4. Presbyterian Chapel. Though the Presbyterians seem to be of somewhat longer standing in this town than the Quakers, yet it does not appear that they had here a separate place of worship as early as they. They appeared here as a distinct sect soon after the Restoration, in consequence of the ejection of Mr. Horne from the vicarage of Lynn Allhallows, and from the established priesthood. His acknowledged piety, learning, and respectability of character, were likely to gain him adherents as an ejected minister. The number of those who adhered to him on that trying occasion we have not been able to learn; but it is certain that they soon formed themselves into a separate society, and report has said, that they met for some time at a place fitted up for the purpose in a certain yard or alley in Black-goose Street. They afterwards removed to Spinner Lane, behind the house now inhabited by Mr. Dennis, where they fitted up and converted into a decent chapel, a round house, originally erected for a Glass-house. Here the congregation assembled during the whole ministration of the two Rastricks, and part of that of Mr. Mayhew. After he had been here some time, the old chapel falling into decay was given up, and the congregation then removed to a new and neat chapel which they had erected in Broad Street, which was a more eligible situation. Mr. Mayhew about the 70th year of his age resigned the ministry, and was succeeded by Mr. Warner, who was the minister of this chapel from 1777 to 1801, when he resigned his charge and removed to Hapton. Before his removal the congregation had been for sometime declining, not for want of abilities in him, but rather for want of a larger portion of sectarianism and proselytism. Several of the principal members were removed by death, some before his departure, and others soon after. Of the remainder, those of them who might be expected to retain some attachment to the cause, fearing the expense which might attend any exertion on their part to revive and support it, now dastardly quitted their post, and ingloriously sneaked back into the bosom of the established church, and have ever since, as might be expected, constituted some of its most useless members. In consequence of that defection and desertion, the Calvinian Methodists, under the name of Independents, thrust themselves in, and got possession of the chapel, to which they could apparently have no more right than the other Methodists, or even the Quakers. Indeed it would seem that they had less right to it than those, as the Lynn Presbyterians had always been Arminians from the beginning. It was always said by Mr. Warner, that the place, in the event of the extinction of the Presbyterian interest here, according to the chapel deeds, would become the property of the Presbyterian board, in London. As to the Trustees, if they knew their business, they could not suppose that they had any right transfer to another and hostile denomination the possession of the property with which they were entrusted. This we notice as what we conceive to be due to historical truth, and to the memory of the Presbyterian congregation, which existed so usefully and reputably in this town near 150 years, and whose ministers were in general among the chief ornaments of the place for learning and respectability of deportment.—The Presbyterian chapel was about 40 feet by 25, with a gallery fronting the pulpit. It has been since lengthened to about 58 feet, with the addition of very narrow side galleries. It is but ill planned, and supposed not capable of containing so many people as either the Methodist or Baptist chapels.
5. Baptist Chapel. This also is situated in Broad Street, and not far from that of the Presbyterians. It has been lately rebuilt, and is a neat handsome place, about 46 feet by 26, with deep galleries in the front and at both ends. The dissenters of this denomination are not of so long standing at Lynn as those treated of under the two last articles. They were gathered and formed into a society here in the reign of James II, by the ministry of the worthy and memorable Thomas Grantham, who was indefatigable in his endeavours to enlighten and reform his countrymen, and establish them in what he deemed to be scriptural christianity. Till a proper place of worship could be procured, it is understood that he was allowed to preach in the Townhall; and he appears to have been treated here with much respect, owing perhaps to his respectable connections, the Granthams being then one of the first families in Lincolnshire. He was what is called a general Baptist, and therefore not what was then, or would be now, deemed orthodox. He never settled here, but went mostly about, as an apostle or reformer, to promote what he conceived to be the pure religion of the New Testament. He succeeded in gathering and establishing many congregations in different parts of the country, but chiefly in Lincolnshire and Norfolk. The latter part of his time he resided mostly at Norwich, where he gathered a congregation, in spite of the intolerance and bitter enmity to dissenters, which continued to rage there, even after the revolution: and there he died at the beginning of 1692, at the age of 58. [1109] About that time or a few months earlier, the congregation at Lynn became the objects of persecution from the ruling powers here. They were proceeded against upon the conventicle act, although both their place of worship and their minister had been regularly licenced. An account of this dark and disgraceful business has been given before at page [861]. How long the congregation was enabled to withstand this persecution we have not been able to ascertain. Perhaps it was soon after borne down and crushed. We are sure that it had become extinct long before the denomination was again revived here about the commencement of the present reign by the ministry of Mr. Chesterton. The society then formed was calvinistic, and so more orthodox than the former, and so it still continues. It was dissolved about the time of Mr. Chesterton’s death, but again revived and reorganized about the year 1777; since which time it has been kept up, though not always without some difficulty. Their present minister is a person of good report, and it is hoped he will be long comfortable and very useful in his situation.
