Subjection of events to the designs of Providence—Joseph Tate—Death of
Augustine Gregory—John Killinghall—“Mr. Green”—Members received—William
Nokes—Edmund Spencer—Deacons ordained—Thomas Tingey—William Lincoln—John
Hurrion—Nicholas Phené—John Fell—Baxter (?) Cole—Declining state of the
interest.
THE wisdom of Providence is often exemplified in the disappointment of
hopes, in themselves worthy to be indulged. He who turns the devices of
his enemies to the accomplishment of his will, thus teaches his servants
the insufficiency of all that they can do, independently of his aid and
guidance, for the promotion of his glory. God does not forsake the work
of his own hands; but he retains to himself the high prerogative, to
choose the period and the instruments of its accomplishment. This
consideration should reconcile the Christian to alternations of
prosperity and adversity in the history of the churches, and should cheer
the heart, and invigorate the hand, under circumstances the most
discouraging.
For a long series of years after Mr. Ottee’s death the church and
congregation at Beccles were, from a variety of causes, in a declining
state. It will be well, if the contemplation of this period lead to a
grateful feeling of mind under present prosperity, and induce, for the
future, watchfulness against all departures from the faith and practice
of the gospel, by which alone a church of Christ can be really injured.
On the 26th of October, 1691, MR. JOSEPH TATE, having previously been
received into the church, was solemnly set apart to the office of its
pastor.
In the year 1693, the congregation sustained the loss of a promising, and
apparently robust, young man, named _Augustine Gregory_, who had been
designed for the ministry, but was carried off by consumption in his
seventeenth year. An interesting letter has been preserved, which was
addressed to him a short time before his death, by his intimate friend,
Mr. Josiah Baker, one of the excellent family at Wattisfield, to whom a
reference has been already made. {157}
“_Wattisfield_, _Sept._ 7_th_, 1693.
“Dying friend,
“Your present condition directs me to this epithet, which, though in
itself it might seem harsh and grating, yet I hope your daily
conversing with death will take off whatever of that nature may be in
it absolutely considered.
“The great probability that there appears to be that we shall never
meet again in this world, is an argument with me to trouble you with
a few lines as a testimony of my truest affection, and to bid you
farewell till we meet in a better world.
. . . . . .
“It behoves you to see that the foundation of a good work be laid in
deep humiliation for sin, both original and actual, that there be not
only a partial, but a thorough change wrought in you; that there be
an unreserved resignation of yourself to a whole Christ, and a fixed
reliance upon him alone for salvation; and all this joined with a
filial submission to a Father’s rod, in your present condition.
. . . . . .
“The sweet in-comes which I hope you find under this rod, may greatly
reconcile you to your present condition; and the forethoughts of the
glory to come, and uninterrupted communion above, may beget in you a
longing after the future state. God in his infinite wisdom, does
generally give more fellowship and communion with himself, under
affliction, than at other times, both for the comfort and peace of
the afflicted, and to show that He is all, _without_ all, as well as
_in_ all ordinances. And this should reconcile us to the sharpest
affliction, even to death itself; if we may have His presence, his
rod and his staff, to comfort us. The Lord’s end, in affliction, is
to take away sin; and if it be his will that we should not come back
into a sinful world, but be removed into a sinless state above, we
have no reason to be unwilling to put off our rags of mortality, that
we may put on robes of immortality, and to go to that place, where
all tears of conviction, humiliation, and affliction, shall be wiped
off, and all sin and sorrow shall flee away.
“You are made a singular example to all spectators about you, and
especially to all young persons. It is eminently verified in you,
that all flesh is grass, and as the flower in the field, so it fades
and withers. And when I see so green grass withered, and so fair a
flower faded, it teacheth me that the young man is not to glory in
his strength. I’m sure there is a peculiar voice to myself in this
affliction. The Lord grant I may hear that instruction which he
intends by it, and that it may be sealed by his Spirit upon my heart!
. . . . . .
