88 ANCIENT MEETING HOUSES.
complicity in this affair, and one Charnock is men-
tioned as having been~an accomplice. That this last
named was Stephen Charnocke is quite improbable,,
for the conspirator appears to have been living some
years after onr subject's decease.*
Samuel Slater, the successor of Charnocke, was a
son of the person of the same name who originated
the Weigh-house society. Educated at Cambridge
University he officiated during the Cromwellian era
in a parish church ; but, on refusing to read the
Common Prayer, was ejected from his cure at the
Bestoration. "The first place which was blessed
with his stated public labours was Nayland, in
Suffolk, and in that candlestick was this great Gospel
light first set up, where it spread and diffused light
and knowledge for several years, till removed to St.
Edmundsbury, in the same county." Slater's settle-
ment in London took place about the time of the
King's proclamation of Indulgence, in 1672. His
accession to Crosby Hall was occasioned by the
removal hence of Stephen Charnocke, and his
pastorate continued until May, 1704, when he died
at a good old age, "like the gentle expiring of a
lamp that ceaseth to be fed."t
* Johnson's Sermon on the Death of Stephen Charnocke ;
Athense Oxon, &c., &.
f Nonconformists' Memorial ; History of the Dissenting
Churches ; Daniel Alexander's Sermon on the Death of
Samuel Slater :
"And now give me leave to throw in my mite of sorrow
into the common treasury, which (I doubt not) you will
CROSBY HALL. 89-
From the time of this Society's formation to the
date of its dissolution in 1769, the services were
enjoyed of twelve ministers, including their assistants.
Scarcely any particulars respecting some of these
have survived. John Eeynolds, one of the number,
was stationed here at the time of the Revolution,
having belonged to that minority which unwisely
thanked the tyrannical James for the Indulgence of
1687. Eeynolds died four years later, and if the
eulogies pronounced upon him were not the offspring
of too fond a partiality, the pastor was " A person
of considerable abilities, a truly gracious humble
Christian, a profitable preacher, an able catechist,
and a faithful friend." Another assistant was Daniel
Alexander. He stayed at Crosby Hall from 1693
till the death of his colleague in 1704. Some
difficulty arose which caused his removal. At
Armourers' Hall he officiated till his death in
1709.*
admit to be real and sincere ; and others will be inclined to-
believe when I have said that I had the honour and advan-
tage to be assistant to him for near eleven years, in all which
time not the least tincture of jealousy or suspicion obtained
to hinder our usefulness or mutual confidence ; but I was
always treated by him with that unparalleled candour, con-
descension, affability, endearing kindness, and sincere respect
which rendered my work in that relation much more pleasant
and* desirable than otherwise it would have been, as is now
manifest from the quite contrary treatment I have met with
since his death." Daniel Alexander's Sermon on the Death of
Samuel Slater.
* Nonconformists' Memorial ; Samuel Slater's Sermon on,
90 ANCIENT MEETING HOUSES.
Another eminent man connected with Crosby Hall
for nearly half a century was Dr. Benjamin Grosvenor.
His term of office extended from 1704 to 1749.
The doctor's connections were respectable traders of
the City of London. Benjamin, who was born on
New Year's-day, 1675, from early youth "had a
most awful sense of God upon his mind." During
his early years, while one day passing through Gravel-
lane, Southwark, he turned aside into the old chapel
formerly standing there ; he heard a sermon by one
unknown to him, and whose name he could never
afterwards discover. That discourse became the
means of his conversion, and henceforth Grosvenor
was remarkable for extraordinary seriousness. He
manifested no predilection for the common pastimes
of boys, but loved seclusion for purposes of reading
.and self-improvement. Beared in Southwark, under
' the pastorate of Benjamin Keach, that eminent divine
and his Baptist connections were not slow to discover
young Grosvenor's abilities. Through their advice
and instrumentality he was placed in the academy
of Timothy Jollie at Attercliffe, and trained for the
Christian ministry. He was thus thrown into Paedo-
baptist society, and on returning to Southwark he
surprised his friends by appearing among them as a
full-fledged Presbyterian. The Baptists, it is affirmed,
the Death of John Keynolds ; History of the Dissenting
Churches. Slater's discourse is a closely-printed quarto of
thirty-two pages with scarcely a word of information respect-
ing its subject.
