A SHORT HISTORY OF
MARYPORT STREET BAPTIST CHURCH (THE OLD BAPTIST CHURCH)
DEVIZES 1645-1995
Written by the lives of God's people in that place, under God's hand
Edited by Richard Cawley
THE BEGINNING. In Devizes, in 1523, John Bent, of Urchfont, was burned in the Market Place for denying the doctrine of transubstantiation. Another Devizes Martyr, William Prior, had been burned earlier, at Salisbury, in 1507; and another from Bradford, John Tropenell, in 1318. In Mary's reign, John Maundrel, from Bulkington was burnt with John Spicer and William Coberley, in 1556.
Hugh Latimer preached in the vicinity of Devizes: ‘During his residence here he acted the part of an itinerant preacher in all the neighbouring towns and villages. The people loved him, but the priests regarded him with insatiable malice. Every parish Church at that time ... had its special relics, its special images, its special something, to attract the interest of the people: the clergy to secure the offerings, invented the relics and the wonders wrought.' Such were the focusses of the so-called 'christian faith' then, and the deceptions of the blind leaders of the blind.
Just what the early Puritans and their faithful forebears suffered for their faith is hard to learn. In S.t Mary's parish [or, Mary port], the various changes in the monarchy are graphically charted. In Edward VI's time (1547-1553) the idolatrous rubbish, which filled many of the churches of the land, was thrown out of St. Mary's Church, Devizes, and the Ten Commandments were emblazoned on the church wall. With Edward's death and the accession of Mary (1553-1558), the rubbish was re-imported and an inaccessible religion set up again, with the Word of God being painted out. With Elizabeth's reign (1558-1603), the Ten Commandments were again painted on the wall and the Book of Protestant Martyrs put on public display. The families which experienced these changes in their christian lives, and made vain attempts to Purify the established church, were among those who formed the first Baptist church in Devizes, in the same Maryport.
With the widespread publication of the Authorised Version of the Bible (1611), people could read and handle the Word of God without persecution, but they could not worship as God's Word would have them worship. Liberty of conscience and freedom of worship were not compatible with the state-church control which remained of the Mediaeval church's would-be total domination of eternal souls and everyday lives.
The Church was formed in 1645. The context of the formation of the Church can be seen to be as bad as can be. The 1640's were a time of appalling political and social uncertainty. A time of civil war, pestilence, and famine. In 1643, a Royalist army was besieged in Devizes, being finally relieved by another from Oxford - the besieging Parliamentarians were then defeated at the battle of Roundway. That 'victorious' Royalist army, depleted after the earlier battle of Lansdown Hill, now again reduced, was later effectually destroyed as it took part in the successful storming of Bristol; and was unable to take its planned part in the [failed] Royalist strategy to take London in 1643. In 1644, the plague broke out in Devizes and the countryside. The Royalist controllers of Devizes Castle continued to fortify it with conscripted labour and to supply it with seized victuals in anticipation of a siege. People lived in dread of their enemies, and struggled in the everyday business of surviving civil war. Trade suffered severe setbacks. In 1645, Oliver Cromwell took Devizes; the Castle which had supplies for over a year was captured in days. A period of stability ensued, although life for the people of Devizes and the villages remained disrupted and uncertain. Add yet more to this picture, in the striving for liberty of conscience in religious worship, and one has the scenario for the birth of a Church.
Important evidence regarding the earlier life of the Church once existed, in the so-called Web manuscript. This told us that the Baptist Church began in 1645, with a meeting at 'Dare' Freme's house. It was attended by members of Oliver Cromwell's army. Since many prominent local families in the town attended this early Church, it is difficult to establish just what the influence of these 'troopers' of Cromwell's army was. Did they make contact with the local believers, already worshipping secretly? Did they prompt the formation of a Church of
frightened or cautious, believing individuals, by their own boldness in Christ? There is a record (1646) of a Parliamentarian officer calling the occupant of the pulpit of St. John's Church down and ejecting him from the building during a service; saying that he was a drunkard and unfit to preach the Gospel. We do not know the exact circumstances, but the Church was formed. Not to be underestimated, is the fact that several families formed the nucleus of the Church. Heart religion, practical religion, day-to-day living religion, family worship of God were the practises of those families. If religion was established in the family, and sure, then, even at risk of ridicule and persecution, there was a living faith in Christ in those people, and a desire for freedom of worship and a desire to bring the saving Gospel to others. It was then a small but perilous step for them to take their faith outside their households, in the matter of public worship.
The Puritan forbears of these early Baptists were Calvinistic; they recognized that what Calvin had pointed out about the meaning of Scripture was the truth, and could be proved and verified by Scripture. They did not worship Calvin, only the Lord Jesus Christ, to whom Calvin pointed.
This Church has always been Calvinistic in the proper sense - despite some periods when difficulties arose among some in the Church. It is a Particular Baptist Church; believing in particular redemption [that Christ died for particular, individual souls, predestined to be saved by His will before ever the world was created). It has always differed from the mistaken theology of the General Baptists; who were greatly influenced by both returning exiles from Holland, and Dutch theologians and teachers [notably Arminius). General Baptists believe, contrary to Scripture, that Christ died for all souls (a general redemption); and they also incorporate the error of Arminianism [after Arminius), declaring that men can work and earn their salvation.
1645-1659. The Word of God became the Church of Christ's sole authority and foundation. The stage was set for the coming into being of the societies of believers outside the Church of England, within whose structure were many practices little removed from the earlier superstitions of the Roman church. The biblical injunction to 'separate yourselves' was the only way forward for those who had been unable to 'Purify' or reform from within.
The early congregations of Protestant Dissenters contained those who held differing views on doctrinal questions, particularly on believer's baptism. William Kiffin, of London, with others had separated themselves (1638) from a mixed congregation of dissenters [i.e., some practising 'infant sprinkling' and others believer's baptism), as they believed that baptism was not rightly administered to infants, but only to those who professed faith in Christ. This is based soundly upon Scripture. Believers' baptism and the Lord's supper are ordinances of Scripture, and have been consistently observed in the Devizes Church since its formation. When the Meeting' was set up in Devizes, its founders designated themselves, A' body of Protestant dissenters who scruple infant sprinkling.'
Thomas Webb, author of the Webb manuscript, was born in 1672, and knew many of the people in the early Church. He stated that from the beginning of the civil war a separate congregation of Baptists had existed. This might indicate that this Church was in [secret] existence before 1645. Many of the people of this early Church were still surviving during the early years of Webb's life and were personally known to him.
It is doubtful whether any Church books were written until the Toleration Act (1689). The earliest surviving Church book (1705) does indicate that there was another book before it. Little liberty of conscience was to be had before 1689, and writ ten documents were likely to be a hindrance, particularly if they were apprehended by the 'authorities'. These believers were not political activists', but only sought to worship their God according to Scripture. The world saw them differently.
The Fremes lived in the Brittox, probably No.22 Brittox. Behind No.22 stood, until 1967, the remains of the old Meeting House' which was used by the Church until 1780. John Eyles (later Sir John) presented the lease of No. 2 the Brittox to the Meeting' (1673); the income from which was to be used in support of the Church of which he was a member. This lease was renewed in 1772 (after 9 years), but sold off by the Church in 1834.
William Coventre, living in 1433, was, like others of his family, the founder of a chantry chapel in the church of S.t Mary's. This chapel he endowed with sixteen houses, including those in the Brittox, which thus became [state] church property. In the reign of Philip and Mary (1558-9), the Brittox premises were leased by the church-wardens of St. Marys' church, for 9 years, to Robert Drew, of Southbroom, and long occupied by the Devizes family of Fitzall. In 1587, Thomas Fitzall was tenant; in 1627-59, John Fitzall; and in 1669-81, Mary Fitzall. The Fitzalls were intimately connected with the formation of the Baptist church in Devizes.
In Bishop Ward's records (1669), separate congregations are recorded at the Fitzalls' and at the Fremes. It could be assumed that they were separate gatherings of the same Baptist congregation; the Web manuscript gave the impression to others that the Fitzalls and Fremes worshipped together. One of the gatherings referred to, mostly of women, may have been a prayer meeting, or such.
The house then occupied by John Fitzall, the later Meeting place of the 'Anabaptists', the Church, was described (1638) as a tenement containing in length 79 feet, the breath 9 feet, having two rooms beneath and a loft overhead, the tenement tiled.' There was a tradition that there was a low room on the basement floor of the building, with a trap door opening into another room above, into which a part of the congregation, when the lower room was full, could ascend and join in the service.
