Chapter VI

Subjection of events to the designs of Providence—Joseph Tate—Death of Augustine Gregory—John Killinghall—“Mr. Green”—Members received—William Nokes—Edmund Spencer—Deacons ordained—Thomas Tingey—William Lincoln—John Hurrion—Nicholas Phené—John Fell—Baxter (?) Cole—Declining state of the interest.

THE wisdom of Providence is often exemplified in the disappointment of hopes, in themselves worthy to be indulged. He who turns the devices of his enemies to the accomplishment of his will, thus teaches his servants the insufficiency of all that they can do, independently of his aid and guidance, for the promotion of his glory. God does not forsake the work of his own hands; but he retains to himself the high prerogative, to choose the period and the instruments of its accomplishment. This consideration should reconcile the Christian to alternations of prosperity and adversity in the history of the churches, and should cheer the heart, and invigorate the hand, under circumstances the most discouraging.

For a long series of years after Mr. Ottee’s death the church and congregation at Beccles were, from a variety of causes, in a declining state. It will be well, if the contemplation of this period lead to a grateful feeling of mind under present prosperity, and induce, for the future, watchfulness against all departures from the faith and practice of the gospel, by which alone a church of Christ can be really injured.

On the 26th of October, 1691, MR. JOSEPH TATE, having previously been received into the church, was solemnly set apart to the office of its pastor.

In the year 1693, the congregation sustained the loss of a promising, and apparently robust, young man, named _Augustine Gregory_, who had been designed for the ministry, but was carried off by consumption in his seventeenth year. An interesting letter has been preserved, which was addressed to him a short time before his death, by his intimate friend, Mr. Josiah Baker, one of the excellent family at Wattisfield, to whom a reference has been already made. {157}

“_Wattisfield_, _Sept._ 7_th_, 1693.

“Dying friend,

“Your present condition directs me to this epithet, which, though in
itself it might seem harsh and grating, yet I hope your daily
conversing with death will take off whatever of that nature may be in
it absolutely considered.

“The great probability that there appears to be that we shall never
meet again in this world, is an argument with me to trouble you with
a few lines as a testimony of my truest affection, and to bid you
farewell till we meet in a better world.

. . . . . .

“It behoves you to see that the foundation of a good work be laid in
deep humiliation for sin, both original and actual, that there be not
only a partial, but a thorough change wrought in you; that there be
an unreserved resignation of yourself to a whole Christ, and a fixed
reliance upon him alone for salvation; and all this joined with a
filial submission to a Father’s rod, in your present condition.

. . . . . .

“The sweet in-comes which I hope you find under this rod, may greatly
reconcile you to your present condition; and the forethoughts of the
glory to come, and uninterrupted communion above, may beget in you a
longing after the future state. God in his infinite wisdom, does
generally give more fellowship and communion with himself, under
affliction, than at other times, both for the comfort and peace of
the afflicted, and to show that He is all, _without_ all, as well as
_in_ all ordinances. And this should reconcile us to the sharpest
affliction, even to death itself; if we may have His presence, his
rod and his staff, to comfort us. The Lord’s end, in affliction, is
to take away sin; and if it be his will that we should not come back
into a sinful world, but be removed into a sinless state above, we
have no reason to be unwilling to put off our rags of mortality, that
we may put on robes of immortality, and to go to that place, where
all tears of conviction, humiliation, and affliction, shall be wiped
off, and all sin and sorrow shall flee away.

“You are made a singular example to all spectators about you, and
especially to all young persons. It is eminently verified in you,
that all flesh is grass, and as the flower in the field, so it fades
and withers. And when I see so green grass withered, and so fair a
flower faded, it teacheth me that the young man is not to glory in
his strength. I’m sure there is a peculiar voice to myself in this
affliction. The Lord grant I may hear that instruction which he
intends by it, and that it may be sealed by his Spirit upon my heart!

. . . . . .