CROSBY HALL. 91
behaved somewhat harshly to their former protege on
account of this change of sentiments. Even if cor-
rect, the story will bring little discredit on the Bap-
tists, for at that era a tendency to bigotry pervaded
all sections of the Christian Church.* After relin-
quishing Antiptedobaptism, Grosvenor was approved
by the London Presbyterian examiners, and settled
with a charge in Southwark under Dr. Oldfield. The
lecturer shone in this sphere till endeavours were
made to bring him into the City. He was ultimately
appointed to conduct a lecture established at the Old
Jewry by some opulent citizens.
During the spring of 1704, shortly after Slater's
decease, Grosvenor acceded to the pastorate at Crosby
Hall, which his earnest and effective services sufficed
to crowd with a rich and influential congregation.
Soon after he lost his young wife, an amiable Chris-
tian, and daughter of Captain South, of Bethnal
Green, whose family were distinguished Noncon-
formists. The doctor composed some fine reflections
on his great trial. He married again in 1712. In
subsequent years he was severely troubled and per-
plexed by unmanageable sons.
* As regards tho persecution of which. Grosvenor 's friends
complained, Crosby admits that " the church dealt plainly
with him," an expression which means excommunication.
Both Dr. Grosvenor and Crosby changed their sentiments
while young. The first, having been reared a Baptist, became
an eminent Presbyterian ; and the other forsook the Psedo-
baptists to become the historian of his adopted denomination.
Posterity respects the conscientiousness of both.
92 ANCIENT MEETING HOUSES.
The London citizens of those days being addicted
to establishing lectureships, several were set up by
the Nonconformists, and advanced to high apprecia-
tion. To sustain these institutions the services of
the most able divines were secured, and among such
Benjamin Grosvenor may be fairly classed. He is
found to have been early engaged in the Weigh-
house Psalmody Lecture, and also in the Merchants'
Lectureship at Salters' Hall. In the last-named
place, many years later, he and others chose
Romanism for a theme on account of the appre-
hensions then prevalent of that curse overshadowing
England, and centreing in the Young Pretender, who,
though an exile, was still sanguine of regaining the
throne of his ancestors.
The Church at Crosby Hall attained its zenith of
popularity under the pastorate of Dr. Grosvenor and
Tihe able colleagues by whom he was assisted. Dr.
Wright officiated for three years, and resigned in
1708, to succeed Matthew Sylvester at Blackfriars.
Dr. Wright was followed by John Barker, who con-
tinued till the summer of 1714, when he took the
place of Matthew Henry at Hackney. In Crosby
Hall, moreover, laboured Clerk Oldsworth, of whom
little more is known than that he divided with the
Nonsubscribers at Salters' Hall in 1719, and died
seven years later. Here also preached Edmund
Calarny the son of "a more celebrated father
/ who resigned simultaneously with his colleague in
H IY49.
CEOSBY HALL. 93
On the completion of the first half of the eighteenth
century Dr. Grosvenor entered into that seclusion of
studious ease so well earned by a laborious career of
nearly fifty years' duration. His evening of life he
devoted to reading, and thereby attained to what
appeared a universal acquaintance with contemporary
literature. He attended at Bunhill Fields on the
day of Watts's funeral. After the poet's coffin was
lowered into the grave a friend exclaimed, " Well,
Dr. Grosvenor, you have seen the last of Dr. Watts,
and you will soon follow ; what think you of death?"
" Think of it ? Why, when death comes I shall smile
upon death if God smile upon me." During his last
days Grosvenor was an intense sufferer, till death
severed his mortal chains on the last Sabbath morn-
ing of August, 1758. He has left us twenty-seven
separate publications.*
It is probable that Dr. Grosvenor retained his
pulpit longer than prudence dictated, for when he
relinquished the duties of active life the church had
lost its former prosperity. The efforts of Dr. Hodge,
who succeeded, to revive the dwindling interest were
unavailing. He resigned after twelve years' per-
severance in labour. Very little is known about
this pastor's life, but we have an affecting account
of a calamity which overtook his son. Young
Hodge was at Daventry Academy preparing for the
* John Barker's Sermon on the Death of Dr. Grosvenor ;
Crosby's History of the English Baptists; History of the
Dissenting Churches.
94 ANCIENT MEETING HOUSES.
Christian ministry. On the occasion of a fire in the
town he hastened to the scene of action, and under
the influence of excitement exerted himself till ex-
cessively fatigued arid soaked with water. A slow
fever succeeded, to be quickly followed by death.
