MEMORIALS

OF

THE INDEPENDENT CHURCHES

IN

NORTHAMPTONSHIRE;

WITH

BIOGRAPHICAL NOTICES OF THEIR PASTORS,

AND SOME ACCOUNT OF

THE PURITAN MINISTERS WHO LABOURED IN THE COUNTY.

BY

THOMAS COLEMAN.

LONDON:

JOHN SNOW, 35, PATERNOSTER ROW.

1853.

INTRODUCTION.

In presenting some historical Memorials of the Independent Churches in the County of Northampton, it may be proper to take a glance at "the rise and progress" of Nonconformity from the early days of the Reformation.

When the Pope's supremacy was denied and some change in the Church was sanctioned by Henry the Eighth, there were a number of Protestants in England who desired the reformation from Popery to be carried further than was agreeable to the reigning monarch and those that had the ascendancy in his counsels. The reformers acknowledged "that corruptions had been a thousand years introducing, which could not be all discovered and thrown out at once"; and yet the ruling powers sought by "Acts of Uniformity" to put a stop to all further improvement.

In the days of Queen Elizabeth, when the Protestant exiles returned who had been driven to the Continent by the persecutions in the reign of Mary, there was a considerable increase in the number of ministers who were dissatisfied with the reformation of the Anglican Church. When the Act had passed, in the year 1559, entitled "An Act for the Uniformity of Common Prayer and Service in the Church, and Administration of the Sacraments," there were many ministers connected with the Church who could never submit to its requirements. They were men who pleaded for a purer mode of worship and discipline than the authorities would allow; and hence they were called Puritans. They refused to wear the vestments, to read the whole of the liturgical service, and to comply with many of the ceremonial observances required; they regarded them as relics of Popery, contrary to the simplicity of the Gospel of Christ, and opposed to the purity of his Church.

They suffered much during the reigns of Elizabeth and the first two English Sovereigns of the Stuart line. "The Star Chamber" and "the High Commission Court" were established, before which they were summoned, and where they were required to answer questions proposed, that would have made them their own accusers. If they refused to answer, they were punished for contumacy; if they complied, they were punished for Nonconformity.

To promote the reformation in the Church which they desired, the Puritan ministers formed associations, instituted classes, held meetings, and appointed lectures, which they preached alternately at their different Churches.

The County of Northampton was distinguished as one of the strongholds of Puritanism. There were a considerable number of Puritan divines in the Churches in this County: here, the meetings of their associations were frequently held; and here, in several of the towns, their lectures were delivered; and though they had to suffer much, yet they had some noble friends in the County, who endeavoured to hold over them the shield of their protection. These were the men who, by their principles, their preaching, and their writings, were the means of promoting evangelical truth and piety in the country; and they were the men who preserved the liberties of Englishmen, when they were in danger of being trampled in the dust. While Hume, the historian, treats their principles as frivolous and their conduct as ridiculous, he bestows upon them this high eulogium: "So absolute was the authority of the Crown, that the precious spark of liberty had been kindled and was preserved by the Puritans alone; and it was to this sect that the English owe the whole freedom of their constitution."

At the commencement of the reign of James I., when Bancroft was Archbishop of Canterbury, the clergy were commanded to renew their subscription to the requirements of the Church. More than seven hundred of them refused; and in that number there were fifty-seven non-subscribing ministers in Northamptonshire.

At a meeting of their Association, held in Northampton, the ministers signed the following confession: "That they believed the word of God contained in the Old and New Testaments to be the perfect rule of faith and manners; and that it ought to be read and known by all people; and that the authority of it exceeds all authority, not of the Pope only, but of the Church also, and of councils, fathers, men, and angels."

The liberty enjoyed in the days of the Commonwealth many of them improved to the noblest purposes—prizing the advantages they possessed, even where they did not approve of the ruling powers.

At the restoration of the second Charles they hoped, from the fair promises made by the King, that some changes would have been made in their favour, so that they might have ministered in the Church without being required to violate the dictates of conscience; but the enemies of further reformation gained the ascendancy, and strove to drive from the Church the Puritan divines: they succeeded in passing "the Act of Uniformity" of 1662, which made the terms of conformity so strait that more than two thousand ministers were ejected by it, choosing rather to resign their livings and all their worldly prospects, and to cast themselves on the care of Providence, than submit to what was required; for this Act demanded their "unfeigned assent and consent to all and everything contained in the Book of Common Prayer." It came into operation August 24th, 1662, on Bartholomew-day—the day when the massacre of the Protestants in France took place ninety years before, hence called by some "Black Bartholomew." It is stated, that this day was chosen for this Act to take effect because the Nonconforming ministers would then be deprived of their year's income, which would be due shortly after.

The great Mr. Locke styles the ministers who refused to conform, "learned, pious, orthodox divines."

It has been, we think, justly observed, "that ecclesiastical history furnishes no such instance as this of a noble army of confessors at one time—it is an honour peculiar to the English Dissenters. Never has the world seen such a sacrifice to principle."

From this time the name of Puritan was exchanged for that of Nonconformist.

These were the men that laid the foundation of a large number of the Dissenting Churches which remain to this day. In the County of Northampton there were sixty ministers who were ejected by this Act. Fourteen of this number afterwards conformed; but of one of them it is remarked, "that he never went up the pulpit stairs with comfort after he had conformed—that he was at last but half a Conformist, for which he was frequently cited into the Spiritual Court: he freely suffered his children to go and hear the ejected ministers, and always maintained a brotherly affection towards them."

They were exposed to great trials, and suffered much persecution, after their ejectment. To prevent them from preaching, "The Conventicle Act" was passed, forbidding more than five adult persons to meet together for worship different from the forms of the Church of England, on pain of very severe penalties. After this came "The Five Mile Act," which forbade them to reside within five miles of any corporate town where they had formerly preached, or from keeping school, or taking boarders, under a penalty of forty pounds. Thus many were driven from their families and their homes; and many were heavily fined and repeatedly imprisoned. It was in the midst of sufferings of this nature that several of the Churches were formed, the Memorials of which are here presented.

When the glorious revolution by William the Third was effected, a very pleasing change in their circumstances took place. "The Act of Toleration" that then passed was viewed by them as a great blessing. Advancing knowledge on the principles of religious liberty may have led us to see that such an Act falls far short of that complete state of freedom to which we should aspire; yet there was abundant reason for our forefathers highly to value the liberty it gave them, and they blessed the memory of him by whom it was obtained. After the passing of this Act, the term Nonconformist was exchanged for that of Dissenter, as applied to those who availed themselves of the advantages it gave. This is the name they now bear, and which they will probably continue to bear until the time when our civil rulers shall cease to raise one denomination of Christians above another, or to legislate for the Church of Christ.

A hundred and twenty years ago, Doddridge entered upon his work as pastor and tutor at Northampton. These offices he filled during twenty years; and he evidently obtained, by his spirit, his preaching, his writings, and his labours as a tutor, great influence in the Churches in the County, which continued to be felt many years after his death. A minister who was ordained over one of these Churches forty years ago observes, "It always appeared to me a pleasing fact, as indicating the hold that Doddridge had obtained on the hearts of the Northamptonshire Nonconformists, that his hymns were almost everywhere in use in conjunction with Watts, and in all the old books used in my day the two were bound up together."

The following character of the Independent Churches in this County is given by Job Orton, from the knowledge he obtained of them while resident at Northampton, first as student, afterwards as assistant, with Doddridge, leaving him in the year 1742. Writing to a young minister, he observes—"I am sorry you have met with such poor encouragement, and especially with any ill treatment, from the people in Northamptonshire. I know them well: some of them are narrow and bigoted, but in general they are serious exemplary Christians, and the bulk of them are not disposed to use a minister ill who is not imprudent, and doth not directly oppose their favourite notions, which is the only way to make people hold them the faster. They are not disposed to censure a person who preaches in a serious and experimental manner, and in an evangelical strain, though he does not use many of their favourite phrases, but will bear almost anything from the pulpit where the main thing is not wanting."

The idea of the present Work originated in a conversation with the author of the Centenary Memorial of Doddridge, at the Autumnal Meetings of the Congregational Union, held at Northampton, 1851. If the Writer could have prevailed on highly esteemed brethren in the County to have undertaken the work, he would gladly have done so; but the impression which he had of its desirableness and adaptation for usefulness produced a conviction that the attempt should be made. He has done what he could. The loss of early records in some cases, and the entire neglect to form them in others, has rendered the accounts of some of the Churches very defective; but in some cases the origin and history of the Churches can be correctly traced.

Materials have been collected from all the sources that supplied any, to which the Writer could have access. His hope is, that the work will tend to serve the cause of evangelical truth and piety, that it will illustrate the nature and importance of Christian Churches formed and sustained on the voluntary principle, and that it may aid in some degree to extend their influence and increase their efficiency. He commends it to the candid attention of the reader, and to the blessing of the Great Head of the Church.

Ashley, December 14th, 1852.

N. B. The Memorials commence with the Churches in Northampton, and the other Churches in the County are placed in chronological order, according to the date of their formation, so far as that could be ascertained.

CONTENTS.

CHAPTER I.

MEMORIALS OF THE INDEPENDENT CHURCHES IN NORTHAMPTON.

SECTION 1.—INTRODUCTORY STATEMENT.

Northampton has been distinguished in the history of this country by the struggles there maintained for the liberties of Englishmen; nor has it been unknown in the efforts that have been made to secure the liberty of Christian worship and the purity of divine institutions.

