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Mark Thompson: The Reverend Richard Johnson was never a member of the Clapham Sect.

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After all, the Clapham Sect was a largely lay led group of wealthy evangelical men and women who were looking for ways to give their faith practical expression and to met at least some of the time in the vestry of Holy Trinity Church on Clapham. In London. It did include two clergymen, as we've heard, John and Henry. John was the rector of Holy Trinity from 92, but the rest of the original core of the group were layman.

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Charles Grant, as we've heard, Zachary McCauley, Hannah Moore, Granville Sharp, John Shaw, James, Steven, John and Henry Thornton, and of course William Wilberforce. There was something extraordinary to be sure about, that small group of men and women and the others who gathered around them. Their impact in a whole range of areas was monumental. The changes they were able to affect and even those they dreamed about affecting, were far reaching.

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I love that little conversation in William Hague's Magisterial biography of Wilberforce following the vote in the House of Commons that abolished the slave trade in 1,807. Wilberforce apparently turned to his friend Henry Thornton and asked, well, Henry, what shall we abolish next? Thornton replied the lottery, I think. Imagine what harm could have been avoided if they'd been able to pull that one off.

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As well as we're gonna hear again and again today, the impact of the work of the Clapham sect stretched right around the world. But Richard Johnson, the first chaplain in New South Wales, and indeed the continent of Australia, was not himself one of that group. However, alongside the KA sect. And in a sense, providing some of its biblical and intellectual Ballast was another group that had been formed slightly earlier, the Eclectic Society.

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This group was largely clerical, though, as we shall see, deliberately refused to confine itself to the clergy of the Church of England on the 16th of January, 1783. Four men had met in an upper room of the Castle and Falcon Pub in Aldersgate Street in London. The site of Wesley's conversion 45 years before they were John Newton, director of St. Mary Wool in London.

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Richard Cecil, minister of St. John's Chapel, Bedford Row, a proprietary chapel in Holden London. Henry Foster cured at St. Andrew by the wardrobe London, where he served under William Romaine and before too long he became minister in Long Acre Chapel in Central London and Eli Bates Squire. An Anglican layman and author from London. It seems an agreement had been signed by each of them earlier in the month, which read We the underwritten proposed to form a society for the investigation of religious truth.

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And as among the several names by which the professors of Christianity are distinguished, some have clear views of particular truths than others. It is the intention of this society not to confine their choice of members to any particular denomination. That they may contemplate truth under its various aspects and adopt it wherever it is found in reference to which they designed to call themselves the eclectic society. The group planned to meet fortnightly for tea, for prayer, for discussion, which usually lasted about three hours on a topic proposed at the previous meeting.

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The membership was to be quite limited and tightly controlled by invitation only, and only with the unanimous agreement from existing members. It would be resolutely, evangelical, but otherwise eclectic. The original four members quickly grew to seven within a month, and by the time rules for the society were drawn up in 1791, the membership was limited to 14. They met first at the Castle and Falcon Pub, and then at it's in John's Chapel, and the Bible was always to be on the table.

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The records also show that the first question discussed proposed by John Newton before the inaugural meeting was, what is the proper idea of growth in grace and what are the best evidences of such growth, both in ourselves and in others? On the 30th of October, 1786, the question would be, what is the best method of planning and propagating the gospel in Botany Bay? Despite the tight membership rules, the meetings were not entirely closed with country members and many invited visitors. Among those, according to the records, had been Charles Simeon and one Richard Johnson.

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These two groups, the Clapham Sect and the Eclectic Society. Were however well known to the other John, one of the founders of the Church Missionary Society is recorded as being a member of both. John Newton had been partly sponsored as a cur at St. Peter and St. Paul's Olney by John Thornton, the elder statesman of the clap sect. Newton had first met William Force in 1771 when the latter was 11.

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Later had a significant role in Wilberforce's conversion in 1785 and remained Wilberforce's spiritual mentor through the first two decades of his tumultuous political career. James Steven, one of the early clapper members, is reported to have described the members of the Eclectic Society as the second founders of the Church of England. There were other links between the two groups as well as we shall see, so it's hardly surprising that there should be discussion between them over how to take the best advantage of the opportunity. Connected with sending a fleet of soldiers, convicts, and settlers to New South Wales, resulting in the proposal to send a Christian minister with the fleet and in identifying the right man for the job.

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So Johnson rightly belongs as part of our own discussion today, despite not being a formal member of the Clapton group himself. Well, Johnson's background, Richard Johnson was born in late October, 1753 in Walton Yorkshire on the East riding famous as the place where Dick Turpen the high wingman had been captured. The Parish Church register shows he was baptized on the 2nd of November. In due course, he attended the same grammar school at Kingston upon Holls William Wilberforce and may well have overlapped with him.