Just prior to his departure, while walking in a
neighbouring graveyard, the youth pointed out the
spot where he desired to be buried.
Eichard Jones, of Cambridge, followed Dr. Hodge,
but his utmost endeavours to revive prosperity were
unsuccessful. A few years later the lease of Crosby
Hall expired, and because the members were too few
to warrant a renewal a dissolution took place. A
solemn scene, therefore, was witnessed within the
ancient hall on the first day of October, 1769. The
congregation then being assembled for the last time
heard a sermon suitable to the occasion. The bread
and wine were dispensed, after which the members
separated to be, we trust, ere this reunited in the
church of the First-born in the Land of Promise.
Thus just a hundred years ago did Eichard Jones
bid adieu to Crosby Hall. Subsequently he settled
at Peckham, where he continued for a lengthened
period. The old hall grows in interest the better
we become acquainted with its history, and with the
great and good men who laboured in it men who,
by laying their talents at the foot of the Cross,
glorified God and benefited their fellows.
iv.
THE OLD JEWKY.
WHENEVER we visit the Old Jewry imagination
crowds the spot with people and scenes of other
days those actors for good or for evil whose life-
deeds still live in history. This suburb or Jews' -s
garden of Old London derives its name from the
Israelitish inhabitants, with whom it was an- ^
ciently a favourite retreat. Within its precincts
nourished a synagogue the earliest erected in Great
Britain. Henry the Fourth's principal palace in the
Old Jewry was a building of unknown date, which, ,
according to Maitland, occupied the site of de-
molished Jewish houses. In this neighbourhood a
remnant of the chosen people congregated, while our /
fathers regarded them with superstitious hatred en- *
gendered by their rejection of Christ and their love ?
of usury. In those days a trifling affront, if from a ,
Jew, sufficed to rouse the fiercest passions of so-
called Christians. The infuriated populace were
ever ready to redress a compeer's real or imagined!
wrong. The local annals abundantly illustrate this-
D6 ANCIENT MEETING HOUSES.
proposition. The parish church of St. Mary Cole
formerly stood at the corner facing Cheapside.
Within this sanctuary, on the ninth of November,
1261, a Jew and a Christian disagreed about some
trifling matter, and proceeding to fight over their
difference, the Hebrew wounded his antagonist.
News of the quarrel quickly spread through the
city. Armed persons from all directions gathered
upon the spot, by whom the Jew was hunted down
and murdered. Actuated more by desire for plunder
than by religious zeal, the inhabitants next proceeded
to massacre the inhabitants. Three years later the
Old Jewry presented a scene even yet more melan-
choly. It happened during Palm Sunday week,
1264, that a Jew quarrelled witn one of his debtors
a citizen who owed him twenty shillings. A
revengeful mob immediately assembled and slew five
hundred inhabitants of the colony, besides robbing
the houses and destroying the synagogue. The
Government suppressed the meeting-house after this
manifestation of popular vengeance. It was subse-
quently occupied by a fraternity of begging friars,
who endeavoured to win popular sympathy by a
pious austerity which prompted them to sup on the
diet of hogs and to clothe themselves in sackcloth.
In the succeeding reign of Edward the First the
entire Hebrew race was banished from the land by
"a royal edict, and nearly four hundred years elapsed
ere Jews were again allowed to settle in Britain, and
they never returned to the vicinity so intimately
THE OLD JEWRY. 97
associated with their history.* This interesting
ground, however, was early occupied by the Non-
conformists. In Puritan times Jeremiah Ives
gathered here a congregation of Baptists, of whom
only scanty memorials remain.
The Presbyterians erected their church in the Old
Jewry during the opening years of the eighteenth
century, and throughout that century it remained
one of the most considerable places of worship in
England belonging to their denomination. Carefully
shielded from the street, it stood in Meeting-house
Court the only trace now remaining of this once
celebrated building. On entering the passage the
visitor obtained a side view of what was an exten-
sive and substantial structure. With its two large
central bow-windows, one over the other, and four
smaller ones on either side, the Dissenters of the
days of Queen Anne thought the exterior handsome
and imposing. The interior occupied an area of two
thousand six hundred square feet. There were three
galleries, furnished with seats five or six deep, the
whole having been fitted up in a style of great ele-
gance. The meeting-house dated its origin from the
* A bill for the Jews' naturalisation passed in 1653; yet so
loud was the popular clamour against its provisions, that it
was shortly after repealed. The Kabbi Manasseh Ben Israel
visited London in 1655 ; and from this date some would
reckon the modern history of the race in England. The Jews,
however, did not really return until after the Restoration,
and when they came again amongst us, they did so apparently
with neither permission nor hindrance.
