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Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. Eph. ii., 20.

A COMPLETE HISTORY OF Old King Street Baptist Church, BRISTOL, Formerly worshipping in the Pithay, originally at the Fryers.

A.D. 1640 to A.D. 1933

In 4 Volumes

BY JOHN SILAS MERRITT.

ILLUSTRATED.

VOLUME 1: 1640-1890.

Being an authentic account of the trials and sufferings of its Pastors and Members during that ignominious period of our history, between the Restoration and the Revolution, with specimens of the various forms of insult and annoyance experienced by them for their religious principles.

Also Memorials of the eminent men who have followed each other in more peaceable times in the Pastorate. Rev. THOMAS ROBERTS, M.A., through whose exertion Old King Street Chapel was erected distinguished himself in the denunciation of Slavery, was eminently the Friend of the friendless. Rev. J. MOFFAT LOGAN, who raised the Church from the ashes of mere history into an energising, resistless force of our life of to-day. Rev. BENJAMIN J. GIBBONS acceptance of, and recognition to the Pastorate, and of the Pastorates of Revs. W. E. West B.A. and C. S. Rudge B.A. Tell ye your children of it; and let your children tell their children; and their children another generation.

A1 Preface Remember the days of old In compiling the following, I have felt a pleasure to place on record as far as I have been able to gather the same the History of the Ancient Church of Old King Street Baptist, Bristol. I have gone to the best sources for information - and no person who has not undertaken such a work can fully understand the amount of labour and search it involves. To me it has been a labour of love. I acknowledge with gratitude my indebtedness to the many friends who have assisted me in the work, by the loan of documents, books, engravings, etc. and particularly the Broadmead Records. My special thanks are due to Principal Henderson, of Bristol Baptist College, for the loan of many valuable works; and to the Rev B J Gibbon (Pastor) and Deacons for lending me the ancient books and documents of the Church. In regard to the modern past which I have had from the lips, on pen, of those best able to give the particulars and are now reaching the evening of their days, I feel it a special duty to record what they only could relate, before they, Go hence, and are no more.

2A

1 Having finished the work I imposed on myself and having rendered the same as complete as lay in my power, I commend it to the Divine benediction, trusting that these annals of the past will not be without their use in promoting the cause to which they are devoted. Should this be accomplished, the writer will have his reward. [Photograph of John Silas Merritt] John Silas Merritt.

1 Other men have laboured, and ye have entered into their labour. Few churches if any have more reason to be proud of their ancestry, than Old King Street Baptist Church which has been a living reality, a glorious power, from days that are past to the present time: and no small service would be rendered to the cause of truth, and to the honour of God were it possible to retrace its history, to unfold its origin, and to mark the interpositions of Divine Providence in its progress from the transactions which took place at a period so remote as two-and-a-half centuries ago, the ages of darkness and corruption to the more enlightened and favoured times in which we live, in a manner proportioned to the magnitude of its claims. The writer is conscious, that to do this successfully would require an amount of information, of the facts and circumstances of the past, to which it is impossible in the present day to attain.

1A In the records of our Ancient Corporation little is said of the persecutions and sufferings of many of its most peaceable citizens, which characterised its history in the seventeenth century. Its civic grandeur, its commercial importance, the siege and defence of its Castle, and its charitable and benevolent institutions, are worthily remembered, but its struggles for conscience sake, its sufferings for the truths sake, and its invincible courage in contending for a purer faith and worship, yet want an adequate record. I have endeavoured to record something of the sufferings and labours of those devoted men who laboured before us for the truth of Christ and the welfare of immortal souls, in the face of arbitrary annoyance of low, base informers. These perpetually disturbed and harassed the Church in Mr Hynams [& Rev. Andrew Giffords] days, and caused to be inflicted on pastor and members - and of those not a few - imprisonment and fines. Most painful is it to observe the atrocities inflicted in the name of Justice, both by the civil and military authorities

2 Convictions without a jury, and without hearing the accused, were common! Pastor and people were hunted like beasts of prey. They might not have sanctuaries, nor meet in private houses: even the hills and the woods were denied to them as places to worship God in. The only refuge which oppression left them was a prison or a grave; until, in 1688, the standard of liberty was lifted up, and the glorious Revolution blessed the British Isles. Old King Street Baptist Church as reason to be proud of its history, which shows how well the foundations were laid by Mr Hynam, Mr Andrew Gifford and others. For more than two centuries and a half it has been, by the blessing of God, as a fountain sending forth pure and refreshing waters. Memorials of the eminent men who have followed each other in the pastorate in the more peaceable times, including the Rev. Thomas Roberts, M.A., through whose exertions the Chapel of today was erected, down to the times of the Rev. J. Moffat Logan and the present Pastor. Many curious and interesting entries from the Church records are given; also brief histories of the Sabbath School, Christian Endeavour Society, and Mens Discussion Class.

2A Earliest Records Of the origin of the ancient Church there exists, unhappily, no authentic account. This is much to be regretted, as it was unquestionably the first Baptist Church in the City. The earliest account in the existing records relates to the 11th of the ninth month 1652.

2 It is supposed to have been founded by John Cann, a Baptist, and pastor of the ancient English Church at Amsterdam, who visited this City, A.D. 1640-41. Mr Cann was a man very eminent in his day for godliness, and for reformation in religion, having great understanding in the way of the Lord. To those who could not conscientiously conform to the Established Church, he gave instructions showing how they should join together and receive members. After staying some time in the city, he went to Westerleigh, about seven miles from Bristol, where he had liberty to preach in a public place (called a Church) in the morning of the Lords Day following. But in the afternoon he could not have entrance. The obstruction was caused by a very godly, great woman that dwelt in that place, who was somewhat severe in the profession of what she knew. Hearing that

3 Mr Cann was a Baptist, and not of her way of thinking - but a step beyond her light - she caused the doors of the public place to be made fast. Her prejudice was shared by others; because the truth of believers baptism had been for a long time buried under Popish inventions, and sprinkling practised in the room thereof. In 1651, it is recorded that for several years past the Lord had been leading His people out of this Romish darkness, to observe the ordinances as they were delivered by Christ Himself and the Apostles. Some of the members of Mr Ewins Church at Broadmead were awakened to consider that there was no ground for baptising children, much less for sprinkling them, and that therefore they had not been rightly baptised, according to the Scripture. The earliest baptism of which record can be found was on the 15th of the twelfth month, 1652. But that our Church was at that time one of some standing is evident from an exclusion having occurred three months earlier for envy, murmuring, and lying. Such an exclusion (so rare in the present day!) indicates not only previous organisation, but a high state

3A of purity and regard for Christian morals. In 1652, one of the members of Mr Ewins Church, Broadmead, Thomas Munday, being convinced of believers baptism, desired leave of the congregation to go and join himself to the other Church in Bristol, having one Henry Hynam for their teacher. And when after divers reasonings with the said Brother Munday they could not prevail with him to abide in his former understanding on that point, they gave him liberty to depart, and join himself to the other church aforesaid. Hence the record, alluding to some others, Thus of several that were enlightened in the truth, some had strength to practise it. Accordingly on the 18th of the fourth month, 1653, Thomas Munday and another member of Mr Ewins church, Isabell Caffell, who was similarly convinced, were received into the church under the care of Mr Hynam. Mr Hynam is supposed to have been the first pastor, but when he entered on his ministerial duties is altogether unknown. It is evident, however, that the church must have been numerous and influential, and must have existed for some time previous to 1652, for them to have been in a position to maintain a pastor. Ivimey, the Baptist historian, says the origin

4 of the Baptists in the city of Bristol is traced to about 1640. Of Mr Hynams life and ministerial labours little is known, but from the records he appears to have been an active, zealous man, a strict disciplinarian, and a promoter of meetings for fasting and prayer. During the earliest part of his ministry the church (in common with other Dissenters) enjoyed much freedom under the favour of the Protector, whose love for liberty of conscience adds to his great fame. Cromwell dying in 1659, the troubles of the Dissenters began. [Photograph of Coopers miniature of Oliver Cromwell in the Museum, Bristol Baptist College]

4A On the 10th day of December, 1660, order came from court that all persons above sixteen years of age should take the oaths of allegiance and supremacy. This many hesitated to do, on account of the

3 extensiveness of some of the words. The members of Mr Hynams church, and of the other church under the pastoral care of Mr Ewins, met for prayer, searched the scriptures concerning their duty, and came to this decision - that in all civil matters the magistrate ought to be obeyed, but that in matters spiritual and ecclesiastical pertaining to conscience, Christian fellowship, and the worship of God, One is our master, even Christ, and all we are brethren. Quite so! Let Caesars due be ever paid To Caesar and his throne; But consciences and souls were made To be the Lords alone. Therefore in reference to the State, we are independent and free. Consciences and souls were made to be the Lords alone, and in vain did any earthly authority attempt to make them subject to its will. There is something in the nature of man, and especially in the human conscience as if in vindication of its makers prerogative, which rises up in rebellion against every effort, from whatever source it come, that seeks to impose what in its own nature

5 is indifferent, or what the will of God has not enjoined. Whether in doctrine, or in the practises of Divine Worship, Homage to the Eternal cannot be measured, regulated, or restrained by a human rule. So thought the noble men of the seventeenth century who suffered and fought for conscience sake. They therefore prepared a paper, wherein they stated the terms in which they could conscientiously comply with the requirement. This they forwarded by two messengers to the Mayor, Sir Henry Creswick, who sent it to the King and council, and, in the meantime prohibited all molestation from those who were ready to seize upon them as a prey until he had an answer. Within a month, an answer came, that the oaths must be taken according to the letter of the law, and not in any other words. The order was peremptory, but as Sir Henry said they did not intend any unscriptural obligation, they availed themselves of this concession, and many members of both churches, complied with the injunction. So that trouble passed over. Two or three exclusions during Mr Hynams ministry are too singular to be omitted. One was excommunicated in 1658 for saying that the faith of this church was the faith of devils, and that the Scripture

5A was surries food. This is all probability arose from an association with Dennis Hollister a grocer in High Street, and a member of Mr Ewins church, who, in London, had imbibed the most pernicious doctrines, and poisonous new notions. In 1672, another member, a female, was expelled, 1. For taking upon her to preach at meetings, after open admonitions, privately and publicly, by the church, and still justifying herself therein; 2. For putting on mans apparel, and coming to Mr Hardcastles meeting, and there go to preaching, because she thought she should not be permitted in womans; 3. For not keeping her house, being idle and gadding abroad, not minding her husbands business, etc. Notwithstanding these spots, the church walked in the light of the Divine countenance. The baptisms recorded during this period, on a profession of repentance towards God and faith in our Lord Jesus Christ, were ninety two, two of the parties, Mr Gifford and Mr Harford, being afterwards called to the ministry of the same church. Mr Hynam was assisted in the latter part of his ministry by Mr Patient, Mr Harford and Mr Gifford. He rested from his labours on the 19 th of April, 1679. He, being dead, yet speaketh.

6 On the afternoon of the 31st of the 8th month 1675 a motion was sent to the church at Broadmead from the other congregations and agreed to, that brethren from each congregation, jointly, seek for and buy a burying-place for all the separates to bury their dead.

4 On the 22nd of April, 1679, the church at Broadmead agreed to pay one-half with Brother Giffords people the other half, to buy a burying place for ourselves - a garden in Redcross Lane (now Street) that we might bury our dead without the ceremonies of the parish parsons in their yards. So strangely were matters conducted at this period that the purchase was not completed till the 9 th of October, 1701, when the same church concluded to join with the other congregation walking with Brother Gifford, to buy a garden in Redcross Lane for a burying place. They had to buy a life and the fee, which cost about £120, which the members subscribed. The burying ground, being still jointly owned by Broadmead and Old King Street, may be viewed by applying at the cottage adjoining the entrance gates in Redcross Street. It is recorded that here they buried that weak, but holy, lamb-like servant of God, Henry Hynam. A very small portion of his gravestone remains to the present day, just at the

6A entrance of the burying-ground (on the right-hand side). Mr Hynam was the first person interred in unconsecrated ground in Bristol.

7 The period of persecution Charles the Second, in anticipation of restoration to the crown, issued a declaration at Breda, April 14th, 1660, in which he declared a liberty to tender consciences, and that no man should be disquieted or called in question for difference of opinion on matters of religion, and promised consent to an act of parliament for the full grant of such indulgence. Notwithstanding

7A all these fair pretensions, the purpose of the royalists was soon discovered. The old penal laws were revived, every magistrate had power to persecute Dissenters, and the troubles of the Baptists set in like a spring-tide. Before even the King landed at Dover the Episcopal party sent 40 Quakers to Cardiff Gaol and 28 to Denbigh and Flint, while Montgomery Gaol was so full of them, together with Independents and Baptists, that the Governor had to pack them in garrets. In these tribulations the dissenting churches in Bristol were deeply involved, and their various societies were perpetually disturbed and harassed by malicious men, who sought to execute upon them the cruel and arbitrary laws of the times. At this time, and for about thirty years after, the church worshipped in the Friars, near Merchant Street. Of Mr Patient, who, as before stated, was for a time assistant to Mr Hynam, very little is known during his residence in Bristol. He had previously been to America, whence he returned in 1640, and became associated with William Kiffin, in London. Subsequently he preached in the Cathedral in Dublin, under the patronage of Cromwell. At the Restoration, he returned to England, and on the

8 4th of October, 1663, was imprisoned in this city, in company with Mr Ewins and Mr Terrill of Broadmead. The next day he was taken before the mayor, and because he would not give bond for his good behaviour, he was imprisoned at the jailers house over against Newgate, and there lay until the sessions, about a quarter of a year after. [Photograph of sketch inside Newgate Prison] He was then tried, and as the mayor, Sir John Knight, ordered it so, was found guilty of a riot at common law, and fined. In 1666, he became co-pastor of the church at Devonshire Square, London, with his old friend William Kiffin. He died a month after his ordination to that office, leaving a blessed savour behind him of great usefulness and sober conversation. All the concern of the bishops now was

8A to make the terms of conformity stricter than ever, so the next step in legislation was the passing of the well-known Test Act. This Act required every person who should be appointed to any public office, civil or military, within three months of his admission to it to receive the sacrament according to the

5 rites of the Church of England. Every person who should exercise any office without thus qualifying was rendered liable to be deprived of his civil privilege and pay a fine of £500. This Act received the royal assent on May 9th, 1662. Thus Dissenters were effectually prevented from holding any place under government, without prostituting a solemn ordinance of Christ. On St. Bartholomews day, August 24th, 1662, the Act of Uniformity was put into operation, when 2,000 of the most able and conscientious of the clergy, among whom are names which have become immortal in religious literature, were found to have relinquished their preferments and accepted suffering and penury rather than violate their convictions. The Conventicle Act was passed by Parliament A.D. 1664, its object being to break up the religious assemblies of the puritans, and silence the ejected clergy. This Act inflicted on all persons

8B [News Clipping headed The Great Ejectment, 1660 and 1662, A Total of 2,492 Ministers Ejected.]

9 above the age of sixteen who attended a conventicle (any religious gathering, except at the parish church, where five persons were present more than the household) a fine of £5, or three months imprisonment for the first offence; £10, or six months imprisonment, for the second offence; and, for the third offence, £100, or transportation for seven years, with a felons death in case of escape or return. This punishment took effect on conviction before a single justice of the peace, and without trial by jury. The archbishops wrote letters enquiring after conventicles, with a view to their suppression, and the Act being enforced by the bishop and the mayor of this city, was a source of peculiar annoyance and vexation, and was often carried into effect to break up peaceful assemblies and inflict upon not a few imprisonment and fines. Most painful it is to observe the atrocities inflicted in the name of justice, and the measures resorted to by unprincipled men to disturb, to accuse, and to convict the innocent followers of the Lamb. In addition to the civil authorities, the militia and the military were enjoined to dissolve and prevent any such unlawful meetings, and to take into custody all such persons as they should think fit. In the ninth month, 1665 a troop of horse were sent to this city to

9A suppress the conventicles, and very abusive they were at the meetings they could discover. The execution of the Act was rigorous, and it was under it that John Bunyan was apprehended, John Howe accused of preaching treason, and so many others persecuted. Yet not being able by these measures effectually to separate every Nonconformist minister from his flock, or to render their ministry impossible, which was evidently the aim, in the session of Parliament held at Oxford in 1665, the Five Mile Act was passed. By this new statute all persons in holy orders who had not conformed to the provisions of the Act of Uniformity were required to swear that it is not lawful to take up arms against the king, and that they would not at any time endeavour to make any alteration in church or state. Those who refused were forbidden to teach in any school, or come within five miles of any city, borough, or corporate town. In 1665, the Great Plague swept over the land, and caused a brief respite in the violence against Dissenters. Bristol being with this judgement of the Lord, terror struck the magistrates, and through the moderation of Alderman John Willoughby, mayor, a stop was given to persecution, and the churches enjoyed

10 much peace. In 1666, the Great Fire in London broke out, which in the heat of party strife was ascribed to the Papists. This occasioned another lull in the persecution of the Nonconformists. The House of Commons, however, soon afterwards petitioned the king to enforce the law against conventicles, and he immediately issued a proclamation to that effect, so that in 1670 the Conventicle Act, first passed in 1664, was renewed, with some modifications which increased its severity. This Act imposed on everyone who attended a conventicle a fine of five shillings for the first offence, and ten for the

6 second; and on the preacher, and the person on whose premises the meeting was held, £20 for the first offence, and £40 for the second. One third of the fines inflicted was to be given to the informers, regard being had to the diligence and industry in discovering, dispensing and punishing the said conventicle. Authority was given to all constables and head-boroughs to break open any house where they suspected a forbidden assembly. One clause in this Act is remarkable - that if any dispute should arise with regard to the interpretation of any part of the Act, the judges should always explain the doubt in the sense least favourable to the conventicles, it

10A being the intention of Parliament entirely to suppress them. Such was the zeal of the Commons, that they violated the plainest and most established maxim of civil policy - that, in all criminal prosecutions, favour should always be given to the prisoner. The state records says that in the course just briefly described the Government whose ostensible pretext for its policy was its anxiety for the promotion of religion and morality. Nothing need be said here respecting the dissoluteness of the court, or of the profane swearing fellows, as Pepys terms them, who composed the bulk of the House of Commons and passed the intolerable Acts against Dissenters. The royal proclamation enjoined the magistrates to put the laws in execution. The Nonconformists were by these means exposed to great suffering, and while Sir John Knight was mayor, his Sunday recreation was hunting up - or rather down - the Nonconformists, whom he heartily hated. Sir John had entered upon his mayoralty at Michelmas with a determination to make it long memorable to Nonconformists. Raids on dissenting places of worship began in October and his worship was able to inform the privy council on Nov 11th (1663) that he had dealt effectively

11 with all the conventicles, and committed some of their leading supporters to prison; for which their lordships, on the 16th returned him heart thanks praying him to continue his vigilance until he had secured all the principal heads of the faction, and made them give heavy bail to answer for their offences at the assizes. During his mayoralty Sir John was entitled to boast that upwards of 900 persons male and female he had fined or driven into filthy dungeons for indulging in liberty of conscience, who were forced to hoard with criminals of the vilest character. Some time after, the views of Sir John, for some cause or other, underwent a great change, and he was much more moderate; in fact he long connived at proceedings which would formerly have roused his utmost indignation. While he continued in office, which was until the sixth month, 1671, no further molestation was offered. During this time of peace, the additions to the churches were very numerous. It is recorded that four of them, Mr Giffords, Mr Hardcastles, Mr Weekss, and Mr Thompsons were called popular meetings; and so prominently situated and well known were their places of worship, that it is said, the people did resort to them as common as to the

11A public places called churches. There was no further alteration made in the laws affecting religion of any importance during the reign of Charles II., but the various enactments remained in operation to produce their own results, modified by the kindness of spirit of some of the magistrates in particular districts. In September, 1674, a new bishop arrived, Guy Carlton, aged and grey in the service of the world, and a bitter enemy of the separatists from holy mother church. He had been a chaplain in the army of Charles the First, and had shared the exile of Charles the second. On taking possession of the new dignity of Lord Bishop of Bristol, as though to atone for some deficiencies of character, he vowed to accomplish the destruction of all the meeting-houses in Bristol; but that all should attend the established church. Thus Nonconformists were sawn to pieces between the King, the Bishops and the Parliament. Guy Carlton continued in the see till 1678, when he was translated to Chichester.

7 A fit accomplice In deeds of darkness and desolation was soon found in the new mayor, Ralph Oliffe, an inn-keeper, landlord of the Three Tuns Tavern in Corn Street, a notorious drunkard and hater of Dissent. Not only

12 was he elected to the mayoralty for the express purpose of persecuting the Nonconformists, but he declared that that was his only reason for accepting the honours thrust upon him! His name has become as notorious as that of Hellier for his rancorous cruelties in carrying out the Conventicle Act against his inoffensive fellow townsfolk. It was in his back parlour, over their potations, that the chief persecutors used to meet on the morning of the Lords Day, whence, as soon as the bells had ceased, they issued forth on the foray in organised bands, to pounce upon their humble victims who were engaged in divine worship. Nor was the Bishops zeal permitted to expire for want of other agents to execute his unrighteous designs. The Lord suffered to the raised up another wicked instrument to be a scourge and trial to His people, which third and pestilent adversary, who did the drudgery work, was one John Hellier, of St. Jamess parish, a lawyer and one of the city attorneys, crafty and subtle, who not only in his calling was vile, but was so notoriously impure that the like of him was not in the country round. This was the Bishops chosen aide-de-camp in the holy crusade! He was also the mayors landlord, which enabled him to reduce his worship to

12A the level of a subaltern. Poor Zion! how could she survive that attacks of a Bishop, a Lawyer, and a Vintner. To strengthen and sanction his pious purposes Hellier procured the appointment of church- warden in the parish of St. James, in which parish were situated three of the larger meeting-houses, and labouring to cover himself up with this fig-leaf, he pretended that what he did was by virtue of his oath, and in pursuance of his invisible duty.

12A In his three several capacities therefore, of the Bishops lawyer, the mayors landlords and St Jamess churchwarden (not to add Satans ambassador!), Hellier aspired to the honourable office of general spy and informer, holding regular visitations at Mr Giffords, Mr Hardcastles and Mr Weekss, as though he had been consecrated bishop of their diocese, and afterwards giving information against the meetings. Happily, Helliers first attempt was an abortion. The wise man was caught in his own craftiness. When he visited Mr Giffords, another minister, Mr Harford, who used to preach every other Lords Day there, was preaching on that occasion, the 27th of September, 1674. A warrant was issued for Mr Giffords apprehension, and delivered to the chief constable of St Jamess ward, who, on some pretence or other, for some time

13 evaded the execution. Indeed he would frequently be out of town on the Lords Day, that he might not be called upon to take the ministers who still persisted in preaching. But in this instance the church suffered the chief constable to take Mr Gifford, because they knew him to be altogether clean, at that time, of the information laid against him. Being brought before the mayor, Hellier had the assurance to swear that he was the man; and, although the was several times advised to reconsider, lest he should be mistaken, he still persisted in swearing positively that he was the man, ten being present who testified to the contrary, while four took their solemn oath that it was another! The magistrates were convinced of the truth of their statements, and Hellier stood convicted of perjury. The Bishop also sent a trio of his clergy, Parsons Pledwell of St. Peters, Heath of St. Augustines, and Godwin of St. Philips. These, and occasionally others, would enter the meetings during preaching, stay some time, take the names of those they knew, wait upon the mayor, and give the required information. Thus, when they should have been preaching to their own flocks, they audaciously went to devour others - professed shepherds, but inwardly ravening wolves! From their information,

8 13A the ministers of the respective congregations were summoned. The design was to imprison the ministers, as the most effectual way to destroy the meetings. But the churches employed counsel, and, before the mayor and his court, pleaded their right to meet by virtue of an Act passed about three years before, when, the King was making war with the Dutch, in which liberty was given to all dissenters to enjoy their meetings unmolested, who would take out a license to that effect. By virtue of his supreme power in ecclesiastical matters he issued a proclamation, suspending the penal laws enacted against all nonconformists or recusants whatsoever, and granting to the Protestant Dissenters the public exercise of their religion, and to the Catholics the exercise of it in private houses. Some would not apply for licenses because they regarded the proclamation as an unwarrantable stretch of the royal prerogative, and as covertly intended to serve the Catholics. The proclamation was issued in 1672. As each of the Bristol churches had obtained licenses for themselves and their pastors, they now triumphed, not only over the Bishop and the mayor, but even over the crafty and subtle lawyer!

14 Mr Gifford was one who applied for and received a license under the Kings hand and seal and countersigned by Lord Arlington, one of the securities of states. I have myself seen the original, which is now preserved in the Baptist College Library, in Bristol. The following is a correct copy:- Charles, by the Grace of God, King of England, Scotland, France, and Ireland, defender of the Faith, Vc. To all Mayors, Bayliffs, Constables, and others, Our Officers and Ministers, Civil and Military, whom it may concern, Greeting. In pursuance of Our Declaration of the 15th of March 167½, We do hereby permit and license Andrew Gifford, of our Clifton of Bristoll, of the Persuasion commonly called Baptist, to be a Teacher, and to teach in any place licensed and allowed by Us according to Our Said Declaration. Given at Our Court of Whitehall the 5th day of September in the 24th year of Our Reign, 1672. By His Majesties Command Arlington.

15 Copy of a Royal license for the room: Charles, by the Grace of God, King of England, Scotland, France and Ireland, Defender of the Faith, etc. In pursuance of our Declaration of the 15th of March, 167½, We have allowed, and as hereby allow for a room in the Fryers, Bristoll, to be a place for the use of such as do not conform to the Church of England, who are the Persuasion commonly called Baptist, to meet and assemble in, in order to their public worship and devotion. And all and singular our officers and ministers, Ecclesiastical, Civil and Military, whom it may concern, are to take due notice hereof. And they, and every one of them are hereby strictly charged and required to hinder any tumult or disturbance, and to protect them in their said meetings and assemblies. Given at our Court of Whitehall, the 5th day of September, in the 24th year of our Reign, 1672. By His Majesties special command. Arlington. As sheep driven together by wolves, so were these churches, two Baptized, one Presbyterian and one Independent, more closely united in consequence of the similarity of their trials. They employed

15A the same counsel at the expense of the whole; and two from each congregation were appointed as a board of management. These eight men deputed by the congregations met together for manage matters of general concern for the congregations, in their legal defence against those vile persecutors that were risen up against their peaceable meetings resolving to destroy them. The churches were troubled for several months, but availing themselves of their licenses they continued to meet as usual, keeping their Pastors with them notwithstanding the menaces of the High

9 Church party. The Bishop, being perplexed that he was so opposed that he could not have his will, went to London to the King, and made complaints. The aforesaid eight friends sent up an agent to London to wait on another agent there to observe the Bishops motions, and to endeavour to counter- work his designs by giving a true account to the King, through some Lords of the Council and the Duke, of the peaceableness of the City before the Bishop came, and of his furious actions against them. In this way, not with little costs, they received

16 many fair promises from the Court, giving hopes of continuing their liberties longer. Yet in February, 1674, the King published a proclamation avowedly against the Papists but actually against Protestant Dissenters, declaring that all their former licenses were now made void. The churches mourned, and the bishop and his clergy were gorged with satisfaction and delight. The very week the new proclamation was published, they buckled on their harness again. On the 10th of February, the bishop with his clergy, aldermen, and some military, paid an official visit to Mr Thompsons, and finding him preaching, apprehended him and brought him before the mayor at the Mansion House. After long examination, at about 9 oclock at night he was committed to Newgate for six months. Newgate, the city gaol for debtors and malefactors, stood at the Eastern end of the narrow Wine Street, extending to the end of Messrs. Parnalls new premises, where formerly stood the keepers house. A mantelpiece with the city arms thereon still remains. The prison being small and in a confined situation, it was highly detrimental to the health and life of the prisoners, and being crowded to excess by victims of both sexes and of every age and rank, it was foul

16A and loathsome. On the 14th February (Lords Day), the mayor, with Ralph Ollive, his sergeants, and aldermen Hicks and Lawford, visited Mr Hardcastle and Mr Weeks. They detected both in the heinous crime of preaching the Gospel. They were secured and committed to the custody of a chief constable until the morrow, when they were brought to the Towlzy, where the oaths in the Corporation Act were tendered them. But not embracing it, they were committed to the constable, and in the evening sent to Newgate to join Mr Thompson. When Sheriff Fielding, about 10 oclock at night brought them to the prison door, he deridingly

17 bade Mr Weeks take his leave of all his holy brethren. Hellier, not content with having captured the shepherds, went like a prowling wolf in pursuit of their respective flocks. On the morning of the 21st February, Hellier found Mr Gifford preaching, and immediately informed the mayor, in order that if he were again detected he might again have him imprisoned. The next Lords Day, (the 28th), these regular observers of the Sabbath were equally zealous. Hellier with the officers found Mr Gifford preaching again, and being prepared with a warrant, they took him at once before the mayor, who the next day committed him to prison for six months, as a fit associate of Mr Hardcastle, Mr Weeks and Mr Thompson. The ministers being all removed - one dead ( Mr Thompson having died in Newgate on the 4th March, 1674, at 12 oclock

17A at night), and three imprisoned and their deaths apprehended - the bishops men and Hellier being in hot pursuit, and woefully successful, the extinction of the churches seemed inevitable. But the members were men of the right stamp. They animated each others hearts; and notwithstanding all their discouragements, so far from forsaking the assembling of themselves together, these faithful men clung with greater tenacity to a privilege difficult of attainment, and exercised all their ingenuity to accomplish this one desire of their hearts. They placed brethren on the watch to announce the approach of informers, on whose coming preaching on prayer was suspended, and the congregation united in a psalm. In one place the minister would be

10 screened from his audience by a curtain, to prevent his identification by a foe. In another a secret door was formed in the wall through which he might escape. In a third he spoke from an upper room through a trap-door, or from an adjoining house through an aperture in the wall. The course adopted by Mr Giffords people was this: a company of tall brethren stood around the speaker, who had a trap-door near his feet, so that when the informers

18 came he was let down into a room underneath. One was kept at the door to give notice. These irregular courses were adopted in order to save the speakers and maintain the meetings, and the Lord helped them. Mr Andrew Gifford a most renowned champion for God and truth, and second pastor of our church, was the son of Mr Hugh Gifford, a cooper of Redcliff Street. He was born in 1642, and ordained on the third of the sixth month, 1677, by the laying on of the hands of Brother Daniel Dyk, and Brother Nehemiah Cox, elders of churches in London, with fasting and prayer in the church. He had been some time previously a preaching member, having been baptized in the fourth month (June) 1659, and becoming coadjutor to Mr H. Hynam in 1661. At the time of his ordination the church members were few in number, but at the period of his death, notwithstanding severe persecutions, they were between four and five hundred. Until Mr Gifford was excluded by the Act of Uniformity, he frequently preached in St. Leonards Church in this City. The church stood upon an arched gateway which formerly crossed Corn Street (it was removed in 1766, and the parish united to that of St. Nicholas). Even afterwards, being an intrepid man, and zealous in his masters work, by the invitation

18A of pious episcopalians who were attached to his ministry, he occasionally published the tidings of salvation in the country churches, when a convenient place near was not to be had, provided he had the leave, either of the churchwardens or the incumbents. Some of these, greatly valuing him for his piety and zeal for Gods glory and the good of souls, would honour him by being his auditors, though these were greatly offended, and gave him all the disturbance and interruption that was in their power. He was once invited to preach a funeral sermon at a market town in Somersetshire, for the wife of one of the most wealthy inhabitants. Leave was easily obtained for him to have the use of the church for the occasion. But the opponents of this arrangement kept the organ playing so long after he was in the pulpit, that, perceiving their intention, he retired into the churchyard, and standing upon a high tomb- stone, without any further disturbance, addressed a numerous audience from John 2.25-26 - I am the resurrection and the life, etc. From that time the widower freely offered him the use of his house for preaching, and

19 there for many years, Mr Gifford and his son Emanuel occasionally preached, with tokens of divine approbation. Recognising the divine declaration In all places, where I record my name, I will come unto thee, and I will bless thee. Mr Gifford preached indiscriminately in church, chapel, barn, or open- air. Jesus, whereer Thy people meet, There they behold Thy mercy-seat; Wherere they seek Thee Thou art found, And every place is hallowed ground. In no place, probably, was the strife between those in power and the humbler citizens more sternly carried on. One might almost have thought that Bristol had been selected as one of the places for the trial of strength between light and darkness, religion and superstition, truth and the abettors of error, and some of the most nefarious acts of persecution which ever took place in England were perpetrated here.

11 The Church and State acknowledged the divine right of Kings to govern wrongly, and were both determined to carry into effect despotic monarchs commands. To avoid the enemy Mr Gifford frequently preached in the woods at Kingswood,

19A in concert with Mr Fownes, the pastor of Broadmead, and the ministers of Jamess Back and the Castle. He was often forced to swim across the Avon through great floods in his journeys, which he chose to do rather than disappoint the meeting; and although he escaped drowning, some others who made the same dangerous experiment did not. So great was the attachment of the colliers to this noble pioneer of Whitefield and Wesley that they would form his body-guard while preaching, and if any interruption was occasioned by spies, informers, or officers, they would disguise him with a large great-coat, and placing a pitch fork filled with hay on his shoulder, effectually secure his retreat. Occasionally, however, he fell into the hands of the enemy, and was treated with great severity. Four times he suffered imprisonment in Charless reign - three times in Newgate, and once in Gloucester Castle. With some of the Bristol magistrates he is said to have had great favour. These could not approve of hunting so innocent and holy a man, whose countenance and presence struck amaze into the beholders.

20 Once while Mr Gifford was preaching at the Friars, the mayor and aldermen entered, with the sword and other city regalia, and authoritatively commanded him to come down. Mr Gifford replied that he was about his masters business, but if they would stay till he had done, he would go wherever they pleased. Accordingly, they waited - indeed, after such a courteous reply, how could they do otherwise? - and on his accompanying them to the council-house, they dismissed him with a gentle reproof, and a friendly caution not to offend for the future. Such proceedings were officially encouraged, for Archbishop Sheldon sent a circular letter to all bishops, judges and officers, to take notice of all nonconformists; holders, frequenters, maintainers, and abettors of conventicles, especially of the preachers or teachers in them, and of the places where they are held. It is not easy to form too high an estimate of the patience and fortitude with which the nonconformists endured the hardships of their lot, but it was not in Englishmen to be driven from their principles, although penalties were inflicted, goods rifled, homes violated and families disturbed,

20A without any cause, of a malicious villain pretented to suspect a meeting there. Informers abounded, and were encouraged and rewarded. The magistracy was confessed on such as would act with rigour. Hence, houses were forcibly entered, and their inmates, on various pretences, dragged to prison, and immense numbers of non conformists suffered extreme hardships. It is not too much to say that it is impossible to recount the sufferings of both ministers and people, in their persons, families and estates, by separations, expenses in law, and tedious sickness, and diseases ending in death. The Newgate of Bristol became almost as renowned for its innocent victims as the Marshalsea of the Metropolis or the prisons of the ancient inquisition. Of many of these sufferers I have obtained some information, but the history of many others must remain unknown, until that tremendous day, when the righteous Judge of the universe shall make all things known. Notwithstanding rampant persecutions, the church met as usual in the Friars.

21 During the last week of the second month, the bishops informers were very busy. The mayor having sent so many to prison, threatened to send ten times as many more the next Lords-day. A London newsletter of June the 14th 1670 states that the King in council, had just given orders for the pulling down of the seats and pulpits in all the meeting houses, in Bristol and other places. The following, though brief, is an interesting statement of the condition of the church in 1675:- Letter of dismission of Mr Thomas Holwell, to any church walking in the faith. Our estate at present is suffering for the truths sake; which hitherto hath, we hope, been for great good. The Lord help us in the spirit of Christ, to hold

12 21A out to the last; and give all that enjoy their liberty, heart to use it to the best advantage, to be thankful for it, and fruitful under it. Your poor brethren, in the faith of the gospel, Henry Hynam William Harford Andrew Gifford, etc., etc. Signed - the 9th, 3rd mo., 1675. Upon the 15th day of the 3rd month, being the day of trial of Mr Hardcastle, Mr Weeks and two friends, at the Kings Bench at the Court of Westminster, London, some of the four congregations, under persecution in Bristol (Mr Giffords, Mr Weekss, Mr Hardcastles and Mr Thompsons) met together for prayer, on their behalf, continuing from 7 oclock in the morning until 12 noon. All being thus in common trouble, the churches formed a close union, to strengthen themselves against the bishop and his abettors (why should they not?). To this end each congregation appointed some of their number to confer upon the subject, and upon the 24th inst., 10 Brethren met at Mr Weekss house, the following: Bro. Teague, Bro. Window, Bro. Adlam, and Bro. Teather being from Mr Giffords congregation. On one occasion when Mr Gifford

22 was taken before the magistrates they would have released him on his promise to desist from preaching. This, of course, he resolutely refused, replying, with Peter and John - Whether it be right in the sight of God to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard. On this, as might have been expected, he was committed to Newgate, though only for a month. While he was there, several of the prisoners fell victims to an infectious fever. Mercy was rarely shown, but Mr Gifford and his ministerial brethren were removed to a house in a more airy situation, and so escaped the malady. Upon the 10th of the 5th month (July), the mayor, sheriffs Wharton and Fielding, with Alderman Hicks, also the swordbearer and serjeants went to Mr Giffords about 11 oclock to trouble the meeting. Upon the 15th of the 6th month (August), Hellier went to Mr Giffords meeting, but having just concluded the service, they were quiet that afternoon. On the 22nd of August the mayor (Ralph Olliffe) and the bishop went to Mr Giffords meeting. Mr Gifford, who had only come out of prison a few days before, was preaching.

22A They demanded him to be pulled down and carried away to prison. On Saturday, the 13th of the 9th month, Hellier got one of the aldermen, Sir Robert Yeamans, a wine drinker, to the Three Suns Tavern in Corn Street, where Alderman Olliffe dwelt, and where they spent most of the afternoon drinking and planning who should make the disturbance next day. Hellier wrote a warrant and got Sir Robert to sign it, and sent it to the chief constable of St. Jamess Ward, commanding him and all the constables, with the overseers of the poor, to be ready to attend him on the morrow morning at Helliers house, by 8 oclock, to suppress the meetings in the said ward, of which he is certified there will be several by the churchwarden of St. Jamess (that is Hellier himself), as they shall answer it at their peril. Having called their summons, they continued drinking, until Hellier was led home by two persons, drunk. On the 20th of November, Hellier and

23 another man named Gill walked all the morning from Mr Giffords to Broadmead, and from Broadmead to Mr Giffords, causing interruption four times. On the 12th of the 10th month, Hellier waited at Mr Weekss meeting until nearly all the others were gone home. He then invited Mr John Tucker to dine with him, and during conversation declared that if the churches would not meet at the time of divine service, as he called it, he would not trouble them.

13 Thereupon Mr Weeks and his members decided to alter their hours of meeting, viz. - to meet from 11 to 1, and from 3 till 5. This alteration was a source of trouble to the other three congregations. A meeting of members from each church was therefore held, and it was decided by Mr Giffords people, Broadmead, and Mr Thompsons not to consent to such an arrangement as it was Helliers motion - the vile persecutor, who seemed now almost tired, having followed them 15 months, interrupting, abusing, fining, taking away their goods, and imprisoning them, so that at this very time several of the members and hearers were in prison. That now they should comply with his proposals or terms, and give him ground to glory he had overcome

23A them, was by most adjudged altogether inexpedient, and not at all to their interest, nor the way to obtain peace, to keep their grounds, or to have future liberty so to do. Accordingly they met as usual, at 9 oclock and at one, or before. On Lords day, the 2nd of the 11th month, the quarterly joint meeting of representatives from the churches was held as a day of fasting and prayer (the 3 churches only who did not consent to alter their time of meeting). That troubler of Israel, Hellier, on the 16th went to the mayor, Sir Robert Cann, and to Mr Crump the Alderman of the ward in which Mr Giffords meeting was held, and informed against them, as they would not submit and meet after 10 oclock. He therefore requested the said alderman to be at Mr Giffords in person. Not being able to comply, he said he would send his warrants by the constables. Great disturbance was expected, but notwithstanding all Helliers threats, who had been about this business for more than twelve months, God did so ordain it that he troubled them not. So the church had rest

24 that day, Praise be to the Lord For just about a year, the church was free from trouble, but upon the 14th day of the 11th month, 1676, the constables went to show themselves at Mr Giffords meeting, before they began in the afternoon. Not making a disturbance, they departed. One of the informers was George Hellier, John Helliers brother-in law, who on the 6th day of the 6th month, 1680, was brought before the mayor for several misdemeanours, being taken up by the watch of the city for being drunk, speaking contemptuously of the mayor, and swearing at and abusing the watch. He was put into Bridewell for the night, and upon being taken before the mayor he was bound over to the next quarter sessions, and to be of good behaviour (which such men have always been strangers to!). On one occasion, an officer, being sent to apprehend Mr Gifford, found him in the pulpit, and commanded him to come down and accompany him. On his refusing, the officer struck him in the face, on which, turning to him with all the dignity of a righteous cause, he said, God shall smite thee, thou whited wall! This address, or the solemnity with which it was delivered, or probably both, so awed

24A the intruder into silence, that, though he came with the determination violently to eject the preacher from the pulpit, he remained quiet until the service was completed. On the 20th of August, 1681, John Hellier, Chapman and Lugg, with a constable and Helliers son, went to Mr Giffords meeting. Mr William Harford was preaching. Hellier pulled him out of the pulpit, and carried him away to Newgate, without any warrant or bringing him before a justice, and there detained him till the next morning, when they had him before the mayor, Sir Richard Hart, there being also aldermen Olive, Hicks, Lawford (who was also city marshal) and Crump, and Mr Cranfield, on the bench. Hellier and two more swore they found him preaching in a conventicle. The mayor tendered him the oath in the Corporation Act, which he refused to take. Whereupon they would have committed him to prison for 6 months, but Mr Nath Wade and Councillor Freek pleaded, that not having proved him to have been in holy orders formerly, now lecturer, nor Stipendiary, but only preaching, they could at present only convict him for preaching, and could not send him to prison on the said Act. Whereupon (though they said they might), they did not, but fined him £20, to be levied by distress

14 25 on his goods, and so let him go. Mrs. Clark followed Mr Harford to the entry of the prison, and Hellier in his great rage first pushed her down, and then put her also in prison till next morning, when he brought her before the mayor and would have her find sureties for her good behaviour. Thus they acted contrary to all law. Mr Harford died in 1685, and was buried in the same grave as Mr Hynam. On Wednesday, the 14th of December, 1681, in the afternoon, Hellier, and Capt. Arundell, with their petty constables, and workmen went to Mr Giffords meeting-house, broke open the door, pulled down the pulpit, seats and glass windows, and carried all away. The damage done to Mr Giffords meeting- house and others was estimated at more than £200. A Bygone Christmas On the 25th December, 1682, early in the morning, Hellier, Lugg, Jelly, Jones, Dyer and some other constables, went to Mr Giffords meeting and routed them.

25A For many years past the churches had kept a meeting of conference on Monday evenings, but lately had spent the time in prayer, by reason of the evil times. On the 26th December, 1681, one of these prayer meetings was being held, and whilst Brother Davis was engaged in prayer, Helliers constables made their appearance and laying hold of him took him before the mayor, who commanded his appearance next morning. The meeting was continued, and as Brother Warren was going to pray the constables returned, knocking violently at the door with their staves, although it was only latched. Upon the door being opened they came and making a great noise commanded them three times in the Kings name to depart. Meanwhile, Ralph Olive, junr., then no constable (but for his officiousness made one 3 days later), hastened away for the mayor, Sir Thomas Earle, who came with sheriffs Lane and Knight, Rumsey the town clerk, Captain Arundell, the bishops secretary, and several sergeants. The mayor condemned them for the meeting, saying it was for nothing but to oppose the government. Brother Terrill replied ho, may it please your worship, God forbid we should do

26 any such thing; but in obedience to the Lord we have for many years met here to seek his face. It was then ordered that the names of the women be taken and they discharged, but the men were committed to Newgate, 19 in all, 4 of whom were Brother Giffords people. On the following Friday, the 30th, while they were in prison, they kept a day of fasting and prayer, and at the close sang the 40th psalm, which George Hellier, an informer that was now in prison for debt, overhearing, he sent to the sheriff to inform him We had a conventicle in Newgate. Upon his arrival he stormed, being in a great rage, called for the keeper and warned him of his dismissal, saying they should not keep conventicles there. On the 4th of January a day of prayer was again kept in prison, and at the close the 84th psalm was sung. On the 9th those in prison kept another day of prayer. On the 11th, being Quarter Sessions, the sheriff ordered Isaac Dennis, keeper of Newgate, to bring the prisoners to the Guildhall. Messrs. Pollett and Hagget, of Bristol, councillors; Mr Freake of London, councillor; Mr Jos Tyley, barrister; Messrs. Edwards and Higgins, attorneys, were engaged at considerable cost to appear for them. These were on the bench

26A Sir Thomas Earle, mayor, Sir Robert Yeomans, Sir Richard Crump, Sir Robert Cann, Sir Richard Hart. the bishop, and aldermen Olive and Hicks. These, with the town clerk, were for continuing them in prison, but their council prevailed, upon giving securities for them to appear from day to day to answer and traverse such indictments as were against them. Messrs. Jer. Holloway and Tho. Scoop were bound for them all in £20 apiece, and, after paying prison fees they were discharged. In order to escape the fury of his adversaries it was not unusual for Mr Gifford to disguise himself by assuming different dresses, sometimes the habit of an officer or the like as occasion required and opportunity served. Sometimes his disguises were so successful as to deceive even his personal

15 friends. One day meeting Mr Lazarus Brain, he said, Did you not meet me last night, going through Lawfords gate? Why did you not speak to me. I did not see you, sir. Did you not meet a tinker? Yes, sir. That was I, Lazarus, said Mr Gifford. The burial register records that Mr Brain was buried in the Redcross Street yard, September 25th, 1718.

27 1681-2 The years 1681-2 commenced inauspiciously. Each weeks proceedings is but a repetition of the unbridled violence of that which proceeded it, until at last, wearied out, the sufferers left their ruined meeting houses in the city, and all public meetings were suspended for 5 years. They sought for quiet resting places, in fields, glens and dells around the city, where services were held. A valley on Durdham Downs is named as the first of these refuges; then the following places are given as the spots where the congregations met for worship: Busseton (Brislington) common, fields in Barton hundred, in Parkhouse over Durdham Down, lane near Baptist Mills, Glen Frome, Stapleton, Upper Knowle, Conham House, the woods at Hanham, Keynsham, Kingswood, Easton, Horvill (Horfield), Westbury, Gassen lane, Southmead, and Scruge Hole. The magistrates locked up the Chapels and surrounded them by trained bands, the justices, however, stated, that they were unable to suppress the sect owing to their tricks and rural gatherings. In afflictions; in necessities; in distresses. Here, doubtless, lies the secret of the

27A ancient Baptist churches of this city. In those perilous times they were yet so numerous and earnest, that in the seclude spots to which they were driven, they met to the number generally of from 1000 to 1500. Having several acts of parliament against them, they were still tracked and hunted by the wicked informers, their chief persecutor now being Sheriff Knight, who returned from Newmarket, where he had been with the merry monarch and the Duke, and got knighted. Then the bandogs of bigotry waited at the city gates and illegally apprehended the people who entered from the country, accusing them of having been at a preachment. Meanwhile every precaution was being taken by the down trodden people to divert or avoid suspicion; the women were cautioned not to wear white aprons or patterns when attending service, and the men passed out of the gates, not in groups, but singly. On several occasions, the members of Mr Giffords church and of Broadmead met near the same spot, and if one party were taken by surprise, they would, by the intervention of every possible obstacle, facil-

28 itate the escape of their brethren. Most of their meetings were held on the banks of the Avon, that by just crossing the river they might enter an adjoining county, beyond the jurisdiction of their immediate pursuers. On the 5th of March, 1682, being Lords Day, the congregations of Mr Gifford and Broadmead met together near Brislington. Mr Whinnell preached in the morning, and Mr Gifford in the evening, both in peace. On the 17th of August, 1682, Mr Giffords and Mr Fowness people were at Kingswood. Mr Fouwnes preached. Afterwards, Powell and others were searching about the wood and met with some of Mr Giffords people, and threatened to send them to Gloucester gaol. But they could not find Mr Gifford, he having got over the water at St. Anns and escaped. On the 21st of January, 1682-3, they met again in the wood at 8 in the morning, and though there were seven on horseback and 20 on foot to seek after Mr Gifford and others, they escaped, the meeting breaking up at 10. Mr Giffords people then met on the other side of the river, where the informers saw them, but could not get at them. On

28A

16 the 22nd, Watkin and several constables held a warrant for Mr Giffords apprehension, and on the 28th there was great hunting all over the wood by horse and foot for him, but he met his people on the other side of the river betimes in the morning. On the 13th of May, Mr Gifford narrowly escaped being taken by the informers near the close of his sermon in the wood. On March 15th. 1683, one hundred and fifty dissenters were fined by the recorder under the Statute of 23rd Elizabeth £20 each for not going to church. On the 15th April, 1683, the churches of Bro. Gifford and Broadmead met on the Somerset side of the river, near Brislington Common,

29 where they thought the justices were not so active as on the Gloucestershire side. But Hellier was made under-sheriff of Somerset, and being on horseback with a brace of pistols before him, and with bailiffs and constables, came upon them while preaching was being carried on, and laying hold of several took some to a house on the common, and others to an ale-house not far off. They were afterwards taken to a bailiffs house at Whitchurch and brought next morning before Justice Langton. The sessions were to be held on the 17th, at Ilchester, 36 miles distant, and he would have bound them over to appear at the sessions following. But Hellier wrote requesting him to bind them over to the sessions about to be held, and he did so. Thereupon those poor souls, some aged and feeble and others poor, were forced to go as best as they could those 36 miles. Hellier upon their arrival at Ilchester, indicted them of a riot, and the grand jury foundd a true bill. The counsel that was to appear for them was out of town, and they being strangers, Hellier laid charges against them of being rebels, and dangerous to the Government - that they went into the country, broke down the hedges,

29A trampled on the corn, threw open the gates, etc. The justices asked them if they would got to church and receive the sacrament at Whitsuntide, and bring a certificate of their so doing. If they would, they should be cleared, or else be fined 20 marks apiece. They replied they would go to church. Oh! says Hellier, they call their conventicles the church! So they were fined 20 marks apiece, or to be imprisoned. Thus members of Mr Giffords church and of Broadmead were cast into prison. They compassed me about like bees After the event last described, Hellier, Olive and his crew, pursued Mr Knight, a minister from Taunton, and a Mr Ford, a mercer of High Street, for half a mile through the wood, as though they were hunting, crying Knock them down! Knock them down! which was heard by some at a considerable distance, who thought deer were being hunted. The river being low, they endeavoured to cross it, but sad to relate, they were both overcome by the depth of water and Mr Ford was drowned. Mr Knight was taken out, recovered, but was never well, and shortly after died. It is recorded that Olive and his men

30 seeing all, went away without sending any assistance. This was followed by a threat by these persecutors of the churches, saying that they would plant 30 on each side of the water, and would arrest and imprison every man of them, and make them go through fire and water. So on the 22nd, being Lords-day, the congregations met early in the morning, and, blessed be God! had peace that day. On the 29th, strict watching was kept by the informers, hoping to catch Mr Gifford. During May and June, 1683, a little more peace was experienced by the churches, which was held to be the Lords doings. Jasper Cause, one of the busy constables, was in prison for debt; another stole and ran away; another constable died, who on his death-bed sent for some of his companions, and warned them against meddling with the dissenters. A bailiff that helped to convey the friends to Ilchester, and whilst so doing used reproachful words, was taken up for killing a man. On the 19th of August,1683, in the evening, Olive and his companions, 18 in all, searched Mr Giffords house, under the pretence of finding a meeting, and afterwards for arms.

30A

17 They made them open every box and chest, and then, most magnanimously! tumbled about their linen in sport. On the 26th, no fewer than 20 went in pursuit of this godly man and his people, who however had happily crossed the river just in time to avoid being captured by Watkins and his company. They followed in hot pursuit, but Mr Gifford having got a mile ahead, held a most delightful meeting in the wood with those that were fortunate to keep near him. The pursuers however took the names of 18 of Mr Giffords people, and told them they must go next sessions to Ilchester. On the 2nd of September, the constables disturbed Mr Giffords meeting and have like to have caught him, but he escaped. On the 15th they met with poor old Austin Crow, and having him before Alderman Olive, who was that day chosen mayor, he accused them of giving notice to the meetings when the informers were coming, of helping Mr Gifford to escape, and being witness against the Kings evidence. So they haled him away to Newgate. It was customary for the keepers of Newgate and Bridewell, and others acting like justices, to extort money from the prisoners, under the pretence of fees, etc.

31 On the 16th of September, some of Mr Giffords people fell into the persecutors hands on the Weir, as they were coming into the city. They were taken to the Sun ale-house without Lawfords Gate, kept there till the evening, then made pay 5 shillings apiece and let go. The next day being petty sessions, the justices having heard they got a sum of money from Mr Giffords people, asked them for it, and were answered that some of it was spent. Therefore the justices reprimanded them, and bade them bring the money on the persons; consequently two young men of Mr Giffords people were carried to Bridewell. On the 18th of November, Dennis, the keeper of Newgate died, in great horror and despair, wishing he had never taken the Dissenters money. He said he should be damned, with many other dreadful expressions. A relation, Mr Purnell, going to see him and putting the clothes on him, Dennis said he should be hot enough in hell shortly. At this time the only meetings that were being held were those of Mr Giffords church and of Broadmead. On the 11th of November, a meeting of Mr Giffords people was discovered

31A in the wood; but before the arrival of the enemy, the majority had dispersed, two females only, Sisters Lawrence and Lambert, being captured. One of the Colliers present asked the marshal for his authority. We are Kings Officers said he. But you have no authority here they replied. Besides you should take men, not poor helpless women! Let us see your warrant. On this the marshal prudently withdrew; when the colliers told the women they would not rescue them by force, but that if they desired to go with them they should. With this friendly invitation the young women, of course, thankfully complied. But as might have been expected the act of rustic justice was perverted in the city, styled a rescue, and actually magnified into an alarming riot! Wherefore afterwards they caught Ambrose Davis, who kept an ale-house at Scruse Hole, within the liberties of the city the same evening and took him to Newgate. He sent for his wife, and she, for fear, gave the names of many who were said to be at the meeting, and told what colliers were with her husband. Her husband was discharged the next day, but both the women

32 and the colliers were afterwards apprehended, and very significantly threatened. On December 23rd Mr Gifford and several members of his Church met on Redcliffe Hill. The marshal and his men having got scent of the meeting, went first to Mr Giffords house, and finding he was out, frightened a little child who had been left at home. She naturally enough ran to Mr Weses where the meeting was. They followed her, beset the house, and Watkins entered just as Mr Gifford had concluded the first prayer. Being thus surprised he endeavoured to escape at the back door. At that moment one of the men, Moses Pell, seized him by his great coat - an unusually large one for the purpose of disguise - but by giving a sudden spring he adroitly slipped out of it, and effected his

18 escape. He was pursued but in vain. The next day they had the coat cried before the door; but no-one appearing to own it, they were foiled in their design. 1684 On the 20th of the following January,

32A however, they effected their purpose. On account of the extreme cold, Mr Gifford and his people were compelled to retire from their meeting in the fields to a house of a friendly collier, named Gold, near Dungens (Don Johns) cross. The informers, who had a warrant signed by no fewer than thirteen magistrates, had employed two boys to watch their movements who went and told them where they were. So they came and beset the house, recorded all the names, and took Mr Gifford, first to the Sun Ale-house, and then to the Newtons Arms. Here they kept him all night, and the next morning had him before Justices Newton and Meredith, who made out his mittimus to Gloucester. There were many circumstances connected with this event, which rendered it remarkable. Providence seemed to intimate his danger the very night before his apprehension. Mrs Gifford dreamed that he arose to go out to preach according to his appointment; but that, upon his opening the door, the very first step he took was up to his knees in snow; that on perceiving this, she endeavoured to dissuade him from his purpose,

33 but in vain; that he was seized by two persons, whose names she mentioned, and taken to the Sun Tavern, without Lawfords Gate, and there confined in a dining room, being placed behind a particular table; and that the men, by main force, held him down, the one by leaning on his right shoulder, and the other on his left. This dream made such an impression on her mind that she awoke with the fright, told him the whole, and, as she had dreamed, said every thing she could to dissuade him. But he told her she talked like one of the foolish women, and that nothing should hinder him from his Masters business. Accordingly, they arose, and on opening the yard door, they found that a great snow had fallen in the night which had been so drifted up to the house, that the very first step he took, he was, indeed, up to his knee. On this, Mrs Gifford naturally renewed her importunity, which he again withstood. The result was, as we have seen, that he was that very day apprehended, and all the circumstances corresponded with the dream - the intention of which is by no means

33A obvious. Prudential minds may consider it a warning to which he ought to have yielded obedience. But might it not have been a trial, or test of his fidelity to the cause he had expoused? Mr Gifford, bent as he was on carrying out the principles he professed, and disregarding what he probably considered a mere freak of the imagination arising from previous fear, yet had prudently adopted, as he supposed, all the necessary precautions. His son Emanuel, afterwards an eminent minister, assistant and co-pastor with him nearly thirty years, was stationed on the watch to give the alarm on the approach of informers, when he was only eleven or twelve years of age. But here, again, Providence interposed. In consequence of his sitting on the ground a few minutes to rest, his frieze coat was so firmly frozen to it that he could not rise without cutting off the skirts, and leaving them fastened to it by the violence of the frost, and was consequently prevented from giving the alarm in time. The colliers, hearing that Mr Gifford was taken, collected in great numbers, and coming to him with bills and clubs

34 and other rural weapons, offered to rescue him. But he gratefully declined their services, on the principle that though he might justly do all in his power to prevent being seized, yet being now actually taken, and that by legal authority he thought it right to submit to the law of the land and leave his cause with God, Who he doubted not, would order all for the best. not accepting deliverance - Heb.XII.35.

19 Blest are the sufferers who endure Affliction in the Saviours name; To them eternal life is sure, Tho for the truth they suffer shame.

They bare their bosoms to the dart of persecutions utmost rage; The balm of Gilead heals the smart, And doth their sharpest griefs assuage.

They buy the truth and sell it not, Foretastes of bliss to them are given; Deliverance would be dearly bought From stripes on earth, by loss of heaven.

From Jesus they will not depart, To free themselves from bonds on death; His name engraven on their heart, They publish with their dying breath.

Theyre not dismayed by Satans power, In Christ the Lord is all their hurt; Their faith awaits the promisd hour When they shall triumph oer the dirt.

On his being brought before the justices Watkins and another swore that he preached in April last, (for they could not now prove preaching or praying): So they made his mittimus immediately out to Gloucester, and committed him to the constable to have him thither; but on his representing that he had some affairs of importance to settle; they gave him leave to go home for 3 days on his parole of honour that he would then surrender himself. On the 23rd, in the evening, four women, Mr Harvey, and Mr Wises man came to see him. The informers coming in, took Mr Gifford out of his house, and carried the 2 men, with another (Mr Fowles) who came while they were in the house, and swore an unlawful assembly against them, before Justices Newton and Meredith, then at the Lamb without Lawfords Gate, which stood at the top of Old Market Street, and enclosed the city on that side.

35A Probably it was in the parlour where the court was held and a mittimus was made to send the three to jail with Mr Gifford; but intercession being made, security was taken for them to appear at the sessions, while the constable was ordered to take Mr Gifford directly to Gloucester, and not go out of his way, under severe threats if he did. So before his parole had expired, late at night, regardless of the inclemency of the season, he was hurried off to Gloucester, which was over thirty miles distant. He entered the jail just as the college chimes rang twelve at midnight, and this circumstance was remarkably overruled for good. While he was in prison, he, with Mr Fownes and other ministers, regularly worshipped with their fellow-prisoners; and a great reformation was wrought especially among the felons. They that sow in tears shall reap in joy The week ending February 11th, 1684, the informers had orders from the justices to return the names of

36 men or women to the sessions at Gloucester whom they could remember having seen in the wood, though they could not prove any meeting. Consequently several whom they could remember to have seen in the wood, though six months ago, they had before the Mayor, Sir Wm Clutterbuck, and he

20 bound them over to the sessions. On the 15th, writs to levy £20 a month being come were privately opened, and in the afternoon Sheriff Arnold, his officers, and the informers, went into tradesmens shops and houses, and seeing all the goods, carried them away for the King, confirming this work till 12 October at night. Fron the 17th to the 29th, the under Sheriff went about to schedule and appraise the Dissenters goods, and if they would pay down the money he appraised them at, they could have them; otherwise they were charged not to touch them. In some houses, officers or bailiffs was placed in possession. Such as would conform, and bring certificates of their doing so, were obliged to pay the town-clerk £20 each man for the charge of reversing the sentence and having their goods left alone. Several, to avoid going before the Mayor

36A and to prison, gave the informers only two or three guineas. There was a Mr Smith who turned informer, and endeavoured to get money of servant-maids. This was proved against him before an alderman, and he was sent to Newgate. But upon the Mayor being informed of it, he released him, and sending for the woman who came as a witness against him, procured others to swear that she kept a meeting in her house some time ago. So she was cast into Newgate, and the informer set free. Such were the terrible consequences of attempting to compel all persons to think alike on the subject of religion, and of leaving it to any justice of the peace to fix the punishment for violation of such an iniquitous law, upon the oath of a single witness, who was to share in the spoils obtained. On the 7th April, 1684, the informers went to Gloucester to appear against about 80, who were bound over to the sessions. The following letter which was written by Mr Gifford to a Mr Edward Grant, of Trowbridge, during his last imprisonment in Gloucester Castle, furnishes a delightful specimen of the constancy and devotedness of this

37 persecuted servant of the Lord:- It is dated - Gloucester Castle April 14, 1684. Dear Friend, My love to you and your wife, with many and hearty thanks to God and you for the exceeding great love, both in provoking others to such liberality and taking so great a benefit on me which I can never requite; but any prayer is, and always shall be, that it may be trebled to you again, and that divine blessings may descend on you and yours; and that you may never want any mercy either for time or eternity, but may have that grace which may keep you faithful to what you know, and enable you to do what God does require, and contentedly and cheerfully endure whatever in so doing you may suffer: your peace of conscience, the welfare of your immortal soul, the pleasure and honour of God, is to be preferred before goods, liberty or life itself: therefore with purpose of heart let us cleave to the Lord: then are we secure for our spiritual and eternal welfare. Oh love God more than creatures, fear him more than men, and sin

37a more than sufferings; do not buy your place with soul-wounding defilements, be faithful unto death, and then you shall have that crown of life which will make amends for all, and then I am sure you will never repent either service or suffering and though you may fear how you shall be able to stand, yet consider God is able to make you stand; his Grace is sufficient, his strength is made perfect in the creatures weakness; cry to rely upon Him; use all honest means to preserve yourself, and to prevent your enemies; use the wisdom of the serpent, and be sure to keep the innocency of the dove. Seek and depend alone on God, in Gods wisdom to counsel, power and strength to defend, or support and supply all our wants of nature and grace, and in due time give a glorious deliverance. It is good both to hope and quickly wait his salvation; be sure you do not comply with any thing you are not satisfied is Gods

21 Will, or you should be both to hear of it in that great day. I had rather, if God is pleased to help me, abide in bonds, and in the worst

38 that can be done by my enemies, than do the least evil for deliverance. Pray for me, as I for you. So, committing you to Him who is able to keep you from falling, and present you faultless before the Presence of His Glory with exceeding joy, I rest, your loving friend under manifold obligations Andrew Gifford. While Mr Gifford was in prison, during his last imprisonment, to prevent his preaching anymore in public, his enemies procured an order from court, by means of the Duke of York, afterwards the sweet- natured James the Second , to confine him there for life. But the Lord rendered all their designs abortive, and taught them that wherein they dealt proudly he was above them, and could take the wise in their own craftiness. When the six months mentioned in the mittimus were expired, Mr Gifford desired the keeper to dismiss him; who answered that it was not usual to open the gates at midnight. He replied, that they were opened to let him in, and therefore why should they not be opened to let him out? Having been secretly apprised of the

38a design of his enemies to detain him, he strengthened his demand by a well-known powerful argument, and so prevalent was its potency, that the gates were actually opened for his discharge, as the chimes were playing at twelve o clock at night - the very hour at which he had been admitted. This was, truly, Providence working by human instrumentality. Within six hours, an express arrived from London, with an order to confine him for life! Thus, his having been dishonourably hurried to prison before the expiration of his parole, was the occasion of his timely liberation. Thus the wrath of man praised God. On the night of Mr Giffords expected release from gaol, it is related that Mr Joseph Houlton, a minister, had provided a relay of horses to convey him, with as much speed as possible, from the gaol doors to somewhere in the neighbourhood of Trowbridge, where he could be kept in hiding until they knew the intentions of his persecutors. If so, it is not unlikely that Mr Gifford, when he claimed his discharge at the midnight hour, knew that

39 horses were waiting for him outside the gaol.

Lo, from the dungeon and the cell The voice of Prayer can rise, Victorious over earth and hell, Ascending to the skies.

Not all without, nor all within, Though leagued in dread array- Nor Satan, nor the man of sin Its influence can stay.

It passes by material things, The orbs of day and night, And soaring on celestial wings Pursues its upward flight.

See, see it climbs the topless throne High raised in courts above, And brings immortal blessings down

22 From God - the God of Love.

Whilst men resolved he should a prisoner be, And to close bondage did his life decree. On his remarkable deliverance at midnight he left that eminent Christian, Mr Fownes, to experience alone the honour of martyrdom in the service of the Saviour. On the 11th May, 1684, being Lords day

39A evening, Jos. Badger had a child of about 1½ years old buried in our yard. The informers watched at an Ale-house, and while the company were in the burying-ground, Lugg commanded them to depart in the Kings name. So they all began to go away. But they would not let them until they had taken their names, which they carried to the mayor, who orderd the matter to be tried at the Guildhall, the 14th inst, at which time a jury was empannelled, and they were accused for a riot. But the jury would not find it a riot, but an unlawful assembly, for not burying in consecrated ground. So the mayor fined the father of the child 40s., and court fees, which came in all to about £3.

40 The Monmouth Rebellion In the Duke of Monmouths rebellion the Baptists of Bristol and neighbourhood were zealously concerned. They longed for liberty. No better men could be found in the world than some who fell in the Dukes cause in the West. Mr Gifford was deeply engaged

40A in this affair in 1685. In a copy of the Western Martyrology belonging to the library in the lecture room of the Bristol Baptist College, is the following statement, in the hand-writing of his grandson, Dr. Gifford, for a short time minister of Broadmead.- The Rev. Andrew Gifford, my grandfather, was, with several others in the City of Bristol, deeply engaged in the affair of the Duke of Monmouth. He collected a considerable sum, and provided ammunition. And when the duke came near the city, he sent his son Emanuel to Knowl Castle, a mile out of the city, to invite the Duke and his friends in; assuring him that there were many friends and supplies provided, and that a part of the city walls was undermined to let them in with ease and safety. But the Duke of Beaufort, the lord lieutenant, having set fire to a ship in the harbour, and sent the Duke of Monmouth word that if he assembled the city he would burn in down, the duke seeing the flames, called a council of war, in which it was resolved to preserve the city from being destroyed. And thus, being be-

41 trayed by those about him, especially Lord (Lord Gray, a notorious coward) he desired my father to return his thanks to his friends; but, the council having determined otherwise, he should remove into the West, and earnestly desired my father to accompany him; which my father perceiving that the duke was betrayed, civily refused, telling him he must now return, as his commission was at an end. Accordingly, he rode around near Caynsham bridge; but, as he was going through Kingswood, a friend met him, and asked him what he did there, telling him that the plot was discovered, and that his errand to the Duke of Monmouth was publicly known, and a troop of horse was sent out to take him, and therefore bid him shift for his life. On hearing this, he took off the saddle and bridle, and turned his mare loose in the wood, and hid himself in a great bush, near the highway side; where he had not been more than a quarter of an hour before the troop came by, swearing if they could catch the heretical dog, they would cut him as small as herbs for the pot; but, missing their prey, a little before night

41A they returned the same way; on which my father caught his mare, and as soon as it was dark returned home safe, and kept out of the way for some time. The next day the fatal battle of Sedgmoor was

23 fought. He was a melancholy witness of the sufferings of six, executed without Redcliff-Gate, on the account of it; their names were Richard Evans, John Tinckwell, Christopher Clerk, Edward Tippott, Philip Cumbridge, and John Tucker, alias Glover. But prior to this Charles II the King under whom Dissenters had suffered twenty years of bitter persecution, had died. He was seized with a kind of apoplexy on February 2nd 1685 which terminated fatally on February 6th, in the 54th year

42 of his age.

42A The duke of York, his brother, ascended the throne under the title of James II., and began his reign with an honest avowal of Popery.

43 The dissenters were persecuted with tenfold fury. Availing himself of Monmouths rebellion to crush the enemies of Popery and arbitrary power, the King turned his realm into a slaughterhouse, of which Judge Jeffreys was the grand butcher. After his notorious Western Circuit, the quarters of several hundred persons were boiled in salt and dipped in pitch; then hung up on trees, houses and steeples, over the country for fifty or sixty miles. Unfortunately for the Baptists they became earnest followers of the Duke of Monmouth as soon as he Landed at Lyme, and many are the names given in the Western Martyrology or Bloody Assize of those who suffered death from Bristol and other places in the West, for the most trivial offences. The laws affecting religion underwent no important change during the reign of James II, further than

43A that on April 4th, 1687, the King issued a declaration for liberty of conscience. On April 7th the declaration was brought to Bristol, indulging all persons in their religion, of what kind soever, and in building meeting-houses, on acquainting the next justice of the peace therewith; for which the Dissenters presented an address of thanks. The relief thus afforded was so great, after their protracted sufferings, that the gratitude expressed can awaken no surprise. The Age of Toleration. The nation soon after invited William, Prince of Orange, who had married a daughter of James II., to come over to England in order to rescue the Church and the liberties of the people of England. On the 5th of February, there was joy at the Princes arrival. The first news of his disembarkation, at Helvoet- sluice, Torbay, was brought to Bristol by Samuel Gifford. He sailed the very night before the Prince who had entreated him to be his pilot through the channel, which he excused himself from,

44 lest he should..his cargo. Williams fleet consisted of six hundred transports, escorted by fifty men-of-war, and his army, thirteen thousand men strong. Passing through Exeter amidst the

44A shouts of his citizens, on their way to Salisbury, Bristol threw open its gates to the Prince of Orange. It is fashionable to designate the followers of the Duke of Monmouth rebels; but if so, what were the friends of the Prince of Orange? Had the Duke of Monmouth proved successful, the same happy results would have been enjoyed three years earlier; the intrigues of popery would have been defeated, and the inhuman barbarities of Kirke and Jefferies unknown. For twenty-eight years Mr Gifford endured the hardships and pains of persecution, and I have endeavoured to give you specimens of the unworthy transactions which dishonoured the City of Bristol, and of the sufferings which some of its best and most peaceful citizens had to endure after Cromwells death.

24 Although we are no hero-worshippers, we do rejoice to know that our own forefathers were faithful and unyielding during the long vile persecution, and met together as a church of Christ for worship in the face of all the

45 acts of Parliament and the common, low, base informers, until in 1688 the Act of Toleration, the Magna Charter of the Protestant Dissenters, secured to British subjects liberty to worship God in a manner their own consciences approved. And though it was a long time before this native right of man was fully recognised, it gradually rose to ascendancy, and under its benign influence, peace and truth, and a purer religion advanced among us. Upon the arrival of the Prince, the King at once lost heart and head, and soon after, being deserted, left the kingdom and fled to France.

45A The throne was declared vacant on the 28th June 1689, and on February 7th following it was offered to the Prince William and Prince Mary of Orange, and on the 13th they were proclaimed King and Queen of England, amid national rejoicings. Various congregations and communities of Protestant Dissenters arose in Bristol, as well as elsewhere, - not all agreed in minor matters, but in the essentials of the gospel and things which accompany sal-

46 vation substantially one. It will now be a relief to turn from these tyrants in power to better rulers, and from this dark page in history to better days. May we prize our privileges, bought for us at such a price, and handed down to us to the present day, when we worship God according to the dictates of our own conscience!

In ages past, by countless deeds Thy people suffered loss, Contending for sweet liberty The freedom of the cross. T.J. Lennard.

The former things are passed away. Rev. 21. 4.

A people which takes no pride in the noble achievements in remote ancestors will never achieve anything worthy to be remembered with pride by remote descendants. Macauly.

46A Liberty being thus afforded to all denominations of Dissenters, the Baptists seem to have taken immediate steps to improve their privileges by enquiring into the state of the Churches. To convene a general meeting of the Particular Baptist Churches, a circular letter was sent out, signed by some of the London ministers. The messengers and ministers of more than one hundred Baptist churches assembled at the time proposed, on the 3rd and 4th and so on the 11th of the 7th month, called September 1689. The meetings were solemn and interesting. A general fast was appointed for all the congregations on the 10th of October next, with all the causes and reasons thereof. The messenger attending from this church in the Friars at this assembly was Andrew Gifford. The Baptists were numerous, honoured and useful, in no small degree; and their prayers have come up for a memorial before the Lord of Hosts, and have been answered in refreshing showers upon the City. Mr Giffords labours were crowned with success. After the Revolution he would relate, with great pleasure,

47

25 that though many professors forsook the cause of Christ, and, from fear of man conformed to an ungodly world and a worldly church, he lost but two of his members, and had more than thirty added to his church. One of the two himself became a persecutor, and both made a miserable end. He also observed, with evident satisfaction, that during the whole time he never lost a day of prayer or a meeting of conference, or omitted the administration of the Lords supper, except when he was in prison. Be thou strong and very courageous. Joshua 1.7.

Oh! it is hard to work for God, To rise and take His part Upon this battle-field of earth, And not sometimes lose heart!

He hides himself so wondrously, As though there were no God; He is least seen when all the powers Of ill are most abroad.

Thrice blessed is he to whom is given The instinct that can tell, That God is on the field when He Is most invisible.

47A Workman of God! Oh! lost not heart, But learn what God is like; And in the darkest battle-field Thou shalt know where to strike.

For right is right, since God is God; And right the day must win; To doubt would be disloyalty, To falter would be sin.

Mr Gifford has been justly described as a worthy and noted minister of the Gospel, and the apostle of the West, having been the founder or builder up of many of the Baptist Churches in Somersetshire, Gloucestershire, and Wiltshire. These churches with a parental fondness, he frequently visited, spending a good deal of his time in itinerating among them, and encouraging and strengthening them. The old church book of Southwick, Wilts, says This church met in Witch Pit Wood, and in Pig Hill Barn, by the preaching of Mr Andrew Gifford. No doubt he was for many years one of their ministers, while he was pastor at Bristol, and through his itinerating labours no doubt the church at Southwick was raised. His name appears also in the

48 Westbury Leigh church book, as having visited Leigh, and having received £1. He also visited and assisted other churches in the old Western Association during these troublous times. The following is from the Porton records, The 19th day of the 6th month, 1679, at a church meeting then at Porton, according to their former desire and advice of the messengers at Bristol, Rev. Andrew Gifford and brother Thomas Millard, ordained ministers by imposition of the hands, when by the imposition of the hands of the aforesaid ministers Brethren John Rede, Walter Pennard, and Thomas Long were ordained ministers.

26 The following is an extract from A. M. J. in Bristol College Library. In 1702, the meeting house at Calne (Wilts) was blown down by a high wind and another built, Mr Gifford, of Bristol, often preaching there, and administering the Lords Supper when it was opened. So frequently did he visit those churches, that his own church, who were strongly attached to him, could not forbear affectionately complaining. Several of those churches wrote to our church, and, with earnest entreaties and pressing expostulations, implored that he might

48A be permitted to visit them, at least once a month, desiring his people to take into consideration what rich means of instruction they enjoyed, while their neighbours were languishing in a state of comparative destitution. Mr Gifford was a zealous patron of the education of young ministers, and in 1690 carried fifty pounds from our church to London for that purpose. When asked why he was so solicitous to procure a learned education for his grandson - Dr. Andrew Gifford - seeing that neither he nor his son had possessed any literary attainments, he smartly replied, For that very reason. Mr Gifford was an active promoter of a general union of the Baptist churches in England and Wales, and attended all the meetings in London. In 1691 the churches in the country began very generally to feel the desirability of forming local associations, without the slightest intention of deserting the annual assembly in London, and no fewer than twelve separate associations were formed. In 1697 the union between the London and country churches ceased to exist.

49 In 1698, at Whitsuntide, the Western Association, which numbered twenty four churches, met at Taunton when a sermon was preached by Bro. Gifford. In 1702 Bro. Gifford and brethren Davisson and Elliott were deputed to prepare one more letter to the London churches to invite them to renew their connexion with those in the West. To this it does not appear that any reply was sent. Mr Gifford was assisted in his ministry by Mr William Harford, who was ordained to the office and service of elder and minister according to the glorious gospel of the ever-blessed God, the 13th of the third month, 1680. In a list of the burials in Red Cross Street, Mr Harford is described as once a worthy minister in the congregation whereof Brother Gifford is Pastor. He was afterwards assisted by his son, Mr Emanuel Gifford, who was ordained to the office and service of an elder on the 29th day of June, 1705. Both of them had been previously baptised, the former in 1666, the latter on the 17th March, 1693.

49A At length, by the accession of King William and Queen Mary to the throne, the dawn of Christian liberty arose, and the Dissenters were permitted to erect more commodious places of worship. It was during Mr Giffords ministry that the church removed from the Fryers to the Pithay. This place, formerly a sope-house, was in 1609 or 1610 let on lease, at an annual rental of £3. payable quarterly, and a couple of capons at Christmas. In 1699 it was purchased for

51 £168. It is described, at the time, as near the Pithay, and opposite the Pithay Pump, and as including the outlet or pavement appertaining to the said sope-house. It was taken down and a meeting house erected on the site. We went through fire and water but Thou broughtest us out into a wealthy place.

51A The Pithay Chapel is marked with a X over the roof of same.

51B

27 The Pithay Pump. The Pithay Pump was a very mean and insignificant object close to the Baptist Chapel, (but long since removed) however it was a most venerable Pump, and was a popular draw. It had a populous neighbourhood to supply and had never failed. Down to the end of the 16th Century, Pithay boasted its gardens and Summer houses, so that this well may have often helped to water flowers in a spot where flowers will never grow again.

52 Mr Giffords Death. Emanuel Gifford had been invited to undertake the pastoral charge of the church at Loughwood, which have been a very long time destitute of a pastor, but he shared the labours of his father until the death of the latter, November 6th 1721, in the eightieth year of his age.

52A He was buried in Redcross Street graveyard. Mr Davisson, the pastor of Conigre Baptist Chapel, Trowbridge delivered the funeral oration at the grave. (Mr Davisson kept one of the first academies in England for educating young men for the dissenting ministry.) The following from the records of Broadmead Church will illustrate the cordial fellowship between the Broadmead and Pithay churches at this time, as well as the high esteem in which the venerable pastor of our church was held:- On the 10th Nov., 1721, Brother Andrew Gifford, pastor of the church in the Pithay, was interred in the burying-place. He was near 80 years old, having been pastor of that church 44 years. He had been a very eminent, useful man. His funeral sermon was preached by Mr William Bazley, from a text of his own choosing, strikingly indicative of his genuine Christian humility;- When ye shall have done all these things which are commanded you, say, We are unprofitable servants, &c. Luke 17. 10. In this sermon Mr Bazley speaks of his deceased friend in very high terms fearful he should eclipse the glory of his

53 character while he illustrated it. The following few particulars are extracted from this discourse. It pleased God to call him, and bring him from a state of sin and condemnation, even in the flower of his days, being then about sixteen years old; who soon gave himself to a church of Jesus Christ; and, as he not only had a good foundation in nature, but a hearty disposition for study, and to search after the most useful knowledge, so, in a few years, he was, by the direction of Gods Spirit on the minds of his people, and some urgent providences which then occurred, forced to appear publicly in the work of the ministry, in a time when many others were willing to drop it by reason of the trouble it was likely to bring upon them. But so great was his modesty, occasioned by the sense he had of the greatness and importance of the work, and his own inability for it, that he would fain have been excused from continuing in the ministry: but he could not be heard by the church, by reason of her pressing necessities at that time, and because she thought him well qualified for it: so that he continued,

53A though often doubting the validity of his call to the ministry of God, until it pleased God mightily to bless his labours, and give him many seals of his ministry, both in City and Country; in which ministry he continued until exceeding old age came upon him, with such laboriousness as it is almost incredible, and beyond the natural capacity of the generality to perform. The ministry of the Gospel was the very delight of his soul, and he could say, with the Psalmist, The zeal of Gods house had eaten him up. He thought no pains too great which he took in the work of his Lord, that so he might honour Him, and promote the good of souls: for those were the only things which he could have in view to encourage him in the sacred work, not only because the circumstances of the people were such, that though he preached the gospel, he could not live of the gospel, but because of three severe

28 persecutions which the church felt. He expended not only what the providence of God favoured him with, but he took joyfully the spoiling of his goods; and

54 he suffered imprisonment three several times in Newgate in this City, and once in Gloucester Castle (and must have been there many more times if Providence had not intervened by favouring his escape in a peculiar manner) in all which he rejoiced that he was accounted worthy thus to suffer for the name sake of Christ. His ministry was truly eminent; for though he had not the advantage of several parts of learning which others enjoyed (and which he lamented) yet the want of this was abundantly supplied by the gracious assistance of the Spirit of God; a quick apprehension; a solid judgement; and a very lively invention. His sermons were not full of flights of wit, and terms of art; but they abounded with sublime thought and substantial divinity. He did not aim to indulge and please the fancy, but to warm and affect the heart, and inform the judgement in the great and necessary things of salvation. The sum and substance of all his sermons were (as were the apostles) Repentance and Faith. He desired to know nothing among his hearers, but Jesus Christ and Him crucified; and at the close of his sermon, which was generally the most excellent part, he would offer Christ to sinners,

54A and invite them to embrace Him as offered in the most affectionate and pathetic manner. The regard he had to the honour of his Lord and Master, and his affection to his fellow creatures taught his tongue eloquence, and filled his mouth with the most nervous arguments: and he saw the effects of it in the conversion of multitudes; yea of many hundreds. As he was thus faithful, and skilful to win souls by his preaching; so he was most eminent in the discharge of his pastoral care; in visiting the sick; bearing the infirmities of the weak; comforting the disconsolate; encouraging the serious godly; gently reproving the forward, and those who opposed themselves to the good of the church. It may truly be said of him, that he was heartily willing to spend and be spent for his flock; neither did he count his life dear to himself, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus to testify the gospel of the grace of God. The graces and virtues of the Holy Spirit

55 shone in him with an uncommon lustre; but especially patience and humility. As to his patience, whatsoever abuses and indignities he met with - whatever happened of real affronts or troubles in his own person or family; he bore all with an undaunted and undisturbed soul. By what was discovered in his outward disposition he appeared entirely resigned to the will and wise disposal of God. He was willing all things should go according to the will of God; and expressed himself thus as it respected himself even to the very last; whether to live or die; and if God had left it to his own choice, I doubt not he would have been willing to refer the matter back to God. If he was offended he could pity; if in any respect persecuted, he could pray for his enemies. Corrupt nature was so subdued and mortified in him, that there was little or nothing that appeared but the pure lamb-like nature of the blessed Jesus. As to his humility it was conspicuous in that he was ready to think as meanly of himself as any one (his worst enemies not excepted) could think or speak of him. That he did think thus of himself is evident not only in the

55A choice of the subject to be discoursed on at his funeral; and as he expressed to me, a few days before he died, with tears, that he had done nothing, that he had been a poor mean instrument, and that he could not but admire the providence of God, that he, so unworthy a man should be called to the ministry in such a city as this. A very remarkable instance indeed - that a man should from the very heart, thus express himself after he had been instrumental in converting more souls than perhaps any one man living, but this was his incomparable excellency, and which is now graciously acknowledged and rewarded with a most weighty, and eternal weight of glory. These are they that came out of great tribulation.

29 Mr Bazely thus sums up the character of his deceased pastor: He could be grave, and serious without melancholy, and pleasant without levity; which holy, heavenly, and Christian life and temper was so owned by God, that he did not, to the very last, withdraw the light of his countenance from him, nor suffer, as far as could be discerned, one

56 dark cloud to cover his soul. Such an end naturally indicates a mind well disciplined in the school of Christ a beautiful proof of which is furnished by the following rules, found in the Bible which he always carried with him into the pulpit:- 1. Be sure to begin and end the day with God. 2. Set the Lord always before you. 3. Be a good husband to your time. 4. Be diligent in your calling. 5. Be careful in performing religious duties. 6. Take heed what company you go into. 7. Set a watch over the door of your lips. 8. Acknowledge God in all his providences. 9. Keep holy the Sabbath-day. 10. Honour the Lord with your substance. 11. Die daily. Make Christ your all in all. An elegy was written to his memory, from which the following extract is made So brave the man, so great so good his soul; That all his pious pains, his cares, his love, Was to bring people to the joys above, No labour, cost, nor hazards would he shun; But freely into goals and dangers run When Christ did call; or churches stood in need He never flinched, but still his flock did feed With food of angels - blessed manna, which He daily gave to poor as well as rich.

56A Whereby he many thousands snatched from hell That shall with God in glory ever dwell. Let thy work appear unto thy servants and thy glory unto their children; and let the beauty of the Lord our God be upon us, and establish thou the work of our hands upon us: yea, the work of our hands establish Thou it. Mrs. Gifford, on her husbands death removed to London, and her decease is thus recorded in the handwriting of her son-in-law, Dr. Gifford, in the church-book belonging to Eagle-Street:- Feb. 24, 1738. This day, our sister, Eleanor Gifford, exchanged this life for a better, and a place in the church militant below, for one in the church triumphant above. She was for many years an honourable member of the church in the Pithay, Bristol, and was the last survivor of that church who was honoured with imprisonment in Newgate there, for adhering to the despised and persecuted cause of Jesus, in the latter part of King Charles the Seconds reign. She died in a good old age, aged above seventy five. Her constant motto was, Happy is the people whose

57 God is the Lord. With these words, she calmly fell asleep in Jesus, in the 76th year of her pilgrimage. She was interred in our burying-ground, March 8th, 1738, in the same grave as her husband. The inscription on the tomb-stone was as follows. Here also sleep the remains of his beloved wife, Eleanor,

30 the survivor of all the sufferers in Newgate in the last century, for the sake of a good conscience; eminent for piety, industry, prudence, patience, and meekness. That which this woman hath done shall be spoken for a memorial of her.

57A Andrew Giffords Successors. Mr Gifford was succeeded in the pastorate by his son Emanuel, who was educated under Dr. Chauncey when a lad, as previously recorded, he accompanied his father on his preaching tours, being sometimes set to watch during the service, so as to give timely warning of the approach of informers. There appear to be no particulars recorded of his ministry; which must, however, have been peculiarly acceptable and honoured, for under it the church was built up and grew to between four and five hundred members. The second Andrew Gifford (afterwards D.D.) was born at Bristol, on Saturday, August 17th, 1700. His father, Emanuel had the pleasure of baptising him upon a profession of his faith on August 2nd, 1715, when he was only fifteen years of age; and from several letters he addressed to him in 1719, it is evident that his own heart was deeply imbued with the doctrines of the Gospel. Emanuel is said to have combined the qualities of a Boarnerges and a Barnabas - a son

58 of thunder and of consolation. Uniting these qualities he must have been a very acceptable and useful minister. In his time the meeting house at Hanham was built. The brethren residing there, and at Keynsham, formed part of the Pithay church, and at these two places were preaching stations, which the Pithay pastors regularly supplied. Emanuel Gifford died at Holt, on the 4th October, 1723; but his remains were brought to Bristol and buried in the grave-yard, Redcross Street. The following is the inscription on the grave stone.- Here lieth all that was mortal of a faithful and wise servant of Christ, Emanuel, son of that truly apostolic man of God, Andrew Gifford; with whom in his youth he first suffered, and then laboured twenty-eight years in the vineyard; and was not long after him, according to his wish, was suddenly called to receive his hire, in the fifty first year of his age, Oct. 4, 1723. There is an elegy written upon his death in manuscript, in which a very high and honourable character is given him. The following is a short extract.

58A How fluent did his eyes with tears run down, His cheeks with sweat how frequently were shone; With labour hard his painful spirits spent Beggd, weepd, and wood poor sinners to repent. A courteous carriage, and an humble mind, Pleasant and profitable, meek and kind. Crosby, writing about this worthy man, says he was an eminent and successful minister. About this time a Mr Owen was assistant minister at the Pithay, and through some misunderstanding applied for the use of Broadmead chapel for an evening service, at five oclock on the Lords-day. To this the church consented, to avoid the establishment of a separate service. The circumstances which induced Mr Owen to proffer this request are not recorded; but the church in acceding declared that they took no cognisance of any other persons that may have put him on it, and that they did not propose to support the said lecture, but only to allow the use of the place. This lecture was continued by Mr Owen for about 3 months. It had been the custom for many years for the Pithay and Broadmead Churches to unite in one place for a

59 day of fasting and prayer, and this custom was retained for many subsequent years. Several such entries as the following are interspersed in the records:- May 8th and again Decr 14th, 1726, the Pithay

31 church joined with us (Broadmead) to keep a day of prayer with fasting, at our meeting-house; and there were two sermons preached on the occasion. On the 18th July, 1723, about three months prior to the decease of Mr Emanuel Gifford, Mr William Bazley was regularly ordained in the church as joint pastor; and, in the following November was joined by Mr John Beddome, the father of the celebrated Benjamin Beddome, of Bourton-on-the- Water. Mr Bazley died in the prime of life, August 1736, and was buried on Aug 4th in Redcross Street burying ground. It is to be regretted that we have no particulars of his ministry, but the funeral sermon he preached for his beloved friend Andrew Gifford is of itself amply sufficient to justify the belief that he was an eminently holy man, and adorned with the grace of humility. The following letter of dismission is equally creditable to Mr Beddome and to the church from which he was

59A dismissed to the Pithay:- To the church of Christ, meeting behind the Pithay, Bristol, under the pastoral care of Mr William Bazley, the church of Christ, meeting at Alcester, in the county of Warwick, sendeth Christian salutation. Beloved in the Lord, It is with great sorrow of hear that we write unto you on this occasion. The thing that we have oft feared and long deserved is now come upon us. We have found it hard to digest your desire of our minister; and could not but take it very unkindly at first, that you should seek to remove from us such an one as our worthy brother, and dearly beloved elder, Mr John Beddome. We could not forbear remonstrating to you about it, and endeavouring to hinder the loss of so useful a minister, not only to us, but also to several other churches in these parts of the country. It is with much reluctance that we dismiss him to any other people: but seeing you, who are so considerable a people, have once and again, so unanimously chosen him to be your pastor, and he is willing to serve you in that

60 capacity, we would hope such a spring as this bids fair for much fruit of mutual comfort, and in hopeful expectation thereof we submit. Our affection for him will not allow us to cross his inclination, and our gratitude to him for his many labours of love amongst us, excites our desires after his own and his familys greater comfort; and since it is so, as we believe it to be our duty, we would recommend him unto you. But in this respect we do not pretend to say of him the thing that is meet, or to characterise him answerable to his desert. We shall leave you to learn the knowledge of his worth in your own experience of him. It may suffice for us to inform you, that he was many years ago baptised into a church in London (Mr Piggotts Keachs church, Little Wild-Street in London) and from thence recommended to us, on Sep 19. 1697. That after we had sufficient trial of his gifts, and had often tasted the sweetness of them, he was, on the 21st of October, 1711, in conjunction with our beloved brother, Mr Bernard Foskett, solemnly set apart with imposition of hands, to the office of a teaching elder; in the execution whereof, he hath ever since exhorted,

60A comforted, and charged every one of us, as a father doth his children, and has walked in fellowship with us as became a gospel minister. He has exercise much lenity toward us, and his great aim has been to nourish our souls with the words of sound doctrine, and his manner of life hath been agreeable to it. It is with regret that we transfer our right to him to you; but, yet tis our earnest desire that the Lord may make him a burning and shining light among you, and crown his labours with great success. We desire and hope that you will treat him as an ambassador of Christ, and, esteem him very highly for his works sake; that by your peace and unanimity, respect to his person, and regard to his administrations, you may make him comfortable, and be his joy and crown in the day of the Lord Jesus. We hope he will be the spiritual father of many children among you, and that you will contribute all you can to make his way smooth through this thorny wilderness.

32 We do also dismiss, and recommend unto your care, our beloved sister Rachel Beddome, his wife; who came to us from a church at Nantwich with

61 an honourable character, and has for several years walked with us a becometh the gospel. Brethren, receive them both in the Lord; and since you bereave us of so great a blessing, we cant but most humbly, earnestly, and unanimously intreat two things at your hands, before we close this our epistle: one is, that Mr Beddome may give us an annual visit whilst life and strength are continued; and this we are the more encouraged to hope both you and Mr Beddome also will readily comply with us in, because it is agreeable to the apostles custom to visit the brethren, and see how they do. The other favor we desire is, that you would make conscience of continued and earnest prayer for us, that we may be built up notwithstanding, and blessed with our remaining helps. These are the easiest requests that we can make, and we trust youll not be unwilling to grant us our desire herein, it being the least you can do for your afflicted brethren in Christ, &c. In 1719 Mr Foskett mentioned in the preceding letter, received a very pressing invitation from the Church at Broadmead, to become their pastor, and tutor to the academy, and at length was prevailed upon to accept it.

61A The admission of the first pupil for instruction by Mr Foskett is thus recorded:- Upon the 5th of November, 1720, being the day appointed for the meeting of the trustees and overseers of Mr Terrills estate, Mr Thomas Rogers, a member of Mr Giffords church, was proposed as a person suitable for a student, under the direction of Brother Foskett, according to Mr Terrills deed, and it was requested that he might have ten pounds for his main-

62 tenance for once year as the deed directs. Agreed he should have the liberty of learning, and referred the other part to the churchs consideration. The grant of ten pounds was ultimately allowed, and in 1721 Mr Rogers was placed under Mr Foskett for learning - not for preaching, which was forbidden without a written permit or licence. In 1738, it was ordered that an iron chest or box be procured and lodged in ye meeting, that ye preceding treasurer (Samuel Allen) keep ye key of it, and ye treasurer in being keep ye outward key of ye door, and that all papers, writings, security and moneys be lodged at all times in the said chest. In the treasurers account are the following items: paid on Sep 21st 1738, to Wm Donne for the iron chest in ye vestry £5-18-00, and on October 6th, the

62A sum of £0-09-09½ was paid Cantell for fixing the iron chest and the case, and on Nov 7th, paid Dudley for work on the chest £0-02-06. At this time the church was free from financial difficulties, as it is recorded on January 8th that after meeting liabilities there was a ballance in the said chest of £27-08- 06½. After the death of Mr Bazley, Mr Josiah Thompson, previously of Pershore, and father of Mr Josiah Thompson of Clapham, was co-pastor with Mr Beddome, for about ten years. In 1746, Mr Beddome Thompson left, and removed to London, preaching only occasionally, and living on an independent property till his death. He made several manuscript collections of the histories of Dissenting churches, two large folio volumes of which, chiefly in his own handwriting, with several interesting additions by Mr Isaac James, are now deposited in the Bristol Baptist College. There are additions also in another handwriting, probably Mr Needhams. On Mr Thompson leaving, Mr John Needham, who was received into the church by letter dated March [to 63]

62B

33 Memorandum November 26th 1751. It was then agreed upon, By the Brethren in the Vestry, That there be a meeting for Prayer every Tuesday Evening exactly at 6 oclock all the winter and at 7 in the summer the exercise to continue one hour and half if but three to begin ¼ after the time proposed, and that everyone that omits attending shall forfeit 6d. Unless they can give a sufficient reason for their omission ¼ of a hour being allowed for Indulgence and all such forfeitures shall be reserved for the poor as witness our hands Francis Collins. Caleb Moore. Wm. Ludlow Senr. Joseph King. Isaac Hewlett. John Dafforn. Jn. Beverstock. Thos. Ludlow. Benjamin Shepard. May 24th 1752 Collected for ye Infirmary £7-10-0. August 9th 1754 Paid Mr Wm. Ludlow for Wines for ye use of ye vestry had at sundry times £1-7-5.

62C November 15th 1754 Expenses at ye Bush Tavern at meeting with Mr Bolster, &c. 4s-6 February 9th 1755 Robt. Nation ye carpenter for Drink when at work at Taylors 6d April 23rd 1755 paid Mr Tommas for Horse Hire and Express at ye Associations £1-4-6 November 13th 1756. Collected for ye Infirmary paid by Mr Tommas £7-12-3 May 16th 1757 paid Mr Tommas his charge for ye Association 18s-0 August 1st 1762 ye woman yt keeps ye Pithay Pump a [ ] 2s-6 September 14th 1763 To money paid Mr Tommas for a Baptising gown £1-16-0 May 5th. 1763 Collected thanksgiving day for peace &c. £1-10-0. April 29th. 1764 paid for a leather pipe for ye conveyance of water to ye Baptistry. 5s-3 August 3rd 1764 paid Mr Tommas for expenses to Horseley 8s-0 July 1st 1765 paid Mr Tommas his expenses to the Association at Frome 8-0.

63 25th 1747, from Mr Wilsons church, was in 1749 chosen as his successor. He was set apart on the 10th day of May, 1750, with three newly elected deacons, the charge being delivered by Mr Foskett, from 1 Peter 4.11: If any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified, through Jesus Christ. In 1751, Mr Reynolds, of Bratton, received an unanimous invitation from the church, as assistant minister, which, for reasons that do not appear, he declined. Mr Beddomes infirmities rendering additional assistance absolutely necessary, in 1753 Mr Joseph Anstie, formerly of Devizes and then on Broadmead, was on the recommendation of that church chosen to the office of assistant. He sustained it however, but a short time, being discharged by the church Sep. 19, 1756. In 1755 the church book records Mary Orchard gon among the Quakers. The following year, Mr John Tommas, of Gildersome, received a pressing invitation to be assistant to Mr Needham - an invitation which, though happy in its ultimate results, involved much intermediate unpleasantness. From time immemorial, the congregation in the Pithay were accustomed

63A to have two pastors. This, if not commenced, was continued for many years, from necessity - there being two branches of the church at a distance to be supplied every Lords day, one at Keynsham the other at Hanham.

34 (It is difficult to fix the date when the Baptists first commenced preaching the Gospel at Keynsham, or where their first services were held, but the Old Baptist Chapel in Danes Lane was a preaching station, supplied with preachers from Bristol. About the year 1802 this Barn Chapel was sold, and with the purchase money, augmented by subscriptions, the site where the present chapel stands was purchased. A meeting-house was at once erected; but having become insecure it was taken down, and, Ebenezer Baptist Chapel now standing (1911) was built. The foundation stone was laid on October 13th, 1834, and the opening services were held on April 21st, 1835.) Still, the inconvenience of a co-pastorate had long been felt and complained of. Exclusive and rival attachments were formed - one was of Paul, another of Apollos - and the harmony which should subsist in Christian communities was not seldom interrupted. The

64 church resolved that if they should once get clear of the co-pastorate, it should never, except in case of necessity, be re-admitted. Mr Needham himself, in deference to this feeling, was not chosen to the pastoral office until Mr Beddome was rendered, by age and infirmities, in a measure incapable of service. When this necessity came, Mr Needham was ordained; but an entry was made in the church-book, and [1749] signed by Mr Beddome, two of the deacons, and other leading men, that there should in future be no co-pastors, except in a case of similar necessity - i.e. should Mr Needham live to be unable to discharge the duties of the office by reason of age or infirmity. But Mr Tommas - no party, of course, to such an arrangement - declined their invitation, unless he should be chosen as pastor; and the people, rather than lose him, resolved on receiving him on his own terms. Mr Needham, foreseeing the consequences of such a resolution and apprehending that, should it be accomplished, his life would be rendered uncomfortable, frankly unburdened his mind to Mr Tommas, and remonstrated again and again

64A with the church - resting on the resolution that had been solemnly passed. At length, however, he reluctantly agreed that Mr Tommas should be co-pastor; but a concession produced by threats of dismission could not be pleasant or permanent. This was in August; and in October, he was pronounced, in the name of the Lord, by a person not a member but deputed by the deacons, to be no longer pastor or member of the church which he had hitherto served with fidelity and reputation! This treatment they said he deserved, because he was unwilling to resign a pastorate to which he had been unamiously called, and to forfeit which he had done nothing worthy of reprehension. This sentence being confirmed by the church, Mr Needham removed to the church in Callowhill-Street, there, singularly enough, to be co-pastor with Mr Foot. But that his objection to Mr Tommas was not personal, is evident, from the fact that they were accustomed to visit on friendly terms. He was followed to Callowhill by several of the members.

65 Mr John Tommas, of Gildersome, Yorkshire, was chosen pastor June 16th, 1753, without a dissentient voice. On the 12th day of August following, he was received as a member, on the honourable account given of him, by Brethren Caleb Moore, Will Ludlow and Fras Collins, which they had from the Gildersome Church. He was the same day solicited to accept the call of the Church to the office of pastor, which, in a solemn manner, he did. Mr Beddome, at the same time, affectionately resigned his office into the hands of the Church. It was a solemn day, the whole transaction being closed by the Rev John Tommas, who for the first time and in a very affectionate manner conducted the celebration of the dying love of Him, Who, though dead, is alive again, and liveth for evermore. Mr Tommas was born at Barnoldswick, near Skipton, in Yorkshire, the 16th February, 1723-4. His mother was descended from the ancient and noble house of Norfolk. His father, a respectable gentleman who had met with severe losses, was in reduced circumstances at the time of his birth. His parents

65A

35 were then of the Established Church, but afterwards became Dissenters, his mother becoming a member of the Baptist Church at Barnoldswick, then under the care of the Rev Alvery Jackson. Mr Jackson became the boys spiritual father, and by him he was baptised in a river, in the year 1740, when about the age of seventeen. In 1745 he began to preach, and in 1747 accepted an invitation to settle with the Church at Gildersome. At his ordination Mr Jackson gave the charge, from Isaiah 11.11: Be ye clean that bear the vessels of the Lord. Mr Palmer of Hull, preached to the Church, from Matthew XXVIII.28 Teaching them to observe all things whatsoever I have commanded you. The Church at Gildersome sent a letter of dismission of Mr Tommas to Bristol dated 27th January, 1754. About four years afterwards, Mr Tommas had the melancholy task of consigning to the grave the earthly remains of the late venerable pastor, Mr. Beddome. This was on October 27th, 1757. The corpse it is recorded, was [to 66]

65B September 29th 1757. Names of the Tenants in Back Lane (now Redcross St) in Houses purchased of Mr Francis Cooke Glassman Thos Lewis Three pounds a year to pay quarterly 15s-0 Mr King Three 15s-0 Giles Townsend Two 10s-0 Phillip Hall Four £1-0-0 April 1st 1762 Names of the Tenants in Back Lane in ye tenements purchased of Mr Francis Cook Phillip Hall £4 per annum ¼ is £1-0-0 Thos Lewis 3 ¼ 15s-0 Gabriel Brice 3 ¼ 15s-0 John Townsend 2 ¼ 10s-0 March 5th 1766 By paid Mary West the purchase money of the tenement adjoining the Pithay Gate £31-10-0. and interest thereon from 25th March 1765 to this day £1-9-0 NB. this interest insisted upon on account of the attorneys delay. May 23rd 1773 To ordinance collection when 7 men and 8 women were added £2-13-9½. September 12th Mr Tommas away in Yorkshire.

65C October 1st 1776. By paid Henry Miles Sexton ½ years Salary to 29th September last in full he and his wife being dismissed from that service the 2nd September last. November paid Davis the new Sexton for extra work done to clean the meeting House it being left by Miles in a shameful dirty condition 12s/- January 12th 1777 paid for 2 keys for necessary &c 1s/- June 1st 1777 Sir Henry Trelawney preached. January 24th 1778 By paid Edward Golledges note for work done about the necessary £1-5-0 March 8th 1778 By paid towards Building Cardigan Meeting House by agreement to make up the collection made at the Pithay £10-0-0 October 4th Mr Tommas confined at home with a broken leg Mar. 17th 1782 Mr Tommas was in London November 5th. 1782. To cash £54-10-0 of Mr Filkes being all the money that remained of the estate of his late Grandfather Abel Grant to pay his legacies of £50 the interest of which for the use of the Pithay ministry, and £50, the interest of which

65D for the use of the poor. NB. Mr Filkes had a release signed by Thos Ludlow and Chas Whittuck.

36 November 5th. 1782. By paid the purchase of £100 in consolidated £3 p cent annuities in the names of Thos Ludlow and Chas Whittuck being what was received of Abel Grants legacy one half of the interest for the ministry the other half for the poor, bought 6th September 1782. April 11th 1783 Mr Tommas was in London. 15th August 1784 the monthly collection was omitted on account of repairing the meeting House, but a collection £1-1-7 was made on August 29th for the ordinance which was not administered, Mr Tommas being taken ill in the pulpit and carried home. November 24th. By 1¾ yard - Green Genoa Velvet at 27/- per yard for cushion £2-7-3 By paid Mrs Cottle for making the same 5s-0 By Saml Sandys note for fringe to do. £2-8-6 £5-0-9

66 brought to the meeting, and attended by a great number, both of men and women, to the burying- ground. Mr Tommas preached the funeral sermon, from 2 Cor, IV.4: We that are in this tabernacle do groan, being burdened. Mr Beddome had been called to the ministry by Mr Keachs church, London, and was sent to Henley- in-Arden, Warwickshire, to assist the aged John Willis, pastor of that church, who died in 1705. A few years after the death of Mr Willis - viz in 1711 - Mr Foskett removed to Henley, a place to which his particular friendship for Mr Beddome led him to give the preference. Here, and at Bengworth and Alcester, these two friends continued their joint labours for a period of some eight years. Removing both to Bristol, Mr Beddome to our church and Mr Foskett to Broadmead, these two good men lived together in the same house until Mr Beddome died. Their attachment has been justly described as resembling that of David and Jonathan. It may be added, that lovely and pleasant in their lives, in their death they were not divided. Their remains

66A occupy one grave, and one simple stone records their worth. In the centre, at the head as common property, are the significant words, In memory of, and in two parallel columns are inscribed the few particulars which comprise their brief histories. Mr. Beddomes memento is on the right, as follows: The Rev John Beddome, many years minister to the dissenting congregation in the Pithay, eminent for his abilities, greatly succeeded in his public labours, and remarkably spiritual in his conversation. He died Oct 24, 1757, in the 83d year of his age. His wife Rachel died March 23rd, 1758, aged 62 years. The Rev James Newton, M.A. Mr Newton was a native of Chenies, in Buckinghamshire. He was born in the year 1733, and by his pious parents he was trained up in the nurture and admonition of the Lord, receiving a liberal education under Dr Llewellin. At the age of seventeen he went to London, and being enabled through divine grace to give the most satisfactory proof of [to 67]

66B 1756 Nov 13th Collection taken for the Bristol Royal Infirmary £7-12-3 Decr 11th. paid for ye Bellman for crying the mayors orders about ye ashes 2s-0 1758 Novr paid for 1 years Lamp & Lavengering for ye Meeting House 15s-0 paid Mr Bazly for hanging ye meeting Black on Mr Beddomes Death £4-16-0 1761 June 10th paid Lambert Tyler for painting the Vestry and White Liming the Meeting House £3- 14-2. 10th For hanging the pulpit with black cloth for our late King £1-16-0 10th paid Thos Wilt 13s-9d for Coach hire to carry Mr Tommas backward & forward to the meeting House during his illness A Legacy was left by Mr White producing 8/- yearly for a sermon to preached on New Years Day. 1759 - January 5. 8/- was paid to Mr Tommas for preaching Mr Whites Sermon. 1762 Jany 17th The same amount was paid for the same purpose (Mr Whites Sermon).

37 66C 1766 August 7th. A meeting of Fasting and Prayer was held on account of various things viz For reasonable weather to ripen and gather in the fruits of the Earth, preparedness for the ordinance of the Lords supper for Humbling ourselves before the Lord on the account of our own and national sins, at which time also were three Deacons elected. Collection taken for the poor was 19s-10d which was distributed immediately. 1768 July 6th. Two lives were purchasd in the new vestry & expenses in pulling down the Pithay Gate &c. £59-12-10. 1769 Jany 19th. Paid for a poor members funeral £1-6-0 & to Mrs Wheddon 1/6 for ale at the funeral. 1767. Oct 2nd. By paid Mr Bengough our moiety of a lease from Ann Leach (Bolsters Executix) to us for the necessary House, the use of the Pump and a right to open and shut the Window Shutters - for 2000 years paying her 10/6 per year. 1769 Jany 2nd. By paid Ann Leach per And Gaundles for use of the Pump. being the Pulpit opening Windows, use of little house due 29th September last. 10s-6d.

67 his sincere, unfeigned piety, he joined himself to the Church in Maze Pond, then under the pastoral care of the Rev. Benjamin Wallin, M.A. As it was observed by his friends that God had given him a remarkably studious turn of mind, and an insatiable thirst for knowledge; he was persuaded to devote himself to the ministry, both by the pastor and the Church. On September 10th, 1758, the Church and congregation in the Pithay unanimously invited the Rev Mr Newton for a year upon trial, as an assistant in the work of the ministry with Mr Tommas. Mr Bernard Foskett was buried September 21st, 1758. Mr Tommas being in London at the period when Mr Samuel Wilson died, preached several times to the church in Prescot Street, and was by the greater part of the congregation desired to settle there; but as it was not a unanimous wish he declined acceding to their repeated applications. At the ordination service of the Rev Benjamin Francis, at Shortwood, or Horsley, in Gloucestershire, in the month of October 1758, the Rev J Tommas gave

67A the charge, from Colossians IV.17. On the 28th January, 1759, an additional lecture was commenced at the Pithay, at the earnest request of the Church and many of the hearers, they having pressed it upon Mr Tommas ever since his settlement among them. But I endeavoured to avoid it says the good man, purely for fear of giving offence to the Church at Broadmead. Until now the Pithay had been accustomed, on a Lords-day evening, to attend the lecture at Broadmead. However I think every church has a right to judge for itself, and to take those measure that are in their judgement most likely to promote the interest of Christ among them. God is my witness, that in beginning this lecture, I have no other end to serve but the glory of God and the good of souls.J.T. Emulated by his brethren in the city, who were learned men, Mr Tommas diligently applied himself to the study of Hebrew and Greek; and though he could not have made any great proficiency, his attainments

68 were respectable, and afforded him much facility in his studies. In prayer, he was distinguished by piety, fervour, and variety. His sermons, which were chiefly written, and latterly read, were such as proved hum to be mighty in the scriptures, a workman who needed not to be ashamed, rightly dividing the word of truth. His life was exemplary, and his labours successful. For several years he enjoyed the assistance of Mr James Newton to whom he bore a highly respectful testimony, in an oration delivered at his funeral. But the life of Mr Tommas, not withstanding the harmony subsisting in the Church, and between himself and his colleague, was greatly embittered by providential trials. He had one child who was a source of lasting sorrow.

38 At a church meeting, held October 1st 1765, it was agreed that Brethren Peter Holland, Thos Ludlow and Wm Ludlow, be set apart to the office of Deacon in the Church as soon as convenient. On August 13th, 1766, the Rev Mr Tommas assisted at the ordination service

68A of Mr James Pyne, at Lyme. There are many interesting entries in the Church books, such as the following:- August 5th, 1766, agreed that Bro Holland and Bro Ludlow inform Bro Doyle that if he do not return to his place the Church is come to a determination to cut him off. So on August the 7th Bro Doyle was cut off from the church for non attendance, and treating the repeated admonitions of the Church with contempt. September 29th 1767 agreed that Sisters Lock and Andrews be admonished for non attendance and that our pastor wait on them for that purpose. January 31st, 1769, Sister Andrews was waited upon on account of non attendance She pleaded in excuse a little one and want of health, but promises to endeavour to attend better. On May 23rd 1769, Bro Goldstone was spoken to by Brethren Holland, and Ludlow, respecting his non-attendance, where he seemed not in so good a temper as could be [to 69]

68B For several years on Gunpowder Treason Day November 5th, a collection was made, except when fast day was near, it was then made on that day, the amount collected & an annual gift of £1 was distributed to poor members, the collection on Nov 5th 1753 was 18s-3½d. On November 5th. 1757 Powder Plot day the amount of collection was £2-5-10 the record says it was distributed immediately. November 5th. 1758 Gunpowder Treason day the collection £1-5-6 and Mr Barnes Legacy £1-0-0 was distributed to the poor immediately. 1769 December 29th By paid one year Insurance against Fire for meeting House and the 2 Houses adjoining on policy no. 25 of the new Bristol Fire Office viz £800 on the meeting House and £100 each on the two dwelling Houses to 21st December 1770 - £1-0-0. 1770 October 10th. By paid Ann Leach per Mr Jos Beddome for 2 years use of the Pump behind the Pulpit, opening Windows, use of the little House, due Sept 29th 1770 - £1-1-0.

68C 1771 August 17th, paid for Painting, White liming of the Pithay meeting House £9-10-0. 1778 December 11th, By a present made Mr Tommas on his coming out after his broken leg to bear the expenses of carriage to come to meetings and to see friends &c. £10-10-0. 1784 On August 15th the ordinance was not administered on account of Mr Tommas being taken ill in the Pulpit and carried Home. October 2nd paid to Mr Thos Baker £16-0-0 for painting the meeting House. 1785. Nov 24th Bristol Dissenting Charity School Collected at the Pithay Nov 13th, 1785 - £27-11-7 for expenses of dinner to 50 poor boys & 50 Girls their masters and assistants. at the School at Bakers Hall the Friars. 1787. Jany 14th, 100 children again with masters, mistresses and assistants were provided with dinner at the Bakers Hall collection for the general support of the School was made at the Pithay & amounted to £16-7-6.

69 wished, but before they parted he said he was pleased they had taken notice of him and he promised to be more careful for the future. It is concluded by members of the Church that if any member or members shall absent themselves from several services, either preaching or Church meetings, were to be subject to an examination and reproof, unless they could give a sufficient answer for so doing. This shows us the kind of Church discipline exercised at that period.

39 Church meeting January 2nd, 1770. It was agreed to keep Friday before next ordinance day as a day of fasting. At a Church meeting October 9th, 1770. It was observed that Mrs Carpenter the elder had not for some time attended the Church at the Lords Table, and that the reasons of her leaving her place be enquired into, and Brother Ludlow was desired to make the enquiry. This was accordingly done, and Mrs Carpenters reason for absence was on account of a difference between her and her son-in-law Thomas, whereupon it was agreed that Brethren Ludlow

69A and Stephens wait upon both, and try to reconcile them. At a Church meeting held November 6th, 1771. Agreed that the Thursday before our next ordinance day be kept as a day of fasting and prayer, on account of the plague and a war with which we are threatened, and also on account of the present languishing state of religion in the church. At a Church meeting held March 24th 1772. It was agreed to keep this day month as a day of fasting and prayer. At a Church meeting held April 21st 1772. It was found that the above appointed day for a fast was Easter Tuesday. It was agreed to keep this day month as a fast for that was found convenient. At a Church meeting held January 25th. 1774. Agreed to keep this day month as a day of fasting and prayer. At a Church meeting, June 14th, 1774, Rev J Tommas, Mr Newton, and others being present, it was agreed, in compliance with the request of several of our brethren, to begin the lecture on Thursday evenings at six oclock, at least

70 for 3 or 4 months, as they said they were not able to attend at the present time. At a Church meeting held September 6th. 1774. It was noticed that now, after near three months trial as to the alteration of the time for beginning Thursdays lecture, it is not better attended than before, and therefore we think it best to have it beginning at the old time. This was agreed to, and that notice should be given accordingly, which was done at the Thursdays lecture on the 27th. At a Church meeting held November 1st, 1774. A day of fasting and prayer was proposed with the reason for it, and that Tuesday before our next ordinance day be the day appointed. At a Church meeting held January 24th, 1775. It was proposed to the church to consider and give their thoughts upon our Brother Isaac Stephens, as to his gifts for the ministry, as several of them had personally expressed their desire that his gifts might be tried. Accordingly at a Church meeting held February 21st, 1775, his character being good, it was the united opinion that he be encouraged, and his gifts tried.

70A The time fixed for the trial was this day fortnight, in the evening. Bro Stephens was to be acquainted with the arrangements and desired to preach from John 1st chapter and 2nd verse.At a Church meeting held April 18th 1775. Agreed that Bro Stephenss gifts be further tried, and that he deliver his thoughts upon a text of Scripture which he may think proper, this day fortnight in the evening. At a Church meeting held August 8th 1775. Bro Stephens having at the desire of the Church exercised his gift several times, it was now put to the Church whether he should be calld out to preach publicly, and it was unanimously agreed that he should. At a Church meeting held October 31st 1775. Agreed to have the ordinance of baptism administered on the Thursday before our next ordinance day. Brother John Henbest was dismissed to the Church in Unicorn Yard, London, under the pastoral care of the Rev Wm Clark. At a Church meeting held April 16th, 1776, Agreed to keep a day of prayer and fasting, and that Thursday month be the day.

71

40 At a Church meeting held January 21st, 1777. Ann Batley was dismissed to the church at Gildersome, in the County of York. On September 27th, 1778, Mr Tommas broke his leg in riding to Hanham. In consequence the church meetings were suspended until January 19th, 1779. At a Church meeting, February 16th, 1779, a letter was read from our Brother Ic Stephens, who has been some time with the Church at Upton upon trial, informing us that the Church there had given him a call and he had accepted it, to be their pastor, and to that end requiring his dismission. A letter was drawn up and signed, dismissing him. Alteration again of time of Thursday lecture. At a Church meeting held March 16th, 1779, it was mentioned, and agreed to, that after next Thursday our lecture shall begin at 6 oclock, Rev Tommas, Mr Newton, and others being present. October 24th, 1779, the following persons were baptised: Brethren Francis Brown, Paul Birt, and Sisters Edgehill, Sarah Harris, and Mary Ariel. This was the first time that baptism had been administered

71A on the Sabbath day. There was a vast number of people, and they behaved with great seriousness. September 26th, 1780. Brother Berry acquainted the Church of the conduct of Mary Brittle, that she has abused her mother so far as to strike her, and given herself such liberty with her tongue as was a scandal to her profession; that she has been admonished but to no purpose. Agreed that she be put aside from the Lords Table. At a Church meeting held December 17th, 1782. It was proposed to set apart our brethren, Mr Whittuck and Mr Leonard, to the office of deacon: it was agreed to, and the time fixed for this day month. At a Church meeting January 14th, 1783, The reason why our brethren Whittuck and Leonard were not ordained to the office of deacon as before intended was that Bro leonard was obligd to attend a trial at Gloucester on that day. In 1783, Mr Tommas had to endure the loss of two sons, and three grandsons; also of his beloved wife, Ann. She was baptised May 30th, 1754, and died 13th November, 1783, aged 55. From an extract in the

72 burial register we learn that she was buried in the new yard (the Redcross Street extension burial ground) on November 17th. It cannot be wondered at, then, that the afflicted pastor should preach, in relation to his own experience, from that melancholy truth advanced by Job: Man is born unto trouble, as the sparks fly upward. On Wednesday the 7th January, 1784, eight brethren and four sisters were baptised, viz. brethren, Gauntlett, Johns, Hancock, Woolcock, Cantle, Price, Thomas and Dr Irish; sisters, Stone, Bishop, Brain, and Patience; also one belonging to Castle Green, and a young gentleman, come to the Academy for instruction. At a Church meeting held November 30th, 1784. It was reported that on the 4th inst: 20 persons were baptised, and on the 7th all admitted to the Church. In 1784, the meeting-house in the Pithay having undergone a thorough repair, the small of the paint, on its being re-opened, caused Mr Tommas to faint in the pulpit. His son - of his own personal name, and worthy of it - ran up to his assistance. Having a little recovered, he said to the con-

72A gregation, Doubtless it would have been joyful to me; for I should have exchanged my pulpit for the throne. Then he fainted again, in the arms of his son; and was brought down as one dead, amidst the tears and the audible grief of the whole congregation. At a Church meeting held April 19th, 1785. Sister Conally was dismissed by a letter to the Church under the pastoral care of Mr Rippin, meeting in Walnut-Tree Ally, London. At a Church meeting held September 5th, 1786. Agreed to dismiss John Webber to the Baptist Church meeting in Devonshire Square, London.

41 Shortly after Mr Newton had been invited as assistant minister in 1758, he became associated with Hugh Evans, and his son Dr Caleb Evans, in the conduct of the Baptist Academy founded by Mr Terrill. The duties of his office he faithfully discharged. When in 1770 it became connected with the Bristol Education Society, Mr Newton and his colleagues still continued to be the tutors. He filled this office with the highest reputation to himself, and [to 73]

72B 13th November 1785 a collection of £27-11-7 was taken at the Pithay for the funds of the dinner which dined 50 poor boys & 50 Girls with their masters and assistants at the Charity School Bakers Hall on November the 24th. £2-2-5 was added from the church funds towards the cost. October 8th 1786 Mr Tommas was in London On January 7th, 1787 a collection was made for the support of the general dissenting Charity School amounting to £16-7-6 and on January 14th £2-7-5 was paid towards the hundred childrens dinner with the masters mistress and assistants February 2nd 1787 paid Saml Baugh for attending the Charity Children from Bakers Hall to Pithay meeting from 29th September 1785 to 31st Decr 1786 being 6d per Week £1-13-0. April 24th paid Thos Williams ¼ attendance 6s-6

73 advantage to the students, until his death. During the whole of his connection, both with the Church and the Academy, the most perfect amity prevailed between him and his esteemed colleagues, Mr Tommas, in the funeral oration, says of his deceased friend, Three and thirty years, nearly, I have had the happiness of being connected in the ministry with my dear and honoured brother, whose remains we have deposited in this grave. It gives me pleasure, as far as I am capable of feeling pleasure upon such a melancholy occasion, to reflect upon the happy union that subsisted betwixt us during the whole of our connection, uninterrupted by so much as a single jar. United in a firm belief of the same important truths, and having the same ends in view - the glory of God in the faith of the gospel, we were of one heart and one mind. To crown our past harmony - Oh that one heaven may at last unite us again for ever! One of Mr Newtons pupils, afterwards a minister in London, says, in a funeral sermon, He was a man of a sound understanding, of a te-

73A nacious memory, and of an even, kind, and pacific disposition. He was sincere, affectionate, and steady in his friendly attachments. His good natural abilities were brightened and improved by extensive literary acquirements:As a tutor, he was condescending, affable, patient, candid, encouraging and laborious. He drew his pupils with the cords of a man, with bonds of love. As a Christian, his piety was free from the wild reveries of the enthusiastic, the servile spirit of the superstitious, and the intemperate zeal of the persecuting bigot. His benevolence was universal; and he could say, with an expanded heart, Grace be with all them, that love our Lord Jesus Christ in sincerity. As a minister, his sermons were sensible, serious, and evangelical. They were free, but studied addresses. When he first came to Bristol at the age of about twenty-four, his introductory sermon was from 1 Cor 2.2, I determined not to know any thing among you, save Jesus Christ and him crucified, and his last discourse was from 1 Cor. 1.23-24, But we preach Christ crucified.

74 In his last illness, he said to Dr Evans, with great earnestness and affection, I have been thinking of my present situation, and I find it a comfort to me to reflect, that, according to the best of my ability, I have preached Christ crucified; and that, my conscience tells me, from the most disinterested motives. It may not be generally known, perhaps, that Mr Newton was on terms of intimate friendship with the celebrated Hannah Moore - that, in fact, he had the honour of teaching her Latin. The time occupied in this pursuit did not exceed ten months; but as she devoted to this one attainment nearly the whole of that time, and the best energies of her mind, Mr Newton had the satisfaction of testifying, that, for the

42 limited period of instruction, she surpassed in her progress all others whom he had ever known. Her manu-

74A scripts were also frequently submitted to his inspection, not simply for the perusal of friendship, but for the privilege of his judicious criticisms. And yet we were assured by an estimable author, Mr Joseph Cottle, the Bristol bookseller and publisher, in whose fathers family Mr Newton resided for several years, and from whose Early Recollections this interesting information is derived, that his learning was his least recommendation. His taste for elegant literature, his fine natural understanding, his sincerity, and conciliating manners, justified the euloguim expressed by Dr Caleb Evans, in preaching his funeral sermon, from Rev 11.10 Be thou faithful unto death and I will give thee a crown of life, when he never made an enemy or lost a friend. In the report of the Bristol Education Society, August 25th, 1790, he is thus referred to. The President, Dr Evans, reported that the Society had sustained, it might be feared, an irreparable loss in the death of his able and beloved colleague, the Rev James Newton, M.A., whose sound abilities, amiable and exemplary character, steady [to 75]

74B 1787 Feby 2nd By paid to Saml Baugh for attending the charity children from Bakers Hall to the Pithay meeting from September 29th 1785 to December 11th. 1786 at 6d per week £1-13-0. 1786 April 24th By paid Thos Williams for a quarters attendance with the children from Bakers Hall to Pithay meeting due 31st March last. 6s-6d. 1787 October 1st paid Thos Williams for ½ years conducting of the children from the Friars to the Pithay 13s-0d. 1787 October 1st paid Jno Gantlett for leading the singing 6½ lunar months due September 14th last. £1-12-6. 1788 Jany 9th There are the usual charges for attending the children from the year 1788 to 1803. 1800 Apl 23rd paid 2 women 15/- for washing the meeting. Decr 4th paid Mrs Fry for the use of Black Cloth on the occasion of the death of Revd Mr Tommas. £9-12-2. 1805 Decr 31st paid R Gugg for Satin Hat bands at Mr Sharps death £9-4-0.

74C 1806 January 29th, paid 17s. 11d for Gloves for the ministers. Mar 5th By Black Cloth for the meeting £9-3-0. 13th putting up the Black Cloth 1-19-6. 1809 November 20th, Subscription to the Charity School per Rev J Roberts. £1-1-0. 1809. April 17th paid Mr J Edwards for lamps and Black Gowns £2-3-5. 1810. January 19th paid Sarah Taylor for 3 Black Gowns £2-3-0. 1812 June 13th paid Messrs Stringer Co for Gilding the frame of the picture of our odl pastor, the Revd Andrew Gifford, which was presented to the Church by ye Trustees of ye Baptist Academy £1-0- 0. 1813 July 19 paid £12-4-0 for white liming the Pithay meeting. 1814 January 30th By reading the Hymns £2-2-0. 24th raising the Tune £2-12-6. 1818 Mar 18th Amount of Subscriptions and Collection for Bakers Hall Charity School. £31-5-1. 1817 August 9th paid Mr Grabham for advertising ye opening new meeting 8s-0d 1818 April 5th. To ye anniversary collection for ye Building of ye meeting, including

74D the monthly collection for ye Poor £36-3-0. 1818 May 6th . paid Charles Reed for 5 Bottles of Old Port for the Vestry £1-2-6. July 1st paid Charles Reed for 1 Doz Port £3-0-0.

43 Nov 23rd 1 Port Wine 2-12-0. 1819 June 14th 1 2-6-0. 1820 March 28th By Wm Derrick ye Clerk ½ years Salary & for a Pitch Pipe £5-5-0. April 18 paid for Black Cloth for the pulpit and galleries for the mourning of the late King £7-0-0 to Messrs Bramwhite & J Daniell this a/c may only refer to fixing of the cloth as the following item will show. 28 paid S Hutchings for 2¼ yards of superfine Black Cloth & the use of 93 yards more for pulpit & galleries mourning for King Geo III. £17-6-6. 1821 Sep 22nd paid Wm Smith for fencing the front of the meeting house during the Fair 15s/3d 1825 Decr 3rd paid Wm Smith for fence against the Fair 17s-5d 1826 September 17th. Collection taken at ye door for lighting the meeting with Coal Gas. beginning this evening £12-2-8. 1827. January 29th The First Quarters Gas a/c was paid

74E from Sept 17th to December 21st. £3-18-0.

75 prudence, and constant diligence, had greatly contributed to the honour and success of the institution, and that as a dying testimony of his regard to it, he had bequeathed his books and fifty pounds, as a legacy for the use of the society. Mr Newton died 8th of April, 1790, in the fifty-seventh year of his age, and was buried in Redcross Street Baptist burying ground on the 13th of April, in the same grave as Mr Cottle. They were lovely and useful in their lives, and in the grave they are not divided. At a Church meeting held August 3rd, 1790. It was agreed that Mr Whittuck and Mr S Leonard be set apart to the office of deacons in this church as soon as convenient. At a Church meeting held August 28th, 1790. Agreed that our brethren C Whittuck and Sol Leonard be set apart to ye office of deacons at ye next monthly meeting but for reasons not given it was not held. Mr Wm Belsher was chosen assistant minister in 1791.

75A It appears that the old meeting-house in the Pithay had been getting into a weak and dilapidated state, ultimately becoming so much decayed that it was almost dangerous to meet therein. In May, 1791, Mr Tommas preached the closing sermon in the old place, from Pray without ceasing. The new one (still standing, and in the occupation of Messrs J S Fry & Sons Limited. 1909) was built in 1792, exactly on the former site. He saw it finished, and had the satisfaction of knowing that it was paid for by the people without any extraneous assistance. There is a tradition that, Mr Tommass generosity to the workmen during the progress of the building was such as to induce them, in grateful commemoration, to have embedded in the wall, behind the pulpit, a bottle

76 of strong beer, that the minister might be in want of what they considered so essential to the enjoyment of life! On December 16th, 1792, Mr Tommas preached at the opening, from This is the Lords doing, and it is marvellous in our eyes. Ps 118.v.23. During the rebuilding, the church worshipped at Broadmead; and Mr Tommas occupied the pulpit seven Lords days, and administered the Lords Supper. During this time the minister of Broadmead, Dr Evans, was ill. On the night of July 30th, 1794, Mr Tommas related the leading particulars of his early life to a ministerial friend, concluding the narrative by saying, in a very solemn manner, I have had my joys, and I have had my sorrows; but having obtained help of God, I continue unto this day. He added in the words of Dr Watts:- Thou givest me the lot Of those that fear Thy name:

44 If endless life be their reward, I shall possess the same. On the evening of that very day, he

76A was seized with a paralytic stroke, which he contrived to conceal from his wife until six oclock in the morning. He then told her, with the most tranquil self-possession and tenderness, that he had lost the use of his arm and leg, adding, It is all well, and I am quite calm. His speech was affected by this shock; but the next day, when his physician proposed his taking a glass of wine, he replied, with great sweetness in his countenance, Woe to him that drinketh wine in the morning! On the 16th October, he was again able to administer the Lords-Supper to his flock. Christ appeared to be very precious to him. He spoke as one on the brink of Jordan, waiting the divine command to go over into Canaan. On the following Lords-day. notwithstanding a supply had been provided, he went to the meeting quite unexpectedly, and preached from 1 Cor. 2.3. I was with you in weakness, and in fear, and in much trembling. He thus introduced the sermon My appearing here at this time, I doubt not, is contrary to the expectations of many; but I am come

77 up to attempt to speak for God this morning. The words of the Apostle are literally fulfilled in me this day. And my first entrance upon the ministry among you was under a sense of much weakness, and in fear, for myself, lest I should not be found faithful; and in fear of my hearers; and have we not reason for trembling, as the time will shortly come, when the speaker and the hearers must give a strict account? Mr Tommas continued to preach occasionally till July 26, 1795, when he delivered his last sermon, on his favourite subject of prayer, from Luke 18.1. Men ought always to pray, and not to faint. Once or twice afterwards, he administered the Lords-Supper. The 2nd of August was a solemn season of this description. Dr Rippon was present. The thoughts of the good old man chiefly centred on the difference between a minister in the spring and the autumn of life. He could not pour out the wine, but was obliged to call on the deacons to assist him. It was a humbling and melting season. About a month after, the following excellent address was delivered at a church meeting; but whether composed by Mr Tommas, or his colleague, is not stated:- The importance, necessity, and ad-

77A vantage of Church-order, must appear as excellent and exceedingly desirable in the view of every thinking Christian. It is manifest, that the inspired writers were of this opinion. The Apostle Paul, writing to the Church at Corinth exhorts them to let all things be done decently and in order! If order, or government, be absolutely necessary to the well-being of a state, a family, or even of the concerns of an individual, of how much higher importance in the worship of God, and in the government of His Church. If we observe the works of nature, we shall perceive the strictest regard paid to order. The Church is not a rash, tumultuous assembly, produced by hazard, as many societies seem to be. It is not a human society, which reason and natural interest have associated. It is a society that has God for its author; for it is His Word which calls, and His command that assembles us. Church order consists in a due regard to those relative duties and privileges which arise out of that state of unity into which we have voluntarily given up ourselves by joining the Church. As it is the duty of the whole to show a regard to every individual member, so it

78 is certainly the duty of every member in particular to pay a proper degree of respect to the whole body, by attending, as constantly as circumstances will admit, on all ordinances and means of grace with the Church. The great ends of our uniting in a state of fellowship cannot be answered unless we come often together in one place. The Apostle complained of some, that they forsook the assembling of themselves together, and charged others not to follow their example. The sheep of Christ should abide

45 with the flocks, and near the Shepherds tents, if they would wish to be fed on green pastures, and led by the side of still waters. A wandering sheep is in the way to become a lost sheep. We ought not lightly to unite ourselves with a Church, nor lightly to leave a Church when we are united to it. It is an act which can be only rightly performed in obedience to the revealed will of God - to give ourselves up to one another, for the purposes of Christian fellowship; and surely no reason, but a very serious one indeed, can justify the repeal of such a solemn act. Too many wandering professors in the present day are apt to con-

78A sider the Church of God as a prison; but, in reply to such, we say the Church is not a prison for confinement, but a home for mutual enjoyment and usefulness. Then we maintain the essence of order in the Church, when we conduct ourselves like children at home in our Fathers house, with a due regard to the authority of Christ as the Head of the family, a due respect to the office of His servants, and a just esteem of all our brethren - as born of the same Spirit, fed with the same Bread of life, clothed with the same garments of salvation, and going to the same everlasting home, with ourselves. Humility and gratitude become us in a state of Church fellowship, because we sustain the character of sinners saved by grace: uprightness of conduct, purity of conversation, and meekness of temper, become us in that state, because we are called to be saints: affectionate attachments to each other become us, because we are brethren; and a diligent attention to each others wants becomes us, because we are called by love to

79 serve one another. Mr Wm Belsher, assistant minister, removed to Worcester in 1795. In 1796, Mr James Barnett who was minister of the Church at Lymington, was elected successor to Mr Bulsher. Mr Tommas was now seldom able to attend public worship; but he was present at a prayer meeting, on February 25th, 1797, when the Church assembled to implore the divine direction in the choice of a pastor to succeed him; and, in a very clear and collected manner, he concluded the service. After this, his work was nearly done. In 1796 Mr Sharp was recommended to the Church in the Pithay. He was immediately applied to, but it was not until 21st April 1797, that he commenced his labours. Mr Sharp was a native of Oakham, the county town of Rutland, where, while he was a child, he was twice remarkably preserved from being drowned. He used afterwards to speak of the good providence of God, in these escapes from death, with peculiar gratitude. His father was a very ingenious cabinet maker. He taught his only son the business, and he conducted it for several years. His native town at that time was

79A very destitute of spiritual advantages. There was no evangelical preaching in the Church; and though there were two meeting-houses, there was not much appearance of scriptural religion. He was at that time an entire stranger to evangelical truth; nor did there then seem to be any probability of his becoming acquainted with it. He had, too, a bigoted attachment to the forms of religion in which he had been educated. He was in the habit of going over to Whissendine, a village about four miles from Oakham, to visit the daughter of Mr Hack (whom he afterwards married). Her father, who had lately borrowed of a neighbour Mr Baxters Saints Everlasting Rest, repeatedly read in it; and God was pleased to bless that book very much to them all. Mr Sharps conscience being awakened, and feeling his need of salvation by Christ, he betook himself to secret prayer, and was often engaged in reading the Scriptures and other good books. Soon after this he was married, and followed his own business in Oakham. One evening he fell in company with a Mr Smith, who asked him to come and join in the prayer-meeting which was kept at his house. Their number was

80 very small; only five or six at most. Mr and Mrs Sharp went, not at first anticipating the consequences. But some of his townsmen were greatly displeased, and these few serious people encountered much

46 persecution for appearing more religious than their neighbours. Mr Sharps leaving the Church occasioned so much the greater stir because it broke up the choir of singers, of whom he was a principle person; and such an uproar was caused by the report of his turning Methodist, that he and his friends could not pass quietly along the streets. Mr Sharp having done a great deal of business for a nobleman in the neighbourhood, some of his townsmen went thither, to complain of him for becoming a Methodist and leaving his parish Church. His lordship therefore sent for Mr Sharp, and told him that he was informed he had left the Church and broken up the choir; He was also charged with neglecting his business, and following preachers of no character. He said, that if he would keep to the Church, &c, he would do great things for him. He added, I am told, Sharp, that when you come here, you read Methodist books, instead of looking after your men; with several similar accusations. Mr Sharp,

80A pulling a small Bible out of his pocket, and putting it into the noblemans hand, replied, If your lordship calls this a Methodist book, I acknowledge I do read it: observing further, Your lordship allows your workmen an hour at dinner; and while they sleep, I read my Bible. I should be glad to serve your lordship in any thing that does not hurt my conscience, but that is sacred to me; and as to the ministers I hear, your lordship has been quite misinformed respecting their character; they are quite the reverse, being regular Dissenting ministers, and men of reputation. His lordship answered, Well, Sharp, if you will keep to the Church, and forsake these men, I will make a man of you; but if not, you will do no more work for me. He replied Very well, my Lord; and came away. When he had got part of the way home, he heard some one call him by name; and looking back, saw one of the footmen, who told him that his lordship wanted him. He returned with him, and went upstairs to his lordship a second time. Well, Sharp, said the nobleman, are you still in the same mind? He replied, Yes, my Lord. He said he was sorry

81 for him; and used many arguments, holding out many things that might have been a temptation to him: but when Mr Sharp continued firm, giving the like answers as before, so that his lordship found he could not prevail, he was constrained to day, I believe, Sharp, you are an honest man; I do not mean to distress you. Nor did he ever take his work from him while he remained in that part of the country. After these few people had met for prayer and reading religious books for some time, some of them proposed to invite a minister to come and preach to them; but it seemed almost impossible, on account of their worldly circumstances. However, a few entered into a subscription for this purpose; but they had no place to meet in, except a private house that had formerly been licensed. Mr Smith and Mr Sharp, therefore, went over to Arnsby, to invite Mr Robert Hall, senior. Mr Hall came at the appointed time. It was on a weekday, but the rumour spread very generally through the town, and the opposers made it much the more public. A violent High Church lady lived near the General Baptist Meeting, which they borrowed on this occasion, and Mr Sharps house was opposite to hers.

81A Mr Hall made his abode at Mr Sharps, and this poor, prejudiced woman took every opportunity to vent her spleen. So low did she descend in her revilings, that no part of her conduct would have been detailed in this History, were it not an illustration of the enmity of the human heart against godliness. She either threw up her window, or came out of her door, to abuse every one that went into the meeting-house, asking them if they were not ashamed to go after such a fellow as that? Mr Hall himself she reviled with the utmost violence, so that he said he never met with such scurrilous treatment in his life. As to Mr Sharp, she exclaimed to him, O, you rogue! It would serve you right to pull your house down. One day when she repeated this expression, he answered her, Madam, we do not put our trust in these earthly houses: we know that, if our earthly house of this tabernacle

82

47 were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. At this she was exceedingly enraged, telling every one of it that would hear her, John Sharp says he has got a house in Heaven:- Theres a rogue for you! Amidst all this opposition these good people were enabled to persevere, ground was secured, a meeting-house erected, and a church formed. Mr Smith became their first pastor, and on his removal to Shrewsbury, Mr Sharp was called by his brethren to that office. And it shall come to pass that in the place where it was said unto them, ye are not my people; there shall they be called the children of the living God. For several years they endured considerable persecution, but things altered for the better before he left the town. When Mr Sharp first became religious, his father was so displeased that he said, John, I had rather have followed you to the grave! - but he lived to think otherwise. His mother was brought to the knowledge of the truth through the instrumentality of her son. She became an excellent Christian, and died in the faith a little time before he left Oakham. In the beginning of the year 1786, Mr Sharp removed to Manchester, where

82A he laboured eleven years. The Baptist interest in that town was very low indeed; but the place was soon filled, and his preaching was attended with success. In a few months eighteen persons were formed into a Church. In three years time they amounted to eighty-eight, and a considerable number was added every year. The next step was a new place of worship, as the old one was too small. Some land was purchased, a collection made; the building was begun; and the money was put into the hands of two of the principal men, who were to find money to finish it. Then Mr Sharp was to collect for it: But when they had laid out all that was collected, and perhaps a little more, they stopped the building and shut up the place, being unwilling to advance any more. Nor would they let the Baptist Church have the place at all, but turned it into a warehouse, and were a long time before they would return any of the subscriptions. At length they refunded fifteen shillings in the pound and entirely abandoned the cause. This was a great trial to Mr Sharp. But the people of the town were stirred up, and said that if Mr Sharp

83 could get some land, they would subscribe again. He did get some accordingly; and, to their honour, they did most generously subscribe, and another place was erected. Mr Sharp took a very active part in the building: indeed, almost the whole care lay upon him. When it was finished, he went to London, Yorkshire, and other places to collect money, till the debt was paid off. Soon after this, a few people who were disaffected to his ministry made so much opposition that his situation became uncomfortable. Without entering into particulars, it need only be observed that his brethren, whom he consulted on the occasion, considered him as having acted in a most conscientious and upright manner. Mr Sharp hoping that the unpleasant circumstances at Manchester might be amicably arranged, did not reply immediately to the invitation from Bristol. But on returning from one of their wrangling meetings, he said to Mrs Sharp, I have now determined to leave this town, and cast myself and family on the Lord. Singularly enough, the very next morning he received a second letter from Bristol, to which he immediately replied: And it shall come to pass that before they call I will

83A answer; and while they are yet speaking I will hear. After a visit of six weeks, the Church gave him an unanimous call to be co-pastor with Mr Tommas, which he accepted (the names of the members and others who signed the call are recorded in the Church book), and returning for his family, they arrived in Bristol on the 5th of March, 1797. He commenced his new labours on the 21st of April. About this time, Mr Tommas writing to a friend, thus expresses himself on the state of the Church: Nothing but the amazing good pleasure of that God who will have compassion because He will, could reach our distressing case. Yet now we hope and think we see the kind hand of Providence unfolding the affection, kindness, and goodwill of His heart, as if he was saying, I have heard a voice of trembling, of fear, and not of peace. Wherefore do I see every man with his hands on his loins, and all

48 faces turned into paleness? It is even the time of Jacobs trouble; but he shall be saved out of it! We providentially heard of J S M (John Sharp, of Manchester.) whom we invited to pay us a visit; but several mysteries of providence

84 occasioned some delay. At length he paid us a visit. And now we hope, on both sides, darkness begins to be made light, and crooked things straight. It is with much pleasure we inform you we gave him an unanimous call, which he hath accepted. And the harmony and satisfaction which hath taken place among us exceeds our expectations, and calls for our thankfulness, watchfulness, and prayer. We rejoice with trembling, while we inform you that several have proposed to join the Church; and now we are waiting, while we trust we are watching and praying, that they may be saved in the Lord with an everlasting salvation. We hope the Lords kindness will encourage them to wait on the Lord. They did! At the first baptismal service conducted by the Rev J Sharp at the Pithay Chapel on Wednesday, 28th June, 1797, 13 persons were baptised. On May 20th, 1797, the number of members was 131. A list of their names and address is in the Church register. Authenticated by the signatures of John Tommas, Pastor. John Sharp, Pastor. James Barnett, Minister. Charles Whittuck, Solomon Leonard, Wm Ludlow, Deacons.

84A At a Church meeting held November 13th, 1798. It was mutually agreed that instrumental music in the Church should be suppressed, and Brother Whittuck is desired to speak to Mr Stone and inform him of it. Agreeably to desire this was done, and in consequence Mr Stone left the church. At a Church meeting held Tuesday Evening, February 5th. 1799. Brethren Cottle and Whittuck was commissioned to wait on Brother Stone, requesting him to fill up his place in the Church, Accordingly they did so, and he seemed offended, and at first seemed to hint that he should not return; but after some conversation with him he said he would consider further about it. At a Church meeting held May 28th, 1799, it was agreed that in future our lecture shall commence at 7 oclock in the evening, Rev J Sharp, Mr Barnett, and others being present. Singularly, it was at this Church meeting, about 3 years after Mr Barnett had been elected assistant minister, that it was resolved to send to the Church at Lymington for Mr Barnetts dismission to ours, which was received the 10th day of July following. It was resolved at the same Church meeting to send to the Church the

85 Rev Mr Sharp came from for his dismission to ours. Mr Tommas was ill for about 3 years and 6 months, but during the whole of that time he was in a most desirable state of mind, until August 27th, 1800, when he fell asleep in the 77th year of his age. On the following Wednesday, September 3rd, the corpse was taken to the meeting-house, where Dr Ryland preached the funeral discourse; after which the remains were conveyed to the Baptist burying- ground by the Church members, so numerous and so solemn an attendance having been seldom witnessed. Mr Sharp, his successor in the pastoral office, delivered the oration at the grave. Having lived with him, in the same house, nearly a year and a half, he was able to state, with accuracy, the particulars of his last days: Since I have had the pleasure of knowing the deceased saint, he said, he appeared at times to be lost to the things of this life, and to have forgotten everything but religion: for that he ever discovered a taste. At intervals, he was lucid and smart. He sat very placid all day long, as a waiting servant of Jesus Christ;

85A and his mind was in perfect harmony with his helpless condition. He was truly affectionate to all around him. He always seemed pleased to see his old friends when they calld upon him. If any in the family were indisposed and missing, all seemed astonished at his concern; and when he saw them again, his countenance discovered the pleasure which his faltering tongue could not express. He was spiritual; he read the word of God as long as he possibly could, with pleasure; and when he was not

49 able to read it, he rejoiced to hear it. Prayer seemed to be his element when he was capable of engaging in it; and he enjoyed family worship to the last. Though he had lost the power of speech, his hands and eyes would express the devout feelings of his heart. When on of the family said to him, Sir, it will soon be said to you, Enter thou into the joy of thy Lord, the effect was overwhelming, almost too great for him to bear. His delight in the humbling doctrines of divine grace was apparent to the last. Supported by their sanctifying efficacy on his heart, he lived in peace with God, through Jesus Christ, without doubting or dis-

86 tress; and died happy in the Lord. It was a pleasure to reside with such a saint, and an honour to attend his dying bed. Rev Isaiah Birt in his diary says he attended the Association at Lyme with considerable profit; Rev Mr Tommass discourse was most affecting. How exceedingly venerable and great is an aged minister of Jesus Christ! O Lord, dignify me with thy favour! I desire nothing greater on earth or in heaven. The following is the inscription in the gravestone:- Here rests, in hope of a glorious resurrection to eternal life, the honoured remains of the Rev John Tommas, who sustained, with unblemished dignity, the character of Pastor of the Baptist Church in the Pithay, for forty-eight years. His abilities as a preacher, his faithful discharge of the duties of his sacred office, his tender and affectionate concern for the souls of his flock, and his zeal in publishing the truths of the gospel, need no euloguim: they are engraven on the hearts of all who knew him. His pure spirit was removed from this state of sin and sorrow, to the holy and happy regions of immortality, on the 27th of August 1800, aged 76 years.

86A His portrait in oils hangs in the deacons vestry. From the burial register is the following record. Rev Jno Tommass Wife Margaret, late widow of the Rev Mr Phillips of Salisbury, was intered in ye new Burial yard. This shows that Mr Tommas had been twice thrice married. At a Church meeting held February 3rd 1801. Brother House being desired to prove his abilities for the ministry, the Church appointed him to preach from a text of scripture in the vestry, Tuesday fortnight in the evening. At a Church meeting held 29th April 1801. It was unanimously agreed, that Brother House after several trials has been approved to exercise his gifts in preaching the Gospel where providence shall call him. At a Church meeting held June 23rd 1801. Brother Chandler being desired to prove his abilities for the ministry, the Church appointed him to preach from a text of Scripture in the vestry Tuesday evening. At a Church meeting held June 22nd 1802. Rev J Sharp read a letter from a small society of Christians among whom our Brother Chandler

87 had exercised his gifts for some time in preaching the Word, which has been blessed to them and they desired him to come among them again, but as he has since joined this Church he thought it necessary to have the approbation of the Church, which was unanimously given by them, and have joined their pastor in offering up their prayers to the Almighty that he would give them good success in his attempts to spread the glorious Gospel in every place. A letter of dismission was received from the Baptist Church meeting in Angel Meadow, Manchester, to the Pithay Church at Bristol, of the Rev John Sharp and Dorothy Sharp his wife, dated the 30th of October, 1802, and signed by three deacons. Mr Sharp frequently said he never liked any place in which he resided so well as Bristol, and often expressed his growing attachment to his people, and the pleasure he experienced in the cordial friendship of his brethren in the ministry of the different denominations. Yet here he had his trials, which increased upon him towards the close of his ministry, though his usefulness was increasing at

50 the same time. His labours were remarkably successful, especially in the country, at Keynsham, Hanham, and Pill, where he frequently preached.

87A At Hanham he was spoken of in terms little short of adoration, and a member of his own Church, though not at all accustomed to excess of feeling, said he never heard him spoken of but with emotions of afffectionate delight. At Hanham, which was regularly supplied by the ministers of the Pithay, the meeting house was enlarged, and opened in November, 1802.

Mr Sharp exerted himself much to obtain subscriptions for defraying the expense of the building, and thewhole was soon paid. Many souls gave helpful evidence of thier conversion, and were added to the Church, and more appeared to be enquiring after salvation.

Meanwhile, a time of trial was approaching, attended with many painful aggravations that cannot here be related. Then were occasioned by the introduction of a person to be his colleague whom he could not approve. This occasioned very

88 unpleasant disputes. The Church in the Pithay had always been accustomed to two ministers, though latterly not to two pastors, and after the removal of Mr Barnett to Bradford, different preachers were engaged as supplies, in the expectations of obtaining a permanent assistant minister. With more than one of these Mr Sharp would have been happy to have been associated, but in no instance did he urge the introduction of anyone who did not appear to be generally acceptable to the people. In fact, he had very little to do with nominating the supplied; that being left to a committee, composed partly of members, and partly of subscribers who were not members - a system equally opposed to scripture, general usage, and common sense. By this unnatural executive body, in May 1804 a Mr Perkins, an unprincipled man, was visited on the recommendation of a friend, - whose acquaintance with him was unhappily, very recent, and equally slight. Before the arrival of this man, Mr Sharp was accidently present in a family where his name was casually introduced, and the allusion was such as to induce a strong apprehension that he would prove to Mr Sharp an unpleasant associate in the ministry.

88A This apprehension was soon increased by the spontaneous warning of one of the most respectable ministers in the denomination, who knew him well. On his arrival, his own conduct, in a variety of instances, painfully confirmed these apprehensions, but having been invited to supply the Church they could not well do otherwise than receive his services. But Mr Sharp avowed to his friends that he could not be happy with such a colleague, and expressed his hope that the committee would allow him quietly to withdraw at the termination of the period for which he had been invited. This measure, emanating from the Pastor and supported by many of the members, was not acquiesed in by some few of the Church, and others of the Congreation, who it appeared had become strongly attached to Mr Perkins. Although they could not obtain the slightest testimonial as to character, they were pertinaciously determined not to part with him.

On the introduction of the question, not to the anomalous dictatorship - the committee but to the Church, on the 17th July, 1804, a large majority, decided against his settlement among them. He then with 49 adherents, withdrew. They assembled for worship by

89 themselves at Taylors Hall, in Taylors Court, Broad Street employing Mr Perkins as their preacher and pastor on November the 12th, without applying, according to their usual custom of congregational churches, for the consent of the majority to their becoming a distinct society.

51 Accordingly on January 1st, 1805, a church meeting was held in the Vestry which agreed to postpone the cutting off of those members who had withdrawn themselves (and united in forming themselves, in a separate place, in church ordinance and communion) for 3 months longer. On March 26th, this meeting

89A was held, when the whole of the 49 members, whose names are as under were excluded from the Church, having gone off with Mr Perkins and formed themselves into a Church, on November 12th 1804.

William Tyler Mary Shoard Thos Wise Mar on Smith William Hicks Eliz Wise Jno Singleton Mary Wise Jno Bingham Eliz Esmond William Lewis Mary Sticks William Davies Eliz House Dani Driver Hana Parkinson John Milton Grace Escot Richard Alcock Lydia Hopkins William Cherry Hana Milton Jno Hopkins Jane Manley William House Miriam Cherry William Gillett Sarah Hulbert Jno Parkinson Ann Holder Jno Cheek Sarah Edmonds Robert Shoard Elizabeth Bingham E.C. Shoard Jane Davies Brother Hall Ann Hulbert Audrey Tyler Elizabeth Tanner Eliz Tommas Elizabeth Birt Sarah Overbury Mary Williams Mary Leonard Maria Palmer Mary Harford Sarah Durier Sarah House 49

90

On May 26th it is recorded that after the aforesaid withdrawals there were 190 members (a note is added that they were all living).

On the 17th June, 1805, £18 - was paid to Mr O. Smith for tuition for Mr House for the ministry.

At a Church meeting held August 20th 1805, on account of the illness of the Rev J Sharp, the majority of the Church agreed to ask Mr ...... to be with us for six months, and if approved of, then to remain with us as an assistant minister. But Mr ...... having a call from a Church at Plymouth, had given a promise to be there for the month of September. Mr Parry was therefore asked to stay for a month. Mr ...... was desired on Monday evening, 26th August, to give his answer to the Church in the course of a week, but the reply is not recorded.

On December 16th, 1805, £3-3-0 was paid by the Church for instructions given to Mr Chandler in the rules of grammar.

52 90A Until Mr Perkins's character was openly developed, the unruly aspirant to the spiritual honours was strenuously supported. The result was the erection of a meeting-house in Counterslip, in the parish of the Temple, which was opened on 22nd March, 1810, by Dr Ryland, pastor of Broadmead. The building was in the Corinthian style, and seated 1250 persons. Here in a remarkable instance of the overruling influence of Divine wisdom and power in rendering subservient to His own cause, not only the wrath of His enemies, but the infirmities of his erring friends. "The things which have happened have fallen out rather unto the furtherance of the Gospel". As the Church book says, it in this way the Lord was pleased to bring good out of evil.

91

Happily, the union between the seceders and their unworthly leader soon terminated; his character developed itself, his most ardent admirers discovered their mistake, and he left Bristol to sink into merited oblivion.

The Church in the Pithay, too, with their estimable pastor, received a full compensation in the accession of sixty-three members in less than a year after the unhappy separation - the event of which, however, so painfully exercised Mr Sharp's mind, depressing his spirits, that he eventually sank under the trial. (Dr Ryland said, in his funeral discourse,) "Mr Sharp's trials had been a great hand in wearing down his natural spirits and bodily strength, yet did he in patience possess his soul."

The providence of God ordered it that he should terminate his pilgrimage at Manchester, which place he was induced to visit by the hope of tranquillizing his mind and repairing his health. But in a fit of coughing, about a fortnight after his arrival, he burst a blood-vessel, and the consequences were from the first - expected to be fatal though for about a fortnight he appeared to be getting better, the doctor cautioned him against speaking

91A much, and told him he must not preach any more, Relating this to Mr Wright with whom he was staying, he was very much affected. The last time he went down stairs he took an affectionate leave of the family. When he was going to bed, Mrs Wright desired that if he found himself worse, he would ring the bell. He replied, that he hoped there would be no need of it. About four in the morning (Lord's Day) he rang the bell, the blood-vessel having broke again. After this he was never out of his room, and could speak but little. What he did say indicated a mind deeply impressed with divine things. He never uttered a single complaint, yet it was evident by a great trial to him to be so far from his Church and friends. The Bristol ministers united in a very friendly and affectionate letter to him; but he was so much affected with their kindness that he could not hear the whole read, but desired it might be put by. Mr Wright said to him "it will be far better to be with Christ". He replied, "He always was my refuge, since I first knew him; and is so still!" He then altered visibly for death, and died at 5 o'clock on the 13th November, 1805.

Mr Roby, of Manchester, preached a most affectionate and excellent discourse, from Psalm 41.10, at the time

92 of his interment.

Mr Sharp was a faithful minister of the gospel and was useful to many. As he was solicitous to lead others into the right way, so he was careful to walk in it himself; and God so owned his labours that there is reason to conclude that he was intrumental in bringing many to the Knowledge of Him "Who is the Way, the Truth and the Life". His funeral sermon was preached by Dr Ryland, on November

53 24th, to a very crowded congregation, many being unable to obtain obmission from Hebrews 13.7: "Remember them that had the rule over you, who have spoken unto you the word of God, whose faith follow ...... " In the course of it, he said: "I thank God that I can safely recommend the example as well as the doctrine of my late dear brother. Imitate his faith and every other grace; for his faith was not a solitary virtue, but

92A was conjoined with humility and patience, with meekness, with brotherly-kindness, with zeal, and other fruits of the Spirit".

The Church at the Pithay was thus called to pass once more through deep waters. Mr Barnett having left them for another charge, 49 members having left, their beloved pastor was now removed by the hand of death. The Church remained two years in a state of pastoral destitution, as sheep without a shepherd. Various esteemed ministers had visited them as supplies, and one, the Rev Isaiah Birt, of Plymouth dock, received a very pressing invitation, numerously signed, asking him to become pastor. The following is a copy of the letter sent to him in September 1806:-

"Revd and dear Sir,

We the members of the Baptist Church assembling for Divine Worship in the Pithay, Bristol; impressed with grateful sensations for your late friendly visits, and desirous of having an established Minister amont us, in whom the hearts and wishes of the people centre; after frequent consoltations thereon, and a Church-meeting convened, we are come to the determination cordially.

92B September 22nd, 1806 To a legacy left to the Church by Mrs Geo Holland of £100 less £10 Government duty.

June 20th 1807 paid Mr Evans for the use of Black Cloth £4-4-6 Pd Mr Fursdon for hanging same 16-0

August 2nd 1810. By Chas Reed for 4 Bottles of Port 17-0

September 1st 1810 By Messrs Bendall Co. for a lock to H.P.'s Desk 2-0 In a Bristol directory of 1826 the name of Sir Henry Protheroe HNT of Langfarnham Abbey, Newport, Mon appears...... if any connection with Sir H.P. above.

April 16th 1811 By chas Reed 4 Bottles of Port Wine 10-0

September 2nd 1813 By Jos Stenner for a pitch pipe for Singers 6-0

1814 The association meetings were held at the Pithay.

June 8th John Townsend of the Bush Tavern was paid his Bill for the Association Dinner .... at ye Assembly Room £73-15-0. The Rev Thos. Roberts received by subscription towards the expenses £549-6.

92C July 28th 1814 By William Saunders 1/2 years raising the ...... £2-12-6.

May 2nd 1815 By Rev Thomas Roberts registering permits £3-3-0.

54 September 15th 1815 By William Merrick permit for burying Mrs Beach 5-0.

March 6th 1816. By permit for ye Burial of Ann Phillips at 78 and poor 4-6.

October 27th 1816 Collected at the ordinance made at the last time in ye Pithay £3-13-9.

April 2nd 1817 By collection of ye opening of the new meeting house. £106-13-0.

April 20th. The ordinance first time administered at Old King Street. £4-10-7 was collected.

93 to unite in soliciting your future kind attentions; here is an extensive field of usefulness open, here the harvest is plenty, but the labourers comparatively few, for though we have several churches where the Gospel is preached, yet, such is our increased population, that many poor souls in this City lack understanding, and in the Scripture phrse, know not their right hand from their left; .....! Take pity on them, and compassionate the Church; the eyes of both themselves and hearers are directed to you, who are in possession of their unanimous suffrages; their language is, "Come over and help us", be entreated, and listen to the general voice; consider our severe and afflictive trials, and prevent an ancient building of God, from falling into disesteem; come and reside among us, and superintend our affairs in the Lord; take us under your pastoral charge, and be the honord instrument in the hand of God, to revive a drooping interest; We cannot promise you great things in return but our affections will be at your disposal; and we sincerely hope, that the temporal deprivations you may experience herein, will be amply repaid, in spiritual blessings. We are aware of difficult ties in the way, and many obstructions may apparently impede the completion

93A of our request, yet we would fain look with an Eye of Faith through them all; we place our confidence in the most High, who can remove every impediment and open a way for His peoples deliverance: You are fully acquainted with the circumstances of the Church; so as not to need a particular recital there-of; yet we would humbly entreat you to state the same, in a candid way to the members of your church; and when they recollect, that a short time past, we enyoyed the happiest prospects receiving frequent additions to the Church, and looking up to further improvements; at length, unhappy disturbances were introduced among us, and caused sad divisions to take place; the Lord has also severely tried us in another point; by withdrawing from us our beloved Pastor, and left us in a mournful disconsolate condition; we formerly were favored with two ministers to instruct us in the ways of Truth and Holiness, but now we are left destitute, having no one statedly to break the Bread of Life among us. We are persuaded, that our dear friends at Plymouth Dock, will kindly feel for our present distressed situation; and we hope, that in Christian love, they will take

94 the same into serious consideration, and actuated by the best of motives, make it a matter of Prayer to Almighty God, that he will be pleased to direct their proceedings herein; and lead them to a calm discussion of the subject; and, we sincerely trust, the Great Head of the Church will so dispose their hearts, that they may be induced to lend you to the Lord, and give you up for the furtherance of the Gospel, and raising up the waste placed in Zion; and we earnestly pray the Lord may guide you by His good Spirit, on this important occasion and that the love of Christ may constrain you to accept this kind invitation from your affectionate Brothers and Sisters in the Bonds of the Gospel. Signed at our Church meeting 7th September 1806 - by 140 members of the united churches.

To this invitation Mr Burt was unable to accede - or did not think it was his duty to comply.

94A

55 Afterwards at the suggestion of Mr Hutchings of London, who was at the Pithay as a temporary supply, the attention of the church was directed to the Rev. Thomas Roberts, then of Brixham in Devonshire, who, by a singular coincidence was passing through Bristol on his way from the association at Beckington. (A photograph of Rev. Thos. Roberts) Being at the Pithay at the

95 following monthly prayer-meeting, he was asked to deliver the address, which he did. Shortly after, he paid them a visit, the result of which, after a delay of nearly a year, was a lengthened union, as Pastor and people. The following is their letter of invitation, transcribed from the records of the church.

“To the Revd Thos Roberts” Revd and dear Sir, We the members of the Baptist church, assembling for divine worship in the Pithay, Bristol, beg leave to present our warmest expression of thanks for your late friendly visit and faithful service; and trust your labours have been useful to our souls; finding ourselves from every other engagement, and desirous of having an established minister amongst us, we have come to the determination cordially to write in soliciting your future good offices. The eyes of all the congregation are directed to you; we are pleased with your earnestness and zeal in the work! Your conciliatory disposition has gained upon the affections of the people, and they embrace the earliest opportunity to give you a general

95A call to come and reside in Bristol, and to take us under your pastoral charge, and be unto us a father and a friend; and we sincerely hope you will prove a chosen vessel to the Lord, and be an instrument in his hand of gathering many precious souls to Christ. There is an extensive field of usefulness open, which needs your best exertions; and may the Lord crown your labours in his cause with abundant success.

You are sufficiently acquainted with the circumstances of the church, so as not to need a particular recital thereof. You know that we are a poor and afflicted people. You have already been informed of the unhappy divisions that have taken place in the church, and of the severe stroke we have sustained in the death of our much loved Pastor the late Rev. John Sharp, who was taken off in the midst of his usefulness; since which period we have remained in a mournful, destitute condition, as sheep without a shepherd.

We believe it must have been under the direction of a gracious providence that we have been

96 brought to an acquaintance with you; and we hope the blessings resulting from such an intimacy will continue to improve; and we trust the lord will enable us to make suitable returns for your kindness, so that we may have mutual cause to bless God for the connection that shall be formed between us. And we earnestly pray, the Great Head of the church will direct you on this important occasion, and guide you by his Holy Spirit to accept the kind invitation from

Your affectionate brethren and sisters in the bonds of the gospel. Signed at a church meeting convened this 16th day of Nov.1806.

With the view of strengthening their application, the church, about a fortnight after, addressed the following rather plaintive, but remarkably ingenious appeal to the Church at Brixham: (copy) To the Deacons and members of the Baptist church at Brixham,

Dear Brethren

56 We the members of the Baptist church assembling for divine worship in the Pithay, Bristol, desirous of being introduced to a

96A friendly acquaintance with you, beg to convey, in the most respectful terms, a faithful picture of our past and present situation. A few years back we enjoyed a very prosperous state; an affectionate spirit prevailed among us; we were receiving frequent additions to the church, and looking forwards to further improvements. But at length unhappy disputes arose, which caused us sad troubles; and many of our brethren are gone aside, and walk with us no more. Alas! We have been a people sorely afflicted, tossed to and fro, and not comforted. We formerly were favoured with two ministers to officiate in holy things: Mr Barnet was removed to the church at Bradford; and the other, our much revered Pastor Mr Sharp about a year ago was removed to the peaceful realms above. Thus we were left destitute, yet not wholly forsaken; for God incited some of our dear friends in the ministry to assist us in our distressed forlorn condition. Nevertheless, feeling anxious to have a settled minister, we have addressed a letter of call to Mr. T. Roberts, your affectionate pastor, to that effect, entreating him to reside in Bristol, and to take us under his pastoral care.

97 If he might obtain your permission, he would prove highly acceptable to us. The city is extremely populous, and affords a plenteous harvest to the dear labourers in the gospel. Ours is one of the most ancient Baptist churches in the Kingdom; and we hope that in Christian love, you will be pleased to take these circumstances into serious consideration, and make it a subject of prayer to Almighty God to direct your deliberations on this important occasion. And we earnestly trust, the Shepherd and Bishop of our souls will lead you to a compliance and so dispose your hearts, that you may be inclined to lend your pastor to the Lord, and give him for the advancement of the gospel. And we sincerely pray that the Great Head of the church will provide for you another pastor, after his own heart, who will be the means of doing great things for you. We remain, respectfully, your affectionate brethren in the bonds of the gospel. Signed, this 30th of November, 1806, for and on behalf of the church.

On this application, the Church at Brixham evidently looked with unfavourable eye. They were satisfied with the pastor of

97A their choice, and unwilling to dissolve the union. They were insensible to the obligation of distressing themselves for the consolation of a widowed sister. To sympathise with her in her sorrows, and to desire her happiness in the formation of a new engagement, were virtues perfectly natural and equally easy. But why should they be required to shroud themselves in the habiliments of mourning – to clothe themselves in sackcloth and ashes – just that their sister might “put on her beautiful garments,” and array herself in the robes of rejoicing? Because Providence had bereaved their sister, must their sister necessarily bereave them? Was there no disengaged friend, who could happily contribute to her comfort and joy, without involving them in distress and destitution? Were there no schools of the prophets? That thoughts such as these should influence the church at Brixham, could occasion no surprise, either in Mr Roberts or his Bristol friends; and in a letter, of the 23rd of the following month, he candidly acknowledges, that under existing circumstances, he could not see clearly that his path to the Pithay was plain. That his heart

98 was there, did not admit of doubt. The non compliance of the Brixham church, he pathetically describes as “a grievous trial”. But how to extricate himself “honourably” from this unhappy dilemma, required more benefaction and skill, he conceived, that he could summon to his aid.

57 Copy of the letter

To the committee for managing the affairs of the Pithay Church.

Very dear Brethren The visit lately made to you was attended with much satisfaction and pleasure to my mind, it endeared the Pithay church to me, and that affection has gradually increased toward them since my departure from Bristol. – as soon as I received your call to the Pastoral office I began seriously to think of it, seeking directions at the Throne of grace, I consulted some of the most respectable and judicious ministers (with whom it is my happiness to be intimate) upon the affair, they all decidedly gave it as their opinion “That it was my duty to accept the call and they wished my removal to take place from Brixham to Bristol”.

98A I found at length my wish and my opinion to coincide with those of my Brethren in the ministry, I saw Bristol to be a larger field of usefulness than Brixham, I felt the greatest desire to be the instrument of increasing and building up the Pithay church after all its trials and difficulties. My mind was fully satisfied with the annual salary, it being as much as I wished, and as much as the present circumstances of my family needed, in a word, the Society of Bristol is both desirable and dear to me. Feeling my mind thus disposed I suggested to you the propriety of addressing the Brixham Church upon the business, which you did with much respect, propriety and affection; as soon as your letter was received the Brixham Church met together, their first meeting left the affair quite undecided, they met again, and again they met on the Lord’s day evening last, their decision was to inform me that they had seriously considered the letter of the Pithay Church, and though they had no idea of making me in any way uncomfortable, yet they could not consent cordially to my

99 removal, neither could they acquiesce with the request of the Pithay Church. – I confess the answer has been and still is a grievous trial to my mind, in that I fully expected they would have made my path to you plain and honourable, but with their decision as it now is, my path appears to be blocked up. If the affair is surveyed by you in the following manner, I have I have no doubt you will feel an union of opinion to me.- Supposing I had sent a letter of acceptance of the call of the Pithay Church, and had agreed to have entered upon the Pastoral office among you, and at the same time the Brixham Church had replied to your letter, refusing their consent to my removal, would not my acceptance of your call appear unpleasant in your view? Or, might not the Pithay Church consider, that my coming among them was wrong? Which opinion (if imbibed) would be very afflictive to my mind, and very unpleasant to yours. I have thought, and indeed still think, that if some judicious and disinterested friend (such as Mr Opie Smith of Bath) had been, or was present at a

99A Brixham church meeting, to have stated all the seasonal arguments for my removal, as well as to show them the propriety of sacrificing for a time their own feelings for the prospering of the Kingdom of Christ, and my greater usefulness, I have no doubt but the means might succeed, and affairs brought to a comfortable and decided issue. But this I cannot request of you, considering that neither my worth or responsibility merit so respectful an exertion on your part. As circumstances now are, I see nothing before me but a continuance in my present obscure situation, upon the salary of sixty pounds a year. I mention the obscurity of my situation with my small income in order to convince you, that no motives of self-interest can possibly influence my conduct in this instance, and that only a sincere desire of an union to you, in the most pleasant manner to yourselves and honourable to me, occupies my mind and influences my heart and conduct. I repeat the idea which I have already intimated, that there is no barrier or difficulty in my path of union to you, but the non-compliance of the Brixham

58 100 Church, which if obtained, I should immediately God willing commence my labours among you. I conclude my dear brethren by leaving these thoughts with you, and may God direct you how to act in future affairs, that ye are of one mind striving together for the faith of the Gospel. My Christian love to the whole church. I remain Dear Brethren Yours most respectfully Thomas Roberts. Brixham December 23rd 1806.

(photograph of King William’s Statue, Brixham)

100A On Lords day, March 15th. 1807, The Revd.Mr Burchells of Tetbury, being in town officiating for us on that day, the whole church was stopped by the desire of the Committee; and a proposal made to make choice of new deacons, on account of the present alarming illness of our respected friend Mr Chs. Whittuck – when the following [persons, being nominated, were approved by all present, and consequently considered as elected to that office, viz.

Mr Chas Berry Mr Chas Sawyer Mr Jos Whittuck Mr John Edwards No one member made the least objection, but all lifted up their hands in token of approbation, and Mr Burchell implored the divine blessing on the solemn transaction. We, the members of the church do here affix our signatures, by way of confirming the choice above recorded.

101 Here follow the 46 signatures of members. (There are no names listed). 101A On the 21st. June 1807, Mr Roberts again visited Bristol when the following six brethren and sisters who had preciously given in their experience before the church, were solemnly baptized, and added to the church the same day. Timothy Thomas, Molly Bartlett, William Clevely, Susanna Brett, Hezekiah Davis, Elizabeth Green.

Betty Mayne was recently received from the Church at Shaldon.

Mr Roberts on this occasion made arrangements for the consummation of the deeply cherished desire, which shows that the cordial concurrence of the Church at Brixham was ultimately obtained, or assumed. In all probability, this was effected by the friendly interposition of Dr. Ryland, Mr. Opie Smith, and some others, who would not, after all, experience any insurmountable difficulty in prevailing on them to resign a pastor who, however ardent and sincere might have been his attachment to them formally, had now evidently transferred, or at least extended, his affections to another church. That he left Brixham “greatly beloved,

102 and deeply regretted” reflects credit on the pastor and the church. “Precious were those seasons!” said a good, old member, in allusion to this most trying period of their union, “for we enjoyed much of the sweet presence of the Lord.”

59 On the 8th of July 1807, Mr Roberts apprised the church of his final determination, in the following brief and characteristic epistle:

Brixham July 8th. 1807 Dear brethren and sisters, After much deliberation and prayer, I take up my pen to signify my acceptance of your unanimous call to the pastoral office among you. Being deeply conscious of my weakness, and unworthiness for such an important work, and situation, I request an interest in your fervent prayers, that the Lord of the harvest would render us mutual blessings, and that Zion may be built up, and God appear in his glory. “May Jesus Christ sanctify all your past trials as a church, and increase you in graces, gifts, and

102A numbers. I remain Yours affectionately Thomas Roberts.

At the time of acceptance of the call, the church was in deep affliction; but a short time previous it had been a large and flourishing church, but now numbering only 120 members.

Note re Hanham & Keynsham It had been previously understood between Mr Roberts and the church, that he should not be required, as previous pastors had done, to take the oversight of those members who resided at Hanham and Keynsham; but that a friendly separation should be affected and that in future they should have a pastor of their own and be independent of their brethren in the Pithay. This suggestion of separation came first from a valuable friend, OPIE Smith Esq, of Bath, in the life-time of the late pastor, the Revd John Sharp, after the assistant minister, Revd James Barnett, had left. He suggested it would be for the mutual

103 benefit and good of the whole, if the sister churches of Hanham and Keynsham could be separated from the Pithay Church, and choose a pastor for themselves; and although at that time it did not meet with general concurrence, yet afterward when the death of the pastor left all like sheep without a shepherd, the propriety and indeed necessity of the measure became obvious to all three churches concerned. In consequence, several meetings took place respecting it, and at length, matters became finally adjusted. A public meeting was held at Keynsham, in the presence of Revd Dr Ryland, Revd Thomas Roberts of Brixham, most of the members of both the country churches and many from the Pithay when the following letter was read, approved of and signed on behalf of the whole church.

The Church of Christ assembling in the Pithay, Bristol, to their dear brethren and sisters living in or near Hanham and Keynsham, wished grace and peace to be multiplied. Beloved friends As, after mature consideration it seems to us and to you likely to promote

103A the divine glory and the Kingdom of Christ, for you, who have hitherto stood connected with us in church fellowship, to form yourselves into a district church, who may have a pastor of your own, to break the word of life unto you, and to reside among you, we hereby signify our ready assent to that measure, and our earnest and affectionate desire that the divine blessing may attend this friendly separation. We therefore, by this letter, dismiss our dear brethren and sisters (here follow the names of thirty-nine brethren and thirty-four sisters) and upon their entering into covenant with each other, as a distinct

60 church of Christ, formed, according to the best of their judgement, after the scriptural pattern of the first churches of our Lord Jesus, we shall no longer consider them as belonging to our immediate society; but we trust we shall not only respect them, as a sister church of the same faith and order, but shall also feel a particular interest in their prosperity, as those who were once intimately connected with us, and who were a comfort and aid to us in our difficulties and trials. May our Lord Jesus abundantly bless you, and may his Holy Spirit be

104 your guide continually, and may God send you a pastor after his own heart and increase you with men like a flock is the earnest prayer of dear brethren and sisters. Signed on behalf of the whole church, at our church meeting June 22nd 1807 Charles Berry Charles Sawyer Joseph Whittuck John Edwards Deacons “ Fear not the little flock; it is your Father’s good pleasure to give you the Kingdom”

At this Christian meeting, the two united churches chose three deacons for each church, viz, for Keynsham, James Wise Senr., James Wise Jun., and Roger Edwards; and for Hanham, Joseph Britton, James Britton, and …..Jarrett. They then proceeded unanimously to call the Revd Hutchings to pay them a visit for four or six weeks – The whole business was conducted with propriety, and the

104A day was spent agreeably and profitably. Many friends attended from Bristol and Hanham, so that the meeting house was full.

It is difficult to fix the date when the Baptists first commenced preaching the Gospel at Keynsham, or where their first services were held, but in the eighteenth century the old Barn Chapel in Danes Lane was a preaching station, supplied with preachers from Bristol. About the years 1802 this Barn Chapel was sold, and with the purchase money, augmented by subscriptions, the site where the present chapel stands was purchased. A meeting house was at once erected; but having become insecure it was taken down, and the present chapel, “in use in 1915”, was laid on October 13th. 1834, and the opening services were held on April 21st. 1835.

105 Brief Biography of Thomas Roberts. (called from Memoir of Rev Thomas Roberts M.A.) by J.G.Fuller.

Mr Roberts was born at Chester Sep. 22 1780. Both of his parents were the subject of divine grace, and respectable members of the Baptist Church. While he was very young, they removed to London; and when he had attained a suitable age, he was placed, by an aunt, in St. Paul’s school, in the hope that, at some future period, her protégé would occupy a pulpit in connection with the established Church. But such was not his destiny. The buoyancy of his useful mind soon became impatient of the restraints and monotony of a scholastic course of training, and it was found necessary to impose the salutary check of maritime discipline. He was sent to sea; but whither, and in what capacity, is almost entirely matter of conjecture. One interesting fact, however, is preserved from his own lips. In a conversation with a friend, in reference to the mutiny at the men after adverting, in terms of strong but just reprobation, to the causes of that unhappy catastrophe, he added – his countenance kindling with animation – “I was in

61 105A a boat, sir, rowing under the stern of the Sandwich, the very morning poor Parkin was run up to the yardarm. This scene, of course, he must have witnessed in an occasional trip, after he had left the sea as a profession, its occurrence being but a very short time before his entrance to ministerial pursuits. We can easily imagine the young sailor’s sensations; nor, perhaps, will it be considered altogether fanciful, if we perceive, in this melancholy spectacle, in connection with his previous seafaring adventures, the incipient elements of his well-known ardent attachment to sailors, and his unwearied devotedness to the best interests of those who had unhappily violated the laws of their country. While at sea, after encountering a violent storm, he experienced shipwreck, which, not unnaturally, awakened in his mind strong religious emotions, under which he determined to abandon the seafaring life, and devote himself to the service of the Redeemer. That these feelings should have soon subsided – should have passed away as “the morning cloud and the early dew” - will occasion no surprise to those who have

106 observed, if not experienced, the evanescent nature of impressions founded in alarm and terror. The way of the Lord, though occasionally in the sea, is more frequently in the sanctuary; and such was the experience of our young friend. Of Mr Robert’s conversion, we have, happily, an explicit account, written by himself soon after he entered the Baptist Academy in Bristol, and preserved probably without his knowledge, by an affectionate friend. It has been justly observed, that though the youthfulness of the writer is betokened by the style of the composition, yet those who have often heard him, will find no difficulty in recognising his manner – just as the face of the man may be recognised in a picture taken in earlier life. This record is peculiarly valuable as being the only document originating from himself, in relation to his personal history, which his friends have been able to supply. It is as follows:

I was born in sin, and in sin did my mother conceive me. When I came to the age of fourteen, the Lord thought fit to call me by divine grace, which he purposed before time began. One evening, being much pressed upon

106A by my master to go to a place of worship with him, I consented and went. Mr Austin, pastor of the Baptist Church in Fetter Lane, was the minister who preached.

(Photograph of Abraham Austin) He was directed to these words, ‘Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee’. He was concluding his discourse with these words; ‘Death is nigh; eternity is at hand, the time is short, and judgment is to come; then, sinner where wilt thou appear? The minister asked these words; but to my great surprise, conscience asked them! God the Holy Spirit plunged the arrow of conviction deep on my soul. (The commandment came; sin revived; and I died.) My sins were brought to my remembrance. Me thought hell was gaping wide to receive me, God and justice were frowning

107 upon me; conscience was condemning me; and no shelter in Jesus seemed to be open for me. Surely, pain of body is great, but a wounded spirit, who can bear? Here I laboured for some considerable time, about three months, and not a glimpse of hope of comfort appearing! I knew that Jesus was the Saviour of sinners, but personal religion I wanted. I wanted to know Christ for myself, and be assured that those sins which troubled me were expiated through the Atonement of Jesus. I heard the 11th and 12th chapters of Hebrews preached from, upon the subject of faith, but not one glimpse of hope appeared. How true have I found those words – ‘Not by might, nor by power, but by my Spirit saith the Lord of Hosts.’ God that had fashioned me in conviction was the God that was to convert my soul.

62 I did not open my mind to anyone, save the minister; to some I was afraid, and to some I was ashamed. However, trouble of mind did not abate. I strove to stifle conscience, and bring my mind to ease; but ‘who can withstand His power? Here I laboured under a legal frame of mind till my body was reduced; eat much I could not, sleep much

107A I could not. But, however, I have found since, that it was needs be, or else the work of my lovely Jesus I never should have known. Oh, how true are those words – ‘The whole need not a physician, but they that are sick.’ I do not remember any particular passage being applied to my soul for relief suddenly, but it was various passages through reading the word of God. Faith came by hearing. I read my Bible. I found guilt being removed, and the healing balm of Gilead being applied to my soul! Oh! How acceptable was the blood of Jesus to such a hell-deserving wretch! Now, instead of torment there was ease; instead of hell there was heaven; instead of damnation there was salvation; instead of justice being executed, mercy was manifested. Here, I trust, I knew what a Saviour was in sincerity. Soon after this, I thought that as I was a follower of Jesus, I would tread in the footsteps of his authority. I proposed joining the Baptist Church under the pastoral care of my spiritual father in Christ Jesus. I was brought before the church to give an account of what God had done for my soul;

108 which I did, and was received into the church. I soon after made a public confession of my faith in Jesus Christ, in the ordinance of Baptism, before hundreds. Truly, my souls was delighted and cherished at that juncture with a sense of the love of God shed abroad in my heart. Thanks to his name for bringing me thus far. Here his mercy has been exhibited towards me, his promise has remained fast in carrying on his work. Though Satan or a corrupt heart often makes me doubt, yet in the midst of it all, I hope I am redeemed by his blood, born again of his Spirit, elected by God the Father, and pressing forward toward the mast, for the prize of the high calling of God in Christ Jesus. ‘Now may I tell sinners sound That a dear Saviour I have found. T.R.

Of Mr. Robert’s first appearance as a preacher, and some other incidents following his conversion, an account is given “by a brother and companion in labour, and fellow soldier”, the Rev. Wm. Cooper, then residing in Dublin. “We became acquainted long before

108A I was twenty and he was seventeen years of age, I think at a prayer-meeting. Soon after my first sermon to the Jews in London, I essayed to preach to that people in the open air in Dukes Place. Mr Roberts was with me. Every kind of missile was hurled at us from the streets, and the windows and roofs of the houses. These we bore; but at length the mob raised an incessant yell, which we could not overcome; so I waved the people near us to follow us to the Spa-fields pipe-field. The whole multitude followed, increasing as we moved to the place. I was so much fatigued with the heat of the sun, and the dust and crowding of the people, that I was obliged to sit down on one of the wooden pipes for recovery. My young friend offered to lead the hymn; after which he modestly said, ‘Brother Cooper, if it would relieve you, I think I could lead the prayer; which he did. This was his first appearance in public, at the age of between sixteen and seventeen, before, at the least thirty thousand people. He then assisted me afterwards in London. At this period we became acquainted with the late Mr. C. Taylor, editor of the quarto edition of Calmer’s Dictionary, with notes, fragments, K.C,

109 who introduced us to a Jewish rabbi, who held a school, in which we attended three evenings in the week, to obtain a little Hebrew, until I was sent out in Lady Huntingdon’s Connexion, to supply, as minister, her ladyship’s chapels in Bristol and Bath. At my second visit to Bath, Mr Roberts had entered as a student at the Baptist Academy in Bristol, and our former acquaintance was renewed. On

63 a visit to me in Bath, I induced him to occupy my pulpit there, and put on the robes; which he did; with which some of his fellow students were not pleased and for a while annoyed him. This was, I believe, his first appearance as a preacher in a regular pulpit.” That our young friend excited considerable attention, even at this early period, appears from the fact that at least two likenesses of him were published in some of the Christian annuals of the day – a “profile”, and a front face. In the latter, he is represented as a slender youth, in a preaching attitude, with a Bible in his hand; and if the upper part of the head being concealed, the hair being long and methodically straight, the rudiments

109A of the features of the full-grown man are clearly discernable. In the latter part of 1797, or early in 17998, Mr. Roberts entered the Bristol Academy then under the presiding of Dr. Ryland. Here he remained about two years, and was supported partly by his friends, partly by the ‘London Baptist Fund.’ And for a short time by the Bristol Education Society.” While Mr. Roberts was pursuing the usual course of study, preparatory to the exercise of the Christian ministry, a field of labour admirably suited to his talents and previous pursuits, was in course of preparation for his reception. (This is as written.) And though his premature entrance on duties for which he had been only partially prepared, must have been disadvantageous to himself in a literary point of view, the peculiar circumstances of the case appeared fully to justify the necessary abridgments of his educational course. Brixham, a celebrated fishing town in Devonshire, immediately contiguous to Berry-head, a military station on the southern extremity of Torbay, presented, at that time, an irresistible appeal to the benevolent sympathies of those whose especial privilege

110 it was to provide for the spiritual necessities of our destitute villages and towns. Lamentably destitute of religious instruction, the resort of the military and naval forces of the kingdom, with a trade usually involving the desecration of the Sabbath, Brixham exhibited the most deplorable combinations of ignorance and revolting vice. Occasionally, indeed, the town was visited by Mr. Giles, then a resident of Dartmouth, whose instructions were, by the Divine blessing, instrumental in the conversion of a Mr. Hannaford. This was the commencement of a new era – the setting in of a springtide of mercy. In concert with Mr. Giles, Mr. Hannaford opened a room for preaching, this beautifully exemplifying the grateful energy of the newly-made disciple, who, immediately he receives, is solicitous to impart, the “good tidings of great joy.” An application was made to Dr. Ryland for a supply, and Mr. Roberts was sent – a selection which, however it might have been partially induced by other causes, could not but comment itself to the judgement of the most discerning. Once and again the “little one” was

110A required, to “lengthen her cords and strengthen her stakes,” until ultimately, by the combined liberality of Mr. Hannaford and Mr. Opie Smith of Bath – who for a long series of years, manifested a most lively interest in the cultivation of new fields of labour, especially in the West of England – a suitable piece of ground was purchased, and a meeting-house erected, which was opened for divine worship in Sept. 1801. At the same time, Mr. Roberts was ordained, by prayer and the imposition of hands, to the responsible office of a Christian pastor – a church having been previously formed. On this interesting occasion, Dr. Ryland, Dr. (then Mr.) Steadman, Mr. Winterbotham, and Mr. Sprague engaged in the usual services – Dr. Ryland, delivering a most appropriate and affectionate charge, from 1Tim.5:12. “Let no man despise thy youth.” A service of this description was perfectly novel to the inhabitants of Brixham, and naturally excited a curiosity which induced at least a temporary cessation from the accustomed hostilities. One gentleman, coming in to see the “strange sight”, is reported to have observed to his friend in retiring, “I wonder what young Roberts

111

64 has done – a number of stout men are holding him down, and one of them is lecturing him at a fine rate!” (a picture of The Rev. Thos. Roberts) Though now sustaining the onerous character of a stated pastor – a new-testament bishop – Mr. Roberts felt no temptation, or if he did, he immediately repressed it, to retire from the more painful, and at that time dangerous labours of an itinerating evangelist. Regardless of the pelting of the pitiless storm, and the more merciless pelting of the enemies of the cross, not only did he persevere in street preaching, to soldiers, sailors, fishermen, smugglers, and others, as opportunity served, but, in co- operation with Mr. Giles, many were the villages he visited on the errand of divine mercy. Nor did these “labours of love” pass unrecognised or un-rewarded. Many there were of whom he could say, “The seal of mine apostleship are

111A ye in the Lord.” Among others, one instance is peculiarly pleasing: an eminent clergyman acknowledges, in the warmest terms, an address from “I have a message from God unto thee!” as the means of his conversion. These assaults on the dominion of the Evil One were not to be allowed with impunity, and many and diversified were the agencies he employed against “the gospel-less – including not only “the country lout and the desperate smuggler,” on the one hand, and the “magistrate and squire,” on the other, but some whose sacred functions aught to have pleaded with them for an exemption from such an unholy crusade. The life of the young ”soldier of the cross” was often in imminent peril, and frequent apprehensions were entertained that he would be brought home dead – that “he would return no more to his house,” and that “the place which knew him would know him no more for ever.” But these fears were happily founded in error; he was in “safe-keeping,” and was spared to achieve many a noble victory, and to win to “the Captain of his salvation” many a

112 daring and inveterate foe. Latterly, indeed, after some of the seaman had felt the power of religion, they would generously accompany him into the villages, as his bodyguard, and their presence alone was often sufficient to induce the enemy to beat a retreat. On one occasion, a party of young men entered the meeting, when one, more daring than the rest, secured the pulpit, which was light and portable, carried it to the beach, and rolled it into the marshes – an act which met with singular retribution. A short time after, the Venerable, a 74 gun ship, was wrecked near the spot, and a party of marines were stationed to protect the property from plunder. The young man who had acted with such daring in relation to the pulpit, was determined, in spite of the remonstrance’s of his friends, to snatch something from the wreck as a memorial, which he did, and though fired at once and again he was resolved to bear it off. A third shot, however – the marine being threatened with a hundred lashes if he missed his man – so shattered his arm as to render amputation necessary,

112A when one of his companions reminded him, that that was the arm that seized the pulpit, and threw it into the marshes. Mr. Roberts also alluded to a remarkable interposition on behalf of a young man while out at sea, who, being considered by a stronger man than himself, as too weak for the service in which he was engaged, was shoved aside, and his place immediately supplied by the other, who had scarcely occupied the station a minute before his body was completely shattered by a cannon-ball! This providential occurrence, it is believed, issued in the young man’s conversion, and union to the church. Another instance, not altogether dissimilar, was frequently related by Mr. Roberts, both in the pulpit and the parlour. A young man, the son of a member of the church, was determined, notwithstanding the affectionate remonstrance’s of his friends, to go to sea. He received from his weeping mother, as a parting present, a Bible, with an especial injunction always to keep it about his person, that he might refer to it on every suitable occasion. He promised, and happily he performed. One day, in an engagement, a ball hit

65 113 him just on the spot where he kept his Bible, and pierced the book so far as that passage in Ecclesiastes – “Remember now thy Creator, in the days of thy youth,” – where it was checked and stopped. This circumstance proved the conversion of the youth, and on reaching home, he abandoned the sea, and joined the church at Brixham – repeating, with much feeling, as he descended into the baptistery, just loud enough for Mr. Roberts to hear, two lines from Dr. Rylands beautiful hymn, on “My times are in thy hand” – “Not a single shaft can hit Till the God of love sees fit.

The following anecdotes also are extremely interesting, and strikingly exemplify the power of God to render subservient to his own glory the inferior motives of men, and even the opposition of his enemies. A ringleader in the opposition to the little church once, with others, hid himself behind a hedge, intending to waylay Mr. Rowe, who was then preaching for Mr. Roberts, and was expected to return from Churston, one of the village preaching stations, with Mr. Giles. Providentially, they stayed all night at Churston.

113A Sometime after, this man being very anxious to hear the singing, came one evening to the chapel, resolved, however, not to hear the sermon. But God ruled it otherwise. Mr. Robert’s text was, “He that hath ears to hear, let him hear.” The man heard, believed, and was baptised. The insolent profanity of the officers of the navy would sometimes intrude itself into the chapel so offensively as to disturb the worship. One instance of such riotous outrage, in which the chaplain and second lieutenant from the admiral’s ship (Lord Gambier’s) had been concerned, coming to his lordship’s knowledge, they were tried for their offence, and Mr. Roberts, with some others, as witnesses to the outrage, were requested to attend the trial on board ship. On Mr. Roberts’s arrival, the admiral told him that the second lieutenant was broken, and requested him not to be severe with the chaplain, there being some extenuating circumstances in his case. Mr. Roberts assured his lordship he had no desire to proceed any further than was necessary to preserve the peaceable maintenance of the worship of God, and therefore if the chaplain would

114 sign a paper containing an acknowledgement of his offence, to be read three following Sabbath evenings in the chapel, nothing further would be required. This was accordingly done, and the effect, in allaying the violence with which the church had been assailed, is stated, to have been very great. During his residence at Brixham, Mr. Roberts married the daughter of his friend Mr. Hannaford, whose services to the cause have been referred to.

The Rev: Thomas Roberts. Mr. Roberts preached his first sermon as a pastor of the Pithay Church, on Lords-day, Sep. 27, 1807, from Heb.11.1; and on Thursday evening, the 15th. of October, he was publicly recognised. Mr. Hawkins, of Plymouth, read the hymns; Mr. Hutchings, of London, prayed; Mr. Page read, and addressed the congregation on the union that was now completed, and on the choice of four new deacons, now to be ratified; Mr. Berry, the senior deacon, testified, in the name of the church, that the members had given

114A Mr. Roberts an unanimous invitation to be their pastor; and, on being asked if he had accepted that call, Mr. Roberts replied “I have.” He then stated that at a recent church meeting, he was authorised to declare the most cordial concurrence of the church in the choice of the new deacons; and the members present dignified their approbation of the whole of the proceedings by holding up their right hands. Dr. Ryland then delivered an affectionate charge to the pastor, from Rev. 11.10: “Be thou faithful unto death, and I will give thee a crown of life.” Mr. Lovell prayed; Mr. Porter, of Bath, addressed the

66 church, from 2 Thess.3rd.. 16. “The Lord be with you all;” and after singing, Mr. Thorp concluded the interesting service with prayer.

Rev. John Hutchings, by whose instrumentality Mr. Roberts had been introduced to the Pithay, was publicly set apart to the ministry among the newly formed churches at Hanham and Keynsham on the 28th. of October, 1807 when Mr. Roberts delivered the introductory discourse and asked the usual questions, Dr. Ryland gave the charge from

115 Jer.3.15, and Mr. Thorpe of Castle Green addressed the people from Deut.1.38, “Encourage him” Mr. Porter, of Bath, and Mr. Lowell engaged in the devotional services. Mr. Hutchings, on his removal to Dudley in Warwickshire, was succeeded by Mr. Thomas Ayers, who was publicly recognised on 27th. December, 1814; when Mr. Holloway delivered the introductory address and received the answers to the usual questions; Mr. Roberts offered the ordination prayer; and Dr. Ryland delivered the charge, from 2 Tim.11,15: “Study to show thyself approved of God, a workman that needeth not be ashamed, rightly dividing the word of Truth! In the evening, Mr. Holloway preached from Luke 11.14; “Glory to God in the highest, on earth peace, goodwill to men.” May “the goodwill of Him who dwelt in the bush” continually rest on these Christian communities, so amicably and so scripturally separated from their beloved brethren! The Keynsham and Hanham Baptists continued as one united church, sharing the ministry of the same pastor, until 1850,

115A when by mutual consent, they became separate, and independent causes.

On Mr. Roberts’s settling in Bristol, it very soon appeared that he was quite adequate to the position to which he had been called. The presence of the Lord was indeed manifested, and the instrumentality of His servant was greatly blessed to the conversion of many and the edification of many more. During the year 1808, 30 persons were baptised on a profession of faith. The men wore black bombazine gowns, it having been the custom previously to baptize without any such covering over the ordinary clothes of the candidates.

The Sunday School, which was founded by Mr. Roberts, was opened in 1809, at the Friars, Maudlin Street, with about 60 children; afterwards removing to St. James’s (picture of first schoolroom) back; (now Silver Street) subsequently to the Bakers Hall, the Friars, Merchant.

115B For upwards of 150 years there was no Sunday School connected with this church, in fact the first introduction of Sunday Schools to the World, was made at Gloucester, in the year 1781, (picture of Boys Sunday School, Glos’ter) the object contemplated was simply the gathering in of the children from the streets, and teaching them to read. At first Sunday School teachers were paid for their services, and had this continued it was evident the operations of such schools must have been very limited. The first attempt to introduce the voluntary system of teaching was made by the celebrated Hannah More, who, with her sister, engaged in the work at Cheddar.

115C is blank – it seems that some words have been omitted.

116 Street; and finally to its present premises. A fuller account of the history of the School, is given in a book published by the Rev.B.J.Gibbons, entitled “A Child a Hundred Years Old.” (centenary memorial edition).

67 (a picture of the Second Schoolroom, Bakers Hall, Broad Weir, Bristol. Dominican Monastery by Fred Little) October 20th. 1810, being the day appointed for the celebration of the jubilee of occupation of the Pithay Chapel, a baptismal service was held, 21 persons being baptised.

Under the attractiveness of Mr. Roberts’s ministry, the congregation very quickly increased, until at length it was usual for the meeting-house to be crowded to overflowing, every standing place even being occupied. He confirmed his high popularity, and his great

116A usefulness, until the conviction was placed upon the church that the meeting-house, though by no means of small dimensions, was insufficient for their purposes. Accordingly in 1814, from the numerous additions (206 in seven years), the desirableness of a larger place became the subject of anxious deliberations. The necessary arrangements were immediately made, the site of the present chapel in Old King Street was purchased, and the foundation stone was laid April 27th, 1815.

On Thursday morning December 15th. 1814, a small, but very neat Baptist meeting-house – was opened for divine worship at Pill, distant about 5 miles from Bristol. On November 27th. 1815, a church was formed, consisting of fourteen persons, having received a friendly dismission from their respective churches, principally from the Pithay, at Bristol. Rev. T. Roberts commenced the service, by reading Romans 12. Rev. Giles of Lymington, prayed. The Mr. Roberts stated the nature and order of a Gospel Church, from John17.16: “They are not of the world.”

117 The last baptismal service at the Pithay was on April 12th. 1816.

At the first annual meeting of the General Union of the Baptist Churches held in London, Mr. Roberts preached on Wednesday evening at 6ocl. The 19th. June, 1816, at Sion chapel, a sermon on behalf of the Baptist Missionary Society, taking his text from Daniel 7.13,14 ver: “I saw in the night vision.” In connection with the first annual meeting of the Yorkshire and Lancashire Baptist Missionary Society, held at Liverpool on Wednesday, September 4th,1816, Mr. Roberts preached in the evening to a very large congregation from Acts,1.8,9: “But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and all Judea, and in Samaria, and unto the uttermost parts of the earth. And when he was taken up, a cloud received Him out of their sight.”

117A On the 27th. October, 1816, the services at the Pithay were closed by the celebration of the Lord’s Supper, after an appropriate discourse by Mr. Roberts from John 4.20-24: “Our fathers worshiped in this mountain.” £44 was collected towards the new erection. During the interval, the congregation were kindly favoured, on Lords-day afternoons, with the use of Mr. Thorp’s meeting-house in Castle Green, it being then customary for the dissenters of Bristol, though differing widely in doctrine, to accommodate each other “in the spirit of power, and of love, and of a sound mind.” (picture of Old King Street Chapel)

118 On the 2nd. April, 1817, the present chapel was publicly opened for divine worship. It was described as “an elegantly built chapel, with a portico, supported by pillars, and a freestone front; is 76 feet in length and 56 in breadth, style of architecture, debased Grecian; it has galleries on three sides, and is pewed above & below with seating accommodation for about 1100. The entrance to the galleries are on each side of the front, by a circular staircase, and on the outside have the appearance of wings to the building. In front is a large pavement, enclosed with a dwarf wall and iron ballistrades. Cost

68 including the site, £9,000. Though the friends gave liberally towards the new place, a considerable debt remained, the burden for which some time pressed upon the people. To remove this, the old chapel was sold to Mr. George Pocock for £900; and after a time the capital of different charities belonging to the church, amounting to £1,500, was appropriated to the payment of the debt.

118A The Opening Services The Rev. Isaiah Birt, of Birmingham, preached in the morning, from Ephes.2.21: “In whom all the building, fitly framed together, groweth unto a holy temple in the Lord.” Collection, £67. (picture of Rev. Isaiah Birt) In the evening the Rev. William Jay, of Bath, preached from John21.17: “Lovest thou me”? Collection £39.12.0.

119 (picture of William Day) On the following Lord-day, Mr. Roberts preached from Isaiah 49.20-21: “The children which thou shalt have, after thou hast lost the others, shall say again in thy ears, the place is too strait for me.” And gave a brief account of the early history of the church.

On April 20th, the Lord’s Supper was administered at 3 o’clock in the afternoon.

On May 21st,1817, the first baptismal

119A service was held in the new meeting-house, when the following were baptized:

Mr. John Hart Mr. William Fedden Mr. Richard Thompson Mr. John Lee Harwood Mr. William Jackson Mr. Ogden Cullis Mr. George Robbins Mr.------Parry

Mrs. Scott Miss Ember Miss Sayah (?Sarah) Merrick (afterwards Mrs. Ashmead) Miss Mary Ann Heath Miss Mary Vizard Miss Sarah Smith Miss Sarah Bailey Miss Fanny Spilsbury.

December 2nd. 1817. Mr. William Cross was called to the work of the ministry.

119B Mar. 18th. 1818 To amount of subscriptions and collection for Bakers Hall Charity School

£31-5-4

69 January 2nd. 1818 by Thos. East for funeral of John Sharp - £2-01-6 May 6th. By Chas. Reed 5 bottles of old port for ye vestry £1-2-6 December 22nd. By a burial permit for Ann Philpot 4s-6d May 15th. 1819. Amount of subscriptions received for Bakers Hall School. £13-0-0. May 6th. 1819. By chairs and carpet for the vestry. (no figure given) June 14th. 1 dozen port wine £2-6-0 August 28th. By Rev. James Chandler of Wedmore from Ministers Fund £2-2-0 September 20th. By Messrs Underwood Esq. For 2 scrapers £1-2-0

119C Upon leaving the Pithay it was let at a rental of £50 per annum. On April 22nd. 1820 it was sold to a Mr. Geo. Pocock for £900.

April 18th. 1820 By Messrs Branwhite and Daniell for ye Pulpit & Galleries. Mourning for the King £7-0-0.

120 Mr. Roberts’s Activities At the request of the Baptist Missionary Society, on June 7th. 1818, Mr. Roberts, in conjunction with Mr. Potts of Birmingham, visited Holland for the purpose of soliciting, from the King of that country, full liberty of conscience, and security of residence, for our missionaries in Java, then under the Dutch dominion, with perfect success. The following is an extract from a letter from the Rev. T. Roberts to Mr. Grimey.

“ Hague, Holland, June, 1818.

My Dear Sir, I preached in Rotterdam twice, on the Lords-day, in the Scotch Church, which Mr. Angus procured for me, by introducing me to the clergyman. The congregations were small, but very attentive. I have made particular enquiries concerning our denomination in this country. I am perfectly astonished at the indifference of the English Baptists to this body of people. They are upwards of 30,000 in number, very rich, and powerful; their ministers very learned, of various sentiments – some evangelical, others sadly degenerated.

120A I have no doubt but much good might be done, at a little expense, if our denomination would exert themselves. I feel persuaded that, by prudent management under a divine blessing, this immense body of Dutch Baptists might be brought into the fold of missionary exertions; might again have the ordinance of baptism restored to its original purity; and eventually be evangelised to the profession of the truth as it is in Jesus. Remember me affectionately to the committee. I remain my dear friend Yours very sincerely T.Roberts”

The Sunday School at this time, which was meeting in the Bakers Hall, The friars, was found to be very inconveniently situated, and there being a large piece of ground at the back of the lecture-hall and extending the whole width of the chapel and entrances, it was thought advisable for the better working of the school that a building be erected thereon. The foundation stone of the new school-room was laid October 19th. 1818 and was built chiefly by the

121

70 exertions of the Teachers, being opened in 1819. Mr. Roberts preached a sermon on the occasion. It was a room about half the size of the present schoolroom, built with a low slanting roof, a door in the middle of the front wall with windows on either side, and approached from the large vestry now called the Lecture Hall, across a paved way, a pump being in the centre and graves on either side.

In connection with the anniversary meeting of the Baptist Missionary Society, which was held at Bristol September 23rd and 24th, 1818, a public meeting was held at Old King Street meeting house on Thursday morning the 24th. of September, for the purpose of forming an auxiliary Baptist Missionary Society for the City of Bristol. After a statement of the Baptist Missions was given by the assistant secretary, it was unanimously resolved “That, in order to promote and extend the interests of this important cause , a society be formed in this City, to be called the Bristol Auxiliary Baptist Missionary Society, and that the Rev. Thomas Roberts and

121A Mr. John Daniell jun. be the joint secretaries. While holding this office, Mr. Roberts raised its income to a higher sum than it has reached at any other time. In the reports of the Bristol Baptist College issued during his ministry, he is acknowledged, in a singular manner, to have rendered essential services to that society. As an example of his success, it may be worthwhile to mention that by one effort he collected £500 for its funds.

On December 8th. 1819, Mr. Charles Evans was ordained at Old King Street as a missionary to Sumatra. Revd. W. Ward of Serampore, asked the usual questions. Mr. Roberts gave the charge, and Dr. Ryland offered the ordination prayer.

In the year 1819, the Rev. G.C.Smith, of Penzance, came to Bristol to awaken the interest of the Christian Churches in the spiritual welfare of seamen. To effect this purpose, he instituted the Bethel Union prayer meetings, a most important organization consisting of three companies of men of prayer one each

121B (Newspaper cutting dated October19, 1925 entitled Scenes on Bristol Quay 60 years ago, with pictures)

121C (newspaper cuttings 1. Port of London Society with picture. 2. Suggestions for the Religious Instruction of Merchant seaman while in Harbour.)

122 from three churches. The first company consisted of members of Old King Street Baptist Church (Rev. T. Roberts, pastor) who met on Monday evenings, on board some vessel lying in the Bristol Harbour. Geo. C. Ashmead was appointed general secretary to the Bethel Companies.

Among Sailors Mr. Roberts was emphatically the sailor’s friend. His temporary experience of the perils of the great deep created in his benevolent heart a warm and permanent regard for that frank and generous and most interesting class of our fellow men. It has been remarked that his public addresses at the throne of heavenly grace invariably included a special and fervent petition for the welfare, temporal, spiritual, and eternal, of sailors and their families. He had the distinguished honour of being the first herald of salvation on board two of those natural blessings our floating chapels of Divine worship for Seamen. One in London, which was moored near Wapping Old Stairs, was opened on Monday May 4th. 1818, Rev. Rowland Hill

71 122A preaching at 11 o’clock and the Rev. T. Roberts at three o’clock in the afternoon. The other was in Bristol, it was the hulk of the large vessel the “Aristomenes”, and was berthed at The Grove. It was opened Aug. 29th. 1821, his discourse being founded on Titus 2,11&12 verses: “The Grace of God, that bringeth salvation, hath appeared to all men”. Two or three extracts, apart from their historical allusions, may be acceptable as a specimen of his peculiar style of address:-

“The interesting occasion which has assembled us today in this place, must unavoidably lend to deepen our impressions of the increasing benevolence of the Church of God. It appears as if mercy is opposing the influence of misery in every form it assumes, and in every station which it occupies. This is the second time I have been honoured with the pleasing employment of opening a floating sanctuary. The first was upon the river Thames, a few years since, which, I understand, appears to answer the great end for which it was constructed. May the blessing of God equally crown this effort! And may it be said of this place that many sailors were regenerated here.

123 The Lord send now prosperity! “The gospel of Jesus Christ is one of the chief blessings which God has bestowed upon mankind. Without it, on every altar must be inscribed, as on that of Athens, ‘To the unknown God’. In this wonderful revelation the whole deity is known. Holiness shines in all its excellency; justice appears in awful majesty; truth is beheld in unsullied purity; love and compassion open their undiminished stores; wisdom is displayed in manifold directions; and all these, harmonising in the plan of salvation, develop the vast magnificence of the Godhead to the human mind. “From having been at sea in my youth”, Mr. Roberts remarked, “from perpetual; intercourse with the British Navy for nine years, as well as having the charge of a congregation the greater part of which were seamen, or persons whose employments were upon the water, a considerable opportunity has been afforded me to observe the moral condition of this valuable class of men”. After glancing at the depravity of

123A seamen in general, and at the remedy presented in the text, he most powerfully enforced the claims they had on those who were themselves the subject of the “grace of God”. Among other considerations, he observed, “To what a pleasing and profitable account may the converted sailor turn his own employment; an account so instructive as to compensate in some degree for the loss of the means of religion upon the shore. Instead of sailing over the deep without any spiritual perception or emotion of mind, he will behold, reverence, and adore Him with whose mighty power he is constantly surrounded. Every rock will teach a doctrine, each wave will roll a sentiment, no calm but will whisper a truth, and the terrific tempest will become the minister of divine information. All his voyages will form volumes of instruction to his mind; and whether his body is entombed in the earth, or committed to the deep, he will everlastingly prove, that “the grace of God bringeth salvation”. Mr. Roberts went on to point out the prospects there lay in conversion of sailors – how the sailor, instructed in the doctrines of

124 the Bible, might be the instrument of sowing the seed of heavenly information, which, in a future day, might increase to an important harvest in lands where the mind was fast bound in the shackles of superstition, where no heavenly light had been seen, but where idolatry and barbarity might be observed in all their horrid forms. This stands as true today as it did then, and we are comforted to think that not hundreds, but thousands, of people in distant parts have heard for the first time of the gospel through our Christian sailors visiting their parts. The sermon was afterwards printed at the charge of the committee.

On May 19th. 1820, Robert Hooppell was baptized, and ultimately became pastor at Winscomb.

72 124a

Bristol Assizes, April 1821

Special mention may here be made of the trial of John Horwood for the murder of Eliza Balsum, at Hanham. This trial, which excited great interest, commenced at 8 o’clock on Wednesday morning April 11th. Eliza Balsum died at the Bristol Infirmary, in consequence of a blow from a stone thrown by the prisoner. The Recorder having summed up the evidence in a most impartial manner, the jury retired, and after remaining in deliberation an hour and 40 minutes, they came into court at 10 minutes after 5 o’clock, with a verdict of Guilty. During the whole of the trial, the prisoner paid great attention to the evidence, but without betraying the slightest emotion of any kind. When the verdict was he dropped a few tears, and put his handkerchief to his face twice. The Recorder, Sir R. Gifford, addressing the prisoner in a faltering voice, and almost overwhelmed by the intensity of his feelings, pronounced the awful sentence of death in the usual terms. Rev. Thomas Roberts remained with

125 the prisoner until midnight on Thursday evening, when the prisoner expressed a wish to be alone. The rev. gentleman had visited him frequently during the fortnight previous. He found him ignorant in the extreme, and evidently filled with the belief that he would be acquitted. In a conversation with Mr. Roberts on Thursday night, on the subject of death, he said he was not afraid to die; and he hoped he should meet the dear girl in heaven by that time tomorrow night. Horwood was 18 years of age. He was rather below the middle size, but stout and well made. The execution took place at half past 10 o’clock, on Friday the 13th, in the presence of an immense assembly of spectators.

On the following Sunday, there were three religious services on Jeffrey’s Hill, Hanham, in compliance with the request of John Horwood, made a few hours previously to his execution. The Rev. Mr. Roberts preached there in the afternoon to upwards of 6,000 persons; and in the evening he made the fate of the unfortunate culprit the subject of a sermon at

125A King Street meeting, from the first chapter of the first book of St. Paul to Timothy, ver. 15: “this is a faithful saying, and worthy of full acceptation, Christ Jesus came into the world to save sinners, of whom I am chief.” After considering the sentiments contained in the text, the guilt and consequence of sin, Mr. Roberts began to state some particulars relative to John Horwood. He said that about three weeks before the trial, he entered the goal upon a visit, and having access to him, his attention was arrested by the appearance of his youth, he not being then 18 years of age. He told Horwood the nature of his visit, who thanked him for the trouble he had taken. He soon found that his mind was “garrisoned with the mud of ignorance,” and that, as the unfortunate young man could neither read nor write, when he was left alone the work of instruction towards salvation must stand still. Mr. Roberts found also that the time for making an impression upon Horwood had not arrived, he being still confident that he should be acquitted. His ignorance, and hope of escape, presented to Mr. Roberts an almost hopeless barrier. Mr. Roberts,

126 having however, obtained a statement of the evidence which was to be brought against him, believed that he would lose his life. Upon his second visit, he found Horwood still buoyed up with the hope of being acquitted, as the principal witness who was to be brought against him was gone to sea. Mr. Roberts in consequence informed him that the man had been brought back by a Judge’s warrant.

73 Horwood then made some allusions to his parents, and said, “if he suffered, it would kill them”. His mother, it seems, was a pious woman, and his brother had been a religious man for some years; But John, who was the youngest, had led his life in an opposite way. Horwood said, “How often has my mother wept over me, and offered to take me to chapel! O! that I had done like my brother! I rejected God, and He has overtaken me in sin.” On the Friday before his trial, Horwood listened attentively to Mr. Roberts, and said that “when he was clear, he would lead a different life to what he had done.” Mr. Roberts observed, “Horwood, today is Friday; by this day week, and at this time, you will be either in heaven or hell.” He replied, “It is an alarming circumstance!”

126A Mr. Roberts advised him to attend to it: if he lived, he would be a better man; and if he died, it would enable him to meet his God. Mr. Roberts observed , that it had been said that Horwood received him rudely, and did not wish for his attention; in justice to all, he must say, that he never received greater civility from an uneducated person in his life; and he trusted this public declaration would put an end to the report. On the Monday following he saw him, and again after the trial, at which he was present, and eyed the prisoner the whole of the time. Some said he showed great indifference; but he (Mr. Roberts) attributed his appearance to his mind being occupied with the hope of acquittal. Horwood had said he heard nothing of the trial but the evidence; that he did not know when the verdict was given; but that when he saw the Judge cover his head, he knew it was all over with him, and he thought he should have dropped. Mr. Humphries with his accustomed humanity, immediately conveyed him in a coach to the prison, in order that he might have as much time as possible to prepare himself for his

127 awful end. Mr. Roberts visited him at seven o’clock, and said “Well, Horwood, is the testimony I gave you true or false”? To which he replied, “it is too true” All his sins seemed to rush upon his recollection, and, as he sat upon the side of his bed, he presented a scene of horror and agony of mind such as Mr. Roberts never before witnessed. He cried, “O, my soul, my soul, my soul! My precious soul! I’m not prepared to die. I shall be in hell”. Horwood’s life had been an awful one. They passed the night together until a late hour, when Horwood, became overpowered with exhaustion, having stood at the trial nearly the whole of the day. Mr. Roberts thinking that a little rest would enable them to proceed the next day to better purpose, left the unhappy culprit, and went again early on Thursday morning, when he found that repose had helped materially to further the object he had in view, Horwood’s mind was more composed, and they sat down and conversed on the nature and consequences of sin although Mr. Roberts adopted a very plain style, the rev. gentleman confessed that he was driven to his wit’s end for comparisons to suit Horwood’s understanding. He said to him; “Do you know what is meant by Christ dying for

127A sinners? Did you ever hear of Christ”? He replied he had heard something of Him. Mr. Roberts explained the meaning and they continued conversing until two o’clock, when the rev. gentleman left him, that the prisoner’s friends might take their last farewell. The mother was ill in bed, but the father and brother were there; it was a most affecting scene. At four o’clock Mr. Roberts attended him again, and seeing there were some symptoms of the dawn of religion on his mind, was convinced there was no time to be lost. They conversed on the doctrine of sin, and Horwood remarked that “if this Christ died for sinners, what a terrible thing sin must be for such a man to do so!” This and other similar observations shewed there was some light upon his mind; Mr. Roberts therefore said, “Let us kneel and pray”. Mr. Roberts engaged his attention, and when he had concluded, said “Horwood, do you pray!” He said, “he would try, but he did not know that he could.” Mr. Roberts rejoined, “If you wanted food you could ask for it. When I left you the other day, you could ask me to come again: and what do you want of God?” “Mercy”, he replied. “Then”, said the rev. gent. “ask for it.” They accordingly knelt down,

74 128 and Horwood began to pray as follows: “O Lord God Almighty, teach a poor hardened sinner to pray. I have never prayed; do thou teach me. Bestow mercy on me; for if I had been cut down a year ago, I should have been sent to hell. O have mercy, for Christ’s sake; for He died for sinners. Soften my hard heart. Thou seest a sinner trembling on the brink of eternity; O have mercy on a poor sinner!” Mr. Roberts remained with him until between 7 and 8 0’clock, and returned at nine. They talked of the death of Christ, and, Horwood expressed his doubts whether the death of Christ would be of any service to him. Mr. Roberts adverted to the thief on the cross, and stated that the saving grace of Christ could reach the circumstances of all men. At a late hour he left the prisoner at Horwood’s request. On Friday morning, as early as he could be admitted, Mr. Roberts attended him again, and found him extremely composed. There was nothing like bravado in his deportment, but all his actions evinced a serene and humble state of mind; and Mr. Roberts then summed up the nature of their conversation, and requested he would reply in truth to all his questions. “Horwood (said he)

128A you will die in a few hours” – “Yes” – “In a short time you will appear before God.” – “Yes.” – “Do you hope for mercy?” – “I do”.- “When you arrive at the judgement bar, if you should be sent to hell, what would it be right or wrong?” – “God would act right; it would be what I deserve.” – “What are your hopes of mercy placed on?” “On Christ, who died for sinners.” – “Why do you place your hope there?” – “I do so, because He is the Son of God.” – “But if He died for sinners, what reason have you to expect it?” Horwood paused, and then said, “I hope he will save me for this reason; was it not love that caused Him to die for all? And if He had love enough to die for sinners, will He not do so for me?” – Mr. Roberts then asked him, “could he recollect no good action he had ever done?” - He said, “No; his life had been such he deserved to be dead again and again.” - “You mentioned something (continued Mr. R.) of a broken heart; what do you mean by it?” – “I mean a heart that could repent and feel, but I wish mine could feel more; before the trial, mine was so hard, I felt nothing; now I am anxious for mercy. Had I escaped I should have returned to my old practices, because my heart was in a different state to what it is now.” After a few minutes silence,

129 he said he should not like to be deceived and asked “if it was possible for the devil to make a man happy?” Mr. Roberts having returned a satisfactory answer, Horwood said he was not certain of going to Heaven, but he hoped to go to the drop with his eyes and heart directed towards God. The rev. gentleman said he never saw a man pay so little attention to the mode of death, for he employed his thoughts wholly on salvation.

About 10 o’clock the bell rang for chapel, where the Rev. S. Day preached an excellent sermon; all the prisoners were present. At the close of the service, Horwood came from the place allotted to the condemned, and standing under the reading desk, said; “My fellow prisoners, I am about to die, although you told me I should not. I am not afraid; but remember, it was sin that brought me to this. Let me warn you to take me as an example; that, at 18 years of age, I lose my life through sin; and if you do not break your bad habits off, the end will be bad. There is mercy to be found – take warning.” He then went to his cell, and was left alone for 15 minutes. Mr. Roberts

129A went to him again, and found his mind in the same composed state. Horwood said: “If you say anything of me, only talk of me in a way that will be useful to others.” He then wished the rev. gentleman to preach at Hanham, as previously stated, and said, “That if his death should be the means of life to anyone, what a pleasing circumstance it would be! What quarrels (he continued) I have had with anyone, I forgive them all, and bear no malice: take care and say that.”

75 When the Sheriff came with his warrant, he rapped on the door, entered, and took Horwood by the hand; but he was so affected, that for some moments he could not deliver the summons. He said; “The time is come.” Mr. Roberts replied, “I hope we are ready.” Horwood then took Mr. Robert’s arm, and walked to the Governor’s house; where he wished to enter the parlour, to thank Mrs. Humphries for the kindness and attention she had shown him; which was also due to Mr. Humphries. After stopping a minute or two. The procession moved to the dead-room under the drop; when there, they knelt and prayed together, Mr. Roberts having suggested that it was better to do so

130 there than on the scaffold, as the people might draw off his attention. The Sheriffs, Mr. Humphries, and the officers were all bathed in tears. Horwood made an extremely striking prayer, which concluded with the words, “O Lord, receive my dear soul; O receive it!” He said he had never had one days pleasure in this world. He then went to the platform with a firm step, and was tied up and told to make the signal when he was ready. The long time he stood there did not arise from agitation, but from his being so absorbed in prayer that he did not notice the time. When he gave the fatal signal, the platform fell like lightening, and his soul fled to eternity. These particulars, and the numerous observations which naturally arose out of them, were delivered by Mr. Roberts in a very feeling and impressive manner, to an extremely numerous congregation. The meeting overflowed, and numbers went away disappointed in their hope of hearing the rev. gentleman’s excellent discourse.

130A (Newspaper cutting – Times and places of Meetings)

On April 20th. 1821, Charles Rowe was baptized. He was a city missionary. On the same date Geo. H. Orchard was baptized, and afterwards called to the ministry.

May the 13th. 1824, Thos. Brown and Edward Thomas were baptized, afterwards becoming pastors in America. On the same date, Edgar Huxtable was baptized. He was afterwards made prebend of Wells.

Baptist Itinerant Society. This institution, formed in 1824 for the purpose of preaching the Gospel and reading the sacred Scriptures in the villages adjacent to Bristol, and to promote the establishment of Sunday Schools, was established under Mr. Robert’s immediate auspices, with the assistance of the energy and zeal of the churches at Broadmead, Counterslip, and Thrissell Street. Messrs Hooppell, Brown, Thompson, Underwood, and Ashman, members of Old King Street, were especially active in its formation.

From the by-laws and regulations of the above society, published in

131 1825, the following (by-law No 1) is extracted as likely to be interesting to those brethren who now go to their appointments in well-horsed conveyances; “No member shall be required to walk more than eight miles from Bristol.”

1825. A funeral sermon was preached from 1 John, 1ch. 7ver. For Mr. Chas. Berry, who had been a member of the church 72 years, and a deacon for 18 years. The pulpit and desk were draped with black cloth.

July 19th. 1825. George Webb was baptized, afterwards being called to the ministry. He entered the college, but from ill-health went to Jamaica, and after labouring some time in connection with the mission, died there.

June 18th. 1825. The ground around the chapel was appropriated to brick vaults, and a

76 plan of the burying ground was prepared by Mr. G. Ashmead, at a cost of £4.

July 27th. 1826. Geo. Kovachick was baptized. He was a city missionary.

131A On September 17th. 1826, the chapel was first lighted with gas.

On April 18th. 1827, a new and elegant service of communion plate was presented to the Church by the ladies of the Church and congregation.

It is now 19---- in the Bristol Baptist College (on loan) in their museum. Has been replaced for individual communion set

October 27th. 1827. Treasurer paid to Mr. Paul Garmstone £3-0-6, for locks to the iron gates (King Street).

June 18th. 1828. Mr. C. Taylor was baptized, entered the college, and afterwards ordained a minister; but through ill-health he was obliged to relinquish the ministry.

132 The following items appear in the treasurer’s accounts:

1828, July 10th. By Mrs. Parrish, for washing the meeting, £8-2-5. This would be rather a heavy task if many attended! Another charge is also pleasantly suggestive of another meaning than the one intended 1829, January 6th. By Wm. Hamley, for offering the gout of the meeting, £9- which, if many were suffering, was not very costly. March 30th. 1829. Paid to J. Whittuck £100, being the remainder of the purchase money for King Street Meeting, Land. June 28th. 1829. Dr. Steadman preached at Old King Street, at the evening service. £7-13-6 was collected and given to the Academy. (picture of Revd. Wm. Steadman D.D. Tutor at the Bristol Academy)

132A Some interesting entries were made in the church records during this and the previous pastorates. Temperance organisations were not in those days regarded in the light in which they are now, nor were Christian ministers in the early part of the last century such advocates and examples of total abstinence principles as many are today. Consequently there are entries in the ex treasurer’s accounts which at this date looks anything but respectable! As follows

1726 May 3rd. To cash paid at the King George. £0-6-10. 1731 June 23rd. Paid expenses at the King George Tavern. 4s-3d. 1741June 22nd. By expenses at the Rummer. 4s-0d. 1744, October 30th. Paid expenses at Tavern for making ye last order. 4s-2d. 1734, December 23rd. By expenses at the Plough Tavern. 5s-0d. 1763, June 1st. By expenses at the Fountain when Mr. Will Ludlow Junr. Was chosen a trustee. 10s-6d. 1777, June 30th. By expenses at 3 Tunns Tavern. 14s-0d. 1739, July 28th. By paid the workman for ale at the work done at the house over the vestry. (Pithay). 1s-0d. 1783, Omitted to charge the expenses of the Tunns when we settled this trust the

77 132B (newspaper cutting with picture of Corn Street in 1854.)

Page with no number Containing the following:-

Insert of paper containing the following:-

Precautions taken at the execution of four Bristol Rioters – January 27th. 1832. Only four of the rioters were hanged. To quote Nicholls and Taylor: “They were hanged at the new goal on the New Cut. Seven hundred special constables kept the front of the goal clear. The 14th. Light Dragoons were at Fishers Stables, the 3rd. Dragoon Guards at the Cattle Market, the Fusiliers at the Exchange. There was a double guard of the 75th. Foot within the walls of the goal, and the Artillery had planted the field pieces in the vicinity, whilst the whole constabulary force was held in readiness.” As is the custom with all condemned prisoners the interment would have taken place within the precincts of the goal. The gate outside which the rioters were hanged, of course, still (1936) extant a familiar landmark to those who traverse Cumberland Road. At the time the gaol was “new”, having been built in 1824.

(picture of The Bush Tavern, Corn Street.) At the Bush Tavern, on October 8th. 1783, the business of the Church was transacted, (see record, page 133.

Picture of Bristol New Gaol with various details printed on it).

The following is on the front of the card:- “Friday January 27th. 1832, At an early hour, the Rev. Thomas Roberts attended the prisoners and joined with them in reading the Scripture and prayer. After ascending the scaffold, the ropes which had been placed around their necks, were hooked to the fatal beam, they kissed the hands of Mr. Roberts and thanked him for his kindness, and bade farewell to each other, the caps being drawn over their faces, the bolt was drawn, the platform fell, and the world closed upon them for ever.

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