Soon after that "morning star of the Reformation," John Wickliffe, appeared, about the year 1369, his doctrines were introduced into Northampton, and met with much favour in the town. Notwithstanding the earnest opposition of the clergy, they were cherished by several persons of rank, the Mayor himself being tainted with the heresy. A formal complaint was made to the King in council by one Richard Stannisworth, a woolstapler, that the chief magistrate, John Fox, harboured in his house James Collyn, a fierce maintainer of Lollardy (as the sentiments of Wickliffe were called), in Northampton, and that they encouraged the preaching of the Lollards, contrary to the prohibition of the Bishop of Lincoln. Thus it appears that there were numbers at that time in Northampton ready to welcome the days of reformation from the corruptions of Popery.

When the Reformation was introduced, and sanctioned by the rulers of England, amongst those who sought a greater degree of purity in the worship of God than the sovereign would allow, and who could not conform to the relics of Romanism that were retained, were several devoted men who laboured and suffered in Northampton.

Francis Merbury was a minister at Northampton during this period, when the Puritans struggled to obtain a change in the existing state of things. He was brought into many troubles for Nonconformity, being several times cast into prison. On Nov. 5th, 1578, he was convened before the High Commission, where he underwent a severe examination, and was sent a prisoner to the Marshalsea.

Edward Snape, after being educated in the University of Cambridge, became minister of Saint Peter's Church, Northampton. He was a decided Nonconformist, a laborious preacher, and a zealous advocate for a pure reformation of the Church. It is stated that when the parishioners of St. Peter's understood that he did not account himself a full minister until he should be chosen by some particular congregation, they immediately chose him to be their minister. In 1590 he was brought into trouble on account of the Associations held in Northamptonshire and Warwickshire. He was a zealous and active member of these assemblies, for which he was summoned before the High Commission. He moved the Mayor of Northampton to unite with other towns in presenting a supplication to the Queen, humbly beseeching her Majesty to hear their cries, and grant them a more pure ecclesiastical discipline.

The following anecdote is related of this persecuted servant of God: "He was cast into prison by the bishops for his Nonconformity; and all his money being expended by his long confinement, he met with much unkind usage from the gaoler. The good man being one day on his knees in fervent prayer to God, and the window of his chamber being open, he observed something thrown into the room; but he resolved to finish his prayer before he examined what it was. When he rose from his knees, he found to his great surprise that it was a purse full of gold. By this unexpected supply he was more comfortable in his situation, and enabled to make his keeper more humane ever after. "The Lord heareth the young ravens that cry; how much more," it is observed, in connexion with this, "will he hear his afflicted people?"

Humphrey Fenn was several years minister at Northampton—a most learned and venerable divine, whose ministry was rendered very successful: yet he underwent many troubles for Nonconformity. While at Northampton he experienced the cruel oppression of the times—was apprehended and committed to close prison, where he remained a long time. During his confinement the inhabitants of Northampton presented a supplication to Queen Elizabeth, humbly and earnestly desiring her Majesty to grant his release, and his restoration to his beloved ministry. In this supplication they affirmed, upon their dutiful allegiance, that during his abode in that place he had lived a honest and a peaceable life; and they gave a high character of his diligence in preaching, his obedience to God, and to those in authority. It does not appear whether this application was at all successful. Mr. Fenn, with some others, presented a long letter to the Queen in vindication of their own innocency; but we have not discovered how long they remained in prison after that period.

John Penry, a very distinguished Puritan, after leaving the University, was settled for some time at Northampton. He was brought before the High Commissioners for Nonconformity, and after examination, cast into prison. After a month's confinement, he was discharged; but when he had obtained his release, they sent their pursuivants to apprehend him, and again commit him to prison. Walton, one of them, went immediately to Northampton, and upon entering Mr. Penry's house ransacked his study, and took away all the books and papers which he thought proper; but Mr. Penry was not to be found. Upon the publication of 'Martin Mar-Prelate,' he was again apprehended.

He became at length a member of a Church of Brownists, meeting about London, sometimes in the fields and woods, in the dead of the night, to avoid the fury of the prelates. During his imprisonment he wrote a most pious, affectionate, and encouraging letter to Mr. F. Johnson, the pastor, and the rest of the brethren. It is addressed "to the distressed and faithful congregation of Christ in London, and all the members thereof, whether in bonds or at liberty;" and he concludes by subscribing himself, "their loving brother in the patience and sufferings of the Gospel, John Penry, a witness of Christ in this life, and a partaker of the glory that shall be revealed." He at length lost his life for the cause to which he was devoted, for he was executed May 29th, 1593.

Arthur Wake was another of these worthies, who had some connexion with Northampton. He was a son of John Wake, Esq., descended from an ancient and honourable family. He became a most popular and useful preacher. In 1565 he was presented to the living of Great Billing, in Northamptonshire. He was very much persecuted for his Nonconformity, and at length deprived of his living. In the year 1593 he was residing at Northampton, and engaged as minister of Saint John's Hospital in this town. It is stated that "he was a divine of good learning, great piety, and a zealous, laborious, and useful preacher."

By the rigorous proceedings of the ruling prelates the Church was deprived of many of its brightest ornaments, and nearly all its faithful pastors were ejected, especially in Northamptonshire. In the vicinity of Northampton there was William Fleshurne, or Fletcher, B.D., rector of Abington, in 1588. Of him it is recorded, that in 1590 he was one of the Puritan ministers who associated in general synods and particular classes at Northampton, Fawsley, and other places, to promote the new discipline in opposition to the Established Church. He obtained the vicarage of Moulton in 1607, and held it till his death; but appears to have resided at Abington, where he was buried the 3rd of May, 1627.

Dr. John Preston was born at Heyford, in Northamptonshire, in the parish of Bugbrook, 1578. He became a very popular preacher, but met with considerable opposition on account of his Puritan principles. He had a strong constitution, which he wore out in the study and in the pulpit. Being desirous of dying in his native county and among his old friends, he retired into Northamptonshire, where he departed this life in a most pious and devout manner in the 41st year of his age, and was buried in Fawsley Church, old Mr. Dod, minister of the place, preaching his funeral sermon to a numerous auditory. His practical works and sermons were printed by his own order after his decease.

William Prandlove was a respectable Puritan minister, who about the year 1562 became vicar of Fawsley, in Northamptonshire, and in 1577 he became rector of Lamport, in the same county. He united with his brethren in their private associations, and took an active part in promoting the desired ecclesiastical discipline, for which, in the year 1590, he was apprehended and cast into prison, where he remained a long time. He was after carried before the High Commission and the Star Chamber, where he underwent the severe scrutiny of his ecclesiastical inquisitors.

In connexion with these statements relating to Puritan ministers who maintained and suffered for their principles in the county town of Northamptonshire and its immediate vicinity, it may not be considered unsuitable to state that a Sir Richard Knightley, at Fawsley in this county, who received the honour of knighthood from the Earl of Leicester, at Fotheringay, in the 8th of Elizabeth, 1566, was one of the earliest and most zealous patrons of the Puritans, or opposers of the new Act for the Uniformity of Worship, who assumed the importance of an organized party in 1568. Their publications, principally from the pen of John Ap-Henry, better known by the assumed name of Martin Mar-Prelate, were industriously though secretly disseminated by means of a travelling printing press, conducted by one Walgrave. To elude detection, the scene of its operations was frequently changed. It was first set up at Mousley, in Surrey, from whence it was removed to Fawsley, and worked in a private upper room, approached only by a winding staircase. Its next stage was to Norton, another of Sir Richard's seats. It was subsequently conveyed to Coventry, Woolston, in Warwickshire, and finally to Manchester, where it was seized by the Earl of Derby. For these clandestine proceedings Sir Richard and his associates were summoned before the Court of Star Chamber, and heavily fined; but Archbishop Whitgift, though one of the most prominent objects of their attack, with a truly Christian spirit obtained by his intercession a remission of their sentence. In the succeeding reign, Sir Richard ventured, with Sir Edward Montague, Sir Francis Hastings, and 60 or 80 other gentlemen, to petition the King on behalf of the Puritan clergy of this county; but they were severely rebuked in the Star Chamber and at the Council Table for their presumption, and Sir Richard was dismissed both from the lieutenancy and the commission of the peace.

There is another name that is connected with Fawsley and the county of Northampton, to which we should like to devote a single page—the name of John Dod, A.M., generally styled "the Decalogist," from his celebrated exposition of the Ten Commandments. He resided several years at Fawsley, under the patronage of the Knightley family. This learned Puritan divine was the youngest son of John Dod, Esq., of Shacklach, in Cheshire, where he was born in 1555. He was educated at Jesus College, Cambridge. He was successively minister of Hanwell, in Oxfordshire, Fenny Drayton, in Leicestershire, Canons Ashby and Fawsley in this county. In a work published in 1635, entitled 'A Plain and Familiar Exposition of the Lord's Prayer,' there is a dedication to his much honoured, loving friend, Mr. Richard Knightley; where he states, "I dedicate this book unto you, that as the Lord is my witness that I pray daily for you by name (and so, by his assistance, I purpose to do while I live), so I must leave some testimony behind me to men after my death (which I continually wait for) of my unfeigned and hearty thankfulness for all your favours and goodness to me and mine." He survived ten years after this, and died at the very advanced age of 90 years—was buried at Fawsley, 19th of August, 1645. He published a number of different works; but his sayings acquired great provincial celebrity, and have been printed in various forms. Fuller characterizes him as "by nature a witty, by industry a learned, by grace a godly, divine." His life was written by Samuel Clarke.

