one or two or more verses, or a whole chapter or more, I ask the Lord that
He would graciously be pleased to teach me by His Holy Spirit, whilst
meditating over it. Within the last fifty years, I have found it the most
profitable plan to meditate with my pen in my hand, writing down the
outlines, as the Word is opened to me. This I do, not for the sake of
committing them to memory, nor as if I meant to say nothing else, but for
the sake of clearness, as being a help to see how far I understand the
passage. I also find it useful afterwards to refer to what I have thus
written. I very seldom use any other help besides the little I understand
of the original of the Scriptures, and some good translations in other
languages. My chief help is prayer. I have NEVER in my life begun to study
one single part of divine truth, without gaining some light about it, when
I have been able really to give myself to prayer and meditation over it.
But that I have often found a difficult matter, partly on account of the
weakness of the flesh, and partly also on account of bodily infirmities
and multiplicity of engagements. This I most firmly believe, that no one
ought to expect to see much good resulting from his labours in word and
doctrine, if he is not much given to prayer and meditation.
3. Having prayed and meditated on the subject or text, I desire to leave
myself entirely in the hands of the Lord. I ask Him to bring to my mind
what I have seen in my room, concerning the subject I am going to speak
on, which He generally most kindly does, and often teaches me much
additionally, whilst I am preaching.
In connection with the above, I must, however, state, that it appears to
me there is a preparation for the public ministry of the Word, which is
even more excellent than the one spoken of. It is this: to live in such
constant and real communion with the Lord, and to be so habitually and
frequently in meditation over the truth, that without the above effort, so
to speak, we have obtained food for others, and know the mind of the Lord
as to the subject or the portion of the Word on which we should speak. But
this I have only in a small measure experienced, though I desire to be
brought into such a state, that habitually "out of my belly may flow
rivers of living water."
That which I have found most beneficial in my experience for the last
fifty-one years in the public ministry of the Word, is, expounding the
Scriptures, and especially the going now and then through a whole gospel
or epistle. This may be done in a two-fold way, either by entering
minutely into the bearing of every point occurring in the portion, or by
giving the general outlines, and thus leading the hearers to see the
meaning and connexion of the whole. The benefits which I have seen
resulting from expounding the Scriptures are these: 1. The hearers are
thus, with God's blessing, led to the Scriptures. They find, as it were, a
practical use of them in the public meetings. This induces them to bring
their bibles, and I have observed that those who at first did not bring
them, have afterwards been induced to do so: so that in a short time few,
of the believers at least, were in the habit of coming without them. This
is no small matter; for every thing, which in our day will lead believers
to value the Scriptures, is of importance. 2. The expounding of the
Scriptures is in general more beneficial to the hearers than if, on a
single verse, or half a verse, or two or three words of a verse some
remarks are made, so that the portion of Scripture is scarcely anything
but a motto for the subject; for few have grace to meditate much over the
Word, and thus exposition may not merely be the means of opening up to
them the Scriptures, but may also create in them a desire to meditate for
themselves. 3. The expounding of the Scriptures leaves to the hearers a
connecting link, so that the reading over again the portion of the Word,
which has been expounded, brings to their remembrance what has been said;
and thus, with God's blessing, leaves a more lasting impression on their
minds. This is particularly of importance as it regards the illiterate,
who sometimes have neither much strength of memory nor capacity of
comprehension. 4. The expounding of large portions of the Word, as the
whole of a gospel or an epistle, besides leading the hearer to see the
connexion of the whole, has also this particular benefit for the teacher,
that it leads him, with God's blessing, to the consideration of portions
of the Word, which otherwise he might not have considered, and keeps him
from speaking too much on favourite subjects, and leaning too much to
particular parts of truth, which tendency must surely sooner or later
injure both himself and his hearers.--Expounding the word of God brings
little honour to the preacher from the unenlightened or careless hearer,
but it tends much to the benefit of the hearers in general.
