NONCONFORMIST PLACES OF WORSHIP.
There are in Horncastle five Nonconformist religious communities, the
Wesleyan, Congregational, Primitive Methodist, Baptist, and New Church or
Swedenborgian, each now having substantially built chapels, resident
ministers, with Sunday, and, in one case, Day Schools. Through the
courtesy of the Rev. John Percy, late Head Minister of the Wesleyan
Society, we are enabled to give a fairly full account of its origin and
growth, down to the present 20th century. As this is the most important
religious body in the town, next to the Church of England, although it is
not the oldest, we take the Wesleyans first. As will be seen in the
following account, this Society arose from a very small beginning, but at
the present time, with perhaps the exception of the Baptists, it is the
most numerous and influential body among Nonconformists. Although,
locally, rather fewer in numbers in recent years, than formerly, it is
generally growing, and in the year 1904, as published statistics show, it
acquired in the United Kingdom an addition of 10,705 full members, with
11,874 members on trial, and junior members 4,367; a total increase of
26,946.
THE WESLEYANS.
The founder of this Society was, as its name implies, John Wesley,
probably of the same stock as the great Duke of Wellington, whose family
name was variously written Wellesley, or Wesley. {64} We take the
immediately following particulars mainly from the _History of England_,
by Henry Walter, B.D. and F.R.S., Fellow of St. John's College,
Cambridge, Professor in the East India College, Hertford, Chaplain to the
Duke of Northumberland, &c., &c., himself a Lincolnshire man.
John and Charles Wesley were the second and third sons of Samuel Wesley,
Rector of Epworth, near Gainsborough; {65} John being born in 1703 (June
17), and Charles in 1708 (Dec. 18). John was educated at the
Charterhouse, and Charles at Westminster School. In due course they both
entered at Oxford University; John eventually being elected to a
Fellowship at Lincoln College, and Charles to a Studentship at
Christchurch. In 1725 John was ordained deacon of the Church of England.
He left Oxford for a time to act as his father's curate, Charles remained
as Tutor to his college. He, with some of his undergraduate pupils,
formed a custom of meeting on certain evenings every week for scripture
study and devotion, they carefully observed the Church's fasts and
festivals, and partook of the Holy Communion every Sunday. From the
strict regularity of their lives the name was given to them, by those who
were laxer in conduct, of "Methodists."
[Picture: Wesleyan Chapel]
In 1729 the Rector of Lincoln College summoned John Wesley to resume
residence at Oxford, and he became Tutor of the College. In this
capacity he was careful to look after the souls, as well as the
intellectual training, of those under his influence. The brothers began
missionary work in Oxford, about the year 1730, in which they were
assisted by a few other kindred spirits. They visited the sick and
needy, with the permission of the parish clergy, as well as offenders
confined in the gaol. This continued for some time, but gradually John
began to long for a wider field for his spiritual energies. He had
gathered about him a small band of equally earnest associates, and they
went out to Georgia, North America, in 1735, to work among the English
settlers and North American Indians. After two years John returned to
England, in 1737, and then began the work of his life.
It is said that he was a good deal influenced by the _De Imitatione
Christi_ of Thomas a Kempis (of which he published an abridged edition in
1777), {66a} also by Jeremy Taylor's _Holy Living and Dying_; and he
imputed his own conversion to his study of Law's _Serious Call_. His
"first impression of genuine Christianity," as he called it, was from the
Moravian sect, with whom he came in contact at Hirnuth in Saxony, which
he visited in 1738, after his return from America; but his complete
"conversion," he was wont to say, occurred at a meeting of friends, in
Aldersgate Street, London, where one of them was reading Luther's
_Preface to St. Paul's Epistle to the Romans_, the exact time being 8.45
p.m., May 24, 1738.
Though taking an independent course, and appointing only lay workers as
his agents, he regarded himself to the end of his days as an ordained
minister of the Church of England, and his society as still being a part
of it, and he urged all faithful Wesleyans to attend church service once
on Sunday, and to receive the Holy Communion at church, it being only
after his death that the society's secession became complete. {66b}
The first Wesleyan congregation of about 50 members, some of them
Moravians, was formed in London, where they met in Fetter Lane, once a
week; the first meeting being on May 1st, 1738, and from that day the
society of "Methodists" may be regarded as having begun. {66c} The birth
of the sect in Lincolnshire may be said to date from his visit to
Epworth, in 1742.
In 1743 he divided the whole county into two sections, or circuits, the
eastern and western. Of the eastern Grimsby was the head; this included
Horncastle, and gradually comprised some 15 other subsidiary centres,
extending from Grimsby and Caistor in the north, to Holbeach in the
south.
His earliest recorded visit to Horncastle was in 1759, when he addressed
a large concourse of people in a yard, supposed to be that of the Queen's
Head Inn, near the Market Place, on April 4th and 5th. On July 18th,
1761, he again preached here, and on July 18th, 1774, he addressed, as
his journal states, "a wild unbroken herd." On July 6th, 1779, he says
"I took my usual stand in the Market Place, Horncastle, the wild men were
more quiet than usual, Mr. Brackenbury, J.P., of Raithby Hall, standing
near me." This Mr. Robert Carr Brackenbury remained his firm friend
through life; and we may here add that he granted to Wesley the use of
his hay loft at Raithby for religious services, further securing the use
of it in perpetuity, by his will, to the Wesleyan body, so that the
curious anomaly has occurred that, when the hall was bought in 1848, by
the Rev. Edward Rawnsley, the house became the residence of an Anglican
clergyman, yet bound to allow the loft over his stable to be used for
nonconformist worship. In recent years the stable has been unused as
such and the loft made more comfortable, being furnished with seats,
pulpit, &c
Wesley, throughout his life, generally visited Horncastle every two
years, his death occurring on March 2nd, 1791. There is in Westminster
Abbey a mural memorial of John and Charles Wesley, having within a
medallion, the bust-sized effigies of the two brothers, beneath which is
inscribed the saying of Wesley, "The best of all is God with us." Below
this, within a panel, is a representation of John Wesley, preaching from
his father's tomb in Epworth churchyard. Beneath are two more quotations
from his own words, "I look upon all the world as my parish," and "God
buries His workmen, but carries on His work." At the head of the slab is
the inscription "John Wesley, M.A., born June 17th, 1703, died March 2nd,
1791. Charles Wesley, M.A., born December 18th, 1708, died March 29th,
1788."
The growth of the society was not rapid, and for some years was subject
to fluctuations. In 1769 Grimsby had 56 members and Horncastle 42,
including such well-known local names as Rayson and Goe. In 1774 Grimsby
had fallen to 32 members and Horncastle to about the same. In 1780
Horncastle had only 31 members, but the numbers had increased in the
neighbourhood; Kirkby-on-Bain having nearly as many as Horncastle, viz.
29, Wood Enderby 10, Hemingby 7, and Thimbleby 18; there being evidently
a greater readiness to accept the new teaching among the simpler rural
population.
In 1786 Horncastle was made the head of a circuit to itself, and in that
year the first chapel in the town was built, the whole circuit then
numbering 620 members. This chapel was near the site of the present
Baptist place of worship. A few years later the opposing barrier among
the upper class seems in some degree to have given way, as, in 1792, we
find the name of Joseph Bass, a "physician," as "leader." In 1800 there
was further growth in the country, Greetham having 21 and Fulletby 26;
among the latter occurring the still well-known names of Winn (Richard
and Elizabeth), 5 Riggalls, and 5 Braders. By this time there were 6
circuits formed in Lincolnshire, and congregations at Newark and
Doncaster.
Although there was a chapel at Horncastle there was no minister's
residence until after 1786. At that date John Barritt rode over from
Lincoln to preach, and finding no Wesleyan minister's house, he was taken
in and hospitably entertained by a Mr. Penistoun, who was "a great
Culamite." After staying the night with him he rode on next day to
Alford, for Sabbath duty. On the death of John Wesley (1791) his mantle
fell, and indeed, had already fallen, in several cases, on shoulders
worthy of the commission which he conferred upon them. The first
resident ministers were the Rev. Thomas Longley, Superintendent; the
above John Barritt was the second, and Richard Thoresby the third.
Hitherto it had not been a service free from difficulty, or even danger.
Itinerary ministers had to make their journeys on duty, often long and
wearying, on horseback, over bad country roads, even occasionally
incurring hardship and peril. In 1743 Mr. John Nelson was sent by Wesley
to Grimsby, and his journals describe severe labour and even persecution.
Another pioneer, Thomas Mitchell, was thrown by a mob into a pool of
water, and, when drenched, was painted white from head to foot. He was
afterwards thrown into a pond more than 12 feet deep, rescued and carried
to bed by friends, he was thrice dragged out of his bed because he would
not promise not to visit the place (Wrangle) again. Wesley himself, in
his journal (May 10, 1757) says "I preached to a mixed congregation, some
serious, others drunk;" but on the other hand, in 1764, he preached, when
the chapel "though having its galleries, was too small."
