for you, which I am sure will be answered. I am sure they will be answered.' By the Saturday it was clear that he was dying and he had to accept it. He pleaded, 'Oh, my dear, don't grieve. The Lord can make you a happy widow. You were happy in the Lord before you knew me and he can make you happy when I am gone.' Then,

'Oh my dear Redeemer, am I coming to Thee so soon? Is my work done? It is just 14 years since I first knew Thee, Lord! If it were Thy will I should rejoice to labour a little longer with Thy dear people; yet not my will but Thine be done.'

He then took his wife's hand and prayed fervently for her and for their children and for the people at East Lane and at Devonshire Square. Later he said, 'I am not afraid to die. I have not the shadow of a doubt. I know that I shall receive my crown. Yet I should be glad to be engaged in my Lord's work a little longer, if it were his will.' He exhorted those present to prayer and to living near to God.

The next day, the Lord's Day, he was much in prayer. Then, on April 14 after a fourteen day illness, he finally quietly slipped away. He was only 36.

On April 22 the funeral took place at the large Surrey Chapel. Thousands were present. Abraham Booth preached at the graveside in Bunhill Fields. The following Lord's Day, Dr Rippon preached on The Mysterious Conduct of Divine Providence from John 13:7 at Walworth. That same day James Upton gave a sermon on The Sorrowful Separation of a Faithful Pastor from his Affectionate Flock from Acts 20:36-38. What a blow it must have been to the people. Yet how thankful they were for the way God had used this young man.

As with M'Cheyne, Martyn and Brainerd it was the Lord's will to call him home early. Like them, he too had been able to achieve much even in a short time. What a challenge to us to work unstintingly while it is day!

More Hymn Writers Anniversaries 2000

The year 1850 saw the birth of at least three people who, though largely forgotten now, made their own important contribution to English hymnody by penning at least a great hymn still sung today. Sadly, little is known about two of these three.

O breath of life, come sweeping through us was written by Elizabeth Ann Head (1850-1936). She was also known by here maiden name of Bessie Porter. The hymn was probably written in 1914 and first appeared in her Heavenly Places and other Messages in 1920. By the mid-thirties it had become a firm favourite especially at the annual Keswick Convention. Norfolk born, Mrs Head was involved in various forms of Christian work including the YMCA. Her husband was a Swansea man. The author of the tune Spiritus Vitae was a Mary Jane Hammond (1878-1964). Little is known about her.

As originally published the hymn included a fifth verse often omitted

O heart of Christ, once broken for us,

‘Tis there we find our strength and rest;

Our broken heart now solace,

And let thy waiting church be blest.

*

In tenderness he sought me appears in both Christian Hymns and Grace. Unlike the other two hymns mentioned here it does not merit inclusion in the new Praise! hymn book. It first appeared in an American hymnbook published in 1894 called The Coronation Hymnal. The author of the hymn, W Spencer Walton (1850-1906) seems to have been an associate of the author of the music, Adoniram J Gordon (1836-95). Gordon (for whom Gordon College was named) was a Baptist minister and a friend and supporter of D L Moody. He edited The Coronation Hymnal along with Arthur T Pierson.*

*

O teach me what it meaneth is sung to various tunes and contains the distinctive request

Teach me that if none other,

Had sinned, but I alone,

Yet still thy blood, Lord Jesus,

Thine only, must atone.

The author is again someone who is otherwise unknown. Her name was Lucy Ann Bennett (1850-1927) and she lived from 1850 until 1927. It again appears in both Grace and Christian Hymns. The Praise! version begins O teach me, Lord, its meaning.**

*

On November 19, 1900 the minor hymn writer, Samuel John Stone (1839-1900), died. He was born April 25, 1839 in his father’s rectory in Whitmore, Staffordshire. Educated at Charterhouse, he went on to Pembroke College, Oxford (BA, 1862; MA, 1872). After his degree he entered the Anglican ministry and became curate of Windsor. In 1879 he joined his father at St. Paul’s, Haggerston, a poverty stricken parish in London. In 1874, he succeeded his father as incumbent and remained there until 1890 when he became Rector of All-Hallows-on-the-Wall..

