suspiciously regarded both the movement and its
promoter. Members who assembled with the new
sect in their^public services were treated as disorderly.
Some, whom the Arminian preachers had attracted,
sought restoration to communion by confessing their
errors. Yet exclusion for this offence, and for conform-
ing, appears to have been very common. As regards
Gifts, these old Puritans were very zealous eucouragers
of the earliest symptoms of ministerial ability,
deeming themselves meanwhile the truest judges
38 ANCIENT MEETING HOUSES.
of its quality. In 1704, a youth addicted to talking,
became desirous of assuming pastoral responsibilities.
In strict accordance with Dissenting custom, he
declaimed before the grave assembly.but the oratorical
effort was entirely disapproved. Disdaining to act
upon the advice given to discontinue his harangues
the lad continued, as opportunities occurred, to indulge
in his ambitious platitudes. The indignant tribunal
seeing its authority thus contemned, excluded him
from fellowship, and only when he acknowledged
having been " misled by Satan," did the offender gain
re-admission. In the closing years of William's reign,
the Church introduced the custom of appointing
recognised visitors, and they were expected to render
quarterly accounts of the general prosperity of
individual members. It was usual for the necessitous
poor to state their need in person, and occasionally
such applicants received an amount representing a
quarter's rent. .Weekly allowances were likewise
bestowed, and separate monthly subscriptions levied
to meet these Christian demands.
Shortly after the Eevolution, Richard Adams
was appointed assistant-lecturer. He was the ejected
minister of Humberstone in Leicestershire. On
relinquishing his cure Adams continued to instruct
as many of his late parishioners as chose to attend at
his residence. A local " Justice " strenuously opposed
this self-denying course, and allowed his respect for
the man to be conquered by his hatred of Dissent.
The persecution which the evangelist endured was,
DEVONSHIRE SQUARE. 39
therefore, merely intended to counteract his influence.
The country people, as did multitudes of their
neighbours, continued to entertain for their former
pastor much love and reverence. Unpaid fines
accumulated, and the village officials could only
be compelled by extreme pressure to seize the good
man's property. Even when the goods were taken, it
was found impossible to dispose of them, for none
would buy them. Where such unexpected obstacles
obstructed the smoother progress of the law, the
magistrate summoned the divine into his presence
sharply to rebuke him, but granted the unasked for
permission to keep a school. Not long after, this
enemy to the faith was taken, and the disease of
which he died led the Dissenters to regard his death
in the light of a special judgment.
How long Adams remained in this sphere after the
removal of his opponent is uncertain ; that he shortly
removed is probable, because some years prior to the
Eevolution he was a pastor in South London, whence
in 1690, he removed to Devonshire Square. In the
autumn of that year he was specially set apart, and
the importance attached to the proceedings almost
warrant the inference that they signified the admission
of a convert to Believers' Baptism into the denomi-
nation. This ordination was one of the last occasions
on which Hanserd Knollys and other eminent Puritan
leaders were assembled together. Kiffen eventually
withdrew from the pastorate, and Adams held the
office till his death in 1716, though he was debarred
40 ANCIENT MEETING HOUSES.
by bodily infirmity in his latter years from fre-
quently engaging in public ministrations.
About this period disputes arose among the
Dissenters concerning congregational psalmody.
Hitherto, the practice of singing had not been
customary ; and the abettors of the innovation neces-
sarily worked with cautious timidity in the face of
a strong opposition from those who had been born
and were grown old under the ancient regimen.
But Isaac Watts was now a preacher at Pinners'
Hall, and a new chapel for the poet in Bury-street,
St. Mary Axe, was in course of erection. Watts
Became a prominent advocate of the new movement,
as well as a writer of suitable pieces for singing.
As was the case with sister churches, the Society at
Devonshire Square was divided against itself; but the
contending sections wisely agreed to a compromise.
After the morning service, those who objected to "the
unchristian infection" retired, and they who remained
joined in singing one or more appropriate hymns.*
Mark Xcy, the succeeding pastor, assumed his
office as the turmoil was subsiding which the rising
for the Pretender had occasioned, and when society,
having recovered from the revolutionary shock and
having regained its wonted equilibrium, was settling
down once more to enjoy that common freedom
which, since the expulsion of the Stuarts, has been
* Manuscript Records of the Church. ; Crosby's History of
the English Baptists ; "Wilson's History of the Dissenting
Churches.
