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a history of the english baptists
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BEDFORDSHIRE. THE History of the Baptists in this county may be traced to an early period. The cause of Nonconformity had obtained great support from many zealous and godly persons in and about Bedford, long before the year 1650, when the congregational church, now under the pastoral care of the Rev. Samuel Hillyard, was founded. The records of this church from the year 1656, are still preserved in a folio volume, entitled “A Book, containing a record of a congregation of Christ in and about Bedford; and a brief account of their first forming.” From this we have derived many of the following particulars. The ministers of whom we have obtained any information, are, BENJAMIN COXE, Bedford. In the letter of Captain Deane, to Dr.
Barlow, bishop of Lincoln, vol. I. p. 294. Mr. Coxe is mentioned
as a minister at Bedford, after the abolition of Episcopacy. He was, it is said, son of a bishop, probably of Dr. Richard Coxe, bishop of Ely, one of the compilers of the Liturgy. f1 This conjecture receives some confirmation from his being called an ancient minister, by Mr. Richard Baxter in 1644. f2 After having been graduated in one of the universities, he seems to have obtained a living in the diocese of Exeter. Edwards, in his Gangraena, says he came out of Devonshire, and charges him with having been an innovator and great time-server in the Bishops’ time, bringing innovations into the church against the will of Dr. Hall, then bishop of Exeter. From this it appears, that he was a zealous Nonconformist clergyman, who much wished to promote a reformation in the established church. It is probable that he received an appointment to one of the parishes at Bedford from the “Assembly of Divines” soon after 1640. We have no account when he embraced the principles of the Baptists, but his name is signed to the “Confession” of the seven churches in London, in 1644. He resided in London at this time, and was doubtless the pastor of one of the churches who published this confession. In this year, we find him engaged in a dispute at Coventry on the subject of baptism, with the famous Richard Baxter, who was chaplain to the garrison. A society of Baptists being collected at Coventry, gave much uneasiness to the Presbyterians, and Mr. Coxe (who is stated by Mr. Baxter to be a minister of competent learning and parts) came down to confirm them, and when he had done so awhile he departed. But, on his coming the second time, he was summoned before the “Committee” to answer for his conduct; and because he would not promise to leave the city, and come no more, he was committed to prison. Mr. Baxter says, some of Mr. Coxe’s party gave out this was at his request, which he positively denies, but says, he and his influence got him out. Mr. Baxter adds, “At this time I desired Mr. Coxe would entertain some disputes concerning our differences, which was consented to, and begun by words, and afterwards we agreed to follow it by writing: but to my first paper I never could have answer, (save to the extempore writing before at our meeting) and so that labour ended.” Mr. Baxter charges him with teaching the people that the Presbyterian ministers being unbaptized, were indeed no ministers of Christ, and that it was unlawful to hear them, or join with their people, though never so godly, because they were unbaptized persons.” It is absurd to suppose that Mr. Coxe should say unbaptized ministers were not ministers of Christ, though it is highly probable he taught, that a church composed of baptized believers, should admit none to membership but baptized persons. In 1645, we find him in London, engaged
with some others to maintain a public dispute with Dr. Calamy.
This was prevented by the interference of the Lord Mayor; but
Mr. Coxe afterwards published a work entitled, “A Declaration concerning the public dispute which should have been in the public meeting-house in Aldermanbury, Dec. 3, 1645, concerning Infant Baptism.” f3 It is not known where he was employed in the ministry after this period; but it should seem he accepted a living, probably from the “Triers,” who admitted many baptists to parochial charges. There is some confusion in Crosby’s account of him. In one place he says, he was ejected front his living, but from what place he could not find. In another that he conformed when the Act of Uniformity was passed in 1662, but adds, “he was so grieved for what he had done, that he gave up his living, and died a Nonconformist and a baptist.” We have no account of the place of his death. His attachment to the cause of Nonconformity, in the former part of his life, makes it remarkable that be should be induced to conform in his old age. Unless indeed it was to procure his liberty from prison, as it is probable he may be the person mentioned in the life of Mr. Grantham, who was in Lincoln Goal in the year 1660. f4 But if like Cranmer, he was led through weakness and unbelief to give up his principles, like him too he repented of his apostacy, and returned to his former sentiments. Crosby says, he had heard but of one hook published by Mr. Coxe, besides that above mentioned. viz. God’s ordinances the Saints’ privileges: proved in two treatises. First, The Saints’ Interest by Christ in all the privileges of grace cleared, and the objections against the same answered: Second, The peculiar interest of the Elect in Christ and his saving grace: wherein is proved that Christ hath not suffered for the sins of all men, but only for the sins of those who do, or shall believe in him, and the objections against the same answered. Wood in his Athenae Oxon says, p. 134. that Mr. Blake wrote an answer to B. Coxe about free admission to the Sacraments. There was a piece also published by a Mr. Coxe against “the errors of Thomas Collier.” This was recommended by Mr. Daniel Dyke. f5 The reason why Mr. Coxe is introduced in
Bedfordshire, where he laboured but for a short time, is on
account of his being in all probability, the first person who
preached and propagated the principles of the baptists in this
County. He it was, it is likely, who baptized some of those
persons who were first united in church-fellowship at Bedford,
and formed that society which still flourishes, and has
continued prosperous from that period, MR. JOHN GIFFORD The first pastor of this church was Mr. JOHN GIFFORD, who with eleven others, about 1650, f6 agreed to walk together in christian communion. The history of this transaction and of Mr. Gifford, is written in the Bedford church book, with great correctness. It appears to have been related by Mrs. Negus, a member of the church, and a daughter of Mr: Gifford, about 40 years after her father’s death. A brief Account of the first gathering the church at Bedford. “IN this town of Bedford, and the places adjacent, there hath of a long time been persons godly, who in former times (even while they remained without form and order as to visible church communion according to the Testament of Christ) were very zealous according to their light, and not only to edify themselves, but also to propagate the gospel, and help it forward, both by purse and presence; keeping always a door open, and a table furnished, and free, for all such ministers, and christians, who shewed their zeal for, and love to the gospel of Christ. Among those, that reverend man Mr. John Grew was chief, also Mr. John Eston, sell and brother Anthony Harrington, with others: men that in those times were enabled of God, to adventure in shewing their detestation of the Bishops, and their superstitions. But, as I said, these persons with many more, neither were, nor yet desired to be embodied into fellowship according to the order of the gospel; only they had in some measure separated themselves from the prelatical superstition; and had agreed to search after the non-conforming men, such as in those days did bear the name of Puritans. “But when it pleased God (who had before appointed that holy ordinance of communion of saints) to shew this mercy to this people; he placed Mr. John Gifford among them for their minister in Christ Jesus, and to be their pastor and bishop, and the steward of God to communicate to them the knowledge of his will, in the holy mysteries of the gospel. Of whom (because there appeared a more than ordinary hand of God in his call to the ministry and his place and office among them) take this short relation of him, both before and after grace received. “Mr. Gifford was a Kentish man, a great Royalist, and an officer (viz. a Major) in the King’s army, he had also his hand in that rising that was in that County; for which he was also apprehended, and adjudged with eleven more to the gallows. But the night before he was to dye, his sister coming to visit him, and finding the sentinels that kept the door asleep, and those also his companions within heavy through drink: she told him of the door, and the watch, that stood before it; and intreated him to take the opportunity to escape, and save his life; which also he did, and passed through them all, there being as it were a deep sleep from the Lord upon them, and made his escape into the field, and creeping into the bottom of a ditch lay there about three days, till the great search for him was over, and then by the help of his friends he came disguised to London; where he abode not long but was conveyed down into this County, where also he lay hid from his enemies, in the houses of certain great persons, who were of like mind with himself: and after a while he came to Bedford, and there being utterly a stranger, he professed and practised physick; but abode still very vile and debauched in life, being a great drinker, gamester, swearer, &c. But in his gaming so it was, that he usually came off by the loss, which would sometimes put him into some dumpish and discontented fits, and resolutions to leave the practice; but these resolutions’ were like the chains