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.

John James Part 2 (Final)

Pontrhydyrun

In the preceding February he had accepted the pressing invitation of the then newly formed church near Pontrhydyrun or Pont-rhyd-yr-ynn, in Monmouthshire. At the time the church had barely begun and had only eight members, all of them being members of the same family, the Conways, who had previously belonged to the Abergavenny church. In the latter end of March, 1817, James moved there with his family. George Conway (1756-1822) had established a tin plate works in the area in 1802 and had been able to begin a Sunday School and eventually to form a church, the building being on ground provided by George's eldest son William Conway (1776-1840). James received the warmest of Christian welcomes there from the Conway family.

Being in a border county, he was now required to conduct his ministry in English as well as in Welsh. His ministry in that place was greatly blessed and the means of a considerable reviving of the Baptist interest in that part of the world. His labours at Pontrhydyrun appear to have been even more fruitful than at Aberystwyth. Many additions were soon made to the Sunday School and to the church, and it was soon necessary to enlarge the chapel to accommodate those attending. The number of additions to the church, through baptism, in James' time was 63. Further, in other places in the neighbourhood, he baptised another 21. Thus God blessed his labours in that place.

The death of his only son, mentioned above, in September, 1826, however, greatly affected his health and that of the remaining family. “It shook his whole frame,” it is said “and brought severe attacks of illness upon both Mrs James and himself which lasted for a considerable time.” This and other circumstances beyond his control made him desire to leave his situation; and having received an invitation to the neighbouring county of Glamorganshire, he tendered his resignation to the brothers in Pontrhydyrun, having served in the pastorate there a little over ten years.

Bridgend

In May, 1827, he removed, together with his wife and two daughters, the thirty miles or so south west to Bridgend. The church he came to at that time had been formed in 1789 and had a new building two years before James came but was in a very low state, few in number and mostly elderly. They were also widely scattered, church members living in nine different parishes.

James determined to endeavour to bring about changes for the good in the church. About this time he writes,

We must first get a revival in the church, then we shall surely prosper with the ministry. I beseech the Lord to send now prosperity.

This prayer was to some extent answered, as during his first year among them he baptised 19, and the congregation greatly increased, so that it became necessary to enlarge this chapel also. That was done in 1828, at a cost of £500 (over £40,000 today).* James put a great deal of effort into paying off the debt contracted. In this connection he visited the major towns of Wales and many in England too. He was successful in his undertaking, for by 1832 he and the congregation were completely free from debt.

James also did a great deal of work in neighbouring districts. His pattern was to preach three times on a Sunday and nearly every week night. Interest in the countryside being very great, it was decided to build another chapel in nearby Pyle. That was paid for notably by the end of 1838.

His fund raising excursions gave him many opportunities to form friendships that in many cases lasted unbroken until his death. On these tours many churches, in England and in Wales, became greatly attached to him. This meant that while in Bridgend he received many pressing invitations to preach elsewhere. If he had accepted them, it would have been to his advantage financially but there was a close bond with the Bridgend people and he refused to move again.

Organisations and societies

Something should be said about James's connections with various organisations, most of them being groups among the Baptists. He proved to be a keen and loyal advocate of these institiutions. Besides being secretary to the County Association, he was for many years the official correspondent of the district for the British and Foreign Bible Society. Then when the Bible Translation Society was formed by the Baptists in 1843 he felt duty bound to transfer allegiances. The BTS, now subsumed under the Baptist Missionary Society advocated translating New Testament references to baptism with words meaning to immerse rather than leaving them untranslated and simply transliterating them as almost all English Bibles do.

James also held posts with the Bath Aged and Infirm Ministers' Society, founded in 1817, the Baptist Missionary Society, the Baptist Union, founded in 1832, the Widows Fund, etc.

The importance of educating men for the ministry was a matter close to his heart and he was especially interested in the work in Pontypool, which had begun there in 1836 when it had transferred from Abergavenny.

James himself had not had a proper formal theological education before entering the ministry, something which he very much regretted, as can be seen from this extract from his diary

I lament my want of English education, it has caused me much labour, etc, as if it were up-hill work all my days. Yet the Lord condescended to bless my humble endeavours.