98 ANCIENT MEETING HOUSES.
year 1701 ; but the Society was founded forty years
before, by Edmund Calamy, the ejected minister of
Moreton, in Essex.*
Although Calamy's disposition was modestly shy,
he fearlessly adhered to the principles inculcated in
his father's house, and in the church at Alderman-
* He was son of Edmund Calamy, the Puritan vicar of
Alderinanbury, London. It will reveal the kind of home in
which the founder of this great church spent his youth if we
devote this note to his father's career. The elder Calamy
was a London citizen, and born in the year 1600. After
completing his education at Cambridge University, he accep-
ted a chaplaincy under Felton, Bishop of Ely. A little later
he settled at Edmundsbury, whence he was driven by his
diocesan for refusing to read the Book of Sports. When
installed into the living of Aldermanbury, in 1639, Calamy
, at once achieved a high reputation. As many as twenty
carriages conveyed their aristocratic owners to the weekly
lecture. The old Puritan never seems to have manifested
the least ambition. His straightforward conscientiousness
prompted him either to reprove Cromwell, or publicly to
reproach Monck, while the latter was present. He lived to
repent of the zeal with which he had promoted theEestoration ;
for, on coming into power, the party he had befriended shut
him up in Newgate for preaching, The excitement his im-
prisonment occasioned is scarcely paralleled in the annals of
Puritan persecution. Broadsides of doggrel were plenti-
fully circulated, either for the purpose of extolling him as a
martyr, or of denouncing him as the blackest character among
Newgate thieves. Dr. Wild, of Cripplegate, who defended
Calamy, dealt out soine equivocal compliments to bishops in
.general :
" I can behold them take into their gills
A dose of churches as men swallow pills."
THE OLD JEWRY. 99
bury. The old Puritan acted as his son's tutor, till
in due time Edmund was entered at Cambridge
University. During his youth he acquired extensive
stores of knowledge, besides making himself singular
by the liberal views he entertained concerning tolera-
tion. He successively took the degrees of B.A. and
Wild cares for none of the riches of these men who are
striving to climb by steeples to heaven. He envies Calaray
his imprisonment, and would count it happiness if he might
but keep his cell- door. If any imagined that Newgate could
sully Calamy's fame they are likened to one,
" "Who thinks reproach or injustice is done,
By an eclipse to the unspotted sun."
The poet proceeds:
' ' Thanks to the bishop and his good Lord Mayor,
Who have turned the den of thieves into a house of prayer.' '
Complaint is then made of another tyrant, Bishop Gout, who
had extended his diocese to the person of Dr. Wild :
" Now, sir, you find our sufferings do agree,
One bishop's clapt up you, another me."
A scurrilous rejoinder to Wild was immediately put in cir-
culation. Meantime, the traffic in Newgate-street was in-
conveniently obstructed by the coaches of Calamy's visitors.
A certain Eomanist lady, who only by great difficulty had
been enabled to ride past the prison, represented to the King
what a bad influence was being exercised by such a state of
affairs, and Calamy was soon after released. He did not long
survive the Great Fire. A few months after that event he
was driven through ruined London. The desolate spectacle
so completely shocked his nervous system that, on reaching
home, he retired to his chamber, whence he was destined
never to come forth again alive.
100 ANCIENT MEETING HOUSES.
M.A. On leaving college, after having been ap-
proved by Bichard Cromwell's commissioners, he
was installed into the living of Moreton. He
manifested a strong love of retirement; but gave
sufficient attention to politics to side with the pro-
moters of the Bestoration, and, as a sequel to his
endeavours, encountered much hard treatment when
the restorers of monarchy triumphed.
On retiring to London, Calamy settled at Alder-
manbury, and, in an apartment of his house, minis-
tered to a congregation of Nonconformists. This
practice he continued till the proclamation of In-
dulgence in 1672, when the people removed to
Cripplegate, and occupied Curriers' Hall. Thence
the church was driven by fresh persecution, and
during the remainder of Calamy's pastorate the
, members met with caution as occasion made it
necessary. The pastor was exceedingly fortunate in
escaping apprehension, although closely watched by
enemies. Malignant opposition could neither check
his industry nor repress his moral bravery. Through-
out his comparatively brief career, spiritual zeal was
superior to a sickly constitution. His kindly temper
and moderation were also conspicuous. He refused
the Covenant while preferring the Presbyterian order.