on the man mentioned in the gospel, which could not hold when the fit to be vile was upon him, wherefore he went on and broke them still. But one night having lost, as I take it, about £15, it put him into a rage, and he thought many desperate thoughts against God: but while he was looking into one of Mr. Bolton’s books, something therein took hold upon him, and brought him into a great sense of sin, wherein he continued for the space of a month or above.; but at last. God did so plentifully discover to him by his word, the forgiveness of his sins for the sake of Christ; that (as he hath by several of his brethren been heard to say), all his life after, which was about the space of five years, he lost not the light of God’s countenance, no not for an hour, save only about two clays before he died. “But when it had pleased God thus to awaken this man, he sought forthwith to get acquaintance with those godly persons that are above mentioned, but they would not at first believe that he was a disciple; yet he would enquire after their meetings, and being naturally bold, would thrust himself again and again into their company, both together and apart; yet they had jealousies about him, for he had indeed been a very vile man; and had also in the town attempted in a very rude manner to do several actions that bespoke such extravagancy of mind, and wildness or vileness of heart. Besides, as himself did after say, he often had thoughts to kill brother Harrington, merely from that great antipathy there was in his heart against the people of God, and the holiness of the gospel. But so it was that in a little time he was much in his heart put upon it, to preach; but yet would not unless he advised first with the godly; but they being at a stand in the case, he first offered his gift before them in private, and afterward in an open way before the world, whose word God so blessed, that even at the first he was made through grace a father to some through the gospel. For instance, sister Cooper, a woman whose memory is yet precious among us, was converted by the first sermon he preached in public. “Now having preached a while and receiving some light into the congregational way, after some acquaintance also with other ministers, he attempted to gather into gospel-fellowship the saints and brethren, in and about this town: but the More antient professors, being used to live, as some other good men of those times, without regard to such separate and close communion, were not at first so ready to fall into that godly order. “Wherefore many days were by him and them set apart for prayer to God to seek of God light and counsel therein: they also conferred with members of other societies; and at last by the mercies and goodness of God, they began to come to some blessed resolution therein. “And first, they consulted, after they had determined to walk together in the fellowship of the gospel, and so to build an house for the name of our God, who were most expedient to begin to be laid in this building as foundation stones. And at length twelve of the holy brethren and sisters began this holy work. f7 “The manner of their putting themselves into the state of a church of Christ, was, after much prayer and waiting upon God, and consulting one with another by the word; they upon the day appointed for this solemn work, being met, after prayer, and seeking God as before, with one consent they jointly first gave themselves to the Lord, and one to another by the will of God. “This done they with one mouth made choice of our brother Gifford to be their pastor or elder, to minister to them in the things of the kingdom of Christ, to whom they had given themselves before: wherefore brother Gifford accepted of the charge, and gave himself up to the Lord, and to his people, to walk with them, watch over them, and dispense the mysteries of the gospel among them, under the consideration by which he was chosen of them. “Now the principle upon which they thus entered into fellowship one with another, and upon which they did afterward receive those that were added to their body and fellowship, was FAITH IN CHRIST, and HOLINESS OF LIFE, without respect to this or that circumstance or opinion in outward or circumstantial things. By which means grace and faith were encouraged; love and amity maintained; disputings and occasions to janglings, and unprofitable questions avoided; and many that were weak in the faith confirmed in the blessing of eternal life. “This principle was maintained in the church to her mutual comfort and edification. He also of his care to the congregation, while he was fetching his last breath, wrote an Epistle to the congregation, to persuade them to continue in the faithful maintaining of the above named principle among them with many other exhortations tending to peace and holiness, and brotherly love; which epistle here under followeth.” “To the church over which God made me an overseer when in the world. “I BESEECH you brethren beloved, let these following words, (written in love to you, and care over you, when our heavenly Father was removing me to the kingdom of his dear Son) be read in your church-gathering together. “I shall not now, dearly beloved, write unto you about that which is the first, and without which all other things are as nothing in the sight of God, viz. the keeping the mystery of the faith in a pure conscience. I shall not, I say, write of these things (though the greatest) having spent my labours among you, to root you and build you up in Christ through the grace you have received; and to press you to all manner of holiness in your conversations, that you may be found of the Lord without spot, and blameless at his coming. “But the things I shall speak to you of, are about your CHURCH AFFAIRS, which I fear have been little considered by most of you; which things if not minded aright, and submitted unto according to the will of God, will by degrees bring you under divisions, distractions, and at last to, confusion of that gospel order and fellowship which now through grace you enjoy. “Therefore, my brethren, in the first place I would not have any of you ignorant of this, that every one of you ate as much bound now to walk with the church in all love and in the ordinances of Jesus Christ our Lord, as when I was present among you: neither have any of you liberty to join yourselves to any other society, because your pastor is removed from you; for you were not joined to the ministry, but to Christ, and the church; and this is and was the will of God in Christ to all the churches of the saints, read Acts 2:42, and compare it with <440246>Acts 2:46. And I charge you before the Lord, as you will answer it at the coming of our Lord Jesus, that none of you be found guilty herein. “Secondly. Be constant in your church assemblies. Let all the work which concerns the church be done faithfully among you; as admission of members, exercising of gifts, election of officers, as need requires, and all other things as if named, which the scripture being searched will lead you into, through the Spirit; which things if you do the Lord will be with you, and you will convince others that Christ is your Head, and your dependency is not upon man: but if you do the work of the Lord negligently, if you mind your own things and not the things of Christ, if you grow of indifferent spirits whether you mind the work of the Lord in his church or no, I fear the Lord by degrees will suffer the comfort of your communion to be dried up, and the candlestick which is yet standing to be broken in pieces; which God forbid. “Now concerning your admission of members, I shall leave you to the Lord for counsel, who hath hitherto been with you; only thus much I think it expedient to stir up your remembrance in; that after you are satisfied about the work of grace in the party you are to join with, the said party do solemnly declare (before some of the church at least) that UNION with Christ is the foundation of all saints’ communion; and not merely [your agreement concerning] any ordinances of Christ, or any judgment or opinion about externals; and the said party ought to declare, whether a brother or sister, that through grace they will walk in love with the church, though there should happen any difference in judgment about other things. “Concerning separation from the church about baptism, laying on of hands, anointing with oil, psalms, or any other externals, I charge every one of you respectively, as ye will give an account of it to our Lord Jesus Christ, who shall judge both quick and dead at his coming, that none of you be found guilty of this great evil; which some have committed, and that through a zeal for God yet not according to knowledge, they have erred from the law of the love of Christ, and have made a rent in the true church, which is but one. “I exhort you, brethren, in your comings together, Let all things be done decently and in order, according to the scriptures. Let all things be done among you without strife and envy, without self seeking and vain glory. Be clothed with humility, and submit to one another in love. Let the gifts of the church be exercised according to order: let no gift be concealed which is for edification; yet let those gifts be chiefly exercised which are most for the perfecting of the saints. Let your discourses be to build up one another in your most holy faith, and to provoke one another to love and good works.: if this be not well minded much time may be spent, and the church reap little or no advantage. Let there be strong meat for the strong, and milk for babes. In your assemblies avoid all disputes which gender to strifes, as questions about externals, and all doubtful disputations. If any come among you who will be contentious in these things, let it be declared that you have no such order, nor any of the churches of God. If any come among you with any doctrine contrary to the doctrine of Christ, you must not treat with such an one, as with a brother, or enter into dispute