History of the Baptised Independent and Congregational Church, Salendine Nook, Huddersfield (1874) by John Stock

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PASTOR, JOHN STOCK, LL.D. Dedicated with much love to all the Members




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a PAGE. CHAPTER I.—Origin of the Church at Salendine Nook, Huddersfield - - - - 6

CHAPTER II.—Account of the Formation of the Church, and of Rev. Henry Clayton’s Ministry 10

CHAPTER Pastorate of Rev. Joshua Wood - 29 CHAPTER IV.—The Pastorate of Rev. Robert Hyde - 36

CHAPTER V.—Ministers subsequent to Mr. Hyde’s Death -« 2 . ° - 41

CHAPTER VI.—Miscellaneous and Concluding Informa- tion - . - - 44

NOTH - - - - - - 64

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Tuts church, like many of the older Baptist churches in the West Riding of Yorkshire, owes its existence to the evangelistic labours of the first Baptist church in Rossendale, Lancashire. The early Baptist church “within the forest of Rossendale,” originally organised in 1675, was eventually divided into two, viz., Clough- fold, and the first church in Bacup. This friendly separation took 1710. The church at Clough- fold, however, claims the earlier date, 1675, as the period of its nativity, considering itself to be the direct continuation of the first Rossendale church. One thing is certain, the first Rossendale church was formed in 1675; another thing is equally certain, that in 1710 this ehurch was divided into two, viz., Clough- fold and Bacup, and that from 1710 we hear no more of any church known as the Rossendale church, there being from that time more churches than one in the large Rossendale district. At present, and indeed for some time, the Baptist churches in that interesting valley have been both numerous and flourishing.

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They include the five Bacup churches, with the churches at Cloughfold, Goodshaw, Lumb, Gamble- side, Sunnyside, Waterbarn, Edgeside, Waterfoot, &c. The early Rossendale church acted upon the primitive practice of proclaiming the gospel to the regions beyond. From it sounded out the word of the Lord, not only in Lancashire, but in Yorkshire. The churches at Gildersome, organised in 1707; Raw- don, which dates from 1715; and Cowling Hill, formed in 1756; all sprang from the zeal and devoted- ness of Baptist evangelists from Rossendale. These ~ churches still exist, and have, in their turn, been the means of the formation of other churches. But there were communities which arose from the same instrumentality, which have either become ex- tinct, or have merged into other and larger churches. Among these we find a church meeting in two places, Rodhillend, near Todmorden, and Stoneslack, near Heptonstall. Some writers have spoken of this com- munity as if it were two churches; but documents prove that it was one church meeting in two places. The dismission of the members who formed the greater part of the first Baptist church at Salendine Nook, is from “ the church at Rodhillend and Stone- slack,’’ as the reader will soon see. Now, at the present time there is no church known by this des- cription. As their numbers increased the members would desire to meet in places near their own homes, and this feeling led, doubtless, to the organization of new churches in the two districts, Todmorden and

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Heptonstall. In 1748 eight of the members of. the one church at Rodhillend and Stoneslack were settled in the parish of Huddersfield, and in that year they, with three other baptised believers, were organised into a separate community, with the hearty concur- rence of the parent church. .The same process led to the gradual absorption of the entire church at Rodhill- end and Stoneslack, and its name finally disappeared from the page of Baptist history. But it lives in its children, many of which are flourishing and influential societies. There are churches in the Todmorden district bearing date 1717 and 1777, and in the Hep- tonstall locality, formed in 1763, 1777, and 1807, which are the lineal descendants of the now extinct church at Rodhillend and Stoneslack. The Salendine Nook church is one of the undeniable children of this mother. of churches, and in her turn has become the mother or the grandmother of at least twelve other churches. The historical order of succession, then, is in this wise :—First, the Rossendale church, formed in 1675; second, the church at Rodhillend and Stone- slack, organized somewhere about 1700, and their chapel opened in 1703; and then the church at Salendine Nook, constituted in 1743. From the records it seems that for twelve years before 1743, which of course throws us back to 1731, there had not only been members of the Rodhillend and Stoneslack church living in the Huddersfield parish, but that during the whole of these twelve years, Mr. Henry Clayton, a member of the church

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had regularly preached the gospel to the people in this locality. It further appears that his labours had led to “‘ the erecting of a commodious meeting house” before 1743. The date of the erection of the first Salendine Nook meeting house, I am thankful to say, T have at last ascertained. It was—


The following document found among the old papers of the church proves this.

“West RypIne }To Wir.—At the General Quarter

- Sessions of the Peace of the Lord the King began and holden at Skipton in and for the said Ryding on the tenth day of July in the twelfth year of the Reign of our Sovereign Lord, George the Second, by the grace of God, of Great Britain, France, and Ireland King, Defender of the Faith, &c. And from thence continued and holden at Bradford by adjournment in and for the said Ryding, the twelfth day of July aforesaid, before Sir Walter Calverley, Baronet; William Horton, Esq.; and others their fellows, Justices of the Peace there, &c. The new Erected Building scituate at Sallindon Nook in the Parish of Huddersfield in the said Ryding was certified by Thomas Greenwood to be a place of meet- ing for religious worship of Protestant Dissenters,

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9 which was recorded as such at the said Sessions, and a Certificate made thereof pursuant to the Statute in that case provided. By the Court, THOS. PULLEYN, Clerk of the Peace for the s+ Ryding.”

Now George II. ascended the throne in 1727; the twelfth of his reign would be 1739; and in July of that year the meeting house at Salendine Nook was registered at Quarter Sessions as then “newly erected.” Hence it appears that the first Chapel was erected rather more than four years before the formation of the Church.


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My readers will now be prepared to peruse with greater interest the following record with which our first church book opens :—

“A record of matters relating to the Religious . Assembly at Sallonden-nook in the Parish of Hud- dersfield, in the West Ryding of the County of York ; since the year of our Lord, 1743. “Mr. Henry Clayton, having preached the gospel for the space of twelve years past to a Congregation assembling at the said place; and his labours having been blessed of the Lord with success, in the increase of the Hearers, and the erecting of a commodious Meeting House, wherein to assemble themselves together, for the worship of Almighty God; they began to think it their duty to enquire, What further service the Lord required of them, for promoting the interest of religion, and the comfort and edification of their own precious and never dying souls; and also, What a happy opportunity the Providence of God had now put into their hands for the doing of this work, and how dangerous it would be to let it slip:—and the said Henry Clayton, and a few of his hearers,

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being members of a Church of Christ at Rodhill End and Stone-Slack, lately under the pastoral care of the ‘Rev. Mr. Thomas Greenwood, Deceased :—and re- flecting upon the great distance of most of their residences from the community to which they belong, and the many disadvantages that attend them on that account, and also the hopeful prospect of several of their well-disposed neighbours joining with them in the fellowship of the gospel, if they had the encour- agement of a fit opportunity to do it :— Upon these considerations they concluded that it was their duty, and might, under the blessing of God, conduce much to their mutual comfort and edification, for them to embody themselves together in the relation of a distinct Church of Christ. “Whereupon they agreed to make application to the aforesaid church for their dismission from them and for their approbation and allowance of them to sit down together as a Church of Christ by themselves, the copies of which Request and Dismission are in- serted hereafter. And having thus obtained their dismission, as a further preparation to the solemn work before them, they appointed and kept Friday, August 19th, 1743, as a day of solemn prayer to ask counsel, direction, and a blessing of the Lord. “The way being thus prepared for the execution of this pious and honourable design, they invited and called in, as witnesses and assistants to them in this work, the Rev. Mr. John Wilson, Pastor of the church at Rawden; Mr. Alverey Jackson, Pastor of the church

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at Barnoldswick ; and Mr. Thomas Ashworth, teach- ing Elder of the church at Cloughfold, in Rossendale : and on the Lord’s Day, August 21st, Mr. Wilson, upon exchange with Mr. Clayton, preached to them on Matt. xvi. 18, in order to show them—the Foun- dation on which they are to build ; the Hand by which they are to be builded; and the Safety of all those who are so builded :—and on Monday, August 22nd, in another solemn meeting, another sermon was preached to them, on Matt. xviii. 20, in order to show them the form of the house, in which was opened the the Constitution of a Gospel Church, with the encouragement given by Jesus Christ for Erecting it, by the promise of his presence in the midst thereof. “On Wednesday, August 24th, being the day appointed for the completing of this good work, by solemn prayer with fasting, the assembly, and those united to assist them herein, being come together, prayer was made to Almighty God for a blessing on the work of the day by Mr. Henry Clayton ; and then the letters of Request and Dismission were publicly read, which are as follows, viz. :—

Toe Letter or REQUEST.

Sallonden Nook, August 7th, 1743. To the Church of Christ at Rodhillend and Stoneslack:

We the members of the said church, resident about Sallonden Nook, send greeting, in our great New Covenant Head, the Lord Jesus Christ, wishing grace, mercy, and peace may be multiplied unto you.

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Dearly beloved Brethren, Forasmuch as it hath pleased Almighty God (in whose hands our Times are) to bound our habitation at so great a distance from you, as greatly interrupts our fellowship and communion with you: and foras- much as God hath been graciously pleased to send amongst us his faithful servant and our dearly beloved brother in the Lord, Henry Clayton, who hath, for some years past, laboured amongst us in Word and Doctrine to our spiritual profit and mutual satisfaction, and under whose ministry we have been blest with a little reviving, and have now a hopeful prospect of a growing increase :—now that we may not be awanting to improve this happy opportunity to the best of our capacity, it is our desire to embody ourselves together as a church of Christ, under the care of the said Henry Clayton as our Pastor ;—and in order to our comfortable and regular proceeding in this desirable work, we request your kind approbation of the good design, by your granting to him and us a letter of dismission from you, with your consent and allowance to form ourselves into a distinct church of Christ. And we also desire, that by some persons chosen and appointed as your representatives, you would be so kind as to favour us with your company, and be witnesses of our proceedings herein, on the 24th of this instant August, at nine of the clock in the morn- ing, that being the time we have appointed for the performing of this intended work. _ Which, with our Christian love to, and our present

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prayers for you, and earnest desire of the continuance of your brotherly love to us, and daily prayers to God for us, is from your brethren and sisters in the Lord, Henry Clayton, Elizabeth Clayton, William South- wark, Senior, William Southwark, Junior, David Southwark, Sarah Firth, Grace Jagger, Susanna Lees.


We, the Church of Christ usually meeting at Rodhill- end and Stone-Slack, send Christian Salutation to our members who desire their dismission from us, in order to form themselves into a

distinct Church of Christ at Sallonden Nook.

Dearly beloved Brethren ;— We heartily approve of, and cheerfully consent to your pious intention ;—and for the end you have in view we do hereby give unto all of you jointly, and to each of you severally, a free and full dismission from us. And now, dear brethren, may the bles- sing of the Lord crown your Christian design with desired success :—may you be happy and comfortable together in your relation as Pastor and People, and grow and increase with the increase of God, that we may have occasion always on your behalf to give thanks to our Father and your Father;—to our God and your God, in and through our Lord Jesus Christ.

This letter was signed at Sallonden Nook, August 24th, 1743, by three officers of the church, as deputed and authorised thereto by the church ;—namely, John Greenwood, Jonathan Jackson, and Richard Thomas.

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Then the following brief Confession of Faith was Read, and unanimously agreed to :—

We, the Servants and Handmaidens of the Lord Jesus Christ, whose habitations he hath bounded near Sallonden Nook, and who usually meet together there for the worship of Almighty God, under the blessed name of Christians, the general name of peaceable Protestant Dissenters, and the particular name of Baptists, are this day met together at the said place, in order to join ourselves together as a Church of Christ by mutual consent and solemn covenant, according to the will of God revealed in the Holy Scriptures, and the example of the Primitive Christians recorded in the New Testament; believing all things that are written in the Law and the Prophets, the Gospels, the Acts and the Epistles of the Apostles ; which Holy Scriptures of the Old and New Testament, and them only, we declare to be the divine rule and certain standard of our faith and practice. Neverthe- less, we being willing to manifest our consent and agreement in Faith and Doctrine with others, our Christian Brethren and churches of Christ, in their summaries of heavenly doctrine and confessions of Christian faith, as founded upon, and contained in the Holy Scriptures ;—

We declare that,

The Faith wherein we sit down together as a Church of Christ is the same, for substance, with what is delivered in the 39 Articles of the Church of England,

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except the 34th, the 35th, the 36th, and part of the 20th and part of the 27th;—and understanding the 3rd, of Christ’s ‘continuing in the State of the Dead, and under the power of death, until the third day ;— and. the word Penance in the 38rd for a profession of true repentance, accompanied with proper fruits ; and by the Judge there mentioned, the whole Church. The same, for the most part, with that of the Church of Scotland, called the Assembly’s Confession. More nearly the same with that Declaration of the faith and order of the Congregational churches agreed upon by the Elders and Messengers at the Savoy, in’ the year 1658, and reprinted 1729. And, without exception, the same, both for faith and order, with the Confession of Faith set forth in 1689; signed and assented to by more than one hundred Ministers and Messengers of Baptised Churches in England and Wales. Then the following

Covenant oF CoMMUNION was solemnly rehearsed, and signed by the members.

We, a small handfal of the unworthy dust of Zion, usually assembling for the worship of God at Sallon- den Nook, and in obedience to the Command of God, and Conformity to the Example of Jesus Christ and his faithful Followers, recorded in the New Testament upon profession of Repentance towards God, and Faith towards our Lord Jesus Christ,—Baptised in water in the name of the Father, and of the Son, and

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of the Holy Ghost ;—having first given our own selves to the Lord, are now met together with one accord, to give ourselves one to another by mutual consent and solemn Covenant, according to the Will of God, with deep humiliation for our past sins, and earnest prayer to God for pardoning mercy and persevering grace. We say with our hearts, We are the Lord’s,—and subscribe unto him with our hands in manner follow- ing :-— Namely, We this day avouch the ever blessed Jehovah, Father, Son, and Holy Spirit, (the one only true and living God) for our Covenant God, and all-sufficient Portion; and give up ourselves to Him alone for his peculiar people, in a perpetual Covenant, never to be forgotten. We receive and submit to the Lord Jesus Christ, as our alone Saviour, Prophet, Priest, and King, on whom alone we trust for Wisdom and Righteousness, Sanctification and Redemption. We devote and consecrate ourselves as living Temples to the Holy Ghost, our Sanctifier, Guide, and Comforter, whose gracious operations and heavenly conduct we desire daily more and more to feel and follow. We take the Holy Scriptures of the Old and New Testament as the only ground and rule of our faith and practice, desiring in all things to be conformed to the holy will of God therein revealed ; according to the tenour whereof we now covenant with God,

each for ourselves, and jointly together, to worship B

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God in spirit and in truth :—to observe his command- ments, and keep his ordinances, as he hath therein delivered them to us. To be subject to that divine order and discipline which Jesus Christ, our only King and Lawgiver, hath appointed in his Church; and not to forsake the assembling of ourselves together for the worship of God in its appointed seasons ; but to continue in our relation to one another, and fill up our places in the house of God, and maintain his worship therein to the best of our capacity, until death, or evident calls of Divine Providence shall separate us one from another. To love one another with pure hearts fervently, and endeavour to keep the unity of the Spirit in the bond of peace, for the honour of our God and our mutual good unto edification. We will, also, make it our care to walk before the Lord in our own houses with perfect hearts, and up- holding the worship of God therein, by prayer to God and reading the Scriptures, that so the word of God may dwell richly in us. And, as we have given our children to the Lord by a solemn Dedication, so we will endeavour to teach them the way of the Lord, and command them to keep it, setting before them a holy example, worthy of their imitation, and continuing in prayer to God I for their conversion and salvation. We will also endeavour to keep ourselves pure from the sins of the times and places wherein we live, and

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so to be holy in all manner of conversation, that none may have occasion given by our unholy lives to speak evil of God’s holy ways. And all this, under an abiding sense that we must shortly give up our account to Him that is ready to judge the quick and the dead. Unto which solemn Covenant we set our hands, in the presence of the All-seeing, Heart-searching God, this twenty-fourth day of August, in the year of our Lord, one thousand seven hundred forty-three.

WITNESSES. SIGNED BY John Wilson, Henry Clayton, Pastor. Alverey Jackson, Stephen Brook. Thomas Ashworth, William Southwark. His mark. John Greenwood, Wm.Southwark, Jun. His mark. Richard Thomas, Sarah Firth. Jonathan Jackson, Grace Jagger, G. Her letter. John Ormerod, Susanna Lees. Her mark. John Hoap, Elizabeth Clayton. Her mark. Henry Pluritt, David Southwark. His mark. John Mitchell, Joshua Worth. His mark. Mary Watterhouse, Her mark.

(My readers will observe that of the eleven first members only three could write; seven put his or her mark, and one a single letter. Elizabeth Claytorf, the minister’s wife, could not write. It will also be noticed that Stephen Brook, Joshua Worth, and Mary Watterhouse, were not included in the dismission from Rodhillend and Stone-Slack. Where they came from is not stated, but they were evidently some of the

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fruits of Mr. Clayton’s twelve years of labour in the locality, and had been baptised with a view to their union with the eight in forming this litile spiritual community. The record speaks previously of “ The hopeful prospect of several of their well disposed neighbours joming with them in the fellowship of the gospel, if they had the encouragement of a fit oppor- tunity to do it;” and these three were evidently of that class. This we know to have been the case with Stephen Brook. He was the first man baptised in the original baptistery at the Pot Ovens, Salendine Nook, which from this circumstance was ever after known as Stephen’s Well. Mr. Clayton baptised him.) The record then proceeds,— Then (that is, after the signing of the above solemn Covenant by the eleven,) Psalm cxxxii. was sung by the congregation, and prayer was made for a blessing on the Church by Alverey Jackson. When prayer was concluded he proposed the following questions to the Church, to which they returned answer by William Southwark, Senior, who was chosen by them to an- swer in the name of the Church, as followeth, namely, lst Question :—With what further view hath this Church called us together at this time P Answer :—To be witnesses to the Church’s act, in calling out and setting apart our beloved brother, Henry Clayton, to the office of Pastor in this Church, and to assist in his solemn ordination thereto. 2nd (Question :—Seeing every Church ought to chose her officers from amongst her members, it is neces-

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sary for order’s sake to ask you, Is the said Henry Clayton a member in fullcommunion with the Church? Answer :—Yes, he is. ord Question :—Forasmuch, as no person ought to be imposed upon any Church as a Pastor, or officer therein, without the consent and choice of the Church to whom he is to minister in that oflice,.and to whom the right of organising themselves with proper officers doth belong; I ask, Is the Church free and desirous to constitute and appoint him to the work and office of Pastor over her ? Answer :—Yes, she is. Then let it be signified by each of the members with one consent lifting the right hand: which was immediately and unanimously done. Then he proposed the proper questions to Henry Clayton ; who accepted of the call of the Church, and consented. to take the care of them in the Lord, and answered the questions asked of him, and made con- fession of his faith, to the mutual satisfaction of all concerned. (The original paper which Mr. Clayton read as his confession of faith has nearly perished ; only one half side of it is preserved. But, by inserting the words necessary to complete the sense, we make out that Mr. Clayton declared his belief thus: the words in brackets have had to be supplied.) I believe the Holy Scriptures of the Old and [New Testaments to be the] word of God, and the only certain Rule of [faith and practice]; and that all men

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are commanded to read, hear, [and obey this divine word. I I believe there is one, and but one only, [living and trne God.] I believe there are three subsistances in the [one God,—the Father, ] the Son, and the Holy Spirit ; and these three [persons are one] in essence, and equal in power and glory. (1 John v. 7.) I believe God in his eternal purpose according [to the good pleasure of his] will, for his own glory, hath foreordained [his people to salvation. I I believe God executeth his decrees in the world [by his word and I believe God created man, male and [female in his own image, perfect] in knowledge, righteousness, and holiness, with dominion [over God’s other works. ] I believe when God had created man, he [entered into a covenant] with him, upon condition of perfect obedience [the test of which was abstaining from] the tree of the knowledge of good and of evil. I believe our first parents, being left to [themselves, of their own free will,] through the subtilty of the serpent fell from [their original innocence. ] [I believe God has instituted] the means whereby the elect are to be made holy. [I believe the Church was] purchased by Christ. [T believe the means] whereby Christ communicateth to us the benefits of [this atonement are the] ordin- ances, especially the Word, Baptism, and the Lord’s [ Supper.

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I believe that these| means are made effectual to the elect. [I believe this is done by] the Spirit of God, who by the preaching [of the word, and the] ordinances, worketh in us Regeneration; a sense of [sin and the exceeding sinfulness of] all our sins; and applieth to us the Redemption [which is in Christ Jesus, whereby I we come to cast ourselves and the burden [of our guilt upon Him, and learn to trust him,] and to love him, and delight in his service. [I believe the ordinance of baptism should be] administered to all those who actually profess [to exercise] faith in, and obedience to our Lord Jesus Christ, and [is performed by the immersion of the] whole body of the party in water in the name [of the Father, and of the] Son, and of the Holy Ghost. [I believe the Lord’s] Supper is to be administered to them who have [by baptism made a public] pro- fession of their faith in Christ. [I believe man’s duty is] summarily comprehended in the Ten [Commandments, which law] continueth to all men for a Rule of obedience. [I believe that all professed Christians] should be careful to maintain good works. (The fragment which we possess of this clear sum- mary is only about six inches by five. Mr. Clayton wrote on both sides of the paper; one half of the paper is gone, dividing it down the middle. Thus we have in the first part the beginning of each sentence ; and in the second part, the latter half left us. Ihave

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given anxious attention to the words needing to be supplied, and believe that the reader here has before him the exact sense that Mr. Clayton conveyed. My impression is that Mr. Clayton enlarged upon these points at his ordination, and that the manuscript was of the nature of mere notes to assist the speaker’s memory.) The narrative proceeds. Then the Examinant spake to the church and to their newly elected Pastor jointly, to the following effect, viz. : Now, dear brethren, you tell us, That you have called us together to be Witnesses, and we are Wit- nesses; but it concerns you to know and remember, that we are not the only, nor the chief witnesses of the solemn transactions of this day: for the allseeing Heart-searching, omniscient, omnipresent God is here Witness: for He is in the midst of this “two or three,” that are here this day gathered together in His name. The holy angels, who are all ministering spirits, sent forth to minister for them who shall be heirs of salvation, and who are daily spectators and nice observers of what passeth in our religious as- semblies are here witnesses. Yea, the evil angels, your adversaries, are witnesses of the work of this day, who will not fail to seek advantages against you, and ‘to accuse you before God, if you fail of answering your obligations to God and to one another. Yea, this place which you have builded for the worship of God, and these stones which you have here laid

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together, are witnesses of your solemn engagements this day; to which, if you shall hereafter prove un- faithful, the stone out of the wall shall cry out against you, and the beam out of the timber shall answer it. I only observe further, with respect to the Imposi- tion of Hands, that a relation or a Power of office in the Church is not conveyed by it: for no imposition of hands by any man, or set of men whatsoever, can give any man the place and power of an officer in any Church of Christ, without their consent, their choice and call of him to that office, and his own choice and consent to it, publicly and jointly testified. Much less do we think that any men or set of men now upon earth, have any power or commission from the Lord Jesus Christ to bestow either spiritual gifts or sanctifying graces, to qualify and fit any person for the discharge of any office in the Church of Christ, by the laying on of their hands :—but as we find in the New Testament, that laying on of hands was used with prayer as an orderly way of separating men to that work and office in the Church, for which they were already qualified by the gifts and graces of the Holy Ghost, and to which they were duly called by the Church; so we look upon it, and continue the use of it. (Acts vi. 3, 5, 6, and xii. 1, 2, 3.) Then the said Henry Clayton was solemnly set apart to the work and office of a Pastor in this Church by prayer and the laying on of hands, Mr. John Wil- son being the mouth in prayer, and the other two ministers before mentioned joining with him in the

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laying on of hands: after which, according to the order agreed upon by them for the management of the work, Mr. Jackson went up into the pulpit, it being his province to give the charge to the Pastor, and began with singing Psalm 132, Long Metre, and then preached a sermon in the nature of a charge on Col. i. 28, 29. After him Mr. Wilson, whose province it was to show the duty of the Church totheir Pastor, went up, and began by singing Psalm 92, 2nd part, and then preached on Heb. xiii. 17. Then Mr. Thomas Ashworth, whose province it was to conclude the work of the day, went up, and began by singing Psalm 95, aud preached on 2 Thes. iii. 1-7, first part, and concluded with prayer :—of all which work may God have the honour and glory, and this Church the benefit and comfort. Amen. Such. is the simple but beautiful description of the formation of the Church at Salendine Nook, recorded in our first Church Book! Nothing has been with- held by the writer. Every precious word that has been preserved is given. I The following incident occurred in the earlier visits of Mr. Clayton to Salendine Nook as an evangelist. He had to ride a considerable distance every time he came to preach, and of course his horses often needed shoeing. <A collection was made to defray the ex- penses of his visits, which collection amounted to the astounding sum of sixteen pence, and it being all in copper, the good man desired it might be converted

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into silver, because it weighed so heavy,—remarking that the amount was not nearly enough to pay for the shoeing of his horses! So humble was the com- mencement of this Church of the Redeemer ! It is related that, after the Rev. Henry Venn, author of ‘The Complete Duty of Man,” (not “The Whole Duty of Man,’’) was appointed Minister of the Parish Church, Huddersfield, many of Mr. Clayton’s hearers and members became attendants upon Mr. Venn’s very popular preaching. This much depressed Mr. Clayton, and he wrote to a brother Baptist Minister, telling him that he seriously thought of resigning his office, and giving up his labours at Salendine Nook. Mr. Clayton’s correspondent wrote him a very en- couraging letter in reply, and begged of him to goon, and trust in his Lord. After the receipt of this letter, Mr. Clayton had a remarkable dream, in which he saw a much larger chapel standing upon the site, great numbers of people flocking to it, and carriages rolling up to the gates. This letter and dream decided him to remain. The dream has been fulfilled in every par- ticular. I After Mr. Venn’s removal from Huddersfield Parish Church most of Mr. Clayton’s stray sheep returned to ' their own fold. Mr. Clayton remained Pastor until his death, which took place on December the 21st, 1776, having served the people, first as an evangelist for twelve years, and then as Pastor thirty-three years, making in all forty- five years of devoted labour in this locality. He was

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buried on the 25th of the month of his death, and his foneral sermon was preached on the 5th January, ' 1777, by the Rev. Joshua Wood, who had been his assistant for nearly four years; in which, the Church Book says, ‘‘he gave a short description of the amiable conduct of the deceased, speaking rather below than beyond what might have been truly said.” At the death of Mr. Clayton the Church numbered sixty-one members. He was evidently a good man, not burdened with over much learning, but full of faith, and of the Holy Spirit. Honoured be his memory! Mrs. Clayton survived her husband. After his decease she removed to her son’s home at Clough- fold, where she died in a good old age. This son’s name was Thomas Clayton. He was Pastor at Cloughfold at the time of his father’s death. So that the spiritual grandchild of Cloughfold had the honour of supplying that Church with a devoted Pastor thus early.

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CHAPTER III. Toe PastTorate or Rev. Woop.

THE Rey. Joshua Wood was ordained as assistant Pastor on January 7th, 1773. Of the services at his Ordination the Church Book contains no record, an omission which is much to be regretted. Wegather, however, from the correspondence which took place when Mr. Wood became sole Pastor, that he had taken the position of assistant Pastor on the express condition that at Mr. Clayton’s death he should be- come sole Pastor. Mr. Wood was originally an Independent minister at Wakefield. He became a Baptist, and was ordained Pas- tor of the first Baptist Church at Halifax in the year 1760. His ministry was much blessed at Halifax, but Church troubles led him to resign his office. Eventu- ally he came to The Nook. He must have had a liberal education, for when the Slaithwaite minister of the Established Church wrote him a letter in Latin, assailing him, and other Nonconformist ministers, as intruders into sacred orders, and an illiterate race of men, Mr. Wood replied to him in good scholarly Greek, in defence of his Nonconformity and his ministry, and begged an answer in the same tongue. The Slaithwaite clergyman took the letter to a brother

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clergyman at Elland, who advised him to let Mr. Wood alone, as he was clearly his master in learning ; and so the controversy ended. The account of Mr. Wood’s settlement as sole Pastor after Mr. Clayton’s death is thus given in the Church Book. “The Church appointed Thursday, January 2nd, 1777, as a day of fasting and prayer, at which time they renewed without a dissenting voice their call to the above Joshua Wood, to take upon him the pastoral of them,—which call was expressed in the follow- ing words. “Dear Brother, “You doubtless remember that, about four years ago, we gave you a call as a Church of Christ to serve us as an assistant to our aged and honoured Pastor, upon this condition, that, at his decease, you should take the oversight of us in his room. This call you accepted; and as it hath pleased God, who is the wise and uncontroulable disposer of men, to remove our beloved Pastor from earth to heaven, or to take him to himself, we would now re- new and confirm this call, by expressing our desire that you would take upon you the pastoral care over us. ‘“‘We have, we hope, been profited by your ministry, and it appears to us suited to promote still our spiritual edification ;—nor has your conversation among us been contrary to your character as a minister of Christ; which considerations move us to request of you the

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above favour. We are willing, so far as we know, to be ruled by the laws of Christ, to love and submit to, or obey you in the Lord, and to endeavour to make your life comfortable, by striving with you for the faith of the gospel, in those things which the Scrip- ture directs us to: and, in a word, to maintain the order and discipline of God’s House. “And so, we trust, you will not deny us.”’ To which call he returned an answer to the follow- ing import. ‘“ Dear Brethren, “T am sensible of my own weakness and ciency, in some measure, for that great work which you invite me to perform. Who is sufficient for these things? But notwithstanding my unworthiness and weakness, God is able to support me with increasing strength ; he can make the feeble as David, and illus- triously magnify his own power and goodness in working by so mean an instrument. And though I have met with many troubles since I came among you, yet I must confess that I still love you, love you dearly, and am willing to serve you in the work of a Pastor, so long as you are willing to conform to the laws of Christ, according to what you intimate in your call. “That is, as must be supposed, or as was supposed, unless some other occurrence render my continuance in the relation of a Pastor improper, or unsuitable. Particularly, the laws of Christ I mean are such as that in the 18th of Matthew respecting private admo- nition in private offences:—the exclusion of those

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members who may be guilty of any such like scanda- lous sins as those mentioned in 1 Cor. v., provided they do not repent, and acknowledge their sins aright, upon their being duly admonished by the Church. “T request of you your prayers. If St. Paul, a star of the first magnitude, desired the saints to pray for him, both for utterance, and success, &c., I have surely reason to desire a like favour of you,—I, who am at best but a glimmering taper in comparison of him. “Further, I would desire and require of you to vindicate my character against false aspersions, which may at any time be cast upon me. The interest of a minister aid people, like that of man and wife,-is mutual, and the advantage of the one is the profit of the other. In fine, I beseech you, that you would live in peace and love, and the God of peace shall be with you.” He (Mr. Wood) then made the two following requests to the Church, in order to prevent future disturbance. she would allow him two or three Sabbaths in the summer season, to go to the salt waters for his health ; and as to the defraying of the expences of those who might supply for him in his absence, this might be settled at some future period, or at any time. ‘‘2nd.—That as he lived at some distance from the meeting house, if he should, on some particularly stormy Sabbath, be hindered from coming to God’s

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house, she, the said Church, would not take offence at his stopping at home under such a circumstance. “N.B. Both these requests the Church readily com- plied with, and, as he had been ordained before, he administered the ordinance to them on the Sabbath following, viz., on January the 5th, 1777.” Mr. Wood lived all through his pastorate at Rams- den Mills, on the edge of Golcar and Linthwaite townships, and used to ride a very primitive sort of pony to chapel on the Lord’s Day, and during the week when making pastoral calls. During his labours the Church appears to have enjoyed peace and unity, with a considerable increase. The records say, ‘‘ He was a useful and much esteemed minister.” This devoted servant of the Lord died September 6th, 1794. At his death the Church, as far as I can tell from the very imperfect records kept, numbered one hundred and thirty-seven members. He had been sole Pastor seventeen years, having been previ- ously assistant Pastor four years, making in all twenty- one years of service. I find the following entry: “December the 7th, 1777, was our supper day, when none were added. After this day the Pastor (Mr. Wood) was taken very ill, so that the next Supper day was not till March 22nd, 1778, as it follows in the next article. . . There was a space of 15 weeks that intervened.” On this occasion, then, the Church seems to have been three months without a Lord’s Supper service.

Mr. Wood never had the courage or the wisdom to c

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take unto himself a wife, but remained a bachelor to the day of his death. He had many excellencies, but this, certainly, was not one of them. There is one characteristic entry in the Church Book in Mr. Wood’s own handwriting, showing that withdrawals from Church membership were then tolerated. ‘June the 30th, 1791. Paul Shaw sent word to the Church by Jonas Walker, that he desired the Church to give him liberty to cease from his membership with us ;—or that the union betwixt the Church and him might be dissolved, because I did not act according to his mind in the affair of Mr. Cartledge’s new meeting house, though I acted in perfect consistency with the dictates of my conscience, which should never on any account be violated. This desire of his was readily complied with by the Church without one dissenting voice, so that he is no more considered a member with us.”” This was better than remaining in the Church and sowing the seeds of disaffection thero. Mr. Cartledge’s new meeting house must have been the new chapel which he built at Blackley. In Mr. Wood’s day there was one member by the name of William Holy, who lived at Rawmarsh, be- tween Rotherham and Sheffield, but who used to attend the Nook chapel every Lord’s Day in the summer months. He rode a small black galloway. The dis- tance would be at least twenty-five miles each way. But distance was little thought of in those days when the House of God had to be reached.

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Mr. Wood was a great terror to evil doers. The threat, “I will tell Mr. Wood,’’ was one which had much weight with inconsistent members. He seems to have greatly resembled Mr. Grimshaw, of Haworth, in his fearless dealings with transgressors.

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— «86

CHAPTER IV. Toe Pastorate OF Rev. Rosert Hype.

Arter Mr. Wood’s death the church remained without pastor for about eleven months. The Rev. Robert Hyde was ordained to this important office, August the 13th, 1795; but I regret that the Church Book contains no record of the particulars of his ordination services. Mr. Hyde had been pastor at Cloughfold from 1784 to 1795. Mr. Hyde continued pastor at the Nook till his decease on May 10th, 1838, being the eighty-second year of his age, and the forty-third of his ministry. He was a man of humble origin, and during the earlier part of his career had to continue his trade as a weaver, in order to enable him to bring up his family, and provide for honest things in the sight of Godand man. He had not had the advantage of a good education in his boyish days, but made up for this drawback by intense devotion to study in later years. His wife simply put “‘ her mark” against her name when it was entered in the Church Book. The pastorates of Messieurs Clayton, Wood, and Hyde lasted altogether 95 years: this does not include Mr. Clayton’s 12 years of service as an evangelist. I The learned Dr. Boothroyd, the Commentator, and second pastor of the Congregational church at High- field, was a great friend of Mr. Hyde’s. On one

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occasion the Doctor came up to Mr. Hyde’s dwelling to spend the day with him in confidential talk about their common work. Mr. Hyde declared that he could not spare the time from his weaving, but Dr. Boothroyd prevailed on him at last to take a day’s holiday from the loom. They spent a very happy, profitable day together. In the evening, Mr. Hyde accompanied his visitor part way home. During the walk the Doctor slipped a sovereign into Mr. Hyde’s hands, remarking that this would more than cover what he had lost by the sacrifice of a day’s weaving. Mr. Hyde was mighty in the Scriptures, and Dr. Boothroyd often asked his opinion about the meaning of texts. Their friendship remained unbroken to the last, and Dr. Boothroyd often showed.kindness to his poorer Baptist brother. Mr. Hyde did indeed labour in the word and doc- trine. He came at his sermons with some difficulty, but they were always carefully prepared. His favourite place of study was the vestry of the chapel, and very frequently he was found there on the Lord’s day morning by the chapel keeper, when he came to open the place, and make all ready for the first public service. Many, many Saturday nights Mr. Hyde never went to bed. The matter of his sermons was solid, weighty, and eminently instructive, while at the same time he was much blessed in the conversion of sinners. He had an impediment in his speech _ which made it rather difficult for a stranger to catch all that he said, but the excellence of the thoughts

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made his own people forget the manner of their communication. The congregation steadily increased after Mr. Hyde’s settlement; so much so, that in eight years time it became necessary to pull down the old chapel and put up an entirely new one. This larger place was opened in 1808. Of the opening services I can find no record in the Church Book. It was much larger than the original structure, but much smaller than the present. one. It was well filled from its opening day. As the population, trade, and wealth of the locality increased, the resources of the church at. Salendine Nook increased too; and, in a few years, Mr. Hyde was able to dispense with his weaving, and devote his whole time to the work of the ministry. Some of the concluding years of his life were his most successful ones. Towards the close of his career the good old man’s soul was depressed with the idea that he was doing no good, as additions to the church had been for some time so few and far between. He even talked of resigning his office. But the Deacons and church agreed that they would observe a season of special prayer, and would commence a house to house canvass of the entire congregation, to ascertain whether some were not seeeking the Lord. The result was a gracious revival by which the aged pastor’s heart was made to sing for joy, 31 converts being received in 1836, and 33 in 1837. In the year 1838, the year of Mr. Hyde’s death, the church returned the number of its members as

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199. Most of those who were received into the church in 1836 and 1837 stated that they had found spiritual good under Mr. Hyde’s preaching years before, and had only been waiting for the helping hand and encouraging word to induce them to join the church. Would not such a house to house can- vass be serviceable now? Might not the whole church combine again in such a work, as it did in 1836 and 1837 P Mr. Hyde was highly esteemed by his ministerial brethren, and was often asked to take part in associ- ation services. He was looked up to as a wise counsellor in difficulties,and had considerable influence in the county. But he was always happiest when at home, and his best sermons were preached in the Nook pulpit. He emphatically dwelt among his own people, and was an ever welcome visitor at their fire sides. At the date at which I am now writing, 26th November, 1874, there are exactly 20 members left among us who were added to the church before Mr. Hyde’s death, while many more have a vivid recollec- tion of what the good old man appeared to them to be in their youthful and childish days. The impress of Mr. Hyde’s devoted labours is still seen among us; the influence of his holy conversation still lives in our midst: long may it continue to do so; for surely he is in every respect entitled to be classed among the Baptist worthies of the last two generations. Before Mr. Hyde’s death his growing infirmities rendered it necessary to associate a helper with him

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in the ministry of the reconciling word. Accordingly the Rev. James Macpherson, pastor of the church at Salthouse Lane, Hull, received and accepted an invitation to become co-pastor with Mr. Hyde. Mr. Macpherson came into our district, June 10th, 1837, and remained co-pastor nntil Mr. Hyde’s death in the next year. The former preached the latter’s funeral sermon from Psalm xci. 16. ‘ With long life will I satisfy him, and show him my salvation.” A very large concourse of people assembled on the occasion.

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CHAPTER V. Ministers Sussequent to Mr. Dears.

At Mr. Hyde’s death, Mr. Macpherson became sole pastor of the church, and remained so until the year 1844, when he removed to the church at Bramley. Subsequently he became the travelling agent and secretary of the Port of Hull Society for the relief of sailors’ orphans. He died in Hull, Dec. 29th, 1870. During his useful ministry at Salendine Nook the present spacious chapel was built. It was opened in 1848, the centenary of the church’s existence, and was cleared of every thing like debt at the dedicatory services. It has since been considerably altered and improved at a very heavy cost, and an excellent organ of 300 guinea value has been introduced. Mr. Macpherson still has a high place in the loving remembrance of those who knew him. After him came the Rev. Thomas Lomas, a student from Bradford College, who became pastor, May 5th, 1844. His brief connection with the church was eminently blessed to the conversion of souls, and to the increase of the congregation. Many were led to the Saviour by his earnest pleadings. He gave three months’ notice of resignation, July 18th, 1847, and the locality after the third Sabbath in October,

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1847. He settled as pastor of the church meeting in Charles Street, Leicester, where he laboured with great acceptance for twenty-three years, and then passed to his rest almost suddenly in 1870. He was buried in Leicester Cemetery, and the expressions of deep and wide spread sorrow which followed his decease attested the high estimation in which he was held while living. To him succeeded the present pastor, the Rev. John Stock, LL.D., who removed from his first church at Chatham to Salendine Nook in May, 1848, and remained there until April, 1857, when failing health rendered necessary a removal to the more genial South. He became pastor of the church at Morice Square, Devonport, or a mere fragment of the church there, left after two terrible divisions which had taken place just previously. Here he remained fifteen years and a half, until with renovated health he returned to this his former sphere. When Dr. Stock left Salendine Nook in 1857 the members numbered 230. He was followed by the Rev. David Crompton, who came from the church at Oswestry, Salop, and commenced his pastoral career at the Nook, September the 13th, 1857. He continued in this office until March Ist, 1865, when he resigned, and eventually became the pastor of a small Baptist church in London, which office he retained to a year be- fore his death, when growing infirmities compelled his resignation. He died in peace August 18th, 1874, in the sixty-third year of his age, and was buried in the

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Cemetery, Forest Hill, London. At his leaving Salendine Nook the church numbered 275 members. The Rev. James Parker filled the pulpit vacated by the death of Mr. Crompton. His official connec- tion with the church commenced on Lord’s day, November 19th, 1865. He removed to Trinity Road Baptist church, Halifax, October 23rd, 1870, where he is still labouring with much acceptance and suc- cess. Many, especially from the young, were added to the Salendine Nook church during his pastorate of nearly five years. He and Dr. Stock, the present pastor, are the only ministers left on earth who have held office at the Nook. All the others have passed to their rest and their reward. After Mr. Parker’s removal to Halifax the church remained nearly two years in a widowed condition; but at last invited their former pastor, Dr. Stock, to return among them, which, after much anxious thought and prayer, he consented to do, and re-commenced in the dear old place October Ist, 1872. His remains may perhaps some day repose in the Nook Cemetery, side by side with ‘those of the first three pastors. He does not wish to be in better company living or dead. Of the present work of the church it,is not necessary here to speak, as it is the intention of the members to to publish regularly A YEAR BOOK, which shall give an account of the work of each previ- ousyear. The first volume of the kind is now in course of preparation, and will be issued we expect shortly.

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One thing that has specially struck me in wading through the fragmentary but deeply interesting early records of this Church is, the manifest anxiety of our forefathers to maintain a godly discipline. Some modern Baptists may smile at many of the things for which members were excluded in the early days of the Nook history. Here are some of them :— “ covetousness neglecting his wife and children, and not providing for his own ”;—“ disorderly walk- ing” ;—‘ returning to the Established Church ”’;— “getting his child sprinkled’’;—‘‘irregular ; —‘‘the imprudent management of his temporal busi- ness ”;—“‘ refusing to be reconciled to his brother, according to Matt. xviii. 17.”;—“ imperious conduct unbecoming a Christian”’;—“‘ranning into debt without any prospect of paying” ;—‘“ launching so far into the world, that his capital not being adequate to his undertakings, he at last broke in a good deal of debt, to the great reproach of religion ”;—“ bad conduct at church meetings ’’;—“ boisterous, over- bearing, surly, obstinate behaviour ” ;—‘‘ William and Hannah S——- (husband and wife) were separated from the church for differing with one another, or for

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not acting agreeably to the conjugal relation, in openly _ falling out and separating upon trifling occasions, to _ the great scandal of their profession ”;—“ giving way to the courtship not only of a carnal, but of a profane man and notorious sinner ’’;—“‘ (a deacon) not ruling well his own house, or having his children in subjec- tion with all gravity (1 Tim. iii. 4 & 12.); also bringing in divers accusations against the Pastor (Henry Clayton) without any witnesses, against 1 Tim. v. 19.”;—“‘he also took up arms against the Church.” I One great object of the Church during the last two years has been thoroughly to sift its membership, and to retain no names upon the list who are not really entitled to a place in the record. We have also introduced the communion ticket system, that we may know who do attend and who do not, when the disciples come together to break bread. This has led to the expunging of many names, and consequently to a considerable reduction of our nominal strength; but never since the Church was formed has the Lord’s Table been so numerously attended as at present. . The writer earnestly appeals to all the members to aid in the endeavour to maintain a loving but efficient Church Discipline. Huddersfield Parish and Town have wonderfully changed since 1731, the year when Mr. Clayton preached here for the first time. The population of the entire Parish at that period did not exceed 3,000 people, now it must be about 100,000. The degraded

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state in which the Baptist Evangelists found the inhabitants may be gathered from the description which John Wesley, writing June 9th, 1759, gives of them :—“‘ A wilder people I never saw; the men, women, and children filled the streets as we rode along, and appeared just ready to devour us.” Tho church bells were set going to drown the voice of the herioc founder of Methodism when he stood up to preach salvation by Jesus, and he was freely pelted with mud and filth. But the Baptist Evangelists had preached in the parish twenty-eight years, and the first Baptist church in the district had been organised by them sixteen years, before this. The reason why the Church built its first meeting house at Salendine Nook, on the edge of Lindley Moor, was a recollection of the Conventicle Act and the Five Mile Act which the Toleration Act of 1689 had partially repealed. These vile pieces of Protestant — State Church legislation left their mark behind them long after 1689. The persecuting spirit which they had fostered survived their partial repeal, as John Wesley’s treatment in Huddersfield in 1759 clearly proves. Thus it came to pass that most of the earlier Nonconformist meeting houses were either built in the outlying districts, or in obscure lanes and courts. Happily, public sentiment has outgrown Conventicle Acts and Five Mile Acts, and Nonconformist chapels are now found in the best situations of our most important towns. The Church at Salendine Nook has, however, stuck to its original locality, but has branched out thence in all directions.

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The following table gives the particulars of the Churches that have risen into being since the forma- tion of the first Baptist community in this locality :—

Of [Om ae (Sg Place. Date. I 22 [88S ga [gad Ais Salendine Nook ...{| 1743 I 281 I 450 1790 I 297 I 709 Pole cones 1792 I 170 I 474 Blackley 1793 I 118 I 140 Meltham 1813 I 90 I 226 Slaith waite 1816 I 47 I 129 Golear 1835 I 281 I 400 Lockwood ; Rehoboth.............. 1835 I 72 I — Milnsbridge... 1842 I 117 I 500 Hillhouse... ...| 1853 I 14 I — Bath Buildings, Huddersfield. 1855 I 161 I 172 Elland Edge... bees ...| 1863 I 50 I 101 (The Oakes) Lindley. 1864 I 70 I 180 Holywell Green... 1864] 14) 54 Scape Goat Hill, Golcar.. 1871 I 59 I 240 1791 (3775 I

It is worthy of note that the Established Church in this district has largely participated in grants of national money for church building purposes. The reports of the Church Building Commissioners give the following items. In the parish of Huddersfield: Report for 1828: for Golear Church, £2,865. For 1829: for Lindley Church, £2,615 ; for Paddock Church, £2,606; and

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for a church in Huddersfield, name not given, £5,707. For 1830: for another church in Huddersfield, name not given, £5,486. Total, £19,279. In the adjoin- ing parish of Almondbury the following are given: Report for 1827: for Linthwaite Church, £2,969. For 1828 : for Crosland Church, £2,321. For 1829: for Netherthong Church, £2,869 ; and for Lockwood Church, £2,950. For 1847: for Upperthong Church, a specific grant, the amount of which is not given, but which was certainly not less than £2,000. Total, £13,109. On the other hand, all the Baptist chapels given in the above table, like the other Nonconformist places of worship in the district, were built and paid for by the freewill offerings of the people themselves. Several of them are very large, the chapel at Golcar, for example, seating 1,150 people, and we believe at this moment every one of the buildings is free from debt. The first chapel at Lockwood was paid for entirely by Mr. Benjamin Ingham, a worthy deacon of Salen- dine Nook. Mr. James Cartledge, another member at the Nook, erected at his own expense the chapel at Blackley, as a thank-offering for his success in business. The first chapels at Pole Moor and Golcar were mostly paid for by the Nook people. In several instances new and commodious places of worship have taken the place of the original structures, as for example at Salendine Nook, Lockwood, Pole Moor, Meltham, and Golcar. Nearly all the Baptist churches in the above table have separate schoolrooms, some of

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them have more than one. Salendine Nook has a separate schoolroom near the chapel; another Longwood, now being enlarged at a cost of £600; and another at Jagger Green. The Church at Pole Moor has converted the old chapel into admirable school premises, and so has the Church at Golear; while the Church at Lockwood has fine separate buildings, and has just opened an excellent mission ' chapel and schools at Primrose Hill. The people at Bath Buildings, Huddersfield, have purchased an eligible plot of land in a better situation, and are about to erect an entirely new edifice, which will be an ornament to the town. We should add that the above statistics are taken from the reports made by the churches in May of this year, 1874; but many of them have had large acces- sions since then, so that the united membership at this moment may be taken to be in round numbers at least 1,850 communicants. All the churches named, with the exception of Slaithwaite, and Rehoboth at Lockwood, are in union with the Yorkshire Associa- tion of Baptist churches, and with our various denomi- national institutions. There is one truly apostolic man whose name we cannot forbear to mention, the Rev. H. W. Holmes, of Pole Moor, who has just resigned his office, after nearly half a century of hard labour. He has been the evangelist and Pastor of a wide and scattered district, and has given himself most devotedly to the work. He is now feeble, and worn out, but-— “‘ Rest is coming, rest is nigh.” D .

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If he be not in the true apostolical succession, then such a state does not exist. I The Church at Salendine Nook has throughout its history adhered to the strict communion order as to the relation of Baptism to Church membership and the Lord’s Supper, and at the present moment all the churches mentioned in the foregoing table do the same. The mother Church has also always been decidedly Calvinistic in doctrine, but never Antinomian nor hyper-Calvinistic. On the con- trary, the perpetual obligation of the moral law as a rule of life to believers, and the duty of sinners to repent and believe the gospel, are both in the Trust Deed doctrinal summary, so that no Antinomian or hyper-Calvinist can legally hold the pulpit at Salen- dine Nook. The Church has always sustained Christian Missions, both Home and Foreign. It stuck by the Serampore brethren after their unfortunate abandonment by the Missionary Committee. The news that the Serampore brethren had been cashiered by the Committee was first made known in this district at a small cottage prayer-meeting held by our friends at Clough Head, Longwood. At that little gathering more than one hundred pounds was at once collected for the support of the Serampore brethren. The writer earnestly hopes that the Church at Salendine Nook will continue in its stedfast adherence to the form of sound doctrine and holy discipline which our fathers loved so well, and which they so

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_ abundantly honoured by their apostolical zeal and self-denial.

‘* Thus shall we best proclaim abroad The honours of our Saviour God, When the salvation reigns within, And grace subdues the power of sin.”

To this day we use the same Church covenant that our forefathers entered into in 1743. Would that we could say,'it is im all cases honestly and faithfully observed! Every member when received is asked to signify his or her assent to it, by holding up the right hand. This is done at the Lord’s Table, in the pres- ence of the whole Church, and over the visible symbols of our Saviour’s body and blood. It is a solemn engagement, and should be entered into with all the heart, ‘or not at all. I confess I never read it to a candidate for Church membership without solemn awe. We have already stated that the first baptistery used by the Church was a little reservoir, at the Pot Ovens, Salendine Nook. In Mr. Wood’s day the ordinance was administered in the river Colne, near Ramsden Mills; and after his death at Milns Bridge. More recently still the Church employed a little natural cistern in the rock at Quarmby. The writer had the privilege of baptising the last band of _ five converts who were immersed in the open air at Quarmby. This took place on the 13th December, 1848, the weather being cold, but bright and sunny. The next band of converts was baptised in the chapel,

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where we have administered the ordinance ever since. The present practice is to attend to this solemn rite in the morning of the first Lord’s Day in the month, at the close of the regular service, and the baptised con- verts are received into full membership at the Lord’s Table in the afternoon of the same day. The following is the summary of Doctrines specified in the chapel Trust Deed. ‘‘ Maintaining the follow- ing Doctrines, namely, The One Living and True God ; Three equal Persons in the Godhead; Eternal and Personal Election; Original Sin; Particular Redemp- tion; Free Justification by the Imputed Righteousness ofChrist; Regeneration, Conversion, and Sanctification by the Spirit and Grace of God; The Duty of Sinners to Repent and Believe the Gospel; The Moral Law a Rule for the Conduct of all Believers; The Final Perseverance of the Saints; The Resurrection of the Body to Eternal Life; The Future Judgment; The Eternal Happiness of the Righteous, and the Ever- lasting Misery of such as die Impenitent; and practising Baptism by Immersion to such persons only as are of years of Understanding, upon their own Confession of Repentance towards God, and Faith in the Lord Jesus Christ; and administering the Ordi- nance of the Lord’s Supper to such persons only as have been so baptised; and for no other doctrine or faith whatsoever repugnant thereto, or inconsistent We do not say that every member of the Church at Salendine Nook is able to give a full exposition of

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each and all of these important doctrines, or that we require absdlute faith in every one of them fm order to Church membership. All who are manifestly con- verted, and profess repentance towards God, and faith in the Lord Jesus Christ, are admitted to baptism; and, after their baptism, to all the rights and privi- leges of Church membership. After their admission into the Church we try to teach them the way of the Lord more perfectly. At this moment all the members do not see eye to eye upon every detail of Christian doctrine, but we are substantially agreed, and have learned to look with charity upon our minor differ- ences. Such, then, is our history ; such our Church ordef; and such our views generally of Christian Truth. We have told the story without any attempt at em- bellishment. It is eloquent in its very simplicity. We commend it to the thoughtful and prayerful study of every reader. “God be merciful to us, and bless us, and cause his face to shine upon us”! and let all the people say, Amen !

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Since writing the foregoing I have ascertained the following interesting facts, which, however, do not affect the history given in this work. More than three hundred years ago, a numerous. Scotch family of the name of


fied from Scotland to avoid the persecution then raging against the Protestant religion in that country. They were potters by trade, and settled at Salendine Nook, in the Parish of Huddersfield. They brought some workmen with them, and fetched others out of Staf- fordshire, and started a pottery business at the Nook, which has been carried on in that district to this day, and still flourishes there. The early Mortons were alk Presbyterians, and they opened on their own property at Salendine Nook a small chapel for the worship of God, which appears to have stood not far from the site of the present Baptist place of worship. This little Presbyterian meeting house was opened soon after the accession of Queen Elizabeth to the throne of England in 1558. No record has been preserved of the history of the place. It seems, however, to have existed many years. The Mortons did not adhere throughout to their Presbyterian convictions.

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Their family meeting house had ceased to exist before the first Baptist chapel was built in 1739, and many members of the family were gathered into the Baptist Church soon after its formation. They have spread considerably in the locality, and have always been numerously represented in the Nook membership, and are so at this moment. It is noteworthy, too, that the Salendine Nook potteries are still carried on by Mortons, who are the lineal descendants of the Pres- byterian Refugees from Scotland in the early days of the Reformation in that country. ‘These were the potters, and those that dwelt among plants and hedges: there they dwelt with the KING for his work.” (1 Chron. iv. 23.) Thank God that the King of kings still has the loyal service of so many members of this ancient family!


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No. I,


With a Prefatory Recommendation by the


“THE EVANGELICAL SYSTEM CONSIDERED” has been incorporated with this Edition, Pp. 502. Price Six Shillings, LONDON: ELLIOT STOCK, 62, PATERNOSTER ROW, E.C.

May be obtained at a considerable reduction on application direct to the Author, at the above address.

This volume is an attempt to furnish in a readable, portable, and cheap form, a digest of “those things which are most surely believed among us,” for the benefit of those who seek a know- ledge of Systematic Theology, but have not access to the voluminous works which it has hitherto been necessary to study in order to attain this knowledge.

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Extract from the preface by the Rev. C. 11. Spurgeon.

“TI rejoice to see the present Hand-book by my respected brother, Mr. Stock. He undertook the labour at my earnest request: he has favoured me with a perusal of the sheets as they appeared, and Iam only too happy to prefix my commendation. I have suggested no alteration, although my friend’s kindness allowed me that liberty, because I had rather he should be the author and compiler of the entire work, bearing the sole respon- sibility of its statements. . . . I do not endorse every sentence in the book ; but, as a whole, the book has my cordial approval, which I have shewn in the most practical manner by purchasing five hundred copies for the use of the young men in the Theo- logical Institute of the Tabernacle.”—C. H. Spurgeon.


‘“‘It is clear-headed and warm-hearted, very orderly and very fervent ; Scriptural in its tone, and human in its sympathies. It is Calvinistic, but moderate. Baptist congregationalism, of eourse, it advocates, with a brief and gentle plea for strict communion, The mysteries of faith it touches in a becoming spirit, and with a reverent hand, No novel and impossible attempt is made to reconcile Divine prescience with human freedom, to account for the origin of evil, or to define the limits, analyse the elements, and appraise the value of the Great Atone- ment. On all these points our brother takes the true position, as it seems to us, on the awful margin which separates the region of a clear and practical belief from the darkness that is beyond. Where human faith and duty are concerned, he is thoroughly decided. That on the great evangelical verities he gives no uncertain sound, is warranted by the fact of the adoption of his book as a manual at the Metropolitan Tabernacle: a testimony, as we take it, not so much to the unexceptionable Calvinism of the production, as to the way in which Christ is exalted as divine, the explicitness with which His sacrifice is set forth as the only possible means of deliverance from ain, and the solemn earnestness with which all holy feelings and acts in man are attributed to the ‘renewing of the Holy Ghost.’ On all these points the young will find Mr. Stock a safe and steady guide, while every thoughtful reader, however versed in theological lore, may well refresh his memory and heart by so succinct and glowing a summary of ‘things which are most surely believed among us. "—The Freeman, March 5th, 1862.

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‘“‘ The wide diffusion of this Manual will contribute greatly to establish young minds in the faith. Mr. Stock, in these pages, has furnished a very able but comprehensive work, and a com- plete system of dogmatic and ecclesiastical theology. It is a work which every person may obtain at a small sum, and out of its pages they will be able to give a reason for the faith that is in them.”—The Wesleyan Times, March 10th, 1862.

“The work is well conceived, well arranged, and thoroughly well executed. The style is good, and the tone and spirit worthy of the great themes expounded and illustrated. It will be gratefully received by Christians of most evangelical denomi- nations. The volume is cheap and portable, and ought to find its way at once into all our Chapels and Sunday School libraries.” —The Baptist Messenger, March, 1862.

“For his intelligence, knowledge of Scripture, and special theological culture, Mr. Stock will be esteemed even by those who may differ from some of his views. He deals very ably with the great themes of theology—God, and the Person of the God-man; also, with the constitution and discipline of the Nonconformist, February 12th, 1862.

“We heartily welcome this book as, upon the whole, a very able digest of the Divine truths most surely believed among us. Mr. Stock thinks and writes well, and his elaborate treatise is certainly well-timed.” —The Christian World, Janyary 17th, 1862.

‘Briefly as it deals with the topics which have been so elaborately discussed by the leading Nonconformist divines, -there is no lack of definite and’ positive teaching, whilst, in many instances, the illustrations are exceedingly pertinent and striking. We can heartily recommend it to the thoughtful consideration of our readers.”—The Sunday School Teacher Magazine, April, 1862.

“‘ This book is a most valuable present to the Sunday Schools

of England. It contains the best summary that we know of, of

the great truths of revealed’religion.’’—-Seren_Cymru, January 17th, 1862.

* We could not desire a more copious, comprehensive, accurate, and orthodox compend.”—The Christian Witness, April, 1862,

“We set a very high estimate upon this book. It is a text- book of the old theology, now so much needed, and we know of few men who could be so safely entrusted with the’task of pro- ducing it as Mr. Stock. We cordially welcome this contribution

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to the armoury for the defence of those things that are most surely believed among us. It is a volume rich to overflowing with objective truth.”—The Baptist Magazine, February, 1862.

“Here is a manual containing as much as many a twelve shilling volume. A glance at the table of contents will show that the author has gone into the depths of his subject, and has not shunned some of its most difficult problems.”—The General Baptist Magazine, April, 1862.

“Mr. Stock has rendered good service to evangelical religion at this juncture, by his fearless vindication of most of the essential doctrines of the Christian religion.’— The Baptist Re- porter, February, 1862.

“Mr. Stock bids fair to become one of our best theological writers. His style is clear, direct, and forcible: and his argumentative power such as many more popular writers would be glad to possess. We regard the book as an excellent ‘ Hand- book of Revealed Theology.’ Young men who teaeh or learn in our Bible classes should study it closely. It will help them to think and give their thoughts a systematic Church Magazine, February, 1862.

“Written with ease, clearness, and point. The language is chaste, and the arrangement of the matter, with some few exceptions, is excellent. Many of the thoughts are striking, the proof texts are mostly the best that could have been selected, and some of the arguments are not only cogent, but singularly conclusive. No protracted periods, no interminable arguments involved in fog or cloud, weary or disgust one; and in general terms, or in its general relations, it seems almost impossible to speak too highly of the ‘ Hand-book of Revealed Theology.’ ”— The Voice of Truth, March, 1862.

** An useful and instructive volume. By ite publication Mr. Stock has done good service to the cause of Christ in general. It cannot fail to prove, in the hands of all our young ministers, Sabbath School teachers, and students of the Bible in general, a most useful manual of Scriptural instruction. Mr. Stock’s reasoning is forcible and conclusive ; yea, unanswerable. This volume will be a valuable acquisition to the libraries of many ministers and others, who may not have access to more compre- hensive works of the kind.” —The Gospel Herald, March, 1862.

*‘ Assuming the theology of Calvin, and the ritualism of the Baptist to be all-important, we do not know of a more zealous, and we may add, able, expounder and defender of both than Dr.

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60 Stock. Those who reject both, and theological systems and fleshy observances in connection with that gospel which is ‘ spirit’ and ‘life,’ would do well to read this book for many reasons. It is the production of a mind of singular theo- logical zeal, much sacred learning, great vigour and reach of thought. Contact with a mind of this order is one of the best conditions of spiritual quickening and culture. Strong as he is in his own beliefs, he does not damn heretics. He deals not only humanely, but with high Christian charity, with all his opponents, Then, too, the book abounds with good methods for the distribution of thoughts, and many suggestions, and striking expositions of sacred Scripture. We do nut wonder that a work of this high order has reached a third edition, and we shall hail the intelligence that it has reached as many more.”—The Homilist, Kdited by David Thomas, D.D., March, 1873.

“We give a cordial welcome to this third edition of a work which we have already commended more than once. The whole has been carefully revised, and is considerably enlarged.” —The Church, April, 1873.

‘‘May our young men study this compendium of sound divinity, and by God’s grace escape those horrible swamps ‘of misbelief, nonbelief, and sham belief which are now engulphing thousands! Such works as this hand-book will be useful in leading to truthful doctrine those who else might have had no definite views.”—The Sword and Trowel, February, 1873.

“Mr. Stock has travelled with such a patient perspicuity and distinctive arrangement as renders his book an essential and profitable accompaniment for every Christian’s study. We feel a holy glow of loving gratitude to the author, and believe thou- ‘sands of preachers whose means are small, and time for study very limited, will highly prize this companion to the Bible and Concordance. With the blessing of God, it will greatly help them.”— The Earthen Vessel, March, 1873.

“This is an enlarged edition of a thoroughly good guide in theological studies. There are many young men in our churches who either contemplate entering the ministry, or who wish to obtain clear views of the doctrines of the Bible. To all such we say, ‘obtain Dr. Stock’s concise, carefully-prepared volume, and when you have studied that, it will be your own fault if you have not correct views of all the grand truths set before us in the Word of God.’ We heartily thank the writer for this greatly improved edition of his much-needed work,”—The Baptist, February 28th, 1873.

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“The object of the author, ‘to furnish in a readable, portable, and cheap form,’ a digest of Dogmatic Theology, is fully attained. The work is divided into six parts:—I. Theology in relation to its standard of appeal. II. Theology in its great theme, God. III. Theology in its teachings respecting man. IV. Theology as displayed in the history of Redemption. V. Theology in its internal evidence of divine origin; and VI. Theology in its relation to the constitution and discipline of Christian Churches. This admirably arranged outline is filled up in a most careful and exhaustive manner, and no thoughtful reader, whatever may be his own views, will rise from the study of this book without having derived solid benefit. Dr. Stock has evidently thought out his system of theology for himself, and he expresses his views with great clearness and vigour. One most commendable feature of his book is its spirit of genuine Christian charity. The hateful odium theologicum is nowhere visible. Sound information, able reasoning, lucid exposition, and rich suggestive- ness characterise Dr. Stock’s book, and we are glad to see that these qualities have been so generally appreciated as to render necessary the issue of a third edition. At the present time, when the constitution of Christian churches is the subject of much discussion, the last part, which is devoted to an examina- tion of ‘Theology in its relation to the constitution and discipline of Christian churches,’ is specially valuable; and we wish that controversialists—on whatever side they may range themselves —would quietly and carefully study it, so that, if opponents, they might at least understand the positions so ably taken up, and if friends, they might have their opinions strengthened by the masterly exposition of the question under consideration. Dr. Stock’s reasoning is forcible, and his style admirably clear, so that, apart from its direct theological teachings, this book has a high educational value. To Sabbath-school teachers, this manual of Scriptural instruction will be especially useful. We heartily commend the work to our readers, as one excellent in every respect—ably written, exceedingly well got up, and cheap, —and we trust it may have in our neighbourhood—where the author is so well known as one of our most spirited public men —a circulation commensurate with its merits.”— Huddersfield Examiner, May 24th, 1873.

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No, II.


Crimson cloth; pp. 256. Price Three Shillings. Stock. Second Thousand.


“ An attempt to give the whole evangelistic narrative in words adapted to the comprehension of children; being at once a translation into children’s language, a gospel harmony, and a comment. We conceive the work to be well and Trowel, April, 1867. “Taking it as a whole, the book has our warm commendation.” The Church, April, 1867. ‘‘The book deserves a place in our families and schools, and may be made with great advantage the means of a most instruc- tive study of the ‘Great Biography.’ Simple as the work seems, it must have cost much study and thought.”—TZhe Freeman, April 5th, 1867. ‘‘Any father who would devote to the Gospels the time and study needed for the preparation of such a volume, could scarcely fail to interest his children in his instructions.”’—The Noncon- formist, April 17th, 1867. “ Admirably has the author succeeded in his task. In some instances the change of style is felicitous.”—TZhe Voice of Truth, April, 1867. “We have already noticed the fact that this work has been most cordially received by Her Majesty the Queen. It is an excellent little book, and remarkably well calculated to interest young minds in the stories and truths inculcated in the four Gospels. It aims to present a complete summary and harmony of the four Gospels, in a style suited to the capacity of a child. The substance of all the recorded sayings and doings of our Lord is given, and given in historical order. "We learn from the Author's preface that the book was written in the first instance for the instruction of his own family, by whom it had been eagerly received. The object aimed at has been to put into the hands of young people a work which shall be, critically, most accurate, and yet as simple as simplicity itself. This object has been certainly most admirably attained. The chapters give the

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particular narratives in such a manner as will make them remembered easily by any intelligent child, and there are Scrip- ture references at the head of each chapter, and carefully prepared indices at the end of the book, which will be found useful to parents and teachers using it. We are pleased to see that while passing through the press more than a thousand copies were subscribed for. It ought to prove a permanent reading book wherever there is a young The Western Daily Mercury, April 22nd, 1867.

“‘Mr. Stock’s extensive reading and learning are here devoted to the task of making as simple as possible, even to the under- standing of children, the Gospel narratives of our Blessed Redeemer, and we congratulate him on his success in this department of literature. Many men of genius and learning have been sadly deficient in ability to make truth plain and simple to the mind of a little child, Not so with our Author: the charming narrative is told in simple language, and in an easy style, such as children will like. The work will become standard in jts time, and we give it our hearty commendation.” The Gospel Herald, March, 1867.

No. III.



Pp. 26. Price Fourpence. Etuior Srock.


“A clear and forcible exhibition from Scripture of the proofs of the divinity of our Lord. It is well suited for extensive circulation.” — The Freeman, September 14th, 1866.

“The Author shows a thorough acquaintance with all the phases of the controversary. The work is spiritedly written. It has its value at the present time, and if read in a right and unprejudiced spirit, will result in benefit, and carry conviction with it.”—-Zhe Western Daily Mercury, September 3rd, 1866.

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“The Author shows most clearly that neither the sophistries of the sceptic, nor the dogmatising of the socinian, are able to stand against the broad full light of the Gospels on this grand and vital question of the Divinity of the Son of God. Mr. Stock is master of his subject; he resorts to no mere subterfuges, but, in plain, outspoken manner, maintains the true character of the world’s Redeemer.”— The Weslegan Times, September 10, 1866.

“A plain and earnest plea for the great truth of our Lord’s Divinity, in opposition to the fascinating but infidel volume called “Ecce Homo.” —The Sunday Teachers’ Treasury, Oct., 1866. **An admirable essay. Mr. Stock has done good service by placing in so compact a form such a treasury of Scripture arguments. To Sunday School Teachers the pamphlet is likely to be very useful.”—The Sunday School Teachers’ Magazine, November, 1866.

“This work, by the author of ‘A Handbook of Revealed Theology,’ whose ministrations at Devonport are spoken of with much praise, contains, in the smallest compass we have yet seen, the greatest number of arguments deduced fron? Scripture in favour of the perfect Sonship and Godhead of Jesus of Nazareth. It is most lucidly arranged, and very clearly argued ; while the references to Holy Writ are very complete and well — The British Controversialist, January, 1867.

“T have read your ‘Ecce Homo’ with much interest and pleasure. You have done a good thing. The arguments are well put, and strong. May it do much good.”—Dr. D. C. Eddy, Boston, Mass., U.S. America.

The American Baptist Publication Society have, by the consent, published this work in America, as one of their standard series.

Dr. Stock’s Prize Esgay on Missions is out of print.

Tubbs & Brook, Printers, Manchester.

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