This Meeting house was approached by a passage with folding iron gates, to impede progress. The rear of the property was then enclosed by a brick wall which surrounded the old burial ground up to 1780. The building and the walled garden were demolished (1967), for a car park. Presumably, the bodies of the saints still lie asleep under the tarmac.
The earliest congregations at Devizes had among them members of the Eyles family, the Webbs, the Filkes, the Wrights, and the Merewethers, who were family connections, and were engaged with cloth manufacture which flourished in Devizes. Also the Christies, the Redes, the Fremes, Fitzalls, and others. Richard Anstie, Sir John Rede, John Freme, James Webb, and others all held high office in public life. All these families belonged to the merchant, business, and professional families in the town and neighbourhood; but it is to their spiritual steadfastness and faithfulness rather than their worldly skills that we owe the existence of the Church today.
There was very strong feeling throughout the country against all religious denominations outside the Establishment, leading to imprisonment and heavy fines. An incident occurred in 1654, when a baptising service at the Crammer Pond was assaulted by a mob; possibly because they were near St. John's church. Proceedings were taken by the local authority. What gave rise to this outburst of ill-feeling is not known, although the events themselves are recorded as judicial evidence. The outcome is unknown. It would have been interesting to know how the Justices dealt with the mater. As there was a sympathetic local court administration there is little doubt the matter was dropped.
Oliver Cromwell declared, That such as profess faith in God by Jesus Christ though differing in judgment from the doctrine and discipline publicly held forth shall not be restrained but protected in the profession of their faith.'
1660-1688. The position of al dissenters rapidly changed; an anti-Puritan purge began which filled the prisons of England; 8,000 Protestant dissenters perished. By the Corporation Act (1661) all holders of municipal office were to swear a solemn oath that they would not on any
pretext whatever take up arms against the King. The intention was to remove the Puritan influence from legislation and government. In Devizes, six Capital Burgesses, ten Common Councillors, the Mayor, the Town Clerk, and seven Free Burgesses, were removed from their offices, and others appointed, who took the required oaths. Among those who were disqualified, were some associated with the Baptist meeting.
Through the persecution of Bishop Ward, many hundreds were driven from their homes and trades. Ward appeared in person, and often disturbed the dissenters Meetings. Ward's return, made to Archbishop Sheldon (1669), states that there were in Devizes 230-250 dissenters; of whom 80-100 were Quakers, meeting at John Mays' house; 60-80 'Anabaptists, meeting at Mary Fitzall's house, with Thomas Hix for their head and teacher; about 40 Fifth Monarchists, meeting at Thomas Oakey's house, he being their head and teacher, and 30 'Independents', mostly women, meeting at John Freme's house, where the first dissenters in Devizes had held their meeting. Their head and teacher at this time was John Frayling.
The information given above, quoted as factual information only now, was at the time obtained of a more sinister nature. Those groups mentioned, it was considered by the authorities of the day, stood in large part outside the protection of the state. The information was, indeed, gathered by spies or informers.
Persecution was intimate. The conditions of burying were very severe for those whose children had not been baptized'. Richard Webb was refused permission to bury his child in St. John's churchyard for less than £50. He paid £100 on condition that his family should have undisputed right of burial in the same grave. [An ordinary labourer would have earned about £17-18 per annum].
Many Establishment church livings were occupied by Presbyterian and Independent Ministers and by a few Baptists. This changed, with the 'great ejection'. With the Act of Uniformity (1662), 2,000 ministers resigned their livings rather than assent to the Book of Common Prayer, which had been extensively revised in an anti-Puritan direction. There were a number of local Ministers who left the Church of England, including Benjamin Flower, John Frayling, William Gough, Obadiah Wills, Nathaniel Webb, George Webb, and Timothy Sacheverell. They joined the dissenting congregations.
The essential truth and authority of the Bible remained the only true authority for the Particular Baptists, manifested in the individual's conscience and conduct.
This had been the doctrinal basis for Reformation, for the translation of the Bible into modern languages, and for the worship and separation of those who believed the scriptures. It had been what men and women had given their lives for, as the state endeavoured to suppress the holy Bible and to support others who taught other doctrines. It was now, in this age, becoming necessary to examine the doctrines of the various sects which had arisen, claiming to be christian, for truth measured against the yardstick of the holy Bible. Others had their own ideas and philosophies and doctrines, and promoted them.
A prominent figure in Devizes, and on the national scene for a time, was Thomas Hix, an itinerant preacher. He ministered to the Church in 1674-1676, if not for longer [mentioned by Ward (1669)]. Thomas Hix conducted public disputes with the Quakers, by pamphlets and meetings, as was the customary means. Hix took the Quakers' own declarations of faith and their writings and proved from them that they were not in accord with Scripture. The Quakers continued to dispute, and remained unconvinced. The principle, however, had been served, as the truths of Scripture had been held up - to believe or to reject, according to the will of God.
By a change of policy, James I forced Baptists into prominence with many other dissenters. He ordered that a Declaration of Indulgence (1687), a pretended toleration of all creeds, should be read in every church in the land. To this the Bishops [the Non-jurors] objected, and were brought to trial. They were acquitted. There had been an earlier period of
pretended indulgence in Charles II's reign (1672), when some meeting houses were licenced and some imprisoned saints released - among them John Bunyan.
Sir John Eyles was an Alderman of the City of London (1687), knighted by James II (1688), and by the King's command, he became 'the Anabaptist' Lord Mayor of London (1688). This was among the many appointments made by James Il in his attempts to thwart the Church [of England) party, by appointing dissenters, including Roman Catholics, to administrative positions. Eyles was later replaced. Then William I landed at Torbay in November, 1688, and James' reign ended in exile. Sir John Eyles was Protestant member of parliament for
Devizes in 1681-9.
Then came the Glorious Revolution (1688) of William I and Mary. One of the first measures of the new government was to pass the Act of Toleration (1689), which held some great liberties for all dissenters.
1689 - 1699. The Act of Toleration exempted Protestants dissenting from the Church of England from the pains and penalties of certain laws and brought a measure of relief, enabling them to gather for worship without restraint. There are no Church records to describe their reaction to this liberty.
The Church had no settled ministry until that of James Webb (1689-1701). Itinerant ministers had earlier ministered to the Church. Just as legislation within the country had brought about those ejections, so it was that the Act of Toleration brought greater liberty for Baptist nonconformists.
The London Churches met, and notified the Churches ‘in and about London' of their desire to meet them in conference. A circular letter was issued, calling to a conference (1689), ‘a gathering of Pastors, Ministers, and Ministering Brethren of the Baptized Churches from divers parts of England and Wales, owning the doctrines of personal election and final perseverance. . .’ The two foundation doctrines, personal election and final perseverance, together with the insistence upon believer's baptism, were the basic principles which defined the Particular Baptist Churches.
This has become known as the first General Assembly; called for the consideration of the Baptist position and to enquire into the causes of decay in some churches, also to take such action as was necessary for 'the raising up of an able and honourable ministry for the time to come.'
The earliest Particular Baptist societies were formed in London. Their first Confession (or Articles) of Faith was published (1643/4), in the name of seven London Churches. In 1646, it was presented to both houses of parliament in defence of their principles. These Articles of Faith were printed (1679); and confirmed by the General Assembly (1689). A signatory to that document was the first resident pastor at Devizes, James Webb. This document became the accepted Confession of Faith of the Particular Baptists, and remains to-day the basis of the Church's Articles of Faith.
James Webb's signature appears on some of the General Assembly documents. We cannot detail this conference, but one thing was definitely decided upon: the formation of a central fund for the support of the ministry in the smaller churches, unable to support their own ministers. Devizes subscribed regularly to this fund. Andrew Gifford, of Broadmead, was acting as a trustee for the Devizes church. This intimate association between the church at Broadmead and Devizes is further illustrated in the joint interest which for many years existed in connection with the Bristol Academy.
There was a close connection of the Church with its Puritan ancestry. The long line of faithful Pastors which follows is evidence of God's care for His flock, as it passed through years of internal and outward trial, difficulty and blessing. The Century closed with darkening shadows hanging over the Church of Christ. As the Assembly had observed and mourned, the
deadly blight of Deism was spreading over the land, and but for God's mercy to England, the chaotic conditions would have ended in absolute paganism.
1700 - 1730. A time of moral and spiritual darkness. Deism spread. Margaret Manton writes: 'Certain people in the seventeenth and eighteenth centuries taught that there is a personal creator God but that this God has not revealed himself to people nor intervened in their history. Having created the world, he left it to continue according to fixed natural laws, rather like a clock which continues according to its own workings and finally stops. As a result of this teaching, deists denied the incarnation and the possibility of miracles.'
