Cross-roads chapel—Ebenezer chapel—Fourth pastor—Chancery suit—Debt
paid—Fifth, sixth, seventh, and eighth pastors—Improvements—Jubilee.
IT was about this time and in some measure owing to the above proceedings
that the chapel at Littleton (known as the Cross-roads meeting) was
erected upon the site of a cottage and grounds purchased for that
purpose, which was put in trust for the use of the Independents, and
though never actually attached to the cause at Market Lavington, yet
mainly dependant upon the friends of that place and occasionally supplied
by the minister, its chief reliance is upon lay agency. A proposal was
made to take it under the direction of the church here (in 1854), as it
was thought likely to promote its success, but as opposition was made
thereto by one of the trustees, the attempt was relinquished, and they
are left to their own resources.
From this, in the year 1839, a party seceded and formed themselves into a
distinct body embracing Baptist views, and built Ebenezer chapel upon
ground given by the Earl of Radnor. They have never been able to
maintain a minister, but are dependant upon lay agency.
In the year 1829, an invitation was sent to the Rev. Thomas Sturgess,
then settled at Melksham, requesting him to supply the pulpit at
Lavington; at the termination of his probationary visit, he was requested
to settle over them. He complied and took up his abode among them.
Alas! how varied are the forms of evil, and how diverse are the phases in
which it can appear; just as are the dispositions of the human mind so
will there be found an adaptation in error, in perfect accordance with
the nature of the reptile so fitly chosen as an emblem of the author of
all evil, “The serpent,” as one of our poets has expressed it, “takes a
thousand forms to cheat our soul to death,” compression or dilation, the
assumption of any device or colour, just as suits his purpose, so that
the progress of truth be impeded. We have before noted how one after
another of the servants of Christ have been constrained, by sinful
perversity of their people, with wounded hearts and streaming eyes, to
vacate their post; but now the scene somewhat changes, and the cause is
to be assailed in a more vulnerable point. Ruin hovers over it, and how
deliverance is to be obtained or from what quarter it is to come is a
mystery. The debt arising from the enlargement in the time of the first
pastor, and which had been suffered to continue, presses upon them, and
assumes the form of a Chancery law suit: the property is attached, and
the people are quite inadequate to combat it; but as all who are
acquainted with law well know that as far as the defendant is concerned,
it admits of no delay, but if allowed, like a leech, will glut itself
with the very vitals of life. The people put forth their utmost efforts,
and then made application to the Wilts Association of Independent or
Congregational Churches for assistance. Having no funds available for
this purpose at their disposal, they recommended the case to the Churches
of Christ generally—the minister of the place travelling the county to
solicit their aid. It was his privilege soon to realise the object which
enabled him to discharge the debt by which the suit was stayed. He
remained till 1834, when he removed to Marlborough, where he continued
some time, then left for Sidmouth, and afterwards for Collumpton. In a
few years he relinquished the stated ministry, and removed to the North
of England. For the space of two years they remained without a shepherd,
in a great measure arising from the diversity of temperament the human
mind everywhere exhibits, and in no case more so than in matters of
religion, especially in the democratic cast of the Dissenting Churches,
which is an evil to be deplored, as too often affording to one individual
the opportunity of governing a Church through the power of influence
exerted over minds incompetent to a just discrimination of things; yet,
when compared with the other evil resulting from the concentration of
power in one individual, in the form of patronage is much to be
preferred, as less likely to be injurious to truth. To the reflecting
mind, the fact herein advanced will receive abundant confirmation in the
diversity of creeds and professions with which the Christian world
abounds, causing more animosity and heart-burning than any thing else,
and from which very few Churches have escaped. During this interregnum
their reliance was chiefly upon neighbouring ministers and what lay
agency could be made available, which, unless judiciously employed, will
of itself be productive of evil, by exalting some aspiring mind beyond
his proper sphere.
In 1836, the Rev. John Young was recommended and at their invitation
settled among them, but after about twelve months’ residence, owing to
some unpleasant affair of a personal nature, he deemed it advisable to
retire. Recourse was then had to ministerial friends far and near, and
that for the space of about five years; during which they enjoyed
comparative quietness and prosperity. In 1841, those who preferred a
resident ministry to the dissipating mode of mere supplies (which,
however pleasing to such as admire variety, is not the best for promoting
true genuine piety and a steady progress in the path of holiness; nor is
it calculated to foster some of the sweetest and tenderest of
associations—those between pastor and people), made an effort to realize
their wish; when the Rev. J. S. Gilbert was chosen to be their minister
with very encouraging prospects; but the fairest day may have its clouds.