DEVONSHIRE SQUARE. 41
the heritage of Englishmen. The new minister was a
native of London, and being the son of poor parents,,
had received but an indifferent education. His
friends were General Baptists, and, as early as 1691,
Mark had preached in Moorfields to a congregation
of that persuasion ; but failing health four years
after obliged his resignation. In 1702 a change in
favour of Calvinism occurred in his sentiments ; and
he was brought under the ministry of Eichard Adams,,
in whose pulpit a year later Key resumed his public
exercises. The intellectual endowments of this divine
were very considerable. His delivery was powerful
and impressive. On account of growing popularity <
several attempts were made by various churches ta
obtain his services, but the bond of union between
him and his people was of sufficient strength to pre-
vent a removal. At first he was merely lecturer ;
then, in 1706, he became fully recognised as the
aged pastor's regular assistant. At Mark Key's,
ordination Adams placed his hands upon the head
of his younger brother and proclaimed aloud " I
do declare by the authority of Christ and this Church
that my brother ... is by the Church appointed
and ordained a joint elder, pastor, or overseer, with
myself over her." As already stated, Eichard Adams
died in 1716, when the pastorate devolved on Mark
Hey, who terminated his earthly career at Mid-
summer 1726. During his last years he was aided
T>y two members of the congregation, of whom little
is known beyond their names. These were John
42 ANCIENT MEETING HOUSES.
Toms and Charles Bowler. Their signatures fre-
quently occur in the Eecords a circumstance prov-
ing them to have been active members of the Society.
The first-named divided with the Non-subscribers at
Salters' Hall in 1719.
It is unfortunate that so few particulars are to be
obtained concerning the life-story of Mark Key-
a man once famous for oratorical gifts. We are
well informed, however, that honoured as were his
efforts in life, the respect manifested for him in death
far exceeded the ordinary expressions of bereave-
ment; it also pleasingly illustrated that Christian
sympathy which in an irreligious age could charac-
terise minister and people an age wherein the
advent of better things, promised by the Eevolution,
was eclipsed by the dreary reign of George the First.*
In the early part of the eighteenth century a
society from Pinners' Hall occupied the Chapel at
Devonshire Square for one part of each Sabbath, and
for this privilege allowed the sum of 10 a-year. At
this time the Lady Dowager Page was connected
with the congregation, and had a pew fitted up on
either side of the pulpit for the convenience of her-
self and attendants. Sir Gregory and Lady Page
were opulent and liberal Dissenters of the early
Georgian era. The latter during her widowhood
distributed her wealth with no grudging hand, and
* Manuscript Eecords of the Church at Devonshire Square ;
Crosby's History of the English Baptists ; Wilson's History
*of the Dissenting Churches.
DEVONSHIRE SQUARE. 43
at her death bequeathed means for the succour of
her poorer fellow-members. Lady Page was remark-
able for the diligent attention she gave to religious
literature. In the decline of life she suffered from
a painful weakness. Her servants were wont to
carry their mistress into the family pew in the old
Chapel in Devonshire Square. Dame Mary died in
March, 1730. Two sermons, an ode, and a funeral
oration were published to commemorate her departure.
The members, meanwhile, keenly realised their
widowed state as they looked upon the lifeless form
of Mark Key, and evidence remains to prove how
heartfelt was their mourning. On Thursday, June
30th, the Church assembled and sought divine
direction. At a subsequent conference they de-
cided on invfting Dr. Gifford, of Bristol, but cir-
cumstances prevented his immediate attendance in
London, and he finally declined the proffered honour. /
While, however, the deacons were vainly endeavour-
ing to conquer difficulties, matters were arranging
themselves in a way quite unexpected. A Baptist
Society then worshipped in Turners' Hall, and had
statedly done so since the days of Charles the Second.
At this date the pastor was Sayer Paidd, a town
physician and an acceptable preacher, regarded by
many as a suitable successor to Mark Key. It was
likewise fairly represented that a union of the two
communities would increase their common oppor-
tunities of doing good. The churches conferred
together at Christmas, 1726, and were amalgamated
44 ANCIENT MEETING HOUSES.
six months afterwards. There remained but one
obstacle to be surmounted. The company from
Turners' Hall possessed an endowment only retain-
able so long as they preserved their separate state.