In 1841 he travelled to London and to other parts of England, as an advocate of the Pontypool College. To the very end he continued to be a supporter in every way that he could. The 1841 journey involved his being away from home in some quite severe weather. It seems likely that it was daily exposure to the elements at this time that left him with a bad cold that clung to him the rest of his days. This, combined with the asthma that had plagued him from his youth, meant that he was unable to leave Bridgend from that time on.

The final year of his life was a particularly trying one. He faced it, however, with calm and good cheer and still managed, somehow, to preach quite regularly. In the last three years of his life he preached some 326 sermons, despite infirmity of body that meant it was an effort for him to walk even the short distance from his house to the pulpit.

Writings

James was the author of several works in Welsh. His first work was apparently a sermon on election, published in 1808 at the request of the quarterly meeting before which it was preached. Its original title was

Etholedigaeth wedi ei hystyried mewn pregeth, yr hon a bregethwyd mewn cyfarfod chwarterol yn Aberteifi, Chwefror 17, 1807. It was published in Carmarthen by J. Evans and was 24 pages long.

In 1811 he published a selection of Welsh hymns, including some thirty of his own. He also wrote three of the Glamorganshire association letters “on plain practical subjects, through each of which we trace a fine vein of piety”.

That same year he translated and published a 28 page article on Jewish believers in London and beyond

Hanes cymdeithas Llundain er taeniad Cristionogaeth ymhlith yr Iuddewon ynghyd a chyflwr y cyfryw yn gyffredinol drwy'r byd. Cyf gan John James-Aberystwyth.

James also wrote regularly to the Welsh periodicals of the day, from 1819 until the time when he was no longer able to lift a pen. Further, he wrote articles in English for the Baptist Magazine (founded 1809) the Reporter (founded 1832) and the Revivalist (founded 1836) and other newspapers. In 1835, for example, he wrote a memoir of the late Rev John Roberts of Cowbridge (1787-1835), which appeared in the Baptist Magazine.

Death and burial

On the Lord's day, January 30, 1848, he breathed his last, being in his seventy-first year. He had been a Baptist 52 years, a minister 49, an ordained one for 45. In this period he must have preached some 12,000 sermons and baptised 673 people. His daughter, Mrs Eliza Davies Marks (1808-1861), was with him in his final days and sought to preserve memories of him from that time.

On the Thursday previous to his death, his friend and neighbour, a Mr Lewis, called to see him, and found him fast ripening for heaven. He appeared to be aware that he would soon be with the Lord forever. When he had addressed Lewis with many words of counsel and consolation, he said, “Give my regards to your dear mother,” who was a member in the church, then aged 83. “And tell her,” he added, “that I shall never again see her this side of Jordan, but we shall soon meet in heaven, 'Then will we sing more sweet, more loud, And Christ shall be our song.'” And so it was. Mrs Lewis survived him only a very short time.

On the following Saturday morning, his daughter went to his room and found him awake, looking contented and happy. She asked if he had enjoyed a little sleep and ease since her last visit. He answered,

Yes, my child, and more, I have also enjoyed much rich communion with God, who was pleased to reveal himself again and again to his undutiful servant in his affliction. Glory! glory! glory! I will again say, glory be for ever unto him.

He also said that it was good for him to have been thrown into the furnace of affliction, for that in it and through it he had had a glimpse of the heavenly Canaan, and a foretaste of its happiness.

The following Sunday morning he repeated several verses of Scripture, together with several verses from different hymns. The Scriptures included this one from Revelation 7:14.

These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.

After quoting this he lifted his voice in an ecstasy and said, in the words of William Cowper,

Ere since by faith I saw the stream,
Thy flowing wounds supply,
Redeeming lore has been my theme,
And shall be till I die.

The afternoon of that day saw an evident change and it was clear that his time was short. He was now scarcely able to say anything audible. However, in a final effort, he raised his hand, stretched it toward his daughter, exclaiming, "All is right! All is right!" Soon after that he was dead.