He wrote at least four dozen hymns. His works include Lyra Fidelium (1866), The Knight of Intercession and Other Poems (1872) Sonnets of the Christian Year (1875), Order of the Consecutive Church Service for Children, with Original Hymns (1883) and Hymns (1886). He is best remembered for his hymn The Church’s one foundation, the Church’s ‘national anthem’. He is also the author of Weary of Earth and Laden with My Sin which also appears in both Christian Hymns and Grace (but not Praise!).

The Church’s one foundation was written in 1866 partly in response to the liberal ideas being promoted by Bishop Colenso of Natal, that stirred up great consternation among the faithful. It is the ninth of the 12 hymns that appeared in his Lyra Fidelium which contained 12 hymns based on the 12 articles of the Apostles Creed. This original had seven stanzas. A revised five verse version appeared in 1868 in an appendix to Hymns Ancient and Modern. A longer ten verse version was also produced later. The tune Aurelia was composed in 1864 by Samuel Wesley.

Weary of Earth is also from Lyra Fidelium. It is based on Article 10 of the Creed (Forgiveness of sins). He wrote of it as the hymn ‘Most dear to me because of the letters I have received from, or about, persons to whose joy and peace in believing it has been permitted to be instrumental in the first instance or later.’

Among his other hymns are

A Sower Went to Sow His Seed

Bear the Troubles of Thy Life

By Paul at War in Gentile Lands

By Shepherds First Was Heard

By Thy Love Which Shone

Christ the Wisdom and the Power

Dark Is the Sky That Overhangs My Soul

Deeply Dark and Deeply Still

Far Off Our Brethren’s Cry

God the Father’s Only Son

Lord of Our Soul’s Salvation

Lord of the Harvest, It Is Right

Mistful Are Our Waiting Eyes

None Else But Thee Forevermore

Round the Sacred City Gather

Through Midnight Gloom from Macedon

Weary of Earth and Laden with My Sin; 

Winter in His Heart of Gloom

Here we close with the text of another of his lesser known hymns

O Thou before Whose presence naught evil may come in,

Yet Who dost look in mercy down on this world of sin,

O give us noble purpose to set the sin bound free,

And Christlike tender pity to seek the lost for Thee.

Fierce is our subtle foeman: the forces at his hand

With woes that none can number despoil the pleasant land;

All they who war against them, in strife so keen and long,

Must in their Saviour’s armor be stronger than the strong.

So hast Thou wrought among us the great things that we see!

For things that are we thank Thee, and for the things to be.

For bright hope is uplifting faint hands and feeble knees,

To strive beneath Thy blessing for greater things than these.

Lead on, O Love and Mercy, O Purity and Power,

Lead on till peace eternal shall close this battle hour:

Till all who prayed and struggled to set their brethren free,

In triumph meet to praise Thee, most holy Trinity.

*I subsequently discovered that Walton was born in London. Converted at 22, he began to serve the Lord full time as an evangelist, firstly in the UK then in South Africa, his first trip there being in 1888. Back in England he establish the Cape General Mission (1889) and married Kathleen Dixon, who also served in South Africa. Sadly, after only 10 months together, she died in childbirth. In 1893, he married Lena Gibson, and they continued to work in South Africa through war, famine and plague. In 1904, the mission sent the Waltons and their three children to America and Britain. As they travelled Walton was taken ill and died. He was only 56.

** Again to add to the scant information - Born in Falfield, Gloucestershire, as of 1881, she was liv­ing with her bro­ther in Hol­den­hurst, Ham­pshire. After vi­sit­ing Kes­wick con­ven­tions, be­gin­ning in 1888, she met ma­ny not­a­ble Chris­tians of the day. Among her cor­res­pond­ents were Chris­ti­na Ros­set­ti and C H Spur­geon. She was instrumental in founding All Na­tions Col­lege and Mount Her­mon Col­lege, Streat­ham Com­mon.