John Oldfield c 1627-1682

This ejected minister, father of Joshua, was born near Chesterfield, Derbyshire, about 1627. He was educated at the grammar school of Bromfield, Cumberland. Though of no university, he was a good scholar and mathematician. He held the rectory of Carsington, Derbyshire, having been appointed in or before 1649. His parishioners, according to Calamy, were 'very ticklish and capricious, very hard to be pleased in ministers,' but he suited them; and, though the living was worth but 70l., he refused a better offer of the perpetual curacy of Tamworth, Warwickshire. He was present, as a member, at the first known meeting (16 Dec. 1651) of the Wirksworth classis, of which he was a most regular attendant (15 times moderator) till its last recorded meeting (17 Nov. 1658). His sermon before the classis on 17 July 1655 was 'well approved' as 'orthodox and seasonable.' On 15 Jan. 1656, by appointment of the classis, he delivered the fifth of a series of doctrinal arguments directed against the errors of Socinians, his thesis being 'that the name Jehovah is incommunicable.' In the minutes, as in the Carsington parish register, his name is always written Otefield or Oateield (twice). By the Uniformity Act (1662) he was ejected from Carrington. After this he moved from place to place, sometimes attending the established church, and often preaching in conventicles. Latterly he settled at Alfreton, Derbyshire. Once a fortnight he preached at Road Nook, Derbyshire, in a house belonging to John Spateman, and was informed against for so doing. It was proved that he was 10 miles off on the specified day; the informers were prosecuted, and one of them pilloried at Derby.

For some time before his death he was disabled. He died on 6 June 1662, 'ætat. 55,' and was buried in Alfreton Church, where there is a brass plate to his memory. He married Ann, sister of Robert Porter (d. 1690), vicar of Pentrich, Derbyshire. Four of his sons entered the ministry:

(1) John (b. 1 Nov. 1654), who received Presbyterian ordination in September 1681, and afterwards conformed;

(2) Joshua (see previous post);

(3) Nathaniel, Presbyterian minister (1689-96) at Globe Alley, Maid Lane, Southwark (d. 31 Dec. 1696, aged 32);

(4) Samuel, who received Presbyterian ordination on 14 April 1698, and was minister at Woolwich, Kent, and from 1719 at Ramsbury, Wiltshire (living in 1729).

John Oldfield published

‘The First Last and the Last First . . . substance of . . . Lecture in the Country,' &c., 1666, 12mo (addressed by ‘J. O.’ to the 'parishioners of 'C. and W. in the county of D.') 

Calamy mentions that he published 'a larger piece about prayer.'

His last sermon at Carsington is in 'Farewell Sermons,' 1663, 8vo (country collection).

His ‘soliloquy’ after the passing of the Uniformity Act is abridged in Calamy; some striking sentences from it are noted in 'North and South,' 1855, vol. i. ch. iv., by Mrs Gaskell.

Bunhill Fields Joshua Oldfield 1656-1729

Alfred Light tells us that Oldfield's head-stone is in the third row south from Dame Mary Page. The inscription reads

Here lyeth the body of the Rev. Joshua Oldfield, dyed Nov. 8th, 1729, aged 73 years.

