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 £200 per annum, but he preferred labouring at Rowell, where he was not sure of £50; 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.)
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 £700 to £800. 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.