A History of Horncastle Part 8

We have named John Barritt among the early Horncastle ministers. He was preaching on one occasion at Boston, when a band of roughs forced their way into the chapel and interrupted the service, driving some of the congregation away. He had, however, a more serious experience, from exposure to the roughness of the elements. He was riding to Boston, apparently by a somewhat circuitous route, and a violent storm arose at sea. When he was not far from the coast the sea bank gave way, the country was inundated, vessels were even carried some distance inland, Boston itself was deluged, and he might have been drowned, but that he managed to reach some high ground, and arrived safely at Sibsey.

About this date, we are told, the progress of Wesleyanism excited the jealousy of the clergy, not so tolerant as they are now, and a meeting was held at the Bull Hotel, Horncastle, at which it was argued that the "spread of Methodism was one of the causes of the awful irreligion"

prevalent, that the ministers were "raving enthusiasts, pretending to divine impulse, and thus obtained sway over the ignorant."

John Barritt was re-appointed to Horncastle in 1801, as Superintendent, his colleagues being Thomas Rought, John Watson, and Squire Brackenbury as supernumerary, the latter was also, about this time, appointed head of the society in Spilsby. {68a} J. Barritt was grandfather of Robert Newton Barritt, who was very popular in Horncastle, 18821884. Wesley's characteristic advice to him had been "When thou speakest of opinions, or modes of wors.h.i.+p, speak with coolness, but when thou speakest of Repentance, Faith and Holiness, then, if thou hast any zeal, show it!"

and to these principles he was ever true.

Other ministers of note at different periods were George Shadford, a name still surviving in the town; Charles Atmore, who wrote sundry Wesleyan hymns; Thomas Jackson, a great scholar, twice elected President of the National Conference; Digory Joll, grandfather of the present Mr. Watson Joll (to whom the writer owes much of the information here utilized); and to these we may add Benjamin Gregory, 1817; Robert Ramm and Robert Bryant, 1830; {68b} Bryant was called a "son of thunder," from his great energy.

In 1835 Leonard Posnet was a popular minister, not only in the town but in the country around, being much appreciated by the farmers from his intimate acquaintance with their avocation. He was followed (18381840) by Joseph Kipling, grandfather of the now well-known Rudyard Kipling.

Joseph Clapham was a faithful minister from 1843 to 1845, and was succeeded by (18451848) "Father" Crookes, "Preacher" Wood, and the "saintly" Fowler, who was said to have made 900 converts.

Then followed Wright Shovelton, Martin Jubb, Peter Featherstone, Henry Richardson, and others, among whom it would be invidious to make distinctions. We may add that a famous missionary of this sect was Thomas Williams, son of John Williams, a cabinet maker of Horncastle, the latter being an active member of the Wesleyan Sunday School Committee.

His first wife, mother of the missionary, was Miss Hollingshead, who, with her mother, kept a girls' school, near the Bow Bridge. A _History of the Fiji Mission_, issued in 1858, says "The good s.h.i.+p Triton sailed from England, Sep. 14, 1839, carrying out the Rev. T. Williams, and his wife, to Lakamba, Fiji." They arrived there July 6, 1840. He there built a mission house and chapel, where he laboured several years, the mission growing in extent, until it was beyond his strength. In June, 1852, Mr. Moore was appointed as a colleague to relieve him of some of the work, but again his health broke down, and he was obliged to leave, after 13 years' hard labour, in July, 1853. He went to Australia and took various charges in that country, being chosen President of the Mission at Ballarat in 1873. He re-visited England in 1861, and again in 1881, returning to Ballarat, as a supernumerary, but still officiating.

The present writer well remembers the impression made by a lecture, given by Rev. T. Williams, at the Bull Hotel, Horncastle.

[Picture: Wesleyan Day Schools]

Among the latest ministers of note has been the Rev. John Percy, who gave up his charge as Superintendent in 1904, and was succeeded by the Rev. E.

Hayward, who left Horncastle on Thursday, Aug. 29, 1907, for work at Bridlington; he was succeeded by Rev. John Turner, of Colchester, who was 6 years ago in Louth Circuit, {70a} the Rev. G. German Brown continuing as a.s.sistant. He was succeeded by the Rev. M. Philipson, B.A., coming, with his wife, since deceased (March 14, 1906), from Stanley, near Durham, where they were the recipients of valuable presents on their departure.

