SECTION 1.--THE CHURCH AT CHEESE LANE.

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MEMORIALS

OF

THE INDEPENDENT CHURCHES

IN

NORTHAMPTONSHIRE;

WITH

BIOGRAPHICAL NOTICES OF THEIR PASTORS,

AND SOME ACCOUNT OF

THE PURITAN MINISTERS WHO LABOURED IN THE COUNTY.

BY

THOMAS COLEMAN.

LONDON:

JOHN SNOW, 35, PATERNOSTER ROW.

1853.

INTRODUCTION.

In presenting some historical Memorials of the Independent Churches in

the County of Northampton, it may be proper to take a glance at "the

rise and progress" of Nonconformity from the early days of the

Reformation.

When the Pope's supremacy was denied and some change in the Church was

sanctioned by Henry the Eighth, there were a number of Protestants in

England who desired the reformation from Popery to be carried further

than was agreeable to the reigning monarch and those that had the

ascendancy in his counsels. The reformers acknowledged "that corruptions

had been a thousand years introducing, which could not be all discovered

and thrown out at once"; and yet the ruling powers sought by "Acts of

Uniformity" to put a stop to all further improvement.

In the days of Queen Elizabeth, when the Protestant exiles returned who

had been driven to the Continent by the persecutions in the reign of

Mary, there was a considerable increase in the number of ministers who

were dissatisfied with the reformation of the Anglican Church. When the

Act had passed, in the year 1559, entitled "An Act for the Uniformity of

Common Prayer and Service in the Church, and Administration of the

Sacraments," there were many ministers connected with the Church who

could never submit to its requirements. They were men who pleaded for a

_purer_ mode of worship and discipline than the authorities would allow;

and hence they were called _Puritans_. They refused to wear the

vestments, to read the whole of the liturgical service, and to comply

with many of the ceremonial observances required; they regarded them as

relics of Popery, contrary to the simplicity of the Gospel of Christ,

and opposed to the purity of his Church.

They suffered much during the reigns of Elizabeth and the first two

English Sovereigns of the Stuart line. "The Star Chamber" and "the High

Commission Court" were established, before which they were summoned, and

where they were required to answer questions proposed, that would have

made them their own accusers. If they refused to answer, they were

punished for contumacy; if they complied, they were punished for

Nonconformity.

To promote the reformation in the Church which they desired, the Puritan

ministers formed associations, instituted classes, held meetings, and

appointed lectures, which they preached alternately at their different

Churches.

The County of Northampton was distinguished as one of the strongholds of

Puritanism. There were a considerable number of Puritan divines in the

Churches in this County: here, the meetings of their associations were

frequently held; and here, in several of the towns, their lectures were

delivered; and though they had to suffer much, yet they had some noble

friends in the County, who endeavoured to hold over them the shield of

their protection. These were the men who, by their principles, their

preaching, and their writings, were the means of promoting evangelical

truth and piety in the country; and they were the men who preserved the

liberties of Englishmen, when they were in danger of being trampled in

the dust. While Hume, the historian, treats their principles as

frivolous and their conduct as ridiculous, he bestows upon them this

high eulogium: "So absolute was the authority of the Crown, that the

precious spark of liberty had been kindled and was preserved by the

Puritans alone; and it was to this sect that the English owe the whole

freedom of their constitution."

At the commencement of the reign of James I., when Bancroft was

Archbishop of Canterbury, the clergy were commanded to renew their

subscription to the requirements of the Church. More than seven hundred

of them refused; and in that number there were fifty-seven

non-subscribing ministers in Northamptonshire.

At a meeting of their Association, held in Northampton, the ministers

signed the following confession: "That they believed the word of God

contained in the Old and New Testaments to be the perfect rule of faith

and manners; and that it ought to be read and known by all people; and

that the authority of it exceeds all authority, not of the Pope only,

but of the Church also, and of councils, fathers, men, and angels."

The liberty enjoyed in the days of the Commonwealth many of them

improved to the noblest purposes--prizing the advantages they possessed,

even where they did not approve of the ruling powers.

At the restoration of the second Charles they hoped, from the fair

promises made by the King, that some changes would have been made in

their favour, so that they might have ministered in the Church without

being required to violate the dictates of conscience; but the enemies of

further reformation gained the ascendancy, and strove to drive from the

Church the Puritan divines: they succeeded in passing "the Act of

Uniformity" of 1662, which made the terms of conformity so strait that

more than two thousand ministers were ejected by it, choosing rather to

resign their livings and all their worldly prospects, and to cast

themselves on the care of Providence, than submit to what was required;

for this Act demanded their "unfeigned assent and consent to all and

everything contained in the Book of Common Prayer." It came into

operation August 24th, 1662, on Bartholomew-day--the day when the

massacre of the Protestants in France took place ninety years before,

hence called by some "Black Bartholomew." It is stated, that this day

was chosen for this Act to take effect because the Nonconforming

ministers would then be deprived of their year's income, which would be

due shortly after.

The great Mr. Locke styles the ministers who refused to conform,

"learned, pious, orthodox divines."

It has been, we think, justly observed, "that ecclesiastical history

furnishes no such instance as this of a noble army of confessors at one

time--it is an honour peculiar to the English Dissenters. Never has the

world seen such a sacrifice to principle."

From this time the name of _Puritan_ was exchanged for that of

_Nonconformist_.

These were the men that laid the foundation of a large number of the

Dissenting Churches which remain to this day. In the County of

Northampton there were sixty ministers who were ejected by this Act.

Fourteen of this number afterwards conformed; but of one of them it is

remarked, "that he never went up the pulpit stairs with comfort after he

had conformed--that he was at last but half a Conformist, for which he

was frequently cited into the Spiritual Court: he freely suffered his

children to go and hear the ejected ministers, and always maintained a

brotherly affection towards them."

They were exposed to great trials, and suffered much persecution, after

their ejectment. To prevent them from preaching, "The Conventicle Act"

was passed, forbidding more than five adult persons to meet together for

worship different from the forms of the Church of England, on pain of

very severe penalties. After this came "The Five Mile Act," which

forbade them to reside within five miles of any corporate town where

they had formerly preached, or from keeping school, or taking boarders,

under a penalty of forty pounds. Thus many were driven from their

families and their homes; and many were heavily fined and repeatedly

imprisoned. It was in the midst of sufferings of this nature that

several of the Churches were formed, the Memorials of which are here

presented.

When the glorious revolution by William the Third was effected, a very

pleasing change in their circumstances took place. "The Act of

Toleration" that then passed was viewed by them as a great blessing.

Advancing knowledge on the principles of religious liberty may have led

us to see that such an Act falls far short of that complete state of

freedom to which we should aspire; yet there was abundant reason for our

forefathers highly to value the liberty it gave them, and they blessed

the memory of him by whom it was obtained. After the passing of this

Act, the term _Nonconformist_ was exchanged for that of _Dissenter_, as

applied to those who availed themselves of the advantages it gave. This

is the name they now bear, and which they will probably continue to bear

until the time when our civil rulers shall cease to raise one

denomination of Christians above another, or to legislate for the Church

of Christ.

A hundred and twenty years ago, Doddridge entered upon his work as

pastor and tutor at Northampton. These offices he filled during twenty

years; and he evidently obtained, by his spirit, his preaching, his

writings, and his labours as a tutor, great influence in the Churches in

the County, which continued to be felt many years after his death. A

minister who was ordained over one of these Churches forty years ago

observes, "It always appeared to me a pleasing fact, as indicating the

hold that Doddridge had obtained on the hearts of the Northamptonshire

Nonconformists, that his hymns were almost everywhere in use in

conjunction with Watts, and in all the old books used in my day the two

were bound up together."

The following character of the Independent Churches in this County is

given by Job Orton, from the knowledge he obtained of them while

resident at Northampton, first as student, afterwards as assistant, with

Doddridge, leaving him in the year 1742. Writing to a young minister, he

observes--"I am sorry you have met with such poor encouragement, and

especially with any ill treatment, from the people in Northamptonshire.

I know them well: some of them are narrow and bigoted, but in general

they are serious exemplary Christians, and the bulk of them are not

disposed to use a minister ill who is not imprudent, and doth not

directly oppose their favourite notions, which is the only way to make

people hold them the faster. They are not disposed to censure a person

who preaches in a serious and experimental manner, and in an evangelical

strain, though he does not use many of their favourite phrases, but will

bear almost anything from the pulpit where the main thing is not

wanting."

The idea of the present Work originated in a conversation with the

author of the Centenary Memorial of Doddridge, at the Autumnal Meetings

of the Congregational Union, held at Northampton, 1851. If the Writer

could have prevailed on highly esteemed brethren in the County to have

undertaken the work, he would gladly have done so; but the impression

which he had of its desirableness and adaptation for usefulness

produced a conviction that the attempt should be made. He has done what

he could. The loss of early records in some cases, and the entire

neglect to form them in others, has rendered the accounts of some of the

Churches very defective; but in some cases the origin and history of the

Churches can be correctly traced.

Materials have been collected from all the sources that supplied any, to

which the Writer could have access. His hope is, that the work will tend

to serve the cause of evangelical truth and piety, that it will

illustrate the nature and importance of Christian Churches formed and

sustained on the voluntary principle, and that it may aid in some degree

to extend their influence and increase their efficiency. He commends it

to the candid attention of the reader, and to the blessing of the Great

Head of the Church.

Ashley, December 14th, 1852.

N. B. The Memorials commence with the Churches in Northampton, and the

other Churches in the County are placed in chronological order,

according to the date of their formation, so far as that could be

ascertained.

CONTENTS.

CHAPTER I. PAGE

Memorials of the Independent Churches in Northampton:--

SECTION 1.--Introductory Statement 1

SECTION 2.--The Independent Church at Castle Hill 9

SECTION 3.--The Independent Church at King's Street 37

SECTION 4.--The Independent Church at Commercial Street 42

CHAPTER II.

Memorials of the Independent Church at Rowell 46

CHAPTER III.

Memorials of the Independent Church at Kettering 80

CHAPTER IV.

Memorials of the Independent Church at Market Harborough 119

CHAPTER V.

Memorials of the Independent Church at Ashley and Wilbarston 146

CHAPTER VI.

Memorials of the Independent Church at Welford 155

CHAPTER VII.

Memorials of the Independent Church at Creaton 179

CHAPTER VIII.

Memorials of the Independent Church at Daventry 186

CHAPTER IX.

Memorials of the Independent Church at Wellingborough:--

SECTION 1.--The Independent Church at Cheese Lane 210

SECTION 2.--The Independent Church at West End 226

SECTION 3.--The Independent Church at Salem Chapel 246

CHAPTER X.

Memorials of the Independent Church at Oundle 250

CHAPTER XI.

Memorials of the Independent Church at Weedon Beck 262

CHAPTER XII.

Memorials of the Independent Church at Long Buckby 268

CHAPTER XIII.

Memorials of the Independent Church at Potterspury 275

CHAPTER XIV.

Memorials of the Independent Church at Yardley Hastings 291

CHAPTER XV.

Memorials of the Independent Church at Kilsby and Crick 304

CHAPTER XVI.

Memorials of the Independent Church at Brigstock 314

CHAPTER XVII.

Memorials of the Independent Church at Weldon and Corby 327

CHAPTER XVIII.

Memorials of the Independent Church at Yelvertoft 335

CHAPTER XIX.

Memorials of the Independent Church at Wollaston 344

CHAPTER XX.

Memorials of the Independent Church at Peterborough 352

CHAPTER XXI.

Memorials of the Independent Church at Towcester 357

CHAPTER XXII.

Memorials of the Independent Church at Old 361

CHAPTER XXIII.

Memorials of the Independent Church at Everdon 367

CHAPTER XXIV.

Memorials of the Independent Church at Brackley 369

CHAPTER XXV.

Memorials of the Independent Church at Byfield 371

CHAPTER XXVI.

Memorials of the Independent Church at Paulerspury 373

CHAPTER XXVII.

Home Missionary Stations--1. King's Cliffe and Nassington;

2. Borough Fen; 3. Middleton 376

APPENDIX 381

CHAPTER I.

MEMORIALS OF THE INDEPENDENT CHURCHES IN NORTHAMPTON.

SECTION 1.--INTRODUCTORY STATEMENT.

Northampton has been distinguished in the history of this country by the

struggles there maintained for the liberties of Englishmen; nor has it

been unknown in the efforts that have been made to secure the liberty of

Christian worship and the purity of divine institutions.

Soon after that "morning star of the Reformation," John Wickliffe,

appeared, about the year 1369, his doctrines were introduced into

Northampton, and met with much favour in the town. Notwithstanding the

earnest opposition of the clergy, they were cherished by several persons

of rank, the Mayor himself being tainted with the heresy. A formal

complaint was made to the King in council by one Richard Stannisworth, a

woolstapler, that the chief magistrate, John Fox, harboured in his house

James Collyn, a fierce maintainer of Lollardy (as the sentiments of

Wickliffe were called), in Northampton, and that they encouraged the

preaching of the Lollards, contrary to the prohibition of the Bishop of

Lincoln. Thus it appears that there were numbers at that time in

Northampton ready to welcome the days of reformation from the

corruptions of Popery.

When the Reformation was introduced, and sanctioned by the rulers of

England, amongst those who sought a greater degree of purity in the

worship of God than the sovereign would allow, and who could not conform

to the relics of Romanism that were retained, were several devoted men

who laboured and suffered in Northampton.

Francis Merbury was a minister at Northampton during this period, when

the Puritans struggled to obtain a change in the existing state of

things. He was brought into many troubles for Nonconformity, being

several times cast into prison. On Nov. 5th, 1578, he was convened

before the High Commission, where he underwent a severe examination, and

was sent a prisoner to the Marshalsea.

Edward Snape, after being educated in the University of Cambridge,

became minister of Saint Peter's Church, Northampton. He was a decided

Nonconformist, a laborious preacher, and a zealous advocate for a pure

reformation of the Church. It is stated that when the parishioners of

St. Peter's understood that he did not account himself a full minister

until he should be chosen by some particular congregation, they

immediately chose him to be their minister. In 1590 he was brought into

trouble on account of the Associations held in Northamptonshire and

Warwickshire. He was a zealous and active member of these assemblies,

for which he was summoned before the High Commission. He moved the Mayor

of Northampton to unite with other towns in presenting a supplication to

the Queen, humbly beseeching her Majesty to hear their cries, and grant

them a more pure ecclesiastical discipline.

The following anecdote is related of this persecuted servant of God: "He

was cast into prison by the bishops for his Nonconformity; and all his

money being expended by his long confinement, he met with much unkind

usage from the gaoler. The good man being one day on his knees in

fervent prayer to God, and the window of his chamber being open, he

observed something thrown into the room; but he resolved to finish his

prayer before he examined what it was. When he rose from his knees, he

found to his great surprise that it was a purse full of gold. By this

unexpected supply he was more comfortable in his situation, and enabled

to make his keeper more humane ever after. "The Lord heareth the young

ravens that cry; how much more," it is observed, in connexion with this,

"will he hear his afflicted people?"

Humphrey Fenn was several years minister at Northampton--a most learned

and venerable divine, whose ministry was rendered very successful: yet

he underwent many troubles for Nonconformity. While at Northampton he

experienced the cruel oppression of the times--was apprehended and

committed to close prison, where he remained a long time. During his

confinement the inhabitants of Northampton presented a supplication to

Queen Elizabeth, humbly and earnestly desiring her Majesty to grant his

release, and his restoration to his beloved ministry. In this

supplication they affirmed, upon their dutiful allegiance, that during

his abode in that place he had lived a honest and a peaceable life; and

they gave a high character of his diligence in preaching, his obedience

to God, and to those in authority. It does not appear whether this

application was at all successful. Mr. Fenn, with some others, presented

a long letter to the Queen in vindication of their own innocency; but we

have not discovered how long they remained in prison after that period.

John Penry, a very distinguished Puritan, after leaving the University,

was settled for some time at Northampton. He was brought before the High

Commissioners for Nonconformity, and after examination, cast into

prison. After a month's confinement, he was discharged; but when he had

obtained his release, they sent their pursuivants to apprehend him, and

again commit him to prison. Walton, one of them, went immediately to

Northampton, and upon entering Mr. Penry's house ransacked his study,

and took away all the books and papers which he thought proper; but Mr.

Penry was not to be found. Upon the publication of 'Martin Mar-Prelate,'

he was again apprehended.

He became at length a member of a Church of Brownists, meeting about

London, sometimes in the fields and woods, in the dead of the night, to

avoid the fury of the prelates. During his imprisonment he wrote a most

pious, affectionate, and encouraging letter to Mr. F. Johnson, the

pastor, and the rest of the brethren. It is addressed "to the distressed

and faithful congregation of Christ in London, and all the members

thereof, whether in bonds or at liberty;" and he concludes by

subscribing himself, "their loving brother in the patience and

sufferings of the Gospel, John Penry, a witness of Christ in this life,

and a partaker of the glory that shall be revealed." He at length lost

his life for the cause to which he was devoted, for he was executed May

29th, 1593.

Arthur Wake was another of these worthies, who had some connexion with

Northampton. He was a son of John Wake, Esq., descended from an ancient

and honourable family. He became a most popular and useful preacher. In

1565 he was presented to the living of Great Billing, in

Northamptonshire. He was very much persecuted for his Nonconformity, and

at length deprived of his living. In the year 1593 he was residing at

Northampton, and engaged as minister of Saint John's Hospital in this

town. It is stated that "he was a divine of good learning, great piety,

and a zealous, laborious, and useful preacher."

By the rigorous proceedings of the ruling prelates the Church was

deprived of many of its brightest ornaments, and nearly all its faithful

pastors were ejected, especially in Northamptonshire. In the vicinity of

Northampton there was William Fleshurne, or Fletcher, B.D., rector of

Abington, in 1588. Of him it is recorded, that in 1590 he was one of the

Puritan ministers who associated in general synods and particular

classes at Northampton, Fawsley, and other places, to promote the new

discipline in opposition to the Established Church. He obtained the

vicarage of Moulton in 1607, and held it till his death; but appears to

have resided at Abington, where he was buried the 3rd of May, 1627.

Dr. John Preston was born at Heyford, in Northamptonshire, in the parish

of Bugbrook, 1578. He became a very popular preacher, but met with

considerable opposition on account of his Puritan principles. He had a

strong constitution, which he wore out in the study and in the pulpit.

Being desirous of dying in his native county and among his old friends,

he retired into Northamptonshire, where he departed this life in a most

pious and devout manner in the 41st year of his age, and was buried in

Fawsley Church, old Mr. Dod, minister of the place, preaching his

funeral sermon to a numerous auditory. His practical works and sermons

were printed by his own order after his decease.

William Prandlove was a respectable Puritan minister, who about the year

1562 became vicar of Fawsley, in Northamptonshire, and in 1577 he became

rector of Lamport, in the same county. He united with his brethren in

their private associations, and took an active part in promoting the

desired ecclesiastical discipline, for which, in the year 1590, he was

apprehended and cast into prison, where he remained a long time. He was

after carried before the High Commission and the Star Chamber, where he

underwent the severe scrutiny of his ecclesiastical inquisitors.

In connexion with these statements relating to Puritan ministers who

maintained and suffered for their principles in the county town of

Northamptonshire and its immediate vicinity, it may not be considered

unsuitable to state that a Sir Richard Knightley, at Fawsley in this

county, who received the honour of knighthood from the Earl of

Leicester, at Fotheringay, in the 8th of Elizabeth, 1566, was one of the

earliest and most zealous patrons of the Puritans, or opposers of the

new Act for the Uniformity of Worship, who assumed the importance of an

organized party in 1568. Their publications, principally from the pen of

John Ap-Henry, better known by the assumed name of Martin Mar-Prelate,

were industriously though secretly disseminated by means of a travelling

printing press, conducted by one Walgrave. To elude detection, the

scene of its operations was frequently changed. It was first set up at

Mousley, in Surrey, from whence it was removed to Fawsley, and worked in

a private upper room, approached only by a winding staircase. Its next

stage was to Norton, another of Sir Richard's seats. It was subsequently

conveyed to Coventry, Woolston, in Warwickshire, and finally to

Manchester, where it was seized by the Earl of Derby. For these

clandestine proceedings Sir Richard and his associates were summoned

before the Court of Star Chamber, and heavily fined; but Archbishop

Whitgift, though one of the most prominent objects of their attack, with

a truly Christian spirit obtained by his intercession a remission of

their sentence. In the succeeding reign, Sir Richard ventured, with Sir

Edward Montague, Sir Francis Hastings, and 60 or 80 other gentlemen, to

petition the King on behalf of the Puritan clergy of this county; but

they were severely rebuked in the Star Chamber and at the Council Table

for their presumption, and Sir Richard was dismissed both from the

lieutenancy and the commission of the peace.

There is another name that is connected with Fawsley and the county of

Northampton, to which we should like to devote a single page--the name

of John Dod, A.M., generally styled "the Decalogist," from his

celebrated exposition of the Ten Commandments. He resided several years

at Fawsley, under the patronage of the Knightley family. This learned

Puritan divine was the youngest son of John Dod, Esq., of Shacklach, in

Cheshire, where he was born in 1555. He was educated at Jesus College,

Cambridge. He was successively minister of Hanwell, in Oxfordshire,

Fenny Drayton, in Leicestershire, Canons Ashby and Fawsley in this

county. In a work published in 1635, entitled 'A Plain and Familiar

Exposition of the Lord's Prayer,' there is a dedication to his much

honoured, loving friend, Mr. Richard Knightley; where he states, "I

dedicate this book unto you, that as the Lord is my witness that I pray

daily for you by name (and so, by his assistance, I purpose to do while

I live), so I must leave some testimony behind me to men after my death

(which I continually wait for) of my unfeigned and hearty thankfulness

for all your favours and goodness to me and mine." He survived ten years

after this, and died at the very advanced age of 90 years--was buried at

Fawsley, 19th of August, 1645. He published a number of different works;

but his sayings acquired great provincial celebrity, and have been

printed in various forms. Fuller characterizes him as "by nature a

witty, by industry a learned, by grace a godly, divine." His life was

written by Samuel Clarke.

Mr. Dod was several times silenced for his want of entire conformity to

the established system; but he maintained his principles to the last,

being distinguished by his fervent spirit of devotion, his entire

reliance on God, his submission to the Divine will, his trust in the

Redeemer, his heavenly-mindedness. "The righteous shall be had in

everlasting remembrance."

Though this Work chiefly relates to one denomination of Nonconformists

in Northamptonshire, it appeared to us desirable to include a short

notice of these early advocates of Nonconformity, especially in the town

of Northampton, though they did not generally come out from the Church

as by law established; for they laboured to obtain a further

reformation, and would rather suffer than conform to all that was

required. Their principles and their spirit gradually led on to all

that has since been manifested in the support of genuine, evangelical,

vital, voluntary Christianity, in the different communities that have

separated from the Established Church.

SECTION 2.--THE CHURCH AT CASTLE HILL.

There are some places of worship which attain notoriety entirely from

some celebrated individual that has been connected with them. The

talents, the learning, the preaching, or the writings of one of the

ministers, have identified the place with his name.

This is the case with the Meeting House at Castle Hill, Northampton. A

plain structure, resembling many others that were built about the same

period, it is regarded with the deepest interest, as the place where

Doddridge spent the greater part of his life as a pastor. In that place

Doddridge laboured; there stands the pulpit in which Doddridge preached;

to that vestry Doddridge retired; there he often watched and prayed; at

that table he oft presented the memorials of a Saviour's love, and

poured forth from the fulness of an affectionate, fervent heart, the

strains of an exalted faith and piety.

No certain record can be found of the first formation of the Church

assembling in this place. Its origin is lost in obscurity. When the "Act

of Uniformity" passed, Mr. Jeremiah Lewis, rector of Saint Giles's,

Northampton, was ejected from his living; but such was his natural

reserve, and such his retired habits, that it does not appear that he

ever preached after his ejectment. He did not long survive that event.

"He was a man of great meekness; remarkable for his prudence; much

beloved by the neighbouring ministers."

Mr. Samuel Blower, who was ejected from Woodstock, in Oxfordshire, is

recorded as the first pastor of this Church. Of his history but little

is known. He was educated at Oxford, and was a Fellow of Magdalen

College. Of his general character we are informed, "that he was of a

meek temper, peaceable principles, and a godly life;" of his sentiments,

that "he had very exalted thoughts of divine grace and redeeming love;"

of the prevailing spirit of his ministry, "that he discovered a very

tender regard to young persons, and would often address himself very

affectionately to them, not only in his sermons, but in his visits; and

that he rejoiced much when he saw anything hopeful in their characters:"

of his method of preaching, that "he affected not a pompous way; nor did

he dispense the truths of the Gospel with the wisdom of man's words,

knowing that that was not so likely to be attended with a divine

blessing--Scripture revelations, in Scripture language, were the main

subjects of his discourses:" of his friendships we are told that "he was

a most desirable friend, being free and communicative, candid in the

last degree, of a very sympathizing spirit with those in affliction, and

particularly mindful of them in his prayers; and he was so firm and

constant where he professed friendship, that it must be some very ill

thing indeed that was the occasion of his breaking it off." Of his

devoted piety it is said, "that wherever he had an interest, he was for

improving it for God to his utmost, and took every opportunity to do

so."

He published a funeral sermon for Mrs. Elizabeth Tub, from Psalm xviii.

46: "The Lord liveth, and blessed be my rock," &c. Mr. Blower

afterwards removed to Abingdon, in Berks, where he died in 1701.

The records of this Church commence with the following statement:--

_Acts and Memoirs of the particular Church of Christ at Northampton,

of which Mr. Samuel Blower was pastor._

In the year 1695, this Church did, upon the departure of the Rev.

Mr. Blower, their pastor, give their unanimous call to Thomas

Shepherd to succeed him in the pastoral office, who thereupon

accepting the call, did actually succeed him in the office

aforesaid.

The form of the Church Covenant:--

We, this Church of Christ, whose names are underwritten, having

given up, ourselves to the Lord and one to another according to the

will of God, do promise and covenant, in the presence of God, to

walk together in all the laws and ordinances of Christ, according to

the rules of his Gospel, through Jesus Christ so strengthening us.

(This was subscribed by about 164 names.)

A memorandum on the next page states, "That Thomas Shepherd, accepting

the call this Church gave him, did own and declare his willingness and

consent to walk with them as a pastor with his people, so long as they

could walk comfortably together in all the ways and ordinances of the

Lord."

Under date of September 11th, 1696, we have the following statement,

from which it appears that Mr. Shepherd's ministry at Northampton was of

short duration:--

At a Church-meeting then holden, it was publicly owned by this

Church that Thomas Shepherd, their present pastor, was not under

obligation to a continuance with them, by virtue of any conditional

consent or promise made upon sitting down. The conditions not being

observed by this people, my engagements to them thereupon must needs

cease.

About a year and a half from this time, _i.e._, February 25th, 1698, Mr.

John Hunt was chosen the pastor of this Church. His father was one of

the ejected ministers, a Mr. William Hunt, ejected from the vicarage of

Sutton, in Cambridgeshire. He was a man of eminent piety and great

usefulness, and two of his sons became devoted ministers among the

Dissenters. The pastor of this Church was first at Royston, and from

thence came to Northampton, and afterwards he became minister of the

Independent Church at Newport Pagnell. He appears to have inserted the

following passage from Philip Henry's 'Life' among the Church

records:--"Those ministers who will rule by love and meekness need no

laws or canons to rule by, other than those of the holy Scriptures."

He was a man of considerable talent, and wrote several valuable works.

There appear to have been 100 members admitted to the Church during the

ministry of Mr. Hunt; that ministry closed at Northampton in 1709. He

died at Tunstead, in Norfolk, in 1730. On February 22nd, 1709, after

divers repeated calls, and days and times of seeking God, Rev. Thomas

Tingey gave his acceptance of the call of this people, together with the

reason of it, and was solemnly ordained unto the pastoral office and

charge of this Church of Christ--Mr. Dowley, of Lutterworth, Mr. King,

of Wellingborough, Mr. Some, of Harborough, Mr. Norris, of Welford, Mr.

Ironmonger, of Buckingham, Mr. Jackson, of Buckby, Mr. Mason, of

Spaldwich, and Mr. Wills, about to be settled at Kettering, and Mr.

Dale, of Creaton, being present.

Mr. Tingey had previously been minister at Newport Pagnell, so that Mr.

Hunt's removal was an exchange of situations with him. Mr. Tingey was

an evangelical and able minister, and very zealously exerted himself,

even beyond his strength, to preach the Gospel in destitute towns and

villages around. On leaving Northampton he became pastor of an

Independent Church in Fetter Lane. Dr. Ridgley preached his funeral

sermon, and published it, in which he gives him a high character as an

able and successful minister. He died November 1st, 1729, a few weeks

after his settlement in London.

The ministry of Mr. Tingey appears to have continued about twenty years,

until the first part of the year 1729, for on September 28th of that

year we find the first invitation given to Doddridge, with a view to the

pastoral office.

As we have a more full account of this pastorate than of any other over

the Church at Castle Hill, and as it is invested with some peculiar

interest from the labours of Doddridge, so we think it proper to present

the particulars to some extent before the reader. The following is a

copy of the invitation:--

_From the Dissenting Congregation at Castle Hill, Northampton._

The Church of Christ in Northampton sendeth greeting.

REVEREND SIR,--The dispensations of God's providence towards us in

suffering the removal of our late pastor is very awful, and we hope

hath lain with weight upon our hearts. It hath urged us to make

prayer and supplication that God, the Great Shepherd, would appear

and direct us in this difficult and weighty matter, and send among

us one whom he will eminently own and make a great blessing unto us.

Sir, we have had some taste of your ministerial ability in your

occasional labours amongst us, which have given a general

satisfaction to the congregation; but this matter being so

important, we humbly apply ourselves to you, that you would come

and preach among us as a candidate for a month. We leave our

brethren, who will bring this, to use what further arguments they

may think meet, and recommend you to the wisdom and conduct of the

divine Spirit, and continue our prayers and supplications to the

great God for our direction. We subscribe our names by the order and

consent of the whole Church. (Signed by ten persons.)

The prospect of this removal to Northampton became a matter of great

concern to Doddridge and his friends. He had recently commenced his

academy at Harborough; he was engaged as assistant to Mr. Some; the

latter was very unwilling for him to entertain the idea of removing at

this time; and from his representations, and the regard Doddridge had

for his friendship, with some other circumstances, he had almost arrived

at a determined refusal. But in the Church at Northampton there was much

concern about the matter, and they did all in their power to obtain a

compliance; and it was as if God worked with them. They made such

representations to the ministers who were likely to have influence with

Doddridge, as to engage them on their side. Mr. Clarke, of St. Alban's,

wrote, October 21st, 1729--

DEAR SIR,--Your resolution with respect to Northampton I could not

but approve, according to the view I then had of the matter; but

to-day Mr. Bliss, of that town, called upon me with a letter from

the Church, in which they represent how unanimously and earnestly

they desired your settlement among them, and how ready they should

be in every particular to make the removal agreeable to you; and

that as to the objection from your attendance upon your pupils, they

would gladly accept of what time you could spare without any damage

to them, as they are sensible that you have abilities to go through

with both employments. They further urged, that should you refuse

their invitation, it might expose them to the danger of division,

and they could not join unanimously in any other call. Mr. Bliss

also told me that they could have a house fit for your academy on

easy terms, and that they would furnish some of the rooms for you at

their own expense; and that if Mrs. Jennings did not think fit to

remove her family, and is out of pocket by having provided for the

reception of your pupils, they would make her a handsome present to

reimburse her. In short, that the people were so set upon having you

on any terms, that they would do anything for you in their power,

and earnestly desired me to press you to consent.

I must own, their very great zeal in this matter weighs very much

with me; and the more so, because it would give you the prospect of

being of great service there, and by that means in all that county,

where you might be an instrument of promoting a more catholic

spirit, as well as of bringing in souls to Christ. I am ready to

think that God has some special work for you to do there.

And Mr. Some, the most decided and earnest opponent of the change, goes

to Northampton to converse with the people about the matter, intending

to prevail on them to give it up; and he, in writing to Doddridge, says,

"The hearts of the people are moved altogether as the trees of a wood

when bent by the wind; and they are under such strong impressions about

your coming to them, that it is impossible for a man to converse with

them without feeling something for them. The mention of your name

diffuses life and spirit through the whole body, and nothing can be

heard of but Mr. Doddridge. I find myself in the utmost perplexity, and

know not what to say or do. I think I am like _Saul among the prophets_;

and that the same spirit which is in the people begins to seize me

also."

Still, before his removal from Harborough, he undergoes a great

struggle. He had almost decided, notwithstanding all this, to remain

there; went to Northampton to "lay down his good friends there as

gently as he could"; preached to them with this view from "When he could

not be persuaded, we ceased, saying, The will of the Lord be done." He

thinks much of the weight of business that would lie upon him as tutor

and pastor; of his own youth; the largeness of the congregation, and

having no prospect of an assistant. But he is passing through a room of

the house where he lodges, and hears a child reading a chapter in the

Bible to its mother;--the only words he distinctly catches are, "As thy

day so shall thy strength be." This deeply impressed him, yet he

persisted in his refusal. Then a deacon of the Church, whose father was

ill, presents an urgent request for him to improve his father's death

when he is taken away. He dies that night. Doddridge is detained by his

promise for the funeral. He is greatly assisted; many attend, and

express the greatest satisfaction in his labours. While waiting for this

funeral the young people come to him in a body, and entreat his

continuance, promising to submit to every method of instruction he might

propose. At length he is so overcome as to be convinced that it is his

duty to accept the invitation, though still directly contrary to the

advice and wishes of his friends; yet, seeing the hand of God in it, he

breaks through all other restraints. After much earnest prayer,

correspondence, and consultations, Doddridge sends his answer to the

invitation to the pastoral office, of which the following is a copy:--

_To the Congregation at Northampton, on my acceptance of their

Invitation to undertake the Pastoral Charge._

_December 6th, 1729._

MY DEAR FRIENDS,--After a serious and impartial consideration of

your case, and repeated addresses to the Great Father of Light for

his guidance and direction, I can at length assure you that I am

determined by his permission to accept of your kind invitation, and

undertake the pastoral care of you, with the most ardent feelings of

sincere gratitude and affection.

You will easily apprehend that I could not form this resolution

without a great deal of anguish, both with regard to those friends

whom I am called upon to resign, and in reference to that great and

difficult work that lies before me, in the care of your large

congregation and my academy. But I hope that I have sincerely

devoted my soul to God and my Redeemer; and therefore I would humbly

yield myself up to what, in present circumstances, I apprehend to be

his will. I take this important step with fear and trembling, yet

with a humble confidence in him, and with the hope that in the midst

of these great difficulties he will not leave me entirely destitute

of that _presence_ which I desire to prefer to everything which life

can bestow.

As for you, my brethren, let me entreat of you, that "if there be

any consolation in Christ, if any comfort of love, if any fellowship

of the Spirit, if any bowels of mercy, fulfil ye my joy." Let me

beseech you to remember, that by accepting your call I have

entrusted the happiness of my life into your hands. Prepare

yourselves, therefore, to cover my many infirmities with the mantle

of your love, and continue to treat me with the same kindness and

gentleness as those dear and excellent friends have done whom I am

now about to leave in compassion to your souls; for God knows that

no temporal advantage you could have offered would have engaged me

to relinquish them.

May my heavenly Father comfort my heart in what is now determined,

by giving an abundant success to my ministrations among you, so that

a multitude of souls may have reason to praise him on that account!

and let me beg that you will bear me daily on your hearts before his

throne in prayer, and seek for me that extraordinary assistance

without which I must infallibly sink under the great work I have

thus undertaken.

I shall continue to recommend you, my dearly beloved, to the grace

of Almighty God, the great Shepherd of his sheep, with that

affection which now so peculiarly becomes your most devoted friend

and servant, in the bonds of our common Lord,

PHILIP DODDRIDGE.

The account of the ordination we present, as inserted by Doddridge in

the records of the Church:--

After repeated solicitations, long deliberation, and earnest prayer

to God for direction, I came to the resolution to accept the

invitation of my dear and most affectionate friends at Northampton

on Saturday, December 6th, 1729, and certified the Church of that

resolution by a letter that evening. I removed from Harborough and

came to settle here on Wednesday, December 24th. On Thursday, March

19th, 1730, I was solemnly set apart to the pastoral office by

prayer, and fasting, and imposition of hands. Mr. Goodrich began

with prayer and reading Eph. iv.; Mr. Dawson prayed; then Mr. Watson

preached from 1 Tim. iii. 1, "If a man desire the office of a

bishop, he desireth a good work." Mr. Norris then read the call of

the Church, of which I declared my acceptance; he took my

confessions of faith and ordination vows, and then proceeded to set

me apart by prayer. Immediately afterwards, Mr. Clarke, of St.

Alban's, gave the charge to me; and Mr. Saunders, of Kettering, the

exhortation to the people; and Mr. Mattock concluded the whole

solemnity by prayer.

It was a delightful, and I hope it will prove a very profitable,

day. I write this memoranda of it under the remembrance of a painful

and threatening illness, which detained me from my public work the

two ensuing Sabbaths. The event is still dubious; but I leave my

life and my dear flock in the hand of the great Shepherd, hoping

what passed on my ordination-day will be an engagement to me to live

more usefully, or an encouragement to die more cheerfully, than I

should otherwise have done. Amen.

I administered the Lord's Supper, for the first time, on Lord's-day,

April 12th, 1730. I hope we had much of the presence of God with

us, and may regard it as a token for good. On the 4th of February it

pleased God to add to us eight persons, in whose character and

experience we find great reason to be fully satisfied.

The number of names entered in the Church-book, as we consider by the

hand of Doddridge, is 342.

After about ten years' labour as pastor, tutor, and author, finding the

state of the Church not to his satisfaction, and feeling that he could

not attend to it as it appeared to him to require, he endeavoured to

engage the Church to choose some assistants to him in his work among the

people, under the name of elders. They acceded to the request of their

pastor, and unanimously made choice of the Rev. Job Orton, Rev. John

Evans, as also of Mr. John Brown, to assist the pastor in his care of

the society; and also desired Mr. Samuel Heyworth, by divine providence

resident among them, though a member of the Church at Rowell, to assist,

by his counsels and labours, in the same office. They were solemnly

recommended to God by prayer at a Church-meeting, February 26, 1740,

having then signified their acceptance of the call.

These elders appeared at once to enter with an earnest spirit on the

duties of their office. After several meetings amongst themselves, with

the concurrence of the pastor and deacons they drew up a letter, to be

presented to the Church, expressive of what they considered to be the

duties to which they were called, and of what they regarded as necessary

to the good order and prosperity of the society. The letter was

gratefully received by the Church. Special Church-meetings were

appointed to consider the proposals it contained, and the unanimous

sanction of the members present was given to what the elders desired.

Regarding the letter as an interesting document, we shall here present

it before the reader:--

_The Elders and Deacons of the Church of Christ assembling on Castle

Hill, Northampton, to their brethren of the Church, greeting._

DEAR BRETHREN, BELOVED IN THE LORD,--As we are chosen, in common

with our pastor, to watch over you, and serve among you in offices

relating to the public honour, edification, and comfort of the

society, we think it our duty to address ourselves to you with one

consent, on a subject which appears to us of great importance.

You cannot but know, dear brethren, that our Lord Jesus Christ,

whose servants we are, has by his apostles commanded his Churches

that they "withdraw themselves from every brother who walketh

disorderly, and not according to the traditions received from them;

that they mark those that cause scandals among them; and that if any

obey not the word, that they note that man, and have no fellowship

with him, that he may be ashamed; and that if any brother be a

fornicator, or covetous, or a railer, or a drunkard, or an

extortioner" (and, upon the same principle, if he be a liar, or one

that defrauds others), "they should not eat with such a one; but

that" (though such as are without are to be referred to the judgment

of God) "they judge those that are within, and put away from among

themselves such wicked persons." These, brethren, are the precepts

of Christ, according to which, by our entering into Church

fellowship, we engaged to walk; and we apprehend that the neglect of

these precepts, and the discipline in the Church of Christ which

should be founded upon them, is a great evil, which often provokes

God to withdraw from his people, and to hinder the success of other

ordinances while this is neglected. We do therefore, in the name of

our Lord Jesus Christ, beseech you that ye would attend to these

precepts, and would consent to proper measures for the regular

exercise of discipline among us. And as we have observed that

several have withdrawn themselves from the table of the Lord,

though their names stand as members among us, we desire that the

Church would take it into consideration, and that if it shall be

found (as they fear it will) that some have withdrawn on account of

such irregularities in their behaviour as have given scandal and

offence, we cannot think the matter ought to rest merely in their

withdrawing from us, but that it is our duty as a Church solemnly to

admonish them, and, where the offence has been great and public, to

separate them from our communion, till God shall give them

repentance to the acknowledgment of their sin; after which, it is

our undoubted duty, on a suitable time of trial, with proper

declarations of their repentance, to admit them again in the spirit

of love and rejoicing in their recovery.

We do therefore, in concurrence with our pastor, by whose

approbation we write these things, exhort you, in the name of our

Lord Jesus Christ, that you enter into a serious disquisition of

these things; and advise, that you appoint a day in which they may

be solemnly discussed, at which the members of the Church shall be

present, and such only; at which time we, the elders, are ready to

exhibit a list of several persons absenting themselves from

communion, of whose cases the Church will do well to judge, that

such measures may be taken concerning them as the precepts of our

common Lord direct; and we desire that the elders may now be

commissioned, in the name of the Church, to give notice to such

persons, if they think proper to attend at that meeting, that if

they have anything to offer in favour of themselves and their own

conduct, they may be heard, and all due regard be paid to their

defence; they being also in the name of the Church informed, that if

they do not so attend, their absenting themselves without sufficient

reason assigned will be taken as a confession of their being

incapable of offering any excuse, so that the Church will

accordingly proceed against them.

To this, as our unanimous advice to the Church, we have here set our

hands, that if any of us then should be absent, our approbation of

these measures may be evidently declared; and we pray that God may

guide you in all your deliberations and resolutions, to the glory

of his name, and the honour and edification of this Society.