of the things of faith with [unscriptural] reasonings; but let such of the brethren as are fullest of the Spirit, and of the word of Christ, oppose, such an one stedfastly face to face, and lay open his folly to the church from the scriptures. If a brother through weakness speak any thing contrary to any known truth of God (though not intended by him) some other brother of the church must in love clear up the truth, lest many of the church be, laid under temptation. Let no respect of persons be in your comings together; when you are met as a church there is neither rich nor poor, bond nor free in Christ Jesus. ‘Tis not it good practice to be offering places and seats when those come in, [who are rich] especially ‘tis a great evil to take notice of such in time of prayer, or the word; then are bowings and civil observances at such times not of God. Private wrongs are not presently to be brought into the church: if any of the brethren are troubled about externals, let some of the church (let it not be a church business) pray for and with such parties. “None ought to withdraw from the church if any other brother should walk disorderly , but he that walketh disorderly must bear his own burden, according to the scriptures: if any brother walk disorderly, he cannot be shut out from any ordinances before church censure. “Study among yourselves what is the nature of fellowship, as the word, prayer and breaking of bread; which, whilst few, I judge, consider seriously, there is much falling short of duty in the churches of Christ. “You that are most eminent in profession
set a pattern to all the rest of the church. Let your faith,
love, and zeal be very eminent: if any of you cast a dimmer
light, you will do much hurt in the church. “Let there be kept up among you solemn days of prayer and thanksgiving: and let some time be set apart to seek God for your seeds, which thing hath hitherto been omitted. “Let your deacons have a constant stock by them, to supply the necessity of those who are in want; truly brethren there is utterly a fault among you that are rich, especially in this thing; ‘tis not that little which comes from you on the first day of the week that will excuse you. I beseech you be not guilty of this sin any longer. He that sows sparingly shall reap sparingly. Be not backward in your gatherings together: let none of you willingly stay till part of the meeting be done, especially such as would be examples to the flock. “One or two things are omitted about your comings together, which I shall here add. I beseech you forbear sitting in prayer, except the parties be any way disabled; ‘tis not a posture that suits with the majesty of such an ordinance; would you serve your prince so? In prayer let all affected expressions be avoided, and all vain repetitions: God hath not gifted, I judge, every brother to be a mouth to the church. Let such as have most of the demonstration of the spirit, and of power, shut up all your comings together, that you may go away with your hearts comforted and quickened. Come together in time, and leave off orderly; for God is a God of order among the saints. “Let none of you give offence to his brother in indifferent things, but be subject to one another in love. Be very careful what gifts you approve of by consent for public service. “Spend much time before the Lord about choosing a pastor, for though I suppose he is before you whom the Lord hath appointed, yet it will be no disadvantage to you, I hope, if you walk a year or two as you are before election; and then if you be all agreed, let him be set apart, according to the Scriptures. “Salute the brethren who walk not in fellowship with you with the same name of brother and sister as those who do. “Let the promises made to be accomplished in the latter days, be often urged before the Lord in your comings-together; and forget not your brethren in bonds. f8 Love him, much for the work’s sake who labours over you in the word and doctrine. Let no man despise his youth. Muzzle not the mouth of the ox that treadeth out the corn to you. Search the scriptures; let some of them be read to you about this thing. f9 If your teachers at any time be laid aside, yon ought to meet together as a church and build up one another. If the members at such a time will go to a public ministry; f10 it must first be approved of by the church. Farewell, exhort, counsel, support, reprove one another in love. “Finally, brethren, be all of one mind:
walk in love one to another, even as Christ has loved you and
given himself for you. Search the scriptures for a supply of
those things wherein I am wanting. Now the God of peace who raised up our Lord Jesus Christ from the dead, multiply his peace upon you, and preserve you to his everlasting kingdom, by Jesus Christ. Stand fast; the Lord is at hand. “That this was written by me, I
JOHN GIFFORD.” The writer of this excellent pastoral letter, died September 11, 1655. All who read it must acknowledge that the heart which could dictate such a letter in the immediate prospect of dissolution, must be that of a christian bishop, who was eminently qualified to feed the church of God. To him belongs the honour of founding a church, which has to the present time closely adhered to its original principles, and has always experienced peace and prosperity. Mr. Gifford was a baptist, but did not consider the baptism of believers as an essential, requisite for church fellowship. The famous henry Jessey of London had founded a baptist church on the same principle a few years before this period. In Mr. Gifford the riches of divine grace were fully manifested. “Preserved in Jesus Christ,” even while in a state of rebellion against God, he was plucked as a brand from the burning; and when called to a knowledge of the gospel, he became a faithful minister of Christ. His dying Epistle is a monument to perpetuate his eminent knowledge, piety, and zeal. His race was short but glorious. His labours were apparently confined to a narrow circle, but their effects have been very widely extended, and will not pass away when time shall be no more. We allude to his having baptized, and introduced to the church, the wicked Tinker of Elstow. Bunyan in his “grace abounding,” mentions his kindness in conversing with him, and in inviting him to his house to hear him confer with others about the state of their souls. He was doubtless the honored Evangelist who pointed Bunyan to the “wicket gate” by instructing him in the knowledge of the gospel; by turning him from darkness to light and from the power of Satan unto God. Little did he think such “a chosen vessel” was sent to his house, when he opened his door to admit the poor, the depraved, and the despairing John Bunyan. JOHN BURTON. It is likely Mr. Gifford alluded to this
minister when he says in his letter, “I suppose he is before you
whom the Lord hath chosen.” If this conjecture be well founded,
he was a young man, for it is added, “Let no man despise his youth.” Mr. Burton was a baptist, and is spoken of as the minister of the church in 1656, when the, record commence. It is probable he was called to the pastoral office immediately after the death of Mr. Gifford. He was greatly interrupted in the work of the ministry by bodily in disposition. With some others he united in supporting a lecture at Westening in 1656, and at the request of the church, agreed to spend an hour in the week to exhort the prisoners in the county goal. From the frequent prayer-meetings held on his account by the church, he appears to have had a strong hold of their affections. But neither their prayers nor tears availed; he was removed by death in August 1660, and was greatly lamented. We know but little of him. He is mentioned in Bunyan’s “Vindication of Gospel Truths,” as being engaged in controversy with the Quakers, who began to increase, and propagated many dangerous errors. His name appears to a recommendation of this work with those of Richard Spencely, and John Child, f11 who were members of the Church. It was during his pastorship that Bunyan began to preach in the villages about Bedford. Not long before his death, the 29th of the 10th month, December 1659, the church resolved that “some of the brethren (one at a time) to whom the Lord may have given a gift be called forth, and encouraged to speak a word in the church for our mutual edification.” Bunyan was one of these, who it should seem had already began to distinguish himself as a writer, as the work we have mentioned was written during the life of Mr. Burton. Immediately after the death of Mr. Burton, the church was assailed by persecution. Some of her most eminent sons, and many of the members, were dragged to prison. In November 1660, the same month that Bunyan was apprehended, we find the church agreeing to set apart the second day of the week to seek the Lord by prayer. In another place it is recorded that through an increase of trouble, the meetings of the church were neglected till August 28, 1661. They had, however, invited a person to succeed Mr. Burton in the pastoral office. This was Mr. Wheeler, a minister of the church at Newport Pagnell: but this invitation was given up on account of Mr. Wheeler’s refusal, December 10th, 1660. The church continued destitute as well as afflicted for three years, when two of their brethren, Mr. John Whiteman and Mr. Samuel Fenne, both baptists, were called to the office of joint-pastors, and were ordained over them in the Lord. This service is thus related; “10th Month, 1663. The church (notwithstanding the sore persecutions now come upon them) having spent many days in fasting and prayer, to seek a right way of the Lord in this matter; did jointly make choice of our brother Samuel Fenne, (now lately delivered out of prison) and brother John Whiteman, for their pastors or elders, to minister the word and ordinances of Jesus Christ unto them, and they at this meeting did solemnly before God, and the Lord Jesus Christ, and the Elect Angels, give up themselves to serve, feed, and watch over