Providence
Chapel
Park Lane
Blunham
1842-1992
Thy
flock, thine own peculiar care,
Though
now they seem to roam uneyed,
Are
led and driven only where
They
best and safest may abide.
Ambrose Serle
Foreword
The enclosed is by no means as accurate and
smooth-flowing as could be desired. It is capable of being improved upon.[1]
There is a wealth of material, particularly from the Old Meeting (from which
the cause sprang[2]) which has
come to light of recent years, and much of the information containing sermons,
obituaries etc. of ministers and members of ‘Providence’ Park Lane is tucked
away in volumes of the Gospel Standard
and Christian’s Pathway. Occasionally
one comes across them. There should be somewhere a sermon or two of Edward
Short, Pastor at the end of the last century. He originated from Ivinghoe and
went to Over in Cambridgeshire, either before or after he was at Blunham.
Although from a Westoning family of that name, Mr Sidney Short, my father’s
first wife’s brother, married a descendant or relative of Edward Short, who had
gone from Ivinghoe to work at Gibbon’s shop, forerunner of Evelyn’s in Luton,
always associated with Strict Baptists. Sidney’s only son is named Edward.
The flute that used to belong to the Sims
family, and was used to start the singing is, I believe, in the possession of
Mr Trevor Scott, General Secretary of the Bethesda Fund, linked with the Gospel
Standard Societies.
It is difficult to prepare this account because
one cannot just start at 1842 and ignore the roots common to two separate
worshipping congregations going back to Bunyan’s time. This common history, and
the events leading up to the breakaway cause are essential ingredients of any
impartial survey. It also cannot be ignored that Mr William Abbott, Pastor of the
Old Meeting for 38 years, was a Strict and Particular Baptist. I found this out
after typing pages 6&7, which accordingly should be read in the light of
this more recent information, already reflected in the comments on page 16 and
its footnote. A specimen of his many contributions to the Gospel Herald is at page 17. He was evidently a very godly man.
Among personalities I have not dealt with is Mr
Daniel Smart of Welwyn (whose pulpit was originally that of Huntington, and
which still stands in Welwyn Evangelical Church) who ended his days at
Cranbrook, where he preached in a chapel pre-fabricated in London by
Huntington’s hearers for Isaac Beeman, and taken down [to Cranbrook] by wagon
and erected on the spot. Isaac Beeman and Huntington did not see altogether
eye-to-eye about the project of building, but finally Huntington said, “Anyhow,
Isaac, anyhow, if so be, we do but have a place”. Our old Pastor at Westoning,
Joseph Field, recounted (in my hearing) as a boy hearing his father say he was
present at Daniel Smart’s last sermon, ‘I have fought a good fight, I have
finished my course, I have kept the faith: Henceforth there is laid up for me a
crown of righteousness, which the Lord, the righteous judge, shall give me at
that day: and not to me only, but to all them also that love his appearing.’ II
Tim 4: 6-8. The farm labourers stood in their smock coats leaning upon their
staves, and the tears coursed down their cheeks. They knew it was the last time
they would hear their Pastor’s voice. Daniel Smart was Independent —
Huntingtonian — greatly loved and esteemed in Gospel Standard Strict Baptist
circles. I would also like to have found out more about Mr Tite of Potton. I am
not sure whether he preceded Mr Blackstock (who came from Gadsby’s church in
Manchester and afterwards settled for a time at Gower Street). A Mr Tite is
mentioned along with George Murrell and others, as not being clear in the
doctrine of Christ’s true, proper, and eternal Sonship, but I am by no means
sure that they refer to the same person.
There is a deficiency in the material as to the
dates and names of the few Pastors at Providence: Thompson 1842, Fraser 1852,
Rickett — no real settlement, and Edward Short — at least until 1894, but when
did he commence?
There is also uncertainty regarding the history
of the present building, and what was the doctrinal foundation or trust
arrangements for the breakaway church and chapel. The present Trust Deed dates
from 1883, based on the Gospel Standard Articles of Faith. John Gadsby headed
the list of founder trustees.
Acknowledgement is gratefully made to the Bedford County Record Office, and to the Pastor and deacons of the Old Meeting, for access to and permission to reproduce extracts from old church records.
Thomas E Rutt
Westoning
May 1992
Blunham Strict Baptist Chapel
1842-1992
A few members separated from Blunham Old Meeting in 1842. They ‘wanted to have a man that preached the doctrines of free and sovereign grace’. Mr Hinds the Pastor would sometimes ask a ‘man of truth’ to come to preach. They believed him to be a good man, but he ‘seldom preached any point of doctrine’. They wanted to hear Mr Septimus Sears, but Mr Hinds would not allow this. The final break appeared to come when the church decided that only the Pastor and deacons should have a voice in deciding who should minister. Mr Hinds left shortly afterwards and went to Mildenhall in Suffolk. Then Cornelius Morrell came for 10 years until 1852, when William Abbott came as Pastor and stayed for 38 years. The Old Meeting House church book contains an interesting history of the church by Mr Abbott written in 1852, and reproduced below:
Mr Abbott’s History of the Church (Old
Meeting) to 1852
The Gospel was probably introduced into this
village in the time of the celebrated John Bunyan, although there is no
distinct record of the fact. But from the history of the Church of Christ at
the Old Meeting House Bedford, it appears that in 1709, the Rev. Mr. Thompson,
a member of the Church, having preached for some time with approbation, was appointed
to supply the Meeting at Blunham one Lord’s Day in a month. And in 1724 a
number of members were dismissed to the newly-formed church at Blunham. And
after him seven others supplied, namely Messrs. Wright, Curtis, Moors, Nutter,
Percy, Chaplow and Agges. Mr Usley was the first settled Pastor, June 19
1724, when the Church was formed. Eight or ten members were dismissed from the
Church at Bedford, and some others from the Church at St Neots, to this
newly-formed Church. Also some of the members joining at Bedford were baptised
here.
At the time of the formation of the church, the
congregation used to meet in a barn on the same spot where the present Meeting
House stands: it was fitted up for worship, having partly pews, and partly
forms, and was well attended. In Oct. 1725 at the church meeting, Thomas
Aspinal, Joseph Farr and Thomas Hubbard were chosen Deacons. Nov. 20 Mr Usley
was installed into the pastoral office by fasting and prayer, by the church. At
the end of the years 1725, the church numbered 36. It appears to have begun
with 21 members. In the three following years, eleven people joined. June 18th
1730, Thomas Spring was chosen Deacon in the room of Thomas Aspinal, deceased.