These years were fraught with danger, especially through the period of John Files pastorate. Many petitions must have been addressed to the throne of grace for guidance by God's people throughout our land.
William III died in 1702. Hours before his death his signature was put to a Bill which had passed through parliament by a majority of one only, which secured the crown to the Protestant house of Hanover. The Jacobite parties were constantly plotting for the return of the Stuarts and the re-establishment of the papa. Throughout the reign of Queen Anne (1702-1714) many attempts were made to destroy the liberties of dissenters, and to repeal the acts of parliament embodied in the Act of Toleration. An attempt was made to enforce an act of Charles II, which had been overlooked during the drafting of the Act of Toleration. In 1714, the Schism Bill was introduced to parliament, which was intended to give the Establishment absolute control over the education of children, and to prevent the succession of learned ministers among the dissenters.
The Schism Act, had it come into force, would have enforced that fi any one dared to teach the alphabet to children, who had not first received the sacrament at the hands of a Church of England clergyman, they were to be subject to fine and imprisonment. The dissenters had long suffered from the oppressive attitude of the Established Church in connection with education. Queen Anne's signature was added to this Act, in June, 1714, but she died in August, on the very day it was to have been enacted. The Schism Act became void on the accession of George I, and this brought rest and security to his Protestant subjects.
Isaac Watts' immortal hymn, Our God our help in ages past, a song of thanksgiving, celebrates this deliverance of the Church of Christ. The Church at Devizes had no hymn book previous to Watts' versification of the Psalms. Many other faithful hymn-writers followed.
Pastor James Webb (1689-1701) was followed by John Filkes (1704-1723), and with him Andrew Gifford (1713-1721 and Thomas Lucas (1704-1723), of Trowbridge. Co- pastorates had existed in Devizes since the days of the ejected ministers. Thus we find that, while it is stated by Calamy that, 'Benjamin Flower took leave of his flock in Devizes on April 1709,' there had been a succession of resident pastors serving the Church with him. He died, believing himself the last of the 'ejected' clergy.
Jacob Broadmead, of whom nothing is known, was the pastor of the Church from 1723 to 1727, when he died.
The Church made regular contributions for the support of the Bristol Academy, founded in 1689 for the education of young ministers. Substantial sums were raised in Devizes for training men for the ministry after the General Assembly.
Sarah Wright's will also gave the Church greater security for their place of worship. She bequeathed No.22 Brittox to the Church as a Meeting house (1712). The oldest surviving Church book dates from 1703. Its first page lists 59 members. There was little fluctuation for ten years. By 1727, the membership had reduced to 39. They came from Devizes and the villages. Hugh Evans, who visited the Church during later years, states there was a congregation of 30 during John Filkes' pastorate.
The Rede bequest (1699) is lost. Sir John Rede left a £100 legacy, and a similar legacy to the Baptist Meeting, at Southampton, which was to revert to the Church at Devizes if that meeting ceased to exist. This took place in 1770, when the second £100 was paid to the Trustees. Thomas Webb did not fare well in his last days. The Rede's €10 gift had been loaned to him, at interest, by the Church. This was lost, when he died insolvent.
The first church roll (1705) contains most of the benefactors to the church, except Elizabeth Filkes (1785). Their names are Sir John Rede (1699), Joseph Wright (1711), Sarah Wright (1713), Hannah Merewether (1730), and Sarah Hancock (1747). Sir John Eyles' bequest was of 1673, and there was another smaller one, for £50, at his death in 1700. The total amount left by the congregation of 1705 for the support of the ministry, the poor, and for education, was £1,570. This considerable sum proves the loyalty of the Church to the decisions of the General Assembly. Subsequent depreciations have reduced the value of these charities, but they are still invested in freehold lands, and used for the support of the ministry and education. This is a testimony both to Gods' providence and the faithfulness of the Church's Trustees down the generations.
Another unfortunate episode for the Church, was that of the South Sea Company or South Sea Bubble (1720). Much of the Wrights' Legacies was lost through the temporary investment of the money. This purchase came about through the local influence of Sir Francis Eyles, M.P., who was a Company director, although he claimed in his petition to the House of Commons that he was in no way connected with its promotion. He, with others, was expelled from the House of Commons, in 1721, for their deeds.
1730-1774. Benjamin Fuller's Pastorate. He held the longest pastorate of the Church. The early years of the century were a period of decline in the West. The general revival of the later period had a distinctly reviving effect upon the Baptists in Devizes; their numbers increased from this time.
Benjamin Fuller was professor at Gresham College, London, in 1725. In 1773, the New Rhode Island College [now Brown University], at Providence, awarded him the M.A. degree. Little else is known about Benjamin Fuller or the inner life of the Church, and nothing of the reaction of the Church to the visits of the Wesleys. It is probable that the Church remained unassociated with the Wesleys, because of their predominantly Arminian leanings. In 1747-8, Devizes throbbed with hatred against the evangelists. John Wesley first came to Devizes in 1747, and he paid nine more visits, the last in 1790. Charles Wesley visited in 1748. Both met with fierce rioting and opposition.
Rowland Hill also faced the perils and dangers of a Devizes persecution, in 1771. The Independent (and Calvinistic) congregation in the town, under Robert Sloper, came about as a direct result of Rowland Hill’s field preaching. He was attacked by a mob organised by a local Anglican rector; which prompted many of his congregation to separate from him in disgust. Robert Sloper became the minister of this new church, and was a friend of the Baptists and their pastors, preaching in their chapels. It would appear that both congregations, at that time, adhered to the same true doctrines of Scripture.
Benjamin Fuller's pastorate would appear to have been a long period of unobtrusive, successful ministry, in an age of bitter controversy. Baptisms occurred at regular intervals. His stipend was £40 a year. Parliamentary records prove that 6,000 Church of England clergymen at the time had an average income of less than £50 a year. Dissenters were, therefore, providing, without tithes, for its pastors on the same basis. Gifts were given to the pastor, in addition to his stipend. He resigned his office because of age and infirmity (1774). Such was the Church's esteem for their elderly pastor that they gave him an honorarium he died in 1777.
An application was made to Hugh Evans, the President of the Bristol Academy, for ministers to supply the pulpit; and Mr. Parsons, of Bath, also came regularly. Hugh Evans was
also pastor of Broadmead (1758 - 1779); being succeeded by his son, Caleb Evans, who held the same offices until 1791. Hugh Evans was in Devizes frequently during the interregnum. Note that it was Caleb Evans who had encountered the wrath of William Huntingdon, who threatened to shake his coal sack over him. The Church was at this time still contributing monies to the Bristol Academy, in support of trainee ministers at the College.
The reaction to the great controversy of the Century was acute; it brought into prominence the ultra Calvinism of some Churches in their endeavour to meet the challenge of the prevalent Arminian teaching. Consequently, the open presentation of the gospel which marked the General Assembly of 1689 was departed from. Ivimey says: 'It has been a painful employment to narrate the history of some churches once numerous and prosperous till the candlestick was removed out of its place; till 'Ichabod' - was written upon the doors, and this because the ark of God had been removed. In most instances the extinction of these societies arose from their ministries having departed from the orthodox doctrines of the Trinity, the proper divinity of the Son of God, and of the Holy Spirit, and in others it appears to have proceeded from the non-application of the invitations of the gospel to unconverted hearers of the Gospel; and in many cases to the non-observance of strict scriptural discipline.'
The candlestick remained in Devizes. Church membership was about 30 at the end of Benjamin Fuller's pastorate. Ivimey says (1763), there were about 200 Baptist churches in England and Wales, and that they were small, averaging no more than fifty members. He went on say - 'at that period there were no Lord's- day evening lectures; no Sunday Schools attached to any of our churches; no Home, Irish, or Foreign Missionary Societies; no village preaching - no tracts - no Bible Societies.'
1777-1780. James Pyne's pastorate. James Pyne ministered until his death, aged 42. This was a very important period for the Church. Soon after the arrival of the new minister, the increasing attendance attracted by his pulpit gifts, and the decayed state of the old building, raised the need for a new Chapel. The old Meeting was too difficult to approach. That which had been protective in the days of persecution now hampered easy access. There were also the claims of business upon No.22 The Brittox, in a busy commercial street. The Church met for guidance, and found the present site.