“Farewell, my dear friend. The Lord bless you, and make his face to
shine upon you, and lift up the light of his countenance upon your
soul. The Lord give you that assurance of his favour which you wait
for, that joy and peace in believing, that may give you an abundant
entrance into the everlasting kingdom of our Lord and Saviour Jesus
Christ, where, I hope, at the glorious resurrection, you shall meet
with

Your most affectionate
and sympathizing friend,
“JOSIAH BAKER.” {160}

During Mr. Tate’s ministry at Beccles, upwards of thirty persons joined the church. But on the 28th November, 1694, he resigned his pastoral office, by a memorandum under his hand, in the church book; and his dismissal was testified by the signatures of “Edmund Artis,” and “Fran. Haylouck,” the deacons.

In the same year Mr. Tate became pastor of the Independent church then assembling at Girdler’s Hall, London, where he succeeded Mr. George Griffith, an eminent preacher during the interregnum, and a principal manager in the synod held by the Independents in 1658. The afternoon service at Girdler’s Hall was conducted by Mr. Tate for twelve or thirteen years, but of his subsequent history there are no traces. That church afterwards became scattered among other societies. Many of them joined in communion under the celebrated Dr. Isaac Watts. {161a}

* * * * *

The church at Beccles remained without a settled pastor for nearly three years after Mr. Tate’s resignation.

In the interval, John Primrose and Nathaniel Newton were ordained deacons. {161b} It is most likely that the first meeting-house in Beccles was erected at this period; for on the 11th January, 1696, (O. S.) the ground which had been purchased some years earlier, together with “_a house thereupon newly built_,” was conveyed to trustees, {161c} and the intention of the parties was declared, by a schedule annexed to the deed, that the house should be employed as a place of public worship for such protestants inhabiting in Beccles and the neighbouring towns, as could not conform to the established religion. {162}

On the 28th July, 1697, MR. JOHN KILLINGHALL was admitted a member, and on the 13th of the following October, he was set apart to the office of pastor.

He was an excellent preacher, and for some time highly esteemed here. But in September 1699, the pleasing prospect became clouded by an incorrectness of conduct calling for the severest discipline of the church. {163} There was no attempt to palliate sin, though it had gained a temporary victory over one, whose degradation could not fail to bring discredit upon the christian profession. The church proceeded with awful firmness, though not without full proof and a due weighing of all circumstances, to show their obedience to Christ’s institutions, by excluding the offender from their communion. It has been said that some persons of the establishment considered him to have been too severely treated: it does not appear that he ever thought so himself. Deeply penitent, not only that he had “wronged his own soul,” but also that he had caused the good of others to be evil spoken of, he applied for some time to secular business, demeaning himself with great modesty and becoming remorse. These circumstances, combined with a desire on the part of the church to evince the utmost allowable tenderness towards an erring brother, led to his re-admission after the lapse of some months.

These circumstances have long since been made public. Historical justice forbids their suppression. Nor is there any sufficient reason for adopting such a course. The individual himself has joined the assembly above, among whom “there is joy over a sinner that repenteth.” None who have any pretensions to justice or candour, will deny that occurrences like that in question are rare among the ranks of the dissenting ministry; and none that value the respect of reasonable and unprejudiced men, will turn the failings of an individual to the disparagement of a party, much less of its principles. “There are too many faults” (to adopt the language of one distinguished by a truly catholic spirit) “among all parties; but God knows it is fitter for us all to mend than to recriminate. ‘Yea, but the party we are of, professes not so much strictness.’ No? What party should you be of, that professes less strictness? What more lax rule of morals have you than other Christians? Do you not profess subjection to the known rules of the Bible concerning christian and civil conversation? You do not, sure, profess rebellion and hostility against the Lord that bought you? Doth not your baptismal covenant, which you are supposed to avow, bind you to as much strictness as any other Christian? . . . We that think we stand should take heed lest we fall. It is a costly admonition that is given us in such instances.” {165}

Mr. Killinghall did not again occupy the pulpit at Beccles; but about the year 1702 he was chosen pastor of a numerous and flourishing Independent church at Southwark. The expectations of those who had been inclined to think favourably of him were not disappointed. He continued with that society nearly forty years. He was one of the first six ministers chosen to preach the Horselydown Lecture for the support of a charity school instituted in 1715. His name is also on the list of subscribing members at the Salters’ Hall synod in 1719. He died in the month of January, 1740.