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Under the tutelage of the recently converted headmaster, Joseph Milner, Milner's Evangelicalism would become an enduring influence in Johnson's life and in that of many others. Most likely for financial reasons, Johnson did not go straight up to university after school. He appears to have worked for some time as both a teacher and a farmer acquiring skills he would put to greater use late in life. When he did go up to Moreland College in Cambridge in 1780, it was as a sizer, which is a student receiving financial help from the college and required therefore to fulfill certain menial duties.

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And his studies were largely made possible by the support of the Eland Clerical group or society, a group of evangelical clergymen who sponsored likely candidates for ordination in the province of York. He graduated with second class honours in mathematics in 1784, having already been ordained as deacon by the Bishop of Winchester, and he would be ordained priest by the Bishop of Oxford on letters to misery on the 31st of December that year. His first accuracy was in the Parish Church of St. John the Baptist, in Boulder, near Livington in Hampshire. It was there it seems.

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He came to the notice of John Newton who visited Bald in the late summer of 1784. He may also have become acquainted with the hymn writer and poet William Cooper, lyricist for Jesus, where air your people meet or God moves in mysterious ways, his wonders to perform. Or there is a fountain filled with blood. Newton listed Cooper is one of his friends at Limington Ra Priestland, and the Isle of White, and it seems that Johnson should be included in that group as well.

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These connections most likely played a part in his move to London, following his priest to become assistant to Henry Foster, one of Newton's friends in the Eclectic society. It wasn't long until Newton made contact. On the 25th of March, 1785, Newton wrote to another friend, pastor William Bull, superintendent of Newport PNO Theological College, which Newton had helped Bull to establish to say yesterday I put Mr. Johnson in my pulpit who I think gives us an earnest of a judicious good preacher. So by early 1785 Johnson was ensconced in the center of London.

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Had become well acquainted with many of the eclectic society. And of course we assume he already had some connection with Wilberforce. In the year Johnson move to London and throughout the first half of 1786, William Pitt's government was discussing the need for a new penal settlement. Given the continued pressure on British jails and a coincident need to secure the recently discovered land in the South Pacific for the crown.

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The Treaty of Paris, which brought the American Revolutionary War to an end and closed off. The possibility of transporting convicts to America in the future, had been signed less than three years before 3rd of September, 1783. More recently intelligence had been received that suggested the French were planning forays into the South Pacific. How dare they?

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And then came the news that the Comp La Perus had set sail from breast on the 1st of August, 1785 for a journey of scientific exploration. And in due course, the French would arrive in the waters of Botany Bay only four days after the English, who by this point had moved on to Port Jackson. As a matter of fact, the proposal to establish a colony in the land chartered by James Cook was first submitted to the home secretary Lord Sydney in August, 1783 by James Matra who'd sailed with Cook. The next year, sir George Young, a naval officer working for Lord Sydney, put together a plan for the settlement, which was submitted the 13th of January, 1785.

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The press began to carry reports on the British government's proposal, and some of them were fanciful, some of them were closer to the truth, together with letters from various interested parties. And finally, on the 18th of August, 1786, the home secretary wrote to the Lord Commissioners of the Treasury indicating his majesty's pleasure that you do forth with, with such measures as may be necessary for pro, providing a number of vessels for the conveyance of 750 convicts to Botany Bay. Together with such provisions, necessaries, and implements for agriculture as may be necessary for their use after their arrival. Now, members of the Clapham Sect and the Eclectic Society had been well aware of these developments.

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Indeed, the subject was often in the press. The evangelicals had themselves begun to explore how best to secure the spiritual welfare of the convicts, soldiers, and other settlers who would be sent to New South Wales, and how to evangelize the indigenous inhabitants. Newton is known to have consulted the newly converted Wilberforce on the desirability of sending a Christian minister or missionary as a chaplain with the fleet. In early September, 1786, William Wilberforce and John Thornton approached the Prime Minister.

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Perhaps unsurprisingly, pit warm to the idea, and on the 23rd of September wrote to Wilberforce in these terms. The colony for Botany Bay will be much indebted to you for your assistance in providing a chaplain. The enclosed will, however, show you that its interests have not been neglected, as well as that you have a nearer connection with them than perhaps you were yourself aware of. Seriously speaking, if you can find such a clergyman, as you mentioned, we shall be very glad of it, but it must be soon seems that very day Newton made his first approach to Johnson on the topic, perhaps on the encouragement of Cooper.