We have named John Barritt among the early Horncastle ministers. He was
preaching on one occasion at Boston, when a band of roughs forced their
way into the chapel and interrupted the service, driving some of the
congregation away. He had, however, a more serious experience, from
exposure to the roughness of the elements. He was riding to Boston,
apparently by a somewhat circuitous route, and a violent storm arose at
sea. When he was not far from the coast the sea bank gave way, the
country was inundated, vessels were even carried some distance inland,
Boston itself was deluged, and he might have been drowned, but that he
managed to reach some high ground, and arrived safely at Sibsey.
About this date, we are told, the progress of Wesleyanism excited the
jealousy of the clergy, not so tolerant as they are now, and a meeting
was held at the Bull Hotel, Horncastle, at which it was argued that the
"spread of Methodism was one of the causes of the awful irreligion"
prevalent, that the ministers were "raving enthusiasts, pretending to
divine impulse, and thus obtained sway over the ignorant."
John Barritt was re-appointed to Horncastle in 1801, as Superintendent,
his colleagues being Thomas Rought, John Watson, and Squire Brackenbury
as supernumerary, the latter was also, about this time, appointed head of
the society in Spilsby. {68a} J. Barritt was grandfather of Robert
Newton Barritt, who was very popular in Horncastle, 1882-1884. Wesley's
characteristic advice to him had been "When thou speakest of opinions, or
modes of worship, speak with coolness, but when thou speakest of
Repentance, Faith and Holiness, then, if thou hast any zeal, show it!"
and to these principles he was ever true.
Other ministers of note at different periods were George Shadford, a name
still surviving in the town; Charles Atmore, who wrote sundry Wesleyan
hymns; Thomas Jackson, a great scholar, twice elected President of the
National Conference; Digory Joll, grandfather of the present Mr. Watson
Joll (to whom the writer owes much of the information here utilized); and
to these we may add Benjamin Gregory, 1817; Robert Ramm and Robert
Bryant, 1830; {68b} Bryant was called a "son of thunder," from his great
energy.
In 1835 Leonard Posnet was a popular minister, not only in the town but
in the country around, being much appreciated by the farmers from his
intimate acquaintance with their avocation. He was followed (1838-1840)
by Joseph Kipling, grandfather of the now well-known Rudyard Kipling.
Joseph Clapham was a faithful minister from 1843 to 1845, and was
succeeded by (1845-1848) "Father" Crookes, "Preacher" Wood, and the
"saintly" Fowler, who was said to have made 900 converts.
Then followed Wright Shovelton, Martin Jubb, Peter Featherstone, Henry
Richardson, and others, among whom it would be invidious to make
distinctions. We may add that a famous missionary of this sect was
Thomas Williams, son of John Williams, a cabinet maker of Horncastle, the
latter being an active member of the Wesleyan Sunday School Committee.
His first wife, mother of the missionary, was Miss Hollingshead, who,
with her mother, kept a girls' school, near the Bow Bridge. A _History
of the Fiji Mission_, issued in 1858, says "The good ship Triton sailed
from England, Sep. 14, 1839, carrying out the Rev. T. Williams, and his
wife, to Lakamba, Fiji." They arrived there July 6, 1840. He there
built a mission house and chapel, where he laboured several years, the
mission growing in extent, until it was beyond his strength. In June,
1852, Mr. Moore was appointed as a colleague to relieve him of some of
the work, but again his health broke down, and he was obliged to leave,
after 13 years' hard labour, in July, 1853. He went to Australia and
took various charges in that country, being chosen President of the
Mission at Ballarat in 1873. He re-visited England in 1861, and again in
1881, returning to Ballarat, as a supernumerary, but still officiating.
The present writer well remembers the impression made by a lecture, given
by Rev. T. Williams, at the Bull Hotel, Horncastle.
[Picture: Wesleyan Day Schools]
Among the latest ministers of note has been the Rev. John Percy, who gave
up his charge as Superintendent in 1904, and was succeeded by the Rev. E.
Hayward, who left Horncastle on Thursday, Aug. 29, 1907, for work at
Bridlington; he was succeeded by Rev. John Turner, of Colchester, who was
6 years ago in Louth Circuit, {70a} the Rev. G. German Brown continuing
as assistant. He was succeeded by the Rev. M. Philipson, B.A., coming,
with his wife, since deceased (March 14, 1906), from Stanley, near
Durham, where they were the recipients of valuable presents on their
departure.
In recent years no member of the society has been more valued than the
late octogenarian, Mr. John Rivett, J.P., who died Sept 4, 1906. For
nearly 70 years he was a generous supporter of the cause; he represented
the district at no less than 13 Conferences, in various parts of the
country, and at the Leeds Conference, in 1882, he spoke for an hour and a
quarter in advocacy of its principles. Mr. Henry Lunn, of Horncastle and
West Ashby, is also well known, as, for many years, an able local lay
preacher and practical man of business; he was a representative at
Conferences in London and at Burslem.
Of the buildings in Horncastle, connected with this society, we have
gathered the following details. As already stated the first chapel was
erected in Cagthorpe about the year 1786. It stood a few yards to the
north of the present Baptist place of worship, which is close to the
north-west corner of the Wong. The early history of this first erection
is little known, but a letter written by Rev. T. Williams of Ballarat,
dated May 10, 1889, to the late Mr. W. Pacy, states that, after some
years, it was replaced by a larger building, of which the dimensions are
elsewhere given, as being length 54-ft., by width 36-ft., with 4 large
windows, having pointed heads, on the north side, and single windows on
the south and west; a small porch at the south-east corner, facing the
Baptist Chapel, giving entrance to the body and galleries; a door at the
south-west end for the use of the minister, opening near the pulpit,
which was at the west end; the eastern gable being the roadway boundary.
Of these "pointed" windows the Rev. T. Williams says, "the lancet
windows, with quarry panes, were a whim of Mr. Griggs Lunn and of my
father. Of this building some remains are still visible, to the height
of about 3 feet, in the south wall of Mr. Scholey's garden, about 50
yards to the north of the Baptist Chapel. Towards its erection a number
of masons, joiners, and others, who could not afford subscriptions, gave
their labours gratuitously. Two houses for ministers were also built
close by.
In 1836 a third chapel was begun, on a new site in Union Street (now
Queen Street), and was opened on Good Friday in the following year, the
interior fittings being transferred from the second building in
Cagthorpe.
In 1866 a movement was commenced, with a view to the erection of a still
larger chapel, and the present fine building was the result; opened in
1869, with accommodation for over 1,000 persons (1024), at a cost of
5,876 pounds. {70b} The Sunday School adjoining, with large class rooms
and infant school being built in 1875, at a further outlay of 2,578
pounds. The fittings of the chapel are of stained polished deal, the
gallery front and pulpit are white, picked out with gold, the latter
standing upon 4 round-headed arches of light and graceful design. A new
organ was erected soon after the opening of this chapel, at a cost of 300
pounds, and in 1883 the instrument was enlarged and improved.
In 1886 the Centenary of Wesleyanism was celebrated and the occasion was
marked by a strenuous effort to clear off the debt from the Horncastle
Circuit. This effort was supplemented by "Ye olde Englyshe Fayre,
houlden in ye Exchange Hall, Nov. 20, 21 and 22, MDCCCLXXXVIII;" and at a
tea gathering on March 12, 1889, it was stated that the original debt
had, in the previous two years, been reduced to 60 pounds, and since then
the whole had been cleared off, the exact sum raised being 1,526 pounds
2s. 4d.; while, as an evidence of the general prosperity of the Society,
the Chairman stated that in the last 24 years debts had, throughout the
country, been paid to the total amount of no less than 1,226,245 pounds.
{71a}
In 1860 a former foundry show room, in Foundry Street, built by the late
Mr. Tupholme, was acquired through the generosity of Mr. J. Rivett, to be
used as a mixed day school; it had one large general room, four
classrooms, and two large yards, and afforded accommodation for more than
400 scholars. The premises cost 450 pounds, but before the school was
opened some 1,300 pounds had been spent in adapting them to educational
purposes. This has now been superceded by an even more commodious
building in Cagthorpe, on the south branch of the canal, at the corner
near the Bow Bridge, opposite St. Mary's Square, at a cost of 2,500
pounds. It has a very large room for a mixed school, another for an
infant school, with classrooms and everything required, in accordance
with the latest conditions by Act of Parliament. The foundation stone
was laid June 22, 1904, and the school was formally opened Jan. 4, 1905.
A Young Men's Institute was established in the beginning of 1889, by the
Rev. G. White, then Superintendent Minister, for which the classroom of
the Sunday School was to be available for their use, every evening except
Sunday, supplied with daily papers, magazines, &c.; classes also being
held for the consideration of important subjects and for mutual
improvement; these are still continued. There is also a Wesley Guild,
which meets every Friday evening, in the band room, Queen Street, at 8
o'clock, during the winter months, and on the first Friday evening in the
month during the summer. Marriages are celebrated in this chapel. {71b}
THE PRIMITIVE METHODISTS.
