A Narrative of some of the Lord's Dealings with George Muller Volume I Part 3

I do not mean to say that all that which I believe at present concerning these truths, and those which, in connexion with them, the Lord has shown me since August 1829, were apprehended all at once; and much less did I see them all at once with the same clearness, as, by the grace of G.o.d, I do now; yet my stay in Devonshire was a most profitable time to my soul.

My prayer had been, before I left London, that the Lord would be pleased to bless my journey to the benefit of my body and soul. This prayer was answered in both respects; for in the beginning of September I returned to London much better in body; and, as to my soul, the change was so great, that it was like a second conversion.

After my return to London, I sought to benefit my brethren in the seminary, and the means which I used were these. I proposed to them to meet together every morning from six to eight for prayer and reading the Scriptures, and that then each of us should give out what he might consider the Lord had shown him to be the meaning of the portion read. One brother in particular was brought into the same state as myself; and others, I trust, were more or less benefited. Several times, when I went to my room after family prayer in the evening, I found communion with G.o.d so sweet, that I continued in prayer till after twelve, and then, being full of joy, went into the room of the brother just referred to; and, finding him also in a similar frame of heart, we continued praying until one or two and even then I was a few times so full, of joy, that I could scarcely sleep, and at six in the morning again called the brethren together for prayer.

All this moreover did not leave me idle, as it regards actual engagements in the Lord's work, as I will now show. After I had been for about ten days in London, and had been confined to the house on account of my studies, my health began again to decline; and I saw that it would not be well, my poor body being only like a wreck or brand brought out of the devil's service, to spend my little remaining strength in study, but that I now ought to set about actual engagements in the Lord's work, particularly as He had now given me more light about His truth, and also a heart to serve Him. I consequently wrote to the committee of the Society, requesting them to send me out at once, as they had now had an opportunity of knowing me; and, that they might do so with more confidence, to send me as a fellow-labourer to an experienced brother. However I received no answer.

After having waited about five or six weeks, in the meantime seeking in one way or other to labour for the Lord, it struck me that I was wrong and acting unscripturally, in waiting for the appointment to missionary work from my fellow-men; but that, considering myself called by the Lord to preach the gospel, I ought to begin at once to labour among the Jews in London, whether I had the t.i.tle of missionary or not. In consequence of this I distributed tracts among the Jews, with my name and residence written on them, thus inviting them to conversation about the things of G.o.d; preached to them in those places where they most numerously collect together; read the Scriptures regularly with about fifty Jewish boys; and became a teacher in a Sunday school. In this work I had much enjoyment and the honour of being reproached and ill-treated for the name of Jesus. But the Lord gave me grace, never to be kept from the work by any danger, or the prospect of any suffering.

My light increased more and more during the months of September, October, and November. At the end of November it became a point of solemn consideration with me, whether I could remain connected with the Society in the usual way. My chief objections were these: 1. If I were sent out by the Society, it was more than probable, yea, almost needful, if I were to leave England, that I should labour on the Continent, as I was unfit to be sent to eastern countries on account of my health, which would probably have suffered, both on account of the climate, and of my having to learn other languages. Now, if I did go to the Continent, it was evident, that without ordination I could not have any extensive field of usefulness, as unordained ministers are generally prevented from labouring freely there; but I could not conscientiously submit to be ordained by unconverted men, professing to have power to set me apart for the ministry, or to communicate something to me for this work which they do not possess themselves. Besides this, I had other objections to being connected with any state church or national religious establishment, which arose from the increased light which I had obtained through the reception of this truth, that the word of G.o.d is our only standard, and the Holy Spirit our only teacher. For as I now began to compare what I knew of the establishment in England and those on the Continent, with this only true standard, the word of G.o.d, I found that all establishments, even because they are establishments, i.e. the world and the church mixed up together, not only contain in them the principles which necessarily must lead to departure from the word of G.o.d; but also, as long as they remain establishments, entirely preclude the acting throughout according to the Holy Scriptures.--Then again, if I were to stay in England, the Society would not allow me to preach in any place indiscriminately, where the Lord might open a door for me; and to the ordination of English bishops I had still greater objections, than to the ordination of a Prussian Consistory. 2. I further had a conscientious objection against being led and directed by men in my missionary labours. As a servant of Christ it appeared to me, I ought to be guided by the Spirit, and not by men, as to time and place; and this I would say, with all deference to others, who may be much more taught and much more spiritually minded than myself.