“Farewell, my dear friend. The Lord bless you, and make his face to
shine upon you, and lift up the light of his countenance upon your
soul. The Lord give you that assurance of his favour which you wait
for, that joy and peace in believing, that may give you an abundant
entrance into the everlasting kingdom of our Lord and Saviour Jesus
Christ, where, I hope, at the glorious resurrection, you shall meet
with
Your most affectionate
and sympathizing friend,
“JOSIAH BAKER.” {160}
During Mr. Tate’s ministry at Beccles, upwards of thirty persons joined
the church. But on the 28th November, 1694, he resigned his pastoral
office, by a memorandum under his hand, in the church book; and his
dismissal was testified by the signatures of “Edmund Artis,” and “Fran.
Haylouck,” the deacons.
In the same year Mr. Tate became pastor of the Independent church then
assembling at Girdler’s Hall, London, where he succeeded Mr. George
Griffith, an eminent preacher during the interregnum, and a principal
manager in the synod held by the Independents in 1658. The afternoon
service at Girdler’s Hall was conducted by Mr. Tate for twelve or
thirteen years, but of his subsequent history there are no traces. That
church afterwards became scattered among other societies. Many of them
joined in communion under the celebrated Dr. Isaac Watts. {161a}
* * * * *
The church at Beccles remained without a settled pastor for nearly three
years after Mr. Tate’s resignation.
In the interval, John Primrose and Nathaniel Newton were ordained
deacons. {161b} It is most likely that the first meeting-house in
Beccles was erected at this period; for on the 11th January, 1696, (O.
S.) the ground which had been purchased some years earlier, together with
“_a house thereupon newly built_,” was conveyed to trustees, {161c} and
the intention of the parties was declared, by a schedule annexed to the
deed, that the house should be employed as a place of public worship for
such protestants inhabiting in Beccles and the neighbouring towns, as
could not conform to the established religion. {162}
On the 28th July, 1697, MR. JOHN KILLINGHALL was admitted a member, and
on the 13th of the following October, he was set apart to the office of
pastor.
He was an excellent preacher, and for some time highly esteemed here.
But in September 1699, the pleasing prospect became clouded by an
incorrectness of conduct calling for the severest discipline of the
church. {163} There was no attempt to palliate sin, though it had gained
a temporary victory over one, whose degradation could not fail to bring
discredit upon the christian profession. The church proceeded with awful
firmness, though not without full proof and a due weighing of all
circumstances, to show their obedience to Christ’s institutions, by
excluding the offender from their communion. It has been said that some
persons of the establishment considered him to have been too severely
treated: it does not appear that he ever thought so himself. Deeply
penitent, not only that he had “wronged his own soul,” but also that he
had caused the good of others to be evil spoken of, he applied for some
time to secular business, demeaning himself with great modesty and
becoming remorse. These circumstances, combined with a desire on the
part of the church to evince the utmost allowable tenderness towards an
erring brother, led to his re-admission after the lapse of some months.
These circumstances have long since been made public. Historical justice
forbids their suppression. Nor is there any sufficient reason for
adopting such a course. The individual himself has joined the assembly
above, among whom “there is joy over a sinner that repenteth.” None who
have any pretensions to justice or candour, will deny that occurrences
like that in question are rare among the ranks of the dissenting
ministry; and none that value the respect of reasonable and unprejudiced
men, will turn the failings of an individual to the disparagement of a
party, much less of its principles. “There are too many faults” (to
adopt the language of one distinguished by a truly catholic spirit)
“among all parties; but God knows it is fitter for us all to mend than to
recriminate. ‘Yea, but the party we are of, professes not so much
strictness.’ No? What party should you be of, that professes less
strictness? What more lax rule of morals have you than other Christians?
Do you not profess subjection to the known rules of the Bible concerning
christian and civil conversation? You do not, sure, profess rebellion
and hostility against the Lord that bought you? Doth not your baptismal
covenant, which you are supposed to avow, bind you to as much strictness
as any other Christian? . . . We that think we stand should take heed
lest we fall. It is a costly admonition that is given us in such
instances.” {165}
Mr. Killinghall did not again occupy the pulpit at Beccles; but about the
year 1702 he was chosen pastor of a numerous and flourishing Independent
church at Southwark. The expectations of those who had been inclined to
think favourably of him were not disappointed. He continued with that
society nearly forty years. He was one of the first six ministers chosen
to preach the Horselydown Lecture for the support of a charity school
instituted in 1715. His name is also on the list of subscribing members
at the Salters’ Hall synod in 1719. He died in the month of January,
1740.