this congregation, for Jesus’ sake, according to the charge laid upon them, and accepted by them, according to the measure of grace received.” SAMUEL FENNE. This worthy man was probably a son of Mrs. Fenne, one of the first twelve members, and who died May 9, 1684. He joined the church, August 28, 1656. In November, 1660, he was called to exercise his gifts before the church as a probationer for the ministry. Soon after this he was imprisoned, and was probably a companion of Bunyan, at this time in Bedford goal. Released from prison, he returned to his own company, and undertook at this perilous time to become a pastor of the church. The time to favour zion was come, and at the end of this month December, 1663, some were added to the church, which is thus recorded; “God appearing in his glory to build up zion, there were with joy received into this congregation five persons.” For four years and a half after this period, there is no account of any church-meeting. The spies and informers were so vigilant, and the Conventicle Act so strictly inforced, that they could not meet for the purpose of church discipline. On October 30, 1668, they came to a resolution that as many of the friends in these troublous times had withdrawn themselves from close walking with the church, after having kept certain days of fasting and prayer, bewailing their fall, that brethren Fenne, Bunyan, and others, should visit those who had neglected attending their assemblies. One circumstance that occurred from these visits deserves to he recorded, as it shows the spirit of an apostate member. “At a meeting of the congregation the 21st of the 10th month, 1669, Humphrey Merrill was cut off from and cast out of this church of Christ, for, 1. Breaking covenant with God. 2. For an open recanting his profession at a general Quarter Sessions. 3. And rejecting and trampling upon the
admonitions and entreaties, and all endeavours of the church to
recover him to amendment of life; disdainfully returning for
their care and endeavours to reclaim him, such ungodly revilings
as these — That they had their hands in the death of
the king — that they were disobedient to government — and that
they were not a church — together with many other false and
heinous accusations. Testified by these brethren, John Croker, Thomas Cooper, Samuel Fenne, John Bunyan, and William Man. Mr. Fenne was joint pastor of the church at the period of the severe persecution in 1670, recorded in vol. I. p. 372, and had his share in the affliction which resulted from it. He died November 12, 1681, after serving the church eighteen years. His death was greatly lamented by the congregation; and “many days of fasting and prayer were held on account of the loss they had experienced.” His trials were many, his fortitude great, his ministry useful, and his end happy. JOHN WHITEMAN. That he was an excellent man is evident from his undertaking the pastoral office, when, by so doing, he was exposed to so much difficulty. He is frequently mentioned in the records, and appears to have died about 1672, as his name does not appear after the 29th of August in that year. It has been generally thought that at his death Mr. Bunyan was chosen joint pastor with Mr. Fenne; but this is evidently a mistake, as Mr. Whiteman survived the period of Bunyan’s ordination, and was doubtless one of “the Elders who gave him the right hand of fellowship.” JOHN BUNYAN. It has been already mentioned that this extraordinary man became a member of the church during the ministry of Mr. Gifford, and soon after it was founded. In the year after the death of his kind friend and instructor, when he had been awakened upwards of five years, he was strongly solicited by some members of the church, who were most distinguished for judgment and holiness of life, to speak a word of exhortation among them. With this he complied, and soon began preaching in the villages about Bedford. Great attention seems to have been attracted, and much opposition excited; as he says, “The Doctor’s and Priests of the country began to open wide against me.” In the next year, 1657, an indictment was preferred against him at the assizes for preaching at Eaton, and a meeting of the church was called to consult what was to be clone respecting it, From this it appears that the Presbyterian ministers, now in possession of the livings, could not bear with the preaching of an illiterate tinker, and an unordained minister. What, however, could not be accomplished during the life of the Protector, was carried into effect immediately after the restoration of the King. His apprehension and subsequent trial, and imprisonment for twelve years in Bedford goal has been recorded in vol. I. p. 299-306, and may be more fully seen in his “Life.” The friendship of the jailor was so great at the first part of Mr. Bunyan’s imprisonment, that he attended the meetings of the church, and was employed in visiting disorderly members. This liberty was however soon prevented, the jailor having exposed himself by the favour shewn him to the displeasure of the magistrates. The straitness of his confinement led him to turn his thoughts to other employment than that of preaching the word, which was the occasion of producing one of the most popular and useful books in the English language. During the last four years of his imprisonment, he was permitted to attend the meetings of the church. This doubtless was privately, but his name always appears to the records of this period. On October 24th, 1671, it was recommended to the church that they should seek to God to make his way plain to them, respecting the propriety of calling him to the pastoral office; and two months afterwards, there is an account of the congregation, after much seeking to God by prayer and sober conference, signifying their joint consent by solemn lifting up of hands to call him to this office. It is added, also, that “he at the same time, December 21, 1671, accepted the invitation and gave up himself to serve Christ and his church in that charge; and received of the Elders the right hand of fellowship.” It should seem from this account that Mr. Fenne and Mr. Whiteman resigned the pastoral office to him, and were considered afterwards as Elders or ministers. Mr. Bunyan was now the pastor of a considerable congregation, which had the preceding year experienced heavy trials from the operation of the Conventicle Act. How he could exercise his pastoral office in preaching among them, while he continued a prisoner in the goal, we are at a loss to conceive. His liberty, however, was not obtained till 1672, in which year the church held a day of thanksgiving for “present liberty.” This was doubtless on account of the Indulgence granted by king Charles II, and it is not improbable but Mr. Bunyan might avail himself of a license to secure himself from the malice of his enemies, as he afterwards did of the Indulgence of James II, in 1687. f12 The Indulgence of Charles was published in March, i67, and in August the ground on which the meeting-house at Bedford stands was purchased by subscription. By the voluntary contributions of Mr. Bunyan’s friends a large house was erected, in which he continued to preach to large audiences till his death, which happened in London, August 31, 1688. No sooner had this afflictive event been
announced at Bedford, than a meeting of the congregation was
assembled on Wednesday, September 4th, to keep a day of prayer
and humiliation “for this heavy stroke (say they) upon
us, the death: of our dear brother Bunyan.” Similar meetings were held
at the different places in the neighbourhood where the church
assembled. The remains of this celebrated man were interred in Bunhill fields, London. The Tomb erected to his memory, has on the left side facing the road, this plain inscription. “Mr. JOHN BUNYAN, Author of the Pilgrim’s Progress, ob. 12th August, 1688. aet. 60. f13 We introduce the following letter to shew the regard paid to discipline by the church at Bedford, during the pastorship of the venerable Bunyan; an example worthy the imitation of all the churches of Christ. The person to whom it was sent, Mrs. Mary Tilney, mentioned vol. I. p. 371, had removed to London to reside. She had signified her wish to commune with a church in London of which her son-in-law, a Mr. Blakey, was the Pastor. The reply seems to have been written by Mr. Bunyan. “Our dearly beloved sister Tilney. “Grace mercy and peace be with you by Jesus Christ our Lord. Amen. “I received your letter, and have presented it to the sight of the brethren, who after due consideration of your motion, have jointly concluded to give you their answer.” This for yourself, (honoured sister,) you are of high esteem with the church of God in this place, both because his grace hath been bestowed richly upon you, and because of your fruitful fellowship with us; for you have been a daughter of Abraham while here, not being afraid with any amazement. Your holy and quiet behaviour also, while with patience and Meekness, and in the gentleness of Christ, you suffered yourself to be robbed for his sake, hath the more united our affections to you in the bowels of Jesus Christ. f14 Yea it hath begotten you reverence also in the hearts of them who were beholders of your meekness and innocency while you suffered; and a stinging conviction, as we are persuaded, in the consciences of those who made spoil for themselves: all which will redound to the praise of God our father, and to your comfort and everlasting consolation by Christ in the day he shall come to take vengeance for his people, and to be glorified in them that believe. Wherefore we cannot, (our honoured
sister,) but care for your welfare and increase of all good in
the faith and kingdom of Christ, whose servant you are, and
whose name is written in your forehead; and do therefore pray
God and our Father that he would direct your way and open a door
into his temple for you, that you may eat his fat and be
refreshed, and that you may drink the pure blood of the grape.