This circumstance occasioned the invention of an
unique device. In June, 1727, the people assem-
bled to be addressed by John Toms, after which a
unanimous vote dissolved their union. Sayer Eudd
and his people from Turners' Hall now took full
possession. A few minutes passed, and then the
members of the late Society applied for Christian
fellowship, and, on being received, the two assemblies
became one. By an ingenious manoeuvre they had
fully protected themselves from future legal embar-
rassment.
Sayer Eudd retained his office till the spring of
1733, when a misunderstanding about a continental
tour occasioned a separation. Eudd had privately de-
termined to travel . through France ; his people were
as firmly resolved that he should continue in
England. The pastor effected his design; the people
regarded the pulpit as forsaken. Eesolutions were
passed binding the members to stand by one another
in their extremity. Only ordained ministers were
permitted to dispense the Sacraments : preachers
supplying the pulpit received a guinea a sermon ;
but only half that amount if from the country. John
"Eudd, the pastor's brother, had occasionally served in
the pulpit; but prior to the disagreement he settled
in the ministry at Wapping.
DEVONSHIRE SQUARE. 45
During his stay at Turners' Hall, Eudd proved
himself a man of learning and ability. On his
re-appearance in London, after having travelled
through France, he consented to supply at Maze
Pond : and all obstacles in the way of an amicable
settlement were apparently removed, when some dis-
covered, as they thought, defects in his doctrinal
sentiments. The candidate, on an appointed occasion,
plainly expressed his theological views, and, because
the majority of his hearers detected Sabellianism,
his further services were dispensed with. Eudd, never-
theless, drew after him an influential portion of the con-
gregation, and one lady member, at her sole expense,
provided an additional meeting-house, besides sub-
scribing a hundred pounds a year towards its sup-
port. About this conjuncture Eudd was excluded '
from the ministerial conclave who assembled on
Mondays at Blackwell's coffee-house. Two years '
after, death deprived the pastor of his able patron,
Mrs. Ginns, and he conformed to the Etibric in
1742, for the purpose of accepting the living of
Walmer. He also conducted a school at Deal, and
died there in 1757. After the decease of Mrs.
Ginns, her church in Southwark dwindled away,
and eventually the chapel became one of John
tVesley's preaching-stations. The young man who
conducted the services gained a complete ascendancy
over a large congregation, till he and his people
imbibed such views of perfection as prompted them,
to exclude Wesley from their pure communion.
46 ANCIENT MEETING HOUSES.
This occurred in 1763. Wesley engaged a neigh-
bouring building, but his connection by this seces-
sion suffered a loss of six hundred members. The
chapel was successively occupied by the Primitive-
Methodists and the Baptists.
However many or heinous Eudd's errors may
have been and no attempt will be made to ex-
tenuate them the manner in which he is treated by
Ivimey may justly be indignantly deprecated. It can
be clearly proved that the rough treatment Eudd ex-
perienced at Devonshire Square, sufficed to drive him
away. Although the Nonconformist ranks of those
days included so much that was admirable, it may
not, on the other hand, "be denied that there were
among them ignorant, self-consequent persons, only
too ready to embrace opportunities of abusing
their liberty. At Devonshire Square they could not
tolerate the presence in their pulpit of a Psedobap-
tist. They were ready to quarrel with their pastor
when he purchased more books than they supposed
1 he required, and so needed a larger salary ; or when
he indulged in too free language. Eudd found his situa-
tion become so uneasy, that in 1731, he addressed
a Latin letter to the Lord Chancellor, wherein he
asked for preferment in the Established Church,,
although still objecting to the rite of infant
baptism ; at another time he entertained some
thoughts of conforming to Quakerism. His motives
could not have been purely mercenary; for, had
he cared only for money, his desires would have
DEVONSHIRE SQUARE. 4V
been satisfied by preaching Calvinistic doctrine, and
remaining at Maze Pond. Ivimey thought other-
wise : " He i.e. Eudd was a vain, conceited
person," who " always prefixed M.D. to his name,
and was called Dr. Eudd. From this circumstance,
it does not follow that he ever understood medi-
cine." It would be eqiially generous to reply : " A
certain preacher compiled a Baptist history, and was-
called the Reverend Joseph Ivimey. Hence we are
not to infer that he ever comprehended the Gospel."