There were also personal trials. Another John Filkes was the then tenant of No.22, and, although a member of the congregation, gave the Church difficulties. The old Meeting came into his hands about the year 1780, and says Gillman's Register (1857), 'This gentleman taking offence at some fancied slight began to throw obstacles in the way of the congregation, and by dint of keeping the doors locked until after the time of service and other similar annoyances at the last succeeded in leading them to resolve upon building a place for themselves.'
The land for the new Meeting house was purchased in 1779, and was . . . for the sole use and benefit of a certain congregation of people commonly called particular Baptists, who profess to be of the Church of Christ, baptized in profession of their faith; which congregation is composed of members called Protestants, which scruple the sprinkling of infants (in and by a statute made in the first year of the reign of the late King William and Queen Mary, entitles an act for exempting their Majesties subjects dissenting from the Church of England from the penalties of certain laws) for proper administration of sacraments, and hearing the Word of God preached, and to and for none other trust or intent whatsoever.' The new Meeting house was legally registered (1780). It was a plain, square box; much smaller than it later became, being without vestries, schoolrooms, or galleries. Aback gallery (1785) and side galleries (1818) were added. There were major alterations in 1818, 1860, and 1922. It was principally through James Pyne's efforts that the new Chapel was erected. However, he died before its completion, and was the first to be interred in the chapel yard. The first services held in the new chapel were conducted by Mr. Marshman, of Trowbridge, in 1781.
So ended the almost unknown ministry of one of God's faithful servants, James Pyne. This important period began with James Pyne's ministry. There now came a time of internal difficulty and dissension.
1782-1797. James Dyer's Pastorate. James Dyer had kept a school in Chipping Norton. He then moved to Hampshire and worked as an exciseman. Later he moved to Whitchurch, in Hampshire, where he served the Baptist church as minister. He then became the first pastor of the Church in the new premises.
In 1792, there was considerable division respecting James Dyer’s pastorate, with some fourteen Church members later leaving the old meeting and joining with the Presbyterians, meeting in the chapel which formerly stood on the ground alongside the present New Baptist Chapel. These people eventually formed the original New Baptist congregation. James Dyer's induction service did not take place until 1792. In 1782-1792 there was evidence of deviation from uprightness. There had certainly been impropriety in the handling of the financial affairs connected with the new building. In 1789, 'It was remarked as matter of grief that our weekly opportunities for social prayer had of late been sadly neglected, and it was requested that we stir up each other to a more diligent attendance!'
The pastor was accepted in 1792. But the movement against him on the part of some members of the Church was so strong that on the day of his ordination they presented the following written protest, which was read by one of them when the ordination service opened: we who have united in opposing the call and ordination of Mr. Dyer to the pastoral care of the church do formally announce our withdrawment. And be it further observed we do not mean or intend a separation for ever, but only until the members who are this day about to set apart Mr. Dyer by ordination as their pastor, shall evidence their genuine sorrow for their present conduct in the transactions of this day.'
James Dyer wrote, 'Accepted this evening in the presence and fear of God the Pastoral office of this Church, and being also received into full communion as a member. I desire grace from Almighty God and the prayers of this Church that I may walk in fellowship and love among them, and as an instrument be useful in the Lords' hand to promote their everlasting welfare.' This brought to an end the years of controversy; there followed five years of quiet peaceful progress and service, and much of the Lord's blessing. The Church membership in 1797, the year of James Dyer's death, stood at 69.
This pastorate was marked by early conflict, but later with much blessing. James Dyer was in full sympathy with the great movements of his time, especially The Particular Baptist Society for the Propagation of the Gospel among the Heathen (1792). This Society was warmly supported by the Church, which was thus associated with William Carey. An average of £25 per annum was sent for many years. The London Baptist Society for the encouragement and support of itinerant and village preaching (1797), was also warmly supported by James Dyer. This Society originated with William Steadman of Broughton, Hampshire, a close friend of James Dyer. James Dyer had already opened a cottage in Rowde (1793) for this purpose, which he regularly supplied, besides preaching in other villages. In all, seven village stations were opened and supplied during his pastorate.
During James Dyer's pastorate (1794) pastors of the Church ceased to attend the Western Association of the General Baptist Assembly. It is clear that James Dyer was a staunch defender of the orthodox faith. Two other items of this period are also interesting in this respect. In 1792, soon after James Dyer's delayed ordination, it was resolved, That no minister or ministers, deacons or members from other church or churches be sought unto or permitted to interfere in our affairs of a spiritual nature; we believing ourselves as a Church absolutely independent and agreeable to the rules of the Gospel empowered to maintain our authority in our own affairs.' And, in 1795, it was unanimously agreed to withhold further donations to the
Bristol Education Society. No explanation is given. The Bristol Baptist Academy had been reconstituted (1770), and apparently the changes made were not acceptable to the Church. It would appear likely that the decision to withdraw funds was made in response to doctrinal failings exhibited in the College. John Ryland had succeeded Caleb Evans as president (1793). The monies bequeathed for education purposes to the Church were later diverted to their Sunday School account by the Charity Commissioners; and have since been used for that purpose.
Another perspective to the lack of support for the Bristol Education Society, whilst under the direction of Caleb Evans, was, possibly, his association and work within the Broadmead Church. There had been confusion; one part of the congregation had embraced infant sprinkling', with all its attendant errors. Hugh Evans, and later Caleb Evans, had regularly administered the Lord's supper to these 'paedobaptists'. The distinction between the two parties in the Broadmead church was not scrupled, and ministers compromised. This issue may, in part, have been behind some of the disharmony at the Devizes Church; particularly since Caleb Evans preached several times in Devizes in the failing years of Benjamin Fuller's pastorate and during the interregnum before and after James Pyne, as did other men from the Bristol Education Society. Their influence may not have been edifying to the Church.
Another error prevailing at the time was antinomianism; which issue was certainly behind the difficulties at Devizes; those in error being some of those who left the Church in such unseemly circumstances. As Ivimey said: The antinomian error, in regard to the moral law not being obligatory on a believer as the rule of a Christian's moral conduct, greatly prevailed
Whilst preaching in February, 1797, James Dyer was seized with a paralytic affliction. He recovered for a time, and on a Lord's day in June, he was so drawn out in preaching and prayer that he protracted the service to an hour beyond its usual length. This was his last service in Devizes. He went to Wimborne, Dorset, to recuperate, and seemed likely to recover. After preaching three times on July 30, he had a second seizure. He died in September, 1797, aged 53. He had a family of eight children, seven of whom survived him.
His funeral took place in the Chapel. Robert Sloper delivered the address. It was said of him, 'In his religious engagements in the pulpit or in private nothing more eminently distinguished Mr. Dyer than his gift in prayer.' The funeral sermon was preached by his friend, Dr. William Steadman, by then principal of The Baptist Academy, Bradford, Yorkshire.
James Dyer's was the first pastorate in the new Chapel, and how closely he adhered to the original foundation in principle and practice his record clearly shows.
1797-1830. There was much to try the faith of the Church. After James Dyer's death there was no settled pastor for 16 years. Several ministers came for very short periods. In 1798, The Church unanimously agreed that Samuel Hatch who at present supplies us as Minister is not a suitable person to be settled over us as Pastor.' He was dismissed.
Supplies came from Bath, Trowbridge and elsewhere during 1799. In 1800, John Sands, of Hammersmith, occupied the pulpit for five months, after which he declined to stay. In August 1800, another invitation was sent, for another three months. In November, he was called to become pastor. He declined, but agreed to supply another three months. There is no further reference to him. In May, 1803, Mr. Willey, after supplying five weeks was invited to undertake the pastoral office for twelve months, subject to revision in six months. He terminated his engagement in January, 1804, by mutual consent.' In December, 1806, it was agreed to call Peter Feast, of Bath, after he had supplied for a few weeks. He became pastor in June, 1807, but resigned in December, 1808. No reason is given. In June, 1811, Mr. Marshman, of Trowbridge, was invited for three months. This was accepted, but in August it is recorded that he could not accept the pastorate. In February, 1812, an invitation was given to Mr. Ovington,
of Clapham. In March, it is stated that he, 'complied and is come accordingly, with an intention to return home again after the time is expired.'
To explain the position, we must follow those who left the Church at James Dyer's ordination. One of these was the sole surviving Trustee of the Rowcroft Farm estate, the income from which James Dyer had formerly received. This income was now being withheld and diverted to the use of the Presbyterian Church. The Church considered it irrecoverable. In 1802, it was recorded that 'the excluded persons still claimed membership with our church, and had hired ministers to preach to them in another place of worship in this town in opposition to our Pastor. They also formed many schemes to overthrow our authority, and to show that they still stood related to this Church.' It need hardly be wondered therefore that during this period of strife the Church found it difficult to persuade a pastor to settle among them.