And be you assured that with all readiness we will help and
forward you what we can therein, for we are not ashamed to own
you before all the churches of Christ. But, our dearly beloved, you know that for our safety and your profit, that it is behoofful that we commit you to such, to be fed and governed in the word and doctrines, as we are sufficiently persuaded shall be able to deliver you with joy, at the coming of our Lord Jesus Christ with all his saints; otherwise we (that we say not you) shall receive blushing and shame before him and you. Yea and you also, our honoured sister, may justly charge us with want of love, and a due respect for your eternal condition; if for want of care and circumspection herein, we should commit you to any from whom you should receive damage; or by whom you should not he succoured, and fed with the sincere milk of the incorruptible word of God, which is able to save your soul. Wherefore, we may not, neither dare give our consent that you feed and fold with such whose principles and practices, in matters of faith and worship, we n yet are strangers to; and have not received commendations concerning, either from works of theirs or epistles from others. Yourself indeed hath declared that you are satisfied therein: but elect sister, seeing the act of delivering you up, is an act of ours and not yours, it is convenient, yea very expedient, that we as to so weighty a matter be well persuaded before. Wherefore, we beseech you, that for the love of our Lord Jesus Christ, you give us leave to inform ourselves yet better before we grant your request; and that you also forbear to sit down at the table with any without the consent of our brethren. You were, while with us, obedient, and we trust you will not be unruly now. And for the more quick expedition of this matter, we will propound before you our further thoughts. 1. Either we shall consent to your sitting down with brother Cockain, brother Griffith, brother Palmer, or other who of long continuance in the city, have shewed forth their faith? their worship, or good conversation with the word. 2. Or if you can get a commendatory epistle from brother Owen, brother Cockain, brother Palmer, or brother Griffith, concerning the faith and principles of the person and people you mention, with desire to be guided and governed by; you shall see our readiness in the fear of God, to commit you to the direction and care of that congregation. Choose you whether of these you will consent unto, and let us know of your resolution. And we beseech you for love’s sake, you shew with meekness your fear and reverence of Christ’s institution; your love to the congregation, and regard to your future good. Finally, we commit you to God and the word
of his grace; who is able to build you up, and to give you an
inheritance among them that are sanctified, To God the only wise
be glory and power everlasting. Amen. Your affectionate brethren, to serve you in the faith and fellowship of the gospel. Sent from Bedford the 19th of the 4th month, 1672. JOHN BUNYAN. From another letter, bearing date the 15th of the 7th month, we find that Mrs. Tilney refused to comply with these directions. They however continued to enforce their advice. There is no account how the matter terminated. Another instance of congregational church discipline, in 1671, is thus related; “Robert Nelson excluded, because in a great assembly of the church of England he was profanely bishop after the antichristian order of that generation, to the great profanation of God’s order, and heart-breaking of his christian brethren.” To give a brief sketch of his life and labours, we add, His character is almost universally considered of unrivalled excellence, after he knew the grace of God in truth. The affecting history of his depravity before his conversion is faithfully recorded by himself in his “Grace abounding to the chief of Sinners;” but the grace of God taught him to deny ungodliness and worldly lusts. For more than thirty years he maintained an irreproachable character, though much exposed to temptation, and narrowly watched by his enemies. As a minister he stands almost preeminent for his talents, his labours, and his success. While in prison, he constantly preached to his fellow prisoners, and it is said, that through the lenity of his jailor, he was often out in the night, and that many of the churches in Bedfordshire owe their origin to his midnight preaching. After his enlargement from prison, for upwards of fifteen years, his labours in travelling through the country to confirm the churches were very great, and procured him from his enemies the epithet of bishop Bunyan. In London, which he frequently visited, his preaching attracted great attention; three thousand persons, it is said, have been collected before breakfast to hear him at one day’s notice. Among his auditors was his friend and admirer, Dr. John Owen. Charles H. it is reported, once asked the Doctor, how he who had so much learning could hear a tinker preach? To which the Doctor replied, ‘May it please your majesty, had I the tinker’s abilities for preaching, I would most gladly relinquish all my learning.’ As a writer, Bunyan is inimitable. His
style is simple and unadorned, but luminous and natural. All his
arguments and illustrations are drawn from the scriptures, and prove his extensive knowledge and deep penetration, His imagination was strong, fervid, and beautiful; and faithfully consecrated to the cross of Christ. Whatever is his subject, man is humbled, Christ is exalted, and God is glorified. He wrote sixty books, several of which were printed, and the others prepared for the press before his death. The “Pilgrim’s Progress” has gone through more editions than any book almost in the english language, It has been translated into many of the european languages: and it is said a copy of it is preserved in the vatican at Rome. His other works possess various degrees of excellence, but in this he has excelled them all. If the universal aprobation of christians of all denominations, during nearly one hundred and fifty years, and which remains unabated, and the testimonies of the most eminent literary men to its merit, are sufficient to stamp a book with the character of unrivalled worth, then Bunyan’s “Pilgrim” is the book. It is so contrived as to allure the young to read the most interesting religious discussion without fatigue; to afford instruction to the enquirer after truth, and to edify the aged and most established christian. It is, perhaps, not too much to assert that no book of human composition has been of greater use to the church of God. Out of many testimonies which may be produced, we select one, at once expressive of the taste and piety of the excellent but dejected Cowper. “O! thou who borne on Fancy’s eager wing, Back to the season of life’s happy spring, I pleased remember; and while memory yet Holds fast his office here can ne’er forget; Ingenious dreamer! in whose well-told tale, Sweet fiction, and sweet truth alike prevail; Witty and well employed, and like thy Lord Speaking in parables his slighted word; I name thee not, lest so despis’d a name Should raise a sneer at thy deserved fame; Yet even in transitory life’s late day, That mingles all my brown with sober grey, Revere the man whose Pilgrim marks the road, And guides the Progress of the soul to God.” WORKS. 