Mr. John Oldfield (c 1627-1681), the father of Joshua, was minister of the church at Carsington, Derbyshire, where his son Joshua was born in 1656. When the Act of Uniformity came into force Mr. Oldfield was ejected for non-conforming. He gave his son a most excellent education during his early years and afterwards sent him as a student to Christ College, Cambridge. Here Joshua became noted, not only for diligence in his studies, but also for his exemplary life and conduct. On leaving the University Oldfield became chaplain to Sir Philip Gell at his family seat in Derbyshire. Here he became very friendly with a clergyman in the neighbourhood, and they were accustomed to express their views to each other in very frank terms. At this time a good living became vacant, which was in Sir Philip's gift. It was offered to Oldfield. After due consideration he thanked his patron, but told him he could not conform either for that or even a greater living. Sir Philip, being anxious that Oldfield should become vicar of this parish, asked his clergyman friend to press the matter upon him. This he was glad to do, and a great deal of argument took place between the two. Oldfield, however, was immovable but being mindful of the kindness of his friend, he suggested that as he could not sacrifice his non-conformist principles, and the living was a much better one than the clergyman was then in, he should press his claims upon Sir Philip. The clergyman thanked Oldfield very heartily for his kindness and goodwill, but earnestly begged him not to repeat anything of the kind; he stated that he should have been glad to have drawn Oldfield into the Church in the hope of good being accomplished; but although he himself had no scruple in remaining in the Established Church, his conscience would not allow him to renew his assent and his consent to all that was in the Book of Common Prayer. After leaving Sir Philip Gell, Oldfield took the post of tutor to the son of Mr Paul Foley, who was Speaker of the House of Commons during the reign of William III, and he travelled with his pupil for a time in Wales and Ireland. He then became assistant to Mr. Samuel Doolittle, and the pastor of a congregation in Tooting, London. Acting upon the advice of several fellow-ministers he next removed to Oxford, where "he had but small auditory and very slender encouragement, but took a great deal of pains." Coventry followed Oxford, and here upon the suspicion of his giving instruction to young people, he was cited to appear before the Ecclesiastical Court on October 14th, 1697. It seemed as if serious trouble were in store for him, but after he had brought the matter to the King's Bench, which put him to great trouble and expense, it was allowed to drop, as William III gave the Ecclesiastical authorities clearly to understand that he was much displeased with such persecution and prosecution. He again returned to London, where first at Southwark and afterwards at Hoxton he kept an Academy which became world-famous.

During his latter years he met with many sore afflictions, as he was subject to apoplectic fits, but it is recorded that "the Providence of God made the last stage of his life easy and honourable under the disadvantage of his outward circumstances; of which he entertained a high sense of gratitude." His last illness was a short one, an account of which is given by his friend, Dr. Harris, who preached the funeral sermon.

"The day before he died," said the preacher, "I asked him whether all was easy and comfortable within. He said he had a judicious satisfaction and peace of mind, though by reason of present weakness and lowness of spirits he was dull and heavy. He was sensible his life was drawing to an end, and continued sensible to the minute, without any violent shock of dissolving nature, and with an undisturbed tranquillity of mind. He said, 'That nature must submit,' and 'that all was well, and all was easy within.' "This," added Dr. Harris, " was an honourable testimony to religion, after so long a trial, and from so wise, sedate, and upright a person."

Farewell Sermons Contents of Current Volume

1- Edmund Calamy - Sermon from 2nd Samuel 24:14 "Let us Fall into the Hand of the Lord"

2- Thomas Manton - Sermon from Hebrews 12:1 - "The people of God that have such a multitude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more patience and cheerfulness."

3- Joseph Caryl - Sermon from Revelation 3:4 - "In which encouragement I told you we might consider two things, or take it into two parts. First, " That they should walk with Christ." Secondly, " They should walk in white."

4- Thomas Case - Sermon on Revelation 2:5 - "CHRIST here prescribes precious physic for the healing of this languishing church of Ephesus; it is compounded of a threefold ingredient: 1. Self-reflection, " Remember from," &c. 2. Holy contrition and humiliation before the Lord, " Repent." 3. Thorough reformation, " Do thy first works."

5- William Jenkyn - Morning Sermon on Hebrews 11:38 - "The apostle in this excellent chapter, (that by some is deservedly called a little book of martyrs) discovers the triumph of faith, or victory against all difficulty we meet with."

6- William Jenkyn - Afternoon Sermon on Exodus 3:2-5 - "First then, for explanation, I shall here endeavour to open these two things to you: first, what it is for a place to be holy, or wherein the nature of the holiness of the places consists ; secondly, what that is, that is the foundation or cause of the holiness of places; and both these must in our discourse, and likewise apprehension, be accurately distinguished."