_April 2nd, 1741._

After this follows a number of cases presented to the Church for

suitable admonition and discipline. One entry we will quote, as

deserving the attention of the Churches of Christ at the present day:--

It is the unanimous judgment of this Church, that the frequent acts

of bankruptcy which have happened in Dissenting congregations, as

well as elsewhere, have brought so great a dishonour on religion,

and occasioned so much mischief and reproach, that we think

ourselves obliged in duty to enter our public protest and caution on

this head; and we do hereby declare, that if any persons in stated

communion with us shall become a bankrupt, or, as it is commonly

expressed, fail in the world, he must expect to be cut off from our

body, unless he do within two months give to the Church, by the

elders, either in word or writing, such an account of his affairs as

shall convince us that his fall was owing not to his own sin and

folly, but to the afflicting hand of God upon him; in which case,

far from adding affliction to the afflicted, we hope that as God

shall enable us we shall be ready to vindicate, comfort, and assist

him, as his friends and brethren in Christ.

Signed, in the name and presence of the Church, this 1st day of May,

1741, by the pastor and deacons.

Shortly after this Doddridge is deprived of his valuable assistant in

the academy and the Church, Job Orton; and he parts with him in a manner

that indicates the high sense he entertained of his worth, and the

affectionate attachment he felt to him. When it was decided for him to

leave, we find this record:--

Our dear and reverend brother, Mr. Job Orton, having declared his

purpose of leaving us, on the invitation of the united Church at

Shrewsbury, was solemnly recommended to God by the prayers of the

Church, several hours being spent in that exercise, and then was

dismissed to the said Church at Shrewsbury by the following letter,

sent by the pastor, in the name of the Church:--

"_The Church of Christ assembling on Castle Hill, Northampton, to the

Church of Christ in Salop assembling_.

"DEAR BRETHREN AND FRIENDS, BELOVED IN THE LORD,--As the providence

of God hath seen fit to remove from us to you our reverend and dear

brother, Mr. Job Orton, who has for many years resided amongst us,

and has of late years, with great honour and acceptance, ministered

unto us and assisted us under the office of an elder; though we

cannot resign him without the most affectionate and tender concern

and deep regret, yet, being obliged to acquiesce in the

determination of the great Head of the Church, though to us a very

painful one, we think it our duty by these letters to dismiss him

from our stated communion to yours; which accordingly we hereby do,

blessing God for all the advantages we have enjoyed by his ministry

and presence, and earnestly praying that his labours may not only be

highly acceptable and delightful to you, as we are persuaded they

must be, but that they may be crowned with abundant success. We

cannot doubt but your conduct to him will be so obliging and

affectionate, as abundantly to demonstrate the sense you have of the

singular favour of Providence to you in sending among you so able,

so faithful, and so zealous a labourer; and we earnestly desire your

prayers for us, that God may make up to us, by his immediate

presence and blessing, the unspeakable and otherwise irreparable

loss which we sustain by his removal from us.

"Signed, by the unanimous direction of the Church, at their

Church-meeting, October 1st, 1741, in the name of the whole society,

"PHILIP DODDRIDGE."

Another memoranda by Doddridge we shall here insert:--

_May 2nd, 1748._

I reviewed the list of the Church from the beginning, and found that

from 1694, when Mr. Hunt was settled as their pastor (that is,

within the compass of 54 years), 784 members have been admitted,

inclusive of those then found--that is, one year with another, more

than 14 members each year: of which 240 only continue alive and

reside still among us; of which, 58 were admitted before my

settlement with the Church;--and, as I have admitted 299, they show

that 117, who have been admitted from that time, are either removed

or dead, besides many others who were admitted before.

N.B.--Seventy-eight have been my pupils.

This would average, during the ministry of Doddridge, 16 admissions in a

year.

The following letter of Doddridge, written about this period, containing

some statements relating to his Church and his feelings as a pastor, we

think never before published, may here be suitably introduced. It was

addressed to "the Rev. Mr. Ryland, in Warwick," father of the late Dr.

Ryland, of Bristol, and afterwards minister of College Street Chapel,

Northampton.

_Northampton, May 17th, 1747._

REV. AND DEAR SIR,--I am much obliged to you for your affectionate

letter, and shall be very ready to give you a visit and a sermon, if

Providence give me a convenient opportunity; but my motions are at

present uncertain, depending partly on some visits I expect from my

friends, and partly upon other circumstances. Be assured, Sir, that

if I have an opportunity I shall be very glad to see you and serve

you to the best of my little power, and think myself happy in an

opportunity of doing anything to promote the kingdom of Christ

amongst you or elsewhere. I beg your prayers for me. Through the

Divine goodness I continue well. I have been much afflicted by the

breach made in our Church by the Moravians, who have got from us a

little congregation. The affliction has been increased by the death

of some very promising and hopeful persons, especially of one who

died last night, and whose age, circumstances, and character

concurred to give us the greatest hopes of usefulness from him; so

that it is one of the greatest blows of that kind that I have

received since I came hither. My spirits are much grieved and

oppressed; pray that I may be enabled to wait on the Lord with quiet

submission and humble hope.

We congratulate you on your marriage, and heartily recommend you and

Mrs. Ryland to the Divine blessing.

I am, Rev. and dear Sir,

Your affectionate brother and obliged humble servant,

P. DODDRIDGE.

One more entry we have in the Church-book, relating to his success as a

pastor:--

_Some Remarks which have occurred to me on the State of the Church since

January 1st, 1747, which I note for the Instruction of any future

Pastor._

At the time above mentioned, I took a review of the number of Church

members, which I found more decreased since Michaelmas, 1745, than I

ever knew it to be in double that time; for I found that since that

time we have received only 15 members, and have lost 17; 12 have

died or removed the last year, and only 8 of the 15 have been

admitted this year; so that our decrease since Michaelmas, 1745, is

2, and since this time twelve-months, on the whole, 4--a very

discouraging circumstance, especially considering how much I have

abounded in exhortations to the Lord's table during the last year.

N.B.--The _omission_ of the names of three, since recollected, who

were admitted in 1745, made the state of affairs appear more

melancholy than I afterwards found it to be.

His last statement is--"In looking over the account for the year 1749, I

find that 22 had been admitted, and 22 removed by death or otherwise; so

that we were just as at the beginning of the year--in all, 239."

These statements rather surprise us; considering what the writer of them

had devolving upon him in the care of his academy, in his extensive

correspondence, in his numerous and valuable publications, that he

should, amidst all this, pay so particular and minute attention to the

state of the Church of which he was pastor. It shows strikingly the

activity, ardour, and entire devotedness of his spirit. But, alas! it

was too active and ardent for the material framework long to sustain the

efforts to which it was impelled. Hence the very next entry we meet with

is, "That the Rev. Philip Doddridge, Doctor of Divinity, after being

twenty-one years pastor of this Church, died at Lisbon, to which place

he had resorted for the recovery of his health, on the 26th of October,

1751, we may truly say, to the unspeakable loss of this Church."

How he lived and how he died is very extensively known, by the Memoir

published by Orton--the "Centenary Memorial" of him recently sent forth

by Stoughton; so that, though we would fain linger over his memory, yet

anything further respecting him would seem to be out of place here.

We happen to have in our possession a copy of the poem sacred to the

memory of Doddridge, as it was first published by its author, Mr. Henry

Moore, who had been one of the Doctor's students, and was afterwards

settled as a minister in Devonshire. It is the same poem in substance as

is given by Orton at the close of his 'Memoirs of Doddridge'; but it is

there considerably altered from this first copy. It is thus inscribed to

Mrs. Doddridge:--

Permit me, Madam, to present to you the following poem, as a

testimony of my high veneration for the memory of my deceased tutor,

and my tender sympathy with his afflicted family.

I am, Madam, your most obliged humble servant,

H---- M----.

_Northampton, February, 1st, 1752._

We extract the following lines from pages 7-9:--

O, snatch'd for ever, ever from our view,

Thou best, thou greatest of thy kind, adieu!

Thou, in whose ample, comprehensive mind,

All the ten thousand streams of science join'd;--

All the fair train of social virtues smil'd,

And bright religion beam'd divinely mild.

Ah, love shall listen with delight no more,

While from thy lips Truth pours her sacred store;--

No more, while studious to instruct and please,

You temper serious sense with graceful ease;--

No more, with zeal for God and virtue fired,

By reason govern'd, and by heaven inspired,

Thy various eloquence our ears shall charm,

Command our passions, and our bosoms warm;

Bid in our breast seraphic raptures roll,

And spread the generous flame from soul to soul;

While sinners start, by conscious terror stung,

And tremble at the thunder of thy tongue.

Once more, adieu! O friend, instructor, guide,

With whom our hopes, our fairest prospects died.

With what fond zeal we press'd the throne divine,

To rescue from the grave a life like thine!

If ardent prayers--if streaming sorrows, shed

In all the bitterness of soul--could plead,

Our prayers, O Doddridge! had revers'd thy doom,

And tens of thousands wept thee from the tomb.

But cease, rash Muse--oh, tremble to repine!

'Tis heaven demands him, and we must resign.

All-perfect Goodness ever wills the best:

Then bow submissive to the high behest,

And silent drop the tributary tear

That nature's forced to pay to friendship dear.

Though heaven forbids us to indulge our grief,

A tear it will allow--the soul's relief.

Yet who would wish him still confin'd below,

Struggling with dire disease, or loads of woe?

Then dry the tear, suppress the rising sigh,

Weep not for him who could rejoice to die.

E'en when the quiv'ring pulse, the panting breath,

And clay-cold sweat, presag'd th' approach of death,

His steady soul, by conscious virtue arm'd,

No inward stings or gathering clouds alarm'd.

Calm as the silent surface of the sea,

When ev'n the gentle breeze has ceased to play,

Fair hope, strong faith, his sinking soul sustain'd,

In smiling peace each rising care seren'd;

Heav'n on the saint shed down her cheering ray,

And open'd on his mind her dawning day.

Then his warm breast with bliss ecstatic glow'd,

Fir'd with th' approaching vision of his God.

Impatient of his soul-confining chains,

Eager he welcom'd the dissolving pains;

Already seem'd on seraphs' wings to rise,

Already spurn'd his dust, and tower'd into the skies.

Methought I saw him mount the starry way,

His temples beaming with celestial day.

Rapt in a flamy car, sublime he flew--

The flamy car fire-breathing coursers drew;

Swift as the lightning glimpse he flash'd along;

While, waiting for his flight, a white-rob'd throng

(Once wretched souls, enslaved by Satan's yoke,

Whose painful bonds his arduous labours broke),

Grateful and happy, smile to see him rise,

And hail him welcome to th' applauding skies;

Ten thousand harps, harmonious as the spheres,

Proclaim their joy, and charm his ravish'd ears.

In proceeding with the Memorials of this Church, now bereft of its

beloved and honoured Doddridge, we find that the Rev. Robert Gilbert was

called to be the pastor, and entered upon the pastoral charge at

Lady-day, 1753. This worthy man died December 28th, 1760. We are unable

to ascertain what was the condition of the Church during the ministry of

Mr. Gilbert; but have some reason to conclude that it was not in a

united or prosperous state. Considerable difficulty might be expected to

attend the choice of a successor to such a pastor as the one that had

immediately preceded; and this more fully appeared after Mr. Gilbert's

short course of labour had closed.

Mr. Hextal was the next pastor of the Church. He was a native of

Broughton, near Kettering; became a member of the Church at Kettering

under Mr. Saunders; for which, see the Memorials of the Church at

Kettering. He was a student at Northampton under Dr. Doddridge; first

settled at Creaton, then at Sudbury, from which place he came to

Northampton. We have no record of the time when he entered on his

ministry at Castle Hill, and no account of anything that transpired

during his ministry; but under the date of April 16, 1775, we have this

record: "It was this day agreed, by a majority of eighteen brethren of

this Church, to dismiss the Rev. Mr. Hextal from his office as pastor,

minister, and teacher." This appears to have led to very painful

altercations between the friends of Mr. Hextal and those that were

opposed to him, which ultimately led to a separation from the Church and

congregation. Those who were attached to Mr. Hextal endeavoured to

regain the pulpit for him by a process of law, pleading the right of the

subscribers to a vote for the pastor; but this was overruled, as

contrary to the deed which gives "the power to the Church (upon giving

six days' notice by the deacons) to elect, place, and displace a

minister as they think proper." The result was, that Mr. Hextal's

friends withdrew, and built the Chapel in King Street, where Mr. Hextal

ministered till the close of his life. The names of thirty members are

given, as having been first admonished for withdrawing themselves from

the Church, and, refusing to return, were declared as no longer standing

in this relation to them. The name of Mary Doddridge occurs amongst

those who had withdrawn. In 'Orton's Letters to Dissenting Ministers,'

we have the following passage, in a letter dated December 26, 1762: "My

last letters from Northampton encourage me to hope that Mr. Hextal will

be comfortable and useful there." To this, Mr. Palmer, the editor,

appends the following note:--

An amiable and respectable minister, who removed from Sudbury on

account of dissensions occasioned by a party spirit in electing

members of Parliament, and succeeded Mr. Gilbert in the congregation

of which Dr. Doddridge had been pastor, where he soon met with

equally cruel usage, and was obliged to withdraw to a new Chapel

which his friends erected for him, where he ended his days in peace.

His great candour and benevolence gave occasion to morose-minded

people, who disliked some that espoused his cause, to charge him

with a want of orthodoxy; whereas, in point of sentiment, he was in

fact higher than the generality of acknowledged Calvinists. Such is

the blindness of bigotry.

These unhappy circumstances greatly diminished the numbers in the

Church. Under date of April 24th, 1777, we find the names of only 64

members, showing a great decrease since the death of Doddridge.

Rev. John Horsey was unanimously invited to the pastoral office February

2nd, 1777, and testified his acceptance of it on the 2nd of March. He

was dismissed from the Church at Ringwood, to be received as a member of

the Church at Northampton, and then ordained as the minister. The

following is the account Mr. Horsey gives of the ordination service:--

Having accepted the pressing solicitations of my friends, I was

solemnly separated to the pastoral office over the Church of Christ

assembling on Castle Hill, Northampton, on May 14th, 1777. Mr.

Scott, of Hinkley, began with prayer, and reading the 100th Psalm

and 3rd Chapter 1st Epistle to Timothy. Mr. Towle, of London,

delivered an introductory discourse, received the Church's account

of the steps they had previously taken, read by Mr. John Wood,

together with a renewal of their call; I testified likewise my

acceptance of it, and delivered my confession of faith. Mr.

Saunders, of Bedworth, set me apart by prayer and imposition of

hands; Mr. King, of Welford, gave the charge, founded on 1st Cor.

iv. 2; Mr. Rowley, of Warwick, prayed; Dr. Mayo, of London, preached

on 2nd Cor. iv. 5; and Mr. Bull, of Newport, concluded in prayer.

Our assisting friends officiated respectively with an amiable order

and propriety, the Divine Spirit was eminently with us, and his

blessing, we hope, will attend the important transactions of the

day.

_June 1st._--I administered the Lord's Supper for the first time; it

was a very comfortable season. May God grant us his presence in our

future engagements of a similar nature!

Mr. Horsey's ministry over this people extended to the lengthened period

of fifty years, during which time 170 members were added to the Church.

He died on May 12th, 1827. Mr. Horsey was a man of very gentlemanly

appearance and manners, great ease, affability, and much kindness; his

style as a preacher pleasing, and rather attractive, not distinguished

by much energy; but we have heard that in the first years of his

ministry at Northampton it was popular, and drew together a rather

crowded congregation.

Much has been said and written respecting Mr. Horsey's deficiency in

orthodox views, or in distinct statements on some of the great points of

evangelical truth. He had the charge of the academy for a time after its

removal from Daventry, at the resignation of Mr. Belsham. Suspicions

arising as to his sentiments on the person and work of Christ, he

resigned his office as tutor, and the academy was for a time broken up;

nor was the Church or congregation after this in a flourishing state

under the ministry of Mr. Horsey. The attendance declined; the number of

members diminished. This may be the case under certain circumstances

where there is no deficiency in truth, or piety, or ability, on the part

of the ministry, and hence may present no certain criterion of the one

or the other; and there were a number, we believe, of truly pious devout

persons of evangelical sentiments, who continued under the ministry of

Mr. Horsey, esteemed his character, and prized his preaching. Yet it

must be allowed, we apprehend, that there was a certain vagueness in his

statements respecting the person and work of the Redeemer, which showed

either that the mind of the preacher was not earnestly intent on

discovering and grasping the truth, under a powerful impression of the

value of the truth, or that it had formed opinions to which it was

unwilling to give a clear and distinct utterance; but Mr. Horsey

manifested the spirit of devotion, and a humble reliance on Christ as

the Saviour of sinners, and would be found "looking for the mercy of our

Lord Jesus Christ to eternal life."

When Mr. Horsey's infirmities increased so as to render him incapable of

fulfilling all the duties of his office, Mr. Charles Hyatt was invited

to become co-pastor; but Mr. Horsey being removed by death before this

connexion had been completed, Mr. Hyatt was then invited to take the

pastoral charge, which he accepted, and was ordained September 25th,

1827. We present Mr. Hyatt's account of the engagements of the day:--

After solemn deliberation and prayer to God for direction, I

accepted the invitation of my kind friends at Castle Hill to become

their pastor, and conveyed that resolution in a letter to the

Church, 1827. On Wednesday, September 26th, I was solemnly

recognized as the pastor of the Church. Mr. Edwards, of King's Head

Lane (now King Street) Meeting, commenced the services of the day by

reading and prayer; Mr. Robertson, of Wellingborough, delivered the

introductory discourse; Mr. Toller, of Kettering, asked the usual

questions; Mr. Hyatt, senior, offered up the ordination prayer; Mr.

Morrell, of Wymondley, delivered the charge, founded on Rev. ii. 10;

Mr. Fletcher, of Stepney, preached to the people, from 1st Cor. xvi.

14; Mr. Gray, of College Lane, concluded with prayer. It was a most

delightful and interesting service. Nearly 50 ministers were

present, and the impressions then made will, it is hoped, never wear

away.

After this settlement, some of the friends of the late Mr. Horsey

separated from the Church and congregation, and commenced the Unitarian

interest in the town. On this subject we present the following

statement--

Friday, November 22nd, 1827, we held our first Church-meeting, when

the following letter was read to the Church:--

"_To the Church of Christ assembling under the pastoral care of the

Rev. Charles Hyatt._

"We, the undersigned members of the Church of Christ assembling in

Castle Hill Meeting, having, in obedience to the dictates of our

consciences, united in the formation of a society of Christians,

whose worship is directed solely to the one God the Father,

agreeably to the express injunctions of our Saviour, deem it proper

to withdraw, and hereby beg leave to announce our withdrawment, from

the worship and communion of the Church to which we have hitherto

belonged, on account of the discordance existing between the mode of

worship as there practised and that which we believe to have been

enjoined and observed by Christ and his apostles."--(Signed by nine

members.)

The individuals who signed this letter, in connexion with some of the

subscribers, formed themselves into a society professing Unitarian

sentiments.

The list of the members at Castle Hill after this contains but fifty

names.

Mr. Hyatt's ministry in Northampton continued six years and three

months, when he removed to be co-pastor with his father in London. He

preached his farewell sermon March 21st, 1833. Something more than

eighty members appear to have been admitted during this period.

Mr. Hyatt was the son of the Rev. Charles Hyatt, of Shadwell, London. He

was born in the year 1805. Trained in the fear of God, he resolved, on

leaving school, to devote himself to studies preparatory to the

Christian ministry. Although but fifteen years of age when he formed

this resolution, yet he was eligible for admission into Wymondley

College, under the auspices of the trustees of Mr. Coward, and

accordingly he entered there in 1820, under the patronage of Dr.

Collyer. He honourably occupied six years in his studies, and then

became the pastor of the Church at Northampton.

He was strongly urged by his father to resign his charge at Northampton,

to undertake the co-pastorate with him in the Church at Ebenezer Chapel,

Shadwell--the people having invited him to this office. His acquiescence

in this request proved a great source of comfort to his venerable

father, with whom he indeed laboured "as a son with the father" in the

Gospel. He took an active part in the labours of the British and Foreign

Sailors' Society, and, in 1844, was chosen to be its secretary. The

growing infirmities of his honoured father threw the whole weight of

pastoral duties upon him; and his frame, always delicate and prone to

disease, began to yield to the pressure of labour, which was too much

for his strength. On the 16th of June, 1846, his venerated father died;

and in nine short months after this, the happy spirit of the son was

gathered to his fathers. This change came upon him somewhat by surprise.

It is a well known symptom in pulmonary disorders, to look for

restoration to health and activity even to the last; and when,

therefore, he learned from his physician that there was no hope of his

ultimate recovery, it was to him an unexpected announcement. But it

caused him neither depression nor alarm. He was prepared for the event;

and in the last days of his sickness he was favoured with a continued

rapture of love, hope, and joy, which was never interrupted but by the

paroxysms of pain which terminated his amiable and holy life. He died in

the 42nd year of his age.

Rev. John Bennett succeeded Mr. Hyatt in the pastoral charge at Castle

Hill in June, 1833, and is the present minister of this Church. The

number of communicants at the present time is 160. There are 300

children in the Sabbath-schools.

Since the commencement of Mr. Bennett's pastorate, four young men have

gone out from this Church into the regular ministry. Three members of

the Church are almost constantly engaged in village-preaching; but there

are no stations connected with the Chapel.

The present Meeting House was built in the year 1695. It is just

according to the general fashion of Dissenting places of worship of that

era, in respectable towns--a plain building, entirely destitute of

architectural ornaments, three galleries, and large pillars to support

the roof. Commodious school-rooms were built for the Sabbath-school in

the year 1825, at a cost probably of L500. About fourteen years ago the

lower part of the Chapel was entirely repaired; lobbies made for the

gallery stairs, stone steps to the galleries, new aisles, and cost about

L400. It has just undergone considerable alterations--pillars removed,

new roof, and new galleries, at a cost of L500. It was re-opened for

worship on Wednesday, the 6th of October. We have been favoured with the

following account of the services by the pastor:--

On the Wednesday morning the Rev. J. Sherman, of Surrey Chapel,

preached an admirable sermon, to a very large and deeply interested

audience, the Rev. T. Thomas, of Wellingborough, having commenced

the service with reading and prayer. In the evening the service was

opened by the Rev. W. Todman, of Yardley, Hastings, who read the

Scriptures and prayed. The Rev. Dr. Archer, of London, then

delivered a most eloquent discourse, which was listened to with the

deepest interest by an audience which filled the Chapel to

overflowing. The friends dined together, and took tea at the Milton

Hall. On the following Sabbath the Rev. H. Toller, of Market

Harborough, preached morning and evening, with his customary power

and acceptance, to overflowing congregations. The various

collections amounted to more than L85. The cordial and fraternal

spirit manifested by the other Dissenting Churches in the town was

such as to afford the deepest gratification to the friends of the

Redeemer at Castle Hill. Altogether, the occasion will long be

remembered with pleasure and thankfulness by this ancient Christian

society.

In the vestry are Doddridge's table, chair, and looking-glass.

The present state of the Church at Castle Hill is such as, we have no

doubt, excites grateful emotions to the God of all grace from the pastor

and his flock; and in the words of their beloved Doddridge they would

say,--

"Th' eternal Shepherd still survives,

New comfort to impart;

His eye still guides us, and his voice

Still animates our heart."

SECTION 3.--THE CHURCH AT KING'S-STREET.

When discord and contentions arise in a Christian society they are

productive of great evils--opposed to the spirit of the Gospel, they

prove a hindrance to the advancement of individual piety, and to the

extension of the kingdom of Christ among men. Yet the God who "makes the

wrath of man to praise him," often overrules the disagreements that

arise in his Churches for "the furtherance of the Gospel." In the

preceding account of the Church at Castle Hill it will have been seen

that during the ministry of Mr. Hextal dissensions arose, which led to

his dismissal from his office as pastor by a majority of the Church.

In the month of August, 1774, Mr. Hextal was afflicted with a disease

which rendered him incapable of fulfilling all his duties as pastor of

the Church at Castle Hill. It was therefore determined to invite an

assistant; and it appears that the greater part of the Church wished to

have a minister who was not quite agreeable to Mr. Hextal and the major

part of the subscribers. This was the occasion of much dissension. A

great deal of acrimonious feeling was manifested; pamphlets were written

on both sides; and at length a separation ensued; the Chapel in King

Street was built, and Mr. Hextal carried on his ministry there. It was

erected in the year 1776.

In a preface written by Mr. Hextal to one of the pamphlets that was

published, we find the following paragraph, which we extract as

expressive of the principles he maintained, and the spirit he wished to

exemplify and promote. After censuring the injudicious zeal of some, he

observes,--

I mention these things, not to encourage a disregard or indifference

about the peculiar doctrines of the Gospel--far be such a thought

from me. I believe them, and will earnestly contend for them in the

spirit of meekness. The doctrine of the divinity of Christ, on which

I humbly apprehend the efficacy of his atonement depends; the fall

of man, or his lost estate by the great apostacy; the deity of the

Spirit, and the necessity of his influences to renew fallen man to

the divine life, are doctrines I believe evidently discovered in

Scripture. These I have constantly insisted upon in the course of my

ministry, for the truth of which I can appeal to those who have

heard me ever since I came to this place. But it has ever been my

opinion, that these doctrines, which I look upon as the

distinguishing glory of the Gospel, should be maintained in the

spirit of love and candour, with soft words and the strongest

arguments we can use; and sorry I am that the word 'candour' should

sound harsh, and give offence to any Christians, especially to any

that belong to the Church and congregation that enjoyed so long such

a burning and shining light as Dr. Doddridge, in whose example and

ministry the zeal for Gospel truth adorned with moderation,

benevolence, and charity, appeared with such an amiable lustre; and

who, "though dead, yet speaketh" in his learned, valuable, and

useful writings. * * * May we all be thoroughly convinced, and

helped to act agreeable to the conviction, that he is the brightest

ornament of his Christian profession, the best friend to the Church

of Christ, and partakes most of the temper of heaven, who best loves

all of every denomination that he thinks bear the name of Jesus, and

most readily exercises candour and forbearance to those who differ

from him in non-essentials. Should the separation here be permitted

to continue, may we live in peace, and sincerely pray for each

other.

Here Mr. Hextal laboured until the close of his ministry, and ended his

days amongst this people, dying at the age of 66 years.

The following inscription is on a tablet in the Chapel:--

LOVE ONE ANOTHER.

Sacred to the memory of the Rev. WILLIAM HEXTAL, a faithful minister

of the Gospel, and sometime pastor of this Christian society; who

remarkably exhibited in his life what he warmly recommended from the

pulpit,--unfeigned piety to God, and universal benevolence to men.

Having endured many and great afflictions, both in body and mind, he

entered into the rest which remains for the people of God, November

4th, 1777, aged 66.

Mr. Porter was the next pastor of the Church, entering on his office a

short time after the death of Mr. Hextal. The register of baptisms, it

is stated, was begun A.D. 1778, by Thomas Porter, pastor of the

congregation that assembles in Kingshead Lane, Northampton. The last

entry made by Mr. Porter is of a baptism that took place August 8th,

1784; the next being by Mr. Edwards, August 13th, 1786; so that Mr.

Porter's ministry was not continued for much more than six years.

About the year 1786, Mr. B. L. Edwards became the pastor of this Church,

and filled this office for 45 years, as he died January 2nd, 1831, aged

66 years. The following account of Mr. Edwards appeared in the

_Congregational Magazine_, shortly after his death:--

Mr. Edwards pursued his preparatory studies for the ministry at the

Theological Institution then conducted at Hoxton, we believe under

the tuition of Drs. Savage, Kippis, and Rees; and from thence he

proceeded to the station which for so many years he has occupied

with an unblemished character. As a minister of Christ, he united

orthodoxy of sentiment with liberality of spirit; as a man, he was

admired most by those who were best acquainted with him--warm and

faithful in his friendships, of a most enlarged benevolence, and

universally regarded as the ardent and consistent advocate of civil

and religious liberty throughout the world. The later years of life

were distinguished by a growing spirituality of mind; and as he drew

near to the close of his labours upon earth, he seemed to increase

in the fervour of his public ministrations. The illness which

terminated in his death was of short duration. On the second Sabbath

in December he preached three times: on the afternoon of the day he

delivered a funeral discourse, founded on the exhortation of Christ

to his disciples, "Be ye also ready," and distinguished by unusual

earnestness and deep solemnity; and in the evening he closed his

public labours by a sermon from Psalm xxxi. 19. Though from that

time till within three or four days of his departure he was too

unwell to leave the house, yet no painful apprehensions of immediate

danger were excited in the minds of his friends. On the Thursday

night preceding his dissolution he became, however, materially

worse, from which time he rapidly declined, until, on the morning of

the Sabbath, he received the summons, and entered into rest. An

individual who on two occasions saw him during his illness, was

gratified with the delightful frame of spirit he discovered when

speaking of the heavenly world, and the blessedness of those who had

reached that place. He is understood to have declared, a short time

before his departure, his simple reliance upon the atonement of

Christ; and in the anticipation of the great change, to have adopted

the words of the Apostle, "I know whom I have believed." The nature

of his afflictions, however, prevented him from conversing much; and

though he expressed sufficient to satisfy his friends as to the

calm and happy state of his mind, their hope of his meetness for the

kingdom of heaven rests upon the evidence which a long life

furnishes to them spent in the cause of Christ, and for the good of

men.

His mortal remains were committed to the earth on the 11th of

January, in the presence of a large assembly, within the walls of

the place in which, for so long a period, he had preached the Gospel

of the grace of God. Mr. Griffiths, of Buckby, delivered the funeral

oration; Mr. B. Hobson, of Welford, and Mr. T. Toller, of Kettering,

conducted the devotional parts of the service. On the Sabbath

following, the funeral sermon was preached to a crowded auditory,

from a part of the 7th and 8th verses of the 4th chapter of the 2nd

Epistle to Timothy, by Mr. James Robertson, of Wellingborough. Mr.

Edwards for many years filled the office of Secretary to the

Association of Independent Ministers of the County of Northampton,

and was a liberal and disinterested supporter of the Provident

Society connected with it.

The following inscription is in the Chapel for Mr. Edwards:--

To the memory of BENJ. LOYD EDWARDS,

upwards of 45 years the able, conscientious,

and affectionate pastor of the congregation

assembling within these walls,

this tablet is placed by his bereaved flock,

as a testimonial of his faithfulness in,

and their gratitude for, a connexion

which terminated only with

his lamented death, on the 11th of January, 1831,

in the 67th year of his age.

Mr. John Woodward became the pastor of the Church July 1st, 1832. It

appears that though this congregation has been highly respectable, yet

the number of Church members has been comparatively few; for when Mr.

Woodward became pastor, a list of members is given, numbering 33. From

this time to April 5th, 1835, when Mr. Woodward resigned, 15 persons

had been admitted to the fellowship of the Church.

The next pastor was Mr. Thomas Milner, M.A., known as the author of 'The

Seven Churches of Asia;' 'The Life and Times of Dr. Watts;' 'Scripture

and Astronomy;' 'Gallery of Nature;' 'Descriptive Atlas of Astronomy,'

&c., &c.

November 28th, 1847, Mr. G. Nicholson, B.A., the present pastor, entered

on his labours here. Since that time 25 persons have been admitted to

the Church, so that the present number of communicants is 72.

During the ministry of Mr. Milner new school-rooms were erected, at a

cost of L336. 6_s._ 5_d._ There are 95 children in the Sabbath-schools.

The accommodation in the Chapel, we are informed, is not so great as it

ought to be; nearly every seat being taken, so that there is no surplus

room to which to invite the poor. Architectural difficulties have

hitherto stood in the way of enlargement, but it is hoped that some way

of surmounting them will, in no very distant period, be found.

SECTION 4.--COMMERCIAL STREET CHAPEL.

The Independent Chapel in Commercial Street, Northampton, presents a

pleasing memorial of the Christian zeal and liberality of the late

Thomas Wilson, Esq., of Highbury Place, London--a gentleman who devoted

his time, his energies, and his property to the promotion of the cause

of Christ, more immediately among Protestant Dissenters of the

Independent denomination.

Mr. Wilson's attention was directed to the town of Northampton as a

place which, on account of its increasing population, required some

additional efforts for promoting the kingdom of the Redeemer. After many

inquiries had been made for ground that would present an eligible site

on which to erect a Chapel, a purchase was made in Commercial Street for

L600; and a neat and respectable Chapel, sixty-two feet by forty-two,

was there erected, at a cost of L2,000, besides L100 for alterations.

This was at a considerable distance from other places of worship.

The Chapel was opened for public service on the 9th of April, 1829. The

Rev. J. A. James, of Birmingham, preached a very excellent sermon in the

morning, on sanctification, from John xvii. 17--"Sanctify them through

thy truth; thy word is truth."

Rev. J. Stratten, of Paddington, preached with much energy in the

evening, from 2 Thess. iii. 1--"Finally, brethren, pray for us, that the

word of the Lord may have free course, and be glorified."

The Chapel was for some time supplied by the Rev. Messrs. Blackburn and

J. Clayton, of London; Adkins, of Southampton; Gear, of Harborough;

Johnson, of Farnham; and Prust, of Highbury College.

After the Rev. Edmund Thornton Prust had finished his studies at

Highbury, he was invited by the congregation, no Church having then been

formed, to supply for six months.

On the 1st of December, 1829, a Christian Church was formed in the

presence of Mr. Walter Scott, late of Rowell, now of Airdale, and the

late J. Pinkerton, of Weedon.

Mr. Prust was afterwards chosen to the pastoral office by the Church

and congregation unitedly, and was ordained on the 21st of April, 1830,

when the following ministers were engaged:--Mr. B. L. Edwards, of

Northampton, read the Scriptures and prayed--Thomas Toller, of

Kettering, delivered the introductory discourse--John Sibree, of

Coventry, asked the questions, and received the confession of

faith--Walter Scott, of Rowell, offered the ordination prayer--John

Leifchild, of Bristol (now Dr. Leifchild, of London), gave the charge,

from 1 Tim. iv. 6, "A good minister of Jesus Christ," which was

published by request--Charles Hyatt, sen., of London, concluded with

prayer.

In the evening the Rev. C. J. Hyatt, of Northampton, read and prayed--J.

W. Percy, of Warwick, preached to the people, from 1 Thess. v. 13,

14--W. Gray, of Northampton, concluded with prayer.

The following reference is made to the services of the day, in an

advertisement prefixed to the printed charge:--

The ordination was attended by a number of his brethren of the town

and neighbourhood, of several denominations, who gave on that

occasion an instance of brotherly love and concord that will not

soon be forgotten. The young minister, with his only remaining

parent, and the patron of the Institution from whence he had

emanated, seated on either side, received the following address from

a minister of his native city, who was well authorized to bear on

that occasion a public testimony to his respectable attainments, his

unblemished reputation, and his amiable manners, which from a child

had procured him the esteem of a large circle of friends and

acquaintance. A spirit of fervent love, of ardent prayer, and of

devout seriousness, characterized the services of the day, and

inspired the hearts of all who witnessed them with hopes of the most

pleasing results.

Twenty-two years have passed since then, and those pleasing results

have, through the blessing of the great Head of the Church, to a great

extent been realized. The Church, which was originally formed of eight

members who had received dismissions from Churches to which they had

previously belonged, has received from the commencement to the present

time 315 members. The present number of communicants is about 150. The

number of scholars in the Sabbath-schools is about 400.

Since the decease of Mr. Wilson, a marble tablet has been erected in the

porch of the Chapel, with the following inscription:--

This Chapel was built A.D. 1829, at the sole expense of the late

Thomas Wilson, Esq., of Highbury Place, London.

This tablet is erected in grateful commemoration of his liberality.

The congregation have erected galleries in the Chapel, with organ, and

an additional school-room, at a cost of nearly L1000. A commodious

school-room has also been lately built, on a site adjoining the

Chapel-yard, for Sunday and Day Infant-schools, with class-rooms for

senior scholars. The daily Infant-school numbers more than 120 children,

and the Sunday Infant Class about 170. A tablet in the school-room has

the following inscription:--"This School-room was built A.D. 1851, for

the use of Sunday and Day Infant Schools in connexion with Commercial

Street Chapel, and in memory of Stephen Prust, Esq., of Bristol, who was

only prevented by death from erecting it himself."

In looking at the whole, encouraging indications, we consider, may be

very clearly discerned of the Divine blessing attending the word of

heavenly truth, and giving sanction and success to the efforts of his

servants.

CHAPTER II.

MEMORIALS OF THE INDEPENDENT CHURCH AT ROWELL.

In the days of the Commonwealth, when Cromwell was Lord Protector of

England, a greater degree of liberty for the worship of God and the

preaching of the Gospel was enjoyed, than had been known for many

centuries before, or was again known till the revolution by William.

During this period there came to Rowell, a populous village in the

county of Northampton, Mr. John Beverley, a devoted Puritan, to preach

the Gospel of Christ. This was in the year 1654. His labours were

rendered successful in bringing a number of persons to an acquaintance

with the Saviour he preached; and they were willing to make a profession

of their faith in Christ Jesus. He directed those who had received the

Redeemer to form themselves into a Congregational Church, for the

enjoyment of divine ordinances in their purity.

Mr. Beverley appears to have been a man of eminent devotedness to God,

partaking largely of the spirit of evangelical, practical, and

experimental piety. His attainments in learning were considerable: he

had been a fellow of Trinity College, Cambridge; but he dedicated all

that he had attained to the service of God in the ministry of the

Gospel. He had a living offered to him worth L200 per annum, but he

preferred labouring at Rowell, where he was not sure of L50; and he

greatly rejoiced in the success that attended his labours. In the year

1655, those who had been converted under his ministry became united

together in the fellowship of the Gospel as a Christian society. A

Church covenant was drawn up, and signed by every member. This being the

earliest of the kind that we have discovered among the Northamptonshire

Churches, it may not be unsuitable to give it a place in these

Memorials.

_The memor. of a Covenant renewed and subscribed by the

reformed Church at Rowell._

Whereas, being by nature enemies to God and aliens from his covenant

of mercy, hateful and hating one another, it pleased God of his free

grace to admit us into covenant privileges by baptism, wherein we

engaged, and whereby we were bound, to walk as new creatures adopted

and redeemed, wholly attending to his blessed will revealed in the

Gospel, we do now, with shame and loathing of ourselves, most

solemnly acknowledge to his glory that we have most abominably

corrupted ourselves, his worship, and the holy covenant of our

peace, to the blemish of our holy profession, the scandalizing of

many, the grief of God's Holy Spirit and people, and now, through

mercy, to the grief of our own spirits; so that we abhor ourselves

for all our former ignorant and disorderly walking. And seeing how

God hath called upon us by his word and Spirit to lay hold yet again

of his covenant, as in a proper season of reformation--seeing he is

pleased to continue the proposal of such an unworthy people to

himself, lo! how can we be ashamed of his truth and Gospel? We do,

therefore, humbly tender ourselves to Jesus Christ and his ministry,

in this renewed profession and covenant subscribed--viz., that,

through the grace of God, we will constantly maintain and walk

according to the whole will of God revealed in the Scriptures, and

comprised in the articles above mentioned;[1] professing them

against all error, heresy, and profaneness, in due order, as

members of this one particular Church, for enjoyment of all Christ's

ordinances, performance of all members' duties, in subjection to our

pastors, ruling officers, and to each other in the Lord; holding due

communion with all other reformed Churches of Christ in the world,

that so we may be built up in knowledge and holiness, better to

maintain our obedience to Christ, the common interest of the saints,

and so more please and glorify God. Accordingly attest to remember

his covenant and us, in the approaching day of our blessed Lord and

Saviour Jesus Christ, to whom be all glory for ever. Amen.

Anno Domini 1655.

(Signed, John Beverley, Pastor; John Ponder, John Cooper, Elders;

John Fox, Ralph Mun, Deacons. Then follow the names of thirty

members.)

[1] The articles of faith contained in the Church-book are entitled, "A

Translation and Collection out of Dr. Francis Junius his Ecclesiasticus,

as concerning the nature and administration of the Church of God,

Professor of Divinity in Leiden, a choice University, in Holland, about

1595."

Mr. Beverley's was a short but a useful course at Rowell. After about

four years' labour amongst them, he was removed by death, June 2nd,

1658. Some extracts we have seen from his diary strikingly indicate the

possession of deep and experimental piety, and show that he often had

great enjoyment in intercourse with God. It was seen in his spirit and

conduct that he was a "man of God." His labours at Rowell, though short,

were attended with the most important and permanent result, the benefits

of which were experienced by the descendants of his flock.

He was a zealous advocate for the Congregational principles of Church

government, writing several tracts in their support, addressing a letter

to Dr. Owen, entreating him to employ his powers in their defence, in

which he says--

To whom should such a truth, in such an extremity, betake herself

for relief among all her children rather than to yourself, or such

as you can prevail with? and judge, if you can justly, any more fit

than yourself, even yourself, who have such a name in the learned

and Christian world already, as that your very appearing might be

sufficient vindication. May I not charge you in Christ's name to

rise up once more for Christ, and for this part of his truth, also

as in a former Church case, Esther iv. 14? What account can be

given, but that God, foreseeing how useful you might be in such a

juncture for relief of his truth now abused, did choose to set

yourself in that signal place at Oxford, even for so signal a

service, for such a signal portion of truth? And can you forbear to

extend your hand in such a cause, who can dispatch so noble a work

with such ease and facility?

It is justly observed by Mr. Maurice, that Mr. Beverley was a man of

great zeal for the cause of God, guided by that wisdom which is from

above. This zeal was expressed in his own personal labours for Christ,

in the place and among the people where Providence had fixed him; in his

great concern for those places within his knowledge where the Gospel was

not preached; and then in his earnest endeavours to stir up his

fellow-labourers to be found forward in all their duty to Christ and his

house.

When Mr. Beverley was removed by death, the Church at Rowell was "young

and tender"; yet its members had been so well instructed in the things

of the Gospel, and in their connexion with each other as a Christian

society, that they exhorted each other and prayed together, and went

constantly to Desborough for a time, two miles distant, to attend on the

ministry of Mr. Browning, who, being afterwards ejected from his living,

became pastor of the Church at Rowell.