1. Gospel Truths opened. On the day of Mr. Bunyan’s ordination the following persons were called to the work of the ministry, it is said, “for the furtherance of the work of God, and carrying on thereof in the meetings usually maintained by this congregation, as occasion and opportunity shall by providence be administered to them.” Viz. John Fenne, Oliver Scott, Luke Astwood, Thomas Cooper, Edward Dent, Edward Isaac, and Nehemiah Coxe. Of Mr. Coxe we shall speak in the history of the London ministers. All the others, it is likely, were persons in business, who preached occasionally as their services were required by the congregation, which was then composed of persons at Gamlingay, Haynes, Cotton-end, Kempston, Eaton, &c. MR. JOHN FENNE was a deacon of the church, chosen to that office; December 10, 1671, “because (say they) the congregation having had long experience of his faithfulness, they committed their poor and their purse to him.” He is mentioned in our account of the persecution in 1670, as the person at whose house the meeting was held, vol. I. p. 366. On this occasion “he took joyfully the spoiling of his goods.” He continued an active member till his death, October 3, 1705. so that from the time he was called to the ministry and to the office of deacon, was thirty-five years. In the account of his death he is called “our honourable brother Feline;” a character which he doubtless well deserved. MR. THOMAS COOPER. Mentioned as a sufferer Nonconformity, vol. I. p. 370. In the time of the Rev. Mr. Chandler, who succeeded Mr. Bunyan, and who was a paedobaptist, Mr. Cooper baptized the adults of the congregation who were of the baptists’ sentiments. He died about 1719. MR. OLIVER SCOTT, died at Bedford, April 21, 1687. MR. ASTWOOD AND MR. DENT lived till after 1695; but of the time of their deaths we have no information. M. EDWARD ISAAC. The reader may find some account of the manner in which he was treated in the persecution of 1670. vol. I. p. 370. The history of this church is truly remarkable. Composed originally of twelve persons, it soon increased to a very considerable number, and was blessed with an abundant supply of gifts by the great Head of the church, for the work of the ministry, and to edify his mystical body. These gifts were all employed according to the degree of ability possessed by the different members. Being clothed with humility, each appear to have esteemed others Vetter than himself, and thus kept the unity of the spirit in the bond of peace. For more than twenty years, persecution tried the sincerity of the profession of its numerous members, and produced such different effects that the histories of these persons, it is probable, furnished the characters of Bunyan’s Pilgrim, as he thus describes his design, — — “I writing” of the way
We shall conclude our account of this
church by mentioning an instance of the divine displeasure
against a person whom they designated by the epithet of the
“Grand Informer.” This was one Feckman, mentioned in vol. I. p. 372. “A most violent and thirsty persecutor at Bedford. His father, who lived at Turvey, left him a very considerable estate, in Addition to which he had a good portion with his wife. In a few years he spent all in lust and extravagance, and thew became an Apparitor, and kept a public house in Bedford. When the Conventicle Act was renewed in 1670, he boasted that he should raise an estate out of the fines levied on the Nonconformists. He accordingly engaged in prosecuting them with extraordinary rage; “seeming (say they) more like a purveyor for, and a resemblant of satan, than the officer of christian court.” A few days after June 3, 1670, attending a visitation at Ampthill in virtue of his office, he was taken ill with a violent bleeding, till he died in consequence five days afterward. During this period he was in great pain, often reviling the fanaticks, and sometimes blaming the Justice, Mr. Foster, for putting him in the office. His wife, according to his request, wished to bury him at Turvey, but all the gentlemen, and even the carrier, they say, refused to lend their coaches for the purpose of conveying the body, so that she was under the necessity of getting it conveyed in a cart.” This is one instance out of many that were observed, of the unhappy lives and miserable end of those persons who were zealous in the work of persecution. The care which God exercised over his suffering people, and the judgments which he sent on those who afflicted them, were a striking comment on the declaration of the Psalmist, “Verily there is a reward for the righteous, Verily there is a God who judgeth in the earth.” MR. JOHN DONNE. It is said in the Nonconformist Memorial, vol. I. p. 284. that Mr. Donne was ejected from Pertenhall in this county, and that he had been educated at King’s College, Cambridge. This living was of good value, he therefore did not trouble any of his parishioners for tithes. He was very charitable to the poor, and a hearty lover of good men. After his ejectment he lived at Keysoe, in the same neighbourhood. Here he collected a congregation, amongst whom he took pains, preaching constantly on Lord’s-days, and sometimes on week-days. Being disturbed at his meeting, he did not desist, but preached the word in the wood and other obscure places. At length he was imprisoned at Bedford, and continued there for some years, which occasioned an ill habit of body, and hastened his end. He left a widow and five children, with but little to support them; but the providence of God preserved them from want. He was a man of great faith and courage, though such was his natural, timidity that he would say, “Were it not for Christ, the shaking of a leaf would affright me.” To this account we add, Mr. Donne was a
fellow-prisoner with Bunyan between whom there had been a
previous intimacy. In March 1660, he was invited to assist the church at Bedford, in consequence of the illness of Mr. Burton, by preaching and breaking of bread once every month during his affliction. From this it is evident that he had now resigned his parochial charge, as the Presbyterian discipline would not have admitted his giving assistance to sectaries. The account, therefore, of his being ejected by the Act of Uniformity in 1622, must be incorrect. Mr. Gibbs and Mr. Wheeler, of Newport Pagnell, were invited at the same time, and for the same purpose. After Mr. Burton’s death, another invitation was given April 15, 1662, to these ministers and to the famous, Francis Holcroft, at Cambridge, to assist the church. This seems to have produced a difference of sentiment among the members, as to the propriety of the pastor of one church administering ordinances in another church, of which he is not the pastor; and we find they resolved to ask advice of the pastors in London of the congregational discipline — “Whether the pastor of one church administers the ordinance of the supper to another church, and upon what scripture grounds they do it, or refuse?” It is not said how this question was answered; but a difference of sentiment still exists among Baptists on this subject. Dr. Gill warmly opposes the doing it, and says it is quite as inconsistent as for the mayor of London to exercise his authority in the city of Bristol. Others think that the administration of the supper is not absolutely a pastoral but a ministerial act , and therefore comply on the same principle as they think it right to preach to a destitute church, by whom they are invited, It is always, however, confined to those who have been invested with the pastoral character by a regular ordination. We have no account of the period of Mr. Donne’s death. The congregation collected by him at Keysoe, and which must have been formed on the same principles as that at Bedford, as Mr. Donne was a baptist; still continues, though in an obscure place, to be respectable. THOMAS MARSOM. He was the founder and first pastor of the church at Luton. He is recorded as an inhabitant of Luton and a member of the church at Kensworth in Hertfordshire, in 1675. There is no doubt but he was called to the ministry by this church during the pastorship of Mr. Thomas Hayward. Immediately after Mr. Hayward’s death, in 1688, when the whole of the church was assembled at Kensworth, they elected Mr. Marsom, with Mr. Finch and Mr. Harding, to be joint elders, to serve the church “in breaking of bread and administering all ordinances.” He did not long continue a pastor of the
church. In less than two years, a circumstance happened which
paused a division and laid the foundation of the church at
Luton. From the records of the church at Kensworth it appears that, in 1675, when the names of the members were entered, there were 19 persons who resided at Luton, two of whom were Mr. Marsom and his wife. The occasion of the separation we have mentioned was as follows. It being resolved by the church that one of the Elders should receive maintainance in order to his being wholly employed in the service of the church; Mr. Harding was fixed upon for this purpose. Mr. Marsom appears to have objected, and by his influence brought down Mr. Russell from London upon trial. Not being approved, he returned to London, and it is said, “there was no difference among the people on his being rejected.” After this Mr. Marsom provided Mr. Titmas to come upon approbation. Respecting his services, it is said, “One part of the church did like, the other did not approve of him; but by a joint consent he was paid for his time and went away in the year 1690.” The rejection of Mr. Titmas gave such offence to Mr. Marsom, that “he did (as they say) declare against the said brethren that did not approve of brother Titmas, and so took the occasion to draw away a certain number of members, and made a rent in the church as it is declared in the said book.” Mr. Marsom did not attend the General Assembly in 1692. The probable occasion of this was, that