7- Richard Baxter - Sermon on Colossians 2:6,7 - "Omitting the division, and in part the opening of the words, the observation is ; - " That those that have received Christ Jesus the Lord, must accordingly be rooted, built Up in him, and established in the faith; and walk in him as they have been taught, and abound therein with thanksgiving."

8- Thomas Jacombe - Morning Sermon on John 8:29 - The observation I intend to speak to, shall be this: They that please God, and endeavour always to do the things that please God, such God will be with; such the Father will not leave alone; especially in times of suffering and trouble, for I will bring it to that case.

9- Thomas Jacombe - Afternoon Sermon on John 8:29 - Let me endeavour to prevail with every one of you, so to carry yourselves in your several places and capacities, that whatever you do, you may please God.

10- William Bates - Morning Sermon on Hebrews 12:20,21 - Now in these two verses he sums up, by way of recapitulation, all that which he had discoursed of at large, and in them you may observe these two things. 1. A description of God, to whom he addresses this prayer: The God of Peace. 2. The substance of the prayer itself.

11- William Bates - Afternoon Sermon on Hebrews 12:20,21 - It follows " that great Shepherd of the sheep." For the opening of this, 1. We will consider the title of Christ. 2. The person for whom this title relates.

12- Thomas Watson - Morning Sermon on John 13:34 - Doctrine. Christians ought to make conscience of this duty of loving one another. Confident I am, we shall never see religion thrive in the world, until we see this grace of love flourish in the heart of christians.

13- Thomas Watson - Afternoon Sermon on 2 Corinthians 7:1 - It is the title that I intend now, by the help of God, to insist upon, that sweet parenthesis in the text, "dearly beloved," wherein you have the apostle breathing forth his affections unto this people. He speaks now as a pastor, and he speaks to them as his spiritual children.

14- Thomas Watson - Farewell Sermon on Isaiah 3:10,11 - This text is like Israel's pillar or cloud; it hath a light side, and a dark side: it hath a light side unto the godly, "Say unto the righteous, it shall be well with him;" and it hath a dark side unto the wicked, "Woe unto the wicked, it shall be ill with him." Both you see are rewarded, righteous and wicked; but here is a vast difference, the one hath a reward of mercy, the other a reward of j ustice.

15- Thomas Lye - First Sermon on Philippians 4:1 - I shall without any more ado enter upon the text; in which you have two things considerable. A most melting compellation, and a most serious exhortation. 1. A melting compellation, "my brethren, dearly beloved," &c. 2. A serious exhortation; and in it first, the matter of the duty, stand, and stand it out, and stand fast. Secondly, the manner. First, so stand, so as you have stood, stand fast. Second, in the Lord; stand so, and stand in the Lord, in the Lord's strength, and in the Lord's cause.

16- Thomas Lye - Second Sermon on Philippians 4:1 - "It is the grand and indispepsable duty of all sincere saints, in the most black and shaking seasons, to stand fast fixed and stedfast in the Lord."

17- Matthew Mead - Sermon on 1 Corinthians 1:3 - Being therefore now to part, I thought to go to the top of the mount, and leave with you grace and peace from God our Father, and from our Lord Jesus Christ. In which words there are two generals. 1. A double blessing desired: Grace and Peace 2. A double spring discovered: that is the Father and the Son, God and Christ.

18- Matthew Newcomen - Sermon on Revelation 3:3 - There are three doctrines obvious in the text; Doctrine 1. That it is the duty of christians, to remember those truths that they have heard and received. Doctrine 2. That it is the duty of christians to hold fast the truth that they have heard and received. Doctrine 3. That continued repentance is the duty of christians, as well as initial repentance. Remember therefore how thou hast received, and heard, and hold fast and repent.

19- Thomas Brooks - Sermon on Questions Asked and Answered followed by 27 Legacies that Brooks Left to his Beloved People

20- John Collins - Sermon on Jude 3 - These words contain two parts. 1. A duty exhorted to. 2. The manner of the management of duty. The duty exhorted to, is, to retain the faith delivered to the saints. The manner of its management is, that we should earnestly contend to keep it.

21- Edmund Calamy - Sermons 1 Samuel 4:13 - I shall gather two observations from the words. 1. That when the ark of God is in danger of being lost, the people of God have thoughtful heads and trembling hearts. 2. That a true child of God is more troubled, and more solicitous what shall become of the ark, than what shall become of wife and children or estate.

22- John Gaspine - Sermon on Luke 12:32 - The text contains that exhortation of Christ, wherein he exhorts them to undauntedness and resolution in the ways of God. " Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." The words may be divided into these two parts. First, Here is an exhortation: "Fear not, little flock." Secondly, The reason of this exhortation: "for it is your Father's good pleasure to give you the kingdom."

23- Lazarus Seaman - Sermon on Hebrews 13:20,21 - In which words, there are two two things considerable. 1. The matter of the apostle's prayer. 2. The grounds, which he doth insinuate for audience.

24- George Evanke - Sermon on Matthew 26:39 - Doct. A gracious soul will endeavour the crossing his own will, when be sees that it crosses God's. Or, thus, A true Christian dare not, at least ought not, to gratify his own humour when it stands in opposition, or cometh in competition with God's honour.

John Evans

This is from Welsh Biography online

JOHN EVANS 1628-1700 Born at Great Sutton, near Ludlow. His father, Matthew Evans, rector of Penegoes (near Machynlleth) and son of a former rector, was ejected from his living in 1650 by the Puritan Commissioners for the Propagation of the Gospel in Wales. The son had meanwhile matriculated (6 March 1647) at Balliol College, Oxford, but was ejected by the Parliamentary visitors in May 1648 and secretly ordained the same year (28 November) by Roger Mainwaring, the deprived bishop of St Davids. Changing his views (to the chagrin of his father), he was appointed, 23 March 1653, to take charge of the school set up by the commissioners at Bala, with a salary of £35 a year and a licence to preach. He was critical of the Protectorate, signing the remonstrances of 1654 and 1655, and in consequence had some trouble over recovering arrears of pay, but in 1656 the Council of State ordered payment of two years’ arrears and in 1657 he was elected by the bailiffs and burgesses of Oswestry (on the Protector's personal direction) to the headship of the municipal school there, from which his predecessor had been ejected for delinquency. The latter was reinstated in 1660, and Evans joined Rowland Nevett, the deprived Puritan vicar, in ministering to the Dissenting congregation there, and with Vavasor Powell in sustaining similar conventicles at Llanfyllin and Llanfechain. For this he was denounced in 1669 under the Conventicle Act; Palmer (Nonconformists’ Memorial, 1775, ii, 645) makes him also pastor of the Wrexham Independents from 1668. He formed a close friendship with Powell and after the latter's death (1670) and that of his own wife he married Powell's widow.

Under the Declaration of Indulgence he was licensed (May 1672) to preach to the Independent congregation at Wrexham that had first gathered round Morgan Llwyd, now meeting in a barn rented from Edward Kenrick, while the minister lived in the house in which John Jones the regicide had formerly accommodated Llwyd, and still belonging to the regicide's son. The revocation of the Declaration reduced Evans to poverty, which he relieved by selling much of his library and by acting as tutor to the children of gentlemen of rank in the district. Their protection, and especially that of lady Eyton (widow of Sir Kenrick Eyton of Eyton Isaf), saved him from persecution. In 1681 William Lloyd (1627-1717), bishop of St Asaph, made strenuous efforts to bring him to conformity, challenging him to public disputations; on his refusal he was fined and outlawed. He continued, however, to minister to his congregation, to which from 1689-91 the Presbyterians (who had worshipped separately under the Indulgence) were joined. From 1691 (when the Presbyterians withdrew and formed the New Meeting) Evans's congregation included Independents and Baptists, he himself (according to one account) inclining towards the latter in his later years. Declining health and loss of memory made it necessary for him during these later years to devolve most of his pastoral duties on assistants.