The following Friday, February 4, his remains were interred in the burial ground next to the chapel. A large number were present on that occasion, including ministers from various denominations.

Those who took part in the funeral included William Jones (1790-1855), Bethany, Cardiff; David Jones (1808-1854), Tabernacle, Cardiff; the blind preacher Dr Daniel Davies (1797-1876) then at Swansea; John Evans of Brecon and Jabez Lawrence (1796-1859) of Llantwit Major.

The following Sunday Mr D Jones spoke from Philippians 1:21-23. This same sermon was repeated at the next Glamorganshire Association. In the chapel where he had long laboured a marble tablet was erected, with the following inscription

IN MEMORY OF THE REV. JOHN JAMES,

BORN AT ABERYSTW1TH, AUGUST, 1777.

BAPTIZED, MARCH, 1790.

COMMENCED PREACHING, 1799.

ORDAINED AT ABERYSTWITH, JULY, 1803.

REMOVED TO PONTRHYDYRUN, MARCH, 1817.

TO BRIDGEND, MAY, 1827.

DIED, JANUARY 30th, 1848.

Publications about the author:

Evans, John : Cofiant .... John James (1777-1848) Penybont ar Ogwr-Caerdydd : W. Owen, 1849, 84 t.

Humphreys, B: John James-SG, 1941 t. 8-9 NLW

NLW MS 692 contains sermons and memoranda in his hand.

Sources:

John Evans Cofiant y diweddar Barch. John James, gweinidog y Bedyddwyr yn Mhenybont-ar-Ogwy, ac ysgrifenydd y gymanfa y perthynai iddi dros ugain mlynedd yn cynwys hanes ei fywyd, ei lafur, ei lwyddiant, ei nodweddiadau, ei farwolaeth, &c., ynghyd â rhai o'i bregethau, Cardiff, 1849

Hanes y Bedyddwyr yn Nghymru, 1893–1907, iii, 391, 399

J. Ifano Jones A history of printing and printers in Wales to 1810, and of successive and related printers to 1923, 1925, 202-4

John James Part 1

Llyfrgell Genedlaethol Cymru – The National Library of Wales

This article first appeared in In Writing

Part One

In the history of the Particular Baptist movement in Wales there are undoubtedly many forgotten heroes who served long and served well. One such is a certain John James who served for nearly half a century in three different pastorates in Wales.

James was born and first ministered in the mid-Wales seaside town of Aberystwyth, in Cardiganshire. Born on August 29, 1777, he was the eldest of eight children. His grandfather, James David John, had been a tenant farmer in Llanychaearn, a little south of Aberystwyth. His parents, John and Elizabeth (nee Jones), were poor people and their circumstances were not helped by the father's proclivity to drink.

Neither parent was godly and this James lamented in later life, once saying,

Had I been religiously instructed when young, I should not have committed many of the sins of my youth, especially that of scoffing at the people of God, which since has caused me many mournful seasons.

He was at first, it seems, very much given to mocking God's people. On more than one occasion, when a baptism by immersion was taking place in the open air, he would gather companions and arrange to interrupt the service.

It was the death of his mother that God used to bring him to serious reflection on the state of his soul and to soften him in his prejudice against God's people and their ways. “Having heard Mr Evans the baptist minister preach at my mother's funeral,” he said “from the words, Therefore be ye also ready, etc, I never afterwards ridiculed the people of God.”

He soon came under conviction of sin and outward changes began to be observed in him. He would often seek out a secret place where he could pour out his soul to God in prayer. In due time, having often sat under faithful public ministry, he resolved to seek membership in the Baptist church in Aberystwyth, then pastored by Thomas Evans (d 1801).

Baptism

James was baptised on the Lord's day, March 27, 1796. He was 18 years old. The baptism took place in the River Teifi at Pontceri, near Newcastle Emlyn. On this matter, he wrote,

My experience at the time was happy, and if ever my soul had communion with God it was enjoyed in the river, in the burial by baptism. My Saviour was in Jordan, the heavens were opened, and the command of Christ was most explicit before me.