A misunderstanding arose relative to his ordination; and although every
means were used to overcome the difficulties—much as his friends
regretted the issue, seeing he was not likely to be comfortable, they
advised him to withdraw, and with great reluctance he complied. The
managers, for by that name the officers were known, opened a
correspondence with the Rev. C. P. Hobbs, of Highbury College; though at
first he manifested a disinclination to accept the call to the pastorate,
eventually he agreed, and was ordained in the year 1842. During his
ministry the cause rose to a very respectable position, but the varying
atmosphere became again overcast and agitated from a quarter unexpected
and unlooked for. Mr. Hobbs’s views of church polity which he publicly
professed at his ordination underwent a complete revolution; he therefore
resigned in the early part of 1849, and conformed to the Established
Church: he settled at Liverpool, but has since removed to the
neighbourhood of London; and our hope is he may be made an extensive and
lasting blessing. At the close of the year the Rev. C. B. Holder took
the charge and remained until 1853, when, from some unexplained cause, he
followed in the wake of his predecessor; and after for a time vacillating
between the Establishment and Dissent, as the fane of interest varied, he
at last accepted the office of Scripture Reader under the Bishop of
Manchester, with the promise of eventual ordination.
The secession of these successive pastors, after solemn averment of
having well considered the opposite principles of Church government, and
selecting that from conviction of its scriptural truthfulness, was very
naturally calculated to shake and overturn the faith of many, and give
cause for rejoicing to their enemies. The removal and death of some of
their warmest and best friends about the same time tended very much to
depress the Church and engender a state of languor. But hopes are
entertained that the tide has turned, the crisis passed, and an amendment
commenced. The present number of members is fifty. It had been the wish
of many of the friends for a considerable time past to improve the
singing, and if possible to avoid those fruitful sources of evil which
many a devout mind has had to deplore and too often caused discord, by
the erection of an organ. The promising appearances which have arisen
since the settlement of the present minister (this took place at the fall
of the year 1853), seemed to afford a favourable opportunity for its
accomplishment. A committee was accordingly formed for this express
purpose; and after a general canvass so much encouragement was
experienced, that terms were entered into for one every way suitable for
the sum of £40. Steps were immediately taken for its erection, and it
was opened in December of the same year, when sermons from Psalm xlvii.
7, were preached by the pastor. The ladies of the congregation exerted
themselves to provide new cushions for the pulpit and desk, and curtains
for the organ gallery and windows. About the same time a pupil of the
minister’s, by the productions of his pencil, not only gratified the
friends with drawings of the interior and exterior of the chapel, but by
the sale of these purchased a hot-air stove, which he presented to the
Church.
On Good Friday, April 6th, 1855, a balance remaining as a debt for
alterations necessary, and the period of a little over fifty years having
elapsed from the first establishment of the Church, a jubilee tea-meeting
was held, which was very numerously and respectably attended: a great
many friends came from Devizes and the neighbourhood around. The place
was tastefully decorated with evergreens for the occasion. At the back
of the pulpit was placed a perpendicular rectangle, in the centre of
which was suspended the quotation of Scripture, Heb. xiii. 7, 8. On
either side of the pulpit were arches with similar inscriptions, taken
from Ps. cxxii. 7, and Ps. lxxxiv., 1. In front of the pulpit was hung a
drawing of the shepherd, on the frame of which was:—“The memory of the
just is blessed,” the date of his birth and death with his age. In front
of the organ, was a double arch with single mottoes of “Fear God,”
“Honour the King.” The pillars of the gallery having branches of laurel
were surmounted with similar inscriptions of,—“Love the brotherhood,”
“Honour all men,” “Unity, and dwell in love.” About 200 sat down to tea
at four o’clock; after ample justice had been done to the abundant repast
provided, a public meeting was held, when George W. Anstie, Esq., of
Devizes, was invited to preside. The pastor read the history now given,
which was received with marked approval; he also exhibited the pocket
bible of the shepherd and two manuscript letters lent for the occasion;
after which several persons addressed the meeting.
CONCLUSION
MAY the Great Head of the Church, whose gracious Providence has so long
watched over this interest, and through the fires of persecution—the
troublous waters of discord—the agitation of envy and prejudice—brought
it to its present position, vouchsafe His high and holy benediction, that
Pastor and People in all their works of faith and labours of love may
combine in the unity of the Spirit a holy brotherhood, contend not for
Diotrephian supremacy, but for the “faith once delivered to the saints,”
and aim to perpetuate the cause of the Redeemer, whose beginning though
small has in its progress received marks of His divine hand, that
generations yet to come, while they do honour to the memory of the Pious
Shepherd of Salisbury Plain, may be folded by each under pastor, and at
last owned by him the great Shepherd of the Sheep, when each local
society of believers shall, by the powerful and purifying influence of
“the Truth,” lose each minor peculiarity which now marks them, and
generate a spirit of separation, unite in one universal, redeemed, and
glorified Church, to place upon the head of their adored Redeemer the
diadem of many crowns, uniting in the hosanna of a happy universe,
saying, “Thou art worthy, for Thou hast redeemed us to God by Thy blood.
To Him be glory, honour, majesty, and power for ever.”
* * * * *
THE END.
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* * * * *
FREDERICK A. BLAKE, Printer and Bookbinder, Salisbury.
FOOTNOTE.
{13} 1 Cor. i. 27–29.