In 1811, it was proposed that an attempt be made to recover the rightful funds of the Church. Thomas Cadby was appointed by the Church, with full power to act. He transferred his membership in that year, from a Baptist Church, in London. The divine disposal of Church members as well as Pastors has a definite influence on the history of Churches. Thomas Cadby's arrival marks the beginning of a new era of prosperity and peace. He proved to be a man of considerable administrative ability, as well as being one whose walk and conduct honoured his profession of faith. He became a deacon in 1813.
Counsel's opinion was taken in 1813, and the case came before the Vice Chancellor in 1816. A final settlement was reached in 1818, when the judge ordered the repayment of the rents for 18 years with interest. The Church received a total of £1,163-19-2. Thus came to an end a painful chapter for the Church, and the recovery of a valuable source of income which continues to this day. Some of the money was expended in extensive alterations to the building, and in building a brick wall round the burying ground' at the Chapel front. There have been 390 interments in the front Chapel yard, and 650 at the back of the premises, well over 1,000 in total. The land for burial ground at the back of the Chapel was purchased in 1821. The last internment was in 1940; the burial ground being closed. It contains the dust of many whose lives were a testimony to their generation.
1813-1819. John Handforth's Pastorate was the only settled pastorate of the whole period. Although frequently ill and indisposed, his ministry was a time of great blessing to the Church, with many baptisms. William Gadsby preached at the ordination, on 'the nature of a Gospel church, the privilege of choosing its own pastors, the union subsisting between the members thereof, and how it is manifested in their conduct towards each other.'
John Handforth's pastorate was quietly prosperous. At the end of his ministry, the membership stood at 66. The two village causes at Potterne and Rowde were still supplied by the Church, which was also responsible for their rent and management. The services at Potterne were maintained until the 1860's.
The Kennet & Avon Canal was cut through the Rowcroft Farm estate. The money paid for the land taken by the Canal Company was paid to the Church.
The provision of the Sunday School building, during the alterations in 1818- 1819 made room for the expanding School, which had met in the main building, to the great discomfort of the elder brethren who met for prayer.' This work prospered; a few years later the number of scholars reached 130.
John Handforth died. He 'suffered much in the flesh for several months before his death, but his mind was kept in perfect peace, stayed upon the power of God, and experiencing much of the love of Christ in his soul.'
The pulpit was then occasionally supplied by Mr. Porter, of Bath, and John Warburton, of Trowbridge, also by Mr. Marshman, Mr. Wilmot, and Mr. Clift, among others.
In 1819, W.B. Withington, of William Gadsby's Church, Manchester, supplied, with a view to the pastorate. He returned to his employment; but before leaving, he received a request signed by 50 members of the Church asking him to return. He agreed to come, but not with any view of taking the pastorate. He was back in 1820, with the intention to stay briefly, and was again approached to accept the pastorate. Various negotiations ensued, but the outcome was that ill health prevented any permanent arrangement being fulfilled. The Church paid several sums to support Mr. Withington during the time of his illness. He was at this time 27 years old.
In 1820, the Church was in consultation on the question of the pastorate - We are unanimously of the opinion that it behoves every member of the Church to be earnest in prayer to the Lord of the Harvest, that he will please to send to us a faithful labourer, and in his own good time settle such a one amongst us.'
Mr. Williams, of Soho, was invited to Devizes in 1821. On the fifth Sunday he baptized 5 persons. This closes his connection with the Church.
In 1822, W.B. Withington was again supplying, and received another pressing invitation to remain; the Church making the suggestion that the services should be held in the morning and evening only, while his weakness continued. He declined for health reasons.
Also in 1822, John Warburton preached and baptized five persons. Later, Mr. J. Sparks, of London, received an invitation to preach for one month, which was afterwards extended, and he was received into Church fellowship. He continued until 1823.
The Broughton Gifford lands were purchased in 1824; to join the Rowcroft Farm estate as investments. These investments absorbed some early bequests. It is from these sources that the endowment fund has been continued since. Thus the wise provision, and instructions of the benefactors have been fully realised, and the Church has been provided for during many periods of difficulty, and an able ministry maintained.
In 1824, Edward Blackstock of Drayton, supplied and was invited for a further
year. He wrote that the Chapel was a beautiful one, and contained a regular steady congregation, and about 60 members in fellowship, among whom I noticed many aged and venerable persons.' At the end of the year, the invitation was renewed for a further six months, and then again for twelve months. This last resolution was changed to three months. This brought about a separation between Church and minister. Edward Blackstock did not again occupy the pulpit. It is evident, however, that considerable division of opinion existed in the Church.
James Smith ministered in 1828. He was the author of daily readings' Bread for Heaven. He wrote: I' preached three times on the Lord's days, and generally five times in the week. Here my ministry was greatly blessed, and many were converted to God. The old Chapel became crowded even to the pulpit stairs, and the vestry was filled: believers were added to the Lord . . . Perhaps no four months of my ministry was ever more signalised by the number of conversions, than the four months I spent in Devizes in 1828:'
1830-1833. Roger Hitchcock's Ministry. This period was marked by a considerable secession of ordained clergymen from the Church of England. It was a movement which was to very considerably influence the Particular Baptist Churches. Among those who became associated with them, were such as William Tiptaft, J.C. Philpot, Roger Hitchcock, and Frederick Tryon. The impact of these seceders upon the denomination was definite and lasting, especially so when the editorship of The Gospel Standard passed to J.C. Philpot.
The influence of these seceders continued, and exercised a powerful sway. Happily the experience at Devizes was at once gracious, and beneficent. In 1827, Roger Hitchcock was baptized in the Chapel, with two others. He had already licensed a house, and preached the Gospel as a dissenting minister at Andover.
As a further indication of the Lord's blessing upon the Church, even during this unsettled period, a further 10 believers were baptized in September, 1829.
Roger Hitchcock received a call to the pastorate in 1830, signed by 51 members. He declined to take it, but he did minister to the Church. In 1831, another unanimous call to the pastorate was given, again declined, and again his ministry continued. A similar request was made in 1833, but no reply recorded.
Roger Hitchcock continued in very delicate health. This may have been the reason for his indecision. He left Devizes in 1834. Fifty members were added to the Church during his oversight, making the membership 109, the largest in the history of the Church. In May, 1833, 19 persons were baptized. As late as 1838, he was again unanimously invited to Devizes to renew his fellowship, but the Church received a letter about a year later stating that ill health and other circumstances prevented this. Both he and his wife were in full communion with the Church during their stay in Devizes. He died in 1851.
The success of Roger Hitchcock's labours have been noticed; the love evinced toward him, fills every reference to his name in the Church Book. This was a time of great blessing to the Church. During His ministry at Devizes, in June, 1832, William Tiptaft was baptized by Mr. Dymot, of Hilperton. Tiptaft had occupied the pulpit in February, 1832; his sermon was published in the Devizes Gazette, being unfavourably reported because of his secession from the Established Church.
1836-1837. George Wessley's Pastorate. The Church had passed through a period of prosperity, when difficulties again beset them. George Wessley, of Tillingham, after supplying the Church for six weeks was invited to preach for a further six months. This was renewed for a similar period, before the matter was again considered; when a further six months' engagement was confirmed by a majority'. In November, 1836, George Wessley baptized seven persons, who were received into full membership. One of those was Thomas Dangerfield, who was prominent in the history of the Salem Church. In 1837, the issue of the ministry being extended was raised. There was some division upon the matter of George Wessley continuing. What the specific issues were, we do not know. However, before the issue was decided, he resigned, apparently, because of the delay. It is interesting to note that Wessley had never attended any of the regular Church meetings during his time with the Church. He then opened another Baptist meeting in Devizes. Here, he was joined by eight members of the Church - including Thomas Dangerfield. It would appear that some seven more members followed these later. These friends formed the congregation which built Salem Chapel (1838) and worshipped there until 1892.
1841-1857. W.B. Withington's Pastorate. W.B. Withington had had associations with the Church since 1819, and became happily settled in this pastorate. Pastor and people evidently continued in their mutual affection. The Church meetings record a constant loving enquiry for the spiritual well-being of the flock; and a seeking after the souls of the congregation. Within the Church it appears to have been a quiet continuing in the witness of the truths of the everlasting Gospel. 78 members had voted unanimously for him to come as pastor.
