of Bloomsbury Chapel, London. Under Mr. Brock’s preaching the reputation of St. Mary’s Chapel was increased rather than diminished. As a young man himself at that time, he was peculiarly attractive to the young, and the singing was very different from the rustic psalmody of my native village, in spite of the fact that we had a bass-viol at all times, and on highly-favoured occasions such an array of flutes and clarionets as really astonished the natives and delighted me.
But to return to the Old Meeting. Calamy writes of one of the Norwich ministers, of the name of Cromwell, that ‘he enjoyed but one peaceable day after his settlement, being on the second forced out of his meeting-house, the licenses being called in, and then for nine years together he was never without trouble. Sometimes he was pursued with indictments at sessions, at assizes, and then with citations of the ecclesiastical courts; and at other times feigned letters, rhymes or libels were dropped in the streets or church and fathered upon him, so that he was forced to make his house his prison. At length that was broken open, and he absconded into the houses of his friends, till he contracted his old disease’ a second time. It is said that he was invited on one occasion to dine with Bishop Reynolds,
when several young clergy were present. When Mr. Cromwell retired, the Bishop rose and attended him, and then a general laugh ensued. On his return his lordship rebuked his guests for their unmannerly conduct, and told them that Mr. Cromwell had more solid divinity in his little finger than all of them had in their bodies. It must be remembered that, like most of the early Independent ministers, Mr. Cromwell had a University training; and even in my young days the respect shown to a learned ministry kept up not a little of the high standard which had been laid down by the fathers and founders of Dissent. In these more degenerate days it is to be questioned whether as much can be said. The Old Meeting House at Norwich was finished as far back as 1643. The only pastor of the church who was not an author was the Rev. Dr. Scott, who died in 1767. In the Octagon Chapel the preachers had been still more distinguished. One of them was the Rev. Dr. Taylor, author of the famous Hebrew Concordance, which was published in two volumes folio, and was the labour of fourteen years. He left Norwich to become tutor at the newly-erected Academy at Warrington; but his son, Mr. Edward Taylor, the Gresham Professor of Music, was often
a visitor at Wrentham, where he had a little property, which he valued, as it gave him a vote. Another of the preachers at the Octagon was the Rev. R. Alderson, who afterwards became Recorder of Norwich. The Mr. Edward Taylor of whom I have just written was baptized by him. One day, being under examination as a witness in court, Alderson questioned him as to his age. ‘Why,’ said Taylor, a little nettled, ‘you ought to know, for you baptized me.’ ‘I baptized you!’ exclaimed Alderson. ‘What do you mean?’ The Recorder never liked to be reminded of his having been a preacher. The Marchioness of Salisbury is of this family. Perhaps, of these Unitarian preachers, one of the most distinguished was Dr. William Enfield, whose ‘Speaker’ was one of the books placed in the hands of ingenuous youth, and whose ‘History of Philosophy’ was one of the works to be studied in their riper years. Norwich, indeed, was full of learned men. Its aged Bishop, Bathurst, was the one voter for Reform, much to the delight of William IV., who said that he was a fine fellow, and deserved to be the helmsman of the Church in the rough sea she would soon have to steer through. His one offence in the eyes of George III. was that he voted against the King—that is, in favour
of justice to the Catholics. With such a Bishop a Reformer, no wonder that all Norwich went wild with joy when the battle of Reform was fought and won. Bishop Stanley, who succeeded, was also in his way a great Liberal, and invited Jenny Lind to stay with him at the palace. I often used to see him at Exeter Hall, where his activity as a speaker afforded a remarkable contrast to the quieter style of his more celebrated son.
Accidentally looking into the life of Bishop Bathurst, I find printed in the Appendix some interesting conversations at Earlham, where Joseph John Gurney lived. On one occasion, when Dr. Chalmers was staying there, Joseph John Gurney writes: ‘W. Y. breakfasted with us, and with his usual strong sense and talent called forth the energies of Chalmers’ mind. They conversed on the subject of special Providence, and of the unseen yet unceasing superintendence of the Creator of all the events which occur in this lower world. Said W. Y.: “Mr. Barbauld, the husband of the authoress, was once a resident in my house. He was a man of low opinions in religion, and denied the agency of an unseen spirit on the mind of man.” I remarked that when the mind was determined to a certain right action by a combination of circumstances
productive of the adequate motives, and meeting from various quarters precisely at the right point for the purpose in view, this was in itself a sufficient evidence of an especial Providence, and might be regarded as the instrumentality through which the Holy Spirit acts. Mr. Barbauld admitted the justice of this argument.’ Again I read: ‘W. Y. supported the doctrine that nature is governed through the means of general laws—laws which broadly and obviously mark the wisdom and benevolence of God.’ One extract more: ‘W. Y. expressed his admiration of the masterly manner in which Dr. Chalmers, in his “Bridgewater Treatise,” has fixed on the atheist a moral obligation to inquire into the truth of religion; but, said he, might not the disciples of Irving, by the same rule, oblige us to an inquiry into the supposed evidences of their favourite doctrine that Christ is about to appear and to reign personally on earth? Might not even the Mahometan suppose in the Christian a similar necessity as it relates to the pretensions of the false prophet?’ If Joseph Gurney sent for W. Y. to converse with Dr. Chalmers as a genial spirit, surely the name of one so honourable and of one so friendly both to my father and myself should not be omitted. W. Y. loved a joke. He was
very stout, and wore tight black knee breeches with shoes and silk stockings. I remember how he made me laugh one day as he described what happened to his knee-breeches as he stooped to tie up his shoes ere attending a place of worship. To cut a long story short, I may add W. Youngman did not go to church that day. Originally I think he was a dyer.
Harriet Martineau, as all the world knows, was born at Norwich. In her somewhat ill-natured autobiography she writes: ‘Norwich, which has now no social claims to superiority at all, was in my childhood a rival of Lichfield itself, in the time of the Sewards, for literary pretensions and the vulgarity of pedantry. William Taylor was then at his best, when there was something like fulfilment of his early promise, when his exemplary filial duty was a fine spectacle to the whole city, and before the vice which destroyed him had coarsened his morale and destroyed his intellect. During the war it was a great distinction to know anything of German literature, and in Mr. Taylor’s case it proved a ruinous distinction. He was completely spoiled by the flatteries of shallow men, pedantic women, and conceited lads.’ Yet this man was the friend of Southey and opened up a
new world to the English intellect, and perhaps in days to come will have a more enduring reputation than Harriet Martineau herself. The lady does not err on the side of good nature in her criticism. All she can say of Dr. Sayers is: ‘I always heard of him as a genuine scholar, and I have no doubt he was superior to his neighbours in modesty and manners. Dr. Enfield, a feeble and superficial man of letters, was gone also from the literary supper-table before my time. There was Sir James Smith, the botanist, made much of and really not pedantic and vulgar like the rest, but weak and irritable. There was Dr. Alderson, Mrs. Opie’s father, solemn and sententious and eccentric in manner, but not an able man in any way;’ and thus the leading lights of Norwich are contemptuously dismissed. ‘The great days of the Gurneys were not come yet. The remarkable family from which issued Mrs. Fry and Priscilla and Joseph John Gurney were then a set of dashing young people, dressed in gay riding habits and scarlet boots, as Mrs. Fry told us afterwards, and riding about the country to balls and gaieties of all sorts. Accomplished and charming young ladies they were; and we children used to overhear some whispered gossip about the effects of their charms