* * * * *

In the interval between Mr. Killinghall’s departure and the settlement of the next pastor, the congregation was probably supplied by various ministers. In July 1701, the ordinance of baptism was administered by “Mr. Green,” most likely the venerable pastor of the church at Tunstead, in Norfolk;—and a visit from so experienced and amiable a Christian, must have been peculiarly cheering and consolatory. {166}

Among other persons admitted to church fellowship on the 2nd of February, 1703–4, were “Mr. Richard Playters,” and “Mr. John Crispe.” The former surname is now remembered in the neighbourhood of Beccles, principally in connexion with the mansion and estate of Sotterley; the latter is well known, as borne by a widely extended family circle, who, having been yet more honourably distinguished as “the children of the covenant, for four or five generations,” have not suffered “the entail to be cut off.” {167a} The record adds, “Mr. Crispe was baptized before his receiving in.”

* * * * *

The next pastor was MR. WILLIAM NOKES. In the spring of 1688, he was at the University of Utrecht, surrounded by a constellation of men afterwards distinguished by their talents and usefulness; and in a situation to avail himself of the academical instructions of Witsius, and other eminent professors of divinity. {167b} The eloquent Saurin was at that time officiating in the French church at Utrecht. But the students from this country had less dainty fare on the Lord’s day, the minister of the English church being a Dutchman, who spoke the language very imperfectly, and who, though an honest and good man, was an indifferent preacher. Dr. Calamy mentions this circumstance, as well as the Dutch and French examples of laxity with reference to the sabbath, and the want of discipline in the University, as “very disadvantageous to the moral character and mental improvement of the English students.” {168a}

It does not appear that Mr. Nokes had the charge of a congregation prior to his coming to Beccles. Nor is the exact date of that event known. {168b} It is not unlikely that he previously resided for some time in London, for he enjoyed at this period of his life the friendship of Mr. (afterwards Dr.) Isaac Watts. {168c} To that truly great, and profoundly humble, man, he told (what is seldom told, but in the patient ear of intimate friendship) the tale of the “days of darkness,” which had clouded his spirit. A description of the state of his mind on religious subjects, which he committed to blank verse, Watts revised and amplified, and has preserved among his Lyric Poems. It is thus introduced: “The substance of the following copy, and many of the lines, were sent me by _an esteemed friend_, Mr. W. Nokes, with a desire that I would form them into a Pindaric ode; but I retained his measures, lest I should too much alter his sense.” The style of poetry is such as fully authorizes the conclusion, that friendship must have furnished the chief inducement to Watts to bestow his pains upon it. The following passages will afford a specimen.

“A SIGHT OF CHRIST. {169}

. . . . . . . . .

Once I beheld his face, when beams divine
Broke from his eyelids, and unusual light
Wrapt me at once in glory and surprise.
My joyful heart, high leaping in my breast,
With transport cried, ‘This is the Christ of God:’
Then threw my arms around in sweet embrace,
And clasp’d, and bow’d, adoring low, till I was lost in him.

. . . . . .

But the bright shine and presence soon withdrew;
I sought him whom I love, but found him not.
I felt his absence, and with strongest cries
Proclaimed, ‘Where Jesus is not, all is vain.’

. . . . . .

Oh that the day, the joyful day, were come,
When the first Adam from his ancient dust
Crown’d with new honours, shall revive, and see
Jesus his Son and Lord; while shouting saints
Surround their King, and God’s eternal Son
Shines in the midst . . .

Death and the tempter, and the man of sin,
Now at the bar arraign’d, in judgment cast,
Shall vex the saints no more; but perfect love
And loudest praises, perfect joy create,
While ever-circling years proclaim the blissful state.”