It is perhaps worth noting that Thomas Evans, who baptised him, said to others at the time that he had “on that day baptised a prophet” or “a preacher”. It is not known why Evans spoke in the way that he did but that is just what happened. James went on to enjoy a long and successful life as a minister.

James was apparently apprenticed as a shoemaker but not long after his baptism his suitability for the ministry began to become clear. Because of his apparent abilities he was encouraged to exercise his gift but he was diffident and a full three years elapsed before he preached for the first time.

Early ministry

His first sermon in the church meeting was from the words, The Lord is my Shepherd. The date was September 27, 1799. He was 22. When he began to minister he did so under many disadvantages. However, always being of a resolute mind, he steadily pursued his course and entered into a covenant with God not to relinquish the Christian ministry. He wrote

My language, under those discouragements, was similar to that of Jacob, If God will be with me, and will keep me in this way that I go, and will give me bread to eat and raiment to put on, then shall the Lord be my God.

He preached both in Aberystwyth itself and in the surrounding villages. The Aberystwyth church had branches in Penrhyncoch, Talybont, Llanrhystyd and Machynlleth. He preached on a regular basis for about four years in all these places and was then set apart for the work of the ministry full time.

In 1801, his pastor, Thomas Evans, a faithful and devoted servant of God and a great friend and support to James, died. This left the church without a minister for some time. During this period the Aberystwyth pulpit and the branches elsewhere were supplied by James and his friend Samuel Breeze (1772-1812), a school master at Penrhyncoch, originally from Dolau near Llandrindod Wells. When the sacraments were administered, a neighbouring ordained minister would be employed.

There is evidence that James spent some time studying under Evan Jones (1777-1819) in Cardigan. Jones had studied at the Bristol Academy under John Ryland (1753-1825) who spoke of him in the highest terms. Jones was an intelligent man and a good Calvinist but he battled with the lure of alcohol.

In 1802, James, still working as an evangelist, was eager to supplement his preparations for the ministry further. Taking the advice of friends, he approached the Bristol Academy, and his application was accepted. He was promised a place at the next opportunity. However, the Aberystwyth church insisted on ordaining him, together with Breeze, as co-pastor and to this he reluctantly agreed.

Minister in Aberystwyth

Their ordination took place in June or July, 1803. The preachers were Zecharias Thomas (1727-1816) from Llanycrwys near Llanwrda, Carmarthenshire and David Saunders (d 1812) of Aberduar near Llanybydder, also in Carmarthen.

James and Breeze went on to successfully labour in this sphere for a total of nine years. At the end of this time, in March 1812, Breeze moved on to Newcastle Emlyn. During the whole of the time they were together in Aberystwyth apparently the greatest harmony prevailed. In a note written by James on hearing of the sudden death of Breeze shortly after his removal, he exclaims,

But O! Samuel Breeze! O Samuel! Samuel is dead! is dead! yea, is dead! Great is my sorrow, trouble, and mourning, after him. I think whilst I live I shall never meet a person with whom I can better live than Samuel Breeze.

Marriage

On September 28, 1804, James married. His wife was Catherine Davies, a member of the church under his care. It was a happy match and a great source of comfort to him, especially when he was in his old age. In his diaries he apparently refers frequently and repeatedly to the blessing it was to have such a wife. She outlived him by some years.

They had three children, one son and two daughters, who were brought up in the Lord. Their son died in London in 1826, to the great grief of the whole family. His daughters married and lived in the Bridgend area where he himself came finally to minister.

James remained the preacher at the church in Aberystwyth for some eighteen years altogether, four years as an assistant, nine years as co-pastor with Breeze and five years as sole pastor, after Breeze's departure. During that final period his labours were extensively blessed by the Lord. The additions made to the church in those years clearly show that. From the time that he was publicly recognised as pastor until his departure from Aberystwyth, he baptised no fewer than 185 people.