Many valuable members of the Church were still living in 1841. Henry Holloway had a membership of 46 years; George Slade, 45; Samuel Slade, 43; John Gibbs, 42; Mary Dangerfield, 46; An Scot, 46; Ann Holloway, 45; Sarah Cook, 45; and Rebecca Slade, 45. It was in these long, faithful lives that the strength of the Church lay during earlier unsettled times. In the Sunday School 120 names were on the register, among them Jabez Chivers, who afterwards became its superintendent; and deacon and secretary (1897-1912).
It was a time of growth and anticipation under the new ministry. There were 93 members on roll in 1841; and 96 in 1842. The felt relief is apparent and recorded in a
memorandum – W.B. Withington ‘commenced his labours amongst us as pastor of this Church . . . intreating an interest in the prayers of the Church that the word preached may prove a blessing indeed to pastor and people.'
Dire want and disease beset the conditions of life, religious, and political during the aftermath of the Napoleonic Wars. Between 50 and 60 names are on the roll of those receiving regular relief in Church and congregation.
Another saddening aspect was the demise of the Rowde meeting, founded by James Dyer, in 1793. It was discontinued in 1844, no longer able to be supplied.
The hungry '40's with the consequent malnutrition and infant mortality is brought to light in the burial register, which is a sad record of the experiences of those in the fellowship.
The Church Book gives a vivid picture of the scenes in Devizes Market in 1847; from the pen of Thomas Carter: 'It was agreed to hold a public thanksgiving meeting on Lord's day afternoon, September 12, to express our gratitude to almighty God for his goodness towards us in so wonderfully appearing on our behalf as the God of Providence in giving us such an abundant crop of every kind of grain. Last year the Potato crop was an entire failure causing during the winter and spring of the year distress to abound on every hand; many thousands of our fellow creatures particularly in Ireland fell a prey to death for lack of the bread that perisheth, being literally starved to death. In consequence of these direful calamities a special prayer meeting was held in this Chapel for the express purpose of supplicating the throne of grace for the Lord to appear, and avert the heavy judgment that seemed to await us. A true spirit of prayer was given, and has been continued and now, surely it is our bounden duty to return our public thanks and grateful acknowledgements to Him who has opened his hand and supplied and satisfied the desire of every living thing.
On June 10, so gloomy was the picture that the faith of many of the Lord's people seemed to fail. Flour had risen to near £4 per bag, bread to 1/10 per gallon, wheat to 56/- per sack. But the mount of danger was the place where we have seen surprising grace. The fruitful showers watered the earth, and the warm sun shone forth, so that the pastures are clothed with flocks and the valleys are covered over with corn, where sterility and barrenness threatened on every hand.
'And now September, 1847, flour is selling at 40/- per bag and the same wheat bought by speculators in Devizes Exchange in the month of June at 56/- was resold in the same place in August at 28/- per sack.
'We will say bless the Lord oh my soul and forget not all his benefits.'
A memorandum of the meeting on September 12 reads: The service was numerously attended, a true spirit of gratitude felt, and I have no doubt it will be remembered with pleasure for many years to come.
'N.B. The price of grain continued to fall; on September 9 it was as follows. Flour 34/- per bag, good wheat 23/- per sack, best bread 1/- per gallon, seconds 1ld per gallon. What hath God wrought! Praise God from whom all blessings flow'.
Disease followed famine. In 1849, cholera spread. Through famine and pestilence, the nation was brought to consider its nationhood, and its mortality. It improved its provision for the poor, the health of its population, the state of its towns and housing; but God heard the prayers of His believing remnant in time of need and delivered more souls from the bondage of sin.
W.B. Withington preached and prayed and ministered faithfully to his flock throughout all these tribulations. He died in 1857 - Since we last met it has pleased the great head of the Church to remove our beloved Pastor from the Church militant to the assembly of the glorified spirits in heaven. We are again brought into a state of widowhood: may we be still, knowing it is the Lord's doings, on whose shoulders rests the whole government of his Church militant and triumphant. May every eye be looking alone to Him, and every heart sincerely engaged in
praying the Lord to speedily send us a servant of His, whose only aim shall be the glory of God and the good of poor perishing sinners.’
Mr. E. Littleton wrote, 'Mr. Withington's ministry was not so experimental as some, but I greatly loved him. He was a most spiritually-minded man, humble, with good natural gifts, sound in doctrinal truth, and how tenderly and consistently he walked the gospel.' Mr. Littleton joined the church in 1853. He afterwards became the Pastor of Forest Fold Chapel, Crowborough, Sussex, where he laboured for over 50 years.
1858-1870. Dr. C. H. (Henry) Marston's Pastorate. Henry Marston was invited, in 1857, to supply the Church for three months - Sincerely hoping the great head of the Church will direct both him and us, and in all things may we bow before Him in sweet submission to His holy will, saying not our wills but thine be done.' He took up the pastorate in 1858. Many bore testimony of the Lord's blessing under his ministry. The sincerity of the man and the gravity with which he regarded the ministry of the Word of God shines forth from Henry Marston's gracious reply to his call to Devizes.
His pastorate commenced under brighter conditions in the nation. He was an homeopathic doctor, following his profession during his pastorate. He had a wide reputation for his skill in relieving cancer. His was perhaps one of the most fruitful periods in the history of the Church. His literary remains present him as a man of tenderness of mind, humility, and graciousness.
These full years of active service (combined with his professional duties) took their toll of the pastor's strength, which failed in 1869, and compelled him to take a long rest. This did not have the desired effect. He resigned his pastorate, to the great grief of the Church, in 1870. He died in Reading, two months later, after praising the Lord with his dying lips.
Henry Marston had nine children, six daughters and three sons. Four of his daughters were associated with foreign missions, two went to India, one to China, and Miss Florence Marston, living until 1947, was actively engaged in the work of the North African Mission.
Through all the long years of the Church's history, Thomas Carter holds the record for years of service. He became a member of the Church in 1817. He served the Church as deacon, secretary, and treasurer, from 1819 to 1870, and died in 1872. The Church minutes and memoranda of his time present a man of high integrity, kindly disposition, and ability; and above all as one filled with the spirit of humility and a gracious understanding of the things of God.
1871-1904. Charles Hemington's Pastorate lasted 33 years, covering a period of great national prosperity, and a time of enlargement among the Particular Baptist Churches, in which the pastor had a considerable share.
There had been an intimate connection between the late Henry Marston. Charles Hemington says, 'It was about the year 1852 that Dr. Marston first began to minister the word, at the age of 22. Later he was engaged in the counties of Cambridge, Lincoln, Bedford and Huntingdon, until he came down to Cambridge where his parents lived. A strong bond of union was established between us. At that time Dr. Marston was greatly exercised about two places, Plymouth and Devizes. One night the Dr. came to my house, and referring to the affection I had professed for him asked me to take his place at Corpus Christi Chapel, Plymouth, expressing the hope that in the mean time his own course might be made clear to him.' Charles Hemington, although he was not formally pastor there, went to Plymouth, for fifteen years. Sometimes when on his way to Gower Street, London, he would visit Dr. Marston at Devizes.
In his reply to the invitation to the pastoral office, Charles Hemington agreed to serve the Church for three months, before answering; which he did in 1870. He commenced his ministry in 1871.
From The Devizes and Wilts Advertiser, July 26, 1880: 'Interesting services of a centenary character were held at the above place of worship on Tuesday last. As a congregation of Protestant dissenters, this is the oldest in the town, the establishment of it, as a Baptist Church on strictly Calvinistic principles, dating back for upwards of 200 years.
'The services of Sunday were held in commemoration of the erection of the present chapel in 1780, and the occasion was used for the re-opening after considerable renovation and embellishment, which being completed have made it one of the neatest and most comfortable chapels in the neighbourhood. To show their interest in the place, there was a large influx of visitors from surrounding towns and villages. Services were held in the morning and evening, when Mr. Ashdown, of Burgess Hill, preached; and in the afternoon when the preacher was Mr. Popham, of Liverpool. In the interval between the afternoon and evening services about 240 persons had tea together.'
The amicable feeling, the unity and concord, the love, had made the Church one people, not merely locally and formally but in heart and soul; and they trusted that the love and union might continue. Gifts from the Church and friends marked this event.
The earlier years of Charles Hemington's ministry were somewhat overshadowed. In 1883 he had an invitation to become pastor of the Church at Croydon. The knowledge of this possibility gave the home Church much concern. The internal difficulties were disposed of, and eventually Church and pastor were again happily re-united.