Up to the year 1737, seven more persons joined. Dec. 28th 1736, Thomas
Craner of Broming was received into the Church by the mutual consent of the members. June
12th 1739, Mr Craner accepted a call to the pastoral office by the unanimous
consent of the church, in the presence of Messrs. Gill — supposed to be Dr Gill
— Simson, Boger, and other ministers. At a previous church meeting it was
agreed that the Covenant drawn up by brother Craner should be inserted in the
church book, and be signed by the Pastor, deacons, and members. This was done
on the 6th day of April 1739.
Oct. 10th 1740, Francis Okeley was added to the
church; and on the 24th, agreeable to the call of the church, he exercised his
gifts before them to their satisfaction; and on the 31st, after a day of
special fasting and prayer, he was set apart for the work of the ministry. The
first person sent forth by this church into the ministry.
Sep. 28th 1741 the church gave leave to brother
Woodward to preach at Cotton End. 1743: two deacons were chosen. Feb. 10th
agreed that Mr Craner, the Pastor, should visit the church at Olney once in two
months.
In 1751 it was deemed necessary to build a new Meeting House. Before commencing the work, they held a special church meeting, when all agreed to do something in this undertaking. One found the earth for the bricks on a piece of land in the village, and some did the carting; a Mr Perry of Moggerhanger did the bricklaying, and Mr Joseph Usher, grandfather of the present deacon, did the carpenter’s work. He joined the church in the year 1741. They cheerfully and actively set about the good work, and were able to clear the expenses without assistance from other churches. During the time the Chapel was in course of building, the congregation was privileged to meet at the great house in the park, through the Christian kindness of the Lady owning the property, Madam Bromsell, and who had a pew in the chapel, the one against the east window, and opposite the first door.
About February 1755, Mr Craner resigned the
pastorate, and settled in London, at Red Cross Street. Mr Craner’s ministry
extended over a period of 17 years, during which time 46 persons joined and 33
died. £31.13s. were promised for providing a house for the Minister.
After Mr Craner’s resignation, the pulpit was
supplied by various ministers, till November 11th 1757, the church gave Mr
Abraham Clarke a call to the pastoral office. On February 17th 1758, he was
solemnly set apart[3]. He was a
useful minister, and beloved by all, especially by the young. He kept a day
school in the Meeting House. His prayer often was: “O Lord, keep us from sudden
death”. It however pleased the Lord to remove him very suddenly. He rose from
his bed one Sabbath morning, partook of breakfast, conducted family worship,
and about half past 9 0’clock he exchanged time for eternity. He was buried under
the Table pew in the Chapel. 16 persons were added during the 11 years of Mr
Clarke’s ministry.
August 10th 1770 Mr Thomas Thomason
after preaching to the people for more than two years, accepted a call to the
pastorate. He commenced preaching May 27th 1768 and was settled May 1st 1771 by
the assistance of Messrs. Chard, Coles, Davis, James, Hall and Pike. It was a
solemn meeting. In 1776, after 8 years’ ministry here, he was separated for
inconsistent conduct. 20 persons were added during his pastorate and ‘two
dismissed in the character of a minister’ — Jeremiah Lee to Irthlingborough,
Northants. (Feb 24th 1771) and Mr Richard Emery to Over, Cambs. (March 14th
1773).
After the above painful occurrence, a more than
ordinary spirit of prayer was poured out upon the people, and they were
encouraged to hope that the Lord would appear for them, adopting the words
‘Rejoice not against me, O mine enemy: when I fall, I shall arise, when I sit
in darkness, the Lord shall be a light unto me.’
The people were supplied by the neighbouring
ministers: Messrs. Evans of Biggleswade; Ward of Spaldwick; Bodger of
Willingham; Emery of Staughton; Knowles of Rushden; Clayton of Steventon; Pyke
of Ridgmont; Coles of Maulden; King of Southill. It was remarked how
appropriate their subjects were to the peculiar circumstances of the church.
Mr John Beales, sent out from the church at
Ringstead, was invited to supply, and continued to do so from month to month
for 7 months, but not seeing his way clear to accept a further invitation,
discontinued his services.
After this, Mr Cromwell, formerly Pastor of the
church at Cheny, Bucks., supplied about 7 months, but his settlement not being
desired by the major part of the church, he left about May 1778.
After being supplied by various ministers
during the summer, hearing that Mr Martin Mayles of Cottenham, sent out
by the Willingham Church, and who had previously supplied by us, was at liberty
to accept a call, we agreed to invite him. In a visit amongst us in August he
intimated his intention to accept our invitation. Mr Mayle’s ministry was very
acceptable; a spirit of affection prevailed in the hearts of the people towards
him; and peace and harmony abounded amongst them, and their prospects were
encouraging. The Lord however was pleased to try the patience of the people, Mr
Mayle being several times laid aside by severe illness previous to his
settlement, which took place April 18th 1780. Messrs. Evans of Biggleswade;
Robinson of Cambridge; Dickens of Keysoe; Bodger of Willingham; Sutcliffe of
Olney; Emery of Stoughton; and Ward of Spaldwick were present, and took part in
the services.
Mr Mayle’s ministry commenced Michaelmas 1779,
and he resigned about Midsummer 1806. According to these dates, he was minister
here nearly 28 years. During the first 20 years his ministry appears to have
been very useful. He baptized and received into the church 64 persons, and
baptized for other churches 54 persons. The number of members when he came was
29, and when he left was 37. 44 members died, 10 were separated, and 2
dismissed.
May 8th 1808: 8 persons including our present
deacons (Messrs. W B Usher and W Skilleter) were baptized by Mr Vorley of
Carlton while the church was destitute of a Parson.
About this time the people were supplied by a
Mr Kite and Mr John Tandy, living at Turvey, a builder.
May 21st 1809 Mr Solomon Hawkins of
Keysoe, member at Stoughton, applied for one Sabbath, after which the church
gave him repeated invitations till Lady Day 1811, when they further invited him
to the pastorate. The day of his public settlement was may 8th 1811. Messrs.
Vorley of Carlton, Peacock of Rushden, Knight of Staughton, Rootham of
Willingham, Chapman of Potton, Skilleter of Gransden, Pruden of Over, took part
in the services of the day. Mr Hawkins exercised his ministry here during a
period of ten years, and appears to have been very useful, as he baptized 36
persons, and received 2 by dismission. Some unpleasant circumstances arising,
Mr Hawkins left, and became minister at Wilden.