Mr. Dod was several times silenced for his want of entire conformity to the established system; but he maintained his principles to the last, being distinguished by his fervent spirit of devotion, his entire reliance on God, his submission to the Divine will, his trust in the Redeemer, his heavenly-mindedness. "The righteous shall be had in everlasting remembrance."

Though this Work chiefly relates to one denomination of Nonconformists in Northamptonshire, it appeared to us desirable to include a short notice of these early advocates of Nonconformity, especially in the town of Northampton, though they did not generally come out from the Church as by law established; for they laboured to obtain a further reformation, and would rather suffer than conform to all that was required. Their principles and their spirit gradually led on to all that has since been manifested in the support of genuine, evangelical, vital, voluntary Christianity, in the different communities that have separated from the Established Church.

SECTION 2.—THE CHURCH AT CASTLE HILL.

There are some places of worship which attain notoriety entirely from some celebrated individual that has been connected with them. The talents, the learning, the preaching, or the writings of one of the ministers, have identified the place with his name.

This is the case with the Meeting House at Castle Hill, Northampton. A plain structure, resembling many others that were built about the same period, it is regarded with the deepest interest, as the place where Doddridge spent the greater part of his life as a pastor. In that place Doddridge laboured; there stands the pulpit in which Doddridge preached; to that vestry Doddridge retired; there he often watched and prayed; at that table he oft presented the memorials of a Saviour's love, and poured forth from the fulness of an affectionate, fervent heart, the strains of an exalted faith and piety.

No certain record can be found of the first formation of the Church assembling in this place. Its origin is lost in obscurity. When the "Act of Uniformity" passed, Mr. Jeremiah Lewis, rector of Saint Giles's, Northampton, was ejected from his living; but such was his natural reserve, and such his retired habits, that it does not appear that he ever preached after his ejectment. He did not long survive that event. "He was a man of great meekness; remarkable for his prudence; much beloved by the neighbouring ministers."

Mr. Samuel Blower, who was ejected from Woodstock, in Oxfordshire, is recorded as the first pastor of this Church. Of his history but little is known. He was educated at Oxford, and was a Fellow of Magdalen College. Of his general character we are informed, "that he was of a meek temper, peaceable principles, and a godly life;" of his sentiments, that "he had very exalted thoughts of divine grace and redeeming love;" of the prevailing spirit of his ministry, "that he discovered a very tender regard to young persons, and would often address himself very affectionately to them, not only in his sermons, but in his visits; and that he rejoiced much when he saw anything hopeful in their characters:" of his method of preaching, that "he affected not a pompous way; nor did he dispense the truths of the Gospel with the wisdom of man's words, knowing that that was not so likely to be attended with a divine blessing—Scripture revelations, in Scripture language, were the main subjects of his discourses:" of his friendships we are told that "he was a most desirable friend, being free and communicative, candid in the last degree, of a very sympathizing spirit with those in affliction, and particularly mindful of them in his prayers; and he was so firm and constant where he professed friendship, that it must be some very ill thing indeed that was the occasion of his breaking it off." Of his devoted piety it is said, "that wherever he had an interest, he was for improving it for God to his utmost, and took every opportunity to do so."

He published a funeral sermon for Mrs. Elizabeth Tub, from Psalm xviii. 46: "The Lord liveth, and blessed be my rock," &c. Mr. Blower afterwards removed to Abingdon, in Berks, where he died in 1701.

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

Acts and Memoirs of the particular Church of Christ at Northampton, of which Mr. Samuel Blower was pastor.

In the year 1695, this Church did, upon the departure of the Rev. Mr. Blower, their pastor, give their unanimous call to Thomas Shepherd to succeed him in the pastoral office, who thereupon accepting the call, did actually succeed him in the office aforesaid.

The form of the Church Covenant:—

We, this Church of Christ, whose names are underwritten, having given up, ourselves to the Lord and one to another according to the will of God, do promise and covenant, in the presence of God, to walk together in all the laws and ordinances of Christ, according to the rules of his Gospel, through Jesus Christ so strengthening us. (This was subscribed by about 164 names.)

A memorandum on the next page states, "That Thomas Shepherd, accepting the call this Church gave him, did own and declare his willingness and consent to walk with them as a pastor with his people, so long as they could walk comfortably together in all the ways and ordinances of the Lord."

Under date of September 11th, 1696, we have the following statement, from which it appears that Mr. Shepherd's ministry at Northampton was of short duration:—

At a Church-meeting then holden, it was publicly owned by this Church that Thomas Shepherd, their present pastor, was not under obligation to a continuance with them, by virtue of any conditional consent or promise made upon sitting down. The conditions not being observed by this people, my engagements to them thereupon must needs cease.

About a year and a half from this time, i.e., February 25th, 1698, Mr. John Hunt was chosen the pastor of this Church. His father was one of the ejected ministers, a Mr. William Hunt, ejected from the vicarage of Sutton, in Cambridgeshire. He was a man of eminent piety and great usefulness, and two of his sons became devoted ministers among the Dissenters. The pastor of this Church was first at Royston, and from thence came to Northampton, and afterwards he became minister of the Independent Church at Newport Pagnell. He appears to have inserted the following passage from Philip Henry's 'Life' among the Church records:—"Those ministers who will rule by love and meekness need no laws or canons to rule by, other than those of the holy Scriptures."

He was a man of considerable talent, and wrote several valuable works. There appear to have been 100 members admitted to the Church during the ministry of Mr. Hunt; that ministry closed at Northampton in 1709. He died at Tunstead, in Norfolk, in 1730. On February 22nd, 1709, after divers repeated calls, and days and times of seeking God, Rev. Thomas Tingey gave his acceptance of the call of this people, together with the reason of it, and was solemnly ordained unto the pastoral office and charge of this Church of Christ—Mr. Dowley, of Lutterworth, Mr. King, of Wellingborough, Mr. Some, of Harborough, Mr. Norris, of Welford, Mr. Ironmonger, of Buckingham, Mr. Jackson, of Buckby, Mr. Mason, of Spaldwich, and Mr. Wills, about to be settled at Kettering, and Mr. Dale, of Creaton, being present.

Mr. Tingey had previously been minister at Newport Pagnell, so that Mr. Hunt's removal was an exchange of situations with him. Mr. Tingey was an evangelical and able minister, and very zealously exerted himself, even beyond his strength, to preach the Gospel in destitute towns and villages around. On leaving Northampton he became pastor of an Independent Church in Fetter Lane. Dr. Ridgley preached his funeral sermon, and published it, in which he gives him a high character as an able and successful minister. He died November 1st, 1729, a few weeks after his settlement in London.

The ministry of Mr. Tingey appears to have continued about twenty years, until the first part of the year 1729, for on September 28th of that year we find the first invitation given to Doddridge, with a view to the pastoral office.

As we have a more full account of this pastorate than of any other over the Church at Castle Hill, and as it is invested with some peculiar interest from the labours of Doddridge, so we think it proper to present the particulars to some extent before the reader. The following is a copy of the invitation:—

From the Dissenting Congregation at Castle Hill,
Northampton.

The Church of Christ in Northampton sendeth greeting.

Reverend Sir,—The dispensations of God's providence towards us in suffering the removal of our late pastor is very awful, and we hope hath lain with weight upon our hearts. It hath urged us to make prayer and supplication that God, the Great Shepherd, would appear and direct us in this difficult and weighty matter, and send among us one whom he will eminently own and make a great blessing unto us.

Sir, we have had some taste of your ministerial ability in your occasional labours amongst us, which have given a general satisfaction to the congregation; but this matter being so important, we humbly apply ourselves to you, that you would come and preach among us as a candidate for a month. We leave our brethren, who will bring this, to use what further arguments they may think meet, and recommend you to the wisdom and conduct of the divine Spirit, and continue our prayers and supplications to the great God for our direction. We subscribe our names by the order and consent of the whole Church. (Signed by ten persons.)

The prospect of this removal to Northampton became a matter of great concern to Doddridge and his friends. He had recently commenced his academy at Harborough; he was engaged as assistant to Mr. Some; the latter was very unwilling for him to entertain the idea of removing at this time; and from his representations, and the regard Doddridge had for his friendship, with some other circumstances, he had almost arrived at a determined refusal. But in the Church at Northampton there was much concern about the matter, and they did all in their power to obtain a compliance; and it was as if God worked with them. They made such representations to the ministers who were likely to have influence with Doddridge, as to engage them on their side. Mr. Clarke, of St. Alban's, wrote, October 21st, 1729—

Dear Sir,—Your resolution with respect to Northampton I could not but approve, according to the view I then had of the matter; but to-day Mr. Bliss, of that town, called upon me with a letter from the Church, in which they represent how unanimously and earnestly they desired your settlement among them, and how ready they should be in every particular to make the removal agreeable to you; and that as to the objection from your attendance upon your pupils, they would gladly accept of what time you could spare without any damage to them, as they are sensible that you have abilities to go through with both employments. They further urged, that should you refuse their invitation, it might expose them to the danger of division, and they could not join unanimously in any other call. Mr. Bliss also told me that they could have a house fit for your academy on easy terms, and that they would furnish some of the rooms for you at their own expense; and that if Mrs. Jennings did not think fit to remove her family, and is out of pocket by having provided for the reception of your pupils, they would make her a handsome present to reimburse her. In short, that the people were so set upon having you on any terms, that they would do anything for you in their power, and earnestly desired me to press you to consent.