Perhaps the most important event that occurred during this long pastorate was the uniting of the Salem Church with this Church, in 1892. It was under Charles Hemington's influence that the breach was healed. The eighteen members of the Salem Church met at the Lord's Table, and were received into this Church. Charles Hemington later referred to this transaction as giving him great satisfaction: 'Was there ever an instance of two churches that had worshipped apart for so many years coming together and the fusion turning out so well in all respects as this amalgamation?'
The influx of Sunday School scholars so strained the existing accommodation that a considerable enlargement of the school premises had to be undertaken in 1896.
During his long pastorate Charles Hemington had some heavy family losses. His eldest daughter died in 1878. The effect of this bereavement upon him was deep and lasting, and also upon Mrs. Hemington. In 1900, Mrs. Hemington died.
His quiet ministry continued for a further four years. He preached at Gower Street, London, on April 10, 1904. In the afternoon of the following day, he was knocked down by a railway van while on a visit to his old friend and brother minister, Mr. Adams, and died from shock in a London hospital on April 30. During these days of sickness he was kept in quiet peace, his mind being stayed on the Lord. Among other things he said, ‘if I had been killed on the spot I should have gone straight into Heaven.'
In the town of Devizes there was ever manifested the greatest respect for Charles Hemington's high integrity and christian character, although he took little part in public affairs apart from his ministry.
1907-1927. Joseph Pitts (J.P.) Wiles' Pastorate. J.P. Wiles brought into the long succession of ministers of the Church one whose sympathies and teaching were in close agreement with its foundation principles. He followed Calvin's teaching in his exposition of the Scriptures, whom he regarded as the greatest genius of the Reformation. It was to past Puritan standards of the faith, rather than to more modern evangelical scholarship, that his mind leaned. He was once charged with being 10 years behind the times. "Nay, rather,' he answered, 'if you say 2,000 years, you will be nearer the mark' One of his critics once greatly delighted him. Describing J.P. Wiles' preaching he said, ‘You can read all Mr. Wiles talks about in the Bible.'
As a preacher, J.P. Wiles used great simplicity of speech in his presentation of the Scriptures. He was seldom topical, a few simple words from the Book he loved best, formed the basis of his sermons; as many could testify to their joy. Singular detached words they seemed at times, as he announced them. It was one of the methods he used to impress his theme upon his hearers. J.P. Wiles read through the Bible four times a year, generally in different languages.
It was on the public platform that J.P. Wiles mental powers were fully realised.
His sturdy Protestantism and unswerving loyalty to the principles he held frequently brought him into conflict with those with whom he differed. The series of Lectures given in the Town Hal, Devizes, in 1907-8, in reply to Campbell’s New Theology, may serve to illustrate this side of the pastor's 'witness'. It was in defence of the orthodox theological position which he held that was being assailed.
In his pastoral capacity J.P. Wiles was a welcome visitor. In the most part this duty was reserved for the sick, the aged, and the poor. His prayer life was his conspicuous characteristic. His sick visitation was deeply appreciated, and it may be said he, as far as possible, had the household on their knees before he left. He was a man of prayer and every place to him, was the place of prayer.
J.P. Wiles had been born into a christian home. It was however during his student days at Trinity College, Cambridge, where the first movements of the Holy Spirit touched his heart, and led him to cry, what must I do to be saved? 'He began studying Classics, but soon became a student of Mathematics. To quote his obituary - 'He relinquished his studies in the Classics because of the polluting influence upon his mind, and applied himself to mathematics, in which he became proficient.' However, he remained a gifted linguist and read and studied widely in Latin, Greek, French, German and Hebrew throughout his lifetime. Brilliant and successful student though he was, the thought which now possessed him was that he might find the way of peace through the one sacrifice for sin.
J.P. Wiles was noted for his many literary works, among them Half-Hours with the Minor Prophets (1905) and Half-Hours with Isaiah (1915).
J.P. Wiles entered the ministry in 1881. He became the pastor of Hope Chapel, Cambridge (1892); and was instrumental afterwards in building the new chapel in Tennison Road, Cambridge (1898). He also conducted his boys' school at Warkworth House, Cambridge, until shortly before his move to Devizes in 1907, in his 58th year.
In 1913, the pastor received an invitation to preach for a month at various places in Canada. A more difficult, and intrepid, journey was made to France in 1916, when he went to the bedside of a son, wounded in the battle of Loos.
In 1922, renovations to the Chapel were contemplated for the first time since 1860. Considerable reconstruction was undertaken, under the guidance of the
pastor. Many loving friends of the pastor, particularly in the midlands and north, contributed their personal gifts to the scheme. The pastor himself gave the profits from his Half-Hours with Isaiah - some £40, and this together with other gifts that came through him amounted to £6,000. The re-opening services were held in 1925. Al costs had been cleared by 1922. It was a day of thanksgiving. In the words of the old senior deacon at the time - May it be His will to grant unto this old tabernacle and sanctuary a further lease of life and usefulness.'
J.P. Wiles preached his last sermon at Devizes in July, 1927. When he came down from the pulpit, he said, 'God has taken away my gift.' His text, on the previous week evening, was Psalm 116:13. He had just returned from conducting the funeral service of his beloved brother, John. This journey, and its particularly painful circumstances, had greatly distressed him, and rendered him unfit to occupy his pulpit again. He held title of pastor emeritus, and was paid an honorarium by the Church. He took part in the choice of his successor, of whom he thoroughly approved.
J.P. Wiles died at the age of 80, in 1929, after an extended period of weariness. His funeral took place on the day preceding the recognition services of Mr. E.M.G. Mockford. The coming together of these events brought many old and new friends to Devizes, who had a part in both services. It was a time of great solemnity, bringing together the passing of the old, and the coming of the new pastor.
J.P. Wiles was a faithful minister of God's Word. His people's testimony to him read, ‘The ministry of Mr. Wiles has been a great gift to us as a church. He has not failed to declare the whole counsel of God, and as we remember him and those who preceded him, we cannot be sufficiently thankful for the succession of godly ministers the Lord has given to this place.'
1929-1961. E.M.G. (George) Mockford's Pastorate. The Church Secretary was visiting friends in Sussex, and in the course of conversation it was said by the pastor of another Church, 'I have been thinking of your coming need, and I happen to know that Mr. Mockford, of Hailsham, is unsettled in his present sphere; have you ever thought of him?' No-one in Devizes knew Mr. Mockford at that time. This providential remark led to a visit to Hailsham and the Church's invitation to take the services at Devizes in January, 1928. From the first many of those present felt an attachment to Mr. Mockford and, in February, an invitation to preside over the Church was unanimously sent to him. After much prayer he accepted and the pastorate commenced in January, 1929.
The new pastor from Sussex found it difficult to settle. It was some little trial to him during his early days in Wiltshire; as his thoughts frequently turned to the home of his early days, and his beloved Sussex, the County of his birth and deep affection. Mr Mockford suffered from a weak constitution, and had led a sheltered childhood. He was a man who knew bodily weakness, and his own limitations, but who trusted God for all things. He had begun preaching in the village chapels of Kent and Sussex in 1913. Eventually, he took the pastorate at Hailsham; where he was much loved, even when he had long been in Devizes. He returned to Sussex in later years, on preaching tours.
Of Mr. Mockford, it was written in 1942 - The method of the Pastor's ministry is rather that of an exposition than a textual discourse, didactic or teaching and definitely preceptive: The desire to give the interpretation of the mind of the Holy Spirit in the theme before him. So having a finely strung personality, one deeply sensitive of the attitude of his audience, he suffered considerable mental strain, as he laboured in the ministry in his Master's service. It may truly be said that as an example of patience under affliction he set his people a high standard. Through relative and family affliction which at times was very considerable, he and his dear wife entered into the truth of the promise, My grace is sufficient for thee, for
my strength is made perfect in weakness'.'
He retired with his wife to the Aged Pilgrims' Home at Hornsey Rise in 1961.
She died the next year. His daughter, Mrs. Perry wrote: For the next eleven years he lived in the Home at Hornsey finding new spheres of service and still travelling and preaching in different places. It was at Caterham that he preached his first sermon, and there he preached his last in September, 1968.’
John P. Thackway wrote (1988) - The ministry of Mr. E.M.G. Mockford came to a close in 1961 when he retired from the pastorate after 3 years. These three decades were times of upheaval and change such as our country had scarcely known before. The second World War, the worsening modernism in the churches, and the moral slide which always comes in the wake of apostasy from God had all taken their grim toll.