the church was founded on the principles of mixed communion. This supposition is supported by the circumstance of a member belonging to the church at Bedford being dismissed to the church at Luton, immediately after it was formed. This dismission is dated December 20, 1689, and is as follows, “The church of Christ in and about Bedford, to the church of Christ in Luton, walking with out beloved brother Marsom; wisheth you may abound with all grace and peace through Jesus Christ our Lord. Amen. “Beloved brethren, “WE having been acquainted with the desire of our beloved sister Sara Tomkins, widow, and as we hope a widow indeed, who is one of us, but by divine providence of late her habitation is with you. She being sensible of the want of Christ’s ordinances and the communion of saints, is desirous of being admitted by you, unto all the ordinances of Christ in his church; that she may be helped forward in her christian course: and we considering the great end of Christ our Lord in ordaining the communion of saints; is his own glory in their edification, therefore to be promoted by us according to his own rule; and hoping you are of that good and sound principle, as to have communion with saints as they are saints, though they may differ in their judgments as to some circumstantial things, Therefore we pray you in the bowels of our Lord Jesus Christ receive her into all the ordinances of Christ Jesus our Lord, She is of a sound faith and of a holy life; and has given good proof of her love to Christ. Signed John Fenne, John Croker, William Hawkes, John Bardolph, Anthony Harrington, Ed. Shepherd, and the rest.” Mr. Marsom continued pastor of this church till his death; January 1725-6. His funeral sermon was preached by Mr. John Needham, of Hitchin; and was published under the title of “The peace and happiness of the church, the affectionate concern of a good man.” It is dedicated “to Mr. Thomas, Mr. Nathan, and Mr. Samuel Marsom.” These were sons of the deceased, who are addressed as having lost a kind and excellent father, and charged not to indulge that uncommon mourning to which it reflection on their loss would naturally lead. The sermon concludes with an account of Mr. Marsom, who is designated an honoured servant of Jesus Christ. “As to temper (says Mr. Needham) he was kind and affable. He was of a very sympathizing disposition towards his fellow-christians in their afflictions and distresses of what kind so ever. He was liberal, bountiful, and charitable, in administering to the necessities of the poor; and promoting the preaching of the gospel. He was peaceable and useful in his neighbourhood, and I doubt not but his neighbours bear in their own minds a testimony, that he was a good and useful man. “As a christian, he was one that set out in his youth for God. He did not delay till old age, the great concern of his soul. He set out well and soon; and held on his course and indeed the way to hold on to the end is to begin betimes: God was pleased to give him bright and special tokens of his love. It is about threescore years since, he had the sealing evidences of the love of God to his soul; so that in his temptations he was not left to doubt and despond, as the generality of other christians are; but’ was maintained in a steady belief and hope of his acceptance with God in Christ, and this he retained till the last. He had much communion with God, awl in some instances in an extraordinary manner. “As a minister, he was sound in the faith, and fixed in his principles; and yet did bear an universal love to those that had the holy image of God and Christ. He did not confine religion to his party, but loved all good men. He was an able minister of the new testament, and God did instruct him rightly to divide the word of truth, and give to every one his portion. The Lord continued him long in the ministry, even upwards of 50 years, mid lie was enabled to make a comfortable reflection thereon, that his rejoicing was, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he had his conversation in the world, and fulfilled his ministry amongst you. He was one that did not only preach the truth of the gospel, but in a day of persecution and trial stood by it. “He took joyfully the spoiling of his goods, knowing in himself that he had in heaven a better and an enduring substance. Thus was he a tried servant of Christ. The Lard was graciously pleased to own and crown his labours with abundant success: Many are now in heaven to whom he was a spiritual father, and there are many living witnesses in this congregation of the efficacy of the word of God upon their hearts by his ministry. In a word, he adorned his doctrine by an holy life and conversation. He lived what he preached. “For a conclusion, I shall speak a few words concerning his last hours. He lived in a frequent and serious thoughtfulness of his latter end: and it pleased God, which is very remarkable, to give him such a death as he desired, though this is not what we may.” f16 STEVEN HOWTHERNE. He was pastor of the church at Steventon. This church was of ancient date; but we know nothing of any minister before him. It is probable they were destitute of a minister in 1656, as it was resolved by the Church at Bedford, the 26th of the 4th month, as follows. “That the members of the Church at Steventon may break bread with us, and we with them, as the Lord shall give opportunity.” From this it is evident that these churches were intimately connected with each other. Mr. Howtherne became its minister soon after its formation. He attended the general Assemblies in 1689 and 1692, in company with John Carver, of whom we have no information. The following letter was sent by the church at Steventon, in 1692, to the church at Bedford, after Mr. Ebenezer Chandler, a Paedobaptist had become its pastor. “Brother Chandler, “This may inform and certify you and your brethren concerning our brother Savage, that he hath been a member with us in full communion for many years, all which time he hath been in our estimation a sober, wise, and holy christian, and is so still. But on the 17th of June last past, he came to our church-meeting, anti did desire his dismission from us, giving us his reason for it; which did so far satisfy us, that upon some consideration we did agree and conclude to grant his desire. And for as mulch as we understand he desireth to join with you at Bedford, we are well satisfied with it, and do desire you to receive him in the Lord, and to give him a place among you, and so watch over him and be helpful to him, for his spiritual comfort and edification, as a fixed actual member of the church at Bedford. So committing you and your brethren to the word of his grace, who is able to build you up and give you an inheritance among them that are sanctified; me remain your brethren in the Lord, who subscribe this the name of the church at Stevnton. Steventon, July 27, 1692. STEVEN HOWTHERNE, Mr. Joseph Such, the present pastor of the church at Steventon writes as follows, September 21, 1810, “I have now before me an old church-book from which I make the following extract. — “1673. About eighteen years ago, some of the faithful in Christ did gather together at Steventon, in the county of Bedford, for to walk in the commandments and ordinances of the Lord with their beloved brother and teacher Stephen Howtherne, their overseer. Mr. Howtherne lies buried in a farm-yard where the meeting-house (a barn) then stood; many others lie there also. There had been in 1763, about sixty persons united in fellowship, among whom is mentioned ‘John Read, asleep in Jesus, he was a teacher, and was also appointed to break bread to the church as an elder, in the chief brother’s absence, and to baptize believers.’ This church has given rise to several others, viz. College Lane, Northampton; Carlton and Sharnbrook in this county. Our present place of meeting was built in the year 1723.” In 1691, this church had united in an association with another at Haddenham. Vol. I. p. 516. EDMOND WHITE. He was pastor of the church at Evershall, both in 1689 and 1692, See vol. I. p. 503. Dr. Rippon says in a note. “In the list of 1689, he is called Edward, in that of 1692, Edmond, the latter, is his name, as appears by the old church book; the variations however are preserved in several places where his name occurs.” We have no account of his death, but his name is signed to the Baptist Confession of Faith, the third edition, in 1699. Palmer mentions a Mr. White ejected from Melling in Lancashire, and a person of the same name from Sealby in Lincolnshire, but whether either of these was the same person, we have no proof. WILLIAM DELL, M. A. He is mentioned vol. I. p. 328, amongst
