A History of Horncastle from the Earliest Period to the Present Time/Chapter 5

by James Conway Walter

 

CHAPTER V.

 

NONCONFORMIST PLACES OF WORSHIP.

HERE 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.^[1] 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;^[2] 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."

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),^[3] 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.^[4]

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.^[5] 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.^[6] 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;^[7] 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

Wesleyan Day Schools.

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.

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,^[8] 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.^[9] The Sunday School adjoining, with large class rooms and infant school being built in 1875, at a further outlay of £2,578. 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, 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 "Y^e olde Englyshe Fayre, houlden in y^e 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, and since then the whole had been cleared off, the exact sum raised being £1,526 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.^[10]

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, but before the school was opened some £1,300 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. 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.^[11]

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^[12] 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 halfway 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."^[13] 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. 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 3¼ 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 4½-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.^[14] 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 philosphy, 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,^[15] 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 amusment 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 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 estabhshed 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.

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 congergation 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.^[16] (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.

Interior Congregational Chapel.

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.

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.^[17] 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.^[18]

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."^[19]

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^[20] 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 religious 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 on the chapel was paid off, and in 1859 a minister's house was purchased for £250, and some £30 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 Horncastie in 1863.^[21]

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 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,^[22] 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,^[23] In Asterby, about six miles from Horncastle, there is a Baptist chapel, locally reputed^[24] 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 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,^[25] 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.^[26] 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; 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,^[27] and 5,700, 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 development 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.

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. 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. 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

Rev. Thomas Lord, 100 years old, April 22, 1908.

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.

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.

---

1. The Morning Post of April 8, 1889, referring to the death of Sir F. Gore Ouseley, says "He was a member of an ancient Irish family ... which gave to the world the Wellesleys, the Wesleys, and the Ouselcys, all springing from the same stock;" all three names being only varied forms of the same. A clergyman, Rev. L. H. Wellesley Wesley, now of Folkestone, combines the two names.
2. Samuel Wesley, the father, was himself originally a dissenter, but afterwards conformed to the established church. He was appointed to the benefice of South Ormsby in 1699, and afterwards held the Rectory of Epworth, and that of Wroot. His eldest son, Samuel, born about 1692, was an Under Master in Westminster School for several years, and later became Head Master of the Grammar School at Tiverton, in Devonshire.
3. This has been re-issued by Mr. A. C. Fifield, as No. 16 of "The Simple Series," 6d., 1905.
4. As a proof of his regard for the church we may quote his remark (given in Christian Sects of the 19th century, W. Pickering, 1850) "The Church of England is the purest in christendom."
5. The first Conference was held in London at "The Foundry," June 25, 1744. It consisted of only 10 persons, viz., the two brothers, John and Charles Wesley, three beneficed clergymen, John Hodges, Rector of Wenvo, Henry Piers, Vicar of Bexley, Samuel Taylor, Vicar of Quinton, and John Meriton, with four Methodist preachers, viz., John Downes, John Bennett, Thomas Richards and Thomas Maxfield. At this gathering "The Rules of a Helper" were adopted, which form to this day a part of the "discipline" enjoined on Wesleyan Ministers.
6. Mr. Carr Brackenbury died August 11, 1818. aged 65, and the Stamford Mercury of the time says of him, "He powerfully and eloquently preached the glad tidings of the gospel during many years, in numerous Wesleyan Chapels, in various parts of the kingdom. He had previously to his intimacy with Wesley been a celebrated character on the turf."
7. The aged son of the last named is still (1905) living at Alford, and several grandsons are dispersed about the country.
8. Horncastle News, August 31, 1907.
9. The first Sunday School was held in the British School (later the Drill Hall) east of the Wong, from 1812 to 1848.
10. We may add that at the time of writing (1905) a Wesleyan Church House is about to be erected in Westminster, a fine building in the Renaissance style of architecture, which is to cost £140,000, the firm of Lanchester & Richards being contractors for the work.
11. In addition to the authorities already named, we are indebted for much of the information here given to an account by Mr. Watson Joll, in the Methodist Recorder of Aug. 27, 1903, and to an article by the late Mr. W. Pacy, in the Lincoln Gazette of Aug. 20, 1898.
12. Religious Worship in England and Wales, by H. Mann, from the census of 1851.
13. Within comparatively recent times a Primitive Chapel at Thimbleby was commonly called "The Ranters" Chapel.
14. Life of the Venerable Hugh Bourne, by Rev. Jesse Ashworth, 1888; also History of the Primitive Methodist Connexion, by Rev. H. B. Kendall, B.A.
15. The Venerable William Clowes, a sketch, by Thomas Guttery.
16. In connection with Robert Brown's writings it may be of interest to note, that in the year 1907, an American scholar, Mr. Champlin Burrage, of the Newton Theological Institution, of Massachusetts, discovered in the Library of Lambeth Palace, London, a hitherto unpublished work, in MS., entitled The Retraction of Robert Brown; which the author himself describes as "A reproofe of certeine schismatical persons and their doctrine touching the hearing and preaching of the Word of God." This was written about the year 1588. It has now been published by permission of the Archbishop of Canterbury (Oxford University Press, 2/6 net), and is described by the editor as "a sane and broad-minded" production. [Guardian Newspaper, June 19, 1907.]
17. These particulars are gathered from the volume Christian Sects of the 19th century, published by W. Pickering, 1850.
18. Mann's Religious Worship in England and Wales, from the census of 1851.
19. Only two copies of this pamphlet are known to exist; one in the Library at Revesby Abbey; the other is in the possession of Mr. C. M. Hodgett, of Horncastle, an officer of the chapel, having been given to him by Miss Frances Robinson, a relative, presumably, of the author "W.R.," otherwise William Robinson.
20. Letter of Rev. J. G. Crippen, of The Congregational Library Memorial Hall, London, Dec., 1898.
21. A fuller notice of Rev. T. Lord appears on page 89.
22. Written in prison, A.D. 1675.
23. Under what was called "The Five Mile Act."
24. The chapel generally regarded as the oldest in the kingdom is that at Highthorne, in Kent, which dates from 1650.
25. There is a tradition that there was a chapel near the watermill, but this was probably only a room retained for the convenience of those who were "dipped" in the pit. Under date, Aug. 7, 1889, it is recorded, as though a novel event, that at a special service in the evening, the Lay Pastor, Mr. W. P. Milns, performed the ceremony of baptism, by immersion, in the chapel, the baptized being an adult. Horncastle News, August 10, 1889.
26. In 1876 the Horncastle Baptists joined the "Notts., Derby and Lincoln Union," which proved a great help to them.
27. Among those present were Rev. M. C. Mason from Tura, Assam, British India, a member of the American Missionary Union; Pasteur Saillens, of the French Baptist community; Dr. B. D. Gray of Georgia, U.S.A.; as well as delegates from Russia and Japan.