Work as a publisher

While training for the ministry, James had also spent time learning bookbinding from fellow Baptist schoolmaster and lay preacher, William Turnor. No doubt in order to supplement his income, in 1808 James opened a bookshop in Aberystwyth. The following year he also established a publishing business, based at his house in Bridge Street. This was the town's first printing press. Printing was not James' area of expertise but he went into partnership with an elder from Tabernacle, the Calvinistic Methodist Church, Samuel Williams (1782-1820), who did know much more about the subject. However, through no fault of his own, the business was unsuccessful and in September 1812 he sold out to Williams and concentrated once again on books and bookbinding.

Commenting on the period that followed, he wrote

It was well for me that the Lord had provided friends for me in London, Birmingham, etc, in the years 1814-1816, to keep me from sinking.

His pastoral labours in Aberystwyth and district formed only a small part of his extensive ministry at this time. He took repeated tours through North Wales and was the means of strengthening the scattered churches in what was then a neglected part of the country. His work was long remembered. His visits to London and especially to Liverpool were also greatly blessed by the Lord. All these efforts were long remembered by those who benefited.

Despite his zeal and success, he found himself in a position where it was necessary, nevertheless, to leave his home town and this he did in 1817. It is clear, however, that he did so reluctantly and not without some difficulty. In January, 1817, he expresses his feelings thus,

I am greatly aided in preaching, and much powerful influence accompanies the ministry. My mind and that of the congregation are greatly perplexed and grieved in thinking of my leaving them.

Nevertheless, he preached a farewell sermon on Lord's day, March 17, 1817, to an overflowing audience, estimated to be about a thousand. Many tears were shed. His text at that time was, May the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Ghost be with you. Amen. Of that service he writes, “O heavy meeting, being obliged to preach a farewell sermon!”

Prayers Before Lectures

This article first appeared in In Writing

When we have Library lectures it is our usual pattern to pray before and after the lecture. It is a pattern that is common enough and has been the practice in theological colleges and seminaries down the years as far back as Mediaeval times.

Luther would always begin with prayer, it seems. Calvin's lectures appear to have begun with a set prayer.

May the Lord grant us so to study the heavenly mysteries of his wisdom that we may progress in true godliness, to his glory and our edification.

At the end of the lecture he would then pray extemporaneously. Many of these prayers are in print and are worth looking at. They usually follow a fixed shape. Each one begins Da, Omnipotens Deus (Give Almighty God) then makes a petition arising, sometimes tenuously, out of the lecture, before concluding with an eschatological reference: "so that at last we may be gathered into your heavenly kingdom" or "until at last you gather us into that glory which was won for us by the blood of your only begotten Son." As Donald McKim observes, the emphasis on grace and eschatology in these prayers is typical of Calvin.

Although it is the norm, when Andrew Bonar and Robert Murray M'Cheyne were in Berlin in 1839 as part of their fact finding tour concerning the Jews, they took opportunity to go and hear church historian Joachim Neander lecture. One of the things that struck them about it was the lack of prayer. Not how it was in the College in Edinburgh. They wrote of Neander

In the midst of his dissertation the bell rang, and immediately he closed his papers, scarcely finishing the sentence, bowed to the students, and was the first to leave the classroom. There is no prayer either at the commencement or close, for this would be considered Pietism.

Neander, a Jew by birth, was a good Lutheran but no Pietist. Hence no prayer. Neander is unusual. There have been lecturers who will ask a student to pray for example but most evangelicals will follow the traditional pattern. There is a story that in one lecture room where it was the lecturer's practice to ask a student to pray, a student had fallen asleep and when his neighbour nudged him and said “he's asked you to pray”, the poor student stood and prayed - in the middle of the lecture!

Most prayers before and after lectures are unremarkable. Professor John Murray of Westminster Seminary is perhaps the exception. Edmund Clowney wrote that

All who heard John Murray’s classroom lectures will remember his prayers that began the lecture hour.

Clowney had hoped that recordings of some may have survived but no example has been found. His guess is that Murray himself would have seen to it that no recording of a prayer would have been made. Clowney adds that

when he prayed those prayers, he stood before the throne not before a class. Even when delivering lectures he may have delivered many times before, he would prepare himself afresh. From his opening words of prayer, students knew that the work before them was more than the exercise of a classroom.