Of Mr. Browning's early life, conversion to God, and entrance on the

ministry, some account has been preserved, from which we obtain the

following information:--That he descended from pious parents--was a

child of many prayers--that his parents early dedicated him to God with

a view to the ministry of the Gospel, and sent him to Oxford with this

design; but his conduct was such as to cause great grief to them, and to

involve himself in distress. After some years he was brought, by the

divine blessing on the faithful preaching of the Gospel, to deep

conviction of sin, and a real return unto God. He became united to a

Church at Coggeshall, in Essex; his pastor and friends encouraged him to

devote himself to the ministry. He went with Mr. Simms, his pastor, to a

commencement at Cambridge, where he met Mr. Beverley, of Rowell, and Mr.

Beverley was the means of introducing him to the people at Desborough;

who, after hearing him preach, gave him a unanimous invitation to become

their pastor, in the year 1657. He laboured successfully amongst them

during five years, when, on the passing of "the Act of Uniformity," he

gave up the living, rather than comply with the terms required.

He then received an invitation to become the pastor of the Church at

Rowell, which had been under the care of Mr. Beverley; and then the

pious people at Desborough united with those at Rowell to form one

society, under Mr. Browning's ministry. Though it was a stormy day, and

scenes of trial, opposition, and suffering were before them, yet this

worthy minister undertook the charge, dwelt amongst them, and preached

the Gospel unto them; maintaining with great fervour and clearness the

doctrines of divine grace, with the purity of God's worship, and the

interests of holiness. In these trying days, his labours were successful

in bringing, during his ministry at Rowell, about 135 persons to be

united to the Church, many of whom came from different places around. In

the year 1684, we have a brief statement in the records of the Church

of this nature:--"From this time dates a sore persecution and scattering

which lay upon us, that we hardly got together, much less obtained

Church-meetings." A note to this statement observes, "This proceeding

condemned afterwards by the Church." Again: "Kept a night in prayer to

God, humbling ourselves before him. We partook of the Lord's Supper, and

admitted two members." So anxious were they to be faithful to their God

and to their principles in this time of trial.

Mr. Browning was for some time confined in Northampton gaol for

preaching the Gospel. From thence he wrote several letters to his flock

in different places where they were resident. There is one published

addressed to the Church at Rowell, another to the brethren of the Church

at Broughton. From the former we give the following extract, as showing

Mr. Browning's spirit, and the wise and pious counsels he gave to his

people.

He addresses them as "his dear brethren and beloved," and in one part of

the letter observes:--

You are under the awe of that word, Heb. x. 23--25. A suffering day

is the trial of our love to Christ. When there is no opposition it

is easy. Do not hypocrites do so? But this is the commendation of

Christ's followers; they "follow him whithersoever he goeth." "These

are they that came out of great tribulation; they are before the

throne, and serve him night and day; and he that sitteth on the

throne shall dwell among them; the Lamb in the midst of the throne

shall feed them, and shall wipe away tears from their eyes." Come,

my brethren, you weep now. Our tender Father has a handkerchief in

his hand to wipe away our tears, ere long. Do not offend with

weeping; too many tears may defile. "Woman, why weepest thou?" was

our Lord's inquiry. Tears of joy become the saints, and there is no

danger in them; they will be sure to drop into his bosom, and draw

out, it may be the like in him; for he rejoices over us with

singing, he rests in his love. Oh, my brethren, methinks I am with

you, weeping with you, joying with you, praying with you, and

hearing with you. It is true fellowship my soul has with you at a

distance. I long after you much in the Lord; yet rejoicingly stay

his good pleasure. I would not come out a moment before his time. I

would not take a step without his direction. I am wonderfully well,

better and better. The cup of affliction for the Gospel is sweeter,

the deeper; a stronger cordial, the nearer the bottom--I mean death

itself. Oh the joy, unspeakable and glorious, the dying martyrs of

Jesus have had! How full freight have been their souls in their

passage to their port! I tell you, if you knew what Christ's

prisoners some of them enjoyed in their gaols, you would not fear

their condition, but long for it; and I am persuaded, could their

enemies conceive of their comfort, in mere vexation of heart they

would stay their persecutions. "Therefore, my brethren, my joy, my

crown, stand fast in the Lord;" rejoice greatly to run your race;

fear not their fear; sit loose from the world; allot yourselves this

portion, that God has allotted you, "through many tribulations to

enter into the kingdom of heaven." Come, the worst is death, and

that is the best of all. What, do we stick at dying for him, who

stuck not at it for us? Do we find difficulty in that, which will be

an entrance into glory? Do princes dread their coronation days? or

any loath to come to their nuptials? Foolish hearts! why do we err,

not knowing, rather, not believing the Scriptures? I must stay my

pen to dry my eyes, because of the overflowing of God's love upon my

soul. And now I see, if I had not something to keep me down, I could

not bear the loads of God's favour. Blessed be God, blessed be God!

"let every one that hath breath praise the Lord." "Oh, love the

Lord, ye his saints!" My brethren, do not budge. Keep your ground:

the Scripture is your law, God is your king. Your principles are

sober; your practices are peaceable; your obedience to superiors

known, in all those things wherein your obedience is required. If

men have nothing against you but in the matters of your God, rejoice

and triumph in all your persecutions.

The following entry we find in the records of the Church relating to the

death of Mr. Browning:--Mr. Thomas Browning, pastor of this Church, was

gathered to his Father's house in peace, in an evil, persecuting day,

May 9th, 1685, having served his Lord in this house with much pains and

many tears, with much presence and success, about 23 years.

After this, trials pressed heavily upon them, so that we are informed

"the Church had but little communion for some months, till God put it

into our hearts to humble ourselves, reform his house, and set upon his

work, almost lost by five or six years' persecution, and the death of

our pastor. We kept a solemn day of prayer, April 22nd, 1686, with good

encouragement in it, by drawing out an account of God's dealings with

the souls of those following." Then are given the names of seven persons

admitted to the Church. Others were added in subsequent months of the

same year; and admonitions were given to those who had fallen back for

fear of persecution.

After an interval of four years, when a great and momentous change had

taken place in the government and in the prospects of England, by the

accomplishment of the glorious revolution by William, Prince of Orange;

and when, by the passing of the "Act of Toleration," Nonconformists

could no longer be persecuted according to law--a measure which our

forefathers hailed with great joy, and which made a great change from

their former condition--the Church at Rowell heard of the piety and

talents of Mr. Richard Davis, who was a member of a Church in London of

which Mr. Thomas Cole was pastor. Mr. Davis came to them on probation,

and they highly approved of his services--desired him to obtain his

dismission from the Church of which he was a member, that he might be

received amongst them; and then they invited him to take the pastoral

oversight of them, which invitation he willingly accepted. The account

of his ordination is given in the following terms:--

On the seventh day, March 22nd, 1689, the said Richard Davis, by

fasting and prayer of the Church, and imposition of the hands of the

eldership in the name of the said Church, was set apart to and

installed in the office of pastor or bishop of the said Church of

Christ at Rowell; being the answer of many prayers of the said

Church. The neighbouring Churches were made acquainted with their

design, and sent to, that they might be present by their messengers

to behold their faith and order; but when they saw how it was to

proceed, several of the neighbouring ministers withdrew, saying,

there was no business for them.

In this the Church at Rowell, with their pastor, proceeded according to

what they considered to be the primitive model; but it was different to

the practice of the Churches around them, and the pastors coming only to

be spectators of their proceedings was by no means pleasing to them;

hence they appear not to have looked with a very favourable eye on Mr.

Davis, or on the subsequent proceedings of his Church.

Mr. Davis was born in Cardiganshire, in South Wales, in 1658; had a

liberal education in his own country; and after some years removed to

London, where he rose to such attainments in literature, that he was

looked upon as well qualified to fill the office of master in a general

school in the great city; and for several years he continued in a

laborious and faithful discharge of its duties. He became a man of

earnest, consistent piety.

In the first part of his acquaintance with divine things he sought an

interview with Dr. Owen--with Christian kindness he was received. The

Doctor inquired of him, "Young man, pray after what manner do you think

to go to God?" Mr. Davis answered, "Sir, through the Mediator." To which

the Doctor replied, "Young man, that is easily said; but I do assure you

that it is another thing to go to God through the Mediator indeed than

perhaps many men, who make use of the expression, are aware of. I myself

preached Christ some years when I had but very little, if any,

experimental acquaintance with access to God through Christ, until the

Lord was pleased to visit me with sore affliction, whereby I was brought

to the mouth of the grave, and under which my soul was oppressed with

horror and darkness; but God graciously relieved my soul in the powerful

application of Psalm cxxx. 4, "But there is forgiveness with thee, that

thou mayest be feared;" from whence I received special instruction,

peace, and comfort in drawing near to God through the Mediator, and

preached thereupon immediately after my recovery." So free was this

great man of God in communicating to others what he had felt, which,

with other suitable remarks then made, was of great use to Mr. Davis,

who, resolving to follow the Lord fully, made a profession of his faith

in Christ, and became united to a Congregational Church. He was soon

after urged to devote himself to Christ in the ministry of the Gospel.

He began to preach, and "with that savour of spirit," it is said, "that

warmth of soul, that zeal and judgment, that those who heard were

amazed, and glorified God in him." Leaving the advantages of London, he

came down to Rowell and became the pastor of this Church. He entered

upon his work here with great earnestness of spirit, and pursued it

with great and untiring energy. But the methods he adopted were very

different to those which generally prevailed amongst the regular pastors

of the day. Such was the ardour of his zeal that he could not confine

himself within the bounds of the congregation that met at Rowell, or to

the places immediately around them. His course of labour somewhat

resembled that of Bunyan, of whom it is said, "that he took the whole

circuit of Bedfordshire, and some neighbouring counties, for his

diocese." But Mr. Davis did not confine these services for the diffusion

of divine truth to his own personal ministry, but he called out and

employed the brethren in the Church who were considered to be endowed

with suitable gifts and attainments in the knowledge of the Gospel, to

go and preach the word of the Lord in places that were destitute of a

Gospel ministry. He employed what is denominated "a lay agency" to a

considerable extent. There were many in those days who were strictly

observant of ecclesiastical regularity, who thought none should preach

but those who were educated for the work and ordained to the office. The

proceedings of Mr. Davis gave great offence to such, and they severely

censured this part of his procedure. The view which he took of the

subject, and which he promoted among his people, is thus stated in the

records of the Church:--

The Church unanimously agreed, that though human learning was good

in its place, yet it was not essentially necessary in the

qualifications of any to be sent forth to preach the Gospel; and the

Church unanimously agreed, that a Church of Christ had power within

itself to choose, approve of, ordain, or send forth any to preach

the Gospel, either by virtue of office, or otherwise in a

probationary way in order to office, without calling in the

assistance of the officers or elders of other Churches to approve

with them, unless at any time they thought it necessary to desire

their assistance by way of advice.

Hence the Gospel was preached, to a large extent, by the pastor and some

of the members of the Church at Rowell. Considerable numbers were

brought from different places to become united to that Church. Those who

were too distant to attend regularly the Sabbath services at Rowell,

held meetings for prayer and religious intercourse where they resided;

sometimes having the Lord's Supper administered to them, and sometimes

attending with the united Church at Rowell. In some places this gave

rise to another Church being formed, when the numbers were sufficient to

sustain an interest, and to have a pastor of their own; this was the

case at Wellingborough, Ringstead, Kimbolton, &c. It is said that the

members of the Church have come to Rowell a distance of 20 miles and

more, travelling with lighted lanterns part of the way on the winter

mornings, and in the same manner on their return in the evening.

An interesting account is preserved of the method adopted, when the

members that resided in Wellingborough and its vicinity were dismissed

from the Church at Rowell, to be formed into another Church of the same

order meeting at Wellingborough.

There were dismissed from us these following, to build a Church for

Christ at Wellingborough, which dismission ran in these words:--

"Whereas it is the appointed way of the Lord Jesus (as it may be

evidently manifest and deduced from the primitive practice), when

Churches are growing too big and unwieldy to answer the ends of

communion comfortably, and suitable to the design of Congregational

societies, that they then divide and multiply into more Churches,

whereby the Gospel as to its faith, order, and worship, may come to

be spread, propagated, and commended to many dark places and

corners, by multiplying the golden candlesticks that are properly to

hold forth the light thereof; the work of conversion, and the great

method divinely appointed for gathering in the flock of God, may be

most ably managed; the comfort and establishment of the saints by

instruction and exhortation, with the due exercise of authority, and

mutual holy watch and care, may be more effectually carried on; the

conveniences of believers, their families and neighbours, most

charitably consulted and provided for; and antichrist working in its

various invented forms of Churches, as diocesan, provincial,

national, patriarchal, and catholic, as under one universal pastor

and pope, fully prevented: this Church therefore of the living God,

that chiefly assembles at Rowell, has declared over and again this

to be their judgment, that when any of those dear brethren and

sisters that live remotely from Rowell increase into a complete

number, so as to be able to answer the ends of their dividing and

inchurching, and to bear the weight of those duties incumbent on a

particular independent Church of Christ (in all which there must be

high living by faith in the Lord Jesus), that this Church of Christ

will not only consent to their dividing for to inchurch apart, but

have declared it is their duty so to do. Hereupon, after the Lord

Jesus having increased this Church of Christ into a great number

through his mighty blessing, and especially that branch of them that

lives in and near Wellingborough, our dearly beloved brethren and

sisters there and thereabouts have requested us to dismiss them from

us for this end, that they might incorporate into a Church

distinctly and apart from us, and independent of us; we, therefore,

by virtue of power and authority leagued by the Lord Jesus amongst

us, with our officers, by the present do (they having first

acknowledged their faith and oneness with us in the faith and order

of the Gospel) dismiss our dearly beloved brethren (then follow the

names of the brethren), and also with the like proviso dismiss our

dearly beloved sisters (then follow the names of the female

members), for that aforementioned end of incorporating together as

an Independent Church; declaring that these, or any of these, as

then actually dismissed from us, that same moment they actually

incorporate by actually covenanting with the Lord and one another in

the presence of messengers delegated and appointed by us for that

affair, and not another--and those of them that do not at first

covenant, shall be deemed still members of us till they actually

covenant with that body; but do then declare them dismissed from us,

and give our consent for them so to do, when they shall so covenant.

Now, committing them to the Lord Jesus, to be blessed with the

blessings of the upper and nether springs, and with all manner of

spiritual blessings in Christ Jesus our Lord, that they may multiply

and increase accordingly to many hundreds, and be fed and watered

every moment by the Lamb in the midst of the throne, we do in

testimony of this our letter of dismission put our names."

(There were included in this dismission 27 brethren, 45 sisters.)

A certain gentleman once asked Mr. Davis "what business he had to go up

and down babbling?" for so he called the preaching of the Gospel. Mr.

Davis, in the presence of all, turned to him, and, with a countenance

which testified a good cause and a good conscience, said, "Sir, I was

upon the work of my Lord and Master, Jesus Christ. Do you know him?"

Whereupon the gentleman was struck with silence, and many more with

amazement.

The preaching of Mr. Davis, we suppose, must have been very fervent and

affectionate, calculated to a very considerable degree to work upon the

passions. It was probably in connexion with this that some disorders

arose in their public assemblies. Some females became hysterical, and

cried out; and various indications of strongly excited feeling were

manifest for a time; and numerous cases of affliction, many of them

nervous disorders, appeared amongst them. These things being noised

abroad, and exaggerated, caused some reproach.

The subject is thus noticed in the records of the Church:--"Feb. 17th,

1691, a day was kept solemnly by fasting and prayer for the afflicted,

where Satan raged extremely; and the faith of God's children was by the

uplifted arm of the mighty God of Jacob made to rise proportionably, to

the praise of the glory of God in Christ; and since that day, through

the goodness of God, the distemper has much abated on several, as a

testimony that our God is the God hearing prayer in Zion." Again: "May

23rd, 1691, was a day kept solemnly in fasting and prayer for the

afflicted, when God was eminently present; and at the close of the day

some of our brethren, naming the awful name of Jesus of Nazareth,

brought several of them to themselves, to our great amazement, and as an

earnest to encourage our faith that that glorious name ere long will

make them perfectly whole." Again: "June 31st, 1691, was kept, the

greatest part of the day, solemnly in prayer for the afflicted, for the

discovery of any secret mystery of iniquity, if any was at work in

reference to them; and for the more clear discovery of the matter of

Thomas Haley, because it had been such a thorn in the flesh of this

Church of Christ."--We present these extracts to show that there was

something rather peculiar in the state of the Church at this time, and

in the view they took of the circumstances that arose.

As a specimen of the spirit of the times we may state, that there was a

pamphlet published by the opposers of Mr. Davis, entitled, 'A plain and

just Account of a most horrid and dismal Plague begun at Rowell, alias

Rothwell, in Northamptonshire, which hath infected many places round

about; or, a faithful Narrative of the execrable and noisome Errors, and

abominable and damnable Heresies, vented by Richard Davis, pretended

pastor to a people at Rowell, and by his emissaries, the shoemakers,

joiners, dyers, taylors, weavers, farmers, &c.; together with a brief

account 1. Of his and his parties' practices; 2. Visions and

revelations; 3. Great boasts; 4. Admission of members into their

society; 5. His people's self-condemnedness; 6. The number and quality

of his hearers' admired fits; 7. Some queries to the country people as

matter for further search; 8. An expostulation and advice to the people

of Rowell. By Mr. P. Rehakosht, &c., inhabiting on the east side of the

seat of the Plague. London: printed for the Author, 1692.' Whoever this

author might be, the spirit of his work reflects far greater discredit

on himself than any of its charges do on the pastor and his flock. Mr.

Davis condescended to reply, and near the close of his pamphlet we find

the following noble passage:

If there be any errors I maintain, I care not how soon they fall,

though I fell with them; nay, if I could be convinced that I

erroneously worded any matter, I should soon publicly declare

against my own wording. It is not my own honour I seek, but the

honour of him that sent me; and I hope I am always ready to bury my

own honour in shame, provided I could secure thereby his name from

dishonour and contempt. I should think hard of no confession of mine

that should give glory to God. But if it be the truth of Christ I am

assaulted for (as thereto I am persuaded it is), then all the

attempts against it will be in vain: his truth is like

himself--eternal, and will abide steadfast, bright, and insuperable,

when I and my opposers are moulded to dust and ashes. In parting, I

shall again recommend to them Gamaliel's prudent advice, viz., to

let us alone; for if this council be not of God, it will fall of

itself; but if it be of God, it shall stand in spite of all their

rage and persecution, and they themselves will at last be found

fighters against God.

Mr. Davis had to pass through a large measure of censure and rebuke from

his brethren. Intelligence was conveyed to the London ministers of Mr.

Davis's very disorderly proceedings in sending out the members of his

Church to preach; also, respecting disorders in the assemblies, and some

reports of erroneous doctrine, as if he were approaching Antinomianism.

Remonstrances were sent down to him. Mr. Davis stood upon his defence.

He was harshly treated; and being of an ardent temperament, some things

would be done and said by him that the prudent would not justify. A

public controversy arose. Pamphlets were published on both sides; and

neither side, perhaps, could be considered blameless in the matter. That

there were some eccentricities in the case of Mr. Davis, and some

incautious expressions, every impartial person we suppose would allow;

but the spirit of fervent piety, the ardent attachment to the doctrines

of divine grace, combined with a deep sense of the obligations to

Christian holiness, and some eminent attainments in the divine life,

with great labours, and much success, commend Mr. Davis to the grateful

remembrance of all the friends of truth and piety.

The following testimony was borne to the sentiments and preaching of Mr.

Davis, by the members of the Church at Rowell:--

We, the members of the Church of Christ over which Mr. R. Davis is

pastor, and his constant hearers, having seriously considered the

principles laid to his charge, do declare and testify they are

utterly false, and that the current of his doctrine has been as he

himself has laid it down. And further, the design of his preaching

amongst us has been to offer pardoning grace, through the blood of

Christ, freely to sinners; to press them to accept thereof on pain

of damnation; to press us to holiness, from the principle of saving

faith; to advance the person and offices of the Lord

Jesus--likewise, the person, offices, graces, and gifts of the

Spirit; and likewise, to advance electing grace reigning through the

righteousness of Christ Jesus. We also attest, that all those evil

practices laid to his charge, and especially the ridiculous

falsehoods about admissions, are abominable untruths;--whereunto we

have subscribed our names at the general Church-meeting, it being a

solemn day of fasting and prayer.

(Signed by 40 brethren, members of the Church.)

The authors of the 'History of Dissenters' state: "With all his

peculiarities and extravagancies, which were probably increased by the

unkind and bitter opposition of his brethren, Richard Davis appears to

have been a very pious man, and an extraordinary zealous minister of

Christ. From some occasional sermons of his which were published, it is

plainly seen that he must have been remarkably popular. There is a

simplicity, an animation, and a pungency in them, which, if seconded by

a suitable elocution, must have made a powerful impression on the hearts

of his hearers. His zeal was of the most ardent kind; and England at

that time, perhaps, scarcely could produce a man of more ardent labours

in the Redeemer's cause. Not satisfied with performing the duties of the

pastoral office to his flock at Rowell, he added the character of an

itinerant too, and extended his journeys 80 miles in every direction

around the place of his abode. His converts became members of his

Church; and as they lived at a distance, and could only attend on

particular occasions, they had religious meetings among themselves for

prayer, for conversation, for preaching, as opportunities were

afforded. That they might enjoy these in the greatest abundance, he

called forth the most intelligent members of the Church into action, and

employed them in itinerating within his extensive circle.

"Of these lay preachers, whom Mr. Davis sent out, several afterwards

became pastors of Churches, formed from the societies which he had

collected in the towns and villages in which he was wont to preach. To

the honour of Mr. Davis it may be mentioned, that he had imbibed a

principle, the want of which at that time was exceedingly injurious to

the cause of religion, and circumscribed within narrow limits the

usefulness of many excellent men--it may be named the principle of

propagation. On this principle did Mr. Davis act, and he united in

himself the office and character of pastor, itinerant, and primitive

bishop, presiding over his humble presbyters who aided him in the

labours of his diocese. While we throw a veil of compassion over his

infirmities, it must give pleasure to every friend of religion to

witness the fervour of his zeal, and the multiplicity of his labours, to

extend the knowledge of Christ as far as his exertions could possibly

reach. Let posterity give to his memory the praise which is justly due,

and hail Richard Davis as the morning star of propagation."--_History of

Dissenters_, vol. i. p. 396.

In the year 1691 deaconesses were chosen to act in this Church. Though

this is not a general practice now in the Churches, it is still thought

by many learned men that there are references to such appointments in

the writings of the apostles. Phebe is considered to have been a

deaconess of the Church at Cenchrea; and those whose qualifications the

Apostle points out in his letter to Timothy, which our translators

understood to be the wives of the deacons, are thought by many to be

persons appointed to this office, "deaconesses."

Mr. Davis died in the 56th year of his age. When constant prevailing

indisposition made it evident that his end was drawing nigh, the mutual

affection expressed between him and the Church of which he was pastor

was very remarkable. He would say to them with the greatest tenderness,

"I die, but God will surely visit you;" while he would wrestle in prayer

on their behalf, that the great Shepherd would take care of them in the

wilderness. And their cries ascended to heaven for his stay amongst

them; and floods of tears did they pour out to their heavenly Father on

this occasion. But the time was come when he must die. His work was

done; he must be called to his rest. Under date of September 10th, 1714,

we have the following record:--"Mr. Richard Davis, pastor, after he had

faithfully, with hard labour and travail, through many and great

difficulties, slanders, reproaches, and persecutions, for about

five-and-twenty years, served the Lord in this house, he was taken to

rest, and to receive the crown of glory."

About a month previous to this, it was concluded at a Church-meeting to

invite Mr. Maurice as an assistant to Mr. Davis. On the death of Mr.

Davis, Mr. Maurice was invited to the pastoral office, which invitation

he accepted, and was solemnly set apart to the office in the presence of

messengers from other Churches, with fasting and prayer, on the 6th of

January, 1715.

Mr. Maurice was a native of Wales; a member of one of the Churches in

the principality; by them called to the ministry; settled for a time at

Olney, in Buckinghamshire, and from thence removed to Rowell. The

ministry of Mr. Maurice, in this situation, was continued for nearly 24

years, as he died at Rowell, 1738. He was a laborious and successful

preacher of the Gospel; and his pen was employed in expounding and

enforcing divine truth, and in illustrating the great principles of

Congregational Church polity and the social influence of religion. The

congregation continued to be large and increasing, so that on May 29th,

1734, it is recorded, "A talk concerning, and some subscriptions

towards, enlarging the Meeting House, if the Lord will." And it appears

that the present Meeting House was built in the course of the next year;

for Mr. Maurice published a sermon from Psalm cxxii. 4, entitled, 'The

tribes of the Lord appearing before him; or, families in public worship:

a Sermon preached at the Opening of the new Meeting House at Rowell,

November 9th, 1735.' Near the close of the discourse Mr. Maurice

observes,--

With regard to the place, where now for the first time we are met to

worship the Lord, if it is possible in any sense for the stone to

cry out of the wall, and the beam in the timber to answer it; if

stones can speak, as our Lord said they would, if the children of

men held their peace--then God has a voice in this work of his

providence, which the man of wisdom will hear.

It calls upon us to bless the Lord for our established liberty of

conscience, and for the amazing methods Providence made use of to

procure, continue, and confirm it. Our fathers were glad to meet

together in woods, deserts, and desolate places, for the worship

of God, as much as they could out of the way of barbarous, cruel,

and bloody informers; and yet were often hunted out and found by

these servants of the powers of darkness, and put in prisons and

dungeons for the sake of the truth--their families deprived of the

necessaries of life by merciless and terrible fines and seizures:

but, blessed be the Lord for the Revolution! and may the glorious

and immortal memory of King William be in great esteem by all the

Churches of Christ; and among them let us, let our children, and

their children's children bear a part, in high praises to the God of

tender providence at the remembrance of deliverances and

enlargements past; and through the same tender mercies conveyed to

us, and we hope to be continued to the end of time, may we be helped

to make the best use and improvement of our liberty in all religious

zeal for the faith and worship of our Redeemer; in sincere

evangelical love to each other; and on all occasions in cheerful

acknowledgments of duty to that illustrious family under whose wings

it is preserved to us, by the providence of the Most High.

And we are called to own His grace who giveth the everlasting

Gospel, and gathereth poor sinners under the sound of it, making our

assemblies so numerous as to stand in need of so large a place; and

thankful we should be to the same Almighty hand for giving capacity,

and a willing mind, to so many of us to contribute cheerfully to the

charge. We hope generations to come will bless God for this; and as

for us, we must say as David did: "What are we, that we should be

able to offer so willingly after this sort? for all things come of

thee, and of thine own have we given thee." The generous assistance

of our friends in London and elsewhere I hope we shall always

thankfully acknowledge, and own the bountiful hand of our God

therein; and I can never, without being deeply affected, relate or

think of the extraordinary kindness of a religious family, descended

from one of the godly elders first fixed in this Church of Christ.

What things does our God treasure up in his providence! Nor should

we forget to be thankful to the Lord, who, through all the work,

though attended with many difficulties and some dangers, mercifully

preserved all the persons concerned, so that without bruises or

wounds they can view their finished work.

A controversy arose during the ministry of Mr. Maurice on the point,

"Whether it was the duty of unconverted sinners who heard the Gospel to

believe in Jesus Christ." Mr. Maurice was greatly concerned that such a

question should arise, and published a small pamphlet, entitled, 'The

Modern Question modestly stated.' To this there was a reply published;

and then he wrote, 'The Modern Question confirmed and proved,' viz.,

that the eternal God does by his word make it the duty of poor

unconverted sinners, who hear the Gospel preached or published, to

believe in Jesus Christ.' This was not printed until after Mr. Maurice's

death, for it is said to be "by Matthias Maurice, late pastor to a

Church at Rowell, in Northamptonshire, 1739." It has an address to the

reader by Mr. Bradbury, of London, who says, "The author of this work

was a person whose learning, temper, and piety, made him very dear to

me. At his desire I have perused and published these papers. He has in

his letters assured me of the great concern this affair gave him, when a

question of so much importance to the work of ministers and the duty of

mankind came to be a matter of debate. The Church, to whom he was an

affectionate pastor, has lain under a reproach which this book, and

their desires to have it published, will effectually roll away."

We introduce this work chiefly on account of a statement it contains

from the Church. Prefixed to this little volume we find the following,

signed by 52 of the brethren of the Church:--

_The testimony of the Church of Christ at Rowell, against the

pernicious new opinion, at their Meeting, August 31st, 1737._

Whereas of late it has been stated, embraced, and maintained by

some, that God does nowhere in the Scripture make it _the duty_ of

poor unconverted sinners, who hear the Gospel preached, to believe

in Jesus Christ for salvation, we, the Church of Christ at Rowell,

being greatly concerned that God's revealed will should be so

daringly opposed, and earnestly desirous that we, and our children,

and all that name the name of Christ, may for ever be delivered from

such a pernicious dangerous error, do in the most solemn manner, in

the presence of the great God and our Saviour, testify our

abhorrence thereof, and declare, that in the strength of Christ we

will contend earnestly for the doctrine of faith once delivered to

the saints, of which doctrine we look upon this to be a very

valuable part--that God does in his word make it _the duty_ of poor

unconverted sinners who hear the Gospel preached, to be truly

concerned for their souls and believe in Jesus Christ for salvation.

The denial of this we look upon to be a denial of the law of God,

not to be borne with in an orderly Church, and attended with

dangerous consequences against the Gospel and all the life and power

of evangelical, practical religion. Wherefore, what God delivered to

our fathers, and what our fathers in his fear delivered down to us,

we think ourselves bound in conscience to deliver to our children;

namely, that God does command unconverted sinners to repent and

believe in his Son for everlasting salvation; and may our children

deliver this with greater zeal, and with most desirable success, to

following generations. Amen.

Mr. Maurice published a volume entitled, 'Faith Encouraged'; 'Faith

working by Love--Four Sermons on 1 John iii. 23;' 'Monuments of Mercy;

or, Some of the distinguishing Favours of Christ to his Congregational

Church at Rowell;' also, a sermon on 'The help of the Holy Spirit in

prayer.' But his most interesting and useful work we consider to be,

'Social Religion Exemplified, in several Dialogues, giving an account of

the first Settlement of Christianity in the city of Caerludd, and of the

administration of the ordinances and discipline of the Gospel in the

Church there planted: with the remarkable success with which Christ

blessed his own institutions to the recovering of its backsliding

members, the satisfaction of those who were under spiritual distresses,

and the edification and comfort of the whole Society;--in which many

cases of conscience are judiciously answered.' This is a copy of the

title-page of the first edition, 1740. It appears that this work came

out in separate parts, and that the whole was not published until some

time after the death of Mr. Maurice.

There were 134 members of the Church when Mr. Maurice died.

The next pastor was Mr. Jonathan Sanderson. Application was first made

to Mr. Wheeler, of Axminster, in Devonshire, who came and preached to

them four Sabbaths, but entirely declined all thoughts of settling with

them. After this, Mr. Job Orton was invited; but he declined accepting

the invitation. Then application was made to Mr. Sanderson, who promised

to come and assist them for three or four Sabbaths, when he had finished

his studies with Mr. Eames. After a trial he was invited to become their

pastor; when he thought the call of God so clear and plain, that he

could not refuse complying with it, though considerable offers, more to

his temporal advantage, were made to him. In May, 1741, he was set apart

to the office. He gives the following account of the solemnity:--

On this day, the Church renewed their call to me to take upon me the

pastoral charge of them under the great Shepherd. Upon that, after

having given the Church a particular account of my faith, publicly

declared my acceptation of their call to the pastoral office, I gave

up myself in a solemn manner to the great work they had called me

to. Ebenezer.

* * * * *

On June 3rd of the same year we had a day of prayer appointed, and

invited several sister Churches in communion with us to join in

seeking a blessing upon us as a Church, and upon my poor labours

amongst them.

Dr. Doddridge spake to the people, and Mr. Hall, of London, gave me

a word of exhortation upon the occasion.

The ministry of Mr. Sanderson was devoted and useful, but short. Only

six years after the time of his settlement we find it recorded, "Mr.

Jonathan Sanderson fell sweetly asleep in Christ Jesus, April 18th,

1747."

When he entered on his office, and transcribed the names of those that

were then members of the Church, he wrote--"The Lord grant that the

Church of Christ at Rowell may increase in numbers, gifts, and graces,

and purity, under the pastoral care of their unworthy servant, for

Christ's sake, J. S. So be it. Amen." 38 members were added to the

Church during his short ministry.

Mr. Sanderson was a native of Bradfield, a village about eight miles

from Sheffield, in Yorkshire. He became early devoted to God, and

dedicated himself sincerely to the work of the sanctuary. In the year

1737, when about 19 years of age, he entered a seminary in London,

patronized by the Independent Fund, then under the direction of Mr.

Eames, F.R.S., who, in the esteem of his contemporaries, was one of the

most learned men of the age. The piety of Mr. Sanderson when at the

academy appears to have been of the most decided, humble, evangelical,

and experimental character. His preaching was very acceptable and

useful, so that opportunities were presented to him to have settled in

London, and he was advised by some of the ministers of his acquaintance

to do so; but he yielded to the invitation of the people at Rowell, and

believed that he saw plainly the finger of God pointing him there. He

was received with much kindness and cordiality, and was greatly

encouraged in the prospect of usefulness there presented. He was

welcomed into the county by Dr. Doddridge, who addressed to him the

following letter, almost immediately after he came to Rowell:--

Permit me, my dear brother and friend--for so, though personally

unknown, I will take the liberty to call you; permit me, with the

utmost sincerity and pleasure, to assure you of my thankfulness to

the great Shepherd of Israel for bringing you into these parts, to

be employed among us, and under him, in the delightful work of

feeding his flock, his pleasant flock.

I rejoice to hear by many hands of the acceptance you meet with at

Rowell, and of the respect you have of neighbouring brethren and

friends, who are so happy as to be at all acquainted with you;

respect, which I fully concluded from the manner of your writing (in

which I saw at once so much of the gentleman, the scholar, and the

Christian) you could not fail to meet with in these parts, where, I

bless God, we are not utterly forsaken of the spirit of serious

piety and faithful friendship. Were not my engagements so many as

they are, and now increasing by the care of finishing my 'Expositor'

as soon as possible, I would have waited upon you before this. But I

send these to beg the favour of you to breakfast with me at Mr.

Saul's, at Kettering, Thursday se'nnight, if God spare our lives

till then; and to contrive your affairs so as to go with me from

thence to Wellingborough, where I shall dine that day, if God

permit. By this means I shall have the pleasure of enjoying your

company, and also of introducing you to the acquaintance of a friend

or two there, with whom, if you do not yet know, it will be

agreeable to you to form an acquaintance, or if you do know them, to

improve that acquaintance.

I desire you would make my cordial service acceptable to all my dear

friends at Rowell, for whom I have an unfeigned and tender regard;

and assure yourself that I have all imaginable propensity to enter

into a free, easy, and respectful friendship with you; and that,

heartily recommending you to Him in whom, I hope, our friendship

does and will centre,

I am, Reverend and dear Sir,

Your most affectionate brother and humble servant,

P. DODDRIDGE.

_Northampton, March 16th, 1740._

Mr. Sanderson commenced his labours at Rowell with great diligence and

zeal; tokens of the divine blessing attended his labours. But his frame

appears to have been too feeble to sustain the amount of labour in which

he engaged, and it was not very long before symptoms of an unfavourable

nature were discovered.

Notwithstanding the great affection manifested towards him at first, and

the encouraging prospect opening before him, trials soon arose among his

people. There were some whose spirit and conduct had been the occasion

of painful trial to his predecessor, Mr. Maurice; and they began, but

too quickly, to show a similar spirit towards him: those who denied the

Gospel call to sinners as such, and who wanted all the privileges of

Christianity without its obligations. Some of them soon withdrew their

subscriptions from him, and talked of building a new Meeting. There was

a worthy deacon of his Church, who stood firmly by him, and who wrote a

very sensible letter, kindly and faithfully expostulating with them on

their conduct; in the course of which he observes, "We are not without

several sad instances which have fallen under our own cognizance, of

Churches who, upon ceasing to contribute to a handsome maintenance of

their pastor what was in their power, without injury to their families,

have gradually dwindled and come to nothing. The reason of this, we

apprehend, is very obvious; for when Churches cease to walk in the path

of duty, the blessed God is pleased to suspend the influence of his

grace, and to visit them with his afflictive hand. We are not arguing

for a superfluity, for that you are incapable of doing; but only for a

proper expression of love and kindness to your pastor," &c.

Mr. Sanderson proved to be consumptive, and gradually grew worse, until

he was removed by death in the 29th year of his age.

Dr. Doddridge was amongst the number that visited him in his last

illness; and after his visit he wrote a kind letter to the father of Mr.

Sanderson, in which he says, "Greatly have I loved him and esteemed him,

as one of the most completely excellent and accomplished persons of his

age that I have ever known. Greatly has God honoured him, as the

instrument of usefulness, during these few years of ministerial

service."

After the death of Mr. Sanderson, a friend wrote--"Poor Rowell lies in

sackcloth. Oh, that she might know in this her day the things that make

for her peace! They have my best wishes and earnest prayers that the

Lord, the God of the spirits of all flesh, may find out a man to stand

in the gap, and fill up the breach which he has so awfully made, that

the congregation of the Lord may not be as sheep which have no

shepherd."

In the year 1741 Dr. Doddridge published two sermons, the substance of

which had been delivered at Rowell--'The Scripture doctrine of Salvation

by Grace through Faith, illustrated and improved.' In an address

prefixed to these discourses to the Church and congregation of

Protestants at Rowell he says,--

I cannot conclude this short address without congratulating you on

the abundant goodness of God to you as a Church, in bringing among

you that worthy and excellent person, Mr. Sanderson, under whose

pastoral care you are now so happily placed. I know he is a faithful

witness to the truths of the Gospel, and rejoice in that rich

abundance of gifts and graces which renders him so fit to state and

improve them in the most advantageous as well as the most agreeable

and delightful manner. I hope and believe that the grace he so

humbly owns his dependence upon will add happy success to his

labours; and I heartily pray that you and neighbouring Churches may

long be happy in him, and that God, who has by such various and

gracious interpositions in your favour expressed his paternal care

of you, may still delight to dwell among you.

Shortly after the death of Mr. Sanderson, Mr. Moses Gregson was chosen,

with great unanimity, to the pastoral office. His ordination took place

April 20th, 1748. Upon this occasion, the service was conducted in the

method generally adopted in other Dissenting Churches. Dr. Doddridge

asked the usual questions, and took the confession of faith; Mr. King,

of London, preached to the people; and Dr. Guyse gave the charge.

Mr. Gregson continued pastor for about forty years. During the course of

his ministry 88 members were admitted to the Church. When years

increased and infirmities came on, so as to render him incapable of

discharging all the duties of his office, Mr. John Wood was invited to

become co-pastor with Mr. Gregson; but before Mr. Wood entered on this

office, the death of Mr. Gregson took place. In consequence of this

change Mr. Wood was invited to become the pastor of the Church, which he

accepted, and was set apart to the office in September, 1789; when Mr.

Smith, of Bedford, delivered the introductory discourse; Mr. Wood, of

Creaton, offered the ordination prayer; Mr. Horsey, of Northampton,

delivered the charge; and Mr. Toller, of Kettering, preached to the

people.

No records are preserved of the pastorate of Mr. Wood, though it

continued until March 25th, 1811, a period of twenty-one years and six

months, when Mr. Wood resigned his office as pastor of the Church at

Rowell.

After an interval of two years, Mr. Walter Scott, from Hoxton Academy,

was set apart to the pastoral office, on the 20th of May, 1813. On that

occasion, Mr. Whitehead, of Creaton, delivered the introductory

discourse; ordination prayer, Mr. Toller, of Kettering; charge, Mr.

Gill, of Harborough, from 2 Tim. iv. 22; sermon, by Mr. Richards, from 1

Thess. v. 12, 13. In the evening, Mr. Griffiths, of Long Buckby,

preached from Zech. vii. 25.

Mr. Scott's ministry was highly acceptable and useful, distinguished by

a great fulness and rich variety of matter, and greatly valued through

the county. It continued for twenty years, until the year 1833, during

which period about 130 members were added to the Church.

New school-rooms were erected in the front of the front of the Chapel in

the year 1826.

With his labours as pastor, Mr. Scott united the duties of tutor. For

several years he had under his care a number of young men, most of whom

were designed for the ministry, in a course of preparatory training,

previous to their entering the Academy at Hoxton, afterwards Highbury.

His labours in this department were considered to be eminently useful,

so as ultimately to raise him to a higher sphere as a tutor.

In the year 1833 Mr. Scott received an invitation to become the

resident Divinity Tutor of the College at Airedale, near Bradford,

Yorkshire, with which he at length considered it his duty to comply.

When it was first presented to him, "he laid it before the Church,

desiring their advice and prayer. They unanimously expressed their

desire that he would remain with them; and some of them did so in the

strongest terms, stating it as their conviction that he ought not by any

means to leave. After serious consideration, prayer to the Divine Being,

and asking the advice of several ministers, he however came to the

conclusion that it was his duty to leave. The Church in general were

brought to say, "the will of the Lord be done."