In the same year in which Watts accepted the pastoral office, he addressed to Mr. Nokes the subjoined lines. The allusion to the sympathy of minds overwhelmed with floods of sorrow, renders it probable that Mr. Nokes had already been the subject of some deep affliction, while his subsequent history induces the supposition that it might he somewhat similar to that, which for so many years deprived Watts’s church of his public services.

“TO MR. WILLIAM NOKES. _Friendship_. 1702. {171}

“Friendship! thou charmer of the mind,
Thou sweet deluding ill,
The brightest minute mortals find,
And sharpest hour we feel.

“Fate has divided all our shares
Of pleasure and of pain;
In love the comforts and the cares
Are mix’d and join’d again.

“But whilst in floods our sorrow rolls
And drops of joy are few,
This dear delight of mingling souls
Serves but to swell our woe.

“Oh, why should bliss depart in haste,
And friendship stay to moan?
Why the fond passion cling so fast,
When every joy is gone?

“Yet never let our hearts divide,
Nor death dissolve the chain:
For love and joy were once allied,
And must be joined again.”

For several years the ministry of Mr. Nokes, at Beccles, was attended with success.

In the early part of 1710, however, there were some things in him of which his people disapproved; chiefly, it has been supposed, his disposition to conform. But he was not hastily or harshly dismissed. The case was submitted to the ministers of the neighbouring churches in Norfolk and Suffolk, for their advice. {172} The result was, however, a determination, recorded in the church book and signed by the deacons and several other members, to withdraw their communion from him, with a renewed resolution stedfastly “to adhere to their church covenant, and pursue the common interest of Christ among them.”

Mr. Nokes did not, as has been imagined, immediately conform. In the same year in which he left Beccles, he undertook the charge of the congregation at Ropemaker’s Alley, London, which had been for many years under the pastoral care of Mr. Walter Cross, a minister of considerable attainments. {173a}

In 1712, Mr. Nokes had a good living given him in the Church of England, {173b} which he accepted. Little more is known of him. Mr. Harmer says, “he was afterwards disordered in his mind, and died in one of the streets of London;—some think, on the steps of St. Andrew’s church, Holborn.” {174}

* * * * *

For about a year the church was without a pastor. On the 16th May, 1711, MR. EDMUND SPENCER was received into communion with them, preparatory to his assuming that office. They seem to have been very happy with him for many years. But growing old and infirm, he received a good deal of uneasiness from a part of the congregation, who wished him to resign. The mischief was greatly aggravated through the undue influence exercised by an individual who introduced some preachers from a distance. These occupied the pulpit, while the aged pastor consented to continue preaching in a private house. The most eminent ministers of Norfolk and Suffolk evinced the greatest respect for Mr. Spencer, and expressed their disapprobation of what they regarded as a sad violation of Christian tenderness. Mr. Spencer was pastor at Beccles nearly twenty-five years, and died there about 1736. His remains were carried to Norwich, and deposited in the Congregational meeting-house, St. Clement’s,—several of his own people attending.

He left one daughter, who, some time before his death, was married to a Mr. Pougher, a gentleman of fortune, educated for the ministry, but who, being blind, lived in a private capacity. He was a remarkable example of that beautiful provision of nature, by which the sense of feeling is improved to such exquisite acuteness, as almost to compensate for the loss of sight. {175a}

At a meeting held 13th March, 1722–3, John Utting and Philip Lefabuer were ordained to the office of deacons “without imposition of hands.”

* * * * *

Mr. Spencer was succeeded by MR. THOMAS TINGEY, a son of Mr. Tingey, first of Northampton, afterwards of Fetter-lane, London. {175b} He had pursued his studies at the academy in London, under Dr. Ridgley.