Simplicity in expression, whilst the truth is set forth, is, in connexion
with what has been said, of the utmost importance. It should be the aim of
the teacher to speak so, that children, servants, and people who cannot
read, may be able to understand him, so far as the natural mind can
comprehend the things of God. It ought also to be remembered, that there
is, perhaps, not a single congregation in which there are not persons of
the above classes present, and that if they can understand, the
well-educated or literary persons will understand likewise; but the
reverse does not hold good. It ought further to be remembered that the
expounder of the truth of God speaks for God, for eternity, and that it
is not in the least likely that he will benefit the hearers, except he
uses plainness of speech, which nevertheless needs not to be vulgar or
rude. It should also be considered, that if the preacher strive to speak
according to the rules of this world, he may please many, Particularly
those who have a literary taste; but, in the same proportion, he is
less likely to become an instrument in the hands of God for the conversion
of sinners, or for the building up of the saints. For neither eloquence
nor depth of thought make the truly great preacher, but such a life of
prayer and meditation and spirituality, as may render him a vessel meet
for the Master's use, and fit to be employed both in the conversion of
sinners and in the edification of the saints.
About the beginning of April I went to preach at Sidmouth. While I was
staying there, three sisters in the Lord had, in my presence, a
conversation about baptism, one of whom had been baptized after she had
believed. When they had conversed a little on the subject, I was asked to
give my opinion concerning it. My reply was, "I do not think, that I need
to be baptized again." I was then asked by the sister who bad been
baptized, "But have you been baptized?" I answered, "Yes, when I was a
child." She then replied, "Have you ever read the Scriptures, and prayed
with reference to this subject?" I answered, "No." "Then," she said, "I
entreat you, never to speak any more about it till you have done so." It
pleased the Lord to show me the importance of this remark; for whilst at
that very time I was exhorting every one to receive nothing which could
not be proved by the word of God, I had repeatedly spoken against
believers' baptism, without having ever earnestly examined the Scriptures,
or prayed concerning it; and now I determined, if God would help me, to
examine that subject also, and if infant baptism were found to be
scriptural, I would earnestly defend it; and if believers' baptism were
right, I would as strenuously defend that, and be baptized.
As soon as I had time, I set about examining the subject. The mode I
adopted was as follows: I repeatedly asked God to teach me concerning it,
and I read the New Testament from the beginning, with a particular
reference to this point. But now, when I earnestly set about the matter, a
number of objections presented themselves to my mind.
1. Since many holy and enlightened men have been divided in opinion
concerning this point, does this not prove, that it is not to be expected
we should come to a satisfactory conclusion about this question in the
present imperfect state of the church?--This question was thus removed: If
this ordinance is revealed in the Bible, why may I not know it, as the
Holy Spirit is the teacher in the church of Christ now as well as
formerly? 2. There have been but few of my friends baptized, and the
greater part of them are opposed to believers' baptism, and they will turn
their backs on me. Answer: Though all men should forsake me, if the Lord
Jesus takes me up, I shall be happy. 3. You will be sure to lose one half
of your income if you are baptized. Answer: As long as I desire to be
faithful to the Lord, He will not suffer me to want. 4. People will call
you a baptist, and you will be reckoned among that body, and you cannot
approve of all that is going on among them. Answer: It does not follow
that I must in all points go along with all those who hold believers'
baptism, although I should be baptized. 5. You have been preaching for
some years, and you will have thus publicly to confess, that you have been
in an error, should you be led to see that believers' baptism is right.
Answer: It is much better to confess that I have been in error concerning
that point than to continue in it. 6. Even if believers' baptism should be
right, yet it is now too late to attend to it, as you ought to have been
baptized immediately on believing. Answer: It is better to fulfill a
commandment of the Lord Jesus ever so late, than to continue in the
neglect of it.
It had pleased God, in his abundant mercy, to bring my mind into such a
state, that I was willing to carry out into my life whatever I should find
in the Scriptures concerning this ordinance, either the one way or the
other. I could say, "I will do His will," and it was on that account, I
believe, that I soon saw which "doctrine is of God," whether infant
baptism or believers' baptism. And I would observe here, by the way, that
the passage to which I have just now alluded, John vii. 17, has been a
most remarkable comment to me on many doctrines and precepts of our most
holy faith. For instance: "Resist not evil: but whosoever shall smite thee
on thy right cheek, turn to him the other also. And if any man will sue
thee at the law, and take away thy coat, let him have thy cloak also. And
whosoever shall compel thee to go a mile, go with him twain. Give to him
that asketh thee, and from him that would borrow of thee turn not thou
away. Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute
you." Matthew v. 39-44. "Sell that ye have, and give alms." Luke xii. 33.