* * * * *
In the interval between Mr. Killinghall’s departure and the settlement of
the next pastor, the congregation was probably supplied by various
ministers. In July 1701, the ordinance of baptism was administered by
“Mr. Green,” most likely the venerable pastor of the church at Tunstead,
in Norfolk;—and a visit from so experienced and amiable a Christian, must
have been peculiarly cheering and consolatory. {166}
Among other persons admitted to church fellowship on the 2nd of February,
1703–4, were “Mr. Richard Playters,” and “Mr. John Crispe.” The former
surname is now remembered in the neighbourhood of Beccles, principally in
connexion with the mansion and estate of Sotterley; the latter is well
known, as borne by a widely extended family circle, who, having been yet
more honourably distinguished as “the children of the covenant, for four
or five generations,” have not suffered “the entail to be cut off.”
{167a} The record adds, “Mr. Crispe was baptized before his receiving
in.”
* * * * *
The next pastor was MR. WILLIAM NOKES. In the spring of 1688, he was at
the University of Utrecht, surrounded by a constellation of men
afterwards distinguished by their talents and usefulness; and in a
situation to avail himself of the academical instructions of Witsius, and
other eminent professors of divinity. {167b} The eloquent Saurin was at
that time officiating in the French church at Utrecht. But the students
from this country had less dainty fare on the Lord’s day, the minister of
the English church being a Dutchman, who spoke the language very
imperfectly, and who, though an honest and good man, was an indifferent
preacher. Dr. Calamy mentions this circumstance, as well as the Dutch
and French examples of laxity with reference to the sabbath, and the want
of discipline in the University, as “very disadvantageous to the moral
character and mental improvement of the English students.” {168a}
It does not appear that Mr. Nokes had the charge of a congregation prior
to his coming to Beccles. Nor is the exact date of that event known.
{168b} It is not unlikely that he previously resided for some time in
London, for he enjoyed at this period of his life the friendship of Mr.
(afterwards Dr.) Isaac Watts. {168c} To that truly great, and profoundly
humble, man, he told (what is seldom told, but in the patient ear of
intimate friendship) the tale of the “days of darkness,” which had
clouded his spirit. A description of the state of his mind on religious
subjects, which he committed to blank verse, Watts revised and amplified,
and has preserved among his Lyric Poems. It is thus introduced: “The
substance of the following copy, and many of the lines, were sent me by
_an esteemed friend_, Mr. W. Nokes, with a desire that I would form them
into a Pindaric ode; but I retained his measures, lest I should too much
alter his sense.” The style of poetry is such as fully authorizes the
conclusion, that friendship must have furnished the chief inducement to
Watts to bestow his pains upon it. The following passages will afford a
specimen.
“A SIGHT OF CHRIST. {169}
. . . . . . . . .
Once I beheld his face, when beams divine
Broke from his eyelids, and unusual light
Wrapt me at once in glory and surprise.
My joyful heart, high leaping in my breast,
With transport cried, ‘This is the Christ of God:’
Then threw my arms around in sweet embrace,
And clasp’d, and bow’d, adoring low, till I was lost in him.
. . . . . .
But the bright shine and presence soon withdrew;
I sought him whom I love, but found him not.
I felt his absence, and with strongest cries
Proclaimed, ‘Where Jesus is not, all is vain.’
. . . . . .
Oh that the day, the joyful day, were come,
When the first Adam from his ancient dust
Crown’d with new honours, shall revive, and see
Jesus his Son and Lord; while shouting saints
Surround their King, and God’s eternal Son
Shines in the midst . . .
Death and the tempter, and the man of sin,
Now at the bar arraign’d, in judgment cast,
Shall vex the saints no more; but perfect love
And loudest praises, perfect joy create,
While ever-circling years proclaim the blissful state.”