I must own, their very great zeal in this matter weighs very much with me; and the more so, because it would give you the prospect of being of great service there, and by that means in all that county, where you might be an instrument of promoting a more catholic spirit, as well as of bringing in souls to Christ. I am ready to think that God has some special work for you to do there.

And Mr. Some, the most decided and earnest opponent of the change, goes to Northampton to converse with the people about the matter, intending to prevail on them to give it up; and he, in writing to Doddridge, says, "The hearts of the people are moved altogether as the trees of a wood when bent by the wind; and they are under such strong impressions about your coming to them, that it is impossible for a man to converse with them without feeling something for them. The mention of your name diffuses life and spirit through the whole body, and nothing can be heard of but Mr. Doddridge. I find myself in the utmost perplexity, and know not what to say or do. I think I am like Saul among the prophets; and that the same spirit which is in the people begins to seize me also."

Still, before his removal from Harborough, he undergoes a great struggle. He had almost decided, notwithstanding all this, to remain there; went to Northampton to "lay down his good friends there as gently as he could"; preached to them with this view from "When he could not be persuaded, we ceased, saying, The will of the Lord be done." He thinks much of the weight of business that would lie upon him as tutor and pastor; of his own youth; the largeness of the congregation, and having no prospect of an assistant. But he is passing through a room of the house where he lodges, and hears a child reading a chapter in the Bible to its mother;—the only words he distinctly catches are, "As thy day so shall thy strength be." This deeply impressed him, yet he persisted in his refusal. Then a deacon of the Church, whose father was ill, presents an urgent request for him to improve his father's death when he is taken away. He dies that night. Doddridge is detained by his promise for the funeral. He is greatly assisted; many attend, and express the greatest satisfaction in his labours. While waiting for this funeral the young people come to him in a body, and entreat his continuance, promising to submit to every method of instruction he might propose. At length he is so overcome as to be convinced that it is his duty to accept the invitation, though still directly contrary to the advice and wishes of his friends; yet, seeing the hand of God in it, he breaks through all other restraints. After much earnest prayer, correspondence, and consultations, Doddridge sends his answer to the invitation to the pastoral office, of which the following is a copy:—

To the Congregation at Northampton, on my acceptance of
their Invitation to undertake the Pastoral Charge.

December 6th, 1729.

My dear Friends,—After a serious and impartial consideration of your case, and repeated addresses to the Great Father of Light for his guidance and direction, I can at length assure you that I am determined by his permission to accept of your kind invitation, and undertake the pastoral care of you, with the most ardent feelings of sincere gratitude and affection.

You will easily apprehend that I could not form this resolution without a great deal of anguish, both with regard to those friends whom I am called upon to resign, and in reference to that great and difficult work that lies before me, in the care of your large congregation and my academy. But I hope that I have sincerely devoted my soul to God and my Redeemer; and therefore I would humbly yield myself up to what, in present circumstances, I apprehend to be his will. I take this important step with fear and trembling, yet with a humble confidence in him, and with the hope that in the midst of these great difficulties he will not leave me entirely destitute of that presence which I desire to prefer to everything which life can bestow.

As for you, my brethren, let me entreat of you, that "if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercy, fulfil ye my joy." Let me beseech you to remember, that by accepting your call I have entrusted the happiness of my life into your hands. Prepare yourselves, therefore, to cover my many infirmities with the mantle of your love, and continue to treat me with the same kindness and gentleness as those dear and excellent friends have done whom I am now about to leave in compassion to your souls; for God knows that no temporal advantage you could have offered would have engaged me to relinquish them.

May my heavenly Father comfort my heart in what is now determined, by giving an abundant success to my ministrations among you, so that a multitude of souls may have reason to praise him on that account! and let me beg that you will bear me daily on your hearts before his throne in prayer, and seek for me that extraordinary assistance without which I must infallibly sink under the great work I have thus undertaken.

I shall continue to recommend you, my dearly beloved, to the grace of Almighty God, the great Shepherd of his sheep, with that affection which now so peculiarly becomes your most devoted friend and servant, in the bonds of our common Lord,

Philip Doddridge.

The account of the ordination we present, as inserted by Doddridge in the records of the Church:—

After repeated solicitations, long deliberation, and earnest prayer to God for direction, I came to the resolution to accept the invitation of my dear and most affectionate friends at Northampton on Saturday, December 6th, 1729, and certified the Church of that resolution by a letter that evening. I removed from Harborough and came to settle here on Wednesday, December 24th. On Thursday, March 19th, 1730, I was solemnly set apart to the pastoral office by prayer, and fasting, and imposition of hands. Mr. Goodrich began with prayer and reading Eph. iv.; Mr. Dawson prayed; then Mr. Watson preached from 1 Tim. iii. 1, "If a man desire the office of a bishop, he desireth a good work." Mr. Norris then read the call of the Church, of which I declared my acceptance; he took my confessions of faith and ordination vows, and then proceeded to set me apart by prayer. Immediately afterwards, Mr. Clarke, of St. Alban's, gave the charge to me; and Mr. Saunders, of Kettering, the exhortation to the people; and Mr. Mattock concluded the whole solemnity by prayer.

It was a delightful, and I hope it will prove a very profitable, day. I write this memoranda of it under the remembrance of a painful and threatening illness, which detained me from my public work the two ensuing Sabbaths. The event is still dubious; but I leave my life and my dear flock in the hand of the great Shepherd, hoping what passed on my ordination-day will be an engagement to me to live more usefully, or an encouragement to die more cheerfully, than I should otherwise have done. Amen.

I administered the Lord's Supper, for the first time, on Lord's-day, April 12th, 1730. I hope we had much of the presence of God with us, and may regard it as a token for good. On the 4th of February it pleased God to add to us eight persons, in whose character and experience we find great reason to be fully satisfied.

The number of names entered in the Church-book, as we consider by the hand of Doddridge, is 342.

After about ten years' labour as pastor, tutor, and author, finding the state of the Church not to his satisfaction, and feeling that he could not attend to it as it appeared to him to require, he endeavoured to engage the Church to choose some assistants to him in his work among the people, under the name of elders. They acceded to the request of their pastor, and unanimously made choice of the Rev. Job Orton, Rev. John Evans, as also of Mr. John Brown, to assist the pastor in his care of the society; and also desired Mr. Samuel Heyworth, by divine providence resident among them, though a member of the Church at Rowell, to assist, by his counsels and labours, in the same office. They were solemnly recommended to God by prayer at a Church-meeting, February 26, 1740, having then signified their acceptance of the call.

These elders appeared at once to enter with an earnest spirit on the duties of their office. After several meetings amongst themselves, with the concurrence of the pastor and deacons they drew up a letter, to be presented to the Church, expressive of what they considered to be the duties to which they were called, and of what they regarded as necessary to the good order and prosperity of the society. The letter was gratefully received by the Church. Special Church-meetings were appointed to consider the proposals it contained, and the unanimous sanction of the members present was given to what the elders desired. Regarding the letter as an interesting document, we shall here present it before the reader:—

The Elders and Deacons of the Church of Christ assembling on Castle Hill, Northampton, to their brethren of the Church, greeting.

Dear Brethren, beloved in the Lord,—As we are chosen, in common with our pastor, to watch over you, and serve among you in offices relating to the public honour, edification, and comfort of the society, we think it our duty to address ourselves to you with one consent, on a subject which appears to us of great importance.

You cannot but know, dear brethren, that our Lord Jesus Christ, whose servants we are, has by his apostles commanded his Churches that they "withdraw themselves from every brother who walketh disorderly, and not according to the traditions received from them; that they mark those that cause scandals among them; and that if any obey not the word, that they note that man, and have no fellowship with him, that he may be ashamed; and that if any brother be a fornicator, or covetous, or a railer, or a drunkard, or an extortioner" (and, upon the same principle, if he be a liar, or one that defrauds others), "they should not eat with such a one; but that" (though such as are without are to be referred to the judgment of God) "they judge those that are within, and put away from among themselves such wicked persons." These, brethren, are the precepts of Christ, according to which, by our entering into Church fellowship, we engaged to walk; and we apprehend that the neglect of these precepts, and the discipline in the Church of Christ which should be founded upon them, is a great evil, which often provokes God to withdraw from his people, and to hinder the success of other ordinances while this is neglected. We do therefore, in the name of our Lord Jesus Christ, beseech you that ye would attend to these precepts, and would consent to proper measures for the regular exercise of discipline among us. And as we have observed that several have withdrawn themselves from the table of the Lord, though their names stand as members among us, we desire that the Church would take it into consideration, and that if it shall be found (as they fear it will) that some have withdrawn on account of such irregularities in their behaviour as have given scandal and offence, we cannot think the matter ought to rest merely in their withdrawing from us, but that it is our duty as a Church solemnly to admonish them, and, where the offence has been great and public, to separate them from our communion, till God shall give them repentance to the acknowledgment of their sin; after which, it is our undoubted duty, on a suitable time of trial, with proper declarations of their repentance, to admit them again in the spirit of love and rejoicing in their recovery.