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Newton is undoubtedly the unnamed friend that Johnson mentioned in a revealing note written soon afterwards, this is what he said. In the evening of the 23rd of September, 1786, I was asked by a friend if I had got the spirit of a missionary or if I wanted to go abroad. I smiled and replied, no, I had no inclination or thoughts of ever leaving my native country. On the 30th of the same month, I received a letter from another friend Wilberforce informing me that a colony was going to be established in New Holland or New Zealand, that a chaplain was wanted.

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That application had been made to him to know whether he knew any proper person for and willing to undertake such an arduous work, and that if I chose to accept of he would secure me the appointment. The feelings which I had upon receiving this letter and for a time after are easier felt than described for several nights and days. Both my sleep and appetite were in great measure taken away. I did little else than weep and sigh.

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Whilst I trust both by fervent prayer and fasting, I implored divine direction of what to do in an affair of so weighty moment. On the one hand, the idea of leaving my parents relations friends and the respectful connections, which I had formed, the dangers of the sea, the description of the people I was going with, the place to which we were going to the very ends of the earth. To a country, wild and uncultivated to be exposed to savages and perhaps to various wild beasts of prey. Those and such like ideas, so impressed my mind with fear and terror that I sometimes was greatly undisposed and almost resolved to decline the offer.

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But on the other hand, when I considered the propriety nay, the necessity of some person going out in this capacity, how the offer of the appointment was made to me. My situation at that time, having no charge of my own, the hopes and prospects of being rendered useful in the reformation of those poor and abandoned people, the power and promises of God to protect me in any place or situation wherein in the line of duty, I followed the leading of providence. And the prospects of glorious reward hereafter laid up in heaven for all God's faithful servants and people. These considerations overbalanced and removed all my scruples and fears, and induced me to give my free consent to enter upon this hazardous expedition.

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I then by advice and direction of my friends, waiting upon his grace, the Archbishop of Canterbury, John Moore, upon this affair, who was pleased in a most respectful and condescending manner, not only to give me his sanction, but also to wish me success equal to my wishes in so arduous, important, and dangerous and undertaking. So Johnson was not immediately enthusiastic. Newton and his friends knew that.

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And in one of his fullest comments on the matter in his letters, Newton wrote to his friend Bull on the 27th of October. It would be better for one to run his head into a stone wall rather than to go to the heathen without a real call from the Lord without receiving from him and an apostolic spirit. The spirit of a missionary same grazed used by Johnson. Enabling him to forsake all, to give up, all to venture, all to put himself into the Lord's hand without reserve to sink or swim.

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I'm strongly inclined to hope Mr. Johnson is thus called and will be thus qualified. He is humble and simple hearted. I think he would not have thought of this service had it not been proposed to him for some time. He wished to decline it, but he could not.

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He dead, not. I believe he has now made up his mind and several incidents have concurred to encourage him and me likewise in the hope that the thing is of the Lord. Oh, if Johnson is the man whom the Lord appoints to the honour of being the first to carry the glad tidings into the Southern hemisphere, he will be a great and honoured man. Indeed.

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Let the world admire Columbus Drake and Cook Johnson will be, in my view, unspeakably superior to them all. I do not think he has those popular talents, which so much run after among us, but I believe he has good plain sense solidity, humility and steadiness. These are the truly great talents. These are indispensably necessary and these only where he is going.

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I believe with his simple views, the Lord will not permit him to mistake his will in an affair of such vast importance. And therefore, if he does go, I shall hope for a happy outcome. If I am not now mistaken, sooner or later, the gospel must be preached in the south seas. If so, there must be a beginning.

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Perhaps this is the time. Perhaps this is the final cause of our attempting the settlement in new Hollands. Often when politicians have one thing in view, the Lord has another and their plans succeed in order to the accomplishment of his. Well, these comments by one of the men, most single-minded about the matter in England at the time reveal much about the motives he shared with Wilberforce Thornton and others, and by Johnson himself as he prepared to go.

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Newton had long been fascinated by the voyages of James Cook and the potential these brought for countless thousands of my fellow creatures who know thee not to have opportunities of knowing thee to hear the gospel. This new venture to Botany Bay would be first and foremost, a fuller participation in the mission of Christ Evangelism. Both of those transported and of those to be found in the place where they were transported was the great burden of their hearts. There would be much to do in the ordinary affairs of the journey and the early establishment of a settlement, but there should be no doubt that Johnson and those sent with him saw this as a mission imperative.