In 1822 Mr John Beetham from Hook
Norton, formerly of Bradford, a student of Dr. Steadman’s, after supplying for
3 months, accepted an invitation to the pastorate, and was publicly settled
October 23rd 1822, Messrs. Holloway of Cotton End, Middleditch of Biggleswade,
Knight of Staughton, and Hargreaves of London, took part in the service, and
also Messrs. Vorley of Carlton and Manning of Gamlingay. For some time during
the latter part of his ministry, it was not generally acceptable, and he also
appears to have had some captious hearers. He left by mutual agreement Lady Day
1832. During the period of his ministry, 10 persons were baptized, 12
separated, 2 dismissed. Number of members in 1830 were 32. Mr Beetham left and
preached at Sandy for a time and afterwards went to America, where he died in
1849.
After Mr Beetham left, the pulpit was supplied by various ministers until 13th May when Mr Thorn of Ipswich was invited to supply, and did so for 17 weeks, during which time he was invited for 12 months with a view to the pastorate, to which call he gave no direct reply at the time, but eventually made some objection about complying unless the Meeting House was put in repair and the roof raised. To this the people agreed. And just as the roof was off, Mr Thorn wrote declining the invitation. The people still agreed to erect three galleries, and to proceed with the general repairs. The chapel was reopened Jan. 8th 1883, preachers on the occasion being Messrs. Vorley of Carlton, Rowland of Baldock and Middlemitch of Biggleswade: congregations were good, the day pleasant, and most of the neighbouring ministers were there.
Having heard Mr Hinds, formerly of
Sharnbrook, but then of Tittleshall in Norfolk, was movable, the church and
congregation agreed to invite him for some weeks. On the Sabbath after the
opening and also the following he supplied, after which he was invited for 12
months with a view to the pastorate. In August he accepted an invitation, and
became Pastor. As already noted at the commencement of this short history,
circumstances arose unfavourable to the union of the church and the continuance
of Mr Hind’s ministry. He therefore left in April (4th) 1842, and went to
Mildenhall in Suffolk and thence to Marham in Norfolk where he died. During his
pastorate 13 persons were baptized, one received, 2 dismissed, 3 excluded.
Mr Cornelius Morrell came for 10 years until March 1852. Then Mr
William Abbott (the author of this
short history) Pastor for 38 years.
Events leading to partition of the Church at The Old Meeting House
and the beginnings of
Providence Chapel, Park Lane, Blunham
In the new church book events leading to the split were recorded in May
1843. One interesting fact which is not recorded in the minutes of the Old
Meeting House is that Mr Hinds asked a Mr Thompson to preach.
‘He
was very unwilling to come, but God was pleased to bless his labours to the
comfort of many souls. When they saw that the minds of the people was very much
for Mr Thompson, they would not let him come any more. This we believe was the
means in the hand of God of making a separation the second Sabbath of May
1842’.[4]
The minutes continue:
‘Thos.
Battle, Jno. How – with several more friends (non-members) – Joseph Sutton,
John Usher of Tempsford, met at John How’s house to hold a prayer meeting in the
afternoon. The house was full the next Sabbath. Our congregation increased. Mr
Rutland and Richard Leavecock from Cople met with us and I believe I can say
the Lord was with us. The house was too small & when Mr Tite of Potton came
on the Tuesday evening, some were obliged to stand in the yard. Mr Hunt from
London came with him, and they wished us to have the house licensed. We
licensed ‘a building on the premises’. There was a large barn in the yard, so
we met in that. The overruling hand of God brought Mr Thompson amongst us on
the second Sabbath in June 1842: Owing to opposition from the landlord, Mr Judd
said he would build a place. We continued meeting in the old barn whilst[5]
the 13 of December 1842 and had a good congregation. On the 18 of December the
chapel was opened – Mr Smart from Welwyn morning – Mr Tite in the afternoon and
evening. The services were well attended.
Mr Thompson continued with us until the Lord was pleased to remove him to the Church Triumphant.’
One naturally wonders what could have led to a
breach of this magnitude as to result in the building of a separate place of
worship.
Mr Solomon Hawkins left after a 10 year
pastorate. A whole page has been torn out of the church book. Mr Abbott in his
history refers to ‘unpleasant circumstances’.
It is perhaps appropriate at this stage to
record the fact that to page 234 of the church book of the Old Meeting House,
is pinned a copy of the Registration on 20th March 1861 by William Abbott of
Blunham, Baptist Minister, of the Old Meeting House, Blunham, as a Place of
Meeting for Religious Worship by a congregation of persons calling themselves
Particular Baptist.
So that years after the separation they still
regarded themselves as subscribing to the ‘particular’ rather than the
‘general’ view of redemption. They may still have held to the open communion
position as against closed or ‘strict’ communion. Dr Gill appears to have been
present at the settlement of Thomas Craner as Pastor in June 1739, but the
seceders complained that by 1841 ‘men of truth’ were being shut out in order to
bring in ‘Fullerites’ implying that the Revd. Andrew Fuller’s sentiments in his
‘Gospel Worthy of All Acceptation’
and his strictures of so-called hyper-calvinism were taking root.
The storm clouds appeared to gather in full
strength soon after John Beetham was appointed Pastor in 1822. A deacon was
appointed, then excluded along with several other members. Most were restored
after Mr Beetham left. In 1829 Mr Beetham records:
‘I
was aware when I settled here as the Pastor of this church that it would
undergo a revolution. I hope now the worst is past and that now, whether I be
taken away soon or late that no…Hypercalvinist minister will give satisfaction
here…’
At a meeting in January 1830, attended by only
one member other than the Pastor and his three deacons, it was decided to
exclude any members absenting themselves without proper cause from the Lord’s
Table on three successive occasions. A note in April 1830 records that 5 were
excluded by this law.
(A reproduction of the handwritten account from
The Old Meeting House Church Book can be seen on the following page.)
Although John How by July 1831 had excluded himself under this law by an absence of 12 months from the Lord’s Table, he was formally excluded at a meeting appointed for that purpose on 15th July that year. As acknowledged head and representative of a ‘disorderly party’ he attended church meetings on 10th June and 8th July and made ‘disturbances’ declaring first that if Mr Beetham were not sent away, so that they might have preaching to suit their sentiments, he would open his house for preaching; later charging that they were unlawfully keeping the place from them, and that if Mr Beetham were not removed, they would use means to take the place of worship out of their hands. An agreement dated 20th January 1832 was drawn up between Mr Beetham and the church, specifying that Mr Beetham should resign the pulpit up to the Church on 11th March next and all claims on the place or property connected with it, upon condition that he be paid £50 in addition to all the emoluments up to Lady Day next, and have possession of the dwelling house free of rent until 1st August.