Some idea may be formed of Mr. Scott's habits while at Rowell, from a

passage in an address delivered to the students at Airedale, and

published in the year 1835. Recommending them in one part of it

carefully to attend to the preservation of their health, he says,--

I would, in a special manner, recommend to you to take regular,

abundant, and systematic exercise. On this subject I can speak with

confidence, not only from observation, but from experience of both

the most painful and the most pleasant kind. I assure you, that by

neglecting exercise, by untimely late hours, and immoderate study, I

injured most seriously my health. By systematic, determined,

vigorous exercise, I have banished disease, regained my health, and

even increased the vigour of both mind and body. Had it not been for

exercise and attention to diet, as the means in the hand of God, it

is my firm persuasion, rather it is with me matter of absolute

certainty, that, instead of being able in the possession of good

health to address you on this occasion, I should have been the

helpless victim of more diseases than one which had begun to invade

my frame; or rather, I should have been numbered with the dead. I

have observed several running the same course which I had partly

run, without having been arrested in it as I was; and the

consequence has been, that though they were younger than I was, and

at one time quite as healthy, they have years ago been consigned to

the tomb.... I am very much disposed to believe, or rather I have no

doubt, that, had the history of students and ministers in general

been accurately written, the way in which they have neglected their

health, entailed diseases on their frame, and shortened their lives,

would furnish some of the most striking instances on record in the

pages of history, of imprudence in those who ought to be eminent for

prudence, and of folly in those whose office it is to teach wisdom

to others. I have no doubt that some early and apparently premature

removals of eminent ministers from this world, which have been

thought to be most mysterious and unaccountable dispensations of

divine providence, would be found to be the necessary result of

their own conduct, in neglecting some of the most obvious rules of

prudence for the preservation of their health. To have prevented

that removal, God must have wrought a miracle.

Mr. Scott is also the author of one of the volumes of Congregational

Lectures on 'The Existence and Agency of Evil Spirits.'

After the removal of Mr. Scott, the Church at Rowell was supplied by

several ministers, for some time remaining unsettled. On the 5th of

October, 1836, Mr. Gallsworthy, a student at Airedale, visited Rowell,

and preached for seven Sabbaths, when the Church unanimously agreed to

invite him to become their pastor. This invitation he accepted; the

ordination service being held October 4th, 1837, when Messrs. Toller, of

Kettering, Hobson, of Welford, Scott, late of Rowell, and Green, of

Uppingham, were engaged in the principal services of the day. The

ministry of Mr. Gallsworthy only continued until December 24th, 1841,

when he left Rowell, and became minister to a Church at Pinchbeck, in

Lincolnshire. During his ministry 60 members were added to the Church.

Some months after Mr. Gallsworthy had left Rowell, the present minister,

the Rev. Richard Jessop, from Oldham, in Lancashire, accepted an

invitation to the pastoral office, and commenced his stated labours at

Rowell the 9th of October, 1842. Since that time more than 60 members

have been added to the Church. A new school has been erected for the

Infant Sabbath-school; and at the present time considerable alterations

are about to be made in the Meeting House--re-pewing, new roofing, and

enlarging--at an expense of from L700 to L800. The number of scholars in

the Sabbath-schools is 320. Six villages are supplied with Sabbath

evening services by the members of the Church. Present number of

communicants is 130.

In reviewing the history of a Church that has been in existence now for

nearly 200 years, what abundant reason is there for full satisfaction

with the great principles on which it was founded, as agreeable to the

word of God, and the means of sustaining, under God, the faithful

ministry of the word of life, and the administration of the ordinances

of the Gospel in their purity! Attached to the same principles, and

exhibiting their happy and holy influence, this Church of Christ we

trust will still go on and prosper--the great Head of the Church

attending it with his constant presence and blessing.

CHAPTER III.

MEMORIALS OF THE INDEPENDENT CHURCH AT KETTERING.

There are some places which present no claim on public notice from

anything remarkable in their situation, their population, or their

buildings; yet attain celebrity from the character, talents, and

services of certain individuals that have been connected with them. This

is the case with the town of Kettering. It is a comparatively small

town, containing about 5,000 inhabitants, standing about the centre of

the northern division of the county of Northampton; but this place has

attained to some considerable degree of renown, on account of the

religious advantages with which it has been favoured. By some persons it

may be thought of with interest, as the birth-place of Dr. Gill and Mr.

Brine, eminent ministers of the Gospel in their day; but it is far more

extensively known, as the place where a Toller and a Fuller, though of

different denominations, laboured together in the same cause during a

space of more than thirty years. No town probably, for its size, has

been so distinguished, by having two ministers, of such a high standing,

engaged for so long a period as stated pastors of two societies. Their

talents and attainments were of a different order, but though different,

equally eminent. Fuller was most extensively known on account of his

services to the Baptist Mission, and his able and useful publications,

whilst he was highly esteemed as a minister of the Gospel--Toller, as a

preacher of original manner, and remarkable interest and power, was

greatly valued, and will be long remembered.

But for a considerable period we find the town of Kettering

distinguished by the faithful ministration of Gospel truth. The

Puritans, in 1591, are said to have held several meetings here and in

the neighbourhood. Two hundred years ago, Mr. Thomas Maidwell, an

eminent minister of Christ, preached the Gospel here, having become

rector of the parish about the year 1650. Mr. Maidwell was a native of

Geddington, a village three miles from Kettering. He was educated at

Cambridge, became a good scholar, an excellent preacher, and a man of

eminent piety. In the year 1662 he was ejected from the living, and

ranked among the devoted Nonconformists of the day. After his ejectment

he frequently preached in his own house, and in other houses in the

town; until at length he opened a Meeting House, which would hold from

300 to 400 hearers. In what year this took place is unknown. He lived

for thirty years after his separation from the Church. Like many of his

brethren in those days, he was tried by persecution. One H. Sawyer,

Esq., a large landed proprietor in the parish, was a bitter enemy to the

Nonconformists, and often tried to get Mr. Maidwell into his power. He

frequently escaped with difficulty, sometimes in disguise. It is said

that he was once cast into prison. He was also banished from his home by

the "Five Mile Act," retiring for some time from Kettering, it is

supposed to the house of H. Barwell, Esq.,[2] of Marston Trussell, near

Market Harborough. From thence he wrote to his people at Kettering three

very excellent pastoral letters, which have been preserved. An extract

from the first of these will be sufficient to show something of the

principles and spirit of this minister of Christ.

MY DEAR FRIENDS: Grace and peace be multiplied.--Since I heard of

the great distress you are in on several accounts, it cannot but

much affect and afflict me; and the rather, because my present

dangers and sufferings add to yours, which makes the burden heavier

to us both. But if our God, who directs, helps us to cast our burden

on him, he will sustain it, and us under it, as at present he doth,

blessed be his name! for though "we are troubled on every side, yet

we are not distressed; though perplexed, yet not in despair; though

persecuted, yet not forsaken; though cast down, yet not destroyed."

Though we bear in our outward man "the dying of the Lord Jesus," yet

if the life, spirit, and vigour of Christ be exercised in our inward

man, we shall live to him eternally hereafter, as spiritually here.

But the want of that divine vigour and true Christian magnanimity

fills most souls with despondency, bowels with sighs, and tongues

with complaints. Yet we have no reason to murmur against or complain

of our God, who doth all things justly, and wisely, and well, but of

ourselves, who neither know, do, nor suffer as we ought; but "in

many things we offend all," and therefore all suffer justly. It's

true, you will say--what is to be done under our present suffering?

[2] Mr. Edward Barwell was lord of the manor of Marston, when Bridges

wrote his 'History of Northamptonshire.'

Then he goes on to give them most suitable and important directions;

such as, "Let every one search his and her ways." "Let not

self-examination be superficial, but special, thorough, affectionate,

heart-melting, soul afflicting, extraordinary, becoming so dark a day."

"Press after a personal, relative, thorough reformation of what is amiss

in heart, tongue, and life." "Have a daily vigorous recourse by a lively

faith unto Christ." "Let that faith, in the reality and eminence of it,

be more and more manifested in our new obedience." He gives them

directions as to the purity of their worship--their spirit towards each

other--their sitting loose to the world--giving up themselves entirely

to God--giving all diligence in their Christian course--seeking to

attain joy and peace in believing--and then closes in these words:--

Thus, my dear hearts, I have answered your desires in your last I

received; heartily letting you know, that though I am absent in body

from you to my great grief, yet I am present with you in spirit,

daily praying for you, longing to see you, which I should have done

"once and again had not Satan hindered," which he will do till

Christ comes and binds him in chains and removes him out of the way,

and gives his people a quiet and full enjoyment of himself in each

other. Which, that he may, is the earnest prayer of your unworthy

pastor, solicitous for your souls' good.

I am, Sirs, &c.,

Communicate this to ours. T. M.

It is uncertain in what year the Church was formed, as the first entry

in the oldest Church-book is without date. The following is the first

statement: "An account of the names of those who are in Church

fellowship at Kettering, and have engaged to walk together according to

the rules of the Gospel, under the ministry of Mr. Maidwell, pastor

there." Then follow the names of 95 members residing in Kettering, and

91 in other places in the vicinity: total number of members, 186.

The Church was formed on Congregational principles, with a pastor, two

elders, and two deacons.

Mr. Maidwell continued his labours almost to the last, and died January

9th, 1692, about 80 years of age. He was buried in the chancel of the

parish Church, a stone being placed over his grave, with a Latin

inscription, now scarcely legible.

We are informed that "he was abundant in labours; never weary of his

work, and seldom wearied in it: that he had the happy art of winning

souls to Christ; that such was his peculiar aptitude for religious

conversation, making a spiritual improvement of all earthly business and

concerns he was engaged about, that it was considered a question,

whether he did more good or converted more souls in the pulpit or out of

it. He had an amiable temper, and breathed much of the spirit of his

Divine Master, recommending continually the Gospel he preached by his

lovely and consistent deportment." One "of whom the world was not

worthy," but whose "memory is blessed." "He was a burning and shining

light, and there were many who rejoiced to walk in his light."

After the death of Mr. Maidwell, Mr. Thomas Milway became pastor of the

Church. The date of his settlement is not given, but it is supposed to

have taken place between January, 1692, and June, 1694. It is supposed

that he came from Bury to Kettering. His pastorate was but a short one,

not more than four or five years. At the commencement of his ministry

the Church numbered 167 members, and 61 were added while he was pastor.

In the list of members at the commencement of Mr. Milway's labours, we

find the name of John Gill, the father of the celebrated Dr. Gill, and

the name of Elijah Brine, father of Mr. William Brine, a Baptist

minister of some eminence, contemporary with Dr. Gill.

About the year 1696, Mr. William Wallis, a ruling elder in the Church,

embraced the sentiments of the Baptists, and took upon him to baptize by

immersion some of the members of the Church. This being brought forward

in a Church assembly, in which it is said "to have been proved that he

had no right or power to do so," he desired his dismission, which was

granted him; after which he began to preach in another place in the

town; and six or seven of the members, embracing the same sentiments,

left the Church with Mr. Wallis, and thus he became the first pastor of

the Baptist Church in Kettering.

From the parish register it is found that Mr. Milway was buried April

3rd, 1697.

In the 'Nonconformist Memorial,' mention is made of a Mr. Shepherd, as

succeeding Mr. Maidwell at Kettering; but the evidence presented by the

register of Mr. Shepherd's burial at Kettering shows that he must have

immediately succeeded Mr. Milway, and that his labours here only

continued for a few months, for he was buried March 21st, 1698. No

account of his services is preserved in the records of this Church. We

are informed that "he was a minister in the Established Church at

Tilbrook, in Bedfordshire. When the "Bartholomew Act" passed, at first

he conformed; continuing for some years in his living, a great blessing

to the town and neighbourhood. He had the true spirit of his office; his

preaching awful and affecting, and his life very holy. Being much

followed from places around, the clergy greatly disliked him--used to

reflect upon him at their visitations--looked upon him with an evil eye;

so that at length, finding his situation very uncomfortable, he quitted

his living, became pastor of a Dissenting congregation at Oundle, and

came from thence to Kettering, where he died."

The next pastor of the Church was Mr. William Terry, supposed to have

come from Hitchin to Kettering. He remained but a short time here, and

then removed to London. During his ministry 36 persons were added to the

Church. From the recollections of an aged intelligent woman it is

stated, that Mr. Terry was popular as a preacher--that he had travelled

in Holland and Germany, and did not seem inclined to settle long in any

place.

In the year 1709 Mr. John Wills became pastor of the Church. It is

stated concerning him, "that he was a gentlemanlike man, of popular

talents." During the first three or four years of his ministry 27

members were added to the Church; but his conduct at length gave a great

blow to the cause with which he had become connected. He acted in a

manner so contrary to the Christian character, and so injured himself as

a Christian minister, as to be discarded by the Church. Between the

dates of August, 1712, and July, 1715, he was charged with notorious

lying, and other scandalous sins, for which he was repeatedly admonished

by the Church; but not giving satisfaction by his spirit and conduct, he

was dismissed.

After this he remained in Kettering about four years; set up a separate

interest; drew up a Church covenant, July 15th, 1715, in which mention

is made of 46 members, most of whom had belonged to the other Church,

having been drawn away by him, though most of them returned during the

ministry of his successor. His bad conduct caused him to be soon

rejected by the party that went off with him.

There was another part of his conduct towards his former charge which

appears to have been very dishonourable. The people had raised a

subscription, and purchased a dwelling-house for their minister, with a

considerable garden. Mr. Wills occupied it as the minister, but wished

to make some addition to it, and to secure himself prevailed on the

people to have the house surrendered to him, which, from the regard they

then had for him, they unwisely permitted to be done. Consequently,

after the Church had dismissed him from his office, he still retained

the house, and at length sold it, keeping the whole amount of the money,

pleading as his excuse that it was but as much as he had laid out upon

it, with other disadvantages that he had in removing. He went to

Wellingham, Cambridgeshire.

Such things as these would present some serious hindrances to the

advancement of religion among the people, while a man of this character

sustained the office of pastor, and afterwards sought to draw away

disciples after him.

On the 11th of November, 1714, Mr. Thomas Milway, jun., the son of the

former pastor of this name, was settled over them. At the time when his

settlement took place, 112 persons are registered as belonging to the

Church. During his ministry, which continued only for six years and a

half, 48 members were admitted. He removed to Ipswich in March, 1721.

In reference to the removal of Mr. Milway from Kettering to Ipswich, we

have received the following extracts from the Church records of the

latter place:--

At a Church-meeting, the 26th of October, 1720, the Church gave a

call to Mr. Thomas Milway, at Kettering, to the pastoral office, in

the following words, and signed as underwritten by the brethren of

the Church:--

"_To the Rev. Mr. Thomas Milway, at Kettering._

"DEAR SIR,--The sovereign Lord of life and death having called to

rest from his labours and affliction here our late dear pastor, the

Rev. and worthy Mr. Benjamin Glandfield, the Congregational Church

of Christ at Ipswich are thereby left as sheep without a shepherd.

We, the members of the said Church, have humbled ourselves before

the Lord by fasting and prayer, imploring his direction under this

solemn dispensation, and do think our present duty is, the

endeavouring to fill up that relation by calling one duly qualified

for the pastoral office; and having several times had experience of

the excellent gifts and graces God in his mercy hath bestowed on

you, we cannot but acknowledge how generally acceptable they are to

this Church and auditory; and having had several informations of

your present circumstances at Kettering, and the way plain and easy

for a removal; and considering that your settlement with us in the

pastoral office is likely to be of great service to the interest of

Christ in these parts, and for the uniting and settling of this

Church, which otherwise is like to fall into great

confusions--therefore, we, the brethren of the Church aforesaid, at

a meeting this 26th of October, 1720, do hereby call and desire you

to take the pastoral office in this Church, praying the Lord, the

great Shepherd of the sheep, to direct, incline, and settle you with

us, unto whose divine providence we commit this great affair,

trusting the Lord will enable us to perform those duties required of

us. We desire you at a convenient time as possible to return answer

to our desires and call, which will greatly oblige, dear Sir, your

most affectionate friends and servants in one Lord,

(Signed) "Thos. Wyneall, }

"Joseph Wyatt, } Deacons.

"With many others, brethren of the Church."

In another page, in Mr. Milway's own handwriting, there are the names of

the 41 brethren and the 79 sisters who joined in the call of Thomas

Milway to the pastoral office. "All these distinctly," he observes, "and

one by one, gave their consent to my taking the pastoral office. The

10th of August, 1721, was a day set apart for solemn prayer to implore a

blessing upon my pastoral labours," when he records the names of the

ministers who engaged and were present, and adds, "We have good grounds

to hope the Lord was with us, and did assist in the work; and that a

spirit of supplication was poured out upon us. For which, his abundant

mercy, may we bless him for ever; and may a gracious God say to pastor

and people, 'From this day will I bless you.' Amen and amen."

Short was the course of his ministry here; for we are further informed,

that "the Rev. Thomas Milway died the Lord's-day, May 31st, 1724, in the

morning, aged 47. He lies buried in the aisle, immediately in front of

the pulpit, as does his wife, Mrs. Mary Milway, who died September 9th,

1751, aged 75. He appears to have been honoured and useful during his

short ministry at Ipswich.

During this period, about the year 1715, the Meeting House at Kettering

was threatened, and thought to be in danger of being pulled down by a

lawless mob. The reaction that had taken place in favour of the

Dissenters when they aided in effecting the glorious Revolution by

William the Third, had now passed by. During the reign of Anne, the

enemies of Dissent exerted themselves to abridge their liberties. The

trial of Sacheveral, a high Church bigot, under the Whig ministry, and

the triumph he obtained among the people, produced a great excitement.

Mob violence was employed against the Dissenters, and many Meeting

Houses were pulled down. The death of Anne, in 1714, was succeeded by

the peaceful accession of the first monarch of the House of Hanover, who

at once declared that "he was determined to adhere to the principles of

toleration, and endeavour to unite all his Protestant subjects by

affording them all equal protection."

But there were numbers who considered it hard not to be allowed to

persecute by law, and who therefore determined to avenge themselves and

their defeated party by setting the law at defiance, in order to enjoy

the luxury of worrying Dissenters. Hence in many towns in England,

during this year, Dissenters were insulted, and their places of worship

pulled down or burned. But the Meeting House at Kettering, though

threatened, was preserved. "The mob supposed that the building was well

guarded within by people armed for the purpose, which prevented them

from making the attempt. It is not known what defence was made, but no

mischief was done."

At the time when Mr. Milway, junior, removed from Kettering, a small

congregation of Dissenters in the noted town of Coventry had a Mr.

Thomas Saunders preaching to them. He was a descendant from Lawrence

Saunders, the martyr, who was burnt at Coventry in Queen Mary's days,

1555. The family had possessed a large estate at or near Bedworth, but

lost the greater part of it on account of religion. A Mr. Julian

Saunders, uncle of this Mr. Thomas Saunders, was a Nonconformist

minister at Bedworth; and under him the nephew was educated for the

ministry.

On Lord's-day, May 21st, 1721, Mr. Saunders preached, we suppose for the

first time, at Kettering. Such was the favourable impression produced by

his services on that day, that he was thought by the congregation to be

a proper person to become their pastor; and they immediately began to

take steps towards bringing him into this relation to them. It was

treated by both parties, the Church and the minister, as a matter of

high importance. The society to which Mr. Saunders ministered at

Coventry was very unwilling to part with him. The Church at Kettering

was equally anxious to obtain his services; and then he states, as one

great reason that influenced his decision, "he should have ten times the

number of people to preach to that he had at Coventry." After a suitable

time for further trial, for consultation, and prayer for divine

direction, he at length accepted the invitation of the Church at

Kettering, and entered on his stated engagements there September 14th,

1721. He was set apart to the pastoral office by solemn services on

November 23rd of the same year. The following is the account Mr.

Saunders gives of the services of the day:--

Thursday, November 23rd, 1721, was appointed a day of fasting and

prayer upon the account of our sitting down together. Mr.

Cartwright, of Buckby, begun with prayer, and prayed well. Mr. Some

read over the call of the Church, and asked my acceptance, and then

prayed, and indeed prayed in prayer. Mr. Tingey, of Northampton,

preached from 2 Chron. xv. 2. Mr. Jennings concluded with prayer,

and Mr. Norris prayed among us in the evening. And now to thee, O

God! must I give an account for this, and all my actions. I have

been persuaded in my own mind, and am still, that I ought to labour

where I can do most for God, and that thou, Lord, wilt take it well

at the hands of thy servants that study so to do. Let us be made

blessings to each other. Let us find thy presence and grace with us.

Let much be done for God amongst us, that may effectually answer the

clamour of malicious persons, and "put to silence the ignorance of

foolish men," as well as be made confirming to thy people here.

Propter Jesum Christum salvalorem nostrum, cui nunc et in secula

seculorum gloria. Amen.

"In his younger days," observes Mr. Some, in giving some account of Mr.

Saunders, "he was much addicted to those amusements and diversions in

which too many in the present day lavish away their precious time,

while their best and most valuable interests are neglected. But "it

pleased God," who designed him for eminent service, "to call him by his

grace, and to reveal his Son in him," which effectually reclaimed him

from the follies of youth, and led him afterwards frequently to drop a

tear over them, praying that they might be remembered no more. As soon

as he had received the grace of God, it was his great concern to watch

against everything that might obstruct his progress in religion, and to

use all proper means to promote and strengthen the Christian temper in

all its branches. It was a strong desire to do good to the souls of men,

by "teaching transgressors the ways of God, that sinners might be

converted to him," which inclined him to devote himself to the work of

the ministry. He found so much real satisfaction in religion, that he

was willing others might taste its pleasures; and he saw so much danger

in a course of sin, that he thought he could not do a kinder office than

to warn men of it, that they might escape the pollution and condemnation

to which it would expose them. He was not so early in his preparation

for this holy employment as some others; but with the blessing of God on

his great industry and indefatigable endeavours, he soon came forth

qualified with such endowments which are of the greatest importance to

render ministers useful to the Church of Christ. He became eminently

qualified for the ministry of the Gospel, and his labours were greatly

blest to his people, by whom he was held in the highest esteem.

The congregation so increased soon after Mr. Saunders came to Kettering,

that it was found necessary to build a larger place of worship, which

the congregation did in the year 1723. This building stands to this

day, though it has undergone considerable alterations. It is 50-1/2 ft.

by 45-1/2 within the walls, with three galleries. It is calculated to

seat more than 800 hearers. At its erection some gentleman in or near

London gave a handsome chandelier, with 24 sockets.

During the ministry of Mr. Saunders, Mr. William Hextal, son of Mr.

Hextal, a farmer at Broughton, a village about three miles from

Kettering, became a member of the Church, and studied under Mr. Saunders

for a time, preparatory to his entering Doddridge's academy, with a view

to the ministry. It is recorded in the Church-book--"At a Church-meeting

held June 2nd, 1731, Mr. William Hextal was received into our communion;

and as he is now engaged in learning for the work of the ministry, I

gave him a solemn charge in relation to these things; and added several

things that I apprehended he should practise as a Christian, in order to

his being a minister." At the close of his academic course, Mr. Hextal

was settled at Creaton, afterwards removed to Sudbury, and from thence

to Northampton.

Mr. Saunders published a funeral sermon preached at Woodford, near

Kettering, from Rev. xiii. 14, entitled 'The Blessedness of Pious

Persons after Death considered.' Also, a letter was printed, which he

wrote in his last illness to his people; which was, by his direction,

publicly read to them after his funeral sermon. "Well worth the

attention," it is said, "of all destitute Churches." He died in the

midst of his life and usefulness, after an illness of some months, July

21st, 1736. In the records of the Church it is stated that "he was an

evangelical preacher, had a very happy delivery, an agreeable temper,

and graceful appearance; was much respected by the Church people, and

much endeared to his own flock, who lamented their loss many years

after." His funeral sermon was preached by Mr. Some, of Harborough, from

a passage Mr. Saunders had chosen, 1 Cor. xv. 10--"Not I, but the grace

of God that was with me." We shall quote some passages from this

discourse, relating to the character and qualifications of Mr.

Saunders:--

He had a great gift in prayer, and could express himself very

copiously and pertinently in that sacred exercise, especially on

particular occasions. His preaching was plain, scriptural, and

experimental, in the good old puritanical strain. He did not affect

"the enticing words of man's wisdom," which please the fancy;

neither was he nicely curious in the form of his discourses; but it

was his endeavour to touch the conscience and impress the heart. He

insisted largely on the peculiar doctrines of the Gospel, especially

on the atonement of Christ and the sanctifying influences of the

Spirit. He looked upon these as the two pillars in the New Testament

temple, without which the whole building would soon fall to the

ground. These were his favourite subjects, his delightful topics,

which triumphed in his sermons, and diffused themselves through all

his performances. He never failed to introduce them whenever the

argument in hand led to them; and sometimes, like holy Paul, with

whose writings he was so much delighted and edified, he did not

scruple a digression which might exalt the name and grace of a

Redeemer, and endear him to himself and his hearers. He was fully

persuaded that these were the essential parts of the Gospel scheme;

that they were clearly revealed in the holy Scriptures; that they

could not be dropt without giving up Christianity: and what he had

felt of the importance of them to himself was one great reason of

his inviolable attachment to them.

He was diligent in his work, and in labours more abundant. Besides

the care of his own congregation, which was very large, he

frequently visited his friends abroad; preached several lectures;

and was ready to lay hold on every opportunity to do good: and God

wonderfully owned and blessed his labours. There were many added to

the Church under his immediate care, and a promising harvest

appeared to be springing up there, even when God laid him aside and

called him to receive his reward. May it grow up to maturity, to the

joy of such as may enter on his labours. But his usefulness was not

confined to his own people: there are several in other places, both

in the great city and in the country, which have reason to bless God

for the benefit which they received by his ministry. His course was

short, but it was well run. He had not quite twenty years allowed

for public service in the Church of Christ; but there are few in

these later times that have done so much in so short a time.

He was a person of great moderation, and behaved with much decency

and candour towards those who differed from him. He claimed a

liberty of judging for himself in matters of religion, and as

readily granted the same to others; which did not proceed from a

coldness and indifference towards that which appeared to him to be

"the faith once delivered to the saints," but from an earnest desire

to secure and propagate it. It was his fixed and settled judgment

that the mind of man could not be forced; that things must be

received in the light in which they appear to the understanding;

that heat and passion eclipse the glory of Gospel truths; and that

severe censures, given out by fallible and uninspired men, would

prejudice persons against them.

To his own people he was a tender and affectionate shepherd,

sympathizing with them in their trials, counselling them in their

difficulties, relieving and supporting them in their straits, and

praying earnestly for them in all their troubles. So cordially was

he united in affection to them, that no solicitations could prevail

upon him to remove from them, though considerable offers were made

him from abroad, and great importunity used to prevail on him to

accept them. This endeared him very much to his flock, and did not a

little contribute to the success of his labours among them.

He met with many uncommon afflictions, under which he generally

appeared easy and cheerful. He did not burden his friends with long

and tedious complaints, but poured them out before that God who is

able to "help in every time of need"; and he was supported and

carried comfortably through several of them. They certainly gave him

uneasiness, and might impair his health; but they contributed very

much to the improvement of his better part: he came forth out of the

furnace as "gold tried in the fire"; and some of the best sermons he

ever preached were those which succeeded his severest exercises.

These led his thoughts very far into the mysteries of providence,

and enabled him to set many of its darkest scenes in a fair light,

that he might comfort those that were in any trouble by the comfort

wherewith he had been comforted of God.

The sentiments and counsels of dying Christians, especially of ministers

who have been devoted to their work, have some peculiar solemnity and

weight. On this account we shall give a few passages from a letter,

written by Mr. Saunders to his flock during his last illness, which was

by his direction publicly read to his people immediately after his

funeral sermon.

DEARLY BELOVED IN THE LORD,--You well know that for a great while I

have laboured under the afflicting hand of God, during a

considerable part of which time I could not tell but I might be

again permitted to speak to you in his name; but when at length all

reasonable hopes of this kind were cut off, I began to think of

writing a few lines to leave with you. My weakness increasing put me

off those thoughts, until the importunity of a friend animated my

former resolution and set me upon it.

Providence favoured me with a station of service among you for

upwards of fourteen years, during which season I was led through a

great variety of trying afflictions; under which, as God was pleased

to direct and support me in a very surprising way, and at last

delivered me, so I must in justice say that you behaved to me in the

most affectionate and Christian manner. You were sharers with me in

my afflictions; your mouths, upon every emergency, were readily

opened unto God for me; you rejoiced with me in the removal of my

affliction and every favourable turn given to my affairs; and you

bore the many interruptions of my service with unparalleled patience

and cheerfulness. This could not fail of begetting in me the

greatest endearedness and tenderest affection for you; so that my

soul was knit to you. My great concern was to serve you; I never

thought myself so happy as when I was labouring among you; and often

begged that, if it were consistent with the will of God, I might

live and die amongst you. And I can now look back with pleasure, to

think that I was enabled to refuse all the solicitations I had to

leave you. God has been seen amongst us; there has been a glory upon

our assemblies; and the great ends of a Gospel ministry, such as the

conversion of some, and the training up of others for a better

world, I hope have been in some measure attained amongst us. But now

I speak no more, nor you hear me any more. And yet, though I am gone

from you, I persuade myself, from the cheerful attention you paid to

my services while among you, that you will at least lend an ear to

what in this manner I say to you. In this respect you may truly

apply that passage--"Being dead, he yet speaketh."

In a further paragraph he states--

I have no other foundation for my own soul than what I have

represented unto you as the only foundation for you to build upon,

and that you know is God's everlasting love, displayed and drawn out

in the sending of his Son, and all that he has done, is doing, and

will do for us; and in the complete work of the Spirit in forming us

for, and bringing us unto, the full possession and enjoyment of all

at last. And what a glorious work, my friends, is this! You have it

in miniature when the soul is born again: there is then every

essential part; but there must be a great many perfecting strokes

before the piece will be complete, and fit to be set in the presence

chamber above. There are some sour and knotty pieces, that require

more hewing and polishing than others. In some, the constitutional

evil may perhaps not be removed, until the constitution itself be

broken; which may in some measure account for the difference of the

dispensations that good men pass through in this world.

After other weighty remarks, he gives them advice as to the choice of a

successor:--

(1.) Don't forsake the assembling of yourselves together, to cry

unto the Lord of the harvest to send a labourer amongst you: a

loiterer will do you no good. Keep up, and all of you frequent,

prayer-meetings. "If you seek him, he will be found of you." Whilst

God is with and amongst you, all will be well. I have never yet

seen, but where Churches have waited upon God, and kept up their

application to him, they have succeeded well at last, though

sometimes it has been long first. "He has never said to the seed of

Jacob, Seek ye me, in vain."

(2.) Let your first views of the person you fix upon be, at what he

himself is: I mean, endeavour above all things to have a man of

religion, who shall be able to talk over the great things of God in

a feeling, experimental manner. If this be not the case, whatever

his gifts may be, and how popular soever his talents, vital religion

will dwindle under his ministrations; or, if you should maintain the

name, the thing will be lost. Neither the orthodoxy of his judgment

nor the popularity of his delivery will ever compensate the want of

this. Nor can you expect a blessing from heaven, and that success

should attend the service of that man that is not inward with God,

and hearty for him in what he does. "The tree is known by his

fruits."

(3.) When you have satisfied yourselves in the best manner you can

as to the religious part, then have regard to prudence and temper.

If a man have not prudence, what will he do that must necessarily be

concerned with so many different dispositions--families under a

great variety of circumstances, as well as those who are round about

them? And if he is not a man of temper, you will have the less

pleasure and advantage from his conversation. Some will neglect him;

others will be afraid to communicate their sentiments unto him. How

many, otherwise famous men, who seemed to be formed for considerable

service, have miscarried here!

(4.) Remember, you are in a state of imperfection yourselves; and

such, after all your care, will be the person you have to labour

among you: a man subject to like passions and infirmities with

yourselves--one who at times may need your pity and forbearance, as

you share in his. However, though this be a reason against being too

curious and tedious, yet, on the other hand, do not be too hasty in

your determination. "In the multitude of counsellors there is

safety." You are to make the choice and determine the affair; but,

in order to your doing this with steadiness and prudence, advise

with some grave, solid persons, that you know are concerned for your

welfare, and will give you the best direction they can.

(5.) I beseech and entreat you, that you "fall not out by the way,

seeing you are brethren." Be together as the primitive Church was,

with one accord as well as in one place. Oh, that of you it might be

said, as of them, that "the multitudes that believed were of one

heart and of one soul." Bury for ever--bury all former prejudices.

How would my soul have rejoiced to have seen that happy day! But I

please myself to think it will soon be, and therefore shall use the

Apostle's words (Phil. ii. 1, 2), "if there be any consolation in

Christ."

I had a design of saying something more; but He that has cut me

short in all the other parts of my work, has done so in this last

attempt of respect and labour of love: but they are the words of a

dying man, and the real sentiments of my heart. I shall leave that

passage with you (Acts xx. 32), "And now, brethren, I commend you to

God and to the word of his grace," &c.

In the year 1727, Mr. Saunders being in London, Doddridge supplied the

pulpit at Kettering for a Sabbath, when he was minister of Kibworth. A

letter Mr. Saunders wrote to Doddridge immediately after this will just

serve to show that while Mr. Saunders was blessed with much comfort and

usefulness, it was not every one of the members of his Church that had

imbibed the spirit of their pastor.

_To Mr. Doddridge._

_June 1st, 1727._

MY VERY DEAR AND VALUABLE FRIEND,--I am extremely obliged to you for

your kind and consolatory epistle, and also for your kind services

last Lord's-day; but am very sorry that my clerk should abscond. I

suppose it was to give a specimen of his high orthodoxy, and for

fear his tender conscience should be defiled with some of good old

Mr. Baxter's divinity. Now this man, who is so much afraid for

himself, has lately put a son apprentice in London, where he

frequently hears swearing in the family, and is obliged to go to

church, and has not liberty so much as to come and hear me now I am

in town. But I always observed that the most highly orthodox, are

remarkably defective in some branch or other of the Christian

character. This is the man, too, who was so much offended because

Mr. Brock was not excommunicated for going to church, who has now

obliged his own child to attend it for seven years! I hope my very

good friend Doddridge will take no notice of his conduct, nor in the

least slight his friends at Kettering upon that account. There are

not many such as he, though I cannot say but there is more than one;

but were they generally of his mind, I would preach the Gospel to

the wild Indians before I would serve them. You have a great many

sincere friends in Kettering that love you well, and are always

pleased with your good services; and I may without compliment say,

when I am there, that you have one who esteems you according to your

desert, and that, in my opinion, is beyond any man of your standing

I ever knew.

After the death of Mr. Saunders the Church wished to have Mr. Wood,

afterwards Dr. Wood, of Norwich, to be their pastor, but he declined

acceding to their request. Mr. Benjamin Boyce, then a student at

Northampton, under Dr. Doddridge, was invited on probation; and on May

7, 1740, he was ordained. Of the ordination service Mr. Boyce gives the

following account:--

Mr. Julius Saunders, of Denton, introduced the solemnity with a very

serious and suitable prayer; after which Mr. Floyd more fully

engaged in prayer, with great copiousness of expression, and I hope

with great fervency. Mr. Simson preached a very plain and

evangelical sermon from 2 Cor. iv. 7--"We have this treasure in

earthen vessels," &c. Mr. Goodrich read the invitation of the

Church, to which the deacons present expressed their consent in the

name of the Church by lifting up their hands, with which I declared

my determination to comply. The same person received my confession

of faith, which I publicly read; and after asking me several

questions usual upon such an occasion, prayed over me. Dr. Doddridge

gave me a very affectionate and important charge, which I desire

never to forget; and to the people, a very free and affectionate

exhortation. The whole solemnity was concluded by Mr. Dorsley in

prayer.

Oh that God would make his strength perfect in my weakness, and his

grace in my unworthiness! Oh that a double portion of his blessed

Spirit may be poured upon me, who am so weak an instrument! and that

such grace may be given me, who am less than the least of all

saints, that I may "preach the unsearchable riches of Christ," and

may be owned of him in my sincere desires and mean endeavours, if it

is agreeable to the purpose of his grace, to fit and prepare many

souls, that are either brought home or are yet strangers to him, by

faith and holiness, for the complete enjoyment of "the inheritance

of the saints in light." Thus may the Church of God be daily

increased and edified, till all its pastors and all its members

shall meet together to ascribe glory and grace to Him that sits on

the throne and the Lamb for ever. Amen.

Mr. Boyce continued his ministry for 30 years over this people. During

that period 161 members were added to the Church, and at his death the

Church numbered 120 members. He died October 24th, 1770, aged 54 years.

"Mr. Boyce was a native of Coventry, educated for the ministry at

Northampton; in size rather under the middle stature. He was a close

student, a practical and experimental preacher."

The Meeting House was new roofed soon after the commencement of his

ministry, which indicates that it could not have been done well at the

first, as it had only been built about 18 years. Several new pews were

made over the stairs leading to the galleries, and where forms had

before been set; which pews were immediately filled, and continued so,

as did all the others, until his death. He was buried in the aisle

before the pulpit, where his wife also, and mother, and two children

were interred; and a handsome stone, with a suitable inscription, was

placed in the front of the desk. "He lived much beloved, and died much

lamented." Robert Hall observes, "that Mr. Boyce sustained the pastoral

office for a long series of years with the highest reputation and

success; and his death was deplored as an irreparable calamity, leaving

it very improbable that a successor could be speedily found capable of

uniting the suffrages of a people whose confidence and esteem he had so

long exclusively enjoyed. Such is the imperfection of the present state,

that the possession of a more than ordinary portion of felicity is the

usual forerunner of a correspondent degree of privation and distress;

and the removal of a pastor who has long been the object of veneration

generally places a Church in a critical situation, exposed to feuds and

dissensions arising out of the necessity of a new choice." This appeared

in the case of Mr. Boyce's immediate successor.

Mr. Addington, of Harborough, delivered the funeral oration at the

interment of Mr. Boyce, and Mr. Gregson, of Rowell, preached the

funeral sermon, from 1 Thess. iv. 13, 14. In the closing part of that

sermon we find the following statements in the account given of Mr.

Boyce:--

It should be known that he feared the Lord, like good Obadiah,

greatly, from his youth. He gave himself up to the Church of Christ

under the pastoral care of Mr. Simpson, of Coventry, when he was 16

years of age. He acquired a rich stock of useful and valuable

knowledge from those who were admirably capable of imparting from

their rich treasures. Thus furnished, he began the sacred work of

the ministry before he was 21 years of age, and has told you, in the

last letter he will ever write, "It was the determination with which

I preached my first sermon among you, to know nothing comparatively,

but Jesus Christ, and him crucified; and I trust it has been my

sincere concern to continue in that resolution to the last,

testifying repentance towards God, and faith in the Lord Jesus

Christ." You are his witnesses, my dear brethren, how well, through

divine grace, he abode by his determination, and you well know that

the doctrines of the rich, free, and sovereign grace of God were his

delight to study and to preach; and you must know how wisely and

judiciously he stated them--with what caution, guarding against

every extreme, and every abuse of those great and glorious truths.

You cannot but know with what discreet zeal, with what plainness and

fidelity, he published the grace of God in the ever-blessed and

glorious Redeemer. Was not this the chief topic he delighted to

insist upon? and particularly to show what holy, divine, and

heavenly influence it ought to have upon the hearts and lives of

men? and did he not do this in a very persuasive and pathetic

manner? Did he not preach Christ Jesus the Lord, and constantly in

his ministrations lay no other foundation than Christ Jesus, which

God has laid in Zion, for your faith and hope to build and rest your

eternal concerns upon? How has he declared in that very serious and

affectionate epistle he sent you, "I know no other foundation that

God has laid in Zion; and the more I survey the excellence of it,

as given us in the Scriptures, the more I can say it is tried and

precious. Nothing else will do to support the stress of our eternal

hope, or indeed the pressure of painful afflictions. Blessed be God,

here is support! here is consolation! it rejoices me to think that

there are so many that can add the testimony of their experience to

mine." The great God had blessed him with a happy temper and amiable

carriage and behaviour. He knew how to weep with those that weep,

and to rejoice with those that rejoice. He abhorred the mean conduct

of too many in this degenerate world, the speaking evil of others;

and was he not an example to believers in word, in conversation, in

charity, in spirit, in faith, in purity, and in prudence, for almost

thirty-three years (which was almost double the number of the years

of his predecessor), amongst you, the people of his charge? Oh how

comfortable and delightful was the frame of his mind in this his

last illness, which suddenly came on him, made rapid progress in

extinguishing such a useful and precious light in this our Israel!

On the last Saturday se'nnight, being the 20th of October, when he

lay down upon his dying bed, he found great comfort from those

words, in Romans viii., former part of the 34th verse: "Who is he

that condemneth? it is Christ that died." He spake these words with

tears of joy. His language was, "Whom have I in heaven but thee? and

there is none upon earth I desire beside thee." When he was asked

how he did by one of his friends, he answered, "I am well, for the

consolations of God are neither few nor small; God has not left me,

nor will he leave me." When I asked him how it was with him with

respect to a better world, his answer was, with great pleasure in

his countenance, "I can cheerfully trust my good God." He seemed

always, during the intervals of his wanderings, to be praying, and

before he died was very sensible; and, as far as can be learned, he

spent his last breath in committing you, his dear people, to God in

prayer (in which he had an excellent gift), and then sweetly fell

asleep in Jesus, after having finished his appointed work and

service.

Mrs. Boyce died little more than six months after the death of her

husband, and that shortly after giving birth to an infant. From her

funeral sermon, preserved in manuscript among the records of the Church,

we present the following extract:--

After having summoned the tender and happy husband from the amiable

partner of his joys and cares, and left her in widowhood to mourn

his absence for awhile, he calls her to follow him--takes her away

from all her new-formed and pleasing connexions, and (affecting

consideration!) takes her likewise from her new-born babe. Methinks

I could now take the dear little forsaken stranger, and present it

to you in my arms (in the arms of my affection I do)--hear it

saying, in accents truly tender and striking, "Pity me, pity me, O

my friends, all ye my late worthy father's friends, my dear mother's

friends, for the hand of the Lord hath bereaved me; those who might

have been the guides of my youth he has taken away." Say you

not?--yes, I think I read the language in some of your countenances,

and in your tears--"Though father and though mother, dear babe, have

forsaken thee, the Lord take thee up."

Referring to the death of Mr. Boyce, the preacher observes--

Though, as a congregation, he has taken away from you an able,

faithful, useful shepherd, who watched for your souls as one that

must give an account--even under a trial and loss great as that is,

it becomes you not to censure or complain. Our good friend who is

now taken away manifested the happy influence of the Gospel hope in

the composure of her spirit under that great loss which she lately

sustained, and through the afflictions by which she was removed,

thankfully embracing and sweetly relying upon the Redeemer's

consolation to his disciples in John xiv. 2-4, "In my Father's house

are many mansions," &c. Referring to him who has recently been taken

away from her and from you, she said, with apparent pleasure, in her

last illness, "I shall soon be with the good man in glory"; speaking

in joyful terms of being taken to sing praises with the saints in

glory, for ever and ever.

