With these views he commenced a preparatory course of study for the University of Oxford, where at the age of seventeen he was to have been admitted. Meanwhile he wisely examined the Thirty-nine Articles, which he would have been called upon to subscribe. He appears to have hesitated with regard to that “Of Predestination and Election;” and he was unwilling to recognise as a part of his creed, a doctrine which, at that time, was not so in reality. On the other hand he was much distressed at the idea of relinquishing his intention to become a minister; and, in his estimation, to abandon the church of England was the same, for hitherto nothing had ever induced him to cross the threshold of a dissenting meeting-house.
In this unsettled state of mind he was introduced to an aged gentleman, to whom he imparted his feelings, and who was the means of removing not only his objections to the doctrine of election, but also his prejudices against dissent. In consequence of this conversation he relinquished all thoughts of Oxford, and after a short time entered the Independent academy at Mile-end, afterwards at Homerton, [190a] in which he remained upwards of seven years. [190b]
About midsummer, 1771, having finished his studies, he visited Beccles, by the advice of his friend the Rev. Thomas Towle, with the hope of being instrumental in reviving and re-organizing the almost expiring interest. There remained of Mr. Tingey’s church only four members, one of whom was his widow. Another who was residing at Bury, communicated, through Mr. Harmer of Wattisfield, his acquiescence in the arrangements of his brethren.
On the 8th May, 1772, the Rev. Thomas Bocking of Denton, with two messengers from the church under his care, attended at Beccles; and in their presence, three persons, [191] on a profession of their faith in Christ, were admitted to a participation with the small remnant of the church in the privileges of christian fellowship. On the following day Mr. Bocking administered to them the Lord’s supper, when also another member was admitted, under a testimonial from the church of Scotland.
On the 15th May, 1773, Mr. Heptinstall received a unanimous invitation from the church and congregation, to become their pastor, which he accepted; and on the 27th July he was ordained over them, “to the great consolation of the neighbouring churches and ministers.”
The services were introduced by Mr. Bocking. [192] Referring to the interest evinced by the elders of other religious societies on this occasion, he disclaimed on their behalf any pretensions to ecclesiastical authority. “In truth,” said he, “there is no power in the church but what is ministerial; which, as it comes from Jesus Christ, is revealed in the Scriptures, and there stands as a directory both of faith and manners. We deny that the ‘church hath power to decree rites or ceremonies, and authority in controversies of faith,’ most heartily adhering to this description, that ‘the visible church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the sacraments be duly ministered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.’” . . . “Happy will it be,” he added, “if former neglects and untoward circumstances should be improved for greater diligence, and the lamp which was just out, should so revive, as to burn with a steady and persevering flame.”
These anticipations were mercifully realized. In 1779 the number of communicants was augmented to thirty-six, and in 1785 to forty-six; and Mr. Heptinstall had the happiness to preside over an increasing and harmonious church to the end of his days.
He had a fine clear voice, and his general delivery was unaffected and impressive. It was his object, in all his sermons, to pour contempt on human pride, that in every case self might be disclaimed and Christ alone exalted. He was a Calvinist from conviction, and wherever he addressed a congregation, he never failed to declare salvation to be entirely of grace,—the unmerited gift of God.
He was firm in his attachment to religious liberty, and ready, on proper occasions, with gratitude and animation, to point out its value to others.
But while he was decided in his own sentiments, he was distinguished by his candour, moderation, and benevolence, towards those who differed from him. His example served, in a great measure, to diffuse the same spirit through his own congregation, and to promote a friendly intercourse with persons of other denominations.