After Mr Hinds came as Pastor, there seems at
first to have been a measure of reconciliation. New members were added, 3
members restored including Thomas Battle and John How, Thomas Battle chosen
deacon (then a later insertion ‘but he refused to act’). Whatever was
simmering underneath came to a head in 1841 when one of the male members
requested leave of the Pastor to introduce a Mr Sears to preach in the pulpit.
Mr Hinds refused, and five of the male members expressed dissatisfaction. The
five wanted a more general meeting and the matter put to the vote. The Pastor
replied that they might do as they pleased, but their vote would not alter the
case as he should not suffer anyone to be introduced into the pulpit in
opposition to the Minister and Deacon. The parties said they would not submit
to such arbitrariness, but would leave if acted upon, and many of the
congregation would leave with them. The upshot was the ordinance was suspended
until October, and then for three successive months Thomas Battle, John How and
William Hills absented themselves from the ordinance, and by the standing law
of the church were excluded from the membership. In the beginning of 1842, Mr
Hinds gave notice of his leaving the pastorate the first Lord’s Day in April.
An
extract from the Blunham Old Meeting House Church Book
1841 On Tuesday 3 May one of our male members requested
leave of the Pastor to introduce a Mr Sears to preach in the pulpit. To which
the Pastor replied he had never refused the pulpit to any respectable minister
who preached Jesus Christ in sincerity and truth, and was sorry to refuse the
pulpit on this occasion, but he would state his reasons.
1)
He did not consider Mr Sears a man of peace. His
conduct towards Mr Irish of Warboys and other persons plainly declare that, as
also his sweeping censures of every minister who happens to differ from him,
especially his declaration that Stephens, Murrell, Irish and all that class
were in the broad way to destruction.
2)
His unwarrantable expressions such as he himself is as
black as the Chimney Pots of Hell and worse than the Devil. The pastor could
not admit a man who used such expressions. If he really was worse than the
Devil he ought to be avoided and if he does not mean what he says he ought not
to stand up in the name of God and say what he does not mean.
Five
of our male members expressed their dissatisfaction at the refusal and one
proposed to call a more general meeting and put it to the vote if Mr Sears
should come or not. To which the Pastor replied that they might do as they
pleased about that, but their vote would not alter the case as he should not
suffer any one to be introduced into the pulpit in opposition to the Minister
and deacon.
The
parties replied they would not submit to such a decision and should leave if
that was acted upon, and many of the congregation would leave with them. To
which the Pastor replied they must act as they pleased, but as far as he
thought he was right, he should go on, let who would leave.
It
was then suggested by the Pastor that we were not all in a suitable frame of
mind to approach the Table of the Lord — would it not be better to suspend the
Ordinance until a better feeling existed? It was unanimously agreed to suspend
the ordinance accordingly, and we never met again as a Church until 6
September.
6
September the Pastor made the following communication to the members: as the ordinance
of the supper had been suspended for four months on account of the unhappy
feeling that existed, he now wished to know if a better feeling existed among
them. It so, he was ready to administer the Ordinance to them on the next
Sabbath, provided they could meet together as Christians and give up any claim
to bring in a preacher in opposition to the Pastor and Deacon — And he should
consider those that come to the Table of the Lord came renouncing all such
claims.
At
the same time it was agreed upon the people should choose their own supplies
when the pastor went out for a month in the year, as was customary with him,
provided they paid them themselves and did not bring anyone objectionable to
the Pastor.
4
Octr. At the Church meeting, some of our friends appeared still to be
dissatisfied about the objection to bring in a preacher by a majority in case
the Pastor did not approve, and they said the concession made for the people to
choose and pay the supplies was not extensive enough, and if they had not the
liberty of bringing in a preacher by a majority, they should leave.
In
consequence of which, Thos. Battle, John How, Wm. Hills absented themselves
from the Ordinance on the 2nd Sabbaths in October, November, and December, and
by the standing law of this Church have excluded themselves from any connection
with this society.
1842
Feb. 10 Mr Hinds having been two Lord’s days to supply the Church at West Row
on probation, he gave notice that he intended to supply them 2 more Sabbaths in
March with a view to become their Pastor, and so should leave Blunham. We had a
friendly meeting. It was the first intimation of Mr Hinds’ leaving. No one
objected to his leaving, but thought it an opening in providence.
March 6th Mr
Carter supplied
13 Mr Smith Cotton End
20 Mr Hinds returned and gave notice
that he should leave the first Lord’s day in April.
27 Mr Hinds exchange with Mr Clarke of
Hunslip
April 4 Mr Hinds preached his farewell
Mr Septimus
Sears
A word might not be out of place concerning Mr Septimus Sears (for 35 years the first and highly esteemed Pastor of the church at Clifton, Bedfordshire) who, unwittingly was at the centre of this division.
Septimus Sears was born at Chatteris in Cambridgeshire, on January 5th 1819. He was the seventh son of Mr Joseph Sears, a highly respected tradesman of the village, who ended a long life under the roof of his beloved and affectionate son Septimus, and was interred in the vault in front of the chapel at Clifton.
Septimus Sears was a man of weakly constitution and delicate health, who many times in infancy and childhood was considered near death’s door. He also had remarkable providential escapes from death.
As a lad, during a long sickness, he was blessed with ‘melting sights of a suffering Saviour’. He says, ‘I scarcely passed a day all that summer but some precious portion of His word was found by me, and I was enabled to eat it and to esteem it more precious than gold, yea than fine gold.’ In the November he was taken worse, and to excruciating pain was added ‘darkness the most dreadful’ which surrounded his soul.
The following May he was able to walk a few yards with crutches, and went to Addenbroke’s Hospital Cambridge, where ‘the doctors had an instrument constructed to hold up my head, which to me was an invaluable help’. He earnestly sought the Lord to unbind him as he did the woman bowed down with a spirit of infirmity. ‘Soon after, these words dropped into my soul, melted my heart and loosed my bonds — ‘Thou art loosed from thine infirmity’ — and immediately (O matchless kindness! O the almighty power of His voice!) I was made straight, and glorified God. After this visit from the Lord, I left the hospital, and my health became much better, so that I could walk forty or fifty yards with my crutches.’