Mr. Tingey, the subject of this notice, preached his first sermon “in Mr. Russell’s place,” from Jerem. i. 6, “Then said I, Ah, Lord God; behold I cannot speak, for I am a child.” On which occasion he “gave uncommon content and satisfaction,” and his friends were encouraged to look forward with sanguine expectations of his future instrumentality in promoting the glory of God, and the salvation of souls. {176a}

About 1730, he settled with the congregation at Lower Rotherhithe, as successor to Mr. Thomas Masters. He is described as possessing at that time good pulpit talents, combined with too much self-esteem and instability of character. {176b} But he was a young man, and there was reason to hope that time and experience would correct these failings.

On the 27th August, 1736, he was united to the church at Beccles; and on the 8th of the following month was ordained as its pastor, with the laying on of hands.

Mr. Nathaniel Newton, who appears to have been an active deacon nearly forty-four years, died 12th June, 1739, and was buried in the meeting-house.

Mr. Tingey married in March, 1738, and continued at Beccles till his death, but the congregation declined in numbers under his ministry, and some who had adopted antipædo-baptist sentiments withdrew, and formed a distinct church. {177}

Mr. Tingey was generally considered a good preacher; but during the last few years of his life he was induced to involve himself in secular business, which tended to lower him in the esteem of the professing world.

He died about October, 1749, {178a} and was interred in the burial-ground adjoining the meeting-house. A stone was erected to his memory, the inscription upon which, so far as it is now legible, is as follows:—

HERE LIETH THE BODY
OF THOMS. TINGEY,
PASTOR OF THIS CHURCH
13 YEARS,
WHO DEPARTED THIS LIFE
. . . 1749, {178b}
. . .

From that time to Midsummer, 1757, the congregation was supplied by MR. WILLIAM LINCOLN. He had become a student in the academy at Northampton under Dr. Doddridge, in 1745, and came from thence to Beccles. Afterwards he removed to Bury St. Edmunds; was ordained pastor of the congregation assembling in Churchgate street in that town, September 7th, 1757; and died there April 22nd, 1792, at the age of sixty-four. {179a}

* * * * *

After Mr. Lincoln left Beccles, various ministers occupied the pulpit some months; particularly MR. JOHN HURRION, a grandson of Mr. Hurrion, first of Denton, and afterwards of Harecourt, London, and son of Mr. Samuel Hurrion, of Guestwick. {179b} He became, in August, 1761, pastor of the Independent church at Southwold, where he died much respected, March 13th, 1793, aged fifty-six.

* * * * *

In the autumn of 1758, MR. NICHOLAS PHENÉ, who had been a student in the Hoxton Academy, came to Beccles. He continued here as a supply for about two years, and then went to Rendham, in Suffolk, where he was ordained June 6th, 1761. He again removed in 1764, to Gloucester, and afterwards to Bradford, Wiltshire, and died in 1773.

* * * * *

For many months subsequent to the Michaelmas of 1760, occasional ministers were engaged at Beccles. During several succeeding years, the pulpit was occupied by an individual whose talents and writings have rendered him eminent in the dissenting community. This was MR. JOHN FELL.

He was born at Cockermouth, in Cumberland, August 22nd, 1735. From his father, a pious schoolmaster, he received an education suitable for the station of a humble tradesman, for which he was intended. But the son afforded an example of natural talent, and indefatigable industry, combining with providential circumstances, to surmount all the difficulties which lie in the path to useful and honourable distinction. Removing to London that he might improve in his business, he happily connected himself with a master who could appreciate his solid abilities and literary taste. It was soon discovered that his highest ambition was to become a christian minister; and with the assistance of some gentlemen of wealth and philanthropy, he was placed at the Independent academy at Mile-end. He there applied to study with such incessant diligence, that his progress soon excited the admiration of his tutors and fellow-students. Quitting the academy with an unusual share of attainments, but having no immediate prospect of settling with a congregation, Mr. Fell became assistant in a school at Norwich. There he probably remained until he was invited, in 1762, to remove to Beccles to supply the vacant pulpit. He found the congregation few in number, but affectionate in private, and serious and attentive in public.