"Owe no man any thing, but to love one another." Rom. xiii. 8. It may be
said, surely these passages cannot be taken literally, for how then would
the people of God be able to pass through the world. The state of mind
enjoined in John vii. 17, will cause such objections to vanish. Whosoever
is WILLING To ACT OUT these commandments of the Lord LITERALLY, will, I
believe, be led with me to see that, to take them LITERALLY, is the will
of God.--Those who do so take them will doubtless often be brought into
difficulties, hard to the flesh to bear, but these will have a tendency to
make them constantly feel that they are strangers and pilgrims here, that
this world is not their home, and thus to throw them more upon God, who
will assuredly help us through any difficulty into which we may be brought
by seeking to act in obedience to His word.
As soon as I was brought into this state of heart, I saw from the
Scriptures that believers ONLY are the proper subjects for baptism, and
that immersion is the only true Scriptural mode, in which it ought to be
attended to. The passage which particularly convinced me of the former, is
Acts viii. 36-38, and of the latter, Rom. vi. 3-5. Some time after, I was
baptized. I had much peace in doing so, and never have I for one single
moment regretted it.--Before I leave this point, I would just say a few
words concerning the result of this matter, so far as it regards some of
the objections which occurred to my mind when I was about to examine the
Scriptures concerning baptism.
1. Concerning the first objection, my conviction now is, that of all
revealed truths not on is more clearly revealed in the Scriptures, not
even the doctrine of justification by faith, and that the subject has only
become obscured by men not having been willing to take the Scriptures
alone to decide the point.
2. Not one of my true friends in the Lord has turned his back on me, as I
supposed, and almost all of them have been themselves baptized since.
3. Though in one way I lost money in consequence of being baptized, yet
the Lord did not suffer me to be really a loser, even as it regards
temporal things; for He made up the loss most bountifully. In conclusion,
my example has been the means of leading many to examine the question of
baptism, and to submit, from conviction, to this ordinance and seeing this
truth I have been led to speak on it as well as on other truths; and
during the forty-five years that I have now resided in Bristol, more than
three thousand believers have been baptized among us.
In June of this year (1830) I went to preach at the opening of a chapel
in a village near Barnstaple, built by that blessed man of God, Thomas
Pugsley, now with the Lord. It pleased God to bring two souls to Himself
through this my visit, and one more was converted on another visit. So
graciously did the Lord condescend to use me, that almost everywhere He
blessed the Word which I preached, thereby testifying that He had sent me,
and thereby also getting glory to Himself in using such an instrument. It
was so usual for me to preach with particular assistance, especially
during the first months of this year, that once, when it was otherwise, it
was much noticed by myself and others. The circumstance was this. One day,
before preaching at Teignmouth, I had more time than usual, and therefore
prayed and meditated about six hours, in preparation for the evening
meeting, and I thought I saw many precious truths in the passage on which
I had meditated. It was the first part of the first chapter of the epistle
to the Ephesians. After I had spoken a little time, I felt that I spoke in
my own strength, and I, being a foreigner, felt particularly the want of
words, which had not been the case before. I told the brethren, that I
felt I was left to myself, and asked their prayers. But after having
continued a little longer, and feeling the same as before, I closed, and
proposed that we should have a meeting for prayer, that the Lord still
might be pleased to help me. We did so, and I was particularly assisted
the next time.