‘Fear of God dominated Professor Murray’s classroom,' recalled Walter Chantry. ‘Each period began with prayer from the professor’s lips which brought all into the presence of an awesome God.'

Neander's attitude and that of Murray contrasts with the practice of some 19th century lecturers who were quite happy to have their classroom prayers printed with their published lectures. Examples include the Anglicans Thomas Wade Smith (On the catechism, confirmation & communion services) and Luke Booker (The Lord's Prayer). Perhaps it was an Anglican thing.

Probably the most interesting anecdote with regard to classroom prayers concerns the eccentric Scot John Duncan, one time lecturer in Hebrew at New College, Edinburgh. Apparently, on at least one occasion his prayer at the opening of his class prolonged itself for the whole hour and it was only the ringing of the bell at the end of the hour that woke him to a realisation of what he had done. That may sound incredible but it was reported by eye witnesses including James Duff McCulloch, a student of Duncan's and later Principal of the Free Church College, Edinburgh. It was not uncommon for Duncan to be inordinately long in public prayer. Interestingly, his explanation, which was not pleaded as a mitigation or an excuse, was this "I fear I have been very long today; but when one thinks he has got in, it is very difficult to get out again!".

Samson Occom Fundraising Trip to Britain Part 4 (Final)

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 Four.

On tour in the west, July 25-October 23, 1766

At the end of July, Occom and Whitaker headed west. From this point on there is no Occom diary so it is difficult to be sure where they were when. It has been said of their itinerary, “its specifics cannot be reconstructed”. We get a general idea from letters and the carefully kept accounts that list most places visited and how much individuals and churches and individuals gave.

The trip west can be divided into two parts in that having come back to London by October 24, they headed off again in some haste on October 29, urged by Whitefield, and continued on this second trip into the new year.

The first trip included Abingdon, Berkshire on July 28 (preaching for Baptist Daniel Turner 1710-1798) and probably Bristol, Bath and the Somerset towns of Frome (including John Kingdon c 1731-1801 and the Baptists), Glastonbury, Bishops Hull near Taunton, Wellington and Bridgwater; then in Wiltshire, Bradford on Avon (Baptist Richard Haynes d 1768, Congregationalist Scotsman John Skirven d c 1771, ther Anglicans and others); in Gloucestershire, Gloucester and Chalford (Nicholas Phené) and perhaps Kidderminster, Worcestershire, where they would have preached for Presbyterian Benjamin Fawcett 1713-1780, a friend of Newton.

In Devon, they visited Barnstaple, Bideford, Topsham (preaching for Independent Aaron Pitts d 1771), Chudleigh (preaching for Indepenendent Joel Orchard d c 1771), Culmstock, Cullompton, Exeter (preaching for Arian controversialist Micaiah Towgood 1700-1792) and Plymouth (preaching for Baptist Philip Gibbs d 1800).

Some specific Lord's Day dates we have for Bristol are these from printed sermon extracts. Each time but one the preacher is Occom.

August 10 Tucker Street Meeting (These people have I formed for myself; they shall show forth my people Isaiah 43:21)

August 17 Tucker Street Meeting (And it repented the Lord, that He had made man on the earth, and aggrieved Him at His heart Genesis 6:6)

August 17 Callow Hill Meeting (Looking for that blessed Hope and the glorious Appearing of the great God and our Saviour JESUS CHRIST Titus 2:13) by Whitaker

August 24 Broadmead Meeting (And these shall go away into everlasting Punishment But the Righteous into Life eternal Matthew 26:46)

September 7 Pithay Meeting (My sheep hear my voice, and I know them and they follow me John 10:27)

We know that on September 18 they were in Westbury and Tuesday, 23, Warminster, both in Wiltshire, and in Croscombe and Shepton Mallett, Somerset, 20 miles further west. By October 24 they were back in London.

On tour in the west, October 30-December 31, 1766

After spending a week in Bath preparing, they headed down to Devonshire again, where they visited Crediton (and preached for Anglicans and Presbyterians), Ashburton, Totnes, Dartmouth and Kingsbridge.

They then came back to Bath and were there and in Bristol for two weeks, probably December 1-14. Between Monday, December 15 and Lord's Day, December 21, they visited Wilton and Salisbury, Wiltshire and Blandford Forum, Dorset. It was then

Monday 22 Sherborne, Dorset (21 miles north west of Blandford)

Tuesday 23 Yeovil, Somerset (six miles west of Sherborne)

Wednesday 24 South Petherton, Somerset (10 miles further west again)

Thursday 25 Martock, Somerset (just over three miles further south west)

Lord's Day 28? Crewkerne, Somerset (seven or eight miles more south)

Monday 29 Beaminster, Somerset (seven miles south of Crewkerne) and Bridport, Somerset (another six miles south)

Tuesday 30 Dorchester, Dorset (15 miles east of Bridport) and Wareham, Dorset, another 18 miles east (preaching for Independents Simon Reader c 1716-1789 in Wareham and Joseph Lamb in Dorchester)

Wednesday 31 Poole, Dorset (nine or ten miles east of Dorchester, preaching for Olney born Independent Edward Ashburner 1734-1804 and Presbyterian John Howell 1719-1804)

On tour in the south, January 1-13, 1767

We know their itinerary, more or less, for January 1-14, 1767, when they were in Hampshire.

Thursday 1 Ringwood and Romsey (preaching for Baptists Joseph Horsey 1737-1802 and James Fanch 1704-1767 and others)

Lord's Day 4 Occom went the 10 miles across to Broughton to preach for William Steele (1689-1769) father of hymn writer, Anne Steele (1717-1778). Occom himself was the author of a number of hymns.

Monday 5 Winchester (16 miles further on again). Just Occom again

Tuesday 6 Southampton, 13 miles south of Winchester (preaching at Above Bar for Independent William Kingsbury 1744-1818)

Wednesday 7 They headed to the Isle of Wight and took meetings in Newport (for the Anglicans and General Baptist John Sturch d 1764)

Friday 9 Portsmouth and Gosport (preaching for Presbyterian Thomas Wren 1725-1787 and Congregationalist Thomas Williams 1725-1770)

No doubt they also visited Basingstoke and Whitchurch, both in Hampshire, at this time. On Tuesday, January 13, they headed back to London, arriving in the early hours of January 14.

London and on tour in the north, January 14-July 31, 1767

They then spent an extended period in London laying plans and in March set out on a trip north that would eventually bring them to Scotland.

Places visited en route to Coventry, which they reached on March 26, appear to include Hitchin, Olney, Kettering, Northampton (March 16) then Wellingborough and Welford (probably preaching for Independent Samuel King c 1715-1788) and after Coventry

Warwick (preaching for Independent James Kettle 1716-1806)

Evesham (preaching for Presbyterian Paul Cardale 1705-1755)

Bromsgrove (preaching for Baptist James Butterworth d post 1794 Phillips Jenkins)

Pershore (preaching for Baptist John Ash 1724-1779 and others)

Tewkesbury (preaching for Baptist John Haydon 1714-1782 and others)

Upton (preaching for seventh day Baptist Philip Jones 1736-1770)

Hooknorton (preaching for Baptist Benjamin Whitmore 1728-1804)

Bourton-on-the-water (preaching for Baptist Benjamin Beddome 1717-1795, as mentioned in the Bourton church book)

Cirencester (preaching for Anglican Samuel Johnson)

Worcester (on April 19 for Baptist John Poynting 1719-1791, Independent Thomas Urwick 1727-1807 and Presbyterian Francis Blackmore d 1760).

By April 27 they seem to have been back in Kettering. It was probably at this time that they also visited Leicester, Loughborough, Hinckley, Oakham and Uppingham in Rutland, Derby (preaching for Presbyterian Thomas White) and Manchester, arriving in Liverpool by May 2, which Whitaker called “a pool of error and wickedness”.

They appear to have reached Edinburgh by May 1767. Other places visited en route to Scotland no doubt include Nantwich (where they preached for Presbyterian John Houghton c 1730-1800), Lancaster, Preston and Carlisle. On June 9 they were called back to London by the board but that took some time to expedite.

They spent June 12-17 in Glasgow. They also appear to have visited St Andrews, Dundee and Dumfries. By July 8 they were back in Edinburgh. On July 19 they arrived in Ireland but did not stay there long as they had missed the church's synod and a man from Rhode Island was already there soliciting funds for another project.

No doubt it was on the way back to England that they visited places like Morpeth (preaching for Robert Trotter 1729-1806 and the Presbyterians), Newcastle, Sunderland, Darlington, Whitby, Hull, York, Leeds (where givers included Lady Ingham 1699-1768, wife of Moravian Benjamin Ingham 1712-1772), Wakefield, Halifax (givers there including the Independent church pastored by Titus Knight 1719-1793), Sheffield, Nottingham and Lincoln,

On tour in the east, August 1-October 31, 1767

There was a third brief trip to nearby Hitchin in August but in September and October they covered places in the east of the country, places such as Halstead, Braintree and Bocking, Thaxted, Castle Hadingham, Coggeshall, Clavering and Dedham, all in Essex, then in Suffolk - Sudbury, Woodbridge, Long Melford, Bury St Edmunds, Wattisfield, Southwold (Hurrion), Nayland, Wrentham (Sweetland), Stowmarket and Ipswich (on September 28) – and in Norfolk - Great Yarmouth, Denton, Norwich (Dr Samuel Wood, d 1767, etc), Bungay and Hadley (Mr Tom's). It was probably on this trip that they visited Boston and Stamford in Lincolnshire and Cambridge.

Berkshire and Kent, November, 1767

On November 9, we know they were in Watford, Middlesex, preaching for Baptist Samuel Medley (1738-1799) newly installed there and a friend of Gifford. They also covered High Wycombe, Buckinghamshire and Reading and Newbury, Berkshire. Later in the month they were in Kent, in Tunbridge Wells on the 26th and in Ashford, Appledore, Tenterden and Canterbury too.

The return home, 1768

Whitaker and Occom appear to have fallen out increasingly towards the end of the trip and returned to America on separate vessels. Whitaker appears to have left England for Boston on March 2, 1768, arriving. He arrived on June 6, a long journey of more than three months.

In September, 1768 Occom wrote to Robert Keen explaining how he had been sick for much of his journey home but had recovered. He was taken ill two or three days into the voyage and was seriously unwell for the first four weeks of an eight week journey. He must have arrived in Boston around April 29 or May 6. He began his ride home the next day. His wife had been ill but by the time of writing, she was improving.

From a financial point of view, the trip had proved successful with £12,000 being raised, including 200 guineas from King George III himself.

From other points of view, things were not so good. On his return Occom learned that Wheelock had failed to care for his wife and children while he was away. Furthermore, Wheelock moved on to New Hampshire where he used the funds raised to establish Dartmouth College (named for the English earl) for the education of the sons of American colonists, rather than Native Americans as had originally been envisaged.

In 1764, Occom had opposed the sale of tribal lands and was involved in the “Mason Controversy,” a long lasting dispute over land between colonists and Mohegeans. The Mohegans formed an alliance with the Mason family to plead a case for the governor of Connecticut to give back the lands to the Mohegans. When Occom came back to Mohegan territory, he expressed his support for the Mason family and the Mohegans which caused the missionaries to make threats to take away his preacher's license and stop financing his missionary work. The colonists also started to spread rumours about Occom, that he was an alcoholic and that he converted to Christianity just to look good. In a 1769 letter, Wheelock wrote to Occom about the rumour that he was an alcoholic. The rumour hurt Occom's reputation after the success of the fundraising trip to England. Wheelock suggested that Occom truly did not care for Christianity. He even raised the idea that his conversion was false and could not be trusted as a preacher. The stereotype of the drunken Indian was foisted on Occom and inevitably undermined his work. Wheelock benefited from the defamation of Occom as it bolstered his authority.

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

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!