Congregational Polity and Associational Authority: The Evolution of Nonconformity in Britain, 1765-1865 Cullen Thomas Clark Department of History and Politics School of Arts and Humanities University of Stirling A thesis submitted for the Degree of Doctor of Philosophy Supervised by Professor David W. Bebbington 31 July 2015 I, Cullen Thomas Clark, declare that this thesis has been composed by me and that the work which it embodies is my work and has not been included in another thesis. Signed: Cullen Thomas Clark, 31 July 2015 ii Acknowledgements A PhD thesis is not the product of an individual person. Numerous people and institutions are instrumental in its completion. This thesis is no different. The librarians and staff of the Bodleian Library, the Hampshire Records Office, Winchester, the John Rylands University Library, Manchester, the Lancashire County Archives, Preston, the National Library of Scotland, New College Library, Edinburgh, and the University of Birmingham Library and Archives have all provide valuable help along the way, providing advice and direction when dead ends seemed to appear. My sincere appreciation goes to Dr David Wykes and the staff of Dr Williams’s Library who graciously guided me through their vast collections and provided valuable insights. Equally hospitable was Carrise Berryhill at Abilene Christian University, who spent endless hours indulging my fascination with the Stone-Campbell Movement’s relationship to the Scotch Baptists and the British Churches of Christ. A very special word of thanks goes to Revd Emma Walsh and the staff of the Angus Library at Regent’s Park College, Oxford, for her admirable and sacrificial assistance. Because of your kindness and expertise, the Angus Library has become one of my favourite places in the world. It has been my honour and pleasure to sit under the supervision of Professor David W. Bebbington. David’s tolerance and patience are only exceeded by his superior knowledge of the field. I am grateful for the hours we have spent in conversation and the numerous suggestions he has provided. Any mistakes or misjudgements that have been made are completely mine, yet anything that is exceptional is assuredly because of him. ‘Thank you’ is not adequate to express my gratitude to First Baptist Church of Crowley, LA. You have provided me with endless support, patience and generosity. I could not ask for a better staff with which to work. Completion of this thesis has only been possible by willingness to ‘pick up the slack’ I have left behind. If anyone has felt the weight of this thesis, it is my family. I am grateful for the Armstrongs, Clarks, Goffs, Lowes and Zaunbrechers, who have loved me through this process and have provided endless hours of babysitting. Elizabeth and Ed, thank you for being more than in-laws to me. Kylah and Sam, you have provided motivation and insight that is measureless. No one has been more supportive than my mother and father. Dad, I could not have asked for a better travel companion. I cherish the time that we have spent together on our British adventures. Mom, you have ‘loved me through’ this entire journey. Our morning conversations between Mowata and Crowley have provided the gentle encouragement that I have needed. Finally, and most importantly, I want to thank Kara, Elizabeth and William. You are the loves of my life. My children bring joy to all that I do, including this thesis. This degree belongs as much to Kara as it does to me. She has endured numerous conversations about Nonconformists over coffee and meals, and she is probably as versed in the subject as I am. Kara has given me unconditional love and support, and without her this project would have never been completed. Thank you for joining me in the pursuit of my dream. Cullen T. Clark Mowata, Louisiana July 2015 iii Abstract Following the Evangelical Awakening, many of the Nonconformist traditions experienced an evolution in their ecclesiastical structure, resulting in the formation of new associations that frequently acted to establish pragmatic agencies like missionary societies, educational boards and social charities. The transition required new expressions of authority. Understanding the nature of this authority is the chief objective of this study. Chapter One introduces the various themes and goals of the study. Chapter Two explores the Hampshire Congregational Union. In addition to the Union’s structure, David Bogue and the Gosport Academy were central to this group’s identity. Chapter Three focuses on the Lancashire Congregational Union in the North West of England, home to William Roby, the central figure within Lancashire Congregationalism. Chapter Four covers the Lancashire and Yorkshire Baptist Association and the later Lancashire and Cheshire