A servant of Christ has but one Master. 3. I had love for the Jews, and I had been enabled to give proofs of it; yet I could not conscientiously say, as the committee would expect from me, that I would spend the greater part of my time only among them. For the scriptural plan seemed to me, that, in coming to a place, I should seek out the Jews, and commence my labour particularly among them; but that, if they rejected the gospel, I should go to the nominal Christians--The more I weighed these points, the more it appeared to me that I should be acting hypocritically, were I to suffer them to remain in my mind, without making them known to the committee.

The question that next occurred to me was, how I ought to act if not sent out by the Society. With my views I could not return to Prussia; for I must either refrain from preaching, or imprisonment would be the result.

The only plan that presented itself to me was, that I should go from place to place throughout England, as the Lord might direct me, and give me opportunity, preaching wherever I went, both among Jews and nominal Christians. To this mode of service I was especially stirred up through the recently received truth of the Lord's second coming, having it impressed upon my heart to seek to warn sinners, and to stir up the saints; as He might soon come. At the same time it appeared to me well, that I should do this in connexion with the Society for promoting Christianity among the Jews, serving them without any salary, provided they would accept me on these conditions. An objection which came to my mind against taking any step which might lead to the dissolution of my connexion with the Society, namely, that I had been some expense to it, and that thus I should appear ungrateful, and the money would seem to have been thrown away, was easily removed in this way:

1. When I engaged with the Society, I did it according to the light I then had. 2. I have but one Master; His is the money, and to Him I have to give an account. 3. Though I have nothing to boast of, but much reason to be ashamed before G.o.d on account of my lack of service; yet, speaking after the manner of men, in some measure I did work, not only in the Lord's service, but even in that particular line for which the money had been put into the hands of the committee.

There remained now only one point more to be settled:

How I should do for the future as it regarded the supply of my temporal wants, which naturally would have been a great obstacle, especially as I was not merely a foreigner, but spoke so little English, that whilst I was greatly a.s.sisted in expounding the Scriptures, it was with difficulty I could converse about common things. On this point, however, I had no anxiety; for I considered, that, as long as I really sought to serve the Lord, that is, as long as I sought the kingdom of G.o.d and His righteousness, these my temporal supplies would be added to me. The Lord most mercifully enabled me to take the promises of His word, and rest upon them, and such as Matthew vii. 7, 8, John xiv. 13, 14, Matthew vi. 25-34, were the stay of my soul concerning this point. In addition to this, the example of brother Groves, the dentist before alluded to, who gave up his profession, and went out as a missionary, was a great encouragement to me.

For the news, which by this time had arrived, of how the Lord had aided him on his way to Petersburg, and at Petersburg, strengthened my faith.

At last, on December 12, 1829, I came to the conclusion to dissolve my connexion with the Society, if they would not accept my services under the above conditions, and to go throughout the country preaching, (being particularly constrained to do so from a desire to serve the Lord as much as in me lay, BEFORE HIS RETURN), and to trust in Him for the supply of my temporal wants. Yet at the same time it appeared well to me to wait a month longer, and to consider the matter still further, before I wrote to the committee, that I might be sure I had weighed it fully.

On December 24th I went to the Church Missionary Inst.i.tution at Islington, in the hope of benefiting the students there, if it were the Lord's will. I returned very happy, as I almost invariably was at that time, and went to bed full of joy. Next morning, (being that of Christmas day), I awoke in a very different state of heart from what I had experienced for many weeks past. I had no enjoyment, and felt cold and lifeless in prayer. At our usual morning meeting, however, one of the brethren exhorted me to continue to pray, saying that the Lord surely would again smile on me, though now for a season, for wise purposes, He seemed to have withdrawn Himself. I did so. At the Lord's table, in the morning, a measure of enjoyment returned. Afterwards I dined in a family, in company with the brother just referred to. My former enjoyment gradually returned. Towards evening the Lord gave me an opportunity of speaking about His return, and I had great enjoyment in doing so. At eight o'clock I was asked to expound at family prayer, and was much a.s.sisted by the Lord. About half an hour after the exposition was over, I was requested to come out of the room to see one of the servants, and the mother of another of the servants, who had been present at family prayer.