the ejected Baptist Ministers. By the Act of Uniformity he lost
his living at Yeldon in this County, worth about £200 per annum;
and also his situation as Master of Gonvil and Caius College, in
the University of Cambridge; where he had received his
education. Before the civil wars, he had a living in the
established church, and was pleased with episcopacy and the
ceremonies; but no sooner had the change, in the state led to a
reformation in the church, than he appeared among the most
forward to promote it, and was desirous of carrying it much farther than others would allow. He exclaimed against making a whole kingdom a church; he thought that no power belonged to the clergy but what is spiritual; that blending the civil and ecclesiastical power together has been constantly the method of setting up a spiritual tyranny; that all persons ought to have liberty to worship God in the manner they think most agreeable to his word; and that the imposition of uniformity, and all compulsion in matters of religion, is antichristian. The Presbyterians were as little acquainted with these principles of christian liberty as the Episcopalians had been before them; and used all their efforts to get the civil power entirely to themselves, and to establish their Articles of faith, and Directory for worship and discipline, to the suppression of all others. In this design there was no one who more opposed them than Mr. Dell. Being chaplain to the Army, and attending Sir Thomas, Fairfax at the head quarters, he had many opportunities to counteract their plan. He was also, it appears, very intimate with Oliver Cromwell, f17 and many leading men in the Army, whose interest it was to check, the power and curb the spirit of these rigid supporters of Uniformity. The celebrated Richard Baxter went for a time into the Army to counterwork Mr. Dell, Mr. Saltmarsh, and some other popular preachers, whom he considered sectaries. It is said in the life of Mr. Baxter, that “his most frequent and vehement disputes with them was about liberty of conscience, as they called it; that is, that the civil magistrate had nothing to do in matters of religion, by constraint or restraint, but every man might not only hold and believe, but preach and do in matters of religion what he pleased.” f18 These were certainly the principles for which Mr. Dell, Its well as the Baptists in general, contended. Edwards the virulent Presbyterian, in his, Gangraena, mentions a sermon he preached June 7, 1646, in Marston church, near Oxford, from the seven last verses of the 54th chapter of Isaiah, which gave great offence to several persons present. They accordingly founded nine grievous charges against him on what he had advanced, and put copies of them into the hands of several members of both houses of Parliament. The first two of these are, “There are no more of a church of God in a
kingdom than there be of such as have the Spirit of God in that
kingdom. Neither Old or New Testament do hold a whole nation to
be a Church.” f19 To vindicate himself against their
aspersions, he printed his sermon, and appeals to several
hundreds of persons who were present, who were ready to confute
the falshoods contained in their accusations. By turning to vol. I. p. 187-188, the reader will perceive what was the spirit of the times on the subject of a toleration in religion. It may truly be said there arose no small stir about that way. Just at this juncture, Nov. 25, 1646, Mr. Christopher Love, (who was afterwards beheaded on Tower Hill) and Mr. Dell were appointed to preach on a fast-day before the house of commons. Mr. Dell preached in the morning from Hebrews 9:10. Until the time of reformation. From this he took the liberty of defending very freely the subject of christian liberty. He shewed what was true gospel reformation; into whose hands the work was committed; by what means it was to be accomplished; and the advantages of such a reformation where it is wrought. Under the last head, by many excellent arguments, he exposed the unreasonableness mid evil of persecution; or of using external force and compulsion in matters purely religious. Mr. Love in the afternoon very warmly opposed those sentiments; endeavoured to justify the punishing of hereticks and schismaticks; and to vindicate the authority of the civil magistrate in imposing articles of faith and a form of worship. The fame of this contest spread itself through the nation; but parliament thought it prudent as things then stood, to with-hold their approbation of either of these discourses, and the usual ceremony of ordering them to be printed was dispensed with. Mr. Dell, however, afterwards published his sermon, with remarks upon Mr. Love’s contradictions. To this Mr. Lose replied in some Animadversions, and thus they became the two heads and champions of these opposing parties. After what has been stated, it will not be matter for wonder that Dr. Calamy should speak disrespectfully of this great man, who contributed more perhaps than any other, to prevent those excesses of cruelty into which the Presbyterian sentiments of Uniformity would have driven the goverment. The Doctor calls him a very unsettled man, and says he was challenged with three contradictions in his life, 1. For being professedly against
Paedobaptism, and yet had his own children baptized. From these charges Crosby attempts to
vindicate him, but does not deny their truth. Mr. Job Orton, in
Palmer’s second edition of the Nonconformists’ Memorial,
ventures to question the truth of the whole account given of Mr.
Dell by Crosby. The sole ground of his, suspicion rests upon Mr.
Baxter’s assertion respecting Mr. Dell, “Who, I think, (says he) neither understood himself, nor was understood by others, any further than to be one who took reason, sound doctrine, order and concord to be intolerable maladies of church and state, because they were the greatest strangers to his mind.” Such a charge from Mr. Baxter, who was a great enemy to those who pleaded for liberty of conscience and opposed Infant Baptism, is perfectly intelligible. Joseph’s brethren envied him, and could not speak peaceably unto him; but it does not follow that Joseph gave them any occasion for their unkind speeches. Crosby in summing up the character of Mr. Dell; says, “It must be granted that he was somewhat tinctured with the enthusiasm that prevailed in those times; but was however a man of substantial learning, of real piety, and a noble defender of the rights and liberties of conscience. f20 Mr. Palmer also mentions as the opinion of an Antipaedobaptist correspondent, that Mr. Dell should rather be ranked among the Quakers than the Baptists. It is certain that his sentiments on the subject of Baptism accorded with those of the “Friends,” and his book entitled the “Doctrine of Baptisms,” is held in repute by them, and is still printed and circulated in their Societies. It does not appear at what period be altered his sentiments on baptism, but if it be recollected that George Fox, the first of the Quakers, did not promulgate his sentiments till about the year 1647, it is abundantly more likely that he derived his principles on this subject from Mr. Dell. This supposition is confirmed by Mr. Dell’s stating in his piece on baptism, that “it grieved him much to dissent from many worthy and gracious men that had been and were otherwise minded.” And amongst some objections which he introduces as made to his notion, that water baptism was, superseded by the baptism of the Holy Ghost, one is, “But you are the first man for aught we know who ever opposed it,” i. e. water baptism. Now if George Fox had propagated this principle previously to Mr. Dell’s writing on the subject, there would have been no propriety in his being considered the first person who broached the opinion. His select works were published in an octavo edition by the Quakers in 1773. From a short advertisement prefixed, we make the following extract; “Though the transactions of his life are in a great measure unknown to us, his writings are a monument to his praise, which shew the good understanding he had received in the weighty concerns of life and salvation.” We have no account of the sphere of his labours after he was ejected in 1662, nor of the time of his death. f21 In a work entitled “The Mystery of
Anabaptism unmasked,” published in London, 1706, by Marius
D’Assigney, B. D. mention is made of Nathan Alcoek, a farmer of Bedfordshire, as a “leader of this Sect.” We know nothing of him or the place of his residence. |
Volume I
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