1688–1702.
Turning to midland counties, we find that at Nottingham—where Nonconformists had met in rock cellars such as honeycombed the sand formation, and are now formed into a cemetery—Presbyterians registered rooms in Bridlesmith Gate, and the Independents sought shelter in Postern Place. A few months after William’s accession, the former set to work upon a meeting-house in the High Pavement, and the latter cautiously attempted a smaller edifice at Castlegate. Little leaded windows admitted light through diamond panes; two pillars sprang from the floor to support the ceiling; stairs rising within led up to a small front gallery; a sounding-board covered the pulpit; and square pews, with other accommodation, provided for about 450 people.[489]
At Chester a new edifice, still in existence, carefully preserved, and not long ago tastefully restored, cost £532 16s. 1d. It was opened in August, 1700, when Matthew Henry preached from a text indicating an apologetic spirit for what was thought a daring enterprise: “The Lord God of Gods, the Lord God of Gods, He knoweth, and Israel He shall know, if it be in rebellion, or if it be in transgression against the Lord, that we have built us an altar.”
NONCONFORMISTS.
At Daventry, in Northamptonshire, Dissent made a humble advance, but under circumstances so interesting as to deserve notice. The origin of the church there forms one of the legends which in the following century became dear to many. When Charles II. was on the throne, it happened that a minister put up on his way to London at the sign of the Old Swan. He was taken ill and detained for more than a week, during which period the host and his family paid him kind attentions and completely won his heart. The traveller, restored to health, summoned into his room the kind-hearted people, thanked them for their great civility, and expressed his satisfaction at the order maintained in the house—an exceptional instance in days when hostelries were given over to unrestrained indulgence and boisterous merriment. He added: “Something leads me to suspect there is not the fear of God among you, and it grieves me to see such honest civility, economy, and decency, and yet religion wanting—the one thing needful.” He entered into conversation, and closed by telling them he had in his saddlebag a little book, which he begged them to accept, requesting that they would carefully read it. Having presented them with Baxter’s Poor Man’s Family Book, he went on his way without telling them who he was, nor did they ever ascertain his name, but they felt a suspicion the stranger was no other than Baxter himself. The result of reading this and other works by the same author was that the innkeeper and some of his family became Nonconformists. Weary of his mode of life and having acquired a competence, he retired to a house having a close behind it, at the extremity of which stood some humble outbuildings. These after the Revolution he converted into a legalized meeting-house. His neighbours came, a congregation was established, and a pastor chosen.
1688–1702.
Places of worship were put in trust. Presbyterians drew up their deeds in general terms, not enumerating articles of faith or referring to any ecclesiastical standard. In many cases, Congregational edifices were secured in a similar way, some schedule being annexed to the deed, declaring that the structure should be used by such Protestants in the neighbourhood as could not conform to the established religion. Whatever might be the policy ruling the arrangement, the selection of ministers, and the character of their preaching, in numerous cases still easily ascertained, betrayed no indifference as to what is esteemed orthodoxy of sentiment.[490]
Energies which resisted persecution did not expire in the midst of freedom, although Bishop Burnet predicted “that Nonconformity could not last long, and that after Baxter, Bates, and Howe were laid in their graves, it would die of itself.” The last of these, on hearing the prophecy, remarked to the Bishop, “that its existence depended much more on principles than persons”—an opinion verified by subsequent facts.
NONCONFORMISTS.
The Presbyterians formed the largest, and, in point of social position, the most respectable branch of English Nonconformists in the reign of William. What most indicated their persistency and hope is discovered in their numerous ordinations. Down to the time of the Revolution they had been privately conducted. Just as the Prince of Orange was being driven back to his native shores by untoward storms, a young man named Joseph Hussey, who had been preaching for eight years, sought the rite from the hands of Dr. Annesley and other Presbyterians. Not in the meeting-house of Little St. Helen’s did the parties dare to assemble, but at the Doctor’s “private dwelling in Spitalfields, in an upper chamber.” There, on the 24th of October, 1688, the candidate, as he himself reports, was examined “in the parts of learning by the Elder, who took the chair and spoke in Latin.” The next day he defended a thesis against the Papacy. Upon the 26th he was ordained. The proceedings were begun and finished within the same chamber, in a neighbourhood then losing the last vestiges of rural life under the encroachments of weavers, driven from France by the revocation of the Edict of Nantes.[491] As another instance of the privacy of Nonconformist services, I would mention that the Lord’s Supper was not publicly celebrated in the new chapel in Leeds until the month of October, 1692.[492]