In the month of April, 1771, an invitation was given to Mr. John Fuller

to remain amongst them twelve months on trial, with a view to his

becoming the pastor. At the expiration of that time a unanimous

invitation was given to him. Mr. Fuller was ordained August 6th, 1772,

when we find Messrs. Denny, Wright, King, Gregson, Dr. Ashworth,

Addington, Hextal, and Dowley, were engaged. Mr. Fuller had been a

member of the Church in Gravel Lane, London, under the pastoral care of

the Rev. Noah Hill.

But in little more than two years from this time, dissatisfaction arose

in the Church with the ministry of Mr. Fuller. It is stated, that

"several persons proposed an assistant to Mr. Fuller, but the proposal

was rejected by Mr. Fuller and his friends." The assistant proposed was

a Mr. Richard Fuller, cousin to the pastor.

Under date of August 14th, 1774, we are informed "that a dissatisfaction

having arisen in the minds of some of the Church members and subscribers

with Mr. Fuller's preaching, and there being no prospect of peace and

happiness, he this day declared his resigning his charge as minister and

pastor; but supplied the congregation by others until Michaelmas, always

behaving with a good temper and spirit, although his ministry was not by

several approved." In our early days we have heard from some of the

older members of the Church that the text of Mr. Fuller's farewell

sermon was (Gen. xlv. 24) Joseph's counsel to his brethren, "See that ye

fall not out by the way."

But after the removal of Mr. Fuller, great discord and confusion

prevailed in the Church and congregation. The friends of the late

pastor, who were attached to his person and ministry, were greatly

displeased with the conduct of those who had been the means of his

removal. Many things were done and said which were very painful to both

parties, created much ill feeling amongst themselves, and exposed them

to the derision of the men of the world.

After some time they sent an invitation to Mr. Saunders, of Bedworth,

who they understood was desirous to remove; but the invitation not being

unanimous, it was declined.

Their attention was soon after directed to the Rev. T. N. Toller, who

was a student in the academy at Daventry. Mr. Toller first preached to

them as a supply, October 1st, 1775, when he was not quite twenty years

of age. The first text was Acts xiii. 26: "Unto you is the word of this

salvation sent." In the following April, two of the deacons went to

Daventry to invite Mr. Toller to become their stated supply for three

months; at the expiration of this time, he was again invited for nine

months; after which he received an invitation to become their pastor,

which invitation was cheerfully signed, June 15th, 1777, by 87 persons,

as the call of the Church to the pastoral office. The ordination service

was held May 28th, 1778, when Messrs. Gregson, of Rowell, Palmer, of

Hackney, Addington, of Harborough, Robins, of Daventry (Mr. Toller's

tutor), Toller, of London (uncle to the pastor), and Bull, of Newport,

engaged in the services of the day.

Thus commenced the longest pastorate with which the Church had yet been

favoured; for Mr. Toller continued to labour amongst them until February

26th, 1821, making forty-five years and five months from the time of his

first preaching at Kettering until his death. It was a ministry of much

acceptance, extended influence, and great usefulness. It restored peace

to a divided people; it preserved them in unbroken harmony through all

its course; the congregation having often a crowded appearance, and the

Church being generally in a prosperous state; not so much perhaps by the

numbers added to the Church, as by the advancing piety, devotion,

consistency, and intelligence of its members.

There were 221 members added to the Church during the course of Mr.

Toller's ministry. These members, we have no doubt, might have been

greatly increased, had the methods adopted in some places for bringing

forward candidates for the communion of the Church prevailed under the

ministry of Mr. Toller. We should like to convey some idea to the mind

of the reader of the nature of that ministry with which the congregation

at Kettering were now favoured. It was in his stated services amongst

his own people that the peculiar excellencies of Mr. Toller were

developed. It was our privilege in early life to sit under that

ministry, but we think we shall fail to present a correct view of the

impression we have on our mind as to the distinguishing features, the

peculiar beauties, of that ministry; and if we were to do this, the

general reader would think it too highly coloured, as our first

impressions of sacred things, our deepest and most lively emotions of a

religious nature, in connexion with all that we may since have known or

attained, appear to us to have been derived, under God, from the

ministry of Mr. Toller. His person was above the middle stature; his

appearance in the pulpit venerable and commanding; his voice deep and

powerful; his manner all his own, and of such a character as to chain

the attention of the audience--always earnest, sometimes most fervent

and impressive, rising to a high degree of impassioned eloquence when

his assemblies were crowded, as on the afternoon of the Sabbath. His

language was always clear, forcible, and plain, suited to the manner of

his preaching; his sentiments most decidedly scriptural, evangelical,

and practical, with a considerable portion of experimental piety. His

ministry presented a full exhibition of the Christian temper. His

discourses were distinguished by great conciseness yet fulness of

matter, presenting often the most familiar but beautiful illustrations.

Some of his most impressive sermons were formed entirely on the

applicatory plan--some of them founded on Scripture inquiries, such as,

"What think ye of Christ?" "Dost thou believe on the Son of God?" &c.

During a very large portion of his ministry he delivered expository

discourses on the morning of the Sabbath, which were distinguished by

great beauty, variety, and richness of improving remarks. The afternoon

sermon generally rose out of the morning exposition; not so frequently

from a text taken from the paragraph expounded as a passage suggested by

the main subject of exposition. But the prayers he offered in the stated

services of the sanctuary were perhaps the most remarkable of the

whole--the manner was so solemn; the tone so devotional; the adorations

so sublime; the confessions so abasing; the petitions so full, fervent,

and appropriate; the thanksgiving so expressive and exalted; the

surrender so complete and unreserved; the whole placing us so much in

the presence of God, leading us to feel what we were before him, what we

needed from him, what provision was made for us, what we were

receiving, and what services we should render; often leading us on to

the dying hour, and to the opening grandeurs of eternity. The value of

such a ministry was apparent in the many cases of eminent piety that

appeared amongst those that were trained up under it. Much of the

Christian temper, the spirit of devotion, lively faith in the Redeemer,

and the power of practical religion, were manifested in a considerable

number of cases, considering the size of the place. There were "living

epistles of Christ, known and read of all." We remember an eminently

pious female member of the Church, of whom the pastor said, when

improving her death, "He should esteem it an honour to be permitted to

hold up her train in the heavenly world." While this showed the deep

humility of the pastor, it showed the high estimate he had formed of the

devoted member.

In the year 1799 Mr. Toller received invitations from the congregations

at Carter Lane, London, and at Clapham, to become their minister, with

an offer of great pecuniary advantages; but such was the attachment felt

to him by his people at Kettering, as manifested in their great anxiety

on the subject, and in the affectionate addresses presented to him on

this occasion, that he gave a decided negative to these urgent and

repeated solicitations.

In an address he delivered from the pulpit, in answer to those which he

had received from his people, he bore a noble testimony to the kindness

with which he had ever been treated by them; observing, "Twenty-four

years ago I came to this place, under considerable and peculiar

disadvantages, arising from extreme youth, inexperience, and the then

critical and disjointed state of the congregation. I entered upon the

station with fear and trembling, and with scarce a peradventure of being

able to give any general or lasting satisfaction. During this interval,

I have gone through many trying afflictions, some of which you have

known, and others, some of the most trying, you have never known. I have

many faults to remember this day before God, much coldness of heart,

many neglects of duty, and much unfruitfulness in my office; but I will

do you the justice to say, that I have no injuries from you to

enumerate, no personal ill behaviour from a single individual in all

this time to complain of; and if you had all treated my great Master

with a regard proportioned to that I have received from you, I should

have been the happiest and most blessed minister on earth," &c.

He closed his days and his ministry together. Apoplectic seizures had

weakened his frame, and at length had rendered him incapable of

fulfilling all the duties of his office; while they indicated to him

that his end was drawing nigh. In a letter written to his people, he

intimated his wish to have an assistant. They invited the eldest son of

their pastor, then preaching at Wem, in Shropshire, to become assistant

to his father. This invitation he accepted; but before he entered on

this new sphere of duty, the earthly career of his beloved and venerated

father closed in death. "He preached on Lord's-day morning, February

25th, 1821, with much of his usual animation, from Isaiah lxiii. 7-13,

and remarked at the close of the discourse what encouragement this

passage affords the widow and the fatherless to put their trust in God,

finishing his last public discourse with these lines of Doddridge:

"To thee an infant race we leave,

Them may their father's God receive;

That ages yet unborn may raise

Successive hymns of humble praise."

He spent the evening surrounded by his family, and conversing with his

children in a strain of cheerful piety; and after a night of sound

repose arose as well as usual the next morning. About noon, leaving the

parlour, he was found a few minutes after in an apoplectic fit, or a

seizure resembling apoplexy. Several medical men repaired to the spot,

but life was extinct.

His remains were interred in the ground belonging to the Meeting House

on Thursday, the 8th of March. On that occasion Mr. Horsey, of

Northampton, read the Scriptures and prayed, and Mr. Edwards, of the

same place, delivered the funeral oration. Mr. Hall, of Leicester,

preached the funeral sermon on the same day from Heb. xiii. 7--a sermon

which presented a most impressive representation of the responsibility

attaching to a people that had been favoured with such a ministry, and

the tremendous consequences that must follow the misimprovement of such

advantages.

Mr. Toller only published during his life a sermon on the "faithful

saying," entitled "A Plain and Popular View of the Evidences of

Christianity"; a sermon occasioned by the death of the Rev. Samuel

Palmer, of Hackney, Mr. Toller's most intimate friend, from 2nd Timothy

i. 10--in which occurs this striking passage:--

Suppose this house had been three times its present size, and had

been filled for half the century past with a constant crowd of

hearers; suppose the fame of the venerable man now gone had been

shouted to the skies, and he had been held up as the pride and

prince of preachers; but after all, this had been _all_:--suppose

selfish motives had been supreme, under the disguise of love to

souls; a mere notional religion had been propagated; people had been

only amused, and amazed, and made to wonder and admire; but no minds

really instructed, no hearts humbled, no sinners turned from the

errors of their ways, no Christian graces implanted, no Christian

duties promoted; in this case all these fifty years (as we have

seen) must end; and what is the consequence? What would all this

parade and popularity have proved to him? Only the bursting of a

glittering bubble; the retreat of an actor from the stage amidst the

clappings of the theatre, which he was to hear no more. There is one

passage of Scripture which, when realized, is worth all the cases of

this kind which could occur put together, viz., when a dying

minister can look round on a weeping, affectionate flock, and say,

"Ye are our epistles, written upon our hearts," &c. I say, the

genuine application of such a passage as this to a dying minister

would be worth infinitely more than all the applause and popularity

in the world.

Two discourses, occasioned by the death of the Princess Charlotte of

Wales, were also published.

Since the death of Mr. Toller two volumes of sermons, and a volume of

expository discourses on the Book of Ruth, have been published, as

transcribed from the Author's shorthand manuscripts. To the first volume

of sermons was prefixed a memoir of Mr. Toller, by his friend the Rev.

R. Hall.

We will transcribe from that memoir an ever-memorable anecdote, or

rather, the ever-memorable use the preacher made of a domestic incident

to illustrate a most important subject:--

On one occasion he preached from Isaiah xxvii. 4--"Let him take hold

of my strength, that he may make peace with me; and he shall make

peace with me." "I think," said he, "I can convey the meaning of

this passage, so that every one may understand it, by what took

place in my own family within these few days. One of my little

children had committed a fault, for which I thought it my duty to

chastise him. I called him to me, explained to him the evil of what

he had done, and told him how grieved I was that I must punish him

for it. He heard me in silence, and then rushed into my arms and

burst into tears. I could sooner have cut off my arm than have then

struck him for his fault; he had 'taken hold of my strength, and had

made peace with me.'"

After the death of Mr. Toller his son was invited for six months as a

probationer for the pastoral office; at the expiration of that time he

received a unanimous call to that office, which he accepted, and was

ordained in October, 1821, when Messrs. J. Hall, Horsey, Edwards, Scott,

Bull, and Hillyard were engaged in the principal services of the day.

Thus, the eldest son of the late pastor, who had been educated for the

ministry at the academy at Wymondley, succeeded to the place of his

father in the most harmonious manner, and with the most cheering

prospects of comfort and usefulness. During the 31 years that have

elapsed since then, that harmony has been uninterrupted, that comfort

and usefulness continued--the son pursuing a similar plan to that which

the father adopted, in expounding the Word of God on one part of the

Sabbath, to give enlarged views of Scripture truth, and to present the

almost boundless variety the Book of God contains, habitually aiming to

preserve a connexion between one part of the Sabbath services and the

other. During the ministry of the present Mr. Toller 211 members have

been added to the Church.

In the year 1849 very extensive alterations were made in the Meeting

House, together with the building of a new vestry, school-rooms,

class-rooms, and a dwelling-house for the sexton; the whole cost of

which was about L1400, which was paid off within two years from the

re-opening. The place is greatly changed from what it was. The large

chandelier, with its dove and the olive leaf, is gone; the beautiful

gaslight taking the place of the candles. The old pulpit is removed

from its place, having long ago lost its noble sounding-board, it being

now understood that the voice is better heard without such an appendage.

The spacious windows on each side of the pulpit are lost, to make way

for the new school-rooms, which are open to the Chapel. But the whole,

we believe, has been greatly improved; additional room having been made

for the hearers on the Sabbath, for the week-evening lecture, and also

for the accommodation of the Sabbath-school, its Bible and its Infant

classes. The present number of Church members is nearly 200; the

scholars in the schools about 280.

Services are conducted in seven villages by members of the Church,

chiefly on Sabbath evenings.

An impartial review of the whole will, we believe, present to the pastor

and the flock the most abundant reason to "thank God and take courage."

In the history of this Church, we cannot but observe the very

interesting fact which it presents, of 75 years having been already

filled up by the ministry of the father and the son (and we trust that

there is a probability of years of useful service being added in the

case of the latter to the period that has passed), during which a

Christian society and a numerous congregation have been preserved in

peace, with the interests of vital religion advancing. While such a fact

speaks well for the spirit and continued improvement of the people, it

says much also for the Christian temper, the consummate prudence, the

able and successful labours of the pastors, while to God they would

unitedly ascribe all the glory.

At Warkton, about two miles from Kettering, occasional services are

held. In this village Mr. Thomas Stone, another of the Puritan

ministers, was rector--"a person of good learning," it is said, "and

great worth: a zealous Puritan, and a member of the classes." "He died,

an old man and full of days, in the year 1617." Bridges observes, "that

he was inducted into the living of Warkton in the year 1553." If this

statement be correct, he must have been rector of that place 64 years.

He was a learned man, of great uprightness, and uncommon plainness of

spirit, minding not the things of this world; yet, according to Wood, "a

stiff Nonconformist, and a zealous Presbyterian." At Geddington, the

birth-place of Mr. Maidwell, the first pastor of the Independent Church

at Kettering, there is a Chapel regularly supplied on the Sabbath

evenings. This place of worship was provided by Mr. Nathaniel Collis,

for many years a respectable bookseller in Kettering, and a deacon of

the Church--Geddington was his native place.

Services are also conducted on Sabbath evenings at Great Oakley, five

miles from Kettering; occasionally at Orlingbury, five miles in another

direction; also at Thorpe and Loddington.

BROUGHTON.

The Dissenters of Kettering have conducted occasional services in the

village of Broughton, about three miles distant on the road for

Northampton, for many years past. But rather more than five years ago,

there were four or five young men in this village who began to think of

the things which belonged to their everlasting peace; they formed

themselves into a little band, and resolved that they would meet weekly

and study the holy Scriptures, and encourage each other in the ways of

God. They subsequently joined a Christian Church at Kettering. Becoming

anxious for the welfare of those around them, they had a cottage

licensed for preaching; that was found too small for those who wished to

attend. In the meantime several other Christian friends came to the

village, and at length, in the year 1850, a Chapel was erected; it is a

neat structure, capable of containing about 200 hearers. In January,

1851, a Christian Church was formed, consisting of 19 persons; Mr.

Toller and Mr. Robinson, of Kettering, being present, and conducting the

services. This village Church is formed on the broad principle of

Christian union, designated simply a Christian Church, without

denominational distinction; its present number of communicants is 22.

There is preaching here on the afternoon and evening of the Sabbath, by

friends from Kettering and other places. An interesting Sabbath-school

is conducted, numbering more than 60 children. The teachers express the

earnest desire that many of them may be gathered into the fold of

Christ, and become useful in their generation.

This place was once noted as the residence of the eminent Puritan

divine, Robert Bolton, B.D. He was presented to the rectory in the year

1609, and continued until his death, in 1631. It is stated concerning

him, that "he was a most authoritative and awakening preacher, being

endowed with the most masculine and oratorical style of any in his

time;" that "he was so deeply engaged in his work, that he never

delivered a sermon to his people in public till he had preached it to

himself in private."

"His remains were interred in the chancel of Broughton Church, where

there is a half-length figure of him with his hands erected in the

attitude of prayer, resting on a book lying open before him; and

underneath is a monumental inscription in black marble, of which the

following is a translation:"--

Here lies,

peaceably sleeping in the Lord,

the body of Robert Bolton,

who died December the seventeenth,

in the year 1631.

He was one of the first and

most learned of our Church.

His other excellencies all England knoweth,

lamenting the day of his death.

Mr. Bolton published a number of works; those most known in the present

day are his 'Directions for Walking with God,' and his 'Four Lost

Things.'

CHAPTER IV.

MEMORIALS OF THE INDEPENDENT CHURCH AT MARKET HARBOROUGH.[3]

If a stranger were passing through the small but respectable town of

Market Harborough, on the road to Leicester, with the intention of

observing what was most worthy of notice, he would see on the right of

the principal street, in the upper part of the town, a handsome

structure, of considerable dimensions for the size of the place. On the

front of the building he might notice the inscription--"Independent

Chapel." If an intelligent traveller, he would think, Surely this was

not the first origin of Independency here! This must have been erected

for a body of some standing in the town. On inquiry, he would find that

there had been an old Meeting House, which had stood at the top of the

lane leading for Great Bowden for more than 150 years, during the whole

of which period a numerous and respectable body of Dissenters had

assembled in it; but that the building, with its plain walls, its high

pews, its deep galleries, its antique pillars, and irregular form, had

been entirely taken down; and this Chapel, in a more eligible position,

had been raised by the present congregation. And he might be informed

that it was nobly done; for after the most liberal subscriptions,

amounting to L1600, a moiety of which was lost by the failure of the

bank in which they were deposited: (in consequence of this, an appeal

was made to the public, the result of which about made up the loss

sustained:) the whole amount that remained to complete the cost was

raised on the day of opening; the sum expended in the erection of the

Chapel exceeding L3000.

[3] Market Harborough is in the county of Leicester; but being just on

the verge of Northamptonshire, it has always been connected with the

Association in that county, and hence has a place in these 'Memorials.'

From this introductory statement, we shall lead the reader back to the

early history of this cause.

In looking backward for 190 years, we find that by the "Act of

Uniformity," passed in the year 1662, Mr. Thomas Lowry was ejected from

the Church in this place. Though we have no record of his life or his

labours, beyond the statement "that he was a native of Scotland, and had

a living in Essex before he came to Harborough," yet by his

Nonconformity he teaches us that he had embraced principles which led

him to refuse to bow to the dictates of men in the things of God, and

which prompted him rather to sacrifice his worldly interests than what

related to truth and a good conscience.

The probability is, that some of the people to whom he had ministered

would become Nonconformists with their pastor; but whether he obtained

any opportunities of preaching to them after his ejectment is not known.

Subsequent events lead us to the conclusion that the principles of

Nonconformity must have obtained a number of adherents in Harborough and

its vicinity; because we find that, eleven years after the passing of

the "Act of Uniformity" (_i.e._, in the year 1673), Mr. Matthew Clarke

became the stated pastor of an Independent congregation here. This

brings before us the first clear and certain information relative to the

early history of this cause in Harborough.

A short distance from Leicester lies the village of Narborough, where,

at the restoration of Charles II., Mr. Matthew Clarke was the rector;

the living being worth at that time about L120 per annum. His father and

grandfather had both been ministers in the Church. He was educated,

under the best masters, with a view to the profession--first, in the

Charter House, in London; afterwards, under Dr. Busby, at Westminster;

and under Dr. Temple, at Trinity College, Cambridge. He was a diligent

student; became eminent for his scholarship: but what was still more

important, he became early devoted to God; associated himself with some

students who were remarkable for piety, and who engaged in such

exercises as tended to prepare for the work of the Christian ministry,

for which they were designed. He obtained the degree of M.A.

He was presented to the living of Narborough in 1657. After pursuing his

labours there for five years, he was ejected as a Nonconformist. He was

earnestly pressed to conformity by Mr. Stratford, the patron of the

living, but could not by any means bring his conscience to a compliance

with what the law required. For conscience' sake he was a sufferer.

Devoted to his work, he took every opportunity of preaching the Gospel

in Leicestershire and parts adjacent. He was watched narrowly by some

furious justices of the peace; and though he had the happiness often to

escape, yet he was three times a prisoner in Leicester Gaol, for the

crime of preaching the Gospel! After dwelling for a time in a lone house

in Leicester Forest, and being driven from thence by the "Five Mile

Act" to Stoke Golding, he was invited to Harborough, where he came and

settled in 1673; and had a large congregation. This appears to have been

the first and the permanent settlement of Protestant Nonconformists of

congregational principles in this place.

In connexion with Harborough, Mr. Clarke also took the charge of a

congregation meeting at Ashley, a village about five miles from the

former place; and during the whole course of his subsequent ministry he

regularly preached at Ashley in the morning, and at Harborough in the

afternoon, every Lord's-day. His ministry appears to have been highly

valued, and to have been eminently successful; at the close of it the

Church numbered 202 members, a very large proportion of them living in

the villages surrounding Harborough--some of them a number of miles

distant. In the character of Mr. Clarke were combined unbending

integrity and conscientiousness, with great kindness of spirit and

manner. Of the first we have proof in his decided Nonconformity--in his

willingness to suffer rather than to sin--in his following the path of

duty, whatever might be the dangers to which it exposed him--in his

steady pursuit of all the labours of his calling until laid aside by his

last affliction--in his firm resistance of acts of injustice and

oppression, as shown when, being convinced that the King's tax on his

salary was unjust, he firmly and successfully refused payment: of the

latter we have proof in his affectionate regard to the truly pious

wherever he beheld them--in the peaceful temper which he breathed--in

the kind and profitable intercourse he promoted between his

brethren--and in the conciliatory spirit he manifested towards those who

were the enemies of the Gospel, or of the cause he supported.

Mr. Clarke had one son, named after him, who for a time became an

assistant to his father in the work of the ministry at Harborough. The

venerable father contrived, amidst all that he suffered for conscience'

sake (and he drank largely of the bitter cup), to take peculiar care of

the education of his son, whom he early instructed in the learned

languages, together with several young persons who were studying under

his tuition for the ministry.

The parent's wish to see his son a preacher of the same Gospel for which

he was suffering was honourable to himself, but it seems to have led him

to devote that son to the work without waiting to see whether God

approved; which, but for the grace bestowed upon the youth, might have

been a fatal injury to himself and thousands more. After revolving the

question seriously in his mind, and reflecting on the sacrifices which

the ministry would require, the son was at length animated to comply

with the father's desire, by the consideration that they that "turn many

to righteousness shall shine as the stars for ever and ever."

On examining his own religious character, he said that he had endured

much distress because he could not discern that remarkable change which

many had experienced; still, however, he dreaded above all things a

hypocritical profession; and though at first he thought his abstinence

from sin, as well as his attention to secret prayer and other duties,

might have arisen from a fear of offending his parents, yet he trusted

that at last they sprang from the principle of love to God.

After he had acquired, not only Latin and Greek, but also several of the

Oriental languages, in which his father possessed uncommon skill, and

had added to them a familiar acquaintance with Italian and French, he

went to study for the ministry under Mr. Woodhouse, a celebrated teacher

in Shropshire. From thence he removed to London; and having joined a

Church there, and heard several of the most celebrated preachers, he

returned to Leicestershire, where he began his ministry as assistant to

his father, amidst the storm that raged in the year 1684. He was so

useful that very large additions were made to his father's Church while

he was with him. "When he was present," says Mr. Neal, "at the

declaration which the new converts made of the powerful impressions

received under his ministry, oh, how he would humble and abase himself

before God in prayer, and set the crown of his success upon the head of

free grace!" During the first three years of his ministry he also laid

the foundation of several congregations in that country. He was in 1687

called to preach at Sandwich, in Kent, where he was detained by the

importunity of those who derived benefit from his labours; but after two

years was recalled by the equal solicitations of his father and the

flock in Leicestershire. But though he then settled with them, they were

compelled by a sense of duty to give him up almost immediately, for,

having preached an occasional sermon in London, he was invited to assist

Mr. Ford in Miles' Lane. This was his final removal from Harborough.

After Mr. Ford's death he became the sole pastor of the Church, was the

means of changing a declining cause into one of the most prosperous

Churches in London, and attained a very high degree of popularity and

usefulness, which were maintained by the divine blessing even to the

close of his life. With the inspiration of friendship added to that of

genius, Dr. Walls composed a Latin epitaph, which was inscribed on his

tomb in Bunhill-fields; and at the request of friends he gave an English

translation, which would furnish an eloquent and spirited memoir of the

deceased. This epitaph we insert here, because Harborough was the scene

of his youthful days, his early education, his decided piety, and his

first stated engagements in the ministry, which were so excellent and

successful as to give promise of all the future eminence he attained. It

may be found in the last volume of Watts's Works, page 439.

SACRED TO MEMORY.

In this sepulchre lies buried

MATTHEW CLARKE,

A son bearing the name

Of his venerable father,

Nor less venerable himself:

Trained up from his youngest years

in sacred and human learning:

Very skilful in the languages:

In the gift of preaching,

excellent, laborious, and successful:

In the pastoral office,

faithful and vigilant:

Among the controversies of divines,

Moderate always, and pacific:

Ever ready for all the duties of piety:

Among husbands, brothers, fathers, friends,

he had few equals:

And his carriage toward all mankind was

Eminently benevolent.

But what rich stores of grace lay hid behind

The veil of modesty, no human mind

Can search, no friend declare, nor fame reveal,

Nor has this mournful marble power to tell.

Yet there's a hast'ning hour--it comes!--it comes!

To rouse the sleeping dead, to burst the tombs,

And set the saint in view. All eyes behold,

While the vast records of the skies, unrolled,

Rehearse his works, and spread his worth abroad;

The Judge approves, and heaven and earth applaud.

Go, traveller; and whereso'er

Thy wandering feet may rest

In distant lands, thy ear shall hear

His name pronounced and blest.

He was born in Leicestershire, in the year 1664.

He died in London, March 27th, 1726,

Aged 62 years,

Much beloved and much lamented.

The elder Mr. Clarke continued his labours at Harborough and Ashley,

until he was seized with palsy on one side; after which, perceiving that

his work was done, and his end drawing nigh, he removed to his

daughter's (Mrs. Allen, of Norwich), where he died, about 1708, nearly

80 years of age.

There is preserved, in the handwriting of Mr. Some, a copy of a Church

covenant, that appears, from its early date, to have been adopted during

Mr. Clarke's ministry. Being one of the oldest of the kind, and very

concise, we think it deserves to be transcribed and inserted here.

We do solemnly, in the presence of the Lord Jesus Christ, "who walks

in the midst of the golden candlesticks; who hath his eyes like a

flame of fire, and his feet like fine brass," declare, that by the

grace of God we will henceforward endeavour to reform whatever is

amiss amongst us, according to the best understanding we have of the

holy Scriptures, which we believe to be the only rule of faith and

worship; humbly avouching the Lord to be our God, and humbly hoping

that he hath avouched us, though most unworthy, to be his people.

Subscribed May 30th, 1690.

The persevering labours, the consistent character, the extended efforts,

and important influence of Mr. Clarke in this situation, appear in the

members that composed the Church, as before stated, and 172 of whom were

gathered from about 30 villages in the vicinity. The village Chapels

being few in number in those days, the Nonconformists travelled from the

places around to assemble for worship at Harborough and Ashley, as the

centres where, on the Lord's-day, they could meet together.

The next pastor of the Church is one concerning whom the language is

verified, that "the memory of the just is blessed"; for though the

modesty and deep humility of Mr. Some were such that he forbade any

memorials being published of his life and character, and before his

death destroyed all his papers that presented anything of this kind, yet

his name is mentioned with great veneration and esteem to this day. It

appears probable that he was assistant or co-pastor with Mr. Clarke a

short time before the close of his labours; that he came to Harborough

about the year 1706, as his name stands in the first trust deed of

Ashley Meeting House about that time, as the recognized minister of both

places. He took the sole pastoral charge in 1709, as he then entered the

names of all the members of the Church in a book, which he preserved. He

united the pastorate of Ashley with Harborough, and laboured at both

places in the manner of his predecessor, connecting with them also a

considerable extent of village itineracy, by which his character was

much endeared and his ministry greatly blest.

Mr. Some had one son, who was training for the ministry, but who died

before he fully entered on the work. He was for a time a fellow-student

with Doddridge, and became his most intimate friend; so that,

immediately after his death, Doddridge writes to Mr. Clarke, of St.

Albans--

It pleased God, in the afternoon of yesterday, to take away my dear

companion and brother, Mr. Some. There was no person in the world of

his age whom I respected more or loved so well. At the academy we

were partners in study; and since I came to Harborough he would,

when his health would permit it, take frequent journeys with me to

Kibworth on the Lord's-day. And what sweet counsel have we taken

together when "we went to the house of God in company!" I have been

informed of some of his expressions of respect and tenderness for

me, which affect me exceedingly. He has ordered me to preach his

funeral sermon from Psalm lxxiii. 26: "My flesh and my heart fail

me, but God is the strength of my heart, and my portion for ever."

But my mind is so shattered with grief, and mine eyes filled with

tears, that I hardly know how to read or write.

In another letter he says: "Mr. Some, though he appears to feel it like

a parent, yet supports himself under it with a serenity and fortitude

worthy of so excellent a Christian and minister."

The eminence to which Mr. Some attained, and the success of his

ministry, is partly attested by the fact that 270 persons were added to

the Church during his pastoral labours.

Doddridge came to reside at Harborough while minister at Kibworth, to

enjoy the society and friendship of Mr. Some. In the year 1729 he became

his assistant, taking services alternately at Kibworth, Harborough, and

Ashley; and by the earnest advice of Mr. Some he commenced his academy

at Harborough.

When the Dissenting ministers in the neighbourhood agreed to meet at

Lutterworth, to spend a day in humiliation and prayer for the revival of

religion, Mr. Some preached upon that occasion a very important

appropriate discourse--from Rev. iii. 2: "Be watchful and strengthen the

things which remain, that are ready to die"--"On the methods to be taken

by ministers for the revival of religion." He also published a very

excellent funeral sermon for Mr. Saunders, of Kettering, from the text

he had chosen, 1st Cor. xv. 10: "Not I, but the grace of God which was

with me."

We have further discovered a small volume of 56 pages, entitled 'The

Assembly's Catechism Explained, and the principles of religion therein

contained confirmed by the Holy Scriptures, by David Some. Second

edition, 1727.' It has an interesting preface, a part of which we shall

copy, as illustrative of the views entertained by this eminent man, and

the methods he adopted for the improvement of the rising generation.

The design of the following pages is to render public catechising

easy and profitable.

When young persons see a great deal before them, which they are

required to commit to memory, they soon grow weary of this exercise,

and find excuses to absent themselves from it. This difficulty is

removed by the narrow limits of this essay.

I fear there are many in all our assemblies "who need to be taught

the first principles of the oracles of God," and yet their age and

circumstances prevent their submitting to this way of instruction.

There is a particular regard had to these in this composure. The

questions are so framed that there is room for enlarging upon them,

as the importance of the argument may require. The treating upon the

heads of divinity in this way insensibly leads into a freedom and

easiness of expression, which is hard to attain in a more set and

continued discourse: this hath the more direct tendency to inform

the judgment and fix the attention. I have seldom observed a drowsy

hearer whilst I have been engaged in this part of my work; I wish I

could say so of the other parts of it.

I hope I need not make any apology for adding the Scriptures; this

will be acceptable to everyone who values them. Besides, this will

acquaint children betimes with their Bibles, and teach them that

their religion is derived from that sacred book as the fountain of

it. * * * * * * If any should condemn the whole of this undertaking

as paying too great a regard to human composures, I can assure them

that I have long since learned to call no man master upon earth. I

have not attempted to explain the doctrines contained in this

Catechism because it was composed by that learned body of men, the

assembly of divines, but because I verily believe that for the

substance of them they are agreeable to the word of God. I was early

instructed in them, and have now reviewed them with some attention

and care, lest the prejudices of education should have been the

principal reason of my adherence to them; and after the most impartial

search, I cannot discover anything so absurd and inconsistent in this

scheme of religion as some have represented: and I hope I may be

allowed the liberty of judging for myself.

I am fully convinced of the usefulness of public catechising, by

more than twenty years' experience. I have seen the good effects of

it, and purpose to allow it a share in my public labours while God

continues life and a capacity for service; and if any of my worthy

brethren shall make use of this weak performance, I heartily wish

that the divine blessing may attend their endeavours to promote real

religion and practical godliness.

D. S.

As a specimen of the method he adopted, we present to the reader the

short section "of assurance and other blessings."

_Q._ What are the benefits which in this life do either accompany or

flow from justification, adoption, and sanctification?

_A._ The benefits which do either accompany or flow from

justification, adoption, and sanctification, are assurance of God's

love, peace of conscience, joy in the Holy Ghost, increase of grace,

and perseverance therein to the end.

May true believers be assured of God's love? Yes. (Rom. v. 5.) "The

love of God is shed abroad in our hearts." May they have peace of

conscience? Yes. (Rom. xv. 13.) "The God of hope fill you with all

peace in believing." May they have joy? Yes. (Rom. v. 11.) "We also

joy in God." Is the Holy Ghost the author of it? Yes. (Gal. v. 22.)

"The fruit of the Spirit is joy." Shall true Christians grow in

grace? Yes. (Prov. iv. 18.) "The path of the just shineth more and

more unto the perfect day." Is perseverance the Christian's duty?

Yes. (Phil. iii. 14.) "I press towards the mark." And their

privilege? Yes. (1st Peter i. 5.) "Who are kept by the power of God,

through faith unto salvation." What may we infer from hence? I. That

religion is not a melancholy thing. (Prov. iii. 17.) "Her ways are

ways of pleasantness." II. Growth in grace is an evidence of the

truth of it. (Mark iv. 8.) "Others fell on good ground, and did

yield fruit that sprang up and increased." III. That weak Christians

should not be discouraged.

When his death occurred, Doddridge wrote--"It is to my unutterable grief

that I hear this day that our dear friend, Mr. Some, is dead. I hardly

know how to bear it." Again: "We know in whose hands our lives are, and

those of our friends who remain--a soul-quieting thought, which I would

apply to the unspeakable loss I have sustained in the death of that

great and good man, that invaluable friend, Mr. Some, whom I honoured

and loved as a parent."

Mr. Barker, of Hackney, wrote--"The death of the excellent person you

have lately lost afflicts me greatly. There are few such ministers

anywhere, and few such men in any age. I know that his modesty was

excessive, but am sorry to find that it has deprived us of those

memoirs, which, touched over by your hand, would have been very

instructive and entertaining; but if we must not read his life and

character, let us remember and imitate his exemplary piety, prudence,

and diligence. This truly revered and excellent man died May 27th, 1737.

God was pleased to favour him with a serene and cheerful exit, suited to

the eminent piety and usefulness of his life. "I am well satisfied,"

remarks Doddridge, "that considering how very generally he was known, he

has left a most honourable testimony, in the hearts of thousands, that

he was one of the brightest ornaments of the Gospel and the ministry

which the age has produced; and that all who have had any intimacy with

him must have esteemed his friendship amongst the greatest blessings of

life, and the loss of him amongst its greatest calamities."

An interesting memorial exists, written by Mr. Some, which shows the

method he adopted in admitting candidates to the Church; clearly

indicating what he considered their qualifications should be; what was

the nature of the connexion they were about to form; and with what

spirit and purpose they should unite themselves to the society to which

they desired to be admitted.

_Questions to be addressed to Candidates for Communion._

1. Wherefore do you desire communion with this Church?

2. Will you endeavour to walk circumspectly and peaceably amongst

us, as it becomes a disciple of the Lord Jesus Christ?

3. Will you attend upon the ministry and ordinances of this Church

as often as you can?

4. Do you purpose to stand by us, and steadfastly to adhere to us,

if times of difficulty and trial should come?

5. Do you therefore, in the presence of God and his people here

assembled, give up yourself to the watch and care of this Church,

promising to submit to the discipline that is exercised therein, so

far as it is agreeable to the mind of Christ revealed in his word?

If these be your designs, then in the name of our blessed Redeemer,

and with the consent and approbation of this Church, I open the

doors thereof for your admittance into it, and declare you a member

of it, earnestly desiring that God would bless you in it.

Towards the close of Mr. Some's ministry the Chapel House was purchased

of Walter Renals, and bought by Knightley Holland, for the use of the

minister for the time being.

In the year 1844 this house was taken down, and the new Chapel erected

near to the spot where it had stood; for some years before it having

ceased to be occupied by the minister of the place.

After Doddridge removed to Northampton, as Mr. Some, through the failure

of his strength, was incompetent to undertake the whole of the services

devolving on him, he was provided with another assistant in 1730, in Mr.

J. Halford, a native of Northampton, who, though he never enjoyed the

advantages of an academical education, possessed good natural talents.

He remained until 1734, when he removed to Horselydown. After the

removal of Mr. Halford, Mr. Some had no other assistant to the day of

his death, but most probably restricted his labours. He died in the 57th

year of his age; "and," said this holy man of God with his dying breath,

"If any ask how David Some died, let it be answered, that he sought and

found mercy." Dr. Doddridge preached his funeral sermon, after his

remains had been interred in the chancel of the parish church of Great

Bowden. The knowledge of the spot is only preserved by tradition, which

must be attributed to that fatal modesty which induced him in his last

moments to commit his writings to the flames. His best earthly memorial

is in the affection and reverence with which his name has been so long

cherished.

After the death of Mr. Some we find an unsettled interval of fifteen

years, during which many changes took place; and no records were

preserved by the Church of the events that occurred, or of the state of

things amongst them.

We learn from the correspondence of Doddridge, that the year after the

death of Mr. Some, Mr. Toaker received an invitation of such a pressing

nature to become the pastor of the Church at Harborough, that he was

constrained to accept the call; but two years after this he speaks of

the ordination of one of his students, Mr. Isaac Wilkinson, over the

Church at Harborough, being fixed to take place May 9th, 1740. Then

again, in a letter written to Dr. Clarke, of St. Albans, February 27th,

1741, he speaks of Ashley and Harborough as being vacant.

In the list of Doddridge's students, given at the close of the last

volume of his 'Correspondence,' we have the names of Samuel Smalley, as

settled at Harborough, who entered the academy in 1737; and of Jabez

Hirons, as minister at Harborough, who entered the academy in 1745. All

that we can gather from these statements is, that the congregation was

during this period in a very unsettled state, not having become united

for any length of time under any pastor, or having anyone to settle

peacefully and usefully over them until the year 1752, when a pleasing

change took place in the choice of Mr. Stephen Addington.

It appears that Mr. Addington was a native of Northampton, and a student

under Dr. Doddridge, by whom he was treated with all the kindness of a

father. He commenced his labours at Spaldwick, Huntingdonshire. He had

not, however, been there more than two years before this situation was

offered to his acceptance, which had been chosen and marked out for him

in the wishes, at least, of his foster parent. The following

circumstance led to the appointment: Upon the resignation of a pastor

who had never felt himself at home among the people, their choice was

divided between two persons, who had been proposed by their respective

friends. At length it was wisely agreed by both parties to withdraw

their suffrages from each in favour of a third candidate, if one could

be found who should be agreeable to the whole congregation. At this

juncture Mr. Addington was recommended to them by the Rev. Mr. Gilbert,

of Oakhampton, and in 1752 received a unanimous invitation to settle

amongst them. Accordingly, in the month of July he removed to

Harborough, and established himself in the very house where his good

friend had lived. He was ordained in September, 1753, on which occasion

the service was conducted by the Rev. Mr. Gilbert, of Northampton, Mr.

Goodrich, of Oundle, Mr. Boyce, of Kettering, Mr. Gregson, of Rowell,

and Dr. Ashworth, of Daventry.

The first five years of Mr. Addington's residence were devoted

exclusively to the duties of his pastoral office. His congregation was

considerable, and some of them came from a distance of several miles;

but the Church at Ashley had now a pastor of its own, so as no longer

to require the stated engagements of the minister at Harborough.

So entirely did Mr. Addington appear to possess the confidence and

affections of his people, that he became scarcely less their friend and

counsellor in their various secular concerns than their spiritual guide

and instructor. The leading object of all his plans was their moral and

religious improvement. In pursuance of this great design, it was Mr.

Addington's custom to distribute and associate as many of his people as

he could into classes, according to their age, sex, and situation. In

these societies they were in the habit of meeting at stated times for

prayer and religious converse, often attended by their minister; the

societies were always under his superintendence, and once in every year

(about Christmas) each of them spent a comfortable evening together at

his house. Even the female servants had their annual day, on which,

after assembling in the Meeting House, and spending a part of the

afternoon in cleaning it, they partook of a social and friendly

entertainment provided for them.

Mr. Addington's labours among his people were both acceptable, and

beneficial to the great purposes of the Christian ministry. His strain

of preaching was chiefly practical and experimental, and his delivery

animated and affectionate. But beside his many ministerial and pastoral

engagements, Mr. Addington at length added the arduous undertaking of a

boarding-school, in which he succeeded the Rev. Mr. Token, of Kibworth,

whose school was removed to Harborough. During a part also of this

period he extended his pastoral charge to the congregation at Kibworth.