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Well, while mutant was writing to Bull Johnson was apparently being successively worked over by members of the Eclectic Society and the Clapham sect, Newton himself, Wilberforce Foster Cooper, John Thornton. Other things began to fall in place. A week earlier on the 19th of October, John Thornton had presented him with a copy of the third edition of Crude's, concise Concordance to the Holy Scriptures. I'd see it later on, three days later, 22nd of October, Thornton took him to wool to board the prison Hulk Leviathan, and as Thornton put it to meet 250 of his future congregation.

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It was not a pleasant experience. The real magnitude of the challenge ahead began to dawn on Johnson Wilberforce, introduce him to the Society for the propagation of the Gospel, s, pg, and the Society for Promoting Christian Knowledge, the SPCK, the later society in particular, having been instructed to provide help by the Archbishop of Canterbury, provided 10 Bibles. 100 books of common prayer.

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That's an interesting balance, isn't it? 4,200 sundry. Other pieces of religious literature including 100 copies of Oster World's necessity for reading the scriptures. 100 of Exhortations to Chastity, 100 of whites persuasives from stealing.

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Hundred Stonehouse advice to, and two copies of exercise against lying. And only 50 copies of Woodward's cautioned to swearers. Both organizations promised Bibles and books and other resources to assist in this grand assignment, as indeed they'd been requested to do so by the Archbishop of Canterbury. Around this time, sir Charles Middleton, uh, a veteran of the American War and a colleague a Wilberforce, wrote to the undersecretary of state for the home department, Evan Nepean.

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Requesting the official document of appointment and a few parish necessaries, which are perfectly proper and not paid for by individuals. He may secure them himself and they may be brought into our list of necessaries. On the 24th of October, 1786, the Royal Warrant was issued, signed on the king's behalf by Lord Sydney. Arthur Phillips Royal Warrant had been issued just 12 days before.

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In Johnsons, it commanded him to carefully and diligently discharge the duty of chaplain by doing and performing all and all manner of things there unto belonging. And you are to observe and follow such orders and directions from time to time as you shall receive from our governors of our said territory for the time being or any other of your superior officers according to the rules and discipline of war. He was to receive a salary of 180 pounds a year, and the fleet that would take him there was leaving in just 10 weeks time, though the departure would later be delayed until May. Of course, while all this was happening, the eclectic society was still meeting.

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Richard Johnson, who apparently had been a visitor on a previous occasion, was invited to the meeting on the 30th of October, but for one reason or another, he was unable to attend. That's the meeting on which the question was, what is the best method of planting and propagating the gospel in Botany Bay? There was a very clear atmosphere of excitement and evangelistic fervor. Two weeks later, Newton wrote to Wilberforce.

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To you as the instrument. We owe the pleasing prospect of an opening for the propagation of the gospel in the southern hemisphere. Who can tell what important consequences may depend on Mr. Johnson's going to New Holland? It may seem, but a small event at present.

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So a foundation stone when laid is small compared to the building that is erected on it, but it is the beginning. And the earnest of the whole. This small beginning may be like the dawn, which advances to a brighter day and lead on to a happy time when many nations, which now sit in darkness and in the region of the shadow of death shall rejoice in the light of the sun of righteousness. So with a minimum of personal goods supplemented by the guests of the SPG, and then a reasonable amount of religious literature supplied by the SBCK.

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There was one last remaining issue. In his conversation with the Archbishop of Canterbury in early October, Johnson had raised the question, if I should decide to get married in the colony, who would marry me? Seemed evident in the context. He's not talking about who the prospective marriage partner would be, but rather the lack of a celebrant.

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After all, he would be the only ordained clergyman in the colony, so who would minister to him? Best get that sorted. Now, while still in England and there are plenty of clergy around, there's some suggestion that Newton was involved in pointing Johnson in the direction of an appropriate partner for the adventure after the wedding, pastor Bull wrote to him. So at last, you've given the good bishop of Botany Bay, a wife to take with him a very good thing.

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If she's a good wife, I pity and rejoice. Pray for and congratulate them both. Mary Burton, she's a worthy object of study. I think Mary Burton was two years younger than Johnson, having been born in 1755.

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He would later describe her as about half a Baptist and half a Methodist. They were married on the 4th of December, 1786 in St. John's Clarkville in London. She would be the only officer's wife who accompanied her husband on the first fleet. Imagine that.

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So Richard Johnson set out for New South Wales on the 13th of May, 1787, originally listed on the transport ship Alexander. He ended up sailing on the supply ship the golden grove. He was 34 years old at the time, recently married, and was just three years of ministry experience behind him. This 36 week journey was horrendous at points, and Mrs. Johnson in particular suffered terribly.

