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

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 £1600, 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 £3000.

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 £120 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 £199. 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 £230, 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.

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