In the same year in which Watts accepted the pastoral office, he
addressed to Mr. Nokes the subjoined lines. The allusion to the sympathy
of minds overwhelmed with floods of sorrow, renders it probable that Mr.
Nokes had already been the subject of some deep affliction, while his
subsequent history induces the supposition that it might he somewhat
similar to that, which for so many years deprived Watts’s church of his
public services.
“TO MR. WILLIAM NOKES.
_Friendship_.
1702. {171}
“Friendship! thou charmer of the mind,
Thou sweet deluding ill,
The brightest minute mortals find,
And sharpest hour we feel.
“Fate has divided all our shares
Of pleasure and of pain;
In love the comforts and the cares
Are mix’d and join’d again.
“But whilst in floods our sorrow rolls
And drops of joy are few,
This dear delight of mingling souls
Serves but to swell our woe.
“Oh, why should bliss depart in haste,
And friendship stay to moan?
Why the fond passion cling so fast,
When every joy is gone?
“Yet never let our hearts divide,
Nor death dissolve the chain:
For love and joy were once allied,
And must be joined again.”
For several years the ministry of Mr. Nokes, at Beccles, was attended
with success.
In the early part of 1710, however, there were some things in him of
which his people disapproved; chiefly, it has been supposed, his
disposition to conform. But he was not hastily or harshly dismissed.
The case was submitted to the ministers of the neighbouring churches in
Norfolk and Suffolk, for their advice. {172} The result was, however, a
determination, recorded in the church book and signed by the deacons and
several other members, to withdraw their communion from him, with a
renewed resolution stedfastly “to adhere to their church covenant, and
pursue the common interest of Christ among them.”
Mr. Nokes did not, as has been imagined, immediately conform. In the
same year in which he left Beccles, he undertook the charge of the
congregation at Ropemaker’s Alley, London, which had been for many years
under the pastoral care of Mr. Walter Cross, a minister of considerable
attainments. {173a}
In 1712, Mr. Nokes had a good living given him in the Church of England,
{173b} which he accepted. Little more is known of him. Mr. Harmer says,
“he was afterwards disordered in his mind, and died in one of the streets
of London;—some think, on the steps of St. Andrew’s church, Holborn.”
{174}
* * * * *
For about a year the church was without a pastor. On the 16th May, 1711,
MR. EDMUND SPENCER was received into communion with them, preparatory to
his assuming that office. They seem to have been very happy with him for
many years. But growing old and infirm, he received a good deal of
uneasiness from a part of the congregation, who wished him to resign.
The mischief was greatly aggravated through the undue influence exercised
by an individual who introduced some preachers from a distance. These
occupied the pulpit, while the aged pastor consented to continue
preaching in a private house. The most eminent ministers of Norfolk and
Suffolk evinced the greatest respect for Mr. Spencer, and expressed their
disapprobation of what they regarded as a sad violation of Christian
tenderness. Mr. Spencer was pastor at Beccles nearly twenty-five years,
and died there about 1736. His remains were carried to Norwich, and
deposited in the Congregational meeting-house, St. Clement’s,—several of
his own people attending.
He left one daughter, who, some time before his death, was married to a
Mr. Pougher, a gentleman of fortune, educated for the ministry, but who,
being blind, lived in a private capacity. He was a remarkable example of
that beautiful provision of nature, by which the sense of feeling is
improved to such exquisite acuteness, as almost to compensate for the
loss of sight. {175a}
At a meeting held 13th March, 1722–3, John Utting and Philip Lefabuer
were ordained to the office of deacons “without imposition of hands.”
* * * * *
Mr. Spencer was succeeded by MR. THOMAS TINGEY, a son of Mr. Tingey,
first of Northampton, afterwards of Fetter-lane, London. {175b} He had
pursued his studies at the academy in London, under Dr. Ridgley.
Mr. Tingey, the subject of this notice, preached his first sermon “in Mr.
Russell’s place,” from Jerem. i. 6, “Then said I, Ah, Lord God; behold I
cannot speak, for I am a child.” On which occasion he “gave uncommon
content and satisfaction,” and his friends were encouraged to look
forward with sanguine expectations of his future instrumentality in
promoting the glory of God, and the salvation of souls. {176a}
About 1730, he settled with the congregation at Lower Rotherhithe, as
successor to Mr. Thomas Masters. He is described as possessing at that
time good pulpit talents, combined with too much self-esteem and
instability of character. {176b} But he was a young man, and there was
reason to hope that time and experience would correct these failings.
On the 27th August, 1736, he was united to the church at Beccles; and on
the 8th of the following month was ordained as its pastor, with the
laying on of hands.
Mr. Nathaniel Newton, who appears to have been an active deacon nearly
forty-four years, died 12th June, 1739, and was buried in the
meeting-house.
Mr. Tingey married in March, 1738, and continued at Beccles till his
death, but the congregation declined in numbers under his ministry, and
some who had adopted antipædo-baptist sentiments withdrew, and formed a
distinct church. {177}
Mr. Tingey was generally considered a good preacher; but during the last
few years of his life he was induced to involve himself in secular
business, which tended to lower him in the esteem of the professing
world.
He died about October, 1749, {178a} and was interred in the burial-ground
adjoining the meeting-house. A stone was erected to his memory, the
inscription upon which, so far as it is now legible, is as follows:—
HERE LIETH THE BODY
OF THOMS. TINGEY,
PASTOR OF THIS CHURCH
13 YEARS,
WHO DEPARTED THIS LIFE
. . . 1749, {178b}
. . .
From that time to Midsummer, 1757, the congregation was supplied by MR.
WILLIAM LINCOLN. He had become a student in the academy at Northampton
under Dr. Doddridge, in 1745, and came from thence to Beccles.
Afterwards he removed to Bury St. Edmunds; was ordained pastor of the
congregation assembling in Churchgate street in that town, September 7th,
1757; and died there April 22nd, 1792, at the age of sixty-four. {179a}
* * * * *
After Mr. Lincoln left Beccles, various ministers occupied the pulpit
some months; particularly MR. JOHN HURRION, a grandson of Mr. Hurrion,
first of Denton, and afterwards of Harecourt, London, and son of Mr.
Samuel Hurrion, of Guestwick. {179b} He became, in August, 1761, pastor
of the Independent church at Southwold, where he died much respected,
March 13th, 1793, aged fifty-six.
* * * * *
In the autumn of 1758, MR. NICHOLAS PHENÉ, who had been a student in the
Hoxton Academy, came to Beccles. He continued here as a supply for about
two years, and then went to Rendham, in Suffolk, where he was ordained
June 6th, 1761. He again removed in 1764, to Gloucester, and afterwards
to Bradford, Wiltshire, and died in 1773.
* * * * *
For many months subsequent to the Michaelmas of 1760, occasional
ministers were engaged at Beccles. During several succeeding years, the
pulpit was occupied by an individual whose talents and writings have
rendered him eminent in the dissenting community. This was MR. JOHN
FELL.
He was born at Cockermouth, in Cumberland, August 22nd, 1735. From his
father, a pious schoolmaster, he received an education suitable for the
station of a humble tradesman, for which he was intended. But the son
afforded an example of natural talent, and indefatigable industry,
combining with providential circumstances, to surmount all the
difficulties which lie in the path to useful and honourable distinction.
Removing to London that he might improve in his business, he happily
connected himself with a master who could appreciate his solid abilities
and literary taste. It was soon discovered that his highest ambition was
to become a christian minister; and with the assistance of some gentlemen
of wealth and philanthropy, he was placed at the Independent academy at
Mile-end. He there applied to study with such incessant diligence, that
his progress soon excited the admiration of his tutors and
fellow-students. Quitting the academy with an unusual share of
attainments, but having no immediate prospect of settling with a
congregation, Mr. Fell became assistant in a school at Norwich. There he
probably remained until he was invited, in 1762, to remove to Beccles to
supply the vacant pulpit. He found the congregation few in number, but
affectionate in private, and serious and attentive in public.