In recent years no member of the society has been more valued than the late octogenarian, Mr. John Rivett, J.P., who died Sept 4, 1906. For nearly 70 years he was a generous supporter of the cause; he represented the district at no less than 13 Conferences, in various parts of the country, and at the Leeds Conference, in 1882, he spoke for an hour and a quarter in advocacy of its principles. Mr. Henry Lunn, of Horncastle and West Ashby, is also well known, as, for many years, an able local lay preacher and practical man of business; he was a representative at Conferences in London and at Burslem.

Of the buildings in Horncastle, connected with this society, we have gathered the following details. As already stated the first chapel was erected in Cagthorpe about the year 1786. It stood a few yards to the north of the present Baptist place of wors.h.i.+p, which is close to the north-west corner of the Wong. The early history of this first erection is little known, but a letter written by Rev. T. Williams of Ballarat, dated May 10, 1889, to the late Mr. W. Pacy, states that, after some years, it was replaced by a larger building, of which the dimensions are elsewhere given, as being length 54-ft., by width 36-ft., with 4 large windows, having pointed heads, on the north side, and single windows on the south and west; a small porch at the south-east corner, facing the Baptist Chapel, giving entrance to the body and galleries; a door at the south-west end for the use of the minister, opening near the pulpit, which was at the west end; the eastern gable being the roadway boundary.

Of these "pointed" windows the Rev. T. Williams says, "the lancet windows, with quarry panes, were a whim of Mr. Griggs Lunn and of my father. Of this building some remains are still visible, to the height of about 3 feet, in the south wall of Mr. Scholey's garden, about 50 yards to the north of the Baptist Chapel. Towards its erection a number of masons, joiners, and others, who could not afford subscriptions, gave their labours gratuitously. Two houses for ministers were also built close by.

In 1836 a third chapel was begun, on a new site in Union Street (now Queen Street), and was opened on Good Friday in the following year, the interior fittings being transferred from the second building in Cagthorpe.

In 1866 a movement was commenced, with a view to the erection of a still larger chapel, and the present fine building was the result; opened in 1869, with accommodation for over 1,000 persons (1024), at a cost of 5,876. {70b} The Sunday School adjoining, with large cla.s.s rooms and infant school being built in 1875, at a further outlay of 2,578. The fittings of the chapel are of stained polished deal, the gallery front and pulpit are white, picked out with gold, the latter standing upon 4 round-headed arches of light and graceful design. A new organ was erected soon after the opening of this chapel, at a cost of 300, and in 1883 the instrument was enlarged and improved.

In 1886 the Centenary of Wesleyanism was celebrated and the occasion was marked by a strenuous effort to clear off the debt from the Horncastle Circuit. This effort was supplemented by "Ye olde Englyshe Fayre, houlden in ye Exchange Hall, Nov. 20, 21 and 22, MDCCCLx.x.xVIII;" and at a tea gathering on March 12, 1889, it was stated that the original debt had, in the previous two years, been reduced to 60, and since then the whole had been cleared off, the exact sum raised being 1,526 2s. 4d.; while, as an evidence of the general prosperity of the Society, the Chairman stated that in the last 24 years debts had, throughout the country, been paid to the total amount of no less than 1,226,245. {71a}

In 1860 a former foundry show room, in Foundry Street, built by the late Mr. Tupholme, was acquired through the generosity of Mr. J. Rivett, to be used as a mixed day school; it had one large general room, four cla.s.srooms, and two large yards, and afforded accommodation for more than 400 scholars. The premises cost 450, but before the school was opened some 1,300 had been spent in adapting them to educational purposes.

This has now been superceded by an even more commodious building in Cagthorpe, on the south branch of the ca.n.a.l, at the corner near the Bow Bridge, opposite St. Mary's Square, at a cost of 2,500. It has a very large room for a mixed school, another for an infant school, with cla.s.srooms and everything required, in accordance with the latest conditions by Act of Parliament. The foundation stone was laid June 22, 1904, and the school was formally opened Jan. 4, 1905.