I found them in tears, and both deeply impressed and under concern about their souls. I then went home, at least as happy as on the previous evening. I have related this circ.u.mstance, because I am aware that it is a common temptation of Satan to make us give up the reading of the Word and prayer when our enjoyment is gone; as if it were of no use to read the Scriptures when we do not enjoy them, and as if it were of no use to pray when we have no spirit of prayer; whilst the truth is, in order to enjoy the Word, we ought to continue to read it, and the way to obtain a spirit of prayer, is, to continue praying; for the less we read the word of G.o.d, the less we desire to read it, and the less we pray, the less we desire to pray.

About the beginning of the next year my fellow students had a fortnight's vacation, and as with them I had conformed myself to the order of the Inst.i.tution, I felt that I might also partake of their privileges; not indeed to please the flesh, but to serve the Lord. On December 30th, I therefore left London for Exmouth, where I intended to spend my vacation in the house of my Christian friends, who had kindly lodged me the summer before, that I might preach there during this fortnight, and still more fully weigh the matter respecting my proposal to time Society. I arrived at Exmouth on December 31st, at six in the evening, an hour before the commencement of a prayer-meeting at Ebenezer Chapel. My heart was burning with a desire to tell of the Lord's goodness to my soul, and to speak forth what I considered might not be known to most with whom I met. Being, however, not called on, either to speak or pray, I was silent. The next morning I spoke on the difference between being a Christian and a happy Christian, and showed, whence it generally comes, that we rejoice so little in the Lord. This my first testimony was blessed to many believers, that G.o.d, as it appears, might show me that He was with me. Among others it proved a blessing to a Christian female, who had been for ten years in bondage, and who, in the providence of G.o.d, had been brought from Exeter to be present that morning. This she told me many months after, when I met her on a journey.

At the request of several believers I spoke again in the afternoon, and also proposed a meeting in the chapel every morning at ten, to expound the epistle to the Romans. I had also most days a meeting in a room with several ladies, for reading the Scriptures with them. This I did that I might make the best of my fortnight. The second day after my arrival, a brother said to me: "I have been praying for this month past that the Lord would do something for Lympstone, a large parish where there is little spiritual light. There is a Wesleyan chapel, and I doubt not you would be allowed to preach there." Being ready to speak of Jesus wherever the Lord might open a door, yet so, that I could be faithful to the truths which he had been pleased to teach me, I went, and easily obtained liberty to preach twice on the next day, being the Lord's day. Besides this I preached in another village near Exmouth; so that I spoke once, twice, or three times in public or private meetings every day for the first ten or twelve days, and that with great enjoyment to my own soul.

During the first days of January, 1830, whilst at Exmouth, it became more and more clear to me, that I could not be connected with the Society under the usual conditions; and as I had an abundance of work where I was, and little money to spend in traveling (for all I possessed was about five pounds), it appeared best to me to write at once to the committee, that, whilst they were coming to a decision respecting me, I might continue to preach. I therefore wrote to them, stating what had been my views before I became acquainted with them, and what they were now. I also stated my difficulty in remaining, connected with them on the usual terms, as stated in substance above; and then concluded, that as, however, I owed them much, as having been instrumental in bringing me to England, where the Lord had blessed me so abundantly: and as I, also, should like to obtain from them the Hebrew Scriptures and tracts for the Jews: I would gladly serve them without any salary, if they would allow me to labour in regard to time and place as the Lord might direct me. Some time after I received a very kind private letter from one of the secretaries, who always had been very kind to me, together with the following official communication from the committee.

"London Society for promoting Christianity amongst the Jews."