6. Methodist Chapel. This place, situated in the North Clough Lane, is very well contrived and neatly fitted up. It is about 42 feet by 30, with very deep galleries in front and at both ends. It is so constructed as to be capable of accommodating, perhaps, a greater number of hearers than any of our other chapels; yet such has been the late increase of Methodism here, that it is now become too small for the audience; and therefore for their better accommodation, a new and very capacious, as well as elegant and splendid place is now about to be erected in Tower Street, which is expected to be completed by next Michaelmas. The expense of this intended erection is estimated at 4000l. or more. As to the old place, it is likely to be soon desecrated and converted to a granary or warehouse, or place for some such secular and unhallowed use: and though it would be a very commodious place of worship for any other description of christians, yet it is understood that it would not be obtainable for such a purpose, from, as it would seem, the low and tradesman-like consideration, that it would not be quite safe to have it occupied in the same line, lest it should prove detrimental to the trade of the new shop. The present writer remembers the Methodists a persecuted sect, classed among the heretics of the day, and much spoken against every where. They were then meek and passive, and not apt to brand those of other denominations with bad names, or fix upon them the odium of heresy. The case is greatly altered since: they were then weak, but are now powerful; they were then few, now they are numerous, and their numbers daily and rapidly increasing. They consequently assume a high tone, and join in the cry of heresy as loudly as any of our persecuting sects—especially against anti-trinitarians, or unitarians, and universalists: and yet it is certain that the public mind, or national opinion is no more inimical to persons of those denominations at present, than it was to the Methodists fifty years ago. Let the Methodists think of this, and learn a becoming measure of moderation and good neighbourhood.—What has happened to themselves may also happen, in a course of time, to those whom they now so very bitterly and violently decry, and so unmercifully stigmatize and anathematize.
7. Salem Chapel. This is a new place of worship, erected the latter pact of last year, (1811,) in consequence of the dismission of Mr. Finch from the pastoral office in the Baptist congregation, on account of some difference of opinion about satanic influence, and some other speculative and abstruse points. The place is about 50 feet by 30; and so larger than any of the other chapels here: and when galleries are erected, (a measure already in contemplation,) it will be capable of containing a larger audience than any of them. It is at present well attended, and supposed likely to continue so.—Mr. Finch’s dismission from his late situation in the Baptist chapel, [1112] and especially the manner in which it was transacted, being disapproved by many of the hearers, who were much attached to his ministry, measures were soon adopted to retain him still in the town, by erecting for him a new chapel, where things should be conducted on a more liberal plan, and in the true spirit of protestantism, to the exclusion of all human creeds and formulas, and the admission of the scripture as the only religious directory, or sole rule of faith and practice. In a society so formed, the essence of christianity, it was hoped, would be exhibited as consisting in the imitation of Jesus of Nazareth, a submission to his authority, and reliance on him, arising from the firm persuasion or belief of his Messiahship, or that he is indeed the Christ, the Son of God—of which the New Testament affords such clear and ample evidence. Whether or not that hope will be realized, must be left for time to determine. The persons chiefly concerned in this new undertaking are not anxious to identify themselves with any one of our religious parties or denominations, though they wish to maintain peace and good neighbourhood with them all. If they ever connect or identify themselves with any one party, it will probably be a liberal, though small body of those called general Baptists, [1113] one of whose ministers, the worthy and respectable author of the Sketch of the Denominations of the Christian World, was unanimously invited to assist at the opening of this new chapel, when his services gave entire and abundant satisfaction. The first sermon he preached here, being also the first that was delivered in this new place, has been since published, with an Appendix, containing an account of a late very curious correspondence between him and Mr. Berington, a learned Catholic priest, which it is supposed must render this publication very interesting. Except the stated minister, Mr. Evans is the only one that has yet preached in this new chapel; but it is understood that the occasional service of any worthy minister, of whatever denomination, whether reputed orthodox or otherwise, who passing this way may be disposed to address this congregation, would not be here rejected. It may therefore be expected that ministers of different views on many religious subjects will be found sometimes officiating in this new pulpit; which seems very well to accord with the avowed principles of these people, who profess a readiness to hear what any serious and pious religionist may have to say, and then to judge for themselves of its reasonableness and accordance with the scriptures. It is hoped they will carefully persevere in this laudable course, trying all things, and holding fast that which is good, however unfashionable such a mode of proceeding may appear to have now become in the religious world.