But in February and March 1839 he had an attack of Rheumatic Fever and was afflicted with hardness of heart and wicked thoughts, but in his groanings, opened on the 20th Chapter of John’s Gospel, and Mary at the sepulchre, and ‘the Lord Jesus did so break and melt my heart, did so lift upon me the light of his countenance, that it appeared to cure both body and soul at once.’ He was blessed for some time ‘with much and frequent communion…and so far recovered as to regain the use of my left arm and leg, and to be able to ride out, and to walk a little way with the assistance of crutches. The same year, in June, the Lord opened my mouth in His name for the first time, at Dedington, (where I spoke sitting)’.
‘My strength increased gradually’ he says, until January 26th 1841, when the use of his arm and leg were restored in a very sudden and remarkable manner. From that time his strength gradually increased until he had an accident at Warboys on May 11th. He was greatly blessed in this affliction, which took place immediately after the request (refused) that he should preach at the Old Meeting. He had already preached in the vicinity. Mr Fane of Southill went to hear Mr Warburton (senior) at St Neots, and met Mr Sears who, in November 1840 was invited to preach at Southill. This was before Mr Warburton (junior) was settled there. Mr Tay was almost past preaching because of age and infirmity. The preaching of Mr Sears was greatly blessed to several who heard him at Southill. He preached once or twice afterwards, and the last time the crowd of people who came to hear him was so great, and the aisles and pulpit steps were filled to such a degree, one ‘could almost have walked on the heads of the people’.
The night before Mr Sears preached this last sermon at Southill, he dreamed that he was in a boat rowing off from the chapel with some of the people, which dream was fulfilled; for while some of the heads of the church were not willing he should preach in the chapel again, many clave to him and begged him to come amongst them; and Mr Kempson promised to turn two of his cottages in Clifton Fields into a chapel if he would agree to preach there, which he ultimately promised to do.
In an address to his church at Clifton written at the commencement
of his last affliction (its sober, chastened style contrasting with the
vehement language of his youth) he says that soon after becoming their stated
Pastor, he was much tried about his religion. He saw that his early religion,
though it had been accompanied with deep distresses and high joys, and ‘had set
me down firmly in the great doctrines of grace, was sadly disproportionate and
very deficient or shallow in some important features. I had made very much of
depths and heights, workings of corruptions, strong detestations of
self-righteousness, and strong adherence to the five points;[6]
but had not in the same proportion valued godly fear, humility, and such holy
and lowly graces of the Spirit.’
Mr Sears originated the Sower and Little Gleaner magazines, and was the means of erecting four almshouses in Clifton for aged members of his church and congregation. He died December 26th 1877, aged 58. Mr Thomas Hull of Hastings officiated at the funeral service.
Extracts from the Church Book, Providence Chapel,
Park Lane, Blunham
It should be
noted that these extracts are copied exactly as written.
There are many quaint spellings and
there is no punctuation.
Formed
into a church the Second Sabouth in
March 1842
Thomas
Battle John How William Hill Thomas Webb
Catherine Battle Jane How Ann Field
At
our church Meeting
Jos
Sutton Wm Tatman Wm Maris Jon Talor
Gave
in there experance Was accepted Wm Maris Jon Talor was baptized at Potton by Mr
Tite Jos Sutton Wm tatman was baptized at Southill By Mr Cooper
Sarah
Haynes Elizabeth Ellson Left the old Meeting they joined us Mr tompson Labours
Was Much Blessed to the establishing the souls of the People and we had Much
comfort and injoyment as we saw the Lord work going on for the Dear Lord was with
us of a truth at our Church Meeting Tho field Jos How Elizabeth How Elizabeth
Talor Elizabeth Squires Elizabeth Tatman gave in there experance was Accepted
was Baptised at Potton by Mr Tite thus the dear Lord was pleased to make it
Manifest he had sent Mr Tompson to blunham by crowning his labour with Much
success for we could say from hart felt comfort and injoyment that the Lord was
with us indeed Mr tompson was very weak in boddy throw Affliction but much
Blessed with soul comfort he was an honnour to his Profession at our Church
Meeting Meriah Bywaters Sarah Maris Jas Harden Gave in there experance and was
baptized at Potton
Ann
Shilliter
Mrs Sutton
Mrs Underwood formerly
members of the old meeting left and Joind us
May
1843 A few friends separated for truth’s sake we wanted to have the docterings
of the gospel and they stood opposed to it so that we could not agree when ever
we met to consult about a minister we wanted to have a man that preached the
docterings of free and sovereign grace which mr Usher the de con always opposed
mr Hine was pastor at this time and some times he would ask a man of truth to
come to preach we believe mr Hine was a good man but seldom preached any point
of doctrin then to put a stop to the unpleasantness that used to be when we met
they made a law in the church that no member was to have any voice in choosing
a minister which we thought was quit rong and we could not agree with we said
that we would not be under such a law as that for if that was to be the law we
would leave the church for we thought it was to shut out men of truth and bring
in fulrites[7] to which mr
Hine said so long as he saw it to be rite he would abid by it if all the church
and congregation left him about this time we believe god in his all wise providence
directed mr Hine to ask mr tompson to come to preach he was very unwilling to
come but we believe the hand of god was in it for he did come and god was
pleased to bless his labours to the comfort of many souls when they saw that
the minds of the people was very much for mr Tompson they would not let him
come there any more this we believe was the meens in the hand of god in making
a separation at the second sabbouth in may 1842 our congregation in creased Mr
Rutland and Richard Leavecock from Cople met with us and I can say that I
believe that the Lord was with us & our congregation increased so that the
house was too small mr tite from potton came to preach on the Tuesday night
some of the people was obliged to stand in the yard mr hunt from London came
with him and they wished us to have the house Licencesed acordenly we did and
the Licence expressed a building on the premices and there was a large barn in
the yard so we met in that and the over ruling hand of god brought mr tompson
amongst us on the second sabouth in June 1842 when he first entered the old
barn the enemy suggested to his mind that no respectable people would meet in
such a place as that but god was pleased in a few minits to convince him that
it was a suggestion of satan for the barn was filled and the dear Lord was
pleased to set his soul at liberty and to lead his mind into the truths of the