Incessant application, an indifference to worldly
wealth, or even to the necessary comforts of life,
aided in undermining the pastor's health, and con-
; sumption ended his useful life in May, 1685, in the
* fiftieth year of his age. A constitutional timidity
THE OLD JEWRY. 101
never allowed him to favour the world with one
single specimen of literary skill.*
Calamy was succeeded by Samuel Borfet, the
ejected minister of High Laver, in Essex. This
divine was likewise of a weakly constitution, and
his infirmities reacted upon his mind till they pro-
duced seasons of severe spiritual dejection. At times
he found it impossible to fulfil the ordinary duties
of life. He and Janeway were fellow-students at
Cambridge University, and, as is seldom the case,
an early attachment ripened into a lifelong friend-
ship. In one instance only did Borfet commit him-
self in print, by writing a recommendatory letter for
the preface of Janeway's Memoirs. He encountered
a large share of persecution, and settled in London
after having been roughly used at Maidstone, where
he had endeavoured to plant a church. He parted
from his country flock with much sorrow, for his
amiable mien and pastoral ability commanded the
esteem of all who knew him. After coming to the
metropolis frequent gloom clouded his soul, and a
preternatural terror oppressed him when he con-
templated his eternal prospects. Such misgivings
were happily superseded by peaceful assurance, in the
possession of which he died soon after the Revolution, t
* Nonconformists' Memorial ; Neal's History of the Puri-
tans; "Wilson's Dissenting Churches; David's Nonconformity
in Essex; Oalamy's Autobiography. The eminent Dr.
Calamy was the eldest son of the above.
t Nonconformists' Memorial ; David's Nonconformity in
Essex.
102 ANCIENT MEETING HOUSES.
John Shower, who during the reigns of William
and Anne was among the most eminent of London
divines, next succeeded, in 1691, the chapel being
Jthen in Jewin-street. He came of a good family,
and was born at Exeter, in 1657. He and three
other sons were dependents upon a widowed mother.
These were all handsomely started in the world, and
one of them, Sir Bartholomew Shower, attained to
eminence at the Bar, and in the Senate.
During the severe winter of 1716, William Tong,
the pastor at Salters' Hall, busied himself in writing
the life of his friend, and his scarce old volume is
now the main source whence modern biographers of
Shower must draw information.
The mother, Dorcas Shower, acting on the advice
of her brother, a neighbouring Nonconformist divine,
trained John for his uncle's profession, being en-
couraged to do so by the lad's superior capacities.
When he had obtained his grammar learning he
removed from Exeter to the academy of Matthew
Warren, at Taunton, a kind of scholarly hero, who
then incurred much personal risk by superintending
a theological seminary. His institution was one of
the earliest of its kind. To Matthew Warren and
Eichard Frankland, therefore, the honour belongs of
having originated a plan of education upon English
ground, which embraces to-day an extensive system
of collegiate training.*
* " The learned and reverend Mr. "Warren, who for many
. years, and with great success, kept up a private academy, as
THE OLD JEWRY. 103
That her sons might enjoy yet greater advantages,
Mrs. Shower removed to Newington-green, near-
London, about the year 1674. There John had
Dr. Manton for a friend, and Charles Morton for a
tutor. Having reached his twentieth year, young
Shower delighted his distinguished connections by
delivering his maiden sermon in an old meeting-
house long since demolished.* He at once became
unusually popular. "He had," says his biographer,
" lively affections, a grave and serious behaviour,
great freedom of expression, and chose the most
awful and affecting subjects : it was impossible for
him to lie concealed in this great city, where there
were very many of the first rank that adhered to the
Dissenting way in that time of restraint, and some
the reverend and very learned Mr. Erankland did in the
north of England; and I think those two venerable men
were the first that ran the risque of much trouble and per-
secution, that they might train up a rising generation of
ministers in those principles and ways which they them-
selves had suffered for, as really believing them to be most
agreeable to the Word of God." Tongas Life of Shower.
* This was situated in Hand-alley, Bishopsgate, and the
pastor was Thomas Vincent. The chapel was commodious
and well fitted up with roomy pews, benches, and three
galleries. After the Great Fire the parish authorities forci-
bly appropriated the premises for the services of the Estab-
lishment; and not until the churches were rebuilt did Vincent