During his residence in Beccles, he was cordially received into what is termed “the best society.” He evinced the greatest charity and candour towards those whose views of religion he could not approve; and while he associated with the advocates of the Established church, he never hesitated to avow his ardent and unalterable attachment to the interests of civil and religious liberty. His manners were frank, easy, and unaffected, and his conversation cheerful, interesting, and instructive. He did not allow his quick penetration and his readiness of utterance to betray him into dogmatism or parade: and he knew how to defend himself, with point and humour, from such an imputation. Falling accidentally into company with Dr. King of Harecourt, London, that serious, but cheerful minister rallied him upon his alleged sprightliness of wit and acuteness of criticism. “Well, young man,” said he, “I hear you are a critic;—pray, sir, how do you define a critic?” “Doctor,” replied Mr. Fell, “I never did define a critic; but if I were to attempt it, I think I should say, he is one who labours to make _easy_ things _difficult_.” An answer which is said to have occasioned some amusement at the expense of the aggressor.

Mr. Fell had a lively, energetic delivery; and his sermons, though always the result of hard study, were extempore. He received an invitation to become the settled pastor of the congregation at Beccles. But as they had long been without any regular church government, were few in number, and the prospect of an increase not, at that time, very encouraging, he declined the proposal.

In May, 1770, he visited, with a view to the pastoral charge, the Independent congregation at Thaxted, in Essex. There he was ordained in the following October, and soon made himself useful and beloved. But he was calculated for a sphere of usefulness wider, or at least more difficult to fill, than the charge of a country congregation. After several years’ residence at Thaxted, he was prevailed on to become the resident classical tutor at the academy in which he had been educated for the ministry, and which had been removed, in 1770, to Homerton. He had not been long there, before a misunderstanding occurred which terminated in his dismissal. In this affair, the conduct of his adversaries appears to have been not unmingled with severity. Several highly respectable persons who were of this opinion, raised an annual stipend of £100, for which he was to deliver a course of twelve lectures on the evidences of Christianity. He entered zealously upon this task in the year 1797, but had only delivered four lectures, when death interfered with the completion of the plan. He expired on the 6th, and was interred in Bunhillfields on the 15th September in that year, his remains being followed by a train of fourteen mourning coaches and several carriages.

Besides the four lectures before mentioned, (which were continued by Dr. Henry Hunter,) and several other publications, he was the author of answers to the Rev. Hugh Farmer’s Essays on the Demoniacs and on the Idolatry of Greece and Rome; in which productions he displayed much acuteness and learning. {184}

After Mr. Fell’s removal to Thaxted, Mr. Newton of Norwich, Mr. Harmer of Wattisfield, and other ministers; continued to preach at Beccles; and the congregation had for rather more than half a year preceding midsummer, 1771, the services of a Mr. Cole. It is surmised that this must have been the learned BAXTER COLE, who, prior to 1765, was morning preacher to the congregation in Rope-makers’ alley, London, of which the Rev. Thomas Towle was pastor. In that year he went to Wymondham, in Norfolk, where he preached till May, 1766. He never undertook any pastoral charge; but was a close student, and superintended the printing of an edition of Dr. Lardner’s Works. He also revised some of the publications of the truly great Howard. Mr. Cole died at Sible Hedingham, in Essex, his native county, Oct. 13th, 1794, at an advanced age. He was a firm dissenter and Independent, a strenuous assertor of civil and religious liberty; and a man of considerable attainments, of the strictest integrity, and true piety. {185}

But although the preaching of the gospel had been maintained with little intermission during the long period which had elapsed from Mr. Tingey’s decease, the church had suffered much for want of a stated pastor. Member after member had been removed by death, and none were added. In the meeting-house, where the remnant of the people usually worshipped, the Lord’s supper had not been administered for more than twenty years. No regular discipline had been kept up; and the interest itself seemed on the point of expiring. But it pleased God in answer to many prayers, to shine upon the decaying cause, and to unfold a new and more cheering era of its history.—“Happy assembly above, which knows no diminution, but rejoices in perpetual accessions to its numbers, perhaps in continual additions to its knowledge and consolations too!” {186}