ever blessed Gospel and bless his labours to our souls so that we had sweet
injoyement under his ministry so that we could from hart felt experience bless
and prase the dear Lord for sending him amongst us we spent some most sweet and
blessed sabouths but the enemy envied our comforts and stured up the Landlord
of the place to tell some of our friends that he should oppose it this was a
meens we believe in the hand of the Lord of sturing up the minds of the people
to seek for another place so we had a meeting to consult about it and our dear
friend mr Judd said that he would build a place but to our surprise the
landlord of the place did not come near to disturb us so that we could say from
feeling if god be for us who can be against us we had many enemyes but the lord
was pleased to bare testimony to his truth and crown mr tompsons labours in the
conversion of sinners and building up of his saints and many can bare testimony
to the truth preached in the old barn Mr Judd according to promise began to
build a place he had much cold water throed upon it by the enemyes to quench it
but god ws pleased to bear up his mind under all the opposition so that the
place was built in troubles times we believe that the hand of the Lord was in
it for we had nothing in vew but the Glory of god and the good of souls we
continued meeting in the old Barn Wilst the 13 of December 1842 and had a good
congregation and some sweet times of refreshing from the presence of the Lord
on the 18 of December the chapple was opened Mr Smart from Welling morning Mr
Tite in the afternoon and evening was well attended Mr Thompson continued with
us until the Lord was pleased to remove him to the Church Triumphant during
wich time Lord was pleased to Bless his Labours amongst us Being then destitute
of an under shepard wee sought direction From the Lord who was pleased to send
us men of God to supply us Mr Drakeford and Mr Smith of Lecister and Mr Cooper
and others Joseph Sutton being a member with us Used to speak occasionly and
some of the frends was not satisfied with his speaking by his wish we had a
church meeting to deside about his speakeing and the majority of the members
wished him not to continue speakeing but to fill up his place as a member at
this time God was pleased to direct sutton to invite mr frayer to come for one
sabouth and the frends injoyed his preaching and wished him to come again but
we believe the enemy stured up sutton to oppose it because the frends objected
to his speakeing he left and said that he would not come any more we believe
God was pleased to direct us to invite mr frayer to come for six weeks and we
believe the dear Lord was pleased tp bless his labours to our souls and in
spite of all our enemyes our congregation increased and God was pleased to make
it manifest that he had a work for him amongst us his labours being Blessed
amongst us we wished him to become our pastor he accepted the invitation and the
Lord has Blessed his labours both to saint and sinners our congregation
increased so that our place become to small and we thought it adviseable to in
large our frend mr Judd ingaged to build the outeside and the frends to do the
inside which was done.
1852
Held a Church meeting on the 1st of Septr. At which the following Friends
related the Lords dealings with them in calling them by His Grace the Church
were well satisfied with their statements accordingly on the Following Lords
day they were Baptised and received into Church Fellowship and partook of the
Lords supper and wee Found it a time of soul pofit
Ann
Mardling
Mary Maris
George Little
John Hill
Held
a Church meeting April 30 1854 at which time John Hardin Mary Hardin Sarah
Griggs gave in their expeiriance and was accepted as members
At
A church Meeting July 30 Mary Heaynes Eliza Little Gave in there Experience was
Exceped
1855
Church Meeting Oct 30 Elizabeth Barnes Elizabeth Clark Ann Bainbridge gave in
their Eperience was accepted
1858
Sept held a Church meeting at which time Elizabeth Meeres gave in her experince
and was accepted by the Church and was Baptised Oct 3rd and received into
Church fellowship
1859
March 27 Held a Church meeting at which time Mrs Baterson Mrs Cullop John
Batterson John How gave in their experience and was accepted and Baptised on
April 3rd
1860
Church Meeting August 1st at which time John Norman Mrs Batterson gave in their
experience and was accepted and Baptised on Lords day August the 5th.
1861
Church meeting Jany at Which time Joseph Martin gave in his experience and was
accepted Baptised on Lords day Jany. 27th
Church
Meeting Lords day May the 5th at which time Ruth Myers gave in her experience
and was accepted and baptised on Lords day May the 26th.
1861
October Church meeting at which time Mercy Ekins gave in her experience and was
accepted Baptised October 20th
In
August 62 Mr Fraser gave us notice that his mind was to leave so we had a
church meeting and there was not one but what wished him to continue with us
and he had the wish of the congregation but his mind was to go to Stevenage so
he left in November 62 in the midst of love and respect booth with church and
congregation at our church meeting it was proposed that we should ask God to
give us wisdom and that when we could not get a minister we cary on the service
by reeding and prayer but we have to prayse the dear Lord for his manifested
mercy in sending his servants among us at our church meeting it was proposed to
ask Mr Rust to supply us which he did for some sabbouths Mr Rush recommended mr
Ricket to us and he came At our church meeting it was agreed to give Mr Rickett
an invitation for three Months which he accepted the first Lords Day in June 64
August
64 At our church meeting our friends wished to give Mr Rickett an invitation
for 3 months more which he accepted our congregation in creeced for a time
Nov
[64] At our church meeting it was agreed to ask Mr Rickett for 3 months more
which he accepted at this time our congregation began to fall away and he could
not see his labours blessed as he could wish he continued with us up to May and
said he would supply us any time that he was at liberty
Mrs
Knight
Mrs Roberson
Elizabeth Marshall
Baptised Jany. 28th 72
Mrs
Single
Mrs Gaylor
William Stonebridge
Simeon Stonebridge
Baptised February 23 1873
1874
Church Meeting February 22 at which time Mrs Judd gave in her experience and
was accepted Blessed Meeting was Baptised by Mr H Fox on the 15 of March
A
Church Meeting was Held and Mrs Roberts of Chalton Came and give in her
Experance and Said that She had been Baptised by a General Baptist Minister and
Belived She was a Christian at the same time, but had Been Brought to See the
Errows that they preach and was Brought to Belive in the Truths Belved in and
preached in this place. Was receved into Church fellowship the same time Sat
down with us the first Sabbath in January 1888
Ann
Franklin of Moreanger.[8]
Came before the Church and was receved. And Baptised by Mr Short the Minister
on the first Sabbath in September 1891
Hannah
Elson Came before the Church and was receved March 1894 Left the Bottom Chapel
and we thought it needed not a second Baptism. E Short Minister
Providence Chapel — Roll of
Membership
Septr.
