She was in humble circumstances, and earned a scanty income by the use of her needle; but she coupled with it extraordinary efforts for the good of others, and this disposed some ladies, members of the Established Church, to contribute to her support. This enabled her to devote more time to her charitable work, and at length she was so absorbed in it that she became a kind of missionary to the inmates of the workhouse and the prisoners in Yarmouth gaol. She read and explained the Scriptures to them, and in devotional service, she carried on for their spiritual welfare, she employed parts of the Church Prayer-Book. Gradually, I infer, she became attached to those who helped her, and this association led to her becoming a member of the Establishment. After her death a commemorative window was placed in Yarmouth parish church, and at its reopening, after a costly restoration, Bishop Wilberforce pronounced an eloquent eulogium on Sarah Martin’s character. Some intimate Nonconformist friends of mine remained attached to her, and showed me numerous MSS. in her handwriting.
I now return to the ranks of Dissent and proceed to notice—
II. English Presbyterianism. A word on its earlier history will here be appropriate. The Presbyterians of the sixteenth and seventeenth centuries were orthodox. After the Restoration many of them adhered to the Westminster Confession, but a departure from it, in some instances, appeared in the century after. Arian and Socinian opinions began to obtain, but those who held them claimed connection with the Presbyterians of the Commonwealth, on the ground that they followed such worthies in the exercise of religious freedom and the rights of conscience. Their forefathers had repudiated the Prayer-Book, and now they, their sons in the cause of religious freedom, renounced the Westminster Confession. For the most part they remained steadfast in believing New Testament miracles. The Rev. Mr. Madge, a noted English Presbyterian, sixty or seventy years ago, said to me once, he could not understand how a man could be called a Christian who did not believe in our Lord’s resurrection.
During the reign of William IV. the two most prominent English Presbyterians of the old school were the Rev. Mr. Aspland and Mr. Madge. The latter I knew well. Mr. Aspland was an eloquent speaker, and exerted himself conspicuously in the cause of Unitarianism, with which he identified the interests of religious freedom. His son, in writing his father’s life, pourtrays that gentleman’s religious connections, social virtues, and decision of character; but does not conceal his warmth of temper, and dislike to certain eminent Trinitarians. Mr. Madge, before he became minister of Essex Street, London, was for some years settled in my native city, and presided over a wealthy congregation, in which were several distinguished literary and artistic people. The Martineaus, the Aldersons, the Starks, and other distinguished families, were of the number. They worshipped in the Octagon Chapel, as it was called from its architecture, and for a number of years the building was the most distinguished Nonconformist place of worship in the eastern capital. It was rather sumptuously fitted up in my boyish days, and the attendants were not wont to mix much with other Dissenters. If there were any fault in this, I dare say it was shared on both sides.