During this summer also it appeared to me scriptural, according to the
example of the Apostles, Acts xx. 7, to break bread every Lord's day,
though there is no commandment given to do so, either by the Lord, or by
the Holy Ghost through the Apostles. And at the same time it appeared to
me scriptural, according to Eph. iv., Rom. xii., &c., that there should be
given room for the Holy Ghost to work through any of the brethren whom He
pleased to use; that thus one member might benefit the other with the gift
which the Lord has bestowed upon him. Accordingly at certain meetings any
of the brethren had an opportunity to exhort or teach the rest, if they
considered that they had any thing to say which might be beneficial to the
hearers.--I observe here, that, as the Lord gave me grace to endeavour at
once to carry out the light which He had been pleased to give me on this
point, and as the truth was but in part apprehended, there was much
infirmity mixed with the manner of carrying it out. Nor was it until
several years after that the Lord was pleased to teach me about this point
more perfectly. That the disciples of Jesus should meet together, on the
first day of the week, for the breaking of bread, and that that should be
their principal meeting, and that those, whether one or several, who are
truly gifted by the Holy Spirit for service, be it for exhortation, or
teaching, or rule, &c., are responsible to the Lord for the exercise of
their gifts: these are to me no matters of uncertainty, but points on
which my soul, by grace, is established, through the revealed will of God.
On October 7th, 1830, I was united by marriage to Miss Mary Groves,
sister of the brother whose name has already been mentioned. This step was
taken after prayer and deliberation, from a full conviction that it was
better for me to be married: and I have never regretted since, either the
step itself or the choice, but desire to be truly grateful to God for
having given me such a wife.
About this time I began to have conscientious objections against any
longer receiving a stated salary. My reasons against it were these:--
1. The salary was made up by pew-rents; but pew-rents are, according to
James ii. 1-6, against the mind of the Lord, as, in general, the poor
brother cannot have so good a seat as the rich. (All pew-rents were
therefore given up, and all the seats made free, which was stated at the
entrance of the chapel). 2. A brother may gladly do something towards my
support if left to his own time; but when the quarter is up, he has
perhaps other expenses, and I do not know, whether he pays his money
grudgingly, and of necessity, or cheerfully; but God loveth a cheerful
giver. Nay, I knew it to be a fact, that sometimes it had not been
convenient to individuals to pay the money, when it had been asked for by
the brethren who collected it. 3. Though the Lord had been pleased to give
me grace to be faithful, so that I had been enabled not to keep back the
truth, when He had shown it to me; still I felt that the pew-rents were a
snare to the servant of Christ. It was a temptation to me, at least for a
few minutes, at the time when the Lord had stirred me up to pray and
search the Word respecting the ordinance of baptism, because £30. of my
salary was at stake, if I should be baptized.
For these reasons I stated to the brethren, at the end of October, 1830,
that I should for the future give up having any regular salary. After I
had given my reasons for doing so, I read Philippians iv., and told the
saints, that if they still had a desire to do something towards my
support, by voluntary gifts, I had no objection to receive them, though
ever so small, either in money or provisions. A few days after it appeared
to me, that there was a better way still; for if I received personally
every single gift, offered in money, both my own time and that of the
donors would be much taken up; and in this way also the poor might,
through temptation, be kept from offering their pence, a privilege of
which they ought not to be deprived; and some also might in this way give
more than if it were not known who was the giver; so that it would still
be doubtful whether the gifts were given grudgingly or cheerfully. For
these reasons especially, there was a box put up in the chapel, over which
was written, that whoever had a desire to do something towards my support,
might put his offering into the box.
At the same time it appeared to me right, that henceforth I should ask no
man, not even my beloved brethren and sisters, to help me, as I had done a
few times according to their own request, as my expenses, on account of
traveling much in the Lord's service, were too great to be met by my usual
income. For unconsciously I had thus again been led, in some measure, to
trust in an arm of flesh; going to man, instead of going to the Lord at
once. To come to this conclusion before God, required more grace than to
give up my salary.
About the same time also my wife and I had grace given to us to take the
Lord's commandment, "Sell that ye have, and give alms," Luke xii. 33,
literally, and to carry it out. Our staff and support in this matter were
Matthew vi. 19-34, John xiv. 13, 14. We leaned on the arm of the Lord
Jesus. It is now fifty-one years, since we set out in this way, and we do
not in the least regret the step we then took. Our God also has, in His
tender mercy, given us grace to abide in the same mind concerning the
above points, both as it regards principle and practice; and this has been
the means of letting us see the tender love and care of our God over His
children, even in the most minute things, in a way in which we never
experimentally knew them before; and it has, in particular, made the Lord
known to us more fully than we knew Him before, as a prayer hearing God.