At a Meeting of the Missionary Sub-Committee, held January 27, 1830, Society House, 10, Wardrobe Place, Doctors' Commons, a Letter was read from Mr. G. F. Muller.

"Resolved, That Mr. Muller be informed, that while the committee cordially rejoice in any real progress in knowledge and grace which he may have made under the teaching of the Holy Spirit, they, nevertheless, consider it inexpedient for any society to employ those who are unwilling to submit themselves to their guidance with respect to missionary operations; and that while, therefore, Mr. Muller holds his present opinions on that point, the committee cannot consider him as a missionary student; but should more mature reflection cause him to alter that opinion, they will readily enter into further communication with him."

Thus my connexion with the Society was entirely dissolved. Fifty-two years have pa.s.sed away since, and I never have, even for one single moment, regretted the step I took, but have to be sorry that I have been so little grateful for the Lord's goodness to me in that matter. The following part of the Narrative also will prove to the enlightened reader, how G.o.d blessed my acting out the light He had been pleased to give me.

But I cannot leave this subject, without adding, that it is far from my intention to throw any blame upon the Society. I have no wish to do so: nay, I confess, were the last-mentioned circ.u.mstances not so intimately connected with my being in England, I would rather have left out the matter altogether. But being under the necessity of saying something about my connexion with it, it appeared best to me to relate the circ.u.mstances just as they were. Yet I do testify that I have not done it in the least for the sake of injuring the Society; for I have received much kindness from some of those connected with it, particularly from two worthy men, then taking a prominent part in managing its affairs. If I be judged differently, I can only say, "Judge nothing before the time, until the Lord come."

After I had preached about three weeks at Exmouth and its neighbourhood, I went to Teignmouth, with the intention of staying there ten days, to preach the Word among the brethren with whom I had become acquainted during the previous summer, and thus to tell them of the Lord's goodness to me. One of the brethren said almost immediately on my arrival at Teignmouth, I wish you would become our minister, as the present one is going to leave us. My answer was, I do not intend to be stationary in any place, but to go through the country, preaching the Word as the Lord may direct me. In the evening, Monday, I preached for brother Craik, at Shaldon, in the presence of three ministers, none of whom liked the sermon; yet it pleased G.o.d, through it, to bring to the knowledge of His dear Son, a young woman who had been servant to one of these ministers, and who had heard her master preach many times. How differently does the Lord judge from man! Here was a particular opportunity for the Lord to get glory to Himself. A foreigner was the preacher, with great natural obstacles in the way, for he was not able to speak English with fluency; but he had a desire to serve G.o.d, and was by this time also brought into such a state of heart as to desire that G.o.d alone should have the glory, if any good were done through his instrumentality. How often has it struck me, both at that time and since, that His strength was made perfect in my weakness.

On Tuesday evening I preached at Ebenezer Chapel, Teignmouth, the same chapel at the opening of which I became acquainted with the brother, whom the Lord had afterwards used as an instrument of benefiting me so much. My preaching was also disliked there by many of the hearers; but the Lord opened the hearts of a few to receive the truth, and another young woman was brought to the Lord through the instrumentality of the word then preached. On Wednesday I preached again in the same chapel, and the word was disliked still, perhaps more, though the few, who received the truth in the love of it, increased in number. On Thursday I preached again at Shaldon, and on Friday at Teignmouth. The effect was the same; dislike on the one side, and joy and delight in the truth on the other. By this time I began to reflect about the cause of this opposition; for the same brethren who had treated me with much kindness the summer previous, when I was less spiritually minded, and understood much less of the truth, now seemed to oppose me, and I could not explain it in any other way than this, that the Lord intended to work through my instrumentality at Teignmouth, and that therefore Satan, fearing this, sought to raise opposition against me.

On the Lord's day I dined with a brother, whose heart the Lord had opened to receive me as a servant of Christ. After dinner I talked to a young woman, his servant, at the request of her sister, who on the Tuesday previous had been convinced of sin, and on the Friday brought to enjoy peace in the Lord. This young woman also was, through the instrumentality of this conversation, brought to see her sinful state, though she could not rejoice in the Lord until about seven months after.

How differently the Lord dealt with her sister, and yet the work of grace was as real in the one as in the other, as I had full opportunity of seeing afterwards! On this same Lord's day I preached twice at Teignmouth, and once at Shaldon; for so precious did every opportunity seem to me, and so powerfully did I feel the importance of those precious truths, which I had so recently been led to see, that I longed to be instrumental in communicating them to others.

By this time the request, that I might stay at Teignmouth, and be the minister of the above chapel, had been repeatedly expressed by an increasing number of the brethren; but others were decidedly against my remaining there. This opposition was instrumental in settling it in my mind that I should stay for awhile, at least until I was formally rejected. In consequence of this conclusion I took the following step, which, it may be, I should not repeat under similar circ.u.mstances, but which was certainly taken in love to those who were concerned in the matter, and for the glory of G.o.d, as far as I then had light.

On the Tuesday following, after preaching, I told the brethren how, in the providence of G.o.d, I had been brought to them without the least intention of staying among them, but that, on finding them without a minister, I had been led to see it to be the will of G.o.d to remain with them. I also told them, as far as I remember, that I was aware of the opposition of some, but that I nevertheless intended to preach to them till they rejected me; and if they should say, I might preach, but they would give me no salary, that would make no difference on my part, as I did not preach for the sake of money; but I told them, at the same time, that it was an honour, to be allowed to supply the temporal wants of any of the servants of Christ. The latter point I added, as it seemed right to me, to give out the whole counsel of G.o.d, as far as I knew it. On the next day, Wednesday, I left, and having preached in two or three places near Exmouth, and taken leave of my friends there, I returned to Teignmouth.

Here I preached again three times on the Lord's day, none saying we wish you not to preach, though many of the hearers did not hear with enjoyment.

Some of them left, and never returned; some left, but returned after awhile. Others came to the chapel, who had not been in the habit of attending there previous to my coming. There was sufficient proof that the work of G.o.d was going on, for there were those who were glad to hear what I preached, overlooking the infirmities of the foreigner, delighting in the food for their souls, without caring much about the form in which the truth was set before them; and these were not less spiritual than the rest: and there were those who objected decidedly; some, however, manifesting merely the weakness of brethren, and others the bitterness of the opposers of the cross. There was, in addition to this, a great stir, a spirit of inquiry, and a searching of the Scriptures, whether these things were so. And what is more than all, G.o.d set His seal upon the work, in converting sinners. Twelve weeks I stood in this same position, whilst the Lord graciously supplied my temporal wants, through two brethren, unasked for. After this time, the whole little church, eighteen in number, unanimously gave me an invitation to become their pastor. My answer to them was, that their invitation did not show me more than I had seen before, that it was the will of G.o.d that I should remain with them, yet that for their sakes I could not but rejoice in this invitation, as it was a proof to me that G.o.d had blessed them through my instrumentality, in making them thus of one mind. I also expressly stated to the brethren, that I should only stay so long with them, as I saw it clearly to be the will of the Lord; for I had not given up my intention of going from place to place, if the Lord would allow me to do so. The brethren, at the same time, now offered to supply my temporal wants, by giving me 55. a year, which sum was afterwards somewhat increased, on account of the increase of the church.

I now had Teignmouth for my residence, but I did not confine my labours to this place; for I preached regularly once a week in Exeter, once a fortnight at Topsham, sometimes at Shaldon, often at Exmouth, sometimes in the above-mentioned villages near Exmouth, regularly once a week at Bishopsteignton, where a part of the church lived, and afterwards repeatedly at Chudleigh, Collumpton, Newton Bushel, and elsewhere.

That which I now considered the best mode of preparation for the public ministry of the Word, no longer adopted from necessity, on account of want of time, but from deep conviction, and from the experience of G.o.d's blessing upon it, both as it regards my own enjoyment, the benefit of the saints, and the conversion of sinners, is as follows:--1. I do not presume to know myself what is best for the hearers, and I therefore ask the Lord in the first place, that He would graciously be pleased to teach me on what subject I shall speak, or what portion of His word I shall expound.

Now sometimes it happens, that previous to my asking Him, a subject or pa.s.sage has been in my mind, on which it has appeared well for me to speak. In that case I ask the Lord, whether I should speak on this subject or pa.s.sage. If, after prayer, I feel persuaded that I should I fix upon it, yet so, that I would desire to leave myself open to the Lord to change it, if He please. Frequently, however, it occurs, that I have no text or subject in my mind, before I give myself to prayer for the sake of ascertaining the Lord's will concerning it. In this case I wait some time on my knees for an answer, trying to listen to the voice of the Spirit to direct me. If then a pa.s.sage or subject, whilst I am on my knees, or after I have finished praying for a text, is brought to my mind, I again ask the Lord, and that sometimes repeatedly, especially if, humanly speaking, the subject or text should be a peculiar one, whether it be His will that I should speak on such a subject or pa.s.sage. If after prayer my mind is peaceful about it, I take this to be the text, but still desire to leave myself open to the Lord for direction, should He please to alter it, or should I have been mistaken. Frequently also, in the third place, it happens, that I not only have no text nor subject on my mind previous to my praying for guidance in this matter, but also I do not obtain one after once, or twice, or more times praying about it. I used formerly at times to be much perplexed, when this was the case, but for more than forty-five years it has pleased the Lord, in general at least, to keep me in peace about it. What I do is, to go on with my regular reading of the Scriptures, where I left off the last time, praying (whilst I read) for a text, now and then also laying aside my bible for prayer, till I get one.

Thus it has happened, that I have had to read five, ten; yea twenty chapters, before it has pleased the Lord to give me a text: yea, many times I have even had to go to the place of meeting without one, and obtained it perhaps only a few minutes before I was going to speak; but I have never lacked the Lord's a.s.sistance at the time of preaching, provided I had earnestly sought it in private. The preacher cannot know the particular state of the various individuals who compose the congregation, nor what they require, but the Lord knows it; and if the preacher renounces his own wisdom, he will be a.s.sisted by the Lord; but if he will choose in his own wisdom, then let him not be surprised if he should see little benefit result from his labours.

Before I leave this part of the subject, I would just observe one temptation concerning the choice of a text. We may see a subject to be so very full, that it may strike us it would do for some other occasion. For instance, sometimes a text, brought to one's mind for a week-evening meeting, may appear more suitable for the Lord's day, because then there would be a greater number of hearers present. Now, in the first place, we do not know whether the Lord ever will allow us to preach on another Lord's day; and, in the second place, we know not whether that very subject may not be especially suitable for some or many individuals present just that week-evening. Thus I was once tempted, after I had been a short time at Teignmouth, to reserve a subject, which had been just opened to me, for the next Lord's day. But being able, by the grace of G.o.d, to overcome the temptation by the above reasons, and preaching about it at once, it pleased the Lord to bless it to the conversion of a sinner, and that too an individual who meant to come but that once more to the chapel, and to whose case the subject was most remarkably suited.

2. Now when the text has been obtained in the above way, whether it be 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 pa.s.sage. 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 G.o.d'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 G.o.d'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 G.o.d'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 G.o.d 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 G.o.d. It ought also to be remembered, that there is, perhaps, not a single congregation in which there are not persons of the above cla.s.ses 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 G.o.d speaks for G.o.d, 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 G.o.d 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 G.o.d, I had repeatedly spoken against believers' baptism, without having ever earnestly examined the Scriptures, or prayed concerning it; and now I determined, if G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d," whether infant baptism or believers' baptism. And I would observe here, by the way, that the pa.s.sage 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 pa.s.sages cannot be taken literally, for how then would the people of G.o.d be able to pa.s.s 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 G.o.d.--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 G.o.d, who will a.s.suredly 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 pa.s.sage 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 G.o.d, Thomas Pugsley, now with the Lord. It pleased G.o.d 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 a.s.sistance, especially during the first months of this year, that once, when it was otherwise, it was much noticed by myself and others. The circ.u.mstance 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 pa.s.sage 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 a.s.sisted 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 princ.i.p.al 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 G.o.d.

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 G.o.d for having given me such a wife.