We do therefore, in concurrence with our pastor, by whose approbation we write these things, exhort you, in the name of our Lord Jesus Christ, that you enter into a serious disquisition of these things; and advise, that you appoint a day in which they may be solemnly discussed, at which the members of the Church shall be present, and such only; at which time we, the elders, are ready to exhibit a list of several persons absenting themselves from communion, of whose cases the Church will do well to judge, that such measures may be taken concerning them as the precepts of our common Lord direct; and we desire that the elders may now be commissioned, in the name of the Church, to give notice to such persons, if they think proper to attend at that meeting, that if they have anything to offer in favour of themselves and their own conduct, they may be heard, and all due regard be paid to their defence; they being also in the name of the Church informed, that if they do not so attend, their absenting themselves without sufficient reason assigned will be taken as a confession of their being incapable of offering any excuse, so that the Church will accordingly proceed against them.

To this, as our unanimous advice to the Church, we have here set our hands, that if any of us then should be absent, our approbation of these measures may be evidently declared; and we pray that God may guide you in all your deliberations and resolutions, to the glory of his name, and the honour and edification of this Society.

April 2nd, 1741.

After this follows a number of cases presented to the Church for suitable admonition and discipline. One entry we will quote, as deserving the attention of the Churches of Christ at the present day:—

It is the unanimous judgment of this Church, that the frequent acts of bankruptcy which have happened in Dissenting congregations, as well as elsewhere, have brought so great a dishonour on religion, and occasioned so much mischief and reproach, that we think ourselves obliged in duty to enter our public protest and caution on this head; and we do hereby declare, that if any persons in stated communion with us shall become a bankrupt, or, as it is commonly expressed, fail in the world, he must expect to be cut off from our body, unless he do within two months give to the Church, by the elders, either in word or writing, such an account of his affairs as shall convince us that his fall was owing not to his own sin and folly, but to the afflicting hand of God upon him; in which case, far from adding affliction to the afflicted, we hope that as God shall enable us we shall be ready to vindicate, comfort, and assist him, as his friends and brethren in Christ.

Signed, in the name and presence of the Church, this 1st day of May, 1741, by the pastor and deacons.

Shortly after this Doddridge is deprived of his valuable assistant in the academy and the Church, Job Orton; and he parts with him in a manner that indicates the high sense he entertained of his worth, and the affectionate attachment he felt to him. When it was decided for him to leave, we find this record:—

Our dear and reverend brother, Mr. Job Orton, having declared his purpose of leaving us, on the invitation of the united Church at Shrewsbury, was solemnly recommended to God by the prayers of the Church, several hours being spent in that exercise, and then was dismissed to the said Church at Shrewsbury by the following letter, sent by the pastor, in the name of the Church:—

"The Church of Christ assembling on Castle Hill, Northampton, to the Church of Christ in Salop assembling.

"Dear Brethren and Friends, beloved in the Lord,— As the providence of God hath seen fit to remove from us to you our reverend and dear brother, Mr. Job Orton, who has for many years resided amongst us, and has of late years, with great honour and acceptance, ministered unto us and assisted us under the office of an elder; though we cannot resign him without the most affectionate and tender concern and deep regret, yet, being obliged to acquiesce in the determination of the great Head of the Church, though to us a very painful one, we think it our duty by these letters to dismiss him from our stated communion to yours; which accordingly we hereby do, blessing God for all the advantages we have enjoyed by his ministry and presence, and earnestly praying that his labours may not only be highly acceptable and delightful to you, as we are persuaded they must be, but that they may be crowned with abundant success. We cannot doubt but your conduct to him will be so obliging and affectionate, as abundantly to demonstrate the sense you have of the singular favour of Providence to you in sending among you so able, so faithful, and so zealous a labourer; and we earnestly desire your prayers for us, that God may make up to us, by his immediate presence and blessing, the unspeakable and otherwise irreparable loss which we sustain by his removal from us.

"Signed, by the unanimous direction of the Church, at their Church-meeting, October 1st, 1741, in the name of the whole society,

"Philip Doddridge."

Another memoranda by Doddridge we shall here insert:—

May 2nd, 1748.

I reviewed the list of the Church from the beginning, and found that from 1694, when Mr. Hunt was settled as their pastor (that is, within the compass of 54 years), 784 members have been admitted, inclusive of those then found—that is, one year with another, more than 14 members each year: of which 240 only continue alive and reside still among us; of which, 58 were admitted before my settlement with the Church;—and, as I have admitted 299, they show that 117, who have been admitted from that time, are either removed or dead, besides many others who were admitted before.

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

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

The following letter of Doddridge, written about this period, containing some statements relating to his Church and his feelings as a pastor, we think never before published, may here be suitably introduced. It was addressed to "the Rev. Mr. Ryland, in Warwick," father of the late Dr. Ryland, of Bristol, and afterwards minister of College Street Chapel, Northampton.

Northampton, May 17th, 1747.

Rev. and dear Sir,—I am much obliged to you for your affectionate letter, and shall be very ready to give you a visit and a sermon, if Providence give me a convenient opportunity; but my motions are at present uncertain, depending partly on some visits I expect from my friends, and partly upon other circumstances. Be assured, Sir, that if I have an opportunity I shall be very glad to see you and serve you to the best of my little power, and think myself happy in an opportunity of doing anything to promote the kingdom of Christ amongst you or elsewhere. I beg your prayers for me. Through the Divine goodness I continue well. I have been much afflicted by the breach made in our Church by the Moravians, who have got from us a little congregation. The affliction has been increased by the death of some very promising and hopeful persons, especially of one who died last night, and whose age, circumstances, and character concurred to give us the greatest hopes of usefulness from him; so that it is one of the greatest blows of that kind that I have received since I came hither. My spirits are much grieved and oppressed; pray that I may be enabled to wait on the Lord with quiet submission and humble hope.

We congratulate you on your marriage, and heartily recommend you and Mrs. Ryland to the Divine blessing.

I am, Rev. and dear Sir,

Your affectionate brother and obliged humble servant,

P. Doddridge.

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

Some Remarks which have occurred to me on the State of the Church since January 1st, 1747, which I note for the Instruction of any future Pastor.

At the time above mentioned, I took a review of the number of Church members, which I found more decreased since Michaelmas, 1745, than I ever knew it to be in double that time; for I found that since that time we have received only 15 members, and have lost 17; 12 have died or removed the last year, and only 8 of the 15 have been admitted this year; so that our decrease since Michaelmas, 1745, is 2, and since this time twelve-months, on the whole, 4—a very discouraging circumstance, especially considering how much I have abounded in exhortations to the Lord's table during the last year.

N.B.—The omission of the names of three, since recollected, who were admitted in 1745, made the state of affairs appear more melancholy than I afterwards found it to be.

His last statement is—"In looking over the account for the year 1749, I find that 22 had been admitted, and 22 removed by death or otherwise; so that we were just as at the beginning of the year—in all, 239."

These statements rather surprise us; considering what the writer of them had devolving upon him in the care of his academy, in his extensive correspondence, in his numerous and valuable publications, that he should, amidst all this, pay so particular and minute attention to the state of the Church of which he was pastor. It shows strikingly the activity, ardour, and entire devotedness of his spirit. But, alas! it was too active and ardent for the material framework long to sustain the efforts to which it was impelled. Hence the very next entry we meet with is, "That the Rev. Philip Doddridge, Doctor of Divinity, after being twenty-one years pastor of this Church, died at Lisbon, to which place he had resorted for the recovery of his health, on the 26th of October, 1751, we may truly say, to the unspeakable loss of this Church."

How he lived and how he died is very extensively known, by the Memoir published by Orton—the "Centenary Memorial" of him recently sent forth by Stoughton; so that, though we would fain linger over his memory, yet anything further respecting him would seem to be out of place here.

We happen to have in our possession a copy of the poem sacred to the memory of Doddridge, as it was first published by its author, Mr. Henry Moore, who had been one of the Doctor's students, and was afterwards settled as a minister in Devonshire. It is the same poem in substance as is given by Orton at the close of his 'Memoirs of Doddridge'; but it is there considerably altered from this first copy. It is thus inscribed to Mrs. Doddridge:—

Permit me, Madam, to present to you the following poem, as a testimony of my high veneration for the memory of my deceased tutor, and my tender sympathy with his afflicted family.

I am, Madam, your most obliged humble servant,

H—— M——.

Northampton, February, 1st, 1752.