At this time he was by no means a strong and healthy man; and after

continuing his exertions of one kind or another for nearly thirty

years, he began to find some failure in his energy and activity; and

under this impression it seemed prudent to contract the sphere of his

duties. Whilst preparing to carry his design into effect, circumstances

occurred which eventually issued in his removal; the active part which

he took in the politics of the day somewhat affecting both his

usefulness and his comfort towards the close of his residence at

Harborough. While he was thus circumstanced, he received an invitation

to a charge in Miles Lane, London, which determined his removal in

October, 1781. It was not, however, without the severest struggle that

he resigned a connexion that had long been endeared to him by almost

everything calculated to produce and to cherish reciprocally in the

parties the most cordial esteem and the liveliest affection. The

connexion might indeed not be said to have been broken up, but exchanged

for an intimacy differing only in the mode and in the degree of its

friendship, and which continued to the end of his days.

After Mr. Addington's removal from Harborough, he became tutor of an

academy first established at Mile End, which afterwards existed at

Hoxton, and then at Highbury.

"The friends of evangelical truth, lamenting the heterodoxy or coldness

of another seminary, associated to provide for the Churches pastors of a

different spirit. At first they engaged some ministers of established

reputation for piety and orthodox sentiments, to give lectures at their

own houses to such young men as were selected from the Churches in

London and its vicinity. This mode, however, soon proved so inconvenient

that they were compelled to provide in 1783 a building at Mile End, to

which they invited Stephen Addington, minister of Market Harborough, as

tutor of what was now called 'the Evangelical Academy.' The friends of

the institution procured him a diploma of Doctor of Divinity; but as he

had lately relinquished a similar charge under the impression of

declining vigour, he had scarcely begun to 'gird up the loins of his

mind' to the duties of his new office with the hope of extensive

usefulness, before he was attacked by a severe indisposition, which laid

him aside for some time. Though he recovered beyond expectation, and

resumed his labours with new ardour, he was again disabled by

affliction, and at length compelled to resign his office as tutor in

1789.

"As he had been chosen pastor of the congregation in Miles Lane, he

continued to labour there under the pressure of infirmities, but

encouraged by the generous attachment of his flock, for years after he

resigned his academical charge."

In February, 1796, he was called away from his labours and trials by

death, in his sixty-seventh year. "He was an amiable man, of correct

deportment, ardent piety, and zeal for usefulness. His learning was

extensive rather than profound; he projected more works than he found

time to execute; and his dread of living in vain induced him to grasp at

objects to which his strength was inadequate. As a preacher, he was more

esteemed than admired, for his elocution was defective, though earnest;

and his thoughts, always good, were seldom great. His 'Treatise in

Defence of Infant Baptism,' and his 'Life of the Apostle Paul,' are the

best known among his publications, of which our limits will not allow us

to give the full list."--So write the authors of the 'History of

Dissenters,' Vol. IV., p. 264.

Of the 'Treatise on Baptism,' Job Orton says--"Addington hath lately

published a small piece upon it, which I think comprehends everything

valuable that hath been written."

A dedication to his congregation at Harborough is prefixed to this

Treatise, from which we make the following extract:--

MY DEAR FRIENDS,--You have, in the following pages, the result of a

free and serious inquiry into the Scripture doctrine of Christian

baptism. After reading many controversial tracts on the mode and

subjects of this ordinance, I found myself obliged to examine the

sacred pages before I could be thoroughly satisfied either as to the

manner or time of life in which it ought to be administered.

Previous to this inquiry, I endeavoured to divest myself of every

prejudice, and determined to follow the truth whithersoever it might

lead me. Far be it from me to assert that I have nowhere mistaken

the language of the Holy Spirit in the several passages that either

give an account of the administration of Christian baptism or tend

to explain the nature and design of the institution; but this I hope

I can say, that I have endeavoured to enter into the true meaning of

them, and have explained them in a sense that appears to me (upon

the maturest consideration) most consistent and scriptural. I think

myself obliged to tell you, that the inquiry has afforded me

abundant satisfaction. The reasons for our practice of baptising

children, and that by sprinkling or pouring of water, appear to me

now in a much stronger light than before; and I am more fully

convinced than ever that the specious objections that are thrown out

against it have no solid foundation in reason or the word of God.

This is dated, Harborough, September 6th, 1770.

The interval was not very long from the resignation of Mr. Addington to

the settlement of Mr. Gill, as Mr. Addington's resignation is dated

August 12, 1781, and Mr. Gill commenced his labours in the early part of

1782. During the interval the pulpit was supplied by neighbouring

ministers, and the students from the academy at Daventry; among the

latter of whom was Mr. Belsham, afterwards recognized as the champion of

Socinianism. The principal candidates were Mr. Bennett, who afterwards

settled at Kiderminster; Mr. Cooke, who finally settled at Halifax; and

a Mr. Severn. During this state of indecision, Mr. Garner, in his

travels into Yorkshire, heard of Mr. Gill, who, being highly recommended

as an excellent man, was introduced to the Church at Harborough.

Mr. Gill was a native of Netherthong, a small village near Holesfirth,

in Yorkshire. He was educated at the academy at Heckmondwicke, and

commenced his labours at Swanland, not far from Hull. After a residence

of about eight or nine years in that place, he was invited to the

pastoral office over this Church and congregation. Mr. Gill's acceptance

of the invitation is dated March 22nd, 1782. Mr. Gill continued his

labours after this union for a long period, with honour to himself and

benefit to others. He was permitted to preach the Gospel to them for

more than six-and-thirty years, while he lived among them for at least

half a century. A paralytic affection rendered it necessary that he

should retire from his labours and resign his charge, in the year 1818.

In the interval between this period and his death, he was, with the

exception of the time he spent at Coventry with a son, regular in his

attendance at the Meeting where he had ministered; and though all the

powers of his mind were much impaired, his relish for the word was

undiminished, and his habits of devotion never left him to his dying

hour.

This holy and venerable servant of God breathed his last at the house of

his son-in-law, Mr. French, of Great Bowden, on the evening of February

2nd, 1832, at the age of 79. He was buried in the ground connected with

the Meeting, when Mr. Wild delivered the funeral oration; Mr. Bicknell,

of Crick, and Mr. Robertson, of Wellingborough, engaged in prayer; Mr.

Chater, of Kibworth, giving out the hymns. His funeral sermon was

preached on the Sabbath following, by Mr. Scott, of Rowell, from Acts

xi. 24: "He was a good man," &c. (the character of Barnabas). During the

ministry of Mr. Gill 248 members were added to the Church.

Having some recollections of Mr. Gill's person and ministry, from having

heard him a few times in the latter part of his labours, in his own

place of worship and in neighbouring places, we should describe him as

rather above the middle stature; very grave in his aspect; his manners

gentle and kind; his spirit devotional and fervent; always serious in

his work; his matter plain, pious, experimental, decidedly evangelical

in sentiment: his voice was not of great compass. Mr. Gill was not

distinguished by grasp of mind, power of reasoning, depth of thought, or

extent of information. His powers, whether natural or acquired, were not

of a high order. His case shows us what may be done by the weight of

character, fervent consistent piety, without superior mental endowments,

in filling a respectable station with credit and usefulness. Mr. Gill

was considered to be exemplary in visiting his flock, and to this was

added the care of a considerable boarding-school, which he had for a

number of years; and our impression is, that more time was spent in such

engagements than could comport with the efficient discharge of the

duties of the pulpit. Hence we fear, from what was manifested in the

state of the Church and congregation after his retirement, that the

result of his labours was not of the most satisfactory kind.

On the resignation of Mr. Gill, Mr. Jukes, now of Bedford, supplied

Harborough for many months with great acceptance. Mr. Francis, of

Lancaster, also came as a candidate for a short time.

Mr. Gear, now of Bradford, Wiltshire, then a student at Hoxton Academy,

succeeded as a probationer, and was invited by a large majority to take

the oversight of the Church. The want of entire unanimity led Mr. Gear

at first to decline accepting the invitation; but, upon its being

renewed, he ultimately complied with the call, and was ordained to the

pastoral office in October, 1822. The ministers engaged were Messrs.

Notcutt, of Wilbarston, now of Ipswich; Robertson, of Stretton,

afterwards of Wellingborough; Maslem, of Hertford, Mr. Gear's pastor;

Dr. Harris, of Hoxton, Mr. Gear's tutor; Scott, of Rowell, now tutor of

Airedale Academy; Green, of Uppingham; and Roberts, of Melton.

Mr. Gear continued his labours at Harborough until the year 1830, when,

not finding that concord and good feeling between him and the people

necessary for each other's mutual advantage and happiness, he complied

with an invitation he received from Bradford, in Wiltshire. Letters were

addressed to him signed by 375 persons, urging his stay at Harborough,

but he declined to do so. After his departure, a handsome gift of plate

was presented to him, as a memorial of esteem and affection from his

numerous friends.

Mr. Gear's removal, and a difference of opinion concerning the

candidates which were recommended and heard, led to considerable

altercation and painful division of feeling. The following ministers

supplied the pulpit as probationers: Mr. Johnson, from Highbury; Mr.

Wooldridge, from Gideon Chapel, Bristol; Mr. Hewlett, late of Newberry.

Mr. Slye, of Potterspury, was unanimously invited to visit Harborough as

a probationer; but, having no desire to remove from his people, refused.

Mr. Wild, late of Gainsborough, and educated under Mr. Joseph Fletcher,

of Blackburn, was recommended to the friends at Harborough by Dr.

Raffles, of Liverpool. In May, 1831, Mr. Wild was invited to spend three

or four Sabbaths, at the expiration of which time he received an

invitation to the pastoral office; but conceiving the time he had spent

among them too limited to form a just opinion of the people and the

suitabilities of the place, he engaged to spend a month or five weeks

more before he gave his final answer to the wishes of the people. Mr.

Wild accepted the invitation, and his recognition as the pastor took

place November 9th of the same year. Dr. Raffles, of Liverpool; Scott,

of Rowell; Toller, of Kettering; Roberts, of Melton; Chater, of

Kibworth; Hewlett, of Lutterworth, engaged in the services of the day.

Mr. Wild's ministry here was of short duration, and attended with the

want of unanimity and peace; so that in the year 1835, perceiving the

continuance of dissatisfaction, with no prospect as he thought of party

feeling abating, and consequently little hope of future comfort and

usefulness, he sent a notice of his intention to resign, which was read

by Mr. Hobson, of Welford, on Lord's-day, January 11th, 1835, his

ministry having continued about three years and a half.

The present pastor (Mr. H. Toller) is the fifth surviving son of the

late Rev. T. N. Toller, of Kettering. He pursued a course of preparatory

study under Mr. Walter Scott, late of Rowell; and afterwards was a

student at Coward College, London. At the expiration of his studies, he

was invited as a probationer to Harborough, and ultimately to take the

pastoral charge, which he accepted, and was ordained October 27th, 1836.

His brother, Mr. Thomas Toller, of Kettering, delivered the charge--Mr.

Edward Mial, then of Leicester, the introductory discourse; and Mr.

Mursell, of the same place, preached to the people.

Though the Church and congregation could not be considered in a happy,

prosperous state, when this settlement took place, yet they gradually

attained to a condition of peace and prosperity to which they had for

some years been strangers.

In the ninth year of Mr. Toller's ministry the present Chapel was built,

to which we have referred at the commencement of this account. On the

day of opening, large assemblies were collected together, and a noble

spirit of liberality was manifested. Dr. Reed, of London, preached in

the morning, from Num. x. 29; Dr. Leifchild, in the evening, from Rom.

v. 9. Mr. Alexander, of Norwich, preached on the next Sabbath. The whole

amount collected at these opening services was L199. 1s., and donations

were presented of sufficient amount at once to set the Chapel entirely

free from debt. All this made it a season of gladness and of lively

interest to the people.

Since this effort they have gone forward with renewed vigour and united

energy. The number of members added to the Church during the present

pastorate is 179. The present number of communicants is 163. The general

Sabbath-school connected with the place contains 150 children. In the

Infant-school, conducted on the Sabbath, there are 80 children. For the

use of the latter, a room has been recently erected over the general

school-room, with class-rooms for the elder children, at a cost of L230,

the whole of which has been paid. Occasionally services are conducted,

chiefly on Sabbath evenings, by several members of the Church, in five

villages in the vicinity of Harborough.

The whole aspect of things in this Christian society now presents a

happy illustration of the sentiment, that a united people, under a

faithful pastor, will go on and prosper.

CHAPTER V.

MEMORIALS OF THE INDEPENDENT CHURCH AT ASHLEY AND WILBARSTON.

It might appear to be difficult to some of the Nonconformists of the

present day to decide, why their forefathers should fix on this village

as a place where they should carry on the stated ministrations of the

Gospel, and form a Church on Congregational principles. The population

of the village is too small to present a suitable sphere in itself for a

Dissenting congregation, while the Episcopal Church has the patronage of

the State and receives her emoluments. It was probably regarded by those

engaged in its formation as presenting a central spot, where the

Nonconformists who resided in surrounding villages might conveniently

assemble. Hence, during its early history the hearers travelled from a

number of places in the vicinity. One of the stated hearers, who died at

an advanced age a few years ago, and who had been connected with the

place from his earliest days, informed the writer that he remembered

hearers coming from thirteen villages to attend under the ministry of

the Gospel at Ashley. Since that period Chapels have been erected in

several of those villages, in which stated services are conducted; and

this, as a matter of course, diminishes the number of travellers to the

old places.

The history of the Independent Church at Ashley is connected, during the

first 60 or 70 years of its existence, with that of Market Harborough.

It was formed under the labours of the same minister, about the same

time (1673), and continued under the charge of the same pastors until

some time after the death of Mr. David Some. For the character and

labours of its first pastors (Mr. Matthew Clark and his son, succeeded

by Mr. Some, who had Doddridge as an assistant for a time), the reader

is referred to the preceding memorials of the Church at Harborough. The

record of members of the Church, preserved in the handwriting of Mr.

Some, shows that Church-meetings were held at Ashley, members admitted

there, the Lord's Supper administered; proving that it was regarded as a

distinct Christian society, under the pastoral charge of the minister of

the Church at Harborough. After Doddridge came to reside at Harborough,

and became assistant to Mr. Some, he took his turn in preaching at

Ashley. Tradition says, that on one occasion he baptized nine children

at the house of a respectable farmer at Weston, about a mile from

Ashley, whose family were long connected with the place, and at whose

house the minister frequently, in those days, dined on the Sabbath. From

Doddridge's own pen we learn that some of his published sermons to young

people were preached at Ashley, for he dedicates them to the young

people in the congregations at Northampton, Harborough, Kibworth,

Hinchley, and Ashley, as the places where they had been preached. The

following note is appended to the sermon entitled 'The Orphan's Hope,'

from Psalm xxvii. 10: "When my father and mother forsake me, then the

Lord will take me up":--"This sermon was preached at Ashley, in

Northamptonshire, March 6th, 1725, to some young persons whose father,

mother, and sister had all died of the small-pox a few days before." In

the introduction to the discourse he observes--

There are few precepts of the Gospel which will appear more easy to

a humane and generous mind than those in which we are required to

weep with them that weep; and surely there are few circumstances of

private life which will more readily command our mournful sympathy

than those of that afflicted family, to the poor remains of which

you will naturally, on the first hearing of these words, direct your

thoughts, and perhaps your eyes too--the circumstances of a family

which God hath broken with breach upon breach--of those distressed

children whose father and mother have forsaken them almost at once,

and who have since been visited with another stroke, which if alone

had been very grievous, and when added to such a weight of former

sorrows is, I fear, almost insupportable. I believe all of you who

are acquainted with the case sincerely pity them, and wish their

relief; but I am under some peculiar obligations to desire and

attempt it, not only on account of my public character, but as I

know the heart of an orphan, having myself been deprived of both my

parents at an age at which it might reasonably be supposed a child

should be most sensible of such a loss. I cannot recollect any

Scripture which was then more comfortable, as I think none could

have been more suitable, to me, than that which is now before us.

He touchingly and beautifully addresses the orphan family towards the

close of the discourse.

It must have been eight or ten years after the death of Mr. Some, which

took place in 1737, before the Church at Ashley had a pastor placed over

it separate from the Church at Harborough, for the first pastor here

appears to have been a Mr. John West, who had been a student at

Northampton in Doddridge's academy; for though we have no account

preserved of the period when he commenced or when he closed his

ministry, yet we find that he entered the academy at Northampton in the

year 1740. If immediately on the close of his studies he became the

pastor of the Church at Ashley, according to the usual term this would

not take place until 1745 or 1746; and as we find another pastor chosen

within eleven or twelve years from this time, and have no further

account of Mr. West, it is probable that he closed his life and his

ministry at a comparatively early age.

In the year 1757, Mr. Samuel Bacon was chosen pastor of the Church at

Ashley, in which office he continued for 32 years. The residence of Mr.

Bacon's family was Sutton-in-Ashfield; he studied for the ministry at

the academy at Mile End, when Dr. Conder and Mr., afterward Dr., Gibbons

were the tutors.

It is supposed that Ashley was Mr. Bacon's only charge; during his

ministry here his residence was at Wilbarston. No particulars have been

preserved of his character or ministry, the success of his labours, or

the state of the Church while he was pastor. He appears to have been

highly esteemed, and was spoken of by his friends as one of the most

lovely, amiable men they ever knew. Mr. Bacon was one of the first

trustees for the Meeting House at Weldon and the property connected with

it, and one of the monthly lecturers there for a number of years,

frequently conducting also the extra service they obtained on a Sabbath

evening in addition to the monthly lecture. At Corby also Mr. Bacon had

some engagements of a similar nature. We find his name inserted in the

account of the ordination of Mr. J. Fuller, at Kettering, in 1772. He

died rather suddenly, February 6th, 1789, and was buried in the Meeting

House, beneath the pulpit, where Mrs. Bacon was also interred, and Mrs.

Talbot, one of his three daughters.

In the same year that Mr. Bacon died, Mr. George Bullock was invited to

become the pastor, and entered on his stated ministry; residing, like

his predecessor, at Wilbarston. He was a student at Mile End when Dr.

Addington was tutor, and we have heard that he was a favourite student

of the Doctor's; one memorial of this we have seen. There is in the

hands of a daughter of Mr. Bullock a neat pocket Bible, in two volumes,

published in 1640, that evidently was used by Dr. Addington when he

preached in the villages in the vicinity of Market Harborough, having on

the fly-leaves the texts of the sermons noted down very neatly, with the

places where they were preached, and the time of the service; also four

hymns selected from the Olney Hymns by Newton and Cowper, suitable to

sing at the services, written in shorthand, according to the system of

Jeremiah Rich, improved by Doddridge. This Bible was given by his tutor

to Mr. Bullock, as the following memorandum, written in each volume by

Mr. Bullock, testifies:--

GEORGE BULLOCK.

The gift of my very dear, highly honoured, much esteemed friend and

tutor, the Rev. S. Addington, D.D., No 5, Grove House, Mile End,

London, November 6th, 1788.

About four years after Mr. Bullock commenced his ministry at Ashley, a

building was purchased and fitted up at Wilbarston for a Meeting House.

Occasional services in a licensed room had for some time been held; and

the attendance increasing, it was thought desirable to have a larger

place and more regular services. This Meeting House was opened in the

year 1793, and from that time it was connected with Ashley, to have one

service by the pastor every Sabbath morning or afternoon alternately,

and occasionally a Sabbath evening lecture; so that he became the

minister of both congregations, regularly travelling from one place to

the other to conduct these services.

In the early part of Mr. Bullock's ministry at Ashley there was some

considerable increase in the congregation and the Church; but this did

not continue to the close of his course. After labouring for about

twenty years, in the month of January, 1809, he was seized with a

paralytic affection, which laid him aside entirely from all public

service. He resigned his charge, seeing no prospect of restoration, in

March, 1810; and in the year 1811 he died, at the age of 48 years, and

was interred in the Meeting House at Wilbarston, where a tablet is

erected to his memory.

After this Mr. William Notcutt was invited to the pastoral office, and

was ordained June 6th, 1811.

Mr. Notcutt preached at both places in the manner of his predecessor,

and during some part of his ministry took monthly services at Slawston

and Hallaton; but now there is a stated pastor, who preaches regularly

at both these places. During the ministry of Mr. Notcutt a vestry was

added to the Meeting House at Wilbarston for week-evening services and

for the Sabbath-school. In the year 1820 the Meeting House was enlarged,

at an expense of about L200. The ministry of Mr. Notcutt continued here

about 15 years, and in that time about 50 members were added to the

Church. In March, 1826, he resigned his charge, and removed to Ipswich,

where he is still labouring as pastor of the Independent Church in

Tacket Street.

After this removal, there was an unsettled interval of about five

years. For a short time the two congregations separated, and tried to

have a minister for each, when a Mr. Bromiley was at Ashley and Mr. Hill

at Wilbarston. While Mr. Bromiley was at Ashley the Meeting House

underwent some alterations--was new pewed, and the inside considerably

improved; but it still remains, as to the appearance of the building, in

the state of one of the oldest Nonconformist village Meeting Houses,

with its thatched roof without, and its uncovered beams within; and it

may stand for years to come as a venerable relic of the olden times. The

first trust deed of the present Meeting House is dated 1706.

After a short trial of separation, it was thought to be best to re-unite

the two places; and in the year 1831 the present minister, Mr. Thomas

Coleman, who had previously been pastor of the Independent Church at

Wollaston, was unanimously invited to take the charge of both

congregations, and he has conducted the services at both places for 21

years.

At this time it was thought desirable that the residence of the minister

should be at Ashley, as most in the centre of the connexion; a

dwelling-house was therefore prepared, adjoining the Meeting House, as

the residence of the minister for the time being; ground was purchased

for the building, a garden, and a small burying place behind the

Meeting. The alteration of the Meeting, the purchase of the ground, the

building, &c., must have cost more than L400, which has been entirely

paid off. There are about 17 acres of land that have been purchased with

moneys left to the interest by different persons, which are put in trust

for the benefit of the minister for the time being. There are now

standing, as members of the Church, about 56 persons; the

Sabbath-schools contain about 60 children. There are occasional services

conducted in three villages in the vicinity, where there are rooms

licensed for public worship.

If we took pleasure in dwelling on opposition encountered, we could

record instances which would reflect dishonour on the opposers, while in

the result the goodness of God and the power of the Gospel were

manifested. Nor might it be thought unsuitable to place amidst these

'Memorials' a statement of the following facts, while names are

concealed:--That a new rector, appointed to one of these villages,

seemed determined to distinguish himself by opposing the occasional

services that had been held in a licensed house for twenty years. He

summoned his parishioners to meet in the Church; told them his design to

put a stop to the preaching in the house; announced it as a very

improper thing to have preaching in a house, and in a room where people

lived; and when reminded of the Saviour's promise, that "_wherever_ two

or three are gathered together in his name," replied, "Ah, that might be

all very true in those days, when there were no churches built nor

clergymen appointed; but it did not apply now." Having gained the great

man of the village on his side, nothing would do but they must have a

notice drawn up and served on the occupiers of the cottage where the

service was held, that they must leave it, if they did not give up the

preaching; and this was persisted in; though a noble Earl who had

property in the village, to whom the pastor sent a statement of the

case, expressed his decided wish that the service should be continued in

its usual course,--and when after considerable effort another room, more

commodious, was obtained, gave a handsome donation towards fitting it

up for the service, and expressed his fervent wish that the Lord would

give his gracious blessing to the services that might be held there. In

the varied circumstances connected with this case, there was a striking

display--on the one side of the narrowness and oppression engendered by

the spirit of bigotry, and on the other of the liberality and kindness

of enlightened Christianity. A few years have passed since then, and the

occasional services are still continued.

A voluntary Christian society, situated like this at Ashley, in the

course of such a long period, having now existed for 175 years, must

have undergone many changes. The erection of new places of worship in

localities where its hearers and members in the early period of its

history used to reside, has at length confined its connexions to four or

five villages in its immediate vicinity, and they are of small

population, and several of the old Dissenting families have been removed

from them. Being simply an agricultural district, without trade or

manufactures, there is no prospect of much increase. As young persons

rise into life they remove to other places for employment, and some of

the most active and useful have been thus lost to the place that gave

them birth: but still a small Church remains to bear its testimony to

the great principles of the Gospel, and to the truth and faithfulness of

God; and it may yet extend and prosper, by united believing prayer and

earnest effort, under the blessing of the great God of Zion.

CHAPTER VI.

MEMORIALS OF THE INDEPENDENT CHURCH AT WELFORD.

In the extra-parochial district of Sulby, about a mile from the village

of Welford, was founded in the twelfth century a monastery for a certain

order of monks. It was handsomely endowed, and dedicated to the Virgin

Mary. The site is now occupied by farm buildings. But as another

illustration of the changes which occur in this mutable world, there

resided, 180 years ago, in some part of that abbey, a man who would not

conform to the dictates of his fellow men in the things of God--"a man

of worth, a man of letters too;" one eminent for learning, talent,

piety, usefulness; who laid the foundation of two Dissenting interests

in the county of Northampton, and kept a Dissenting academy at Sulby, or

a seminary for the education of young men, several of whom became

eminent Dissenting ministers. This person was the Rev. John Shuttlewood,

A.B. He was born at Wymeswold, in the county of Leicester, January 3rd,

1632, of respectable parents, who sent him to the Grammar-school at

Leicester, and afterwards to Christ's College, Cambridge, where he

obtained the degree of A.B. He was ordained to the ministry in 1654, not

by episcopal ordination it would appear, but in the method more

generally adopted in the days of the Commonwealth, in the congregation

of Raunston, with an honourable testimonial from the classical

presbytery of Wirksworth, in the province of Derby.

The deep humility, piety, and devotedness of his spirit were manifest by

a solemn dedication of himself to God, drawn up about this time in

Latin, of which the following is a translation:--

O my God, on account of my sins thou hast afflicted me with thy

judgments! Thou art just, O Lord! in all thy dispensations towards

me, because I have grievously offended against thee. I have followed

the world; I have too much indulged the flesh; and I have been very

often overcome by Satan. To thee I give up myself, to live to thee.

And now, before God, the searcher of hearts, I promise and engage to

leave my worldly concerns to the companion of my life; to renounce

the flesh with its affections; and to study the good of the souls

which thou art committing to my care. Now, O Lord! do thou so

strengthen and fortify me by the Spirit of grace against all these

my enemies, that I may obtain the victory over them. And that I may

seriously perform these my good resolutions, let this paper, signed

by my name, be a witness against me, if I lie before thee.

JOHN SHUTTLEWOOD.

A man of such a spirit we should expect to find among those who refused

to conform to the terms prescribed to the ministers of the Church, soon

after the restoration of the second Charles. On this account he was

ejected from the living of Raunston and Hoose, and afterward exposed to

great suffering for his Nonconformity, and his attempts to conduct the

worship of God and preach his word in a way his conscience approved. In

the year 1668, when he was uniting with some others in singing a Psalm,

one Mr. B., with thirty or forty horsemen, with swords drawn and pistols

loaded, came and seized him with many that were worshipping with him.

Several of both sexes were beaten and driven into the field, and there

dismissed upon promising to appear the next day before a justice of the

peace. Mr. Shuttlewood was conveyed to Leicester Gaol, where he was a

prisoner for some months. After the "Conventicle Act" passed, he was

again seized by one Charles Gibbons, a notorious persecutor and profane

swearer--taken by him from one justice of the peace to another; and

warrants were issued to distrain upon him for L20, upon the owner of the

house where he preached for L20, and 5_s._ apiece on others.

In 1674 Mr. Shuttlewood was living at Lubenham, a village about two

miles from Market Harborough. There his house was entered when he was

conducting divine service; a warrant was obtained to distrain upon him

for L40, when seven of his milch cows were taken and sold.

A short letter is preserved which was written to his wife from Leicester

gaol, which shows the exemplary resignation, meekness, and faith with

which he passed through his trials. It was written February 20th, 1668.

MY DEAR WIFE,--Myself and fellow prisoners are in good health. I

bless God, I am very well satisfied with his dispensations towards

me in reference to my landlady's proceedings; so that I am no longer

disquieted with them, nor solicitous about them, but patiently wait

God's gracious disposal of me. Perhaps infinite wisdom foresees some

inconveniency which we are not aware of, and therefore is about to

remove us. I am loath to leave the society of my dear brethren, Mr.

Clarke and Mr. Southal; but I hope in the end God will so dispose of

us, that we shall have cause to say, it is best for us to be where

God shall carry us. I know not which way to look; but our "God is a

very present help in a time of trouble," and will let us see that it

is not our forecast, but his providence, which shall provide an

habitation for us. Let us rather beg an improvement than a removal

of his dispensations. Remember me to my father, children, &c. Thus,

in haste, I remain, &c.

The Mr. Clarke, mentioned in this letter, we suppose to have been

Matthew Clarke, the first pastor of the Independent Church at Harborough

and Ashley, as he was cast three times into the same prison, and was

connected with Mr. Shuttlewood in sufferings, and also in services and

enjoyments.

He was obliged frequently to change his abode--sometimes in

Leicestershire, sometimes in Northamptonshire, to escape from his foes;

acting on the directions given by his Lord, "If they persecute you in

one city, flee unto another." After a time he went to reside at Sulby, a

place remarkable for its picturesque and secluded situation. The family

of the Paynes, at Sulby Hall, then favoured the Nonconformists. Here he

appears sometimes to have had a flourishing seminary. A memorandum of

his in a pocket almanack states "that six students were added to his

academy in one year." The following persons, amongst others, studied

under him, and rose to eminence: Mr. Julius Saunders, afterwards

minister at Bedworth; Mr. John Sheffield; Mr. Matthew Clarke, son, we

suppose, of Mr. Clarke of Harborough, afterwards minister in London; Dr.

Joseph Oldfield; Mr. Wilson, the father of Mr. Samuel Wilson, of London;

and Mr. Thomas Emlyn. In the memoirs of the last of these it is said,

"that his parents chose to bring up their son to the ministry among the

Nonconformists; and that for this purpose he was sent, in the year 1678,

for academical education to Mr. Shuttle_worth_ (should have been

Shuttle_wood_), at Sulby, near Welford, in Northamptonshire." Here he

stayed four years. In the year 1679 he took a journey to Cambridge, and

was admitted to Emanuel College, but returned again to Mr. Shuttlewood.

These circumstances indicate that Mr. Shuttlewood resided at Sulby a

considerable time. It was during this period that he gathered a

congregation at Welford and at Creaton. But such was the spirit of the

times, and such the dangers to which the Nonconformists were exposed,

that at Welford, in the year 1674, they met in a secluded part of the

town, on the premises of Mr. Edmund Miles, where they fitted up a place

of worship, which was the first Dissenting Meeting House there; but such

were the activity and zeal of their enemies, that they thought it

prudent to vary their places of meeting, and to set a guard against the

inroads of their foes. They might have adopted the language of Nehemiah

as their own: "We made our prayer unto our God, and set a watch day and

night because of them." There was a house occupied by Mr. Charles

Hanscomb, secluded in a narrow yard from the main street, and open to a

field in the direction of Mr. Shuttlewood's house. Here the persecuted

minister and his people often met, one of the number being appointed to

watch, while the rest were engaged in worship; so that when the

informers were seen to approach notice might be given to Mr. Shuttlewood

and his hearers, who escaped by the window into the fields. Sometimes

they met in the pastures which surrounded the house at Sulby, amidst the

darkness and the damps of night. These were days of trial, when the

reality of religious principle was tested and its power appeared.

Mr. Shuttlewood was blest with a robust, vigorous constitution, yet was

of a very tender spirit; and the death of one of his children so deeply

pierced him as to bring on many bodily complaints, which he carried with

him to his grave. His constitution was greatly injured by the

sufferings he endured, and also by his preaching at unseasonable hours,

and in unsuitable places; so that his health at length rapidly declined,

and he died when on a visit to the Church at Creaton, March 17th, 1688,

in the 58th year of his age. A humble stone was erected to his memory in

the Churchyard, with this brief but honourable inscription:--"Multum

dilectus, multum deflendus"--"Much beloved, much lamented".

Now the flock at Welford were as sheep without a shepherd. They had not

been formed into a regular Christian Church under the ministry of Mr.

Shuttlewood; and for about ten years they were destitute of a pastor, or

any stated ministrations of divine truth amongst them. Some of them,

during this period, travelled as far as Bedworth, in Warwickshire,

upwards of twenty miles, to hear Mr. Julius Saunders. Such was the love

these servants of Christ had for the Gospel, that in the dark mornings

of the winter season they travelled by the light of a lantern as far as

Lutterworth, where they left it till their return in the evening, when

it was again lighted to conduct them home. It appears that there were

many in those days that would travel as far as their feet would carry

them, rather than be entirely deprived of the ministry of the Gospel.

Some extracts from the records of the Church at Bedworth, kindly sent to

the writer by the present pastor of the Church, show that there were, in

the year 1687, five persons from Welford added to that Church. This was

the second year in the history of that Church; and at the close of it

the pastor wrote, "thus has God increased us and doubled our numbers,

and many of them stars of the first magnitude." William Powers, from

Welford, who joined the Church at Bedworth, appears to have been a man

of eminent piety. On one occasion Mr. Saunders writes, "It was while

brother Powers was earnestly praying the Lord to thrust forth labourers

into his harvest, that I was set at liberty from the bond that was on my

spirit." In 1688, a female servant in one of the Welford families

attending at Bedworth was added to the Church. In the fourth month of

that year a Church-meeting is held at Welford, when several persons from

Elkington and Cottesbrook are added to the Church. In the last month of

this year we find two more from Welford joined to the Church at

Bedworth; but the pastor records, that in the third month of the next

year "there was great dissatisfaction expressed at a Church-meeting, on

account of my going to Welford and preaching there the last Lord's-day,

where there seems to be a mighty work of God upon the hearts of many

carrying on."

Mr. Saunders wished to devote one Sabbath in the month to the people

that met at Welford; but this was strongly opposed by some of the Church

at Bedworth, who probably desired to have the pastor always with them on

the Sabbath.

One Valentine Drake showed great opposition to the pastor going to

preach at Welford; "but the Church," adds Mr. Saunders, "gave me

liberty; they declared that it was meet that, as a ruling elder, I

should appoint my own meetings to preach." "The trouble was great that I

met with, all about going to Welford one Lord's-day in the month." The

opponents ultimately prevailed, so that the minister was obliged to give

up the services there. "In the 9th month, 1689, a solemn assembly of the

Church. The Church refused to cast out Valentine Drake for all that he

had done; and he had done much evil. He drew many after him; made a

schism in the Church; manifested fiery passions in our Church-meetings;

and so far prevailed, that I was necessitated to break off from going to

Welford, whereby that great and blessed work that was going on was made

to cease. Many that had a hand in breaking it never flourished in their

souls after. In those days my hands were weak."

"In 1691, brother William Powers, from Welford, was chosen to be a

ruling elder. On the twelfth day of the twelfth month, at Welford, the

brethren being assembled together--Mr. Davis, brother Tebbirt, and

brother Taylor, from Rowell--I gave brother Powers a charge to fulfil

his office; he declared his willing mind to do so, and that he did

accept of the office." "Elizabeth Ridgly, of Haslebeech,

Northamptonshire, joined this Church, 1687. She was a diligent saint,

who came to our Church-meetings seventeen long miles, twelve times in a

year, and that on foot." It is supposed the distance was not far short

of twenty-seven miles.

Some of the Welford hearers attended at Kettering and at Harborough

until the year 1698, when the Rev. John Norris came to Welford. He had

been educated to Sheriffhales, in Shropshire. When Mr. Norris came to

Welford, the days of liberty and peace had so far dawned upon the

Nonconformists that they could no longer be persecuted according to law;

and his ministry proving very acceptable to the people, a new Meeting

House was built capable of seating 500 hearers, which was opened in the

year 1700; and in the same year Mr. Norris formed them into a Christian

Church. The first time he administered the Lord's Supper, there were

twenty-six members united in celebrating the Saviour's death; but after

a few months the number increased to sixty members. The ground on which

the Meeting House was built was given by the Paynes, of Sulby Hall; and

five of the members of this family united with the twenty-six who first

formed themselves into a Church under Mr. Norris.

Mr. Norris was very popular as a preacher, much beloved as a Christian

minister, especially by his brethren in the ministry. He was engaged at

the ordination of Doddridge, at Northampton, in asking the questions,

and offering the ordination prayer. Doddridge regarded him with

affection and veneration, as a father. He died very suddenly, February

8, 1738, in the sixty-third year of his age: he was buried in the

Churchyard. The following lines on his tombstone were written by

Doddridge:--

Decked with each manly and each Christian grace,

The friend of God, and all the human race--

While earth and heaven beheld him with delight,

From earth to heaven he winged a sudden flight.

Lo! angels pressed to bear their charge above,

To kindred realms of piety and love.

Doddridge preached his funeral sermon, from Genesis v. 24: "And Enoch

walked with God, and he was not, for God took him."

We present a few passages from this discourse, descriptive of the

character and ministry of Mr. Norris.

I may be permitted publicly to acknowledge (says Doddridge) the

sense I have of the favour of divine providence, in leading me so

early into the acquaintance of this excellent person, and blessing

me with so great a share of his friendship, with which I was

honoured from my first entrance into the ministry, and which his

singular humility and condescension, wisdom and piety, have rendered

exceedingly delightful and improving to me in all the succeeding

years of life.

And surely I should be greatly deficient in the duty of this day, if

I did not solemnly charge it upon you frequently to recollect your

obligations to the divine goodness in giving you so able and so

tender a shepherd, and in continuing him amongst you for so long a

time with such cordial love, that repeated, unanimous, and earnest

solicitations from the most considerable congregations in the

neighbouring counties could not prevail upon him to remove from you.

So evident was it that "he took the oversight of you, not by

constraint, but willingly; not for filthy lucre, but of a ready

mind."

It may eminently be said of you, my friends, in a spiritual sense,

that you have been "fed with the finest of the wheat," as the pure

and uncorrupted truths of the Gospel have been preached amongst you

with plainness and seriousness, and in the spirit of love. Your

minds have not been amused with useless subtilties and barren

speculations; you have not been vexed with strifes of words,

unprofitable and vain; nor grieved with passionate invectives

against your brethren of any denomination--invectives, which are

never more criminal than when delivered in the name of the Lord, and

which too often turn the food of souls into poison, and that which

should have been for their welfare, into a trap. This "good man

brought out of the good treasure of his heart good things"; his

generous and benevolent soul overflowed with sentiments of candour

and love; and he was never more in his own element, than when he was

telling you that "the kingdom of God is not meat and drink, but

righteousness, and peace, and joy in the Holy Ghost": and I firmly

believe, that in the thirty-eight years of his ministry among you he

never delivered a sermon or a sentence inconsistent with that great

principle.

I join with you in lamenting that none of those elaborate and

judicious discourses which he delivered among you, from Sabbath to

Sabbath, are, or can be, published to the world: for though it is

certain that his graceful and venerable aspect, and his easy yet

lively manner, gave a peculiar beauty to them as delivered by

himself; yet, when I consider how judiciously his thoughts were

selected, how methodically they were disposed, and with what

propriety, elegance, and spirit they were expressed, I am well

assured they would generally have been esteemed a rich addition to

that great number of practical writings with which our age and

country is already blest, and with which I hope it will still

abound. * * * * * * * And, for what he was in the domestic relations

of life, I had almost said, I wish it may not be too long, but I

will rather say too tenderly, remembered. The loss of a husband so

constantly obliging, so affectionately sympathizing, so well

furnished as a prudent guide and a pleasant companion, and so well

disposed for the offices of both, will, I fear, be too deeply felt.

May the sense of it be tempered with those divine consolations which

he was so eminently fit to administer, but which have not surely

lost their value, and will not, I trust, lose their relish, though

no longer administered by him. May the children which were dear to

him as his own, never forget with how much diligence he instructed

them; with how much importunity and constancy he prayed for them;

and with what tenderness he watched over all their interests.

I may add, even in the decline of life this light was growing

brighter and brighter; and though his removal, while his capacities

of usefulness were to the last so great, must be very affecting to

you, yet I cannot forbear saying that you have some peculiar reason

to be thankful for the manner and circumstances of his death.

Nature was not racked with tormenting pains, nor worn out by a

tedious, consuming illness; but the good man grew a little drowsy

towards the evening of his long day, and, having "served his

generation according to the will of God," gently "fell asleep" as he

was going from one apartment of the house to another, and all the

business and struggle of dying was over in less time than could have

served him to get up the stairs, as he was attempting to do. It is a

delightful thought, that God dismissed his servant in so peaceful a

manner that his death so much resembled a translation, and "he was

not, for God took him."

Mr. Norris preached the last Sabbath he lived, and concluded the public

service with a copious, lively, and affectionate prayer for his people,

which could not have been more suitable if he had known he was then

taking his last farewell.

After the death of Mr. Norris, Job Orton preached his first sermon at

Welford, and received an invitation from the people to become their

pastor; but this he declined, as he did several other invitations, on

account of his engagements as assistant to Dr. Doddridge in the academy.

Another of the Doctor's pupils, a Mr. Charles Bulkley, was settled over

the Church at Welford; but early in the next year after his ordination

he changed his sentiments on the doctrines of the Gospel, and on the

ordinance of baptism; consequently, he was requested by the Church to

resign his office as pastor over them, which he did, and retired to

London, where he joined the General Baptists.

At this juncture, Mr. Bottrill, a gentleman of considerable property,

connected with the Church at Welford, was at Weldon, a village about

eight miles from Oundle; and there he happened to hear a young minister

preach, who was a native of Oundle, and was on a visit to his widowed

mother, who resided there. This apparently incidental circumstance was

the means of bringing about a connexion that was long continued, and of

a very happy and useful character. This young minister was Mr. King, son

of a late pastor of the Independent Church at Oundle.

When Mr. Bottrill returned home, he induced the Church at Welford to

invite Mr. King to preach to them, which he did for two Sabbaths, much

to their satisfaction. After some further probation, he received a

unanimous invitation to become their pastor, which he accepted, and was

ordained in the spring of the year 1743; the Rev. Mr. Hill, of London,

and Dr. Doddridge, preached on the occasion. When Mr. King became

pastor, the number of members in the Church was 87.