He died 19 July 1700, and was buried in the Dissenters’ graveyard at Wrexham. He left, by his second wife, a son, John Evans (1680-1730), and, by his first, a daughter, who married Timothy Thomas (friend of Matthew Henry) and whose son Timothy became an Independent minister at Pershore.

A recent message on 1662

See here for the message delivered at the recent Steadfast Conference

Speaking on 1662 in London

It was great to speaking at a conference on the Great Ejection recently. Sold a few books too. Thanks Tom, Adam and co.

Marmaduke Matthews 1606-1683

This is from the online Dictionary of Welsh Biography

Born at Swansea, 1606, the son of Matthew Johnes of Nydfywch, Llangyfelach, and Mary his wife. He matriculated from All Souls College, Oxford, 20 February 1623/4 and graduated BA 25 February 1624/5 and MA 5 July 1627. (Foster, Alumni Oxon.). In 1636 he was vicar of Penmain, Gower, and showed Puritan tendencies displeasing to the bishop of St Davids. Proceedings were begun against him in the Court of High Commission, but he emigrated to America [in 1638; he was pastor at Yarmouth, 1640, and at various other places in New England.]

In [1654] he returned at the request of colonel Philip Jones, and became minister of St John's, Swansea. He was ejected from the living in 1662. He took out a licence to preach under the Act of Indulgence, describing himself as an Independent. He died about 1683.

He was the author of The Messiah Magnified (London, 1659), The Reconciling Remonstrance (London, c. 1670), and other works.

His son, Lemuel Matthews (1644-1705), archdeacon of Down, matriculated from Lincoln College, Oxford, 25 May 1661, and became chaplain to Jeremy Taylor, bishop of Down. He obtained the archdeaconry of Down on 2 November 1674, and was appointed chancellor of Down and Connor in 1690. He was suspected of ecclesiastical misdemeanours and suspended from his offices by a royal commission. He died before his protracted appeals for redress brought any result.

Two other sons of his are known. Manasseh, born at Yarmouth, New England, left America with or soon after his father, and entered Jesus College, Oxford, in 1658, but did not graduate. He conformed, and became rector of Porteynon and afterwards (1670) vicar of Swansea. Mordecai, also born (c. 1640) at Yarmouth, went in 1655 to Harvard, and graduated there. He, too, left America, and was placed by the ‘Triers’ in the vicarage of Llancarfan. Ejected in 1660, he afterwards conformed, and in 1661 was given the living of Renaldston.

Intro to my coming session at the Gracelife Summer Institute 2019

Matthew Ellistone, Coggeshall

Dale again

Matthew Ellistone was probably a native of this town, where the family had long resided. He lived here in 1646, and on the 3rd of September in that year was appointed by an ordinance of the Lords to Stamford Rivers, in the stead of Dr John Meredith, who had been deprived the 6th of May, 1643. On his ejection, he returned to Coggeshall and lived at the Grange, where he had licence to hold a meeting for worship in 1672. He was a Presbyterian.

"The notes of the sermon which was intended to have been preached by Mr. Elliston, at the Burial of old John Picknet at Kelvedon, Sept. 6, 1675. But he being then hindered, he preached it the Sunday after, being the 12th September, 1675.

"Text—Phil. i. 15. You find the Apostle in a straite at the penning of this text; and I was in a straite; straites of time as to my sermon and meditations: and some of you know I was in a straite when it was intended to be delivered, by reason of an unkind and unchristian opposition. That which was then hindered is by relations desired to be the discourse of the day. — Bufton's MSS.

In 1677 he is mentioned as Matthew Ellistone of Little Coggeshall, clerk, in connection with Isaac Ellistone of the same place, probably his brother, and lived there until his death.

"The notes of the sermon preached at the funeral of my cousin, Isaac Ellistone's wife, by Mr. Burwell, Nov. 13, 1674."
"The notes, etc. of my cousin, Mr. Isaac Elliston, hy Mr. Burwell, April 3, 1678."
"1678, 5th Oct. — My cousin Sam.Sparhawke's wife was buried. She was old Mr. Burwell's daughter, Minister."— [Probably Mr. Jeremy Bubwell, ejected at Hertford.] — Bufton's MSS.
"1693, May 3.— Buried Matthew Ellistone." — Markshall Reg

Thomas Lowrey, Coggeshall

The Woolpack Inn, Coggeshall

Dale also writes about Thomas Lowrey

Thomas Lowry was a Scotchman. He succeeded Mr. Meighen, who was sequestered at Great Braxted, and afterwards went to Harborough in Leicestershire, (inducted Feb. 24, 1649,) and received a moiety of Whitworth rectory to supplement his salary, which was very small. He declined to be lecturer at Maldon, to which he had been appointed June 12, 1649. On his ejection, he came to reside at Coggeshall.* He preached in his own house.

An extract has been given from his funeral sermon for Mr Sames. He preached another at the funeral of Mrs Brockwell, at the close of which he said:—

"Now this woman whose funeral we solemnize was in my apprehension a pious, prudent, profitable, sober and peaceable woman. If she was not so good, and so pious and prudent as she did show for, you that are without a fault throw the first stone at her. Though her life might be somewhat obscure and reserved, yet I cannot but think 'the root of the matter' was in her. Then whatsoever things are honest, and lovely, and of good report, that were in her, let us do, and the God of peace shall be with us."

His own funeral sermon was preached by Mr. Gouge, April 2, 1681 :—

Text — Psalm xci. 16. I have read concerning a king that in the bequeathments of his will he made a deed of gift of all from the heavens to the centre of the earth. Such is the riches of God and the infiniteness of his love, that unto his servants he gives all from the centre of the earth to the centre of the heavens; he gives them what is sufficient upon earth, and what is saving in heaven, he gives them throne blessings and foot-stool blessings; and so you find the largeness of God's heart to his people, both, in upper and nether springs, in eternal and temporal distributions of love, an assurance of which we have in these words, 'With long life will I satisfy him, and shew him my salvation.' Observe, First, Life is one of the primest flowers that grows in nature's garden. Secondly, It is God that is the fountain and spring of life. Thirdly, Length of life, and satisfaction with it, is a further blessing which God bestows upon his godly people ....

Although the departure of our reverend friend and brother ought to be matter of greater sorrow than I see among you; yet God honoured him with a double crown, a crown of long life on earth, and I question not but with a crown of salvation in heaven .... 

God did satisfy him with life, by the life of grace and taking him up into his love; and God did afford him a competency of outward things to the last. This is life, when a man has his name written among the living in Jerusalem. Let churches be reviled and contemned, yet they are the Jerusalem of God; and to be enrolled a true member in a true church is a glory next to the glory of heaven. Thus our friend in his last sickness, upon some discourse of his hopes, gave that for one ground among many others, 'Lord, I have loved the habitation of thy house and the place where thine honour dwelleth.' This servant of God was one that laboured much among you; but what is there of his labours to be seen? You have had able ministers among you; there has been much seed sown among you; but whore is the harvest? If ever you would honour any minister, honour him by receiving his labours into your hearts and lives. God hath ' watered' you with wine, yea, with the blood of many of his servants; but if this blood be found amongst an unprofitable people, it will be dreadful for you at last. "Ye that remain, children of the deceased servant of God, remember his counsels and example, and do not wound him now he is dead. Let it not be his reproach afterwards, that any of you should prove a wicked son or an ungodly daughter ..... So let us live, that God may satisfy us with long life for evermore." — Bufton's MSS.

* "1661, May 28.— Obadiah, Sonne of Tho. and Bridgett Lowrye, vicarii. 

"1662, Sep. 28.— Robert, Sonne of Thos. Lowrye, vicarii."— Reg. Bap.