‘Mr. Mockford was called to preach the Word and pastor God's people during a very difficult period in the history of Christ's church. Generally speaking, the picture was of religious and moral decline, and Devizes was no exception to this. However, his godly faithfulness while not bearing the fruit of great outward growth and increase, was much blessed
by God to the church, and to God's people more widely. He was called to maintain a steadfast witness to 'the truth which is according to godliness' in troublous times, and the legacy of that witness remains today in the unchanged position of the chapel and the gracious lives of much- valued members who remember his ministry with gratitude.'
1962-1963. Norman Caughley's Pastorate. In 1962 the church was faced with the momentous task of seeking a new under-shepherd. Not for 3 years had the Church been exercised about such a provision.
And without doubt, the Church was at its lowest point ever, both spiritually and materially. The interregnum was to last less than a year, and before 1962 was out Mr. Norman Caughley accepted the call to be the pastor.
In striking contrast to the settled established pastorates which had characterised the Church for so long, Mr. Caughley's pastorate lasted just over a year. This period represents perhaps one of the unhappiest in the Church's long history; although some of those from earlier days might have debated this. One day a fuller account could be written - with all the attendant lessons - but suffice it to say that great relief was felt when this pastorate came to a close.
1964-1974. David Knights' Pastorate. The Lord eventually led the church to call David Knights to be pastor in 1964. David Knights, a former Metropolitan policeman, trained for the ministry at the South Wales Bible College before taking up his first charge in Devizes. His wife, Sheila, a Scot, was in membership at Sandyforth Henderson Church of Scotland, Glasgow, where George Philip was the Minister. This was one of the churches where John P. Thackway worshipped when later training for the ministry. An interesting providential circumstance.
David Knights came to a Church very weak numerically and not a little discouraged. His was not an easy task, humanly speaking, but through years of patient, faithful ministry there was granted a measure of strengthening and growth. One family who moved here during that time could never thank God enough that at last they had found a place where their souls could be fed and their spiritual needs met. Much good was accomplished during this period, which undoubtedly both kept the Gospel alive in this Church and laid the foundation for the future. David Knights and his family, by then three children, left Devizes in 1974 to live at Caterham, Surrey, where he took up his position as Secretary of the Strict and Particular Baptist Trust Corporation - the position which he still occupies.
1976 - 1991. J. P. (John) Thackway's Pastorate. John P. Thackway came to the Church as a supply in 1974. At that time he was assisting with the ministry at Brookdale Evangelical Church, Ilfracombe. By April, 1975, he was 'preaching with a view at a church in Hounslow'; then feeling that that was where the Lord was to send him. As he explains: 'However, a further Lord's day had been arranged at Devizes: August 3rd. By the time this engagement was fulfilled, two most significant events had taken place. The first was the upshot of the members' meeting in Hounslow. Unexpectedly, the membership's vote failed to reach the necessary majority in favour of a call to the pastorate. This was a great surprise to everyone since it appeared the Lord was so clearly leading that way. I afterwards learnt that the friends at Devizes had held a prayer meeting over the matter; the Lord laying it upon their hearts to pray that His will should be done concerning my going there.) The other event was a move to Salisbury in June to assist Pastor Watts in the work at Emmanuel Church. This brought me to be more 'local' and geographically nearer the fulfilment of His purposes.'
A letter from Church Secretary, dated September 25th, 1975 relates what happened next: As you know, the diaconate, chapel members and congregation have, over the past year, been greatly concerned about the pastorate of the Chapel, but have been unwilling to take any action in this matter without the full assurance that God's will and purpose was being fulfilled.
‘However, at a recent meeting of the diaconate, God's will became clear and it was unanimously agreed that your name should be recommended to the members and congregation as your future Pastor.
‘A meeting of members and congregation was duly held on the evening of 23rd September 1975 and the recommendation was put forward.
'It is with great pleasure and thankfulness to God that we are able to tell you that their recommendation was accepted unanimously.
The diaconate would, therefore, like to formally call you to the pastoral care of Maryport Street Baptist Chapel, Devizes....
'As far as the Chapel is concerned, we feel that God has now made his will clear to us and intends to honour our resolve to await His leading in this vital matter.
'We know that, likewise, you also only wish for God's will, and we rest assured that He will make His will very clear to you in the days that lie ahead.'
John Thackway accepted the call to the pastorate in October Since our discussions together the Lord has confirmed in my heart the inclination I had toward you. I now feel one with you in believing that this is 'that good, and acceptable, and perfect will of God' for us. I'm sure our united prayer will be that this commitment now made will ever be for His glory as we seek to serve Him together in the days to come...
‘For myself, I could only marvel with thanksgiving at how unmistakably the Lord had 'hedged up my way' and led me to the place of His appointment. ‘I being in the way, the Lord led me to the house of my master's brethren' (Gen. 24:27).’ John P. Thackway was ordained in January, 1976.
We then come to May, 1991, when John Thackway left with his family, a wife and four children now, to fulfil his call to Holywell, Clywd. Pastor, Margaret, Andrew, Emma, Peter, and Beth remain in our prayers. It was a time of great sadness for the Church, but also one tempered with the knowledge that the dispersal of His ministers and servants is God's sole prerogative.
If it seems odd to give an account of a beloved pastor's coming. and not of his work and his going; then it must be because when time past is still relatively near at hand, perhaps we stand so close that we do not really see the view. So it might be with pastorates.
We remember the great earnestness and sincerity of John Thackway's preaching, and for his pastoral concern; but especially the gravity and trepidation with which he approaches the throne of Grace. We know but little of the private trials and difficulties of the ministry of the Word of God. We thank God for the provision of John Thackway at the appointed time, and for every memory of him.
1991-1994. The interregnum. During an interregnum we ask the question - What sort of man ought a Church to look for in their pastor? To quote from the explanatory note entitled The Ordination of a Minister, written on the back of the Order of Service for John Thackway's Induction Service, at Devizes, in January, 1976: A' man is 'ordained' or chosen for the Christian Ministry by God. It is God who calls him. It is God who equips him, and its God who sets him apart for the task. The minister will be given a clear and unmistakable conviction of his call by the Holy Spirit. His testimony will be that of the apostle Paul: Necessity is laid upon me; yea, woe is unto me, if I preach not the gospel.' If a man has been called by God to the ministry, this call will be recognized by the Church of Christ. When the Church 'ordains' a man; it confirms the call of God. A man is not to be set apart for the ministry lightly or suddenly, but only when he has been tried and proved. The practice of the 'laying on of hands' by the elders at the ordination, is a picture of the whole fellowship setting the minister apart for the gospel of Christ.'
So it was, we waited for such a man. We prayed and waited upon the Lord, for His will to be revealed to us in the provision of another faithful under-shepherd for this Church. We had covenanted with God to continue praying for this until His will be done.
There have been difficulties and disagreements, but they had been largely covered by the love of Christ in us. We remain a fellowship, conscious of the need for unity among us and of the grace to love one another, especially during these hard and discouraging times. The membership remains steady. We have three faithful deacons, who bear the brunt of Church government. We have faithful Trustees, who administer the property of the Church. We have a Sunday school, and we have outreach work for children through clubs, our Ladies fellowship. We have our magazine, The Chronicle, founded by John Thackway. We support missionary societies, which seek to honour God. We have faith in the living Christ.
1994 - . Jonathan Munday's Pastorate. And so the interregnum, by God's grace and provision, ended. The prayers of His people were answered and the sought-for under-shepherd was revealed and provided. After about two years of contact with the Church as a supply, Jonathan Munday, came to the mind of the Church as a possible pastor. The unfolding of God's will was in due course made clear to the Church, and him. He was invited to take the position of pastor for the period of one year, from September, 1994; during which time the position was to be reviewed. In September, 1995, Jonathan Munday was formally invited by the Church to take up the confirmed position as pastor. He duly accepted. Let the will of the Lord be seen in this!
Jonathan and his wife, Myra, have found a place in our hearts since they have been among us. We thank the Lord for them. More even than this, we thank the Lord that He has seen fit to send this Church yet another faithful minister of the Gospel and servant of the living God. May he, and we, be found faithful in our age and generation; and may the Gospel be proclaimed faithfully and clearly to needy sinners, and may the flock of Christ be fed in this place.
May God place it in all our hearts, pastor and people, to seek to work out our own salvation; to lead holy lives; to perform fruitful works of the Spirit; to pray for ourselves and others; and to seek to pray and to do all that we can in our particular callings and spheres to the greater glory of God. May we earnestly desire revival in this desert land of ours, and in our dry lives!
God willing, there will be an amplified account of the History, the Life, and the Theology of the Church available in 1997.