Having now finished the account of places of worship, it may not be improper to add here a few supplementary observations before we close this section. First then it may be remarked, that religion at Lynn exhibits the appearance of considerable diversity; which diversity is allowed by the higher powers, for which they are certainly not to be censured, as religious liberty is one of the first and most undoubted rights of man. Accordingly there are here Jews and Christians, Catholics and Protestants, Churchmen and Dissenters, and the latter of various orders and descriptions—all at present quite unannoyed and undisturbed, except what may be occasioned by the bigotry and malevolence which some of them too often manifest towards others of a different way of thinking. This is disgraceful enough to our sectarian bigots, and shews how little they have yet learnt of Christ, and how ignorant they still are of the spirit of his religion, notwithstanding their loud pretensions to superior knowledge.
Each of the great bodies or sects, with which most of our religious communities here are connected, has its particular constitution, which is its law of confederation and great bond of union, and may be said to be no less definable than our boasted and admired English Constitution. All these sectarian constitutions answer pretty well the end of their formation; but do not all discover equal legislative capacity, or profoundness of judgment in the different framers of them. Some of them are such as can reflect but little credit on the skill or judgment of their constructors, while others discover such profound sagacity, deep penetration, and accurate knowledge of mankind as would not have disgraced a Solon or a Lycurgus. Of this latter sort is the constitution of those respectable sectaries called Friends or Quakers, as appears from Barclay’s Apology, and Clarkson’s Portraiture. Of this sort too is the constitution of the Arminian or Wesleyan Methodists, of which the fairest, and fullest, and best account this writer has seen, or knows of, is in Nightingale’s Portraiture of Methodism; which is a moderate size octavo volume, and well worth the perusal of all who wish to become more intimately acquainted with the history and character of this rapidly increasing sect, which is said to be likely soon to swallow up all the rest. However that may happen, it seems very certain that Methodism, from the nature of its constitution and organization, is calculated for a wide and rapid increase, far beyond any otter existing sect now within the British dominions. What may render this more credible to the reader is, that there are now about 30 preachers of this denomination, (including those called local) belonging to this town and circuit, all in very constant employ here, or in the surrounding villages; which seems a pretty fair specimen of their present state throughout the realm. This is not mentioned to disparage their exertions. If they think their cause of superlative importance to mankind, let them persevere, while they use no other, or worse means to insure success, than pious persuasion and fair argument. If they succeed and become the most numerous body of religionists in the country, let them by all means be the established church of England. Where would be the harm of that? We know of none: at least, if they were to be constrained at the same time to renounce and quit forever every remnant of a bigoted or intolerant spirit towards their dissenting neighbours. [1116]
Section III.
Hints relating to the state of Deism, Scepticism, Free-Masonry, &c. in this town.