A Young Men's Inst.i.tute was established in the beginning of 1889, by the Rev. G. White, then Superintendent Minister, for which the cla.s.sroom of the Sunday School was to be available for their use, every evening except Sunday, supplied with daily papers, magazines, &c.; cla.s.ses also being held for the consideration of important subjects and for mutual improvement; these are still continued. There is also a Wesley Guild, which meets every Friday evening, in the band room, Queen Street, at 8 o'clock, during the winter months, and on the first Friday evening in the month during the summer. Marriages are celebrated in this chapel. {71b}

THE PRIMITIVE METHODISTS.

We have given an account of the rise and progress of Wesleyanism, but, as that society eventually made a complete separation from the Church of England, of which its founder remained through life an ordained minister and communicant, so the seeds of disruption spread in itself. At different periods it threw out off-shoots, amounting in all to some eight different daughter societies; such as those which are named "The Original Connection," "The New Connection," "The Primitive Methodists," &c. Of these the last alone is represented in Horncastle. More than 50 years ago {71c} the Primitives had, in this country, 2,871 places of wors.h.i.+p, with 369,216 sittings; with the exception of the "Original Connection,"

none of the other off-shoots had then as many as 100,000 sittings.

In Horncastle the first chapel, opened in 1821, was a small building, situated on the left side of what is now Watermill Yard, to the north of the town. This proving too small for the growing congregation, a larger structure, an oblong building, with front gable at the east end and a gallery, was erected in 1837; the minister's house being at the west end.

This was about half way up Watermill Road, on the north side, now a stable, but still retaining a pointed window. This building was of the date of the superintendency of the Rev. John Butcher. The residence was found to be too damp to be comfortable, and a house was taken for him in Prospect Street. In the early days of this chapel Mary Crossley, a Revivalist, occasionally preached here. Possibly the services at this time were rather too demonstrative, as they were not unfrequently interrupted by roughs, and the sect acquired the name of "The Ranters."

{72} An amusing anecdote is related of Mr. Butcher; he was a somewhat eccentric character, and in the discharge of his intinerant ministrations he usually rode on a donkey, sometimes accompanied by her foal; and a waggish pa.s.ser-by on the road is said, on one occasion, to have saluted them with the greeting "Good morning, ye three," adding _sotto voce_, "donkeys."

After a few years this second chapel was found lacking in accommodation and a third building, the present edifice, was erected in Prospect Street, in the year 1853, with sittings for 380, at a cost of about 1,100. As this is a substantial structure, likely to last for many years, we may here describe it. It is of red brick, except the arch of the western door, which has a band of white bricks; the bricks are larger than usual, being 3 inches in thickness. The entrance has a double door opening into a lobby, at each end of which is a staircase, leading to the north and south galleries. There is a window on each side of the door, three windows above, and over them, in the gable, a stone, with the inscription "Primitive Methodist Chapel, 1853." At the east end of the interior is a Rostrum, 12-ft. long, divided into two stages, the front one being 8 inches above the floor, the second, behind it, about 4-ft.

high, with access by steps at both ends. The front of this platform has slender piers, supported by lancet arches, with trefoils and quatrefoils between, giving a graceful effect, and painted white, gold, and grey, with a background chocolate in colour. At the back of the rostrum are eight arches in the pannelling. This is said to have been a copy of the arrangement in Bardney Chapel. Over the rostrum is a recess in the east wall, containing the harmonium, which cost 40 gs., and seats for the choir. The sittings in the body of the chapel are of stained and varnished deal. At the rear of the chapel, entered by doors at each side of the rostrum, is a large room for the Sunday School, with two smaller cla.s.s rooms above it. The erection of this building was due to the exertions of the Rev. J. Haigh, who was appointed minister in 1850, and as an exception to the usual custom, he was requested to continue his ministry for four years. We may add that, at the opening service of this third chapel the ministers present were Rev. J. Haigh, as Superintendent; Rev. T. Fletcher; Rev. R. Pinder, then at Coningsby; Rev. J. Garb.u.t.t, Supernumerary, from West Ashby. The Rev. T. Fletcher was appointed as Second Minister in Horncastle, at that time, for two years; he became in 1872 Superintendent Minister for three years, and again 1884 for four years, leaving for Market Rasen in 1888. During the ministry of Rev. J.

