John Dimock Aspland (A 19th Century Muggletonian)
Echoes of Faith and Dissent: Uncovering a Forgotten Devotional Legacy
In an era when religious expression was
often filtered through formal dogma and institutional authority, one book
preserved the whispers of a radical sect and the individuals who left spiritual
traces in its pages. Among these was John Dimock Aspland, whose handwritten
dedication in this 1829 copy of "Divine Songs of the Muggletonians" offers insight into private devotion, theological curiosity, and a
lineage of dissent in 19th-century England.
The Muggletonians: Unorthodox Yet Enduring
Founded in 1651 by London tailors John Reeve and Lodowicke Muggleton, the Muggletonian sect rejected the Trinity, spiritual beings without form, and divine intervention after their own prophetic callings. They believed heaven existed physically above the stars, and hell would be Earth itself after the Last Judgment. Their teachings were direct, mystical, and embodied a stark contrast to church orthodoxy. One of the sect’s more striking beliefs was that God had a physical form between five and six feet tall. This wasn’t metaphorical or symbolic; they meant it quite literally.
The Muggletonians emphasized personal faith through letters, written reflections, and hymns, rather than preaching or ecclesiastical rites. Though their numbers remained small, their beliefs endured for centuries and their literary footprint continues to surprise scholars today.
The Signature of John Dimock Aspland: A Devotional Glimpse
At the conclusion of a handwritten Muggletonian hymn, transcribed by John Dimock Aspland in March 1864, appears the final affirmation:
“Christ who rules over us, Jesus our Lord.”
This closing line, rendered in Aspland’s own hand, reflects both his devotional sensibility and his engagement with fringe theological traditions.
The handwritten hymn, either transcribed or written by Aspland himself, was set to the tune God Save the King. These verses praise
Reeve and Muggleton as divine prophets, affirm Christ’s eternal sovereignty,
and echo the materialist theology of the sect.
Stylistically and doctrinally, the hymn aligns with the Divine Songs in this book. Though probably not an original composition, Aspland likely copied or adapted it into his book engaging in a quiet act of remembrance, devotion, or spiritual reflection.
Rather than authoring theology, Aspland was preserving it. His handwriting becomes a personal archive.
Court Records: Transportation to Van Diemen's Land
Residing in Dalston, London, Aspland was known publicly from a curious 1844 theft case in which two teenagers stole his coat, gloves, and watch. One was sentenced to seven years’ transportation to Tasmania a punishment that may have conflicted with Aspland’s apparent values of spiritual mercy.
The two individuals convicted of the theft in 1844
received notably different punishments:
Charles Rourke was sentenced to 7 years’ transportation for theft and prior offenses. He departed England aboard the Sir Robert Peel and arrived in Van Diemen’s Land (now Tasmania) in December 1844. His record survives in the Australian convict transportation registers, which detail physical traits, conduct, and life outcomes. The report states that Rourke could read and write and that he was intelligent but toublesome.
John Saunders received a shorter sentence of 6 months’ imprisonment and was not transported. He likely served his time in a London prison, though further documentation about him is limited.
Beyond court records, Aspland corresponded with the poet James Reynolds Withers, suggesting literary inclinations and an interest in theological or cultural exchange. These clues sketch a man reflective, perhaps quietly radical, who chose to express spiritual depth in ink rather than sermon.
A
Later Echo: Miss Jane Godler in 1880
Years later, on April 18th, 1880, a new name appeared: Jane Godler. With no confirmed link to Muggletonian correspondence or census records, her identity remains mysterious. Yet her act of inscription speaks volumes whether she inherited the book, participated in dissenting traditions, or simply found inspiration in its contents. Her name adds a postscript to this devotional journey, hinting at a continuity of belief, curiosity, or spiritual sympathy.
The Final Chapter & The Bequest to the British Library
The last known Muggletonian was Philip
Noakes, a farmer from Matfield, Kent, who passed away on 26 February 1979. His
death marked the quiet end of a religious movement that had persisted for over
three centuries, from its founding in 1651 by John Reeve and Lodowicke
Muggleton.
Before his death, Noakes safeguarded the sect’s entire archive a treasure trove of correspondence, hymns, doctrinal writings, and devotional reflections. These materials had survived World War II bombings, rescued from the ruins of a London meeting place and transported in apple boxes back to Noakes’s farm.
After his passing, the archive was formally donated to the British Library, where it became known as the Muggletonian Collection, catalogued as Add. MS. 60168–256. It comprises 88 volumes, offering a rare vertical view into the beliefs, debates, and spiritual lives of a sect that rejected clergy, embraced materialist theology, and believed in direct revelation.
The Commonplace Book of John Dimock Aspland
The commonplace book of John Dimock Aspland
(1816–1877) was one of the notable later additions to the Muggletonian archive at the
British Library, thanks to a gift from Eileen Muggleton. This contribution
enriched the already rare and extensive collection of Muggletonian writings,
which had been preserved largely through the efforts of Philip Noakes, the last
known adherent of the sect.
Text Sources
Additional historical context and archival references are supported by:
British Library – Muggletonian Collection (Add. MS. 60168–256)
Australian Convict Transportation Registers – Charles Rourke, Sir Robert Peel, 1844
Muggletonian Archive Overview – Antiquarian Books & Their Hidden Histories
These sources confirm the provenance of the 1829 edition of Divine Songs of the Muggletonians, the handwritten hymn by Aspland, and the archival donation by Philip Noakes.
Image Sources
The National Archives UK