4 1852. The number of members Constituting the Church at this time
1 Thomas
Battle Deacon
2 William Hill Deacon
3 William Tatman Deacon
4 Thomas Webb Deacon
5 John How
6 Joseph How
7 Thomas Field
8 William Maris
9 James Harden
10 John Taylor
11 William Dust
12 George Little Chosen Deacon
13 John Hill
14 Catherine Battle
15 Jane How
16 Elizabeth How
17 Ann Field
18 Mary Maris
19 Elizabeth Talyer
20 Elizabeth Squire
21 Elizabeth Tatman
22 Maria Bywaters
23 Mrs Underwood
24 Elizabeth Elson
25 Sarah Hinds
26 Ann Mardling
27 Rebecca Thomason
28 Jane How
29 Ann Hill
30 John Marshall
31 Caroline Jeeves
32 Susan King
33 Richard Underwood
The list continues:
34 John
Hardin April 30 1854
35 Mary Hardin
36 Sarah Griggs
37 Mary Haynes July 30 1854
38 Eliza Little
39 Elizabeth Clark October 30 1855
40 Elizabeth Barnes
41 Ann Bainbridge
42 Elizabeth Meeres September 1856
43 Mrs. Batterson March 27 1859
44 Mrs Cullop
45 John Batterson
46 John How
47 John Norman August 1st 1860
48 Mrs Batterson
49 Joseph Martin January 1861
50 Rith Myers May 5th Baptised
May 26th
51 Elizabeth Frances
52 Mercy Ekins October 1861 Baptised
October 20th
53 Mrs Knight Baptised January 28 1872
54 Mrs Roberson
55 Elizabeth Marshall
56 Mrs Single Baptised February 23 1873
57 Mrs Gaylor
58 William Stonebridge
59 Simeon Stonebridge
60 Mrs Judd Church Meeting February
22: Baptised 15 March 1874
Loss of Members by Death
(25) Sarah Haynes (? Hinds)
Ann
Skilleter
Mrs
Sutton
Sarah
Maris 8.2.1851
(20) Elizabeth
Squires 27.9.? (? Squire)
(11) William
Dust
(5) 1854 John How
(14) Thomas
Webb
(15) Jane
How
(27) 1855 Rebecca Thomason Oct 2
(13) 1858 John Hill Feb
(8) 1862 William Meeres died May 12 in Fit of Apoplexy (? Maris)
(37) Mary
Haynes
(14) Catherine
Battle
(36) 1866 Agnes Griggs (? Sarah Griggs)
(3) William
Tatman
(55) 1873 Elizabeth Marshall Aug
(1) Thomas
Battle Nov 25
(2) 1874 William Hills (? Hill)
(53) Mrs
Knight
(40) 1876 Elizabeth Barnes Sep 29
(9) 1880 James Harding (? Harden)
(39) 1881 Elizabeth Clark
(21) 1832 Mrs Tatman Decr 13
(56) 1884 Mrs Single Died Broncites
(60) Mrs
Judd Died June
26 Cancer in her Body
Historical background of the
Strict and Particular Baptists
Those who advocated baptism upon a
profession of faith, both on the Continent and in this country, were at first reproachfully termed ‘Anabaptists’, or ‘Baptizers Again’, because they could not allow
infant baptism to be baptism according to scripture. Persecution caused many to
escape from this country to the Continent, but on their return became founders
of the Baptist Churches in England.
The
Arminian section of these returning exiles gave rise to the General Baptists,
while those who held the doctrine of Particular Redemption constituted the
Particular Baptists. Later on, the name Strict Baptists was introduced to
denominate those who adhered to the church order of Strict Communion, as
opposed to the Open Communion which was being advocated by Robert Hall and
others about 1816. It had long been practised
by the Bunyan Meeting at Bedford and like-minded independent churches, but
these churches, though practising open
communion, held to the Particular view of redemption.
Strict
Baptist Periodicals
The Gospel Herald, largely supported by the Suffolk Strict
Baptist churches, advocated the erroneous views then being broached by Mr John
Stevens, as to a supposed pre-existence of the human soul of Christ before the
incarnation. It commenced publication in 1833.
The Gospel
Standard was started by John
Gadsby, son of William Gadsby (Manchester) in 1835, partly to counter the views
promoted by the Gospel Herald and Mr John Stevens. In its pages
J C Philpott ably defended the doctrine of the Eternal Sonship of the Lord
Jesus Christ as the only-begotten of the Father, against those resolving it
into a name, a title, or an office.
The Earthen Vessel was commenced in 1843 by its editor and
proprietor, Mr C W Banks. The editor himself held the doctrine of the Eternal
Sonship, but it seemed to him to be a matter of indifference whether it was
believed or not:
“Whether a work be sent us by ‘Standard men’, or
‘Herald
men’, or ‘Vessel men’, or any other class of men (terms we would not
employ were they not so much in use), if those works are designed for the
elucidation of pure Gospel truth, and for the separation of the precious from
the vile, they shall always be as faithfully noticed by us as our small
abilities will allow.”
The Sonship Controversy
It caused a division among Strict Baptists
in the 1840’s to 1860’s and beyond. Hence the name ‘Gospel Standard’ applied to
a group of churches of which Blunham (Park Lane) became one. Some of the other
camp were referred to as ‘Vessel’ churches. Blunham Old Meeting seems to have
associated themselves with the Gospel Herald as a Strict and Particular Baptist Church
rather than ‘open communion’ Baptist. One of the later Pastors, Mr William Abbott[9]
who appears to have come from Rattlesden in Suffolk, was a regular contributor
to the Gospel Herald both in the 1848-50 period when he was in Suffolk,
and later in 1861, when he was at Blunham. These are the only issues
immediately to hand:
The Gospel Herald
seems to have regarded Andrew Fuller as a semi-Arminian. According to the
breakaway party at Blunham, Mr Hinds in 1842 ‘wanted to bring in Fullerites’.
Mr Septimus Sears’ sympathies would have been with the Gospel
Standard, although Mr
Philpott reviewed some of Mr Sears’ publications in his early years very
critically — he was inclined to exuberance and extravagance — but he mellowed
considerably as he grew older. He was never in vital error.
The
references in the May 1841 minute (Old Meeting) to Stevens is explained, in
part, above.
George
Murrell was Pastor at St Neots. As to consigning such to the ‘broad road’ this
is difficult to reconcile with Mr Sears and Mr Warburton (senior) being at St
Neots about this time. George Murrell was not clear in his views on the eternal
Sonship. In a letter dated June 22nd 1865 (Gospel
Herald) he says, ‘I am old,
feeble and broken; my hand shakes and I cannot write much. On the subject of
our glorious complex Lord, his people
have had, and still have, different thought; it is one of “the deep things of
God” I Tim 3:16. …if my brother has a little more light than I have, let him be
humble and thankful, and not be angry with me because I cannot see with his
eyes, and will not pin my faith to his sleeve. …I know He (Christ) is a Divine
person in the infinite essence, unoriginated
and unbegotten, having an equal personal standing in the Godhead, which he has
not derived from another…the begetting scheme…necessarily gives priority to the
Father…and is destructive of personal equality.’