During his residence in Beccles, he was cordially received into what is
termed “the best society.” He evinced the greatest charity and candour
towards those whose views of religion he could not approve; and while he
associated with the advocates of the Established church, he never
hesitated to avow his ardent and unalterable attachment to the interests
of civil and religious liberty. His manners were frank, easy, and
unaffected, and his conversation cheerful, interesting, and instructive.
He did not allow his quick penetration and his readiness of utterance to
betray him into dogmatism or parade: and he knew how to defend himself,
with point and humour, from such an imputation. Falling accidentally
into company with Dr. King of Harecourt, London, that serious, but
cheerful minister rallied him upon his alleged sprightliness of wit and
acuteness of criticism. “Well, young man,” said he, “I hear you are a
critic;—pray, sir, how do you define a critic?” “Doctor,” replied Mr.
Fell, “I never did define a critic; but if I were to attempt it, I think
I should say, he is one who labours to make _easy_ things _difficult_.”
An answer which is said to have occasioned some amusement at the expense
of the aggressor.
Mr. Fell had a lively, energetic delivery; and his sermons, though always
the result of hard study, were extempore. He received an invitation to
become the settled pastor of the congregation at Beccles. But as they
had long been without any regular church government, were few in number,
and the prospect of an increase not, at that time, very encouraging, he
declined the proposal.
In May, 1770, he visited, with a view to the pastoral charge, the
Independent congregation at Thaxted, in Essex. There he was ordained in
the following October, and soon made himself useful and beloved. But he
was calculated for a sphere of usefulness wider, or at least more
difficult to fill, than the charge of a country congregation. After
several years’ residence at Thaxted, he was prevailed on to become the
resident classical tutor at the academy in which he had been educated for
the ministry, and which had been removed, in 1770, to Homerton. He had
not been long there, before a misunderstanding occurred which terminated
in his dismissal. In this affair, the conduct of his adversaries appears
to have been not unmingled with severity. Several highly respectable
persons who were of this opinion, raised an annual stipend of £100, for
which he was to deliver a course of twelve lectures on the evidences of
Christianity. He entered zealously upon this task in the year 1797, but
had only delivered four lectures, when death interfered with the
completion of the plan. He expired on the 6th, and was interred in
Bunhillfields on the 15th September in that year, his remains being
followed by a train of fourteen mourning coaches and several carriages.
Besides the four lectures before mentioned, (which were continued by Dr.
Henry Hunter,) and several other publications, he was the author of
answers to the Rev. Hugh Farmer’s Essays on the Demoniacs and on the
Idolatry of Greece and Rome; in which productions he displayed much
acuteness and learning. {184}
After Mr. Fell’s removal to Thaxted, Mr. Newton of Norwich, Mr. Harmer of
Wattisfield, and other ministers; continued to preach at Beccles; and the
congregation had for rather more than half a year preceding midsummer,
1771, the services of a Mr. Cole. It is surmised that this must have
been the learned BAXTER COLE, who, prior to 1765, was morning preacher to
the congregation in Rope-makers’ alley, London, of which the Rev. Thomas
Towle was pastor. In that year he went to Wymondham, in Norfolk, where
he preached till May, 1766. He never undertook any pastoral charge; but
was a close student, and superintended the printing of an edition of Dr.
Lardner’s Works. He also revised some of the publications of the truly
great Howard. Mr. Cole died at Sible Hedingham, in Essex, his native
county, Oct. 13th, 1794, at an advanced age. He was a firm dissenter and
Independent, a strenuous assertor of civil and religious liberty; and a
man of considerable attainments, of the strictest integrity, and true
piety. {185}
But although the preaching of the gospel had been maintained with little
intermission during the long period which had elapsed from Mr. Tingey’s
decease, the church had suffered much for want of a stated pastor.
Member after member had been removed by death, and none were added. In
the meeting-house, where the remnant of the people usually worshipped,
the Lord’s supper had not been administered for more than twenty years.
No regular discipline had been kept up; and the interest itself seemed on
the point of expiring. But it pleased God in answer to many prayers, to
shine upon the decaying cause, and to unfold a new and more cheering era
of its history.—“Happy assembly above, which knows no diminution, but
rejoices in perpetual accessions to its numbers, perhaps in continual
additions to its knowledge and consolations too!” {186}