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

O, snatch'd for ever, ever from our view,
Thou best, thou greatest of thy kind, adieu!
Thou, in whose ample, comprehensive mind,
All the ten thousand streams of science join'd;—
All the fair train of social virtues smil'd,
And bright religion beam'd divinely mild.
Ah, love shall listen with delight no more,
While from thy lips Truth pours her sacred store;—
No more, while studious to instruct and please,
You temper serious sense with graceful ease;—
No more, with zeal for God and virtue fired,
By reason govern'd, and by heaven inspired,
Thy various eloquence our ears shall charm,
Command our passions, and our bosoms warm;
Bid in our breast seraphic raptures roll,
And spread the generous flame from soul to soul;
While sinners start, by conscious terror stung,
And tremble at the thunder of thy tongue.
Once more, adieu! O friend, instructor, guide,
With whom our hopes, our fairest prospects died.
With what fond zeal we press'd the throne divine,
To rescue from the grave a life like thine!
If ardent prayers—if streaming sorrows, shed
In all the bitterness of soul—could plead,
Our prayers, O Doddridge! had revers'd thy doom,
And tens of thousands wept thee from the tomb.
But cease, rash Muse—oh, tremble to repine!
'Tis heaven demands him, and we must resign.
All-perfect Goodness ever wills the best:
Then bow submissive to the high behest,
And silent drop the tributary tear
That nature's forced to pay to friendship dear.
Though heaven forbids us to indulge our grief,
A tear it will allow—the soul's relief.
Yet who would wish him still confin'd below,
Struggling with dire disease, or loads of woe?
Then dry the tear, suppress the rising sigh,
Weep not for him who could rejoice to die.
E'en when the quiv'ring pulse, the panting breath,
And clay-cold sweat, presag'd th' approach of death,
His steady soul, by conscious virtue arm'd,
No inward stings or gathering clouds alarm'd.
Calm as the silent surface of the sea,
When ev'n the gentle breeze has ceased to play,
Fair hope, strong faith, his sinking soul sustain'd,
In smiling peace each rising care seren'd;
Heav'n on the saint shed down her cheering ray,
And open'd on his mind her dawning day.
Then his warm breast with bliss ecstatic glow'd,
Fir'd with th' approaching vision of his God.
Impatient of his soul-confining chains,
Eager he welcom'd the dissolving pains;
Already seem'd on seraphs' wings to rise,
Already spurn'd his dust, and tower'd into the skies.
Methought I saw him mount the starry way,
His temples beaming with celestial day.
Rapt in a flamy car, sublime he flew—
The flamy car fire-breathing coursers drew;
Swift as the lightning glimpse he flash'd along;
While, waiting for his flight, a white-rob'd throng
(Once wretched souls, enslaved by Satan's yoke,
Whose painful bonds his arduous labours broke),
Grateful and happy, smile to see him rise,
And hail him welcome to th' applauding skies;
Ten thousand harps, harmonious as the spheres,
Proclaim their joy, and charm his ravish'd ears.

In proceeding with the Memorials of this Church, now bereft of its beloved and honoured Doddridge, we find that the Rev. Robert Gilbert was called to be the pastor, and entered upon the pastoral charge at Lady-day, 1753. This worthy man died December 28th, 1760. We are unable to ascertain what was the condition of the Church during the ministry of Mr. Gilbert; but have some reason to conclude that it was not in a united or prosperous state. Considerable difficulty might be expected to attend the choice of a successor to such a pastor as the one that had immediately preceded; and this more fully appeared after Mr. Gilbert's short course of labour had closed.

Mr. Hextal was the next pastor of the Church. He was a native of Broughton, near Kettering; became a member of the Church at Kettering under Mr. Saunders; for which, see the Memorials of the Church at Kettering. He was a student at Northampton under Dr. Doddridge; first settled at Creaton, then at Sudbury, from which place he came to Northampton. We have no record of the time when he entered on his ministry at Castle Hill, and no account of anything that transpired during his ministry; but under the date of April 16, 1775, we have this record: "It was this day agreed, by a majority of eighteen brethren of this Church, to dismiss the Rev. Mr. Hextal from his office as pastor, minister, and teacher." This appears to have led to very painful altercations between the friends of Mr. Hextal and those that were opposed to him, which ultimately led to a separation from the Church and congregation. Those who were attached to Mr. Hextal endeavoured to regain the pulpit for him by a process of law, pleading the right of the subscribers to a vote for the pastor; but this was overruled, as contrary to the deed which gives "the power to the Church (upon giving six days' notice by the deacons) to elect, place, and displace a minister as they think proper." The result was, that Mr. Hextal's friends withdrew, and built the Chapel in King Street, where Mr. Hextal ministered till the close of his life. The names of thirty members are given, as having been first admonished for withdrawing themselves from the Church, and, refusing to return, were declared as no longer standing in this relation to them. The name of Mary Doddridge occurs amongst those who had withdrawn. In 'Orton's Letters to Dissenting Ministers,' we have the following passage, in a letter dated December 26, 1762: "My last letters from Northampton encourage me to hope that Mr. Hextal will be comfortable and useful there." To this, Mr. Palmer, the editor, appends the following note:—

An amiable and respectable minister, who removed from Sudbury on account of dissensions occasioned by a party spirit in electing members of Parliament, and succeeded Mr. Gilbert in the congregation of which Dr. Doddridge had been pastor, where he soon met with equally cruel usage, and was obliged to withdraw to a new Chapel which his friends erected for him, where he ended his days in peace. His great candour and benevolence gave occasion to morose-minded people, who disliked some that espoused his cause, to charge him with a want of orthodoxy; whereas, in point of sentiment, he was in fact higher than the generality of acknowledged Calvinists. Such is the blindness of bigotry.

These unhappy circumstances greatly diminished the numbers in the Church. Under date of April 24th, 1777, we find the names of only 64 members, showing a great decrease since the death of Doddridge.

Rev. John Horsey was unanimously invited to the pastoral office February 2nd, 1777, and testified his acceptance of it on the 2nd of March. He was dismissed from the Church at Ringwood, to be received as a member of the Church at Northampton, and then ordained as the minister. The following is the account Mr. Horsey gives of the ordination service:—

Having accepted the pressing solicitations of my friends, I was solemnly separated to the pastoral office over the Church of Christ assembling on Castle Hill, Northampton, on May 14th, 1777. Mr. Scott, of Hinkley, began with prayer, and reading the 100th Psalm and 3rd Chapter 1st Epistle to Timothy. Mr. Towle, of London, delivered an introductory discourse, received the Church's account of the steps they had previously taken, read by Mr. John Wood, together with a renewal of their call; I testified likewise my acceptance of it, and delivered my confession of faith. Mr. Saunders, of Bedworth, set me apart by prayer and imposition of hands; Mr. King, of Welford, gave the charge, founded on 1st Cor. iv. 2; Mr. Rowley, of Warwick, prayed; Dr. Mayo, of London, preached on 2nd Cor. iv. 5; and Mr. Bull, of Newport, concluded in prayer. Our assisting friends officiated respectively with an amiable order and propriety, the Divine Spirit was eminently with us, and his blessing, we hope, will attend the important transactions of the day.

June 1st.—I administered the Lord's Supper for the first time; it was a very comfortable season. May God grant us his presence in our future engagements of a similar nature!

Mr. Horsey's ministry over this people extended to the lengthened period of fifty years, during which time 170 members were added to the Church. He died on May 12th, 1827. Mr. Horsey was a man of very gentlemanly appearance and manners, great ease, affability, and much kindness; his style as a preacher pleasing, and rather attractive, not distinguished by much energy; but we have heard that in the first years of his ministry at Northampton it was popular, and drew together a rather crowded congregation.

Much has been said and written respecting Mr. Horsey's deficiency in orthodox views, or in distinct statements on some of the great points of evangelical truth. He had the charge of the academy for a time after its removal from Daventry, at the resignation of Mr. Belsham. Suspicions arising as to his sentiments on the person and work of Christ, he resigned his office as tutor, and the academy was for a time broken up; nor was the Church or congregation after this in a flourishing state under the ministry of Mr. Horsey. The attendance declined; the number of members diminished. This may be the case under certain circumstances where there is no deficiency in truth, or piety, or ability, on the part of the ministry, and hence may present no certain criterion of the one or the other; and there were a number, we believe, of truly pious devout persons of evangelical sentiments, who continued under the ministry of Mr. Horsey, esteemed his character, and prized his preaching. Yet it must be allowed, we apprehend, that there was a certain vagueness in his statements respecting the person and work of the Redeemer, which showed either that the mind of the preacher was not earnestly intent on discovering and grasping the truth, under a powerful impression of the value of the truth, or that it had formed opinions to which it was unwilling to give a clear and distinct utterance; but Mr. Horsey manifested the spirit of devotion, and a humble reliance on Christ as the Saviour of sinners, and would be found "looking for the mercy of our Lord Jesus Christ to eternal life."

When Mr. Horsey's infirmities increased so as to render him incapable of fulfilling all the duties of his office, Mr. Charles Hyatt was invited to become co-pastor; but Mr. Horsey being removed by death before this connexion had been completed, Mr. Hyatt was then invited to take the pastoral charge, which he accepted, and was ordained September 25th, 1827. We present Mr. Hyatt's account of the engagements of the day:—

After solemn deliberation and prayer to God for direction, I accepted the invitation of my kind friends at Castle Hill to become their pastor, and conveyed that resolution in a letter to the Church, 1827. On Wednesday, September 26th, I was solemnly recognized as the pastor of the Church. Mr. Edwards, of King's Head Lane (now King Street) Meeting, commenced the services of the day by reading and prayer; Mr. Robertson, of Wellingborough, delivered the introductory discourse; Mr. Toller, of Kettering, asked the usual questions; Mr. Hyatt, senior, offered up the ordination prayer; Mr. Morrell, of Wymondley, delivered the charge, founded on Rev. ii. 10; Mr. Fletcher, of Stepney, preached to the people, from 1st Cor. xvi. 14; Mr. Gray, of College Lane, concluded with prayer. It was a most delightful and interesting service. Nearly 50 ministers were present, and the impressions then made will, it is hoped, never wear away.

After this settlement, some of the friends of the late Mr. Horsey separated from the Church and congregation, and commenced the Unitarian interest in the town. On this subject we present the following statement—

Friday, November 22nd, 1827, we held our first Church-meeting, when the following letter was read to the Church:—

"To the Church of Christ assembling under the pastoral care of the Rev. Charles Hyatt.