There are some interesting circumstances connected with Mr. King's early

history, worthy of notice. If he was, like Samuel, early devoted to God,

it was in connexion with his mother having the spirit of Hannah in

pleading for him, and giving him up to God. His father was the Rev.

Joseph King, highly respected as the Independent minister at Oundle. His

mother, Mrs. Hannah King, was a lady distinguished for her piety and

intelligence; and she earnestly desired to have a son, that she might

devote him to the service of the sanctuary.

Her desire being granted in the birth of a son, she, like Hannah, called

his name Samuel, as a constant memorial of her prayers and her purpose.

She fondly hoped to see him trained by paternal instruction for the

Christian ministry, when, by a mysterious providence, with a sudden

stroke she was bereft of her beloved partner, in the midst of his

usefulness and in the vigour of his life, being but 46 years of age.

Still, amidst the sorrows, the trials, and difficulties of widowhood,

her boy not four years of age, and a family dependent upon slender means

for support, this mother cherished her fond impression concerning this

son. At an early age he was placed in the Grammar-school at Oundle, and

made great proficiency; from thence he was removed to the classical

School for Dissenters at Mount Sorrell, Leicestershire, then under the

direction of Mr. Thomas Watson and Mr. Abel Ragg--the same Mr. Ragg who

had been Doddridge's fellow pupil and intimate friend, and who died in

the same year with his other beloved friend and fellow pupil, Mr. David

Some, junior.

From his earliest days, Mrs. King endeavoured to impress her son's mind

with the important truths of the Gospel; and the Lord blessed her

efforts and heard and answered her prayers, in the conversion of her

son. When he had left home his religious impressions were deepened by

the epistolary admonitions of his mother, and by the religious

instructions of his tutors. When he removed from this school he lived

for a time with an uncle at Long Thorpe, who was an extensive farmer,

and steward to Sir Francis St. John, who lived there. In this situation

he improved the leisure afforded by agriculture in a diligent attention

to mental and devout exercises. Thus occupied, he came to a settled

determination to enter the ministry; which purpose, after due

consideration, he disclosed to his mother. This was joyful intelligence

to her; and she lost no time in communicating it to a friend and patron,

Mrs. Cooke, of Newington, a lady greatly esteemed for her piety and

liberality. With characteristic promptitude and kindness, she

immediately engaged to support him while prosecuting his studies at the

academy. He was placed under the tuition of Dr. Abraham Taylor, at

Deptford, in 1735; he continued there till 1740, when the institution

was removed to Stepney.

Mr. King attended the ministry of Mr. Thomas Bradbury, at New Court,

with whose Church he became connected.

While he was at Deptford, a party of the students went one evening to

bathe, when Mr., afterwards Dr. Thomas Gibbons, going beyond his depth,

was in danger of drowning. No one present could swim except Mr. King,

who at the moment was standing at the water side at a short distance. On

hearing the cries of the other students he hurried to the spot, plunged

into the water, caught Mr. Gibbons by the hair when in the act of

sinking, and thus rescued him from a watery grave, as animation was

suspended, and was with considerable difficulty restored. Dr. Gibbons

ever after retained a most affectionate attachment to Mr. King, and

after he was settled at Welford paid him several visits and preached for

him, and always recurred to this providential deliverance with grateful

recollections.

The congregation at Welford, when Mr. King became its pastor, was

considered to be large and respectable, hearers attending on the Sabbath

from fourteen villages around. In connexion with this circumstance it

may be mentioned, that in some of those villages there are now stated

congregations, either of the Independent or Baptist denomination, with

pastors placed over them, while the congregation at Welford is as large

as ever; which shows a considerable increase in the number of Dissenters

in those parts in the course of the last century. Mr. King was very

diligent and laborious in the work to which he had become devoted,

preaching several nights in the week in the villages around, beside the

constant services of the Sabbath. His ministry was rendered eminently

useful, so that the Church doubled its numbers in the early years of his

pastorate.

He married Miss Elizabeth Norris, the only child of his predecessor, by

whom he had a family of ten children. It was a circumstance not

honourable to his people, considering their numbers and the wealth of

some individuals among them, that Mr. King had to struggle with

pecuniary difficulties, which almost led to his removal from them. A

pressing invitation was sent to him from the congregation at Castle

Gate, Nottingham, to be co-pastor with the venerable James Ross, M.A.,

with an offer of more than double the salary that he was receiving at

Welford. The difficulties attending him here, with his numerous family,

inclined him to attend to this call; but when it became known to his

people, they waited upon him, expressed their great regret that he

should think of leaving them, their firm attachment to him, reminded him

of the providential way in which he was brought amongst them, and

referred to the happy effects of his labours; which, after some

deliberation, prevailed, so that he determined to continue with them and

to maintain the struggle with the difficulties that attended him. But

the providence of God at length appeared for him. A Miss Cooke, an aged

maiden lady, the only survivor of a wealthy family, bequeathed to him

some property, which, with some other legacies he received, enabled him

to give his children a liberal education, and to place his sons in

respectable situations; and also, in some degree, to gratify his

benevolent feelings in the exercise of liberality to those who were in

distress.

During the ministry of Mr. King, Mr. John Wood, a native of Welford,

became a member of the Church, and was called to the work of the

ministry. He passed with great credit through his academical course at

Daventry, and became first minister at Sudbury, in Suffolk, and

afterwards at Creaton, in Northamptonshire, where, after twenty years'

labour, he died. The young people of Mr. King's flock engaged a large

portion of his solicitude; his public and private instructions were

eminently blessed to many of them.

It was a great gratification to this excellent minister to be able to

sustain his aged mother in the decline of her days--to promote her

comfort by receiving her into his house, where she died, in 1763, at the

advanced age of 81 years. With what delight would such a mother behold

the answer to her prayers in the devoted labours and usefulness of this

son, whom she had asked of the Lord, and consecrated to him; and with

what peculiar interest must such a son look on that aged mother as she

was ripening for heaven, to whom, under God, he owed all that he had

attained!

He lost his beloved partner, who was of great value in such a sphere,

after a lingering illness, in the 60th year of her age. When his own

infirmities increased and strength failed, so as to render him incapable

of fulfilling the duties of his office, after about 40 years' labour

amongst them he resigned his charge in 1782, and went to reside at the

house of the Rev. James Horsey, of Northampton, who had married one of

his daughters. There, enjoying the affectionate attentions of his

daughter, he peacefully ended his days, November 6th, 1788, in the 74th

year of his age. His remains were conveyed to Welford for interment; a

funeral sermon was preached by his son-in-law, Mr. Horsey, to a crowded

audience, from words chosen by the deceased (Jude, verse 21): "Looking

for the mercy of our Lord Jesus Christ unto eternal life." The sermon

was printed at the request of the Church and congregation. Mr. Horsey

observes--

About forty years ago God placed his servant in this part of his

vineyard, and enabled him to labour, both in season and out of

season, to defend his cause in this town and neighbourhood. That his

talents were generally acceptable, most who hear me know. The

plainness of his style (for he always aimed to be understood by the

lowest of his hearers), the evangelical complexion of his doctrine,

and the seriousness of his address, endeared him peculiarly to other

congregations as well as his own; and numbers in this and in

neighbouring counties ascribe to his instrumentality their first

serious thoughts of God and eternity. With many present he has

laboured even from your infancy, endeavouring, by an attention to

catechising, suggesting the most simple and easy remarks, to bring

you to an early acquaintance with the holy Scriptures. And no

greater pleasure could he feel than to see the children of his

charge "walking in the truth." As you have risen into life, he has

regularly addressed you by his annual instructions to the youth of

the assembly, cautioning against the paths of the destroyer, and

directing your feet in the way of peace. Oh, how often have I seen

him, with marks of inward reverence and undissembled piety, sit like

good old Simeon "waiting for the consolation of Israel"! And when a

word has been dropped, to bring his former charge to his

remembrance, with the tenderest tokens of friendship, and the

falling tears of affection, would he waft up a prayer to heaven for

your prosperity.

Mr. King only published two sermons, one preached to his own people on

the murrain among the cattle, and another delivered at the ordination of

Mr. Joshua Symonds, at Bedford, 1767.

After Mr. King's resignation there were three pastors, each of whom

continued for a very short time over the people at Welford. Mr. William

Severn was ordained May 22nd, 1782. It is stated that he was a very

popular preacher, possessed of uncommon talents; that his Sabbath

evening and week-day lectures were anticipated with great pleasure by

his hearers, who were strongly attached to him: but he resigned his

charge in less than two years, went to Hinckley, in Leicestershire, and

at length, we regret to state, departed from the faith he once preached,

and died some years after in connexion with a Socinian congregation in

Hull. A Mr. Northend was the next who was invited to Welford; but the

invitation was far from unanimous, so that, though he accepted it, his

services continued for a very short time. In the spring of 1789 Mr. Evan

Johns was settled as their pastor; but this gentleman, we are informed,

much injured his usefulness, and lessened the esteem of his friends for

him, by practising the absurd theory of animal magnetism, which induced

him to tender his resignation, and he left, in 1790, for Bury St.

Edmund's.

In 1792, Mr. John Clement Bicknell, a student at Newport Pagnell, was

invited on probation; and in February, 1793, he was ordained pastor. The

following ministers were engaged on that occasion, viz.:--Messrs.

Hillyard, of Bedford; Greathead, of Newport; Grundy, of Lutterworth;

Carver, of Wellingborough; Summers, of Wellingborough; Gill, of Market

Harborough; Davis, of Wigston; Gardner, of Kilsby.

Soon after this settlement, the old Meeting House being much out of

repair, it was determined to erect a new one in a more eligible part of

the town, near the residence of the pastor. This was opened for worship

in 1793; and a few years after, in 1799, a more respectable house was

built for the minister on the site of the old one, which together cost

the people about L1500; and, to their honour, the whole was in a short

time discharged.

The Church appears to have decreased in number during the changes that

had taken place, as there are only 41 names given as members when Mr.

Bicknell was settled. In the course of his ministry 56 members were

added. He filled the pastoral office at Welford for about 18 years and 9

months, as he resigned his charge in 1811. In the latter years of his

life Mr. Bicknell was minister at Crick, where he died at an advanced

age, in the year 1849.

In October, 1812, Mr. Benjamin Hobson, of Driffield, Yorkshire, visited

Welford as a probationer, on the recommendation of Mr. Gill, of Market

Harborough. After supplying four Sabbaths, he received a unanimous

invitation from the Church and congregation to the pastoral office,

which he accepted, and entered on his stated labours February 21st,

1813. The number of members in the Church at this time is stated as 43.

Mr. Hobson was born at Sheffield, in the year 1780. In the account given

of his early life, we have another case presented, amongst the thousands

that have been known in the Church of God and in the ministry of the

Gospel, of one who had to trace his early impressions of religion to the

efforts of a pious mother. From early youth he was the "subject of pious

emotions," which he always attributed with grateful and filial affection

to the piety and prayers of his mother. "Her earnest importunity at

family prayer for the salvation of her children," he said, "often

affected me, and I believe was the means of leading me to see the value

of my soul and the necessity of dependence on Jesus Christ." He derived

benefit from some of the last sermons of the Rev. Jehoiada Brewer, and

at length joined the Church under the care of Rev. James Boden. He

commenced his studies for the ministry at Homerton; but during the first

year his health was so affected that he was obliged to return home. This

led to a change in the place where his studies were to be pursued. At

the urgent request of his mother, that he might not be placed so far

from home, in case sickness should return, he obtained admission into

the college at Rotherham in 1802, having for his tutors Dr. Edward

Williams and Mr. Maurice Phillips. He pursued his studies with

commendable diligence, and obtained general esteem by his consistent

piety. His first pastoral charge was at Driffield, in Yorkshire, where

he was ordained on the 8th July, 1806. Here his labours were useful and

his ministry prized; but in the year 1813, influenced in a great degree

by the advice of his friend and relative, Mr. G. Collison, of Hackney,

and Mr. G. Gill, of Market Harborough, he removed to Welford: and here

he continued until within four months of the close of his life, serving

this people as their faithful and affectionate pastor for about

thirty-five years; and he did this with general acceptance and

prevailing usefulness. During his ministry 115 members were added to the

Church. His devoted piety was always manifest. With an earnest concern

to promote the highest welfare of his charge, with an ardent attachment

to the cause of God, with strong desire to advance the kingdom of the

Redeemer, and to be a blessing to those around him, he steadfastly

pursued his labours. He had much of the spirit of devotion--was a man of

prayer, a man of God. His preaching was earnest and affectionate, plain

and faithful. He was the attentive village pastor, that took some

delight in visiting his flock. If his talents were not of a high order,

they were of a useful character. If his mind was not powerful, his

spirit was affectionate and fervent, and his views of evangelical truth

clear and decided. If a sanguine temperament rendered him at times too

susceptible, religious principle triumphed, and Christian prudence

prevailed. He had a large share of domestic happiness, earnestly

seeking the spiritual welfare of his children, their early acquaintance

with God, and decision for the Saviour. He had the happiness of seeing

all of them, in the morning of life, "choosing the good part which shall

not be taken away from them."

He greatly loved the Missionary cause, and endeavoured to promote a

missionary spirit amongst his people. He had one son. That son was

engaged in the medical profession, but he was at length anxious to go as

a medical missionary to China. The father's love to the Missionary cause

was now put to the test; and its sincerity was fully proved. Though for

a time conflicting feelings agitated his mind, and parental affection

prompted him to say, "Anything but _this_," yet in the strength of the

Lord God he was enabled to present this sacrifice with a willing mind,

and could but rejoice that he was counted worthy to be so closely

identified with the Missionary cause. He was Secretary for about ten

years to the Northamptonshire Independent Association, and was generally

held in high esteem by his brethren. The last meeting of this

Association, before Mr. Hobson removed, was held at Welford, when he

resigned his office, and the ministers present testified in a gratifying

manner their esteem and affection.

In the year 1847 his declining health rendered it necessary that there

should be some change in his ministerial duties. An attempt was made to

obtain an assistant; but increasing indisposition, arising from chronic

bronchitis, together with some things appearing which were painful to

his feelings, decided him at length to relinquish the work, and try the

effect of a change of air. He left Welford on the 18th of May, 1848, and

numbers of his people felt and said that not their faithful minister

only, but their father and their friend, they were about to lose.

He went to the island of Guernsey, with the hope that a milder climate

might benefit his health and recruit his strength. But he continued to

decline; and just four months after bidding farewell to his people at

the sacramental table, he was called from the scenes of time to join the

Church triumphant above.

In the closing scene, looking at life in the light of eternity, what he

had been enabled to do in the service of God seemed to be nothing in

comparison with what he had failed to accomplish. His feelings for some

weeks were not only checkered, but very painful. The state of his mind

was dark and distressing, arising, no doubt, from physical weakness, and

the completely relaxed state of the nervous system. But the last week

was one of great mercy. The enemy was not suffered to distress, nor

fears to agitate: his mind was kept "in perfect peace, being stayed on

God." He often spake of Christ as the _rock_. He died on the evening of

the Sabbath, September 3rd. His remains are deposited in the new

cemetery at Saint Peter's Port, Guernsey. The event of his death was

suitably improved there by the Rev. W. Wild, from Phil. iii. 9; and at

Welford by his successor, from Hebrews xi. 4: "He being dead, yet

speaketh."

Mr. Hobson was succeeded in his labours at Welford almost immediately by

Mr. Walter Gill, who had pursued his studies for the ministry at the

seminary at Hackney. He entered on his probationary services in May,

1848, and was ordained in the month of April in the following year. Mr.

Ransom, Mr. Gill's classical tutor, delivered the introductory

discourse; Mr. Toller, of Kettering, offered the ordination prayer; Mr.

Toller, of Harborough, asked the usual questions; Mr. Keynes, of

Blandford, delivered the charge; and Mr. James, of Birmingham, preached

to the people in the evening.

The present number of members in the Church is about 80. There are 130

children in the Sabbath-schools connected with the congregation,

viz.--boys, 72; girls, 58: there are 23 teachers.

There are occasional services conducted on Sabbath evenings in the

village of South Kibworth, where there is a small Chapel held in trust

by some of the Welford friends.

CHAPTER VII.

MEMORIALS OF THE INDEPENDENT CHURCH AT CREATON.

In the accounts of the Nonconformist ministers who in the year 1662

sacrificed their livings in the Established Church, in obedience to what

they regarded as the claims of truth and of conscience, we find the name

of Mr. Richard Hook, ejected from the rectory of Creaton,

Northamptonshire. After his separation from the Church he preached for

some time in his own house; but he afterwards removed from Creaton, and

went to reside at Northampton. Though we have no certain information as

to the results of Mr. Hook's ministry, yet there is some reason to

conclude that a number of the people left the Church with their pastor,

and sought for spiritual instruction, as they had opportunity, under the

ministry of the Nonconformists. It was probably after the removal of Mr.

Hook from Creaton that Mr. Shuttlewood, another of the Nonconformist

ministers, began to preach the Gospel in this place. At that time his

residence was at Sulby Abbey, near Welford, and his labours appear to

have been then divided chiefly between Welford and Creaton. For a more

particular account of Mr. Shuttlewood, his labours and his sufferings in

the cause of God, we must refer the reader to the memorials of the

Church at Welford. But it was when on a visit to his friends at Creaton

that he was seized with an affliction that quickly terminated his useful

life, and raised his spirit to that "rest that remaineth for the people

of God." Here he ended his days, and here his remains were interred in

the Churchyard, where a plain stone was erected to his memory.

Mr. Ironmonger is said to have been the next Nonconformist minister

here, after Mr. Shuttlewood. In an account of the ordination of Mr.

Tingey, a predecessor of Doddridge at Northampton, we find a Mr. John

Ironmonger, of Buckingham, engaged. We think it probable that this was

the person that for a time ministered at Creaton. A Mr. Dale, minister

at Creaton, was present at the ordination of Mr. Tingey, in 1709. The

pastor immediately succeeding was Mr. Barker; then Mr. Chambers is

recorded as the next minister here, and he died in 1735. After this came

Mr. Hextal, who was a native of Broughton, in Northamptonshire; a member

of the Church at Kettering; for some time studied under Mr. Saunders,

his pastor, preparatory to his admittance into the academy at

Northampton under Dr. Doddridge, which he entered in the year 1732.

On the completion of his studies, it is stated that he settled at

Creaton in 1736; but his ordination did not take place until 1738, for

there is still preserved in the handwriting of Doddridge the testimonial

that was given on the day of ordination, of which the following is a

copy:--

_Creaton_, _April_ 26, 1738.

This is to certify, that the Rev. Mr. Wm. Hextal, having given full

satisfaction as to his abilities and qualifications for the work of

the ministry, was this day set apart to the pastoral office by

prayer, fasting, and the imposition of our hands, at the desire of

the Church of Christ in this place, who unanimously invited him to

the exercise of the said office amongst them.

Witness our hands--P. DODDRIDGE, D.D.; JAS. WATSON, Leicester; THOS.

CARTWRIGHT; J. DRAKE, Yardley; J. HUNT, Newport; SAML. TAILOR.

We find a list of members of the Church, containing forty-seven names of

persons that were communicants at the time of Mr. Hextal's settlement;

then follow the names of twenty-one members, over which the pastor has

written, "Taken in since I came." These members were resident in ten

different villages.

In the handwriting of Mr. Hextal we find a copy of the following

recommendation. Though it is without date or any full direction, yet it

appears to have been an application to the manager of some fund for

assistance.

The congregation at Creaton, lately under the care of Mr. Chambers,

have unanimously made choice of Mr. Hextal to succeed him, after

finishing a regular course of academical learning at Northampton

acceptably, and where his temper and conduct secured him very

respectful regard from the people. As his abilities, principles, and

character are very satisfactory to us, and, according to our view of

things, worthy of the esteem of others, we take the liberty to

recommend him to your favour and encouragement, as one that promises

usefulness, and we think, by the divine blessing, may be

instrumental in supporting the interests of Christianity in that

society. Your favourable view of this our recommendation will lay an

additional obligation on ------.

_To the Rev. the Ministers, and the other Gentlemen, Managers, &c._

It was a short time after the settlement of Mr. Hextal, that a

minister's meeting being held at Creaton, Dr. Doddridge preached his

interesting sermon, entitled 'Christian Candour and Unanimity stated,

illustrated, and urged,' from Phil. ii. 1, 2, which was afterwards

published, with a Dedication to the Countess of Huntingdon. The ministry

of Mr. Hextal at Creaton continued until the year 1752, when he removed

to Sudbury.

The next pastor was Mr. Warburton. For some time he assisted Mr.

Gilbert, the successor of Doddridge at Northampton, and preached at

Creaton in the afternoon of the Sabbath. Mr. Gilbert dying in 1760, Mr.

Warburton confined his labours to Creaton, where he was minister for

about twenty years. After his removal, Mr. John Wood, from Sudbury, was

unanimously chosen his successor the same year. Mr. Wood was a native of

Welford, sent out by the Church there, during the ministry of Mr. King,

to preach the Gospel: he was educated at the academy at Daventry. He

laboured here for about twenty years, and closed his life and his

services in the Church on earth in this place. He died April 7th, 1790,

"leaving the Church," it is observed, "in a declining state."

The next pastor was Mr. Joseph Whitehead, who came to Creaton in 1793,

and continued his labours here for twenty-three years. When Mr.

Whitehead entered on his ministry here there were twenty-two members of

the Church, and seventy-one were added during the years of his

pastorate. In the second year of Mr. Whitehead's labours the present

Meeting House was erected. The old building, which held about 400

persons, was occupied on a lease of ninety-nine years, supposed to have

commenced about the date of 1694, as it was at the expiration of that

lease that the new place of worship was reared.

The fidelity and zeal with which Mr. Whitehead discharged his

ministerial office was crowned with such success as greatly to increase

the Church and congregation. The medical assistance which he was always

ready to afford to those who needed it, rendered him extensively useful

to the afflicted poor in his neighbourhood. His candid and friendly

disposition endeared him to his brethren in the ministry. His exemplary

patience, under painful bodily affliction, displayed the excellence of

his Christian principles. As he advanced in life, he evidently appeared

to grow in grace; acting habitually under the eye of his Master, he was

prepared for his change. "Blessed is that servant whom his Lord when he

cometh shall find so doing." He died at the house of his friend, the

Rev. H. Knight, of Yelvertoft, after a few hours' illness. His remains

were interred, with every token of respect, at the foot of the pulpit

where he so often urged upon his people the great doctrines and precepts

of the Gospel. Six of his brethren bore the pall. The Rev. Mr. Jones,

minister of the parish Church, attended, as a token of his high esteem

for the deceased. The Rev. G. Gill, of Harborough, began the funeral

service with prayer; the Rev. B. L. Edwards, of Northampton, delivered a

very affecting and appropriate address; the Rev. J. Gronow, of Weedon,

concluded the solemn service. A large congregation of people assembled

on the occasion, whose undissembled grief showed how much he was

beloved. On the following Lord's-day the Rev. H. Knight, in whose house

he died, improved the affecting providence, from Heb. xiii. 7-9. The

place of worship was thronged before the service commenced, and many

hundreds could not gain admittance.

Mr. T. Aston succeeded Mr. Whitehead. He had pursued his studies for the

ministry at Hackney, and was ordained over this Church and congregation

September 23rd, 1817. On that occasion Mr. Hobson, of Welford, commenced

the service with reading and prayer; Mr. Gill, of Harborough, stated the

nature of a Gospel Church; Mr. Knight, of Yelvertoft, offered the

ordination prayer; Mr. D. W. Aston, of Buckingham, brother to the

ordained minister, delivered the charge, from Col. iv. 17; Mr. Toller,

of Kettering, preached from Luke x. 11; Mr. Griffiths, of Long Buckby,

concluded.

Mr. Aston admitted thirty-two members to the Church during his ministry,

which continued until about the year 1826, when Mr. Williams became the

pastor of the Church, who gives the following account of his ordination

to that office:--

Having received a unanimous invitation from the Church and

congregation at Creaton to become their pastor, I was ordained

October 7th, 1828. Mr. Edwards, of Northampton, delivered the

introductory discourse; Mr. Griffiths, of Long Buckby, offered the

ordination prayer; Mr. Scott, of Rowell, gave the charge; and Mr.

Hobson, of Welford, preached to the people. Mr. Aston left Creaton

about two years before. The first year of the interval was supplied

by Mr. Robertson, afterwards of Wellingborough; and the second, by

an interesting young man of the name of Jocelyne, who was on

probation, and had received a call from the Church to remain, but

was prevented entering on the pastoral office by death. He ruptured

a blood-vessel by digging one day in the garden; went to the west of

England for the benefit of his health; but was soon called, as we

hope, to the country where none of the inhabitants shall say any

more, I am sick. J. WILLIAMS.

We find a record of forty-seven members as belonging to the Church when

Mr. Williams commenced his labours, and fifty-one were admitted during

his ministry, which continued until March, 1840. Of the removal of Mr.

Williams it is stated, "that it was owing to the secession of some

individuals from the Church and congregation, who, being Baptists,

succeeded in raising a Baptist interest in Spratton, about a mile from

Creaton. Mr. Williams very handsomely left 150 volumes for the use of

his successors."

Mr. Martin succeeded Mr. Williams as pastor. His first visit was in May,

1840, when he preached two Sabbaths. Mr. Fletcher, from Highbury,

preached five Sabbaths as a probationer, but retired on discovering that

the congregation was not unanimous. Mr. Martin preached four Sabbaths in

August and September, when he received an invitation to become a

probationer for three months, at the close of which he was unanimously

called to the pastoral office, and was ordained April 28th, 1841; when

Messrs. Bull, of Newport, Prust, of Northampton, Griffiths, of Buckby,

Harry, of London, and Toller, of Kettering, were engaged in the

principal services of the day. The ministry of Mr. Martin continued here

for little more than seven years; for it is recorded that he preached

his farewell sermon at Creaton on Sabbath-day afternoon, May 21st, 1848,

having accepted an invitation to the pastorate of Whitefield Chapel,

Wilson Street, Long Acre, London. During his ministry forty-five members

were added to the Church.

Mr. Mandeno, from Newport, Salop, the present pastor of the Church,

entered on his stated engagements at Creaton on the first Sabbath in

October, 1848. The present number of communicants is 60. There are 80

children in the Sabbath-school.

Occasional services are conducted in two villages in the vicinity of

Creaton.

CHAPTER VIII.

MEMORIALS OF THE INDEPENDENT CHURCH AT DAVENTRY.

Circumstances of rather common and incidental occurrence are sometimes

the immediate precursors of events which are followed by important

results to future generations, while they may have a bearing on the

eternal interests of a number of undying spirits. Something of this

nature appears in the origin of the Christian Church, of the Independent

denomination, in the town of Daventry.

Nonconformity took early root in this place. After the Bartholomew Act,

secret meetings for worship were frequently held late at night, and

conducted occasionally by ministers, at a house in the hamlet of

Drayton, where considerable numbers from the town and neighbourhood

often assembled, in which was a backdoor opening into the fields, to

facilitate retreat in case of detection--no unnecessary precaution, in

those days of persecution. A Mr. Worth, ejected from the living of

Kilsby, preached at Daventry for some time after his ejectment.

The following account was given to Dr. Ashworth, about the year 1747, by

Mr. Thomas Porter, a member of the Church, then 80 years of age, or

upwards--a man of a very respectable character and remarkably sensible.

An aged minister, who lived some considerable distance beyond

Daventry, in his way to London lay at the Swan Inn (formerly the

principal inn) in this town, where he was taken ill, and confined

for a week or longer. Mr. Lindsey, who kept the house, and all his

family, behaved to him with much kindness, and it appears to have

been a very regular house. The minister, on the evening before he

departed, desired the family to come into his room, when he

particularly thanked Mr. Lindsey and each of his family for their

civility to him, and expressed much satisfaction in the good order

of the house; "but," said he, "something leads me to fear there is

not the fear of God in this house. It grieves me to see such

honesty, civility, economy, and decency, and yet religion is

wanting, which is 'the one thing needful.'" On this, he entered into

a close conversation on the nature and importance of real and inward

religion, which he closed with telling them he had with him a little

book, lately printed, which he would give them, and wished them to

read it carefully; then gave them 'Baxter's Poor Man's Family Book.'

This fixes the date to 1672, or later--the year in which that book

was printed.

It is not certain who the minister was, or that Mr. Lindsey ever saw

him again or knew his name; but it is suspected that it was Baxter

himself. Mr. Lindsey read the book with pleasure, sent for other of

Mr. Baxter's works, and he, and some of his children, became

excellent characters.

Upon this he grew weary of the inn, and, being in plentiful

circumstances, retired to a house in the middle of High Street,

which had a small close behind it, at the extremity of which, upon

the Back Lane, there stood some out-buildings, which he converted

into a Meeting House. The people enjoyed it during his life, having

now got a settled minister, and formed into a Church. This was

probably after the Revolution. He always intended, and often

promised, to settle it in form; but dying suddenly, it never was

done. The heir-at-law was well inclined to it, but melancholy, so

that the people dare not trust to a settlement from him. At length

they purchased it of those in whom it was vested, repaired it, and

continued to use it until 1722, when Mr. Mattock, then the minister

at Daventry, built the present place, the old one being by this time

much too small.

"The original license granted to Mr. Lindsey, or, as he is there called,

Linzey, in pursuance of the royal Declaration of Indulgence, with the

signatures of the King and Lord Arlington, the Secretary of State," says

the late George Baker, Esq., in his 'History of the County of

Northampton,' "is now in my possession; and being the only document of

the kind known to be extant in this country, a copy of it is subjoined."

CHARLES R.

Charles, by the Grace of God King of England, Scotland, France, and

Ireland, Defender of the Faith, &c., to all the mayors, bailiffs,

constables, and others our officers and ministers civil and

military, whom it may concern, greeting.

In pursuance of our Declaration of the 15th of March 167-1/2, we

have allowed, and we do hereby allow, of a roome or roomes in the

house of Allen Linzey, of Daventry in Northamptonshire, to be a

place for the use of such as do not conform to the Church of

England, who are of the persuasion commonly called Presbyterian, to

meet and assemble in order to their public worship and devotion. And

all and singular our officers and ministers, ecclesiastical, civil,

and military, whom it may concern, are to take due notice hereof;

and they, and every one of them, are hereby strictly charged and

required to hinder any tumult or disturbance, and to protect them in

their said meetings and assemblies.

Given at our Court, at Whitehall, the 8th day of November, in the

24th year, of our reign, 1672.

By his Majesty's command,

ARLINGTON.

This society ranks with the Independent or Congregational, and not the

Presbyterian denomination, as named in this license.

At what time a settled ministry was first enjoyed here is not exactly

known; but the first pastor of the Church was Mr. Andrew Barnett, born

at Uppington, in Shropshire, the youngest of ten children. His father,

Mr. Humfrey Barnett, appears to have been celebrated as a preacher, and

as a man of devoted consistent character. People in the country around

would flock to hear him twice on the Lord's-day, which was a very

unusual thing in those times. He refused to read the 'Book of Sports,'

and preached against it; but was cited by the Bishop, and obliged to

retire out of that diocese. He was accounted one of the first Puritans

in Shropshire, principally on account of his serious preaching and his

devoted life. This son, who became pastor of the Church at Daventry, was

educated at Trinity College, Cambridge--was ejected from the rectory of

Roddington, in Shropshire, in 1662. He did not suffer so much for his

Nonconformity as many of his brethren; having some knowledge of

medicine, his skill in diseases obtained him favour among the

neighbouring gentry. But on one occasion, being invited privately to

preach on the Lord's-day, a neighbouring justice came in while he was

praying, and fined him for preaching. Mr. Barnett appealed to the

quarter sessions, and pleaded that he had not preached, for he was only

engaged in prayer; but his plea was overruled, for the King's Attorney

declared that the defendant's praying was preaching; so that on this

judgment he was cast, and his fine doubled. He had to pay L40. He was a

man of considerable solidity of judgment, a useful preacher, and highly

valued by those who best knew him. He published a funeral sermon for

Queen Mary, from Psalm ii. 3, 4, dated Daventry, May 21, 1694; and

entitled, 'The Helmet of Hope, Christ in us the hope of glory.'

Thomas Flavell, the eldest son of John Flavell, the eminent

Nonconformist divine, was the next pastor; but of his life and ministry

we have no account.

John Mason appears to have succeeded Mr. Flavell for a short time. The

father of Mr. Mason was rector of Water Stratford, in Buckinghamshire,

where he died in 1724, having ministered there for 20 years. He was the

author of the 'Select Remains' which form the golden little volume that

Dr. Watts so highly recommended to the public. Mr. Mason did not remain

at Daventry more than a year or two, when he removed to Spaldwich, in

Huntingdonshire, where he died. He was the father of John Mason, author

of the well-known treatise on 'Self-knowledge,' who was first minister

at Dorking, in Surrey, and subsequently at Cheshunt, in Hertfordshire,

where he preached to a considerable congregation. His diligence was

attested by his labours as a pastor, tutor, and author. Several of his

works are of a very useful character, though not rising to the highest

order of excellence.

Mr. John Cambden was the next pastor. His ministry was only for a short

time; but whether he died here, or removed, is not known. He published a

'Funeral Sermon upon the Death of Madam Mary Thornton, the pious relict

of the late truly virtuous and honourable John Thornton, Esq., of Brock

Hall, in Northamptonshire, who departed this life June 19, 1713.

Preached at Daventry; with some account of her life.'

Mr. Jolly, their next minister, continued with them a rather longer

time; but before the year 1720, he gave place to a successor in Mr.

Daniel Mattock, who ministered for about 14 years. His preaching appears

to have been so attractive and successful that it considerably raised

the interest, and rendered it necessary to erect a larger Meeting House,

which was done in the year 1722, and is the building which is now

standing. In a letter of Dr. Doddridge's, dated December 22, 1726, he

says--"Mr. Mattock goes on most triumphantly at Daventry, and makes the

most illustrious figure of all Mr. Jenning's pupils in these parts." Mr.

Mattock exerted himself to preach the Gospel in the neighbouring

villages, as well as to the stated congregation at Daventry.

There are two anecdotes related in reference to these village services,

which illustrate the spirit in which they were regarded by different

clergymen in the vicinity.

While Mr. Mattock was minister of Daventry, having several persons

belonging to his congregation who came from villages in the vicinity,

and being desirous of extending the knowledge of the Gospel as far as

his time and strength would admit, he proposed to some of his country

friends to get their houses registered for places of religious worship.

This being done, Mr. Mattock went on a Lord's-day evening, for the first

time, to one of the villages, and preached a lecture. The clergyman of

the parish, hearing of this "rude intrusion," as he termed it, felt much

exasperated, and determined to go and remonstrate against it. As he was

going to the house where the service was held, he met, much to his

annoyance, several of his parishioners coming from the lecture. In the

height of his resentment he addressed first one, and then another,

"What, have you been to the conventicle?" "What! have you been to hear

the fanatic?" "Are you not ashamed of your conduct?" &c. Soon, however,

he arrived at the house; and Mr. Mattock, being apprized of his coming,

very politely accosted him, and offered him his chair, begging him to be

seated--which genteel request he, with apparent reluctance, condescended

to comply with. Being seated, the Rector begins by saying, "So, I find

that you have been preaching here." "Yes, sir." "And pray, sir, what

right have you to come into my parish, to invade my province? This

parish is _mine_, and I am their _lawful_ pastor. I wish therefore to

know, by what authority you take this liberty." "Sir," replied Mr.

Mattock, "I beg leave to inform you, if you do not already know, that I

am qualified according to law as a Dissenting minister, and am therefore

authorized to do as I have done." "Aye! who authorized you, sir, to

invade my province?" "The legislature, sir, by the Act of Toleration. I

do nothing by preaching here, but what is strictly legal." "Well, it is

strange to me that the legislature should allow you this liberty." "I

hope, sir," said Mr. Mattock, "that you do not find fault with the

legislature of your country." "No, no, God forbid that I should; but I

still wonder that it should grant you such an indulgence. But, sir, I

have another question to ask you; pray what is your object in coming

here? what do you propose to yourself in doing it?" "Sir, my only motive

is the hope of doing good to my fellow creatures." "Good!" replied the

Rector, with a contemptuous sneer: "I don't know what good _you_ can

expect to do, for _I_ can do no good upon them. They are a parcel of

fools. I can make _a fool_ of the wisest of them, in a quarter of an

hour." "Sir," says Mr. Mattock, "you give your neighbours a very bad

character; but however, if they are bad as you represent them, they have

the more need of instruction, that they may be convinced of their folly,

and be made wise unto salvation; and if it pleases God to bless the

instructions of his word, it will be so, and my desire will be

accomplished." To this he made no reply, but casting his eyes round the

house, says, "but can you imagine that God Almighty will condescend to

notice any worship which is performed in such a place as this? Solomon

thought that he could not make the holy Temple, which he dedicated to

the worship of the Deity, fine enough for the purpose; therefore to

suppose such condescension as you seem to expect in the Deity is to

affront him." Mr. Mattock replied, "Sir, we know no holiness of places

in Gospel times, but all places are alike holy where 'God is worshipped

in spirit and in truth'; and we have every reason to hope for and expect

the presence and blessing of Christ, who has said, 'Where two or three

are gathered together in my name, there am I in the midst of them.'"

"But," asks the clergyman, "is this place secured for this purpose by

law?" "Yes, sir, it is registered in the Bishop's court." "And do you

intend to make a practice of coming here?" "I shall come, sir, when it

is convenient to myself, and as long as the people give me encouragement

by their attendance to do so."

Upon this the Rector rose hastily and departed; but he sent his clerk

the next morning to inquire of Mr. Mattock three things--

1. Whether he was qualified as a Dissenting minister to preach?

2. Whether the place he occupied as a place of worship was legally

secured?

3. Whether he intended to continue coming there?

To this Mr. Mattock replied, "I answered these three questions in the

affirmative last night; but if your master was not satisfied, why did he

not come himself, or send for me?" The honest clerk said "that his

master could not do either, because _he was going out with the hounds_."

Admirable apology!

But there was another instance, which presented a pleasing contrast to

this. Mr. Mattock, having preached in another village on the Lord's-day

evening, was returning home the next morning, and the clergyman of the

parish, having been to take a short ride, met Mr. Mattock; so, after the

usual compliments were exchanged, the clergyman said, "So I perceive,

sir, that you have been sowing some seed in my parish." "Yes, sir."

"Well," replied the worthy Vicar, "I am glad of it; and may God grant

that the seed which you sow, and that which I sow, may both spring up

together, and do good to the souls of men."

At length, to the deep regret of the congregation, Mr. Mattock accepted

an invitation to remove to Birmingham. This we suppose to have taken

place about 1734.

In some extracts from the diary of Mrs. Savage, daughter of Philip

Henry, we find the following notices of Mr. Mattock. Under date of

December 8th, 1740:--"This morning good Mr. Mattock, of Birmingham,

entertained us awhile with his good company. He said, my father was in

many things like Abraham, which made me look over a small collection I

made long ago from annotations on John 9th, that they that would prove

themselves the children of Abraham must endeavour to follow his example,

come at God's call, follow wherever he leads, and resign their dearest

interests; be strangers and sojourners in the world; keep up the worship

of God in their families; and above all, must always walk before God in

uprightness."

Again:--"_March 12th, 1744_ (_Monday_).--Sad tidings of the sudden

illness and death of good Mr. Mattock, minister of the Old Meeting at

Birmingham. A very useful person. Such good ministers the world can ill

spare. A stroke of the palsy. Lord, what is man--the wisest, the best,

the most healthful? What shall we say? what shall we do? Thou hast the

ordering of all events. 'The righteous perish; we should lay it to

heart.' It is affecting to see such taken away, and such left--poor

worthless creatures as I yet left."

During two years, the congregation at Daventry was supplied by

neighbouring ministers and probationary candidates.

The next pastor, Mr. James Floyd, was ordained May 6th, 1736. About ten

years after this, at Midsummer, 1746, Mr., afterwards Dr., Caleb

Ashworth was chosen his assistant, and in September of the same year

co-pastor. In a few years after, Mr. Floyd wholly resigned in favour of

his colleague; but continued to reside in the town till his death, which

took place July 24th, 1759, in his 55th year. His successor preached his

funeral sermon, and at the desire of the family and congregation

published it, under the title of 'Hope, the Christian mourner's relief.'

Dr. Ashworth was born in Lancashire in 1719, educated for the ministry

at Northampton under Dr. Doddridge, who recommended him in his will for

his successor in the following terms:--"And I do hereby declare, that

so far as I can judge no man living will be more fit for the office,

since the removal of my dear friend and associate, Mr. Job Orton, than

the Rev. Mr. Caleb Ashworth, of Daventry; and if it should so happen, as

I think it very probably may, that the congregation should desire to put

themselves under his ministerial care, I do hereby make my dying request

to him that he would accept the united charge, and thereby perpetuate

those schemes which he knows I am forming for the public service, the

success of which is far dearer to me than my own life." Coward's

trustees approved of the nomination, and Mr. Ashworth refusing to quit

his pastoral charge at Daventry, the academy was removed thither in

1752. He was presented with an unsolicited diploma of D.D. from a Scotch

University in 1759.

On the 18th of July, 1775, he died of dropsy in the chest, and was

buried in the Churchyard, where an altar stone is placed to his memory,

on which is the following inscription:--

Here rest in hope,

the remains of the Rev. CALEB ASHWORTH, D.D.;

pastor of a congregation of Protestant Dissenters,

and director of the academy in this town.

He died

July 18, 1775, aged 54.

With indefatigable application,

with genuine well-regulated zeal,

and with growing reputation and success,

he exerted his eminent abilities

and extensive acquaintance with sacred and human literature

in the service of his great Master,

and in promoting the important interests

of learning, religion, and charity.

"Blessed is that servant whom his Lord when

he cometh shall find so doing."

Mr. Samuel Palmer, who had been a pupil of the Doctor's, published 'The

Want of Labourers in the Gospel Harvest considered and improved'--a

sermon preached at Hackney on occasion of the death of Dr. Ashworth.

Several others, in different publications, have eulogized their tutor in

the highest terms; one of them, in a memoir of a fellow student,

observes--"Dr. Ashworth was a man who, though not distinguished by that

acumen of genius and vigour of imagination which some have possessed,

yet by strong sense, inflexible resolution, and indefatigable labour,

acquired a store of theological learning not often exceeded, and through

a long train of years discharged the office of divinity tutor with a

respectability and success which have seldom been equalled."