As I have written down how the Lord has been pleased to deal with us
since, I shall be able to relate some facts concerning this matter, as far
as they may tend to edification.
Extracts from my Journal.
Nov. 18th, 1830.--Our money was reduced to about eight shillings. When I
was praying with my wife in the morning, the Lord brought to my mind the
state of our purse, and I was led to ask Him for some money. About four
hours after, we were with a sister at Bishopsteignton, and she said to
me, "Do you want any money?" "I told the brethren," said I, "dear sister,
when I gave up my salary, that I would for the future tell the Lord only
about my wants." She replied, "But He has told me to give you some money.
About a fortnight ago I asked Him, what I should do for Him, and He told
me to give you some money; and last Saturday it came again powerfully to
my mind, and has not left me since, and I felt it so forcibly last night,
that I could not help speaking of it to Brother P." My heart rejoiced,
seeing the Lord's faithfulness, but I thought it better not to tell her
about our circumstances, lest she should be influenced to give
accordingly; and I also was assured, that, if it were of the Lord, she
could not but give. I therefore turned the conversation to other subjects,
but when I left she gave me two guineas. We were full of joy on account of
the goodness of the Lord.--I would call upon the reader to admire the
gentleness of the Lord, that He did not try our faith much at the
commencement, but gave us first encouragement, and allowed us to see His
willingness to help us, before He was pleased to try it more fully.
The next Wednesday I went to Exmouth, our money having then again been
reduced to about nine shillings. I asked the Lord on Thursday, when at
Exmouth, to be pleased to give me some money. On Friday morning, about
eight o'clock, whilst in prayer, I was particularly led to ask again for
money; and before I rose from my knees I had the fullest assurance, that
we should have the answer that very day. About nine o'clock I left the
brother with whom I was staying, and he gave me half a sovereign, saying,
"Take this for the expenses connected with your coming to us." I did not
expect to have my expenses paid, but I saw the Lord's fatherly hand in
sending me this money within one hour after my asking Him for some. But
even then I was so fully assured that the Lord would send more that very
day, or had done so already, that, when I came home about twelve o'clock,
I asked my wife whether she had received any letters. She told me she had
received one the day before from a brother in Exeter, with three
sovereigns. Thus even my prayer on the preceding day had been answered.
The next day one of the brethren came and brought me £4., which was due to
me of my former salary, but which I could never have expected, as I did
not even know that this sum was due to me. Thus I received, within thirty
hours, in answer to prayer, £7. 10s.
In the commencement of December I went to Collumpton, where I preached
several times, and likewise in a neighbouring village. In driving home
from the village late at night, our driver lost his way. As soon as we
found out our mistake, being then near a house, it struck me that the hand
of God was in this matter; and having awakened the people of the house, I
offered a man something if he would be kind enough to bring us into the
right road. I now walked with the man before the gig, and conversed with
him about the things of God, and soon found out that he was an awful
backslider. May God, in mercy, bless the word spoken to him, and may we
learn from this circumstance, that we have to ask on such occasions, why
the Lord has allowed such and such things to happen to us.--Since the
publication of the first edition, one day, about eight years after this
circumstance had happened, the individual who drove me that night
introduced himself to me as a believer, and told me that on that evening
he received his first impressions under the preaching of the Word. The
missing of the right road may have been connected with his state of mind.
May I and my fellow-labourers in the Gospel be encouraged by this,
patiently to continue to sow the seed, though only after eight years or
more we should see the fruit of it. I only add, that up to that time, the
individual had been a very dissipated young man, who caused his believing
parents very much grief. Their love led them to convey me and my wife to
this village and back again, and truly the Lord gave them a reward in
doing so.
Between Christmas and the new year, when our money was reduced to a few
shillings, I asked the Lord for more; when a few hours after there was
given to us a sovereign by a brother from Axminster. This brother had
heard much against me, and was at last determined to hear for himself, and
thus came to Teignmouth, a distance of forty miles; and having heard about
our manner of living, gave us this money.