Considering the easy faith, or aversion to incredulity, which our townsmen, in common with most of their dear countrymen, have generally shewn, on almost all subjects and occasions, it may seem rather odd that there should be found here any religious unbelievers; and yet such is really the case. A very large portion of the community, comprehending not a few persons of reading and some reflection, appear to be at this time, either unconvinced, or decided disbelievers of the divine authority and truth of christianity. Nor is this perhaps much to be wondered at, when the case is duly considered. To many, no doubt, this unbelief, or infidelity, proves very convenient and desirable, as it frees them from almost every moral restraint, and leaves them much at liberty to follow and gratify their vicious and lawless inclinations. Upon this ground we may pretty safely account for the scepticism and unbelief of most of our avowed infidels. These too, seem to be the very worst of them, as they are more inexcusable than that other sort, who viewing christianity through the medium of its corruptions, hastily reject it altogether, as utterly unworthy of their credit or acceptance. But it may be said, “they are very wrong, in determining so hastily, without looking into the New Testament, and examining it as it is delivered there.” Very true. But who among our numerous christian sects and parties, will dare, for shame, to reproach them on that account, while they themselves, with all their professed veneration for that book, make no scruple to deviate from it, whenever their interest or policy, or the established formulas, creeds, or customs of their respective parties require them so to do? One takes up the Athanasian Creed, and says, “this is christianity; and except a man believe it he cannot be saved, but must, without doubt, perish everlastingly.” Can it be any wonder that an honest and rational enquirer should startle, and say, “if this be christianity, I cannot believe its divine authority, or that it came from God, for I am very sure that such a self-contradictory farrago can never have proceeded from him.”—Other articles in great abundance, all equally absurd and incredible, and very prominent in the creeds and observances of the religions world, might be here added, and which professing christians and christian ministers are daily representing and recommending, as unquestionable parts of christianity, and most worthy of our belief and reception. In viewing christianity through the mists and fogs of its numerous and enormous corruptions, it is certainly not very wonderful that many who are not disposed to bestow much time upon religious enquires should be discouraged, so as to stand aloof, and deem the divine authority of it incredible—and if they are very blameable for so doing, still no small portion of the blame must be imputable to those who have so greatly tarnished the beauties of christianity, and obscured its truth, by presumptuously introducing, supporting, and advocating those corruptions.
After all, the Deists are not to be deemed the worst enemies of christianity. Its most dangerous foes are to be found among its pretended friends and admirers, who would fain persuade us that our public and national transactions are all, forsooth, very christianlike and evangelical: and so by divesting christianity of its morality, and reducing it to a mere state engine, they do all they can to render it incredible and contemptible in the eyes of all reflecting and honest men.—Thus the American War, with all its enormities—the African Slave trade, West Indian system, Caribbean war of extermination, with all their horrors—the late war, with all its follies—Pitt’s reign of terror, with all its espionage and profligacy—our days of thanksgiving, fasting, and humiliation, with all their hypocrisy and solemn mockery—the Copenhagen expedition—the whole Irish system, and every public deviation from wisdom and moral rectitude, have been represented by these men as very justifiable, and thoroughly consistent with the dictates of christianity. These people consist of courtiers and statesmen, placemen and pensioners, laity and clergy, (even most of our prelates and dignitaries,) and in short, the whole of that immense multitude who live upon the public loaves and fishes, or expect to come in for a share of them. That they should profess the religion of the state, and be very clamorous too in its defence, is natural enough—as well as that they should be very ready to defend and justify all our public or state measures; but it is not quite so clear that they are more friendly or favourable to christianity, properly so called, than our professed deists: on the contrary, by identifying their monstrous corruptions with christianity, they may be said to be its worst enemies; in comparison with whom, our professed or avowed deists are feeble and harmless adversaries. The deists of this town are said to be very numerous, and would, if formed into a society, constitute, perhaps, the largest congregation in the place: but they are not of a gregarious or congregating character; [1120a] and they know in general so little of the New Testament, or uncorrupted christianity, that their objections seldom affect any part of it—their assault being chiefly directed against its outworks, or rather its corruptions: and for every attempt to expose and explore them they deserve every honest man’s thanks.