The fact is, Eudd has left behind him ample evidence
of ability and scholarship. The pastor's Certain
Method to Know Disease testifies to his knowledge of
the Greek and Latin tongues ; but of the existence
even of this publication Ivimey was not cognisant,
or he would have included it in the list he subjoins
of the Doctor's works.
This interruption to the Society's prosperity was
of nine months' duration, after which, by the happy
choice of George Braithwaite, the Church filled the
vacancy. This divine, then in his fifty-fourth year,
besides being intellectually strong, had benefited by
an extended experience as a Christian minister.
His native place was Furnessfells, in Lancashire,
and his family, who adhered to the Estab-
lished Church, maintained a good position in the
county ; one of their number being a preacher of
some eminence in the immediate neighbourhood.
His parents intended that George should succeed
his uncle in this living; and with this object in
48 ANCIENT MEETING HOUSES.
view, lie passed the preliminary stages of his educa-
tion at the town grammar school. Thence he pro-
ceeded to the University, where by an industrious
application he won a degree. At this date the
death of a relative occasioned his recall home, and
he never returned to his college. Soon after Braith-
waite's conversion to anti-psedobaptism occurred,
when he became ineligible for Anglican preferment.
In the year 1706 this young scholar settled in
London, and joined a company of Baptists who
assembled in Curriers' Hall. In such society his
cultivated talents attracted notice; and by acting
in unison with the people's desire, he allowed him-
self to be set apart with fasting and prayer to the
office of preaching. When the family discovered
that this scion of their House had arrived at such
determinations, they employed every art to allure
him back into the Anglican communion. As, how-
ever, conscience .had led him in this direction, it
allowed of no yielding to temptation ; for the report
is probably true that Braithwaite embraced antipsedo-
baptist principles, while ignorant of the existence of
a Baptist denomination. Having finally determined
to embrace the ministerial profession, the young
evangelist felt constrained first to proclaim the
Gospel to his neighbours at Furnessfells. When a
very young man, he resolved and strangely vowed,
that should he ever enter the vineyard of Christ,
Furnessfells should first benefit by his Christian
endeavours. To accomplish this purpose he now
DEVONSHIRE SQUARE. 49
repaired thither, and upon a site chosen from his
hereditary estate, erected a chapel. Iii this self-
selected sphere Braithwaite successfully laboured,
and to the character of a Christian gentleman
united the attributes of a zealous pastor. There
arose at length some difference of opinion between
the latter and his people concerning open com-
munion, and the dispute eventually led to a separa-
tion. This controversy at least served one good
end : it further revealed the pastor's amiability and
generous forbearance, for lie presented the members
with the chapel freehold as a parting gift of friend-
ship and personal esteem.
The next scene of Braithwaite's Christian effort
was Bridlington. While there he published a
curious treatise against unnecessarily frequenting
public-houses. In the days of George the Second,
the pernicious custom complained of widely pre-
vailed. Even respectable persons would assemble
at the village hostelry to gossip away their evening
hours. The publication of Braithwaite's book created
an extensive ill-feeling, on account of which the
author not only became unpopular, but uneasy in
his situation. At that time numbers were found
even among chapel-goers, who would thoroughly
have agreed with Johnson in regarding a tavern
parlour chair as the throne of temporal felicity.
This occurrence led to the pastor's resignation, and
his retirement from the vicinity. On returning to
London, during the spring of 1734, he commenced
4
50 ANCIENT MEETING HOUSES.
\ that occupancy, which continued through life, of the
, deserted pulpit of Sayer Rudd.
On Braithwaite's acceptance of the call to Devon-
shire Square, he was recognised by services which
Dr. Gill and Samuel Wilson conducted. To the
meagre account contained in a funeral sermon by
the latter, we are chiefly indebted for the few
particulars known about a life which doubtless
abounded in interesting events and instructive
^ lessons. Braithwaite is reported to have kept a
' diary during thirty years, and with great precision
. to have noted down numberless circumstances.
This and many similar treasures of that era never
saw the light.
The year 1744 was signalised by the fortunately
rare occurrence of a public quarrel between the
church at Devonshire Square and the sister society
at Maze Pond, over which Edward Wallen presided.
