NONCONFORMISTS.
Yet churches less exacting in terms of admission were curiously vigilant in the oversight of members, and would call people to account even for lying in bed, instead of coming to the communion; for consulting a lawyer on a Sunday afternoon; and for going to a cock-fight when the brethren were met to seek God.[523] Acts of discipline depended upon church votes, and sometimes differences of opinion arose between pastor and people.
An instance of the manner in which the Independents of the village of Guestwick, in Norfolk, invited a minister, and prepared for his reception, is preserved in their church book. They set forward for London about the beginning of the month of October, 1694, and from thence to Chalfont in Buckinghamshire, with letters from the church to the gentleman whom they wished to become their pastor. If he would come, the church would comply with what he desired. At last they obtained his consent, the tidings of which were forwarded to the church. One of the deacons tarried to accompany him and his family. They went by coach, and were met by several of the brethren at Swaffham the 1st of November, and arrived at Guestwick the 2nd, at night. The charges which the church and other friends incurred for this expenditure amounted to nearly £20. A similar entry of later date may be found in the Yarmouth Congregational Church-Book, relative to a coach and four being sent for the conveyance of their new Bishop.[524]
1688–1702.
When ministers grew old and needed assistance, churches were ready to contribute an additional income. At Cockermouth the aged pastor wished his son to be associated with him; consequently, the people agreed to give a call for that purpose, and a letter accordingly was drawn up and numerously signed. Previously “they subscribed to make him £30 per annum, with a great deal of readiness and freedom.”[525]
Congregations testified their interest in public events. At the place just mentioned, in January, 1689, the people assembled to seek the Lord for the Convention, held that day in London for settling the nation. The pastor spoke from Psalm lxxxii. 1. In February, 1698, “the church passed a day of prayer for the Protestants in France;” and in the following November they kept a solemnity for God’s deliverance of the nation and the Church from “the Popish hellish powder-plot;” also “for saving the nation from Popery and slavery by the landing of the Prince of Orange.” When the pastor died, December, 1700, the church recorded his last words: “Lord, remember my poor brethren in France.”[526]
The Independent mode of conducting worship resembled the Presbyterian. Baptism and the Lord’s Supper were observed by both much in the same way. The latter was celebrated in most places once a month; in some, once in six weeks.[527]
NONCONFORMISTS.
Ecclesiastical revenues of course were voluntary. The expense of educating men for the ministry was met by parents or friends; assistance in some cases being provided out of charitable funds. The Fund Board was established soon after the Revolution, and from its proceeds young candidates received grants. To this fund the Presbyterians contributed £2,000, and the Independents nearly £1,700, a year. Assistance also proceeded from an endowment under the will of a Mr. Trotman, who, after the Act of Uniformity, bequeathed property for Nonconformist purposes. The trustees were ejected ministers, almost all of them belonging to the Independent denomination; and they afforded small exhibitions to persons studying for the ministry. Amongst distinguished beneficiaries were Stephen Lobb, who entered Trinity College, Oxford, in 1679; Benjamin Chandler, who studied at the same University; Samuel Wesley, who, for awhile, as we have seen, contemplated being a Dissenting pastor; William Payne, of Saffron Walden, a friend of John Owen; and the celebrated divine and poet, Isaac Watts, the last of whom received aid from the Fund Board also.[528]
1688–1702.