"We, the undersigned members of the Church of Christ assembling in Castle Hill Meeting, having, in obedience to the dictates of our consciences, united in the formation of a society of Christians, whose worship is directed solely to the one God the Father, agreeably to the express injunctions of our Saviour, deem it proper to withdraw, and hereby beg leave to announce our withdrawment, from the worship and communion of the Church to which we have hitherto belonged, on account of the discordance existing between the mode of worship as there practised and that which we believe to have been enjoined and observed by Christ and his apostles."—(Signed by nine members.)

The individuals who signed this letter, in connexion with some of the subscribers, formed themselves into a society professing Unitarian sentiments.

The list of the members at Castle Hill after this contains but fifty names.

Mr. Hyatt's ministry in Northampton continued six years and three months, when he removed to be co-pastor with his father in London. He preached his farewell sermon March 21st, 1833. Something more than eighty members appear to have been admitted during this period.

Mr. Hyatt was the son of the Rev. Charles Hyatt, of Shadwell, London. He was born in the year 1805. Trained in the fear of God, he resolved, on leaving school, to devote himself to studies preparatory to the Christian ministry. Although but fifteen years of age when he formed this resolution, yet he was eligible for admission into Wymondley College, under the auspices of the trustees of Mr. Coward, and accordingly he entered there in 1820, under the patronage of Dr. Collyer. He honourably occupied six years in his studies, and then became the pastor of the Church at Northampton.

He was strongly urged by his father to resign his charge at Northampton, to undertake the co-pastorate with him in the Church at Ebenezer Chapel, Shadwell—the people having invited him to this office. His acquiescence in this request proved a great source of comfort to his venerable father, with whom he indeed laboured "as a son with the father" in the Gospel. He took an active part in the labours of the British and Foreign Sailors' Society, and, in 1844, was chosen to be its secretary. The growing infirmities of his honoured father threw the whole weight of pastoral duties upon him; and his frame, always delicate and prone to disease, began to yield to the pressure of labour, which was too much for his strength. On the 16th of June, 1846, his venerated father died; and in nine short months after this, the happy spirit of the son was gathered to his fathers. This change came upon him somewhat by surprise. It is a well known symptom in pulmonary disorders, to look for restoration to health and activity even to the last; and when, therefore, he learned from his physician that there was no hope of his ultimate recovery, it was to him an unexpected announcement. But it caused him neither depression nor alarm. He was prepared for the event; and in the last days of his sickness he was favoured with a continued rapture of love, hope, and joy, which was never interrupted but by the paroxysms of pain which terminated his amiable and holy life. He died in the 42nd year of his age.

Rev. John Bennett succeeded Mr. Hyatt in the pastoral charge at Castle Hill in June, 1833, and is the present minister of this Church. The number of communicants at the present time is 160. There are 300 children in the Sabbath-schools.

Since the commencement of Mr. Bennett's pastorate, four young men have gone out from this Church into the regular ministry. Three members of the Church are almost constantly engaged in village-preaching; but there are no stations connected with the Chapel.

The present Meeting House was built in the year 1695. It is just according to the general fashion of Dissenting places of worship of that era, in respectable towns—a plain building, entirely destitute of architectural ornaments, three galleries, and large pillars to support the roof. Commodious school-rooms were built for the Sabbath-school in the year 1825, at a cost probably of £500. About fourteen years ago the lower part of the Chapel was entirely repaired; lobbies made for the gallery stairs, stone steps to the galleries, new aisles, and cost about £400. It has just undergone considerable alterations—pillars removed, new roof, and new galleries, at a cost of £500. It was re-opened for worship on Wednesday, the 6th of October. We have been favoured with the following account of the services by the pastor:—

On the Wednesday morning the Rev. J. Sherman, of Surrey Chapel, preached an admirable sermon, to a very large and deeply interested audience, the Rev. T. Thomas, of Wellingborough, having commenced the service with reading and prayer. In the evening the service was opened by the Rev. W. Todman, of Yardley, Hastings, who read the Scriptures and prayed. The Rev. Dr. Archer, of London, then delivered a most eloquent discourse, which was listened to with the deepest interest by an audience which filled the Chapel to overflowing. The friends dined together, and took tea at the Milton Hall. On the following Sabbath the Rev. H. Toller, of Market Harborough, preached morning and evening, with his customary power and acceptance, to overflowing congregations. The various collections amounted to more than £85. The cordial and fraternal spirit manifested by the other Dissenting Churches in the town was such as to afford the deepest gratification to the friends of the Redeemer at Castle Hill. Altogether, the occasion will long be remembered with pleasure and thankfulness by this ancient Christian society.

In the vestry are Doddridge's table, chair, and looking-glass.

The present state of the Church at Castle Hill is such as, we have no doubt, excites grateful emotions to the God of all grace from the pastor and his flock; and in the words of their beloved Doddridge they would say,—

"Th' eternal Shepherd still survives,
New comfort to impart;
His eye still guides us, and his voice
Still animates our heart."

SECTION 3.—THE CHURCH AT KING'S-STREET.

When discord and contentions arise in a Christian society they are productive of great evils—opposed to the spirit of the Gospel, they prove a hindrance to the advancement of individual piety, and to the extension of the kingdom of Christ among men. Yet the God who "makes the wrath of man to praise him," often overrules the disagreements that arise in his Churches for "the furtherance of the Gospel." In the preceding account of the Church at Castle Hill it will have been seen that during the ministry of Mr. Hextal dissensions arose, which led to his dismissal from his office as pastor by a majority of the Church.

In the month of August, 1774, Mr. Hextal was afflicted with a disease which rendered him incapable of fulfilling all his duties as pastor of the Church at Castle Hill. It was therefore determined to invite an assistant; and it appears that the greater part of the Church wished to have a minister who was not quite agreeable to Mr. Hextal and the major part of the subscribers. This was the occasion of much dissension. A great deal of acrimonious feeling was manifested; pamphlets were written on both sides; and at length a separation ensued; the Chapel in King Street was built, and Mr. Hextal carried on his ministry there. It was erected in the year 1776.

In a preface written by Mr. Hextal to one of the pamphlets that was published, we find the following paragraph, which we extract as expressive of the principles he maintained, and the spirit he wished to exemplify and promote. After censuring the injudicious zeal of some, he observes,—

I mention these things, not to encourage a disregard or indifference about the peculiar doctrines of the Gospel—far be such a thought from me. I believe them, and will earnestly contend for them in the spirit of meekness. The doctrine of the divinity of Christ, on which I humbly apprehend the efficacy of his atonement depends; the fall of man, or his lost estate by the great apostacy; the deity of the Spirit, and the necessity of his influences to renew fallen man to the divine life, are doctrines I believe evidently discovered in Scripture. These I have constantly insisted upon in the course of my ministry, for the truth of which I can appeal to those who have heard me ever since I came to this place. But it has ever been my opinion, that these doctrines, which I look upon as the distinguishing glory of the Gospel, should be maintained in the spirit of love and candour, with soft words and the strongest arguments we can use; and sorry I am that the word 'candour' should sound harsh, and give offence to any Christians, especially to any that belong to the Church and congregation that enjoyed so long such a burning and shining light as Dr. Doddridge, in whose example and ministry the zeal for Gospel truth adorned with moderation, benevolence, and charity, appeared with such an amiable lustre; and who, "though dead, yet speaketh" in his learned, valuable, and useful writings. * * * May we all be thoroughly convinced, and helped to act agreeable to the conviction, that he is the brightest ornament of his Christian profession, the best friend to the Church of Christ, and partakes most of the temper of heaven, who best loves all of every denomination that he thinks bear the name of Jesus, and most readily exercises candour and forbearance to those who differ from him in non-essentials. Should the separation here be permitted to continue, may we live in peace, and sincerely pray for each other.

Here Mr. Hextal laboured until the close of his ministry, and ended his days amongst this people, dying at the age of 66 years.

The following inscription is on a tablet in the Chapel:—

LOVE ONE ANOTHER.

Sacred to the memory of the Rev. William Hextal, a faithful minister of the Gospel, and sometime pastor of this Christian society; who remarkably exhibited in his life what he warmly recommended from the pulpit,—unfeigned piety to God, and universal benevolence to men.

Having endured many and great afflictions, both in body and mind, he entered into the rest which remains for the people of God, November 4th, 1777, aged 66.

Mr. Porter was the next pastor of the Church, entering on his office a short time after the death of Mr. Hextal. The register of baptisms, it is stated, was begun a.d. 1778, by Thomas Porter, pastor of the congregation that assembles in Kingshead Lane, Northampton. The last entry made by Mr. Porter is of a baptism that took place August 8th, 1784; the next being by Mr. Edwards, August 13th, 1786; so that Mr. Porter's ministry was not continued for much more than six years.