We have given an account of the rise and progress of Wesleyanism, but, as
that society eventually made a complete separation from the Church of
England, of which its founder remained through life an ordained minister
and communicant, so the seeds of disruption spread in itself. At
different periods it threw out off-shoots, amounting in all to some eight
different daughter societies; such as those which are named "The Original
Connection," "The New Connection," "The Primitive Methodists," &c. Of
these the last alone is represented in Horncastle. More than 50 years
ago {71c} the Primitives had, in this country, 2,871 places of worship,
with 369,216 sittings; with the exception of the "Original Connection,"
none of the other off-shoots had then as many as 100,000 sittings.
In Horncastle the first chapel, opened in 1821, was a small building,
situated on the left side of what is now Watermill Yard, to the north of
the town. This proving too small for the growing congregation, a larger
structure, an oblong building, with front gable at the east end and a
gallery, was erected in 1837; the minister's house being at the west end.
This was about half way up Watermill Road, on the north side, now a
stable, but still retaining a pointed window. This building was of the
date of the superintendency of the Rev. John Butcher. The residence was
found to be too damp to be comfortable, and a house was taken for him in
Prospect Street. In the early days of this chapel Mary Crossley, a
Revivalist, occasionally preached here. Possibly the services at this
time were rather too demonstrative, as they were not unfrequently
interrupted by roughs, and the sect acquired the name of "The Ranters."
{72} An amusing anecdote is related of Mr. Butcher; he was a somewhat
eccentric character, and in the discharge of his intinerant ministrations
he usually rode on a donkey, sometimes accompanied by her foal; and a
waggish passer-by on the road is said, on one occasion, to have saluted
them with the greeting "Good morning, ye three," adding _sotto voce_,
"donkeys."
After a few years this second chapel was found lacking in accommodation
and a third building, the present edifice, was erected in Prospect
Street, in the year 1853, with sittings for 380, at a cost of about 1,100
pounds. As this is a substantial structure, likely to last for many
years, we may here describe it. It is of red brick, except the arch of
the western door, which has a band of white bricks; the bricks are larger
than usual, being 3.25 inches in thickness. The entrance has a double
door opening into a lobby, at each end of which is a staircase, leading
to the north and south galleries. There is a window on each side of the
door, three windows above, and over them, in the gable, a stone, with the
inscription "Primitive Methodist Chapel, 1853." At the east end of the
interior is a Rostrum, 12-ft. long, divided into two stages, the front
one being 8 inches above the floor, the second, behind it, about 4.5-ft.
high, with access by steps at both ends. The front of this platform has
slender piers, supported by lancet arches, with trefoils and quatrefoils
between, giving a graceful effect, and painted white, gold, and grey,
with a background chocolate in colour. At the back of the rostrum are
eight arches in the pannelling. This is said to have been a copy of the
arrangement in Bardney Chapel. Over the rostrum is a recess in the east
wall, containing the harmonium, which cost 40 gs., and seats for the
choir. The sittings in the body of the chapel are of stained and
varnished deal. At the rear of the chapel, entered by doors at each side
of the rostrum, is a large room for the Sunday School, with two smaller
class rooms above it. The erection of this building was due to the
exertions of the Rev. J. Haigh, who was appointed minister in 1850, and
as an exception to the usual custom, he was requested to continue his
ministry for four years. We may add that, at the opening service of this
third chapel the ministers present were Rev. J. Haigh, as Superintendent;
Rev. T. Fletcher; Rev. R. Pinder, then at Coningsby; Rev. J. Garbutt,
Supernumerary, from West Ashby. The Rev. T. Fletcher was appointed as
Second Minister in Horncastle, at that time, for two years; he became in
1872 Superintendent Minister for three years, and again 1884 for four
years, leaving for Market Rasen in 1888. During the ministry of Rev. J.
Haigh in Horncastle, several chapels were built in the neighbourhood.
Horncastle was at first included in the Lincoln Circuit, but in 1837, at
the building of the second chapel it was constituted a separate circuit,
and when the third chapel was erected, in 1853, Coningsby was made a
branch of Horncastle.
The first preacher who visited Horncastle was a female, Jane Brown by
name, who is said to have walked from Lincoln to Horncastle on a Sunday
morning, giving an address in the Market Place in the afternoon, and in
the evening holding a service in a house, now forming part of the back
premises of the Red Lion Hotel. The first local preachers were also
females, Mary Allen and Mary Clarke. The first two female members were
Mary Elwin and Martha Belton.
Mr. Butcher having been the first resident minister, was succeeded by the
Rev. C. Smith, who worked here and in various other places during 50
years, and then retired to York as supernumerary. The Rev. William Rose,
who had been Second Minister in 1850, was appointed Superintendent in
1875, and remained two years. A few years later the Rev. J. Pickwell
(1888-90) was Superintendent, with Rev. W. Whitaker as Second Minister;
the former first joined the society as a scholar in 1849, being numbered
among the local members, he afterwards removed to Lincoln, and acted as
Itinerant Minister for 33 years before returning to Horncastle in 1888.
Mr. Pickwell was succeeded by Rev. William Kitson as Superintendent, with
Rev. R. H. Auty as Second Minister. Mr. Kitson retained his post during
four years, when he left for Market Rasen. Mr. Auty was followed, as
Second Minister, by Rev. John Bowness, and he, in turn, by Rev. Thomas
Stones.
In 1894 the Rev. John Featherstone succeeded to the ministry, with Rev.
W. J. Leadbetter as Second Minister, both these stayed to their second
year, Mr. Featherstone dying in 1896. In that year the Rev. John Worsnop
was appointed, with Rev. A. W. Bagnall as Second Minister; the former
retained his post during five years; Mr. Bagnall two years, being
succeeded in 1898 by Rev. Walter Tunley, and he, in 1899, by the Rev.
George H. Howgate, who stayed two years. In 1900 Rev. J. Worsnop retired
to Newcastle-on-Tyne, and died there in Dec., 1904.
In 1901 the Rev. Matthew H. Chapman became Superintendent Minister, with
Rev. J. A. Kershaw as Second, both remaining during two years. In 1903
the Rev. Robert B. Hauley succeeded, with Rev. J. Cousin as assistant,
both remaining two years. In 1905 (July) the former left for Kirkby
Stephen, Westmoreland, the latter for a circuit in Shropshire. They were
followed by the Rev. E. Allport, from Skegness, as Superintendent, Sept.
1905; and Rev. E. J. Hancox from Doncaster. In June of that year the
annual Conference was held at Scarborough.
We will now put together a few details of the origin of this society.
Hugh Bourne was born at Stoke-upon-Trent, April 3, 1772. {73} Although
his family was said to be ancient, his ancestors having come to England
at the Norman Conquest, he belonged to a humble rank in life, living at
Ford Hays Farm. He was in early life educated by his mother, a godly
woman, and while very young he learnt by heart the Te Deum, the Litany,
and much of the prayers of the Church of England. He worked for his
father, and an uncle who was a millwright, but found time to study
hydrostatics, pneumatics, natural philosophy, as well as Hebrew, Greek
and Latin. His mother's influence had given him a serious bent of mind,
and he early acquired strong religious convictions. His biographer says
of him "He tells, in child-like simplicity, how, when only four or five
years old, he pondered over thoughts of heaven and hell, the last
judgment, and other solemn subjects. During the next 20 years his inner
life was one of hopes and fears, doubt and faith, conflict and victory."
His mother, going to Burslem on business, borrowed of a Wesleyan friend,
some religious books, among them being Baxter's _Call to the
Unconverted_, Allen's _Alarm_, and a sermon by Wesley on _The Trinity_.
Her son Hugh naturally read these, and Wesley's sermon made a great
impression upon him. One Sunday morning he was sitting in his room,
reading Fletcher's Letters on _The Spiritual Manifestation of the Son of
God_, when he declares that he was led "to believe with his heart unto
righteousness, and with his mouth to make confession unto salvation."
This was in his 27th year, A.D. 1799. He joined the Wesleyan society in
June of that year, the special occasion being a love feast at Burslem, to
which he was taken by an aged neighbour, a farmer near Bemersley, named
Birchenough, at whose house services were conducted, who offered him a
ticket which constituted him a member, and thus in his own words I was
"made a member without knowing it."
As we shall presently see Hugh Bourne became one of the two originators
of the Primitive community, the other was his friend and neighbour
William Clowes, a sketch of his career was published some years ago, {74}
from which we cull the leading particulars. He was born at Burslem 12th
March, 1780, his mother, a daughter of Aaron Wedgewood, being a near
relation of Josiah of that name, the inventor of the famous Wedgwood
pottery. At ten years of age (1790) he began work in his uncle's
pottery, which he continued for several years. At that time dancing,
gambling and pugilism were the chief amusement of the factory men and
colliers of Staffordshire, and for some years he led a wild life of
dissipation, yet this was accompanied, at times, with a sense of
self-condemnation and spiritual consciousness. "When I was ten years
old," he says, "I remember being at a prayer meeting conducted by Nancy
Wood, of Burslem, in her father's house, when, convinced of the sin of
disobedience to my parents, I wept bitterly." Conflicts between good and
evil continued to disturb him for several years. When a young man, at a
dance in Burslem, he was so suddenly convicted of sin, that he abruptly
withdrew. Shortly afterwards he married, but he and his wife quarralled
so violently that he left her, and went off, taking with him only his
mother's prayer book. After some wandering, without a penny in his
pocket, he returned and begged his wife to attend the Wesleyan Chapel
regularly with him, but she refused. He then, prayer book in hand, took
an oath that he would serve God and avoid dissipation. This oath,
however, was broken; but once more in the early hour of a cold January
morning he went forth, and seeing a faint light burning in a window, he
entered the house, to find a few humble methodists gathered for an early
prayer meeting. There, he says, he knelt unnoticed, but there he "died
to sin, and was born of God. This, I said, is what they call being
converted. I was fully persuaded that I was justified by faith, and had
peace with God, through our Lord Jesus Christ." From that day, Jan.
20th, 1805, he began a new life.
The time now approaches when the two, Hugh Bourne and William Clowes
began the great work of their life. At the beginning of the 19th century
Bourne, being much employed at Harriseahead, near Bemersley, was shocked
at the general lack of the means of grace, and he endeavoured in 1800 and
1801 to promote a revivalist movement. Daniel Shubotham, a boxer,
poacher, and ringleader in wickedness, was brought, through Bourne's
influence, to the Saviour, on Christmas day 1800, and with his natural
energy of character took up the cause. Matthias Bailey, another of
Bourne's old associates was also won over, and cottage prayer meetings
were begun among the colliers. A meeting upon Mow Cop was proposed for a
day given to prayer. At this time Lorenzo Dow, an American Wesleyan
visited the Black Country, as the coal district of Staffordshire was
called. He spoke of the American camp meetings, himself preaching at
Congleton, when Hugh Bourne, with his brother James, was present; William
Clowes being also a hearer. They bought books of Lorenzo Dow, which had
a marked effect on the future. On May 31st, 1807, a camp meeting was
held on Mow Cop, a hill in the neighbourhood, Bourne and Clowes being
present. Stands were erected and addresses given from four points.
Bourne organized two companies, who continued by turns praying all the
day; others giving accounts of their spiritual experiences, among whom
Clowes was prominent, and his words are "The glory that filled my soul on
that day exceeds my powers of description." Persons were present on this
occasion from Kilham in Yorkshire and other distant places, one, Dr. Paul
Johnson, a friend of Lorenzo Dow, coming from Ireland.
The movement had now taken definite form and substance. Another camp
meeting followed at the same place on July 19, lasting three days; a
third on August 16th, at Brown Edge; a fourth on August 23rd, at
Norton-in-the-Moors. At this time was held the Annual Wesleyan
Conference, at which handbills were issued denouncing this separate
movement. For a brief moment Bourne, Clowes and Shubotham hesitated; but
the question was seriously considered at a meeting at the house of a
friend, Joseph Pointon, when it was "revealed" to Bourne that the camp
meetings "should not die, but live;" and from that moment he "believed
himself to be called of God" for the new work; and shortly his brother
James, James Nixon, Thomas Cotton, and others, gave themselves to the
cause.
For some years the labours of these men and their associates were chiefly
devoted to the pottery and colliery districts of Staffordshire, where a
remarkable change was brought about in the moral condition of the
hitherto almost brutalized people. The area of work was then gradually
enlarged, extending throughout the whole country, and even, as we shall
presently see, beyond it. The following are a few personal details of
Hugh Bourne's subsequent career.
In 1808, on his way to Bemersley from Delamere Forest, an impression
forced itself upon him that he would shortly be expelled from the
Wesleyan connexion; on reaching home he found that a rumour to this
effect was being circulated, and in June of that year the formal sentence
of expulsion was carried out. He continued to devote himself to the work
of evangelization, urging however all others to join whatever
denomination they were themselves most inclined for.
He preached his first sermon at Tunstall, on Nov. 12, 1810, in a kitchen
which had been licensed for preaching three years before. It was not
plastered or ceiled, so that if not required at any future time, it might
be converted into a cottage, which took place in 1821, when a chapel was
erected. At the Conference held at Newcastle-on-Tyne, in 1842, he was
most regretfully placed on the retired list, on account of his impaired
health, a yearly pension of 25 pounds being assigned to him. He was
still, however, to be at liberty to visit different parts of the
connection; and during the next ten years of his superannuation he kept
up a very wide correspondence on religious matters, and made a missionary
visit to America. The last conference which he attended was at Yarmouth,
in 1851. For several years he had felt a premonition that the year 1852
would be his last. The last sermon which he preached was at Norton
Green, on Feb. 22, 1852; and on Oct. 11, in that year, he surrendered his
happy spirit into the hands of God, who gave it, when "the weary wheels
of life stood still." His chief residence would appear to have been at
Bemersley, where it was long felt that they had lost in him "a man of
great faith and mighty prayer."
We now pass over a period of several years. Clowes received a call to
Hull. He had crowded the work of a life-time into some 17 years, and his
health was now far from good. At a meeting in December, 1827, he
exhibited such weakness as showed that he had done his best work.
However, he continued to reside in Hull and visited other places from
there, as his strength allowed. It is certain that he visited
Horncastle, for an old lady, Mrs. Baildham, who died in May, 1900, having
been a member of the connection more than 70 years, frequently asserted
that she had heard both Clowes and his wife preach in, presumably, the
second chapel in Mill Lane.
At the Conference in 1842, 35 years after the first camp meeting on Mow
Cop, both Clowes and Bourne were present; but the assembly was saddened
to see the original founders, of what was now a thoroughly established
and wide-spread community, both shattered in health and broken by toil.
Nine years later Clowes said to a friend "I feel myself failing fast, I
am fully prepared." He spoke of the glories of heaven, and said "I shall
possess it all through the merits of Christ." His speech began to fail,
but he got downstairs, and once more led his class. On the Saturday he
attended a committee meeting; on Sunday he was too weak to go to chapel;
on Monday there was further weakness; early on Tuesday slight paralysis;
and on March 2, 1851, he quietly passed to his rest, aged 71. The people
of Hull were greatly moved, and many thousands lined the streets as the
funeral procession passed to the grave, at which the Rev. William Harland
briefly recited the story of the good man's work.
Of the general progress of the connexion, we may say, that down, to 1870
it was simply a Home and Colonial body, but, in that year, the Norwich
branch sent out the missioners, Burnett and Roe, to the island of
Fernando Po, on the west coast of Africa. This was in response to an
appeal from the Fernandians, who had been converted by a member of the
connexion, Ship Carpenter Hands, of the ship Elgiva, who, with his godly
Captain, Robinson, had in the course of trade visited that country. The
same year also saw a mission established at Aliwal North, in the eastern
province of Cape Colony.
In 1884 the Primitive Methodists of Canada formed themselves into an
independent community, although with expressions of mutual good will on
both sides; their numbers at that time were 8223, with 99 travelling and
246 local ministers, and 237 chapels.
From the middle of the 19th century to its close was a period of great
expansion, a return in 1888 reporting the existence in Great Britain of
4,406 chapels, there having been in 1843 only 1278. In 1864 Elmfield
College was opened at York, as a middle class school, one of their best;
John Petty being first Warden; in 1876 a college was opened at
Birmingham, named after the great founder, "Bourne College." At
Sunderland a Theological College was opened in 1868, the former Infirmary
building being bought; and here, from that date till 1881, Dr. William
Antliff, assisted, and afterwards, succeeded by Mr. T. Greenfield,
trained candidates for the ministry. The college was afterwards
transferred to a new building at Alexandra Park, Manchester.
In 1889, at the 70th Annual Conference, held in Bradford, the membership
of the society numbered 194,347, with 1,038 itinerant and 16,229 local
preachers; 430,641 Sunday School scholars, 4,436 chapels and 1,465
smaller places of worship; the value of the connexion's property being
estimated at over 3,218,320 pounds.
For these details I am largely indebted to the notes of the late Mr.
William Pacy, of the Wong, Horncastle, and to the courtesy of the Rev. R.
B. Hanley, Minister 1903-5.
THE INDEPENDENTS.
Next in size to the Wesleyan Chapel and its Sunday Schools, on the west
side of Queen Street, are the Chapel and Sunday Schools of the
Independent, or Congregational, community, which stand nearly opposite,
on the east side of the same street; the former being a handsome
substantial building of brick, enclosed by a high wall, and tall iron
rails and gate, to the precincts in front, at the north end. Its
dimensions are 50-ft. by 36-ft., with schools behind, of the same solid
structure, as will be seen hereafter, erected at a later date.
Like the Baptists this society dates from the time of the Commonwealth,
or even earlier, though at first known by a different name. They arose,
indeed, in the reign of Queen Elizabeth. The persecutions of
Protestants, under Queen Mary, drove many to take refuge in Germany and
in Geneva, where they became familiar with the worship of the sects
established there, which, as an unchecked reaction from the superstitious
and elaborate ceremonies of Roman Catholicism, took a more extreme form
than the carefully developed Reformation of the English Church allowed.
These persons, returning to England in the reign of Elizabeth, found, as
it seemed to them, too much Romish doctrine and practice still retained;
the Reformation, according to their ideas, had not gone far enough.
The Queen, as head of the English Church, was not disposed to listen to
their demands for further change, and they were themselves too much
divided to have the power to enforce them; dissension and disruption were
the consequence. A chief mover in this process of disintegration was
one, Robert Brown, who founded a sect called the "Brownists." He was the
son of a Mr. Anthony Brown, of Tolethorpe near Stamford, in Rutlandshire,
whose father, a man of good position, had obtained the singular privilege
(granted only to others of noble birth) by a Charter of Henry VIII., of
wearing his cap in the presence of Royalty. Robert Brown was educated at
Cambridge, graduating from Corpus Christi College, and became a
Schoolmaster in Southwark. About 1580 he began to put forward opinions
condemnatory of the established church. He held, as opposed to the
uniformity of worship by law established, that each minister, with his
congregation, were "a law unto themselves;" that each such small
community had a right to be independent of all others; that it was not
ordination which gave a minister authority to preach, but the fact that
he was the nominee of a congregation; that councils or synods might be
useful in giving advice, but that they could not enforce their decisions,
and had no punitory power of censure, or excommunication, against any who
chose to adopt an independent course.
Such opinions, put forward in somewhat intemperate language, aroused much
opposition and bitter feeling, which Brown was too impetuous to avoid, or
to mitigate. He continued his teaching and presently formed a
congregation at Norwich, holding his views.
An Act of Parliament had been recently passed (23 Eliz., c. 2) which made
anyone guilty of felony who should write, or set forth, seditious matter;
and the Queen, as supreme head of the Church, regarded Brown's action as
an interference with the Royal prerogative. Severe measures were adopted
in order to restrain this new teaching. Two preachers, Elias Thacker and
John Copping, who embraced and proclaimed these tenet, were tried at the
Bury Assizes in 1583, condemned, and shortly afterwards hanged. Brown
was himself thrown into prison, but released through the intercession of
Lord Burghley, with whom he was connected.
He now left England, and, with a number of followers settled, by
permission of the state, at Middlebourg, in Zealand, where they formed a
congregation. There, however, freed from all restraint, their principles
of independence carried them so far that differences arose among
themselves, which broke up the community. Brown presently returned to
England, and for a time conformed to the Church, which he had so freely
abused, being allowed even to hold the Benefice of Thorpe Achurch, in
Northamptonshire. But again and again his independence asserted itself,
and it is said that he incurred imprisonment no less than 32 times,
finally ending his days in Northampton jail. While at Middlebourg he had
published, in 1582, a book entitled _A Treatise of Reformation_, of which
he sent many copies to England, and it was for distributing these, and
other of his pamphlets, that the two above-named offenders were executed.
{78} (Collier's _Ecclesiastical History_.)
The movement which Brown originated did not die with himself, and in 1593
a congregation of Brownists was formed in London, which numbered some
20,000 members. A few years later their obnoxious tenets again provoked
persecution, and once more they had to take refuge on the continent.
Churches were established by them at Amsterdam and elsewhere, the
principal one being at Leyden, under the Rev. John Robinson, who
afterwards came to be regarded as the founder of Independency. He was a
man of considerable attainments; of more genuine piety than the impetuous
Brown; and while equally with him, holding that each congregation was in
itself a perfect and independent church, under Christ, he would avoid all
bitter invective against other communities, who, with different
regulations, might still be regarded equally as churches.
Although the Brownists had no regularly ordained ministry; as newly
constituted under Robinson, there were a number of ministers elected by
the congregations, and no one was allowed to teach publicly until, after
due examination, he had been pronounced qualified for the work. The
Independents differ chiefly from other religious societies, in that they
reject all creeds of fallible man, their test of orthodoxy being a
declaration that they accept the Gospel of Jesus Christ, and adhere to
the scriptures as the sole standard of faith and practice.
In 1616 a number of the society again returned to England under the
leadership of Henry Jacobs, who had served under Robinson, and once more
established a meeting house in London; while others, in charge of a Mr.
Brewster, who had been a lay Elder, also under Robinson, went out, in
1620, to North America, in the good ship Mayflower, and another vessel,
and founded a colony at Massachusetts.
Although, as has been already stated, under the influence of Robinson
sectarian bitterness was much modified, yet throughout the reigns of
James I. and Charles I., the Independents were in frequent conflict with
the Presbyterians; nor was there only sectarian strife, for both parties
had numerous supporters in Parliament, as well as partizans in the army.
Preaching Generals and praying Captains abounded; but Cromwell favoured
the Independents, as against Presbyterians, and this gradually paved the
way for toleration.
[Picture: Interior Congregational Chapel]
At the "Savoy Conference" in London (so called because held at the palace
of that name), in 1658, the Independents published an epitome of their
faith, and henceforth, with occasional interruptions, they held on their
way; although it was not till 1831 that the "Congregational Union of
England and Wales" was finally and fully constituted. They again
published, in 1833, a more definite "Declaration of Faith, Order, and
Discipline," which continues still to be the charter of the community.
We have seen that in the early annals of this society the name of John
Robinson stood high in general estimation, but his was by no means the
only honoured name. Among early members of mark was Dr. John Owen, of
Queen's College, Oxford, a learned writer, and Chancellor of the
University in 1652; he became Chaplain to Protector Cromwell, as an
Independent. The Rev. Isaac Watts, who had been tutor to the sons of Sir
John Hartop, became the popular minister of a Congregational Chapel, in
Mark Lane, London, in 1693. Dr. Philip Doddridge was also a valued
member, as Minister at Norwich, Northampton, Kibworth near Market
Harborough, and other places. From his candour and learning he held
friendly relations with the highest dignitaries of the established
church; he is chiefly known for his two great works, _The Rise and
Progress of Religion in the Soul_, and his _Family Expositor_. To the
regret of many he died of consumption, at a comparatively early age, in
1751, at Lisbon, whither he had been ordered by his doctors for the
milder climate. The friend and biographer of the last-named, Mr. John
Orton, was another esteemed member, who published several valuable works,
he died in 1783.
Another was Robert Hall, who ministered at Cambridge, Leicester and
Bristol, where he died in 1831. He was a great writer and very eloquent
preacher. Professedly he was a Baptist, but he frequently occupied
Independent platforms, and admitted that he had more feeling of
fellowship with an Independent than with a strict Baptist. {80a} None of
these, however, was more highly esteemed than Dr. Isaac Taylor, of
Norwich and Colchester, author of several instructive works, and commonly
called "the glory of the Independents." He died in 1829.
By the year 1851 this community had grown to such dimensions that it had,
in England and Wales, 3,244 chapels, with a membership of 1,002,307.
{80b}
The connection of the Congregationalists with Horncastle is of
comparatively recent date, and the evidence on this subject is somewhat
conflicting. Weir, in his _History of Horncastle_, published in 1820,
does not name them, in his list of Nonconformists, as existing here at
that time, but Saunders' _History_, published in 1836, gives them with
the others. Hence they would appear to have established themselves in
the town somewhere between those two dates; yet there exists a curious
small publication, entitled "The Confession of Faith of the Society of
his Majesty's Protestant subjects (dissenting from the Church of England)
called Independents, in Horncastle, in the County of Lincoln, and places
adjacent, Framed in the year of Christ, 1781, by W. R. Lincoln, printed
by S. Simmons." {80c}
The inference from these facts would seem to be, that, at that date,
1781, there was an Independent congregation in the town, probably small,
consisting of "W.R." and his personal adherents; as the wording of the
confession is said {80d} to be very remarkable, and indeed unique, "W.R."
was evidently rather of an eccentric turn of mind, which led him to
publish this authoritative statement of Faith.
The society, probably, in a few years became extinct, and it is not till
the year 1820 that we find any sign of their revival. _The Church Book_
supplies the following details: In 1820 certain worshippers in the
Wesleyan Chapel of that day, finding their religions views not in accord
with general Wesleyan sentiment, decided to erect a chapel of their own;
and for this purpose they selected a site in East Street, at the north
west corner of Foundry Street, where now stands the house, 42, East
Street. This building was opened for public worship on March 22, 1821;
the morning preacher being the Rev. B. Byron of Lincoln, the Rev. John
Pain, a Hoxton student, preaching in the afternoon, and the Rev. Thomas
Hayes of Boston, in the evening.
Mr. Pain officiated for a few weeks and then returned to Hoxton to
complete his education for the ministry. He had, however, left a
pleasing impression behind him, and he was afterwards invited, in an
address signed by 130 of the townsfolk, to come and settle among them as
their first permanent minister. He commenced his labours, in that
capacity, in July of the same year. Under his ministry the congregation
rapidly increased, and the first chapel was soon found to be too small;
and in September of the same year a new site was purchased at the
north-east corner of Union Street, now Queen Street. While this chapel
was being built (which is still their place of worship) they were allowed
by the Wesleyans to make use of their chapel, at stated times; some of
their services also being, for the time, held at the British Schools, on
the site of which the 1st Volunteer Drill Hall was afterwards erected,
now the carriage repository of Messrs. Danby & Cheseldine.
At the opening of this chapel, on March 28, 1822, the Rev. George
Waterbourne, of Dewsbury, preached in the morning, and the Rev. Joseph
Gilbert, of Hull, in the evening. On Thursday, May 9th, following, seven
persons formally announced themselves to be a church on Independent
principles, viz., William Barton and his daughter Mary, John Jackson and
Elizabeth his wife, William Parker (Solicitor), Mary Ball and Rebecca
Brown. The Rev. John Pain was duly ordained to the ministry on May 10,
those officiating on the occasion being the Rev. W. Harris, LL.D.,
Theological Tutor of the Hoxton Academy, the Rev. B. Byron of Lincoln,
and Rev. J. Gilbert of Hull. In July of that year three members were
added to the church, in 1823 eight more were enrolled, in 1824 three
more, and in 1825 six joined.
During this year a vestry was built at the back of the chapel; in May of
the same year a Sunday School was commenced, which at the end of the year
numbered 60 scholars; and the congregation gradually grew, year by year,
until Mr. Pain died in 1844 (April 11). He was much beloved, and had
brought into the fold about 150 members. He was interred in the chapel
yard, a large stone on the west side marking his grave, while a tablet on
the south wall, at the east end of the interior of the chapel bears this
inscription, "Sacred to the memory of the Rev. John Pain, who was
ordained Pastor over this church and congregation, Anno Domini 1821. As
a minister he was talented, zealous and useful, his chief desire being to
bring men unto God. As a man he was amiable and affectionate, his
private life bearing testimony to the truth of those counsels he publicly
taught. He departed this life April 11th, 1844, aged 44 years." The
inscription on the tombstone is a long one, in verse, to which is added
an epitaph to "Esther, Relict of the above," who "died in London, Feb. 1,
1868, aged 64. With Christ."
Of all the ministers of this chapel Mr. Pain was probably the most
valued, and his memory is still cherished. We may add that he was born
in Gloucester, a descendant, on his mother's side, of the old and
honourable family of the D'Oyleys, whose seat is at Adderbury,
Oxfordshire. His father was many years Pastor of the Independent Church
of Forest Green, Gloucestershire, his mother being daughter of a Church
of England clergyman. An engraving of him is still preserved, framed, in
the vestry of the chapel.
Mr. Pain was succeeded in the ministry of the chapel by the Rev. J.
Kelsey in 1844; he died in Adelaide, South Australia; and from 1845 to
1848 the Rev. W C. Fisher held the post. The Rev. Samuel Gladstone
succeeded him, and officiated from 1848 to 1853. He afterwards went to
Sleaford.
The Rev. J. G. Roberts was Minister from 1853 to 1856. He married a
daughter of the late Mr. T. Meredith; there being a tablet to the memory
of the latter, on the west side of the south wall of the chapel, with
this inscription, "In affectionate remembrance of Mr. Thomas Meredith,
who departed this life July 30, 1858, aged 66 years. As for me I will
behold Thy face in righteousness; I shall be satisfied when I awake with
thy likeness."
The Rev. Thomas Betty succeeded in 1857, and held office till 1863, when
his health broke down; his last entry in the books was written on Feb.
19, 1863, "God bless them all, church and congregation, Amen." He
returned and died at Knottingley, March 26, 1865. During his ministry a
debt of 75 pounds on the chapel was paid off, and in 1859 a minister's
house was purchased for 250 pounds, and some 30 pounds spent in repairs,
the money being raised by a bazaar.
The Rev. Thomas Lord followed in 1863, and ministered till 1866. He
succeeded in paying off the debt on the British School, and on leaving
the town was presented with a handsome timepiece by the Committee of the
School. He had as a youth attended the chapel of Dr. Doddridge (already
named) in Northampton, but left there in 1834. His first pastorate had
been at Wollaston, from 1834 to 1845; then removing to Brigstock, where
he ministered from 1845 until his transfer to Horncastle in 1863. {82}
He was succeeded by the Rev. J. E. Whitehead, from 1867 to 1871. During
his ministry several improvements were effected in the interior of the
chapel, including the erection of a commodious platform; oak furniture
and elegant fittings being added, and the seats of the choir re-arranged.
The Rev. W. Rose followed from 1872 to 1878. He had been stationed at
Portsea, but visited Horncastle in July, 1872, to preach for Home
Missions, and was afterwards invited to undertake the ministry here.
Being a native of Boston, and having resided for some time in Spilsby, he
was glad to return to his native county, and commenced his ministry in
January, 1873. During his pastorate the old seats in the body of the
chapel were removed, and modern open benches substituted. In 1874 a plot
of land was offered by the late Mr. W. A. Rayson for new school premises.
Mr. Rose and the late Mr. J. E. Ward, as Treasurer and Secretary, took up
the matter, and the present schools were erected on the south of the
chapel. On the ground floor is a spacious room, 39-ft. long by 24-ft.
wide; there is a vestry for the minister, an infant classroom, and a
kitchen with convenient arrangements for tea meetings; above are six
large classrooms for boys and girls. These were opened April 29, 1875;
among the contributors being Mr. Samuel Morley of London, at one time
President of the Society, and Sir Titus Salt, who both, with Mr. W. A.
Rayson, gave 50 pounds each.
After Mr. Rose's retirement both he and Mrs. Rose still continued to take
a kindly interest in matters connected with the chapel. She was a member
of a highly respectable family in the neighbourhood, being a daughter of
Mr. Searby of Wainfleet. Her health, however, was latterly precarious,
and she died May 16, 1879, her husband dying Dec. 10, in the same year.
They were both interred at Spilsby. Mr. Rose was highly esteemed among
all denominations; was on cordial terms of intimacy with the Rev. Arthur
Scrivenor, then Vicar of Horncastle; and, among other duties, he acted on
a committee at Woodhall Spa, in connection with a Cottage Hospital for
the poor, in which he took great interest, and which was carried on by
the writer of these pages, then Vicar of Woodhall Spa.
Mr. Rose was succeeded by the Rev. W. T. Poole, of Paulers' Pury,
Northants; a former Scripture Reader at Reading, who ministered here from
1878 to 1880, when he was transferred to Bracknall, Berks. He was
followed by a Nottingham student, the Rev. W. Archer, from 1881 to 1885.
Then came the Rev. J. H. Dingle, of Ruskington, near Sleaford, from 1885
to 1886, when he left for a charge at Patricroft, near Manchester.
During his pastorate a very successful Bazaar was held in November, 1886,
from the proceeds of which the manse was further improved, and the chapel
again renovated, with decorations from the designs of Mr. C. H. Stevens.
Then followed an interval of two years, during which the chapel was
served by students of the college at Nottingham. In 1888 the Rev. G.
Luckett succeeded, coming from Long Sutton, and held office till Sept.,
1893, when he was transferred to Curry Rivell, Somerset. An interval
here again occurred, during which Mr. J. T. Whitehead and other
Nottingham students took the duties, Mr. Whitehead afterwards accepting a
pastorate in Lancashire.
In January, 1894, the Rev. Sidney Benjamin Dixon began his ministry,
which he continued till December, 1897, when he was transferred to
Tetsworth, Oxfordshire. For more than a year Nottingham students again
performed the duties; and in November, 1899, the Rev. John Pogson, B.D.,
entered on his ministry, which he continued until 1905, when he was
transferred to Whitworth, near Rochdale. Early in 1907 (Feb. 13) the
Rev. J. H. Dingle, who had held the office in 1886, was re-appointed,
having served, as above, 12 years at Patricroft, and afterwards at
Newmarket and Sheffield.
There is one more tablet in the chapel, which we have not mentioned; it
is on the west wall, "In affectionate remembrance of Jane, the beloved
wife of William Wood, who died May 12, 1853, aged 48 years. Precious in
the sight of the Lord is the death of His saints." Mr. Wood was a draper
in the High Street, and a pillar of the church; he afterwards removed to
Southampton, and died there.
We have only to add that there are a considerable number of tombstones,
with inscriptions, in the chapel yard, but burials ceased to take place
there by Act of Parliament in 1855. Marriages are here solemnized. The
Services are morning and evening on Sunday, with sermon in the evening of
Thursday. A Young People's Society of Christian Endeavour Meeting on
Tuesday at 8 p.m. A Ladies' Sewing Meeting on the first Wednesday of
every month, and choir practice on Friday evening at 8, there being a
good American organ.
For the above details I am largely indebted to the notes "On the Wong,"
of the late Mr. W. Pacey, supplemented by the _History of England_, in
seven volumes, of the Rev. H. Walter, B.D., F.R.S., Professor in the East
India College, Hertford, Chaplain to the Duke of Northumberland, &c., &c.
THE BAPTIST CHAPEL.
This is the oldest nonconformist building in Horncastle. It is generally
supposed that there was a still earlier chapel, situated near what is
called the Bow Bridge, which spans the southern branch of the canal,
between Cagthorpe and St. Mary's Square, but we have no definite proof of
this beyond a vague tradition.
The Baptist community date their origin from the time of the
Commonwealth. The earliest person of note connected with this religious
body being John Bunyon, author of _The Pilgrim's Progress_, {84a} who
espoused the cause of the Parliament against Charles I. He first
preached in Bedford, where he was a tinker by trade, in the year 1655,
visiting various other parts of the country in succeeding years, until he
died, August 31st, 1688, and was buried in Bunhill Fields.
An old document shows that at a meeting held at Bedford, in the spring of
1655, over which he presided, it was decided to send one of the members,
"Mr. Brown to Horncastle, in Lincolnshire, to a few persons of the
belief, seeking help to guide them in forming a society." Before the
"Toleration Act" was passed in 1689, nonconformist places of worship were
not allowed to exist within five miles of a market town. {84b} In
Asterby, about six miles from Horncastle, there is a Baptist chapel,
locally reputed {84c} to be the oldest in the kingdom. At Coningsby is a
Baptist Chapel, with a school, dating from nearly the same period, with
an endowment of 26 acres of land. The Baptists of Horncastle mostly, in
those days, worshipped at Asterby. At Donington-on-Bain there is also a
very ancient chapel, where the Baptists of Louth worshipped. The two
chapels of Asterby and Donington have a joint endowment of 20 pounds a
year, and are now affiliated to Northgate Chapel in Louth.
The Foundation Deed of the Chapel in Horncastle is dated Sept. 19, 1767;
and the names of the founders are given as William Bromley, Vicars Keal,
Hamlet Dabney, William Taylor, William Storr, William Dawson, Thos.
Hollingshed, Charles Bonner, George Gunnis, James Coates, John Blow, and
William Tenant.
The Chapel was originally a structure of one story, having its entrance
in the centre of the north wall, and the pulpit opposite. Until the
early part of the 19th century it had no baptistry, immersion being
performed in the water-mill pit, {84d} in the north of the town.
Considerable structural alterations were made in the year 1843, when the
walls were heightened and upper windows inserted; a gallery was erected
at the east end; the north door was bricked up, and the present entrance
at the east end opened; the pulpit being removed to the west end, facing
the door. A further enlargement was made by a small vestry on the west
being added, thus providing sitting accommodation for 250 worshippers.
On the north side of the building is a graveyard, but only three
inscriptions are legible, they are "Mary Markwell, died March 28th, 1776,
aged 29. Prepare to meet thy God." This was, doubtless, one of the
earliest interments. The second is "In memory of Thomas Lamb, who
departed this life June 7th, 1811, aged 82.
Here rests that lately animated clod,
Who self despised, and glorified his God;
And when that great decisive day shall come,
He'll rise triumphant from the silent tomb.
Also of Frances, his wife, who departed this life April 2nd, 1810, aged
79. He was a watchmaker. The third is as follows: "Sacred to the memory
of Eliza, daughter of William Parker, Solicitor, and Elizabeth, his wife,
who died 1st April, 1835, aged 20 years. Them that sleep in Jesus will
God bring with Him." Mr. Parker occupied part of the premises now
forming the shop and residence of Mr. Bryant, shoemaker, in the High
Street.
There is little doubt that the house adjoining the chapel, on the north
west, was once the minister's residence. On the stairs leading to the
present rostrum there is still a doorway, which evidently led to the
house. There is a stone tablet over this door, and in 1892 an exact copy
of this was made, and placed on the north wall. The inscription reads
"John Hill, departed this life Oct. 16th, 1779, aged 48, Pastor of this
Church 13 years."
There are some tablets on the wall within, but the Rev. F. Samuels, who
was Pastor when the Chapel was renovated, about 1882, unfortunately
allowed the inscriptions to be obliterated.
It is interesting to know that the Mint Lane Baptist Chapel, at Lincoln,
was founded in 1767, by worshippers at Horncastle. {85a} Curiously it
was not till 1892 that the Horncastle Chapel was "registered" as a place
of worship, the omission being only then discovered, when application was
made for a licence to solemnize marriages.
In 1893 the Chapel was thoroughly restored, at a cost of 80 pounds; the
interior being modernised, the walls painted, the old high pews removed
and replaced by neat seats, the old box-shaped pulpit taken down, and a
rostrum and platform erected. There is a good organ, with special seats
for the choir.
We may add that the Baptists are now a very numerous and influential
body. At the Baptist World Conference, held at Exeter Hall, London, July
10 and following days, 1905, the first ever held as an united community,
Dr. Maclaren of Manchester presiding, a message was received from the
King and Queen, thanking for a loyal address from the Conference. The
President also stated that he had informally received a greeting of good
will from the Established Church, as well as from the Free Churches.
On that occasion ministers and delegates attended from various parts of
Great Britain and the Colonies, from America, France, and other
countries. A meeting was held under "The Reformer's Tree," in Hyde Park,
Miss Burroughs, a coloured lady, being on the platform, also Mr. Britto,
a coloured vocalist, and the singing being led by a coloured choir. The
President, Dr. Clifford of London, stated that there were present 4,000
delegates, from all parts of the world, representing some seven millions
of Baptists, {85b} and 5,700,000 communicants; but besides these there
are 14 or 15 millions of "adherents" to the cause, so that the whole body
numbers over 20 millions.
The Rev. W. E. Pearson was appointed August, 1905, but left in Feb.,
1907, to pursue his studies at college.
THE NEW JERUSALEM CHURCH.
The Croft Street Chapel, or New Jerusalem Church, is both structurally
and intellectually, the most recent developement of Nonconformity in
Horncastle. The founder of this community was a personality so
remarkable that it may be well here to give a brief sketch of him.
Emanuel Swedenborg, son of a Lutheran bishop, was born at Stockholm, in
1689. During more than the first half of his life he was distinguished
as a hard worker in the field of science, and from his many clever
inventions, and valuable public services, he was ennobled by his
sovereign. But in the year 1743, after a serious illness, accompanied by
brain fever, the result of excessive mental labour, he threw up all work
of this kind, declaring that he had received a "call" from the Lord, who
manifested Himself to him, by personal appearance, and commissioned him
to devote further life and strength to holier purposes.
Being a man of strong will, albeit, not improbably, with a touch (as was
thought by several) of mental aberration, the result of his illness, he
threw himself, with characteristic energy, into the work of religious
proselytism, in support of the special views with which he was now
inspired. He became a kind of religious clairvoyant, living an ecstatic
existence in communion with angels and spirits. He printed accounts of
various "Arcana," as he termed them; visions granted to him of heaven and
hell; the state after death, the true worship of God, the inner spiritual
sense of the scriptures; and so forth. He held spiritual intercourse
with the dwellers in other planets, conversing with Apostles, with
Luther, Calvin, Melancthon, &c. "Things hidden since the days of Job (he
declared) were revealed to himself."
Followers gradually gathered round him, inspired by his own enthusiasm.
He visited England frequently; and before his death, in London, A.D.
1772, he had established congregations in England, Ireland, Wales,
France, Holland, Sweden, Russia, and even in Turkey and America. It is
said that several Anglican clergy adopted his views, though still
retaining charges in their own church.
The special tenets of the sect, which he founded, seem to have been,
that, while believing in one God, they held that He was the Christ; that
Christ always existed in human form, but not in human soul; and that in
His Person there was a real Trinity; that the bible was to be understood
in a spiritual sense, which was first revealed to Swedenborg. Their
ritual, which was based on that of the Anglican Church, included a
splendid priesthood and an elaborate ceremonial.
Swedenborg's very numerous writings included a number of mystic works,
especially connected with what he called the "Spiritual Influx," which
was not limited to locality but pervaded everywhere. Translations of all
his works have been issued by the Swedenborg Society, located at No. 1,
Bloomsbury Street, London, W.C., and at Horncastle they may be borrowed
from the New Church Free Library in Croft Street. The Horncastle branch
has also its own monthly magazine, _The New Church Advocate_.
The following is a brief account of the Society's origin and progress, in
Horncastle, from particulars furnished to the present writer, by the
esteemed minister, Rev. R. Mayes, in 1903 (the second year of his
ministry), and by Mr. Edwin Townell, who has been secretary for a quarter
of a century. The Society was inaugurated on August 9, 1869, when
Messrs. Bogg, Moore, Hall, Cook, Austin, and Bellamy, met at the house of
Mr. E. J. Moore, 19, Queen Street; Mr. Moore being appointed Secretary
and Treasurer, Mr. Bogg and Mr. Hall Trustees, and Mr. Bogg nominated as
first Leader. Mr. Cook offered the use of a room in his house, rent
free, and the first service was held on the following day, Sunday, the
10th of the same month.
As Mr. Bogg resided at Benniworth, nine miles from Horncastle, he could
not undertake a service every Sunday; and, at first there was only an
evening meeting, weather permitting.
[Picture: The New Jerusalem Church]
There was a good deal of opposition for a time, especially from the
Congregationalists, under their minister, Mr. J. E. Whitehead; this,
however, served rather to increase the general interest in the new
movement, and the evening congregations grew in numbers. The first tea
meeting (which ultimately became an established monthly institution) was
held March 14, 1870, in a room in the alley named "Tinker's Entry," there
being then 14 members on the roll; when addresses were given by Mr. J. S.
Bogg, Chairman; and by Messrs. Cook, Moore, T. Wemyss Bogg, and others.
In May of the same year Mr. Richard Gunton, of the Lincolnshire New
Church Association, visited them, followed by Rev. John Hyde in October,
Mr. Gunton coming again in December of the same year. We may here
observe that this connection with Mr. Richard Gunton became, as will be
hereafter shewn, a most valuable asset in the Society's favour, in more
ways than one. He took up his residence in London, first in Oseney
Crescent, Camden Road, N.W., and afterwards in Tufnell Park Road, N., but
he never lost his interest in the Horncastle branch; visiting the town
year after year, to preach or give lectures, in the Corn Exchange, on
behalf of the Society. His last visit was in October, 1896; his death
occurring on the 5th of the December following, after (as was fitly
stated) "40 years of faithful service as Superintendent Missionary," as
well as having been Treasurer of the New Church Conference.
In 1871 Mr. Moore left Horncastle, the room in Tinker's Entry was given
up, and the meetings were held in the house of Mr. W. Hall, where a
library was also opened for the members. Subsequently, with a view to
the erection of a suitable place of worship, Mr. Hall bought a piece of
land in Croft Street and presented it to the Society, the project being
also warmly supported by Mr. R. Gunton. A subscription list was opened,
plans and estimates obtained, and the foundation stone of a fabric was
laid, Sep. 16, 1872. The appeal for support concluded with these words:
"This will be the first house of worship constructed in the County of
Lincoln, for the worship of the Lord Jesus Christ as the only God." This
was signed by W. Hall, Treasurer, and Edwin Dawson, Secretary.
The Chapel was opened Jan. 29, 1873, being dedicated by the Rev. Dr.
Bayley, Minister of the Chapel in Argyle Square, London; who had given a
series of lectures in aid of the Society four years before (November,
1869) in the Corn Exchange; and, after the dedication, he again gave
addresses, which were continued by Revs. P. Ramage, R. Storry, C. H.
Wilkins, Mr. R. Gunton, and others, usually morning and evening.
We will now describe the Croft Street fabric, opened under these
favourable auspices. It consists of a square oblong, standing north and
south, 40-ft. by 20-ft.; the architect was Mr. Gosling of London, the
builder Mr. Chas. Blyton of Horncastle, the material being red and white
brick. There is accommodation for 150 persons; the cost of the structure
was 350 pounds. The fittings, which had formerly belonged to a chapel in
Cross Street, Hatton Gardens, London, were presented by Mr. William
Pickstone. At the south end there is an apsidal recess with three lancet
windows, the central one having coloured glass, with the figure of the
Good Shepherd and an inscription at the bottom stating that it was
"Presented by J. W Fishleigh and Fanny his wife, in memoriam, Feb.,
1901," being in memory of their only daughter, who died in London, the
mother having been brought up in this connection.
Within this apse there is a platform, with polished oak rail in front,
resting on carved pillars. On this is a Reading Desk and Communion
Table. The carpet and communion cushion were presented by the late Mr.
T. Tapling, carpet manufacturer, of London, who was a native of
Lincolnshire. In the centre of the apse is a carved oak chair, having
the monogram I.H.S., which was given by Mr. C. Blyton. In front,
standing on the Chapel floor, is a harmonium by Alexandre & Sons, of
Paris; it is a fine instrument, having four sets of vibrators and 14
stops. It was obtained partly at the cost of the congregation, and
partly by a donation of the late Mr. John Jobson, from Mr. Thomas Gunton
(son of Mr. Richard Gunton of London), who resided at Bunnyfield House,
Hatfield Park, and was for many years private secretary to the late
Marquis of Salisbury. The instrument originally cost 84 pounds. Mr.
William Hall presided at this harmonium from the first.
We have mentioned Dr. Bayley of London as the earliest preacher in the
new chapel; there was no resident minister till 1902. Mr. and Mrs. Hall
entertained during the whole of the first year (1873) the preachers above
named. Others of note who followed were Mr. Layland of Nottingham,
Leader of the Society in 1876; followed, 1877-8, by Mr. J. R. Boyle; to
whom succeeded, 1878-9, Mr. W. A. Bates (afterwards of Brisbane,
Queensland, Australia); Mr. W. J. Adcock, 1879-80; Mr. A. E. Beilby,
1880-1; Mr. W. Hall, 1882; and Mr. William Robinson, October of that
year. At various dates the preachers were Rev. R. Storey of Heywood near
Manchester, Rev. Mr. Wilkins of Nottingham, Mr. Skelton of London, Mr.
Pulsford of Leicester, Mr. Cameron of Edinburgh, Mr. Fairweather of
London, Mr. Ashby of Derby, Mr. Best of Hull, Rev. T. Prestland of
London, Rev. Joseph Deans in 1899, and Rev. J. R. Rendell, President of
the Conference; Rev. Lewis A. Slight of Northampton, 1900; Rev. J. T.
Freeth of Bolton, President, 1901. From time to time preachers were sent
by the New Church Conference, and later by the East Midland and
Lincolnshire Association.
Three marriages were solemnized in the Chapel by Rev. L. A. Slight, viz.,
that of Miss Townell and Mr W. Chapman of Oundle, Dec. 11, 1900; Miss
Elizabeth Hall and Mr. Edwin White, both of Horncastle, May 21, 1901; and
Miss Florence Smith to Mr. Alfred Storton of London, July 9, 1901.
The Rev. Richard Mayes, the first resident Minister, came from Leicester,
first preached here Feb. 23, 1902, and entered on his ministry in October
of that year. Other preachers during that interval were Mr. Fairweather
of Loughborough, Mr. L. A. Slight, Mr. Layland, Mr. W. Hall and Mr. H.
Deans.
A Sunday School was opened with the Chapel in 1873; this was, at a later
date, temporarily closed, but re-opened by Mr. Mayes. Under him, ably
supported as he is by members the Townell and Blyth families, and others,
the services, which are short, bright, and musical, are being attended by
increasing numbers. Mr. Edwin Townell is still Secretary, as he was in
1880; and with Mr. Mayes' ministry Mr. H. Freeman succeeded Mr. W. Hall
as Treasurer.
THE REV. THOMAS LORD.
The subject of this notice, no longer holding a ministerial charge, is by
many years the doyen among Nonconformist preachers in Horncastle, being
the oldest Congregational Minister in England. He completed his
hundredth year on April 22, 1908; on which occasion he received a
congratulatory telegram from His Majesty the King; while a public fund
was instituted for a presentation to be made to him in recognition of the
occasion, which he desired to be given in his name to the local
Institution of Nurses.
Mr. Lord was born at Olney, Bucks., in 1808; and began his ministry in
1834, as pastor of a chapel at Wollaston, Northants, which he held for
eleven years; thence removing to Brigstock, in the same county, where he
laboured during 17 years. He subsequently held pastorates in Horncastle,
Deddington (Co. Oxford), and Great Bridge, Staffordshire. He gave up
permanent charge in 1878, continuing, however, to assist other ministers
in that neighbourhood, until 1899, when, in consequence of failing
eyesight, he removed once more to Horncastle, taking up his abode with
his married daughter, Mrs. C. M. Hodgett, on the Wong (No. 7).
Mr. Lord has been an active worker in the temperance cause during more
than 70 years; a member of the Liberation Society since its formation; a
warm advocate of the Peace Society, of the United Kingdom Alliance; the
inaugural meeting of which he attended at Manchester. He was one of the
founders of the Congregational Total Abstinence Association; and has
always been a warm supporter of the London Missionary Society.
Mr. Lord still preaches occasionally in Horncastle. He has officiated
more than once recently in the Lincoln Mission Hall, and not unfrequently
occupies the pulpit at the Presbyterian Chapel, Kirkstead, to assist the
local minister, Rev. Robert Holden, who is his junior by some 16 years.
On Sunday, May 31, 1908, Mr. Lord preached at Alford, in the
Congregational Chapel; and on Sunday, June 7, 1908, at Boston, in the
Chapel of the United Methodists.
[Picture: Rev. Thomas Lord, 100 years old, April 22, 1908]
Notwithstanding his age Mr. Lord's voice is still clear, deep-toned, and
resonant; his manner is full of vigor, his language simple, yet eloquent
and earnest. His step is firm and elastic. In habit he is an early
riser.