Baptist Association, where John Fawcett was the primary influence. The New Connexion of General Baptists, Chapter Five, was under the authoritative direction of Dan Taylor, a former Methodist and a zealous evangelist. Chapter Six analyses the Scotch Baptists. Peculiar among Baptists, it was created under the leadership of Archibald McLean. The British Churches of Christ, Chapter Seven, closely resembled the Scotch Baptists but were different in some fundamental ways. Finally, in Chapter Eight, patterns of associational authority among these associations will be compared and assessed. Authority among Nonconformist associations, particularly those denominations practising congregational polity, was exercised on the grounds of doctrinal purity and evangelistic expansion. As the nineteenth century continued, the organisational structures grew more complex. In turn, increased control was voluntarily granted to the iv organisations’ governing bodies so they might more efficiently minister. Following the Awakening, these voluntary bodies found new life as a pragmatic expression of Evangelical zeal. v Table of Contents Declaration Page ii Acknowledgements Page iii Abstract Page iv List of Abbreviations Page vii Chapter One Introduction Page 1 Chapter Two Hampshire Congregational Union Page 30 Chapter Three Lancashire Congregational Union Page 53 Chapter Four Associations of the Lancashire Baptists Page 78 Chapter Five New Connexion of General Baptists in the Midlands Page 115 Chapter Six Scotch Baptists Page 148 Chapter Seven The Churches of Christ in Great Britain Page 190 Chapter Eight Conclusion Page 221 Bibliography Page 238 vi List of Abbreviations HCU Hampshire Congregational Union HRO Hampshire Records Office, Winchester LCBA Lancashire and Cheshire Baptist Association LCU Lancashire Congregational Union LRO Lancashire Records Office, Preston NCGB New Connexion of General Baptists NLS National Library of Scotland ODNB Oxford Dictionary of National Biography YLBA Yorkshire and Lancashire Baptist Association vii CHAPTER ONE Introduction Nonconformists, those Protestants outside the established churches of Britain, have maintained historically a level of caution and even scepticism toward government involvement in church life, resisting any efforts by the state to infringe on their freedom of religious expression. By contrast to the more common episcopal and presbyterian forms of ecclesiastical government in Britain, a large number of the Nonconformists were distinguished by their use of congregational polity. This form of ecclesiology, commonly referred to as congregationalism (not to be confused with the ‘Congregationalists’ denomination), was motivated by the principles of independence and autonomy, wherein each local church was self-governed by the members, free from any hierarchical rule. Theoretically, the members and not a council or a bishop, were the final authority in matters of faith, practice and leadership.1 Led numerically by Congregationalists and Baptists, and joined by smaller emerging sects like the Churches of Christ, the churches practising congregational polity in Britain were sizeable participants in eighteenth- and nineteenth-century Protestant Nonconformity. In the North America, those who followed this ecclesiastical pattern have often been labelled Free Churches, indicating that they were free from the external control of a synod, council or the like.2 In Britain, however, the term ‘Free Church’ is synonymous with Protestant Nonconformity in general, including the centrally organised branches of Methodism. In order to prevent confusion and remain geographically consistent, the 1 James Leo Garrett, Baptist Theology: A Four-Century Study (Macon, GA: Mercer University 2 James Leo Garrett, Baptist Theology, xv. 1 phrase Free Church has not been adopted. The associations and connexions examined here have all upheld congregational polity. Although the defining characteristic of congregational Nonconformity was the autonomous nature of the congregations, the assertion of independence was often tempered by a secondary emphasis on co-operation, demonstrated by forming voluntary connexions, or associations, with like-minded churches. These organisations served a variety of purposes and functioned in numerous ways. Whereas early associations existed primarily for mutual advice and fellowship,3 some later associations were formed to support evangelistic or educational efforts, especially following the Evangelical Revival. Others made doctrinal purity and uniformity their chief objective. Regardless, churches that joined connexions voluntarily relinquished some degree of independence for the sake of interdependence. This study will examine any tensions that might have existed between autonomy and co-operation