But Mr Philpott correctly says, ‘We must not carry ideas borrowed from earth and time into heaven and eternity, and weigh
and measure the nature and being of God by the nature and being of man. But,
even on natural grounds, so far from a father necessarily existing before a
son, it is not true, for though a father exists as a man before he has a son,
yet he is not a father before he has a son. The very expression “the eternal
Son” declares His co-eternity with the Father. So with His co-equality, if our
blessed Lord is the eternal Son, He is necessarily the co-eternal Son; if He is
the equal of the Father, He is His co-equal.’
David Irish became Pastor of Warboys in March 1832. He came from Mr
Stevens’ church in London. Both Stevens and Murrell took part in the
recognition services.
The Shining Face
An article by William Abbott, Blunham Old Meeting, From Gospel Herald October 1861
‘Turn us again, O God, and cause Thy face
to shine; and we shall be saved.’
The Bible is a good Prayer Book. Forms of
prayer do not usually touch the heart. But in these prayers there is so much
heart that they are likely to reach and move other hearts. These are inspired
prayers, and the spirit of inspiration accompanies and blesses them. The prayer
of this verse is repeated three times in this Psalm. These are not vain
repetitions, but express the deep feeling and fervent desires of the suppliant.
There is much that is touching in the several petitions of this Psalm —
invoking God’s attention, favour,
presence, power, blessing.
Our
first prayer must be for the grace of God to turn us. ‘Turn us again.’ This is
a petition we often need to use. We are very prone to get wrong, and require
setting right, or turning again. It implies the cherishing of wrong feeling, or
the pursuing a wrong course, or both, for these usually go together. Prayer
expresses the consciousness of the wrong state, and seeks grace to correct it.
God graciously says, ‘Return unto me, and I will return unto you’.
It
is the prayer of a saint that had previously turned to God, but had relapsed;
or it is the supplication of the church in declension. It will suit both. It is
easy to get wrong, but not so easy to get right again. One difficulty is to
convince us that such is the case with us. This often requires a long and sharp
process. If the conscience has lost its first tenderness, rebuke does not
easily touch it, and so no conviction, no repentance, no seeking for restoring
grace. But the Spirit uses other and severe means to get at the conscience, and
to cause the heart to return to God.
To every restored soul, how welcome is the shining face.
‘And cause Thy face to shine upon us.’ Mercy turns us, and then favour smiles
on us. The turned soul is not happy without this sunshine. There is no joy in
his soul unless God causes His face to shine upon him. It there is sin within
us, unconvinced of, unrepented of, unforsaken, God’s smiles cannot be expected.
To live beneath His frown is a wretched life, yet some seem to choose this for
a season, but the conscience must be hardened to persist. The soul in its
right, in its healthy state, longs for the shinings of the father’s face. This
is the life-joy of all its graces, passions, affections, activities, and
prospects. If the face of God shine upon us, we shall not mind the devil’s
frown, nor the world’s; for God shines upon us, His heart is towards us, and
His hand will be with us. It is through Jesus the mediator we must look for
these shinings — ‘…the glory of God in the face of Jesus Christ’.
As returned to God, as smiled upon by Him, so the joys of
salvation are restored to us. As saved from declension, we experience the power
and blessedness of revival. We need a salvation repeated in the power of its
application, and in the renewal of its joys. Coldness of heart, and
inconsistency of conduct, embitter our joys, deaden the spiritual life, and
hinder our usefulness. More sensible we need to be of our danger from these,
more watchful against them, and more hearty reliance on the Redeemer’s grace to
preserve us, and to stir us up to press towards the mark for the prize of the
high calling of God in Christ Jesus. So shall we be saved from evil; and saved
to enjoy good, to do good, and to anticipate good.
Antinomianism
The term ‘Antinomian’ was
used reproachfully of those such as William Huntington and William Gadsby who
preached a ‘free grace’ gospel and contended for the gospel (and not the law)
as the believer’s rule of life — the gospel containing the sum and substance
and glory of all the laws which God ever promulgated from His throne. (The Jews
did what the gospel forbids).[10]
-o0o-
‘For many of those called Antinomian, their concern was to
give full place to the effective work of Christ in salvation from sin, and to
assert the reality of the Spirit’s guidance in godly living. For them the law
was not rejected, but internalised; it was not their conscience, but the Spirit
of God who was supreme. They did not deny that they could still sin, but sought
an increasingly close relationship to Christ which would give them victory over
sin.’
‘Such writers did not hold in any sense to a concept of the
freedom to sin with impunity. Their thinking is on a different plane from
perfectionism, or an apparent dismissal of sin’s power, or an advocacy of
liberty from sin by carrying it out. Yet all these attitudes are comprehended
under the appellation of Antinomianism.’
‘What is needed for study is, perhaps, a new set of
definitions. The stress on the inward law can be called antinomianism.
Belief in absolute freedom from sin in this life must be called perfectionism.
Indifference to sin, or to the relevance of the law to a believer at all, might
be termed anomianism (a word coined on the pattern of amoral);
and the old term of libertinism may be applied best to the concept of
sinning with impunity.’
From
‘The Ranters (1640-1660) with special reference to their Theological and
Religious significance’ (pp 76 / 77)
by A W Kennedy Hart BA (Theol).
-o0o-
‘It does not appear that any set of Christians ever called
themselves Antinomians, which is a term of opprobrium or reproach. It is
indeed, more than probable, that some, who have been charged with Antinomian
principles, should not be ranked among the Antinomians.’
‘A
Theological, Biblical, and Ecclesiastical Dictionary’ by John Robinson, DD,
1835
-o0o-
‘Did I ever tell you, in the course of my ministry, that you
should have more Gods than one? That you should make images, take the Lord’s
name in vain, prophane his day of rest, ridicule parents, kill, steal, commit
adultery, bear false witness, and covet your neighbour’s goods? .…..…I trow
not.
‘The
Moral Law not injured by the Everlasting Gospel’ William Huntington
William Gadsby and
Antinomianism
In 1802 William Gadsby’s friends set about building a chapel
at Hickley, which was finished in 1803. It was the circumstance of his begging
for this chapel that first took him to Manchester. Many years after, when he
was at Manchester, Mr Gadsby wrote: