Published in Windlesora 08 (1989)
© WLHG
On Sunday, 20th March 1863, speakers described Samuel Lillycrop as ‘a faithful minister’, ‘a man of unwavering principles’. This was at the end of his farewell service when he retired as minister of Victoria Street Baptist Church. Less than two years later, because of his ‘unwavering principles’ his name was erased from the Church Roll, and he was no longer a member. According to Windsor and Eton Express of 28th March ‘the chapel was filled by a large and attentive congregation, comprising, in addition to the ordinary attendants, many of those in the habit of attending other places of worship in the town’. During his lifetime and until 1891, there were two distinct Baptist Churches in England — General Baptists (Armenians) and Particular Baptists (Calvinists). Windsor was a Particular Baptist Church. Calvin wrote that there was sin in everyone — original sin —and that nothing impure was acceptable in the presence of God. Strict Particular Baptists believed that only those who were Baptized by immersion were pure enough to take Communion at the Lord’s Table. (Closed Communion). Others believed that all Christians should be allowed to His table (Open Communion). In the first half of the nineteenth century disagreement between the two groups was nationwide. Samuel could never accept Open Communion.
Samuel Lillycrop was born in Crediton, Devon on 14th February 1795. According to the Baptist Magazine of 1867 he wrote what the article calls a ‘diary’, which has not been found, called The Records of a Sinner Saved by Grace. In it, he described himself as ‘Shapen in iniquity, conceived in sin, and brought forth as a transgressor from the womb’. He says that during his childhood he nearly met his death three times, once by scalding, and twice by drowning. When he was older he was sent to a relative to train him as a musician. He was quite talented and seems to have become a reasonable composer. However, his master did not look after him, and he returned home to his parents. It was when he was sixteen that he went for a swim in the River Exe and was once more nearly drowned but was ‘not moved by thankfulness’ for his deliverance. It was then that he met Mary. She came from a Christian family, and under her influence he began to attend the Weslyan Chapel. He began to work harder in his daily life and before long the couple were married.
The article in the Baptist Magazine tells how he heard a sermon preached by Dr. Hawtrey, later to become Headmaster and Provost of Eton, the text of which was ‘Lazarus, come forth’. He never forgot the impression that those words made on him. So began a gradual process of religious experience at the end of which he became Baptised by a friend at Plymouth. He began to teach at Sunday School and later to preach in and around Crediton. Then to Kenton (Devon), where he became a regular preacher at a newly founded Baptist Church. This ended when he became ill. He had to give up his secular work and his preaching and for a time, on doctor’s advice, travelled around the country and on the continent.
It was in 1839 that Samuel was appointed Minister of Dover First Church. It was during this period that 16 members found fault with other members and left to form another church. The Rev. Walter Holyoak (Minister of Salem Baptist Church Dover from 1903-1931) wrote ‘Dover Baptists’ which covers the period 1839 to 1914 and he says of Lillycrop: ”Samuel Lillycrop . . . . had the munificent stipend of £60 from a church with a membership of 155. His pastorate began in 1839 and ceased by resignation in 1840.” On the subject of the 16 members who left to form the new church he says, ‘It is curious that, amongst the reasons given for desiring dismissal from Pentside, was the action of that Church in “allowing an individual unordained to administer the ordinances,” but they also furnished more cogent reasons.’
In the meantime at Windsor, the newly founded Baptist Church in Victoria Street was having trouble in finding a suitable and willing Pastor. The Rev. Leslie had resigned after five months and Samuel Lillycrop was invited to preach for a month. Two other candidates were offered a six month probation period with a view to the Ministry and refused, before Samuel received a similar offer.
The Church Book states that:
…as Mr. Lillycrop had supplied us for the last six weeks and we had heard him with pleasure and profit that he be invited to supply for the next six months on probation …” Samuel was not only the third choice but his six month probation period must have started badly, because at the end of the period when they decided to ask him to take on the pastorate permanently, on July 8th, it was proposed that: ‘Mr. Lillycrop be invited to take pastoral charge of this church and the Deacons be requested to draw up a respectable letter to that effect to be presented to him. It having been reported that Mr. Lillycrop, while labouring among us had changed his sentiments, it was moved, seconded, and carried unanimously, that this church repudiates such a charge against him as totally unfounded.’ No explanation was given.
The letter of invitation was ready by July 25th but this does not make the problem any clearer. It says: ‘Recognising as we do the Divine Hand not only in bringing you first amongst us, in answer to repeated and, we hope fervent prayer, but also in your continuance with us under circumstances of discouragement, of no ordinary character, which we regret to say has continued nearly the whole time of your probation with us and which we feel assured has been a source of great disquietude to your own mind as well as retarded your usefulness amongst us but we hope and we believe you participate in the hope that the Lord has in great mercy removed many of the discouraging circumstances and that there is now a prospect of peace and that peace is now dwelling in the midst of us and that prosperity now awaits us. ’Samuel himself did not consider the matter as important as the Deacons. In his letter of acceptance, he wrote:’…it was read by me with feelings of no ordinary character. The facts recorded therein restore to my mind things that were nearly forgotten though painful in the extreme at the period they occurred. Thus it is with the traveller who, passing through the wintry storms at Spring’s return, forgets his tired and sorry past, to sing for joy and hopes to come. Your present sympathy tends to make the bitter sweet, and heal all wounds.’ …. and I believe it to be the will of God that I should accept your invitation’.
Less than two years earlier the Chapel had been built at a cost of £1702, and there was a membership of only 26. Samuel took the debt very seriously. From 1841 onwards, he travelled the country on collecting tours. His first was to Brighton in September 1841, followed by another in November into Kent and Sussex. He told of his trip into Kent and Sussex at a meeting on November 30th. His success encouraged him to travel widely, to collect, usually once or twice a year. He visited Devonshire, Oxfordshire, Somerset and Wiltshire and as far north as Huddersfield. In May 1845 his trip to Yorkshire resulted in the collection of £175, a contribution of more than a tenth of the original cost of the building and in today’s terms probably a hundred times that figure. Then in November of the same year he travelled again to the North of England and covered 1100 miles. He used any suitable means of transport, sometimes travelling on horseback. The minute book records that he travelled 400 miles on his trip to the West of England in 1850 and on this occasion the expenses for coaches and trains were £4.11s. 4d. The Church received £75 from the London Building Fund and £30 from the Berkshire Association towards the debt. The Association gave Samuel Lillycrop a personal gift of £15, but he gave this towards the fund too. With all the money-raising events organised by the church members there was enough money and the debt was finally paid off on Good Friday 1853. A thanksgiving service was held on Tuesday 26th July followed by tea in the school rooms and a public meeting. A collection was taken at this meeting towards the enlargement of the school rooms and work on improvements began immediately.
When Lillycrop came to Windsor there were 26 members of the Church. In 1860 there were 78 members, 67 Sunday School scholars, and a mission in Spital with 59 scholars. By 1862 the membership had grown to 96. 218 names had been place on the Church Roll, but some had died or moved from the area. Throughout his life Samuel Lillycrop remained a Strict Baptist and would not attend communion with Christians of any other denomination. He walked out of a Berkshire Baptist Association Assembly when all denominations were invited to the Communion Table. In April 1850 he was worried that members of the Victoria Street Chapel were not adhering to the Trust Deed and went up to London to see the original deed, copied it out and then wrote the Doctrines in the front of the Minute Book. He headed the list “The Doctrines, Close Communion Baptist Church, Victoria Street, Windsor. May 6th 1850’. At a later date the words ‘Close Communion’ were carefully crossed through.
In March 1863, with failing eyesight and ill health, Samuel Lillycrop decided that he must relinquish the Pastorate. The deacons were obviously very sad to accept his resignation, but a glance at the minute book is enough to see that his health was failing. The handwriting is large and the letters not always fully formed. Some words are incomplete. After preaching the farewell sermon and attending a celebratory tea party Samuel and Mary remained in Windsor at 5 Adelaide Terrace (now 9 Adelaide Square). They still attended the Windsor Chapel.
A new minister was appointed — the Rev. Stewart Gray. He was known to favour the Open Communion Table. Before he arrived to take up his new post there was a church meeting on October 5th. Samuel Lillycrop proposed that “This Church remains a Particular Baptist Church’ and the motion was passed unanimously. He then proposed that ‘Communion be strictly confined to Baptised Believers’. Mr. Morten, the treasurer, proposed an amendment that ‘Christians of other denominations be admitted to the table.” The amendment was carried by a large majority. Windsor Baptist Church had accepted the Open Communion. Mr. and Mrs. Lillycrop and other members of the Church holding strict views withdrew from the Communion Table. On 17th August 1864 the Church book shows that it was proposed to remove 27 names from the Church Roll. Some of these people were those holding to the principle of Closed Communion. Mr. and Mrs. Lillycrop expressed a wish that their names should be retained. The proposal was passed unanimously but they were asked to attend the Communion. On 26th March 1865, however, their names had to be erased from the list, although the Deacons were very reluctant to do this.
In May 1866 Samuel’s health became worse and he went to Brighton for a change of air, where he died on 2nd June. Windsor and Eton Express reported the death in its edition of Sth June. It told of the ‘veneration of his congregation’, and the respect that was felt for him by all classes and denominations. It records that ‘… his end was as peaceful as his life was pure’. His remains were brought to Windsor on Tuesday night 5th June.
The Express of the 16th June reported his funeral. There were two mourning coaches and several carriages carrying the Rev. Stewart Gray and the Rev. M. Gaskin, his friend from Brighton, and members of the Baptist congregation in Windsor. His grave is situated at the angle of the plot near to the porch of the old Dissenters Mortuary Chapel (now demolished). There is no mention of Samuel Lillycrop’s death or funeral in the church minutes.
Mary Lillycrop returned to Windsor to live and was re-admitted to Church membership in 1873 with two others whose names had been erased at the same time. Samuel Lillycrop was not to be forgotten, for in 1895 a tablet was erected to his memory, exactly 100 years after his birth. It is placed on the right hand side of the wall at the front of the church, in the sight of the congregation. In 1905 the stonework of his grave was replaced. The greatest tribute to his memory is a happy church now embracing the Open Communion and welcoming everyone. As Samuel Lillycrop’s contemporary, Lord Tennyson wrote: ‘The old order changeth, yielding place to new, And God fulfils himself in many ways. Lest one good custom should corrupt the world.’
Kenneth Marson
Acknowledgements:
Thanks are due to the Rev. K. Paskin, the Rev. B. Hankins, and the Deacons of the Victoria Street Baptist Church for permission to read the first minute book of the Church and copy the photograph of Samuel Lillycrop. Thanks also to Mr. D.J. Cook. Secretary of Salem Baptist Church for information about Samuel’s time at Dover, the Rev. Roger Hayden of the Baptist Historical Society and the Angus Library, Regent’s Park College, Oxford, and Dr. Williams Library for their efforts in trying to trace the diary.
References:
Windsor & Eton Express 28th March 1863, 9th and 16th June 1866
NEAL, Brian and SMITH, Ruth, A Royal Heritage — History of The Baptist Church, Victoria Street, Windsor 1838-1982 — which inspired the study in the first place.
Windsor Local History Group 