Haigh in Horncastle, several chapels were built in the neighbourhood.

Horncastle was at first included in the Lincoln Circuit, but in 1837, at the building of the second chapel it was const.i.tuted a separate circuit, and when the third chapel was erected, in 1853, Coningsby was made a branch of Horncastle.

The first preacher who visited Horncastle was a female, Jane Brown by name, who is said to have walked from Lincoln to Horncastle on a Sunday morning, giving an address in the Market Place in the afternoon, and in the evening holding a service in a house, now forming part of the back premises of the Red Lion Hotel. The first local preachers were also females, Mary Allen and Mary Clarke. The first two female members were Mary Elwin and Martha Belton.

Mr. Butcher having been the first resident minister, was succeeded by the Rev. C. Smith, who worked here and in various other places during 50 years, and then retired to York as supernumerary. The Rev. William Rose, who had been Second Minister in 1850, was appointed Superintendent in 1875, and remained two years. A few years later the Rev. J. Pickwell (188890) was Superintendent, with Rev. W. Whitaker as Second Minister; the former first joined the society as a scholar in 1849, being numbered among the local members, he afterwards removed to Lincoln, and acted as Itinerant Minister for 33 years before returning to Horncastle in 1888.

Mr. Pickwell was succeeded by Rev. William Kitson as Superintendent, with Rev. R. H. Auty as Second Minister. Mr. Kitson retained his post during four years, when he left for Market Rasen. Mr. Auty was followed, as Second Minister, by Rev. John Bowness, and he, in turn, by Rev. Thomas Stones.

In 1894 the Rev. John Featherstone succeeded to the ministry, with Rev.

W. J. Leadbetter as Second Minister, both these stayed to their second year, Mr. Featherstone dying in 1896. In that year the Rev. John Worsnop was appointed, with Rev. A. W. Bagnall as Second Minister; the former retained his post during five years; Mr. Bagnall two years, being succeeded in 1898 by Rev. Walter Tunley, and he, in 1899, by the Rev.

George H. Howgate, who stayed two years. In 1900 Rev. J. Worsnop retired to Newcastle-on-Tyne, and died there in Dec., 1904.

In 1901 the Rev. Matthew H. Chapman became Superintendent Minister, with Rev. J. A. Kershaw as Second, both remaining during two years. In 1903 the Rev. Robert B. Hauley succeeded, with Rev. J. Cousin as a.s.sistant, both remaining two years. In 1905 (July) the former left for Kirkby Stephen, Westmoreland, the latter for a circuit in Shrops.h.i.+re. They were followed by the Rev. E. Allport, from Skegness, as Superintendent, Sept.

1905; and Rev. E. J. Hanc.o.x from Doncaster. In June of that year the annual Conference was held at Scarborough.

We will now put together a few details of the origin of this society.

Hugh Bourne was born at Stoke-upon-Trent, April 3, 1772. {73} Although his family was said to be ancient, his ancestors having come to England at the Norman Conquest, he belonged to a humble rank in life, living at Ford Hays Farm. He was in early life educated by his mother, a G.o.dly woman, and while very young he learnt by heart the Te Deum, the Litany, and much of the prayers of the Church of England. He worked for his father, and an uncle who was a millwright, but found time to study hydrostatics, pneumatics, natural philosophy, as well as Hebrew, Greek and Latin. His mother's influence had given him a serious bent of mind, and he early acquired strong religious convictions. His biographer says of him "He tells, in child-like simplicity, how, when only four or five years old, he pondered over thoughts of heaven and h.e.l.l, the last judgment, and other solemn subjects. During the next 20 years his inner life was one of hopes and fears, doubt and faith, conflict and victory."

His mother, going to Burslem on business, borrowed of a Wesleyan friend, some religious books, among them being Baxter's _Call to the Unconverted_, Allen's _Alarm_, and a sermon by Wesley on _The Trinity_.

Her son Hugh naturally read these, and Wesley's sermon made a great impression upon him. One Sunday morning he was sitting in his room, reading Fletcher's Letters on _The Spiritual Manifestation of the Son of G.o.d_, when he declares that he was led "to believe with his heart unto righteousness, and with his mouth to make confession unto salvation."

This was in his 27th year, A.D. 1799. He joined the Wesleyan society in June of that year, the special occasion being a love feast at Burslem, to which he was taken by an aged neighbour, a farmer near Bemersley, named Birchenough, at whose house services were conducted, who offered him a ticket which const.i.tuted him a member, and thus in his own words I was "made a member without knowing it."

As we shall presently see Hugh Bourne became one of the two originators of the Primitive community, the other was his friend and neighbour William Clowes, a sketch of his career was published some years ago, {74} from which we cull the leading particulars. He was born at Burslem 12th March, 1780, his mother, a daughter of Aaron Wedgewood, being a near relation of Josiah of that name, the inventor of the famous Wedgwood pottery. At ten years of age (1790) he began work in his uncle's pottery, which he continued for several years. At that time dancing, gambling and pugilism were the chief amus.e.m.e.nt of the factory men and colliers of Staffords.h.i.+re, and for some years he led a wild life of dissipation, yet this was accompanied, at times, with a sense of self-condemnation and spiritual consciousness. "When I was ten years old," he says, "I remember being at a prayer meeting conducted by Nancy Wood, of Burslem, in her father's house, when, convinced of the sin of disobedience to my parents, I wept bitterly." Conflicts between good and evil continued to disturb him for several years. When a young man, at a dance in Burslem, he was so suddenly convicted of sin, that he abruptly withdrew. Shortly afterwards he married, but he and his wife quarralled so violently that he left her, and went off, taking with him only his mother's prayer book. After some wandering, without a penny in his pocket, he returned and begged his wife to attend the Wesleyan Chapel regularly with him, but she refused. He then, prayer book in hand, took an oath that he would serve G.o.d and avoid dissipation. This oath, however, was broken; but once more in the early hour of a cold January morning he went forth, and seeing a faint light burning in a window, he entered the house, to find a few humble methodists gathered for an early prayer meeting. There, he says, he knelt unnoticed, but there he "died to sin, and was born of G.o.d. This, I said, is what they call being converted. I was fully persuaded that I was justified by faith, and had peace with G.o.d, through our Lord Jesus Christ." From that day, Jan.

20th, 1805, he began a new life.

The time now approaches when the two, Hugh Bourne and William Clowes began the great work of their life. At the beginning of the 19th century Bourne, being much employed at Harriseahead, near Bemersley, was shocked at the general lack of the means of grace, and he endeavoured in 1800 and 1801 to promote a revivalist movement. Daniel Shubotham, a boxer, poacher, and ringleader in wickedness, was brought, through Bourne's influence, to the Saviour, on Christmas day 1800, and with his natural energy of character took up the cause. Matthias Bailey, another of Bourne's old a.s.sociates was also won over, and cottage prayer meetings were begun among the colliers. A meeting upon Mow Cop was proposed for a day given to prayer. At this time Lorenzo Dow, an American Wesleyan visited the Black Country, as the coal district of Staffords.h.i.+re was called. He spoke of the American camp meetings, himself preaching at Congleton, when Hugh Bourne, with his brother James, was present; William Clowes being also a hearer. They bought books of Lorenzo Dow, which had a marked effect on the future. On May 31st, 1807, a camp meeting was held on Mow Cop, a hill in the neighbourhood, Bourne and Clowes being present. Stands were erected and addresses given from four points.

Bourne organized two companies, who continued by turns praying all the day; others giving accounts of their spiritual experiences, among whom Clowes was prominent, and his words are "The glory that filled my soul on that day exceeds my powers of description." Persons were present on this occasion from Kilham in Yorks.h.i.+re and other distant places, one, Dr. Paul Johnson, a friend of Lorenzo Dow, coming from Ireland.