Some of the Doctor's students becoming Unitarians, suspicion has been

expressed as to the evangelical soundness of the views entertained by

the tutor; but the evil appears to have been, that there was a sub-tutor

who took the heretical side on disputed points, while the principal

tutor, with all his love for truth, indulged his candour and kindness to

excess. Dr. Priestley says "that Dr. Ashworth took the orthodox side of

every question," and "that Dr. Ashworth was earnestly desirous to make

me as orthodox as possible."

The Doctor was author of 'Reflections on the Fall of a Great Man--a

Funeral Sermon on 2nd Sam. iii. 38, on the Death of Dr. Watts, 1749'; a

funeral sermon for Mr. Floyd; also, a funeral sermon for Mr. Clark, of

Birmingham, entitled 'The Regard Christian Congregations owe to their

Deceased Ministers represented and urged, from Heb. xiii. 7'; 'A

Collection of Psalm Tunes, with an Introduction to the Art of Singing;'

also, 'A Hebrew Grammar, with complete Paradigms of the Verbs'; 'An Easy

Introduction to Plane Trigonometry,' &c.

Mr. Robins was the next pastor and tutor. After the death of Dr.

Ashworth, it became a matter of great anxiety amongst the friends of the

academy who should be appointed his successor. There was one to whom

many eyes were turned; but great fears were entertained, lest the

extreme diffidence and modesty of his spirit should prevent him from

acceding to the earnest requests that were presented to him. This was

the Rev. Thomas Robins, who was at this time minister at West Bromwich,

in Staffordshire. He was born at Keysoe, near Bedford; studied for the

ministry under Dr. Doddridge, at Northampton; first settled at Stretton,

in Warwickshire, 1755. The present minister's house at Stretton was

built for him. He came to West Bromwich in 1761, where he continued

until his removal to Daventry, in 1775.

At this period Job Orton wrote--"The death of Dr. Ashworth, though it

has been long expected, has been a very painful event to me. Mr. Robins

preached his funeral sermon last Lord's-day to a great auditory, from

these words: 'Where is the Lord God of Elijah?' Coward's trustees, all

the neighbouring ministers, and many in this and other neighbourhoods,

think that no person is more proper to fill up this vacancy than Mr.

Robins, especially as he is exceedingly acceptable to the congregation

at Daventry. He hath been strongly urged to take up the prophet's

mantle, but he has an unconquerable diffidence of his own abilities; I

wish the many applications he hath received from ministers of all

sentiments and denominations may overcome it. If he absolutely refuse, I

know not who will be thought of. I pray God to direct in this very

important concern." In another letter he writes--"You have heard by this

time, August 31st, 1775, that Mr. Robins has accepted the invitation to

Daventry. I had a great deal of trouble in writing to him, and engaging

all my friends and correspondents to apply to him, who all concurred in

thinking him the most proper person. I do not know a single objection,

and I cannot hear of anyone else that makes one. The divines and the

laity, of all principles and persuasions in these parts, are agreed in

their opinion of him, and everybody is well pleased that he has accepted

the office. I look back with pleasure and thankfulness on the pains I

have taken in this affair, and firmly believe I shall never have reason

to repent it."

Mr. Robins printed 'An Abridgement of Matthew Henry's Work on the Lord's

Supper,' which was the only work he could be prevailed on to print,

excepting some memoirs of Mr. Thomas Strange, of Kilsby, "one of the

wisest and best of men." Mr. Palmer, of Hackney, says, "This was done on

my earnest solicitation; and those who are the best judges on such a

subject, and who best knew Mr. Strange, will concur with me in

pronouncing this so excellent a performance, as to render it a matter of

deep regret that the same pen should have been employed in no other

original composition."

Robert Hall has written, in his 'Memoir of the Rev. T. N. Toller'--

Among many other mental endowments, Mr. Robins was remarkable for

delicacy of taste and elegance of diction; and perhaps my readers

will excuse my observing, that the first perceptions of these

qualities which the writer of these lines remembers to have

possessed, arose from hearing him preach at Northampton, on a

public occasion. It is to be lamented that he has left none of those

productions behind him, which a correct and beautiful imagination,

embodied in language of the most classic purity, rendered so

impressive and delightful. The qualities of his heart corresponded

to those of his genius; and though long before his death his bodily

infirmities obliged him to relinquish a commanding station and

retire into obscurity, he retained to the last such an ascendancy

over the minds of his former pupils, and such an interest in their

affections, as nothing but worth of the highest order can command.

We may here correct an error into which Mr. Hall has fallen, in stating

that Mr. Robins _was first assistant_ to Dr. Ashworth. He did not come

to reside at Daventry until the death of Dr. Ashworth, as his successor.

But while the friends of Mr. Robins were delighting themselves in his

ability and success, lo! in the midst of his days and his usefulness, he

is compelled to resign all public services and retire into private life.

After discharging his offices with increasing reputation and success for

six years, his ministerial usefulness was suddenly destroyed, by

imprudently preaching three times to a large congregation at Kettering

one Sabbath whilst labouring under a severe cold, by which exertion he

irrecoverably lost his voice; and being thus incapacitated for

fulfilling the duties of the pulpit or the lecture-room, he relinquished

his public engagements, and with great humility and contentment passed

the remainder of his life in the secular employment of a bookseller and

druggist. He died May 20th, 1810, and was buried in the Churchyard,

where, on an upright stone, is inscribed a high eulogium, from the pen

of his pupil and successor.

The Rev. T. N. Toller, of Kettering, who studied in the academy at

Daventry, and spent the last year of his course under Mr. Robins,

improved the death of his former tutor in a discourse delivered to his

own people the next Sabbath morning, from 2 Kings ii. 12: "And Elisha

saw it, and he cried, My father, my father, the chariot of Israel and

the horsemen thereof! And he saw him no more."

It is a high gratification to the writer, and he trusts it will prove

such to the reader, that he has the opportunity of enriching these

'Memorials' with Mr. Toller's description of the character of Mr.

Robins, as given in the closing part of this sermon, having transcribed

it from the author's manuscript,[4] never before published.

[4] The manuscript was kindly lent to the author for this purpose by the

family of the late Mr. Toller.

I have been this last week to assist in depositing in the dust one

of the most amiable and excellent of men. There was not one friend

present, I believe, but felt the weight of his worth, when his

remains were let down into the silent grave, not excepting the

clergyman who buried him--who, in a room full of Dissenting

ministers, bore the most explicit and honourable testimony to his

name. But there was a sense in which the person who now addresses

you might, perhaps, with more propriety than any individual there,

adopt and apply the peculiar language of the distressed prophet, "My

father, my father!" I felt, when I stood by his grave, that I had

lost a father--that I was interring a father; for I always looked up

to him, and venerated and loved him, as a parent; for truly he had

been a father to me. I was his senior student: the last and most

important year of my academical course I spent under his roof and

tuition: he taught and treated me as a son. It was owing to his

advice, under God, that I am this day standing in this pulpit; his

decided opinion had more weight with me than that of everybody else.

I did always implicitly confide in his judgment. I was sure of his

prudence; could entirely trust his fidelity. On a hundred occasions

have I experienced his tenderness and his kindness, and, blessed be

God! never did I receive in all my intercourse a frown from him;

while a hint, by way of reproof, from him, would have had more

weight and gone further into my heart than a hundred stripes from

another hand. And during all the thirty-four years which have

elapsed since I left his roof, I have always secretly considered him

as my principal, standing, stable friend, to whose judgment and

kindness I could with most confidence look under any particular

difficulty, exigency, or perplexity; so that you may suppose, under

these circumstances, in connexion with the thought of having buried

the greater part of the friends of my youth--you must suppose that,

in attending such a funeral, I must have felt very peculiar

sensations; that I was burying a friend indeed: I will not say the

nearest and dearest by the ties of nature, for that is not true; but

my most valuable, confidential, intellectual, religious, particular

friend.

But not only were these sentiments excited by my own personal

feeling; they were strengthened by the unanimous testimony of all

who had any thorough intimacy with him--any comprehensive knowledge

of his qualifications and character. I believe, never did any man go

down to the grave followed by more genuine sentiments of respect

from those that knew him, and were capable of appreciating his real

worth.

There have been more brilliant, shining, striking, nay, useful

characters than he (for during the last thirty years of his life

Providence mysteriously laid him aside from a sphere of usefulness

for which he was peculiarly adapted, and in which he gave universal

satisfaction); but taking him altogether, considered as a whole, he

was the most consistent, accurate character I ever knew in my life.

As a man, as a friend, a literary character, a person of general

knowledge, an amiable, honourable, upright, uniform, devotional

Christian, I never knew his equal. I can truly say, with an eminent

London minister, "his was the completest character I ever knew."

Nor, in this sense, do I think he has left his equal behind him;

there was such a coincidence, such a collection, such an assemblage

of excellences, which were always very striking to his friends.

Some people have great excellences of one kind, and great

corresponding faults of another; but there was such a balance of

qualities of everything in him, as I have often been charmed with

and admired. Oh, that I could say more! And many and many a time

have I left his company with this reflection: "Surely this is the

disciple that Jesus loves; for where can I look round and find a man

in so many respects so much like himself?" And that mixture of

reverence and love which I have always experienced in his company

has put me in mind of what I could not but suppose I must feel, only

in a far greater degree, if I were admitted into the presence and to

the conversation of the blessed Redeemer.

His fine sense, clearness of understanding, skill and dexterity in

stating a subject or conducting an argument; the extent of his

knowledge upon most subjects that could be called important or

useful ones; and all this connected with the sweetness of his

temper, the humility of his manner and deportment, the liveliness

and affability of his address, what I may call the ingenuity as well

as Christianity of his character;--for I have often heard it

remarked, and often observed it myself, that were an absent person

censured or slandered, if there was anything to be said in his

favour Mr. Robins would find out what was to be said, and would make

you see that it was not a blind and suppositious notion that

dictated it, but that there was reason in what he said.

Nevertheless, he could be angry at sin, and yet sin not. He could

reprove folly with a frown that a man must _be all a fool_ if he did

not feel. It has been said, that some of his more distant relations,

that were rather wild in their conduct, though they could not but

love him, were more afraid of him than of any other man upon earth:

such is the force of the frown of goodness. I this week heard a

person say, that a frown from him would have gone deeper than from

any man in the world.

Realizing, my friends, such traits as these, which I am sure nobody

that knew him could or would contradict, in connexion with the

richness and fulness of his piety, the evangelical and scriptural

consistency of his sentiments, the depth of his love to the Saviour,

his deep conviction of the truth of the Gospel and dependence upon

it (for he died as a poor sinner, wholly resting there; and again,

and again, and again said, What a poor miserable creature I should

be without the Gospel!)--if he had been literally the very chief of

sinners, he could not have seemed to depend less upon anything he

was or had done in a meritorious sense; he would not even bear to

hear any hints about his former qualifications as a minister, or his

honourable conduct as a Christian, which all that knew him, knew his

great Master would include under the final "Well done, good and

faithful servant," and place among the "works of faith and labours

of love," and never forget them:--if, I say, you realize all this,

in connexion with his respectability, integrity, and punctuality as

a tradesman since he became one, and his universal influence and

weight in the town where he resided (a situation by no means

advantageous to him in this respect as a Dissenter), can you wonder

that one is charmed with such a character? Would it have been right

that I should have passed it by in silent contemplation for my own

edification only?

When he was capable of exercising his ministerial function, there

was a peculiar sweetness and gracefulness in his attitude and

delivery in the pulpit; great seriousness of air and manner, and a

wonderful copiousness and variety and readiness, in his prayers; a

vein of the most humble yet elevated piety running through the

whole--an evangelical savour, clothed always with the utmost

propriety and sometimes unaffected elegance of expression. Since he

was laid aside from pulpit labours, if we could prevail upon him to

pray at our ministers' meetings in private, it was the richest feast

of the day; and in connexion with his disabled circumstances as to

public work, he would sometimes dissolve all into tears. I remember,

at the close of these occasions, a very respectable minister, with

his eyes bathed in tears, whispered to me, "This man prays like an

angel."

In his sermons, which were well finished compositions of their kind,

there was this peculiarity--that they were highly acceptable and

edifying to all descriptions of serious sensible people, among the

poor and the rich, the learned and the unlearned--poor people that

had good sense as well as piety, and learned people that had piety

as well as good sense: all, in a word, who had good sense to

understand him, and piety to relish what he said, used to love to

hear Mr. Robins. The last time he ever preached within these walls

(on which occasion he attempted to exert himself more than usual,

owing to the largeness of the place compared with his own), he

appears to have got his bane. He strained the organs of speech so as

to bring on the disease that laid him aside. He preached on that

passage, "The path of the just is as the shining light, that shineth

more and more unto the perfect day." I have often thought since, as

redounding to the credit of this congregation, of the universal

satisfaction which that sermon gave to all descriptions of

well-disposed hearers--the plainest and most illiterate Christian,

as well as those best informed. The case was this: though he was one

of the finest of composers, yet he spake from the heart; and what he

said went to the heart.

Since he was laid aside, though his usefulness was greatly

curtailed, yet he was far from being useless. Modesty prevented his

ever publishing any of his own compositions; yet as a friend, as an

adviser, as a companion, he has been eminently useful. A respectable

minister at his funeral said, "he never, with one exception only,

gained so much instruction from any man in private conversation as

from Mr. Robins."

Though laid aside from the service of the sanctuary, he lived

respected and beloved to his seventy-seventh year; and when attended

to his grave, not only was he accompanied by a number of as sincere

mourners as ever followed a corpse, but the nearest earthly relation

he had, and whom he had patronized from infancy, was utterly

incapable of joining the train--sat weeping over her Bible, and

almost stupified with grief, saying, "he was all the world to her:

and him she had lost." Here is the cutting thought suggested in the

text, that went nearer to the surviving prophet than any other--"his

master was taken from his head," "and he saw him no more." This

thought I felt when I stood close by his grave: "I shall see him no

more. Here I take my final leave. I have received my last

instruction. I shall hear his voice and behold his countenance no

more." But while I was weeping over this clause, those words in the

burial service went down with an emphasis to my heart, never felt by

any grave before--words too promiscuously applied, too often; but

their special appropriateness to him struck us all--"As much as it

hath pleased Almighty God of his great goodness to take to himself

the soul of our dear brother here departed, we commit his body to

the ground, earth to earth, ashes to ashes, dust to dust, in sure

and certain hope of the resurrection to eternal life." "Ah!" thought

I, "you may say it in all its emphasis over this grave. I will not

go away saying, with the prophet, 'I shall see him no more'; blessed

be God for the hope that I shall see him again! Yea, thy brother,

thy father, thy minister, thy tutor, thy friend, shall rise again.

May I but be honoured, O my Judge! with a place at thy right hand,

and with such an addition to my happiness as to be joined in

everlasting bonds of friendship with him I so much loved and

honoured on earth, to improve and enjoy together to all eternity.

Amen."

Mr. Thomas Belsham, who had been assistant tutor here in metaphysics,

mathematics, and natural history, till 1778, when he settled at

Worcester, succeeded Mr. Robins in 1781, and returned to Daventry, at

the solicitation of the congregation and the trustees, in the double

capacity of pastor and principal or theological tutor. He continued here

until 1789, when, having fully embraced Unitarian sentiments, his

continuance in the office of tutor being directly contrary to the will

of the founder of the academy, he apprized the trustees of the change,

and resigned the situation. After this the academy returned again to

Northampton.

Mr. Thomas Willis Paterson was the next pastor. He had recently

completed his course of study here; but in 1796 he accepted an

invitation from the congregations at Bardon Park and Ashby-de-la-Zouch,

in Leicestershire, when he went to reside at Donnington-on-the-Heath,

where he died in August, 1812.

Mr. John Morrell, afterwards LL.D., was chosen to succeed him, but

removed in about two years, and became minister of a Unitarian Chapel at

Brighton, in Sussex.

Mr. George Watson was invited to the pastoral office in October, 1799.

He was a native of Kettering; and, becoming early decided for the

Saviour, he devoted himself to the work of the ministry. He became a

member of the Church at Kettering, under the ministry of Mr. Boyce. In

the records of that Church we find this statement:--

_Sept. 3rd, 1772._--At our Church-meeting, George Watson, son of Mr.

Wm. Watson, our clerk, who had before dedicated himself to the work

of the ministry and entered upon a course of preparatory studies for

it, having in writing given an account of the dealings of God with

his soul, was admitted to full communion with us.

He pursued his studies in the academy at Daventry; was first settled at

Howick, in Lancashire; afterwards became assistant preacher to the Rev.

Thomas Taylor, of Carter Lane, London, from whence he was invited to

this congregation, over which he presided until 1816, when he resigned

and went to reside at Birmingham, where he died, August 1st, 1817, in

the 66th year of his age. He published 'Liberality to the Poor and Sick

recommended, in a Sermon preached at Harwich for the benefit of the

Manchester Infirmary, 1792'; 'A brief Memoir of the Rev. Thomas Robins,

late of Daventry; with a Sketch of the Sermon preached May 26th, 1810,

on occasion of his Death; and some Biographical additions.' The

congregation was unsettled after this for two years, when Mr. John

Whittenbury succeeded Mr. Watson in the pastoral office, and was

ordained here February 8th, 1818. During his ministry two new galleries

were added to the Meeting House.

Mr. Whittenbury, we learn, entered the academy at Rotherham in the year

1808, then under the able tuition of the late Dr. Williams. Having

passed through the usual course of study, he was first ordained at

Darlington, July 28th, 1814, where he laboured with great assiduity,

and, although amidst many discouragements, not without some tokens of

the divine blessing. He at length accepted an invitation to become the

pastor of the Church at Daventry, and continued his labours here for

eight years. He subsequently removed to a destitute congregation at

Newport, Salop; from thence he went to Liverpool, in 1838, to endeavour

to revive an interest that had fallen into decay. Failing in the

accomplishment of this object, he then devoted his time and energies to

promote the interests of the various religious societies connected with

the town, particularly "the Town Mission," "the Seaman's Friend

Society," and "Bethel Union," by the committees of which he was held in

great esteem. He died January 3rd, 1845, aged 55 years.

Mr. J. Davis, the present minister, succeeded Mr. Whittenbury, becoming

the pastor of this Church in the year 1826.

"In 1728, the congregation purchased a house in Sheaf Street for the

residence of the minister, which was rebuilt by subscription at the time

Dr. Ashworth erected the adjoining house for the academy. The Meeting

House, which stands in the minister's yard, is approached from the

street through a gateway, and is a substantial stone building, 42 feet

long by 42 feet wide." It has now three galleries.

During the ministry of the present pastor, new school-rooms have been

erected.

The present number of communicants is 94. There are 190 children in the

Sabbath-schools.

There are some endowments connected with this place; one, of L12 per

annum, towards the support of a Charity-school for boys and girls.

CHAPTER IX.

MEMORIALS OF THE INDEPENDENT CHURCHES IN WELLINGBOROUGH.

SECTION 1.--THE CHURCH AT CHEESE LANE.

Where the events relating to the early history of a community have not

been put upon record about the time they occurred, or where the records,

when made, have been subsequently neglected and lost, it becomes

scarcely possible to discover its origin, or to obtain any correct

information relating to its progress.

This is the case, we regret to state, with the Independent Church,

Cheese Lane, Wellingborough; it appears to be scarcely possible now to

discover the date of its origin, or the circumstances under which it was

formed.

In Wellingborough and its vicinity there were ministers of Christ, 190

years ago, who belonged to that noble band of worthies who renounced

their worldly prospects in connexion with the Church by law established,

rather than violate the dictates of conscience, on the passing of the

Act of Uniformity in the year 1662.

Before the days of the ejected ministers, there resided at the village

of Wilby, little more than two miles from Wellingborough, Mr. Andrew

Perne, A.M., a worthy Puritan minister. He was born in 1596; was chosen

Fellow of Katherine Hall, Cambridge, where he probably received his

education. Having finished his studies at the University, he became

rector of Wilby, in Northamptonshire, where he continued a laborious,

faithful, and successful preacher, 27 years. He often preached before

the Parliament, and several of his sermons were published, one of which

is entitled, 'Gospel Courage; or, a Christian Resolution for God and his

Truth. In a Sermon preached before the Honourable House of Commons, at

Margerett's, Westminster, at a public Fast, the 21st of May, 1643.'

Being called up to London, he gained a high reputation, and was offered

considerable preferments; but he refused them all, resolving to return

to his charge at Wilby. He appears to have been a man of considerable

eminence and great usefulness. His awakening sermons, and exemplary life

and conversation, produced a signal and happy reformation; his people

revered and loved him as a father. "He was full of spiritual warmth,"

says Mr. Ainsworth, one of the ejected ministers, who preached and

published his funeral sermon, "filled with a holy indignation against

sin, active in his work, and never more in his element than when he was

in the pulpit." "As his life was holy, so his death was happy." He

blessed God that he was not afraid to die; nay, he earnestly desired to

be gone, and often cried out, during his last sickness, "When will that

hour come? One assault more, and this earthen vessel will be broken, and

I shall be with God."

His remains were interred in the chancel of Wilby Church, where at the

foot of the altar is the following monumental inscription to his

memory:--

Here lieth interred MR. ANDREW PERNE,

a faithful servant of Jesus Christ;

a zealous owner ever of God's cause in perilous times;

a powerful and successful preacher of the Gospel;

a great blessing to this town and country,

where he lived twenty-seven years.

He departed, December 13, 1654.

The influence of the ministry and character of Mr. Perne would no doubt

extend to the town of Wellingborough, and might be one means of

producing that regard for the principles of the Gospel and the purity of

the Church that actuated the early Nonconformists, who had many of them

to suffer much for the principles which they maintained, and the course

they conscientiously pursued.

A Mr. Thomas Andrews, of the University of Cambridge, was ejected from

the vicarage of Wellingborough. The living was given to him by the Lord

or Lady Brooke. While he continued in it, he was generally respected by

the ministers of his neighbourhood, twelve of whom took their turn at

his weekly lecture on a Wednesday.

His frugality, while he continued the incumbent, saved him some hundreds

of pounds, so that he was better provided for after his ejectment than

many of his brethren. When cast out of his living, he repaired to Meers

Ashby, where he preached at a Mr. Preston's, in the night. He often

preached also at Lady Tyrrell's. He was a man of great courage,

agreeable behaviour, and much beloved by his neighbours.

There was also a Mr. Alsop, ejected from the living of Wilby, near

Wellingborough, who came and resided here after his ejectment, and

exercised his ministry as the times would permit. It is recorded that he

was bound over to the sessions for preaching at Oakham, and that he lay

six months in Northampton Gaol for praying with a sick person.

Mr. Rowlet, ejected from Sudbury, in this county, appears to have united

with Mr. Alsop in his labours. In the time of King Charles's Indulgence,

there was a meeting every Lord's-day at Wellingborough, upheld by Mr.

Alsop and Mr. Rowlet, and the latter continued preaching here until

removed by death. His constitution was feeble, for Mr. Alsop said of

him, "If this man had but a body to his soul, he would be incomparable."

He is represented by such as attended on his ministry and knew him well,

as a most agreeable preacher, who used to charm his hearers. He died of

consumption.

Mr. Henry Wills, who had been rector of Loddington, in this county, is

said to have preached privately (probably in some retired place, or in

the silent hours of the night) to the people of Wellingborough, where

his memory was exceedingly precious for a long time, especially for two

things--the extraordinary suitableness of his compositions to the minds

of the weakest, notwithstanding the fulness and depth of his matter, and

the great piety and refreshing savour which seasoned his common

conversation. It is related concerning him, that "he was an able

scholar, a considerable mathematician, of great skill in the law, an

eminent preacher, and of a most agreeable carriage."

How early an Independent Church was first formed here, from which this

in Cheese Lane descended, or when a stated pastor was first settled over

it, we have not discovered.

It is stated, that this Church first met for divine worship in a Meeting

House situated in a yard at the back of some premises in Silver Street.

In 1746, it was such an old building, and in such a dilapidated state,

that it was found to be necessary to erect a new place of worship; when

the present Meeting House was raised at the bottom of the lane where the

cheese fair was kept, and hence called Cheese Lane Meeting. At that

time, Mr. King, who was a friend and correspondent of Dr. Doddridge's,

had been for many years pastor of the Church.

The earliest notice we find of Mr. King as minister at Wellingborough is

in the controversy with Mr. Davis, of Rowell, in 1692, in which Mr. King

took a part. We find his name also as minister at Wellingborough, among

those who were present at the ordination of Mr. Tingey, at Northampton,

in the year 1709.

The next notice we have found of Mr. King as minister here is in a

letter from Doddridge addressed to him, dated December 29th, 1723, in

which the writer engages to visit Mr. King and to preach for him on a

week evening, observing, "It is with the utmost readiness and pleasure I

embrace the opportunity of serving you which you propose in your

obliging letter, especially as it gives me an opportunity of cultivating

that friendship with which you are pleased to honour me, and which I

look upon as a very particular happiness."

When the dreadful fire that took place in 1738 had laid waste a

considerable part of the town, destroying 205 dwelling-houses besides

806 out-buildings, a fast-day was kept and some special public religious

services were observed, and Dr. Doddridge was invited to preach on the

occasion. He improved the event in a very serious, suitable, faithful

sermon, from Amos iv. 11, which was published at the request of the

people, with a dedication to those inhabitants of Wellingborough at

whose request the sermon was published. We expect this sermon was

preached in the Old Meeting House, in which the congregation at Cheese

Lane formerly worshipped. In the dedication the Doctor observes--

I have laboured as much as possible to write from the life. The

ruins of your town, the distress of your families, and the mixture

of hope and fear attending the present situation of your affairs,

have been as it were before my eyes and on my heart in almost every

sentence; and I have frequently mingled these meditations with

earnest prayers to God that he would so lead me into the secret

recesses of your souls, that what you before heard and will now read

may be like a nail fastened in a sure place.

Mr. King, it is stated, was succeeded by Mr. David Bradbury, who left

Wellingborough about the year 1764, and was succeeded by Mr. French, who

kept a very respectable boarding-school while residing here. He had

studied under Dr. Doddridge, at Northampton. He afterwards removed to

London. Mr. Orton was the next minister; but in early life he died of

consumption, about the year 1776. Then succeeded to Mr. Orton Mr.

Thomas, who had been a student at the academy at Daventry, first under

Dr. Ashworth and then under Mr. Robins. He was ordained about the same

time as the late Mr. Toller was settled at Kettering, they having closed

their academical course nearly together. Mr. Thomas resigned his charge

about 1786, after having been pastor about eight years, and went to

Enfield. He was succeeded by Mr. Robert Jacomb. He had been in a very

unsettled state of health in London, where he was assistant to the Rev.

Hugh Worthington, at Salter's Hall; and being called to experience here

a very heavy domestic trial, in the almost sudden death of his wife,

when they had been married but a short time, his depression of spirits

became so great that he left, though very reluctantly, and went to Bath.

The successor to Mr. Jacomb was Mr. Henry Summers. In reference to this

change we find the following statement:--

In consequence of the removal of the Rev. R. Jacomb from

Wellingborough in 1791, the Church and congregation usually meeting

for divine worship in Cheese Lane became destitute of a pastor and

teacher. In this situation it became necessary for the society to

look out for a successor; and in March, 1792, Mr. Henry Summers, who

was assistant to the Rev. Robert Winter, of Hammersmith, after

sufficient trial was made, received a unanimous invitation to the

pastoral office, of which he soon after declared his acceptance. But

short was his time of service: soon was he called to close his

labours on earth. He died of fever, when he had sustained the

pastoral office scarcely four years in this place.

In the early part of the year 1796 we find it recorded "that it pleased

divine providence to bereave this Church and congregation of their

pastor, the Rev. Henry Summers, who, after a short illness, departed

this life January 27th, 1796." His funeral sermon was preached by the

Rev. John Wood, of Rowell. From the time of his death until Midsummer,

the congregation was supplied partly by the neighbouring ministers, who

voluntarily offered their services for the benefit of his widow, and

partly by the students at the academy at Northampton. By the general

consent of the whole society, at length an application was made to Mr.

Daniel Washbourn, then a student at Northampton, to supply them during

the academical vacation, with which he complied. After ministering to

them for several weeks with increasing acceptance and satisfaction, the

Church and congregation determined to invite him to become their

pastor, and accordingly sent him a pressing and affectionate invitation,

signed by 131 persons, which, after fervent prayer and mature

deliberation, he accepted.

On Thursday, November 3rd, of the same year, the ordination service took

place. The following is the account preserved of that interesting

occasion:--

A very numerous auditory assembled; and from the testimony of

ministers and people, it may be asserted with the strictest truth,

the services of the day were particularly solemn, suitable, and

instructive. Mr. Richard Winter, of Hanover Street, London,

commenced with a short prayer and reading some suitable portions of

Scripture (Ps. xcvi., and the two first chapters of Paul's Epistle

to Titus); Mr. Edwards engaged in the general prayer; Mr.

Worthington, of Salter's Hall, London, delivered an introductory

discourse, in which he stated with ability and conciseness the

grounds and advantages of such a service among Protestant

Dissenters. He then proposed four questions to Mr. Washbourn, which

were answered by him, and engaged in the ordination prayer--a prayer

peculiarly solemn and pathetic. The charge, from Gal. i. 10, last

clause, was delivered by Mr. Horsey, of Northampton; and Mr. Toller,

of Kettering, preached the sermon to the people, from 1 Thess. v.

12, 13: both these discourses were admirably adapted to the

occasion. Mr. Chadwick, of Oundle, concluded with an excellent

prayer. Hymns were read by Mr. Luccock.

After the dinner, it was unanimously proposed and requested that the

ordination service be published; which was agreed to by the

gentlemen concerned.[5]

There was a service in the evening, which Mr. Wood, of Rowell,

introduced with prayer; Mr. Winter preached a very suitable sermon,

from 2 Cor. iii. 5; and at the request of several of the ministers,

Mr. Washbourn concluded the solemnities of the day with prayer. The

kind providence of God appears to smile on this connexion, formed

and ratified between minister and people; both rejoice in the

pleasing prospect of usefulness, harmony, and love. May the great

Head of the Church continue the special tokens of his presence and

regard amongst us! Amen.

[5] A note to this statement observes, that the services, nearly all

printed, were never completed nor published, owing to the neglect and

indolence of Mr. Worthington, who undertook to superintend the

publishing, and unaccountably failed in discharging the trust committed

to him.

Thus wrote the pastor, under the first impressions of a happy settlement

over this people; and for nearly sixteen years he continued his labours

among them. During the far larger portion of that time they appear to

have been years of comfort and usefulness; but, as another instance

added to the vast numbers which show the uncertainty attending the most

pleasing connexions and prospects in this fallen state, at length such

circumstances arose as separated the pastor from his flock. Some

disagreements arising between the influential members of the Church and

congregation, they went on to such a length as to issue in a

separation--the building of Salem Chapel, and the formation of the

Church assembling there. This was so painful to Mr. Washbourn, that he

sent in his resignation, in which he expressed himself in the following

words:--"While I desire to entertain no sentiments of hostility towards

those who have thought proper to desert my ministry and to form

themselves into a separate community, I cannot but consider that they

are responsible for my being removed from this part of the Lord's

vineyard, where my labours were honoured with the divine blessing." Mr.

Washbourn removed to Hammersmith, and never came to Wellingborough

again. While filling this situation it is observed, "that he enjoyed to

a high degree the respect of the surrounding ministers, particularly

that of the late Mr. Toller, of Kettering, whose friendship and

popularity he frequently referred to with peculiar delight."

Mr. Washbourn was minister at Hammersmith for twenty-two years; and here

we find it remarked, "that his preaching--solid, judicious, and deeply

spiritual--was very soon highly estimated by his new charge, the greater

part of whom at that time were families of considerable standing in

society, as well as of high respectability and influence in the Church.

Not a few were brought to Christ who had seen the meridian of life

unvisited by mercy, and who survived to bless his memory and to render

it blessed." But we find that "it pleased the great Head of the Church,

who retains the prerogative of determining the trials of his servants,

greatly to obstruct the usefulness of the latter part of his life, and

to render it the scene of peculiar affliction, by the rapid progress of

a constitutional malady--overwhelming depression. The most remarkable

feature in this visitation was its periodical character. Six weeks of

unutterable gloom, during which he was bereft of every ray of spiritual

consolation, and an equal term of unusual enjoyment in religion and in

social intercourse, maintained an almost unvarying succession throughout

the two or three last years of his earthly pilgrimage. But he has

frequently said to his colleague, 'I know, my dear sir, it is all

physical. I know it--I have proved it; and I know God sees it needful

for me, or he would not permit it.'"

He died on Monday, the 10th day of November, 1834, in the 64th year of

his age; and it is said "that few public men, moving in a comparatively

quiet and unobtrusive sphere, have gone down to the grave accompanied by

such deep expressions of unequivocal regard, from all classes in the

circle where they lived and laboured, as did this devoted minister of

Christ."

Soon after Mr. Washbourn had left Wellingborough, Mr. Robert Jacomb, the

former pastor of the Church, came on a visit; and seeing the

uncomfortable state in which the people were, he kindly consented to

prolong his stay, and preached to them with his former acceptance. An

invitation was given him to resume his labours, which he accepted; and

after an interval of twenty years he again became the pastor of the

Church. His services were continued until repeated attacks of disease,

and the increasing infirmities of age, obliged him to resign his charge

in the year 1826. He continued to reside in Wellingborough until his

death, which took place in the year 1832.

Mr. Jacomb, we have heard, was a descendant from the early Nonconformist

ministers of that name. He always appeared to conduct himself with the

ease, affability, and politeness of the gentleman, and with the spirit

of the Christian. His temper was amiable, and it was his constant aim to

promote the spirit of piety and of peace among his people. In the spirit

of devotion, and with a sincere concern for the highest welfare of his

flock, he conducted the services of the sanctuary. He was highly

esteemed to the close of his days.

Mr. James Robertson was the next pastor, commencing his ministry

here in October, 1826. He continued his services until a distressing

mental malady, from which he never recovered, laid him aside from his

public work and cut him off from the society of his friends. Mr. Robertson

was a native of Newcastle-upon-Tyne; became a student of Wymondley

College; was pastor for some years of the Independent Church at

Stretton-under-Fosse, commencing his ministry there July 29th, 1809,

and was ordained in August, 1810. The ministers officiating were Messrs.

H. Knight, R. Hall, and T. N. Toller. "For upwards of four years before

his death he was the subject of intense mental and physical suffering,

which much beclouded his fine intellect; and the deep waters of

tribulation went over his soul." "In him," it is justly said, "were

united the elegant accomplishments of the classical scholar, and the

graver acumen of the profound theologian; which, added to the unaffected

fervour of his piety, the benevolence of his disposition, and the

sterling integrity of his general character, embalmed his memory in the

hearts of a large circle of friends, who deplore his loss." He died at

Wellingborough June 23rd, 1842, and was interred in the burying ground

belonging to the Meeting. His most intimate friend, Mr. Walford, of

Uxbridge, who was classical tutor for some years at Homerton College,

officiated at the funeral; and Mr. Toller, of Kettering, preached the

funeral sermon the next Sabbath evening, from Zech. i. 5: "Your fathers,

where are they? and the prophets, do they live for ever?"

A tablet was erected by his widow to his memory, and placed at the right

side of the pulpit.

Mr. Robertson was secretary to the Northamptonshire Association, from

the death of Mr. Edwards, of Northampton, until he was laid aside from

active service. He was a frequent contributor to the _Eclectic Review_,

and wrote many valuable articles of biblical criticism, besides others

of a more general character. His attainments in learning were eminent;

his intellectual power was considerable--his general information

extensive; his skill in criticism was great; while he was a man of

inflexible integrity, pre-eminently "without guile"--a sincere and

steadfast friend, with much kindness of heart. His stern and unbending

regard to principle sometimes occasioned a roughness of exterior, and

occasionally appeared to assume an austere and unkind aspect. Some of

his sermons discovered talent of a high order for composition,

containing superior thoughts, clothed in powerful language.

The following record we find respecting Mr. Robertson's affliction, and

the views entertained by the people under it:--

In the month of January, 1838, it pleased God to visit with a

painful mental affliction the Rev. James Robertson, the pastor of

the Church, so as totally to disqualify him for conducting the

services of the sanctuary, or holding any intercourse with the

people of his charge. Several months after the commencement of his

illness, the pulpit was generously supplied on Sabbath-day by

neighbouring ministers. The friends, however, at length deeply

feeling their destitute condition, and perceiving the congregation

on the decline, were led anxiously to deliberate on the course which

a due concern for their own spiritual improvement and the welfare of

Zion required them to take; at the same time keeping in view their

obligations to their honoured and afflicted pastor. After frequent

consultations among themselves and with various ministers in the

county, and much prayer, it was suggested, that as no symptoms of

returning health appeared, the connexion ought to be dissolved. It

was with great regret that the friends perceived that such a

proposal must come from them, rather than from their pastor himself;

but the state of his mind being such as to unfit him for the

transaction of business, it became, on their part, a matter of

necessity and painful duty. Accordingly, in the month of September,

1838, a letter to this effect, approved by the Church and

congregation, was addressed to Mrs. Robertson, after which other

correspondence took place, which it is unnecessary to detail, and

the relation terminated.

In the beginning of the year 1839 the Rev. E. T. Prust, of Northampton,

introduced to the notice of the friends the Rev. G. Taylor, who, in

consequence of severe indisposition, had been obliged to resign a

previous charge in the vicinity of Manchester, but whose health was so

far restored as to enable him to resume his ministerial labours. He was

accordingly invited to preach for a few Sabbaths in the month of April.

At the expiration of this time, he was invited to the pastoral office;

which, after proper consideration and advice, he accepted. A recognition

service was held on Thursday, October 24th, the order of which was as

follows:--"Reading and prayer, Rev. J. Renals; questions, Rev. E. T.

Prust; designation prayer, Rev. T. Toller; address to Mr. Taylor, Rev.

T. East, founded on John xii. 26, last clause; address to the people,

Rev. J. Blackburn; concluding prayer, Rev. R. Davis.

"In connexion with the above service, special united meetings were held

at the three Chapels in the town: those for prayer, on Monday evening,

Wednesday and Thursday morning. On Tuesday evening, Rev. Thos. Milner

preached; on Wednesday evening, Rev. T. East; and on Thursday evening

there was a united communion service. The whole of the services were

well attended, and great interest was excited."

After a short but active, affectionate, and faithful ministerial course

here, Mr. Taylor's health again began to decline, which soon brought his

labours in the ministry to a final close. He was under the necessity of

resigning his office. His letter of resignation was dated June 24th,

1845, having scarcely completed six years of pastoral labour in this

place. He died at Birmingham in 1846, at forty-two years of age, in the

faith and hope of the Gospel, leaving a widow and rising family

especially to mourn his loss.

Mr. Taylor was born in Birmingham, February 10th, 1804. His parents were

eminent for their piety, and his father was for many years a deacon of

the Church assembling in Ebenezer Chapel, under the pastoral care of Mr.

Timothy East. He received an excellent classical education at the school

of Mr. J. Hammond, Independent minister, at Handsworth, of whom he

always spake with much respect. He was called in early life to the

knowledge of the truth, under the powerful ministry of Mr. East. The

grace which he had received soon made him a decided Christian, and

pointed him out as one likely to be useful in public service. His

thoughts were soon directed to the work of the ministry; he pursued a

course of study at Highbury College, where his attainments were

respectable, and where he gained the affectionate attachment of his

fellow students. His first situation as a pastor was at New Windsor,

near Manchester. Here he continued until, after eight years' service, he

was obliged by the state of his health to resign his charge, and

preached his farewell sermon from the words of the Apostle, "I would

that ye knew what great conflict I have for you," &c., which was

listened to with the deepest interest; and many sorrowed, "that they

should see his face no more" as their beloved pastor. After an interval

of two years, his health appeared to be sufficiently recovered for him

to resume his stated labours, and he then accepted the invitation to

become the pastor of this Church. Here he ministered with considerable

success for a short period, the Church and congregation increasing; but

the interest at first excited was not sustained until the close of his

ministry, which might partly arise from the weakness of his

constitution rendering him incapable of the continued mental and

physical effort which the stated engagements of the pastor for a series

of years demand. After about six years spent in this situation, symptoms

of decline appeared. He sought relief by spending six months on the

southern coast, but it proved in vain; his disorder increased. It become

necessary for him to resign his second charge; and he retired to end his

days amongst his friends in his native town, where he closed his course,

in the possession of the peace and hope of the Gospel. Mr. Taylor was

amiable, honourable, and affectionate; he had a strong principle of

piety towards God, a deep vein of devotional feeling, a firm reliance on

the merits of the Saviour. His great aim was to be useful in the

conversion of sinners and advancing the kingdom of the Redeemer.

Some months after the death of Mr. Taylor, the Rev. J. Watson, then

tutor of Newport Pagnell Academy, introduced to the notice of the Church

the Rev. J. F. Poulter, of Queen's College, Cambridge. When Mr. Poulter

had supplied the pulpit for some weeks with acceptance, he was invited

to take the pastoral charge, which invitation he accepted, and was

ordained Thursday, December 17th, 1846, when the Rev. J. Watson, of

Newport, delivered the introductory discourse; Rev. T. Toller proposed

the questions; Rev. E. T. Prust offered the ordination prayer; Rev. W.

Forster, of Kentish Town, delivered the charge.

Mr. Poulter is the present minister of this Church and congregation. In

the year 1850 new school-rooms were erected, at the cost of rather more

than L300. The site was presented by Mr. W. Warren, and the design given

by Mr. E. Sharman. At the opening services the Rev. H. Allom, of Union

Chapel, Islington, preached; Rev. Samuel Martin, of Westminster, in the

evening, from Proverbs xx. 11.

Mr. John Gibbs, of Wellingborough, who died May 19th, 1813, left by will

the sum of L100 in the hands of his executors, to be by them invested in

the funds or other good security, the interest of which is to be paid

annually on St. Thomas's-day, December 21st, to the minister of this

place, independent of the salary paid him by the congregation.