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But he carried with him a poem written for him by John Newton. The Lord who sends the Hence Will Shine, will be thy aid in vain at thee. The lion danger roars. His arm and love shall keep the unmade on tempest toed seas and Savage shores.

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Go bear the Savior's name to Lands unknown. Tell to the southern world his wondrous grace as energy. Divine thy word shall own and draw their untaught hearts to seek his face. Many in quest of gold or empty fame would compass earth or venture near the poles, but how much noble of thy reward and aim to spread his praise and win immortal souls.

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William Bull's advice conveyed back in November had been less poetic. You are going to the ends of the earth, and my prayer for you is that the Lord Jesus Christ may go with you. Pray that he may give you the hearts of those offices in the ship that go with you. They will prove a great trial or a great comfort to you.

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Your copper colored neighbors and your copper hearted companions when you get there. Must have a gospel of but few ideas and fireworks. The difficulties endured by Johnson and his wife, which began long before his arrival in Sydney Cove have often been recounted. They lived on board the ship they had traveled in until a quite inadequate and far less than rainproof cabbage.

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Palm Hut was constructed for them, and even that took months. Mrs. Johnson was pregnant for most of the time. Tragically, she gave birth to a stillborn son in October, 1788 and almost died herself in the process. She would safely deliver a daughter on the 23rd of March, 1790, to whom she gave the Aurora name, Melba.

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And on the 19th of July, 1792, she gave birth to a son, Henry. Though the royal injunctions or the instructions issued to Arthur Philip less than a month before they departed from England included a specifically religious concern. It is further our royal will and pleasure that you do by all proper measures, enforce a due observance of religion and Gord order among the inhabitants of the new settlement, and that you do take such steps for the due celebration of public worship or as circumstances will permit. Be interpreted by Philip in the most relaxed way possible.

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Even prior to leaving Portsmouth Harbor, the governor had made known his preference for less doctrinal preaching and more plain exhortation to honest purpose in life, and better suited to the ignorant and unhappy souls of whom you are the pastor. Somehow Johnson managed to convey to Newton his concerns that his evangelistic preaching might be constrained by the more moralistic intention of the Governor Newton replied. But however, justly Captain Philip May be disgusted with hypocrisy I trust you'll be able to fix in his mind a conviction that however others may do. You are yourself an upright man and this persuasion, as I've before hinted, will stand you in more stead than many arguments.

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I hope what has happened will not so confine you to moral subjects as to tempt you to suppress the grand peculiarities of the gospel. I'm conscious of a manner of preaching, which I hope the Lord will lead you into. That is a medium between a dry detail of doctrines and a dry enforcement of moral duties. Church services were conducted in the open air.

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Non-attendance was not addressed, and Johnson was still making requests for the governor for a place of worship. Four years after their arrival, he ended up building it himself, and the building was opened on the 23rd of August, 70 93. It was when he sought reimbursement for the construction costs from the Lieutenant Governor Francis Gross. That gross exploded in a letter to the British parliamentarian Henry Dundas, describing Johnson as a Methodist and a troublesome discontented character.

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Sadly, this church building would be destroyed by fire just five years later, the 1st of October, 1798. The Bibles and books he distributed were often sold for rum or torn up for waste paper. The assistant chosen to join him in the colony. John Kraver set sail in 1789, but abandoned the venture after a shipwreck off the cape of good hope, in which he lost all his possessions and only barely survived.

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So genuine assistance in the form of one Samuel Marsden would only arrive in 1794, but it was as Newton had put it, a beginning. Yes, there were many discouragements as Newton acknowledged to Wilberforce in a letter written the 21st of July, 1796, but he continued to trust that the seed sown and sowing there will yet spring up to the glory of God. And this is how he put it to Johnson as Marsden was sent out to him, you will have the honour of being the first apostle to the South Sea. I think you'll have no objection that others should be sent to take a share in your labors indeed avoids two New Holland and the account of your situation.

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There are so formidable that it's not easy to find any who have zeal enough to follow you, but he who is sent two can when he pleases send 20. You are sent to lay the foundation upon which others will build, and it will be more clearly seen by posterity than at present that the Lord directed you by his council, upheld you by his arm of power that he appointed you to the honour of opening a plan which he in his due time will accomplish. So while Richard Johnson was not a member of the Clapham sect and only really a visitor to the Eclectic Society, his pioneering ministry in New South Wales was very largely made possible by both. And it is a testimony to the impact of both these little groups of consecrated men and women whose prayers and passion far extended beyond their own immediate concerns to the monumental purposes of God.

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