Aaron Spurrier. an occasional preacher and a
member at Devonshire Square wrought much
mischief by depreciating his pastor's labours and
creating disunion, till his brethren severely censured
his conduct. Spurrier then forsook his place in the
assemblings, and on application was admitted to
communion at Maze Pond. This reception of a
suspended member was resented as an unprecedented
affront, and as such was rebuked. In the City the
indignation produced "An Appeal to the Baptist
Churches in and around London." In this letter
the Southwark people were accused of disorderly
DEVONSHIRE SQUARE. 51
walking, a charge which prompted the issue of a
counter-address, in turn to be immediately replied
to by another statement from Devonshire Square.
The dispute lasted several months, and became the
occasion of some excitement among Dissenters in
London. The upshot was that Spurrier surrendered,
confessed his errors, and craved forgiveness. He
afterwards statedly ministered to a Church at Lime-
house, where he died in 1749. Dr. Gill, who
preached Spurrier's funeral sermon, highly eulogised
his character.
As the summer of 1748 advanced, Braithwaite's
natural vigour gave place to weakness. To him,
however, approaching death was but nearing "The
Gate of Life ; " and in July he entered on his reward.
During his last hours he selected the words " I have
fought a good fight," from which he desired Samuel
Wilson to preach a funeral sermon. The final scene
of the pastor's course supplies a fine illustration of
Christian triumph. Consolation derived from a
complete trust in Christ, was supplemented by a
clear testifying of conscience, that never knowingly,
either for profit or for renown, had he deviated from
rectitude. The Church's loss, after circumstances
proved to be an unusually severe one. The mem-
bers assembled at a special prayer-meeting, hung the \
chapel with black and voted the funeral expenses.
It may be mentioned that Braithwaite's once ample
resources were about exhausted some years prior to
his decease ; he even experienced the pressure of
4*
52 ANCIENT MEETING HOUSES.
poverty. In 1746 the lease of some property
owned by the Church in Moorfields expired, and
this event probably narrowed the pastor's stipend. *
We turn to a gloomy page of the Society's his-
tory on parting from the pious Braithwaite. An
attempt to bring Henry Lord from Bacup failing,
John Stevens, a West-countryman, accepted the
pastorate, being in the thirtieth year of his age.
This occurred in the spring of 1750, after the
young minister had served several months upon
trial. During some following years great popularity
attended his labours, so that in addition to his
stated ministrations, he succeeded Dr. Gill in the
Lectureship at Great Eastcheap. After this pros-
perity had lasted for or about ten years, it was
suddenly ended by some blasting charges being
preferred against his moral character, the impeach-
ment being sustained by the testimony of several
members who witnessed to his crimes. The majority
nobly discharged their duty by ignominious] y ex-
pelling from communion an intruder into the
Church who had sullied her purity, and disgraced
her mission. Nothing abashed, however, Stevens
removed to Eedcross- street, where he preached till
his death in 1778. About ninety members, by
whom of course he was regarded as innocent, fol-
* Manuscript Eecords of the Church; Samuel "Wilson's
Sermon on the Death of George Braithwaite ; The Nation's
Reproach, by G. Braithwaite ; "Wilson's History of the Dis-
senting Churches.
DEVONSHIRE SQUARE. 53
lowed him thither. This calamity, which very
severely tried the Society, arose from the usurpation
of the Christian office on the part of a wicked man.
During the six following years, only trifling addi-
tions were made to the Church.
When the disastrous division above mentioned
occurred, there was living in London a wealthy
lady of the name of Maisters, a Christian of un-
blemished character ; but whose intellect, even then
tinged with insanity, was destined to fail her.
John Stevens, the expelled minister, who more
becomingly might have hidden his face in peniten-
tial seclusion, found in Mrs. Maisters a friend and
patron, and obtained from her a chapel in Eedcross-
street, which she had reared at her own expense.
Stevens was a native of Exmouth, where his
parents filled nothing more than an humble station.
Before meddling with divinity, the lad tried his
skill both at ropemaking and agriculture. He was
first brought to a profession of religion by one of
Lady Huntingdon's agents. His next step was to
give his leisure hours to study. When he com-
menced to labour as a village evangelist, he achieved
a reputation for oratorical power very unusual
under similar circumstances. Such indeed was his
fame, that on first coming to London, his services
were valued by the Society at the Tabernacle in
Moorfields. Stevens likewise visited Scotland as an