About the year 1786, Mr. B. L. Edwards became the pastor of this Church, and filled this office for 45 years, as he died January 2nd, 1831, aged 66 years. The following account of Mr. Edwards appeared in the Congregational Magazine, shortly after his death:—

Mr. Edwards pursued his preparatory studies for the ministry at the Theological Institution then conducted at Hoxton, we believe under the tuition of Drs. Savage, Kippis, and Rees; and from thence he proceeded to the station which for so many years he has occupied with an unblemished character. As a minister of Christ, he united orthodoxy of sentiment with liberality of spirit; as a man, he was admired most by those who were best acquainted with him—warm and faithful in his friendships, of a most enlarged benevolence, and universally regarded as the ardent and consistent advocate of civil and religious liberty throughout the world. The later years of life were distinguished by a growing spirituality of mind; and as he drew near to the close of his labours upon earth, he seemed to increase in the fervour of his public ministrations. The illness which terminated in his death was of short duration. On the second Sabbath in December he preached three times: on the afternoon of the day he delivered a funeral discourse, founded on the exhortation of Christ to his disciples, "Be ye also ready," and distinguished by unusual earnestness and deep solemnity; and in the evening he closed his public labours by a sermon from Psalm xxxi. 19. Though from that time till within three or four days of his departure he was too unwell to leave the house, yet no painful apprehensions of immediate danger were excited in the minds of his friends. On the Thursday night preceding his dissolution he became, however, materially worse, from which time he rapidly declined, until, on the morning of the Sabbath, he received the summons, and entered into rest. An individual who on two occasions saw him during his illness, was gratified with the delightful frame of spirit he discovered when speaking of the heavenly world, and the blessedness of those who had reached that place. He is understood to have declared, a short time before his departure, his simple reliance upon the atonement of Christ; and in the anticipation of the great change, to have adopted the words of the Apostle, "I know whom I have believed." The nature of his afflictions, however, prevented him from conversing much; and though he expressed sufficient to satisfy his friends as to the calm and happy state of his mind, their hope of his meetness for the kingdom of heaven rests upon the evidence which a long life furnishes to them spent in the cause of Christ, and for the good of men.

His mortal remains were committed to the earth on the 11th of January, in the presence of a large assembly, within the walls of the place in which, for so long a period, he had preached the Gospel of the grace of God. Mr. Griffiths, of Buckby, delivered the funeral oration; Mr. B. Hobson, of Welford, and Mr. T. Toller, of Kettering, conducted the devotional parts of the service. On the Sabbath following, the funeral sermon was preached to a crowded auditory, from a part of the 7th and 8th verses of the 4th chapter of the 2nd Epistle to Timothy, by Mr. James Robertson, of Wellingborough. Mr. Edwards for many years filled the office of Secretary to the Association of Independent Ministers of the County of Northampton, and was a liberal and disinterested supporter of the Provident Society connected with it.

The following inscription is in the Chapel for Mr. Edwards:—

To the memory of Benj. Loyd Edwards,
upwards of 45 years the able, conscientious,
and affectionate pastor of the congregation
assembling within these walls,
this tablet is placed by his bereaved flock,
as a testimonial of his faithfulness in,
and their gratitude for, a connexion
which terminated only with
his lamented death, on the 11th of January, 1831,
in the 67th year of his age.

Mr. John Woodward became the pastor of the Church July 1st, 1832. It appears that though this congregation has been highly respectable, yet the number of Church members has been comparatively few; for when Mr. Woodward became pastor, a list of members is given, numbering 33. From this time to April 5th, 1835, when Mr. Woodward resigned, 15 persons had been admitted to the fellowship of the Church.

The next pastor was Mr. Thomas Milner, M.A., known as the author of 'The Seven Churches of Asia;' 'The Life and Times of Dr. Watts;' 'Scripture and Astronomy;' 'Gallery of Nature;' 'Descriptive Atlas of Astronomy,' &c., &c.

November 28th, 1847, Mr. G. Nicholson, B.A., the present pastor, entered on his labours here. Since that time 25 persons have been admitted to the Church, so that the present number of communicants is 72.

During the ministry of Mr. Milner new school-rooms were erected, at a cost of £336. 6s. 5d. There are 95 children in the Sabbath-schools.

The accommodation in the Chapel, we are informed, is not so great as it ought to be; nearly every seat being taken, so that there is no surplus room to which to invite the poor. Architectural difficulties have hitherto stood in the way of enlargement, but it is hoped that some way of surmounting them will, in no very distant period, be found.

SECTION 4.—COMMERCIAL STREET CHAPEL.

The Independent Chapel in Commercial Street, Northampton, presents a pleasing memorial of the Christian zeal and liberality of the late Thomas Wilson, Esq., of Highbury Place, London—a gentleman who devoted his time, his energies, and his property to the promotion of the cause of Christ, more immediately among Protestant Dissenters of the Independent denomination.

Mr. Wilson's attention was directed to the town of Northampton as a place which, on account of its increasing population, required some additional efforts for promoting the kingdom of the Redeemer. After many inquiries had been made for ground that would present an eligible site on which to erect a Chapel, a purchase was made in Commercial Street for £600; and a neat and respectable Chapel, sixty-two feet by forty-two, was there erected, at a cost of £2,000, besides £100 for alterations. This was at a considerable distance from other places of worship.

The Chapel was opened for public service on the 9th of April, 1829. The Rev. J. A. James, of Birmingham, preached a very excellent sermon in the morning, on sanctification, from John xvii. 17—"Sanctify them through thy truth; thy word is truth."

Rev. J. Stratten, of Paddington, preached with much energy in the evening, from 2 Thess. iii. 1—"Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified."

The Chapel was for some time supplied by the Rev. Messrs. Blackburn and J. Clayton, of London; Adkins, of Southampton; Gear, of Harborough; Johnson, of Farnham; and Prust, of Highbury College.

After the Rev. Edmund Thornton Prust had finished his studies at Highbury, he was invited by the congregation, no Church having then been formed, to supply for six months.

On the 1st of December, 1829, a Christian Church was formed in the presence of Mr. Walter Scott, late of Rowell, now of Airdale, and the late J. Pinkerton, of Weedon.

Mr. Prust was afterwards chosen to the pastoral office by the Church and congregation unitedly, and was ordained on the 21st of April, 1830, when the following ministers were engaged:—Mr. B. L. Edwards, of Northampton, read the Scriptures and prayed—Thomas Toller, of Kettering, delivered the introductory discourse—John Sibree, of Coventry, asked the questions, and received the confession of faith—Walter Scott, of Rowell, offered the ordination prayer—John Leifchild, of Bristol (now Dr. Leifchild, of London), gave the charge, from 1 Tim. iv. 6, "A good minister of Jesus Christ," which was published by request—Charles Hyatt, sen., of London, concluded with prayer.

In the evening the Rev. C. J. Hyatt, of Northampton, read and prayed—J. W. Percy, of Warwick, preached to the people, from 1 Thess. v. 13, 14—W. Gray, of Northampton, concluded with prayer.

The following reference is made to the services of the day, in an advertisement prefixed to the printed charge:—

The ordination was attended by a number of his brethren of the town and neighbourhood, of several denominations, who gave on that occasion an instance of brotherly love and concord that will not soon be forgotten. The young minister, with his only remaining parent, and the patron of the Institution from whence he had emanated, seated on either side, received the following address from a minister of his native city, who was well authorized to bear on that occasion a public testimony to his respectable attainments, his unblemished reputation, and his amiable manners, which from a child had procured him the esteem of a large circle of friends and acquaintance. A spirit of fervent love, of ardent prayer, and of devout seriousness, characterized the services of the day, and inspired the hearts of all who witnessed them with hopes of the most pleasing results.

Twenty-two years have passed since then, and those pleasing results have, through the blessing of the great Head of the Church, to a great extent been realized. The Church, which was originally formed of eight members who had received dismissions from Churches to which they had previously belonged, has received from the commencement to the present time 315 members. The present number of communicants is about 150. The number of scholars in the Sabbath-schools is about 400.

Since the decease of Mr. Wilson, a marble tablet has been erected in the porch of the Chapel, with the following inscription:—

This Chapel was built a.d. 1829, at the sole expense of the late Thomas Wilson, Esq., of Highbury Place, London.

This tablet is erected in grateful commemoration of his liberality.

The congregation have erected galleries in the Chapel, with organ, and an additional school-room, at a cost of nearly £1000. A commodious school-room has also been lately built, on a site adjoining the Chapel-yard, for Sunday and Day Infant-schools, with class-rooms for senior scholars. The daily Infant-school numbers more than 120 children, and the Sunday Infant Class about 170. A tablet in the school-room has the following inscription:—"This School-room was built a.d. 1851, for the use of Sunday and Day Infant Schools in connexion with Commercial Street Chapel, and in memory of Stephen Prust, Esq., of Bristol, who was only prevented by death from erecting it himself."

In looking at the whole, encouraging indications, we consider, may be very clearly discerned of the Divine blessing attending the word of heavenly truth, and giving sanction and success to the efforts of his servants.

CHAPTER II.

MEMORIALS OF THE INDEPENDENT CHURCH AT ROWELL.

In the days of the Commonwealth, when Cromwell was Lord Protector of England, a greater degree of liberty for the worship of God and the preaching of the Gospel was enjoyed, than had been known for many centuries before, or was again known till the revolution by William. During this period there came to Rowell, a populous village in the county of Northampton, Mr. John Beverley, a devoted Puritan, to preach the Gospel of Christ. This was in the year 1654. His labours were rendered successful in bringing a number of persons to an acquaintance with the Saviour he preached; and they were willing to make a profession of their faith in Christ Jesus. He directed those who had received the Redeemer to form themselves into a Congregational Church, for the enjoyment of divine ordinances in their purity.

Mr. Beverley appears to have been a man of eminent devotedness to God, partaking largely of the spirit of evangelical, practical, and experimental piety. His attainments in learning were considerable: he had been a fellow of Trinity College, Cambridge; but he dedicated all that he had attained to the service of God in the ministry of the Gospel. He had a living offered to him worth £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.

CHAPTER III.

MEMORIALS OF THE INDEPENDENT CHURCH AT KETTERING.

There are some places which present no claim on public notice from anything remