Chapter V: Nonconformist Places of Worship (1)

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.