The movement had now taken definite form and substance. Another camp meeting followed at the same place on July 19, lasting three days; a third on August 16th, at Brown Edge; a fourth on August 23rd, at Norton-in-the-Moors. At this time was held the Annual Wesleyan Conference, at which handbills were issued denouncing this separate movement. For a brief moment Bourne, Clowes and Shubotham hesitated; but the question was seriously considered at a meeting at the house of a friend, Joseph Pointon, when it was "revealed" to Bourne that the camp meetings "should not die, but live;" and from that moment he "believed himself to be called of G.o.d" for the new work; and shortly his brother James, James Nixon, Thomas Cotton, and others, gave themselves to the cause.

For some years the labours of these men and their a.s.sociates were chiefly devoted to the pottery and colliery districts of Staffords.h.i.+re, where a remarkable change was brought about in the moral condition of the hitherto almost brutalized people. The area of work was then gradually enlarged, extending throughout the whole country, and even, as we shall presently see, beyond it. The following are a few personal details of Hugh Bourne's subsequent career.

In 1808, on his way to Bemersley from Delamere Forest, an impression forced itself upon him that he would shortly be expelled from the Wesleyan connexion; on reaching home he found that a rumour to this effect was being circulated, and in June of that year the formal sentence of expulsion was carried out. He continued to devote himself to the work of evangelization, urging however all others to join whatever denomination they were themselves most inclined for.

He preached his first sermon at Tunstall, on Nov. 12, 1810, in a kitchen which had been licensed for preaching three years before. It was not plastered or ceiled, so that if not required at any future time, it might be converted into a cottage, which took place in 1821, when a chapel was erected. At the Conference held at Newcastle-on-Tyne, in 1842, he was most regretfully placed on the retired list, on account of his impaired health, a yearly pension of 25 being a.s.signed to him. He was still, however, to be at liberty to visit different parts of the connection; and during the next ten years of his superannuation he kept up a very wide correspondence on religious matters, and made a missionary visit to America. The last conference which he attended was at Yarmouth, in 1851.

For several years he had felt a premonition that the year 1852 would be his last. The last sermon which he preached was at Norton Green, on Feb.

22, 1852; and on Oct. 11, in that year, he surrendered his happy spirit into the hands of G.o.d, who gave it, when "the weary wheels of life stood still." His chief residence would appear to have been at Bemersley, where it was long felt that they had lost in him "a man of great faith and mighty prayer."

We now pa.s.s over a period of several years. Clowes received a call to Hull. He had crowded the work of a life-time into some 17 years, and his health was now far from good. At a meeting in December, 1827, he exhibited such weakness as showed that he had done his best work.

However, he continued to reside in Hull and visited other places from there, as his strength allowed. It is certain that he visited Horncastle, for an old lady, Mrs. Baildham, who died in May, 1900, having been a member of the connection more than 70 years, frequently a.s.serted that she had heard both Clowes and his wife preach in, presumably, the second chapel in Mill Lane.

At the Conference in 1842, 35 years after the first camp meeting on Mow Cop, both Clowes and Bourne were present; but the a.s.sembly was saddened to see the original founders, of what was now a thoroughly established and wide-spread community, both shattered in health and broken by toil.

Nine years later Clowes said to a friend "I feel myself failing fast, I am fully prepared." He spoke of the glories of heaven, and said "I shall possess it all through the merits of Christ." His speech began to fail, but he got downstairs, and once more led his cla.s.s. On the Sat.u.r.day he attended a committee meeting; on Sunday he was too weak to go to chapel; on Monday there was further weakness; early on Tuesday slight paralysis; and on March 2, 1851, he quietly pa.s.sed to his rest, aged 71. The people of Hull were greatly moved, and many thousands lined the streets as the funeral procession pa.s.sed to the grave, at which the Rev. William Harland briefly recited the story of the good man's work.

Of the general progress of the connexion, we may say, that down, to 1870 it was simply a Home and Colonial body, but, in that year, the Norwich branch sent out the missioners, Burnett and Roe, to the island of Fernando Po, on the west coast of Africa. This was in response to an appeal from the Fernandians, who had been converted by a member of the connexion, s.h.i.+p Carpenter Hands, of the s.h.i.+p Elgiva, who, with his G.o.dly Captain, Robinson, had in the course of trade visited that country. The same year also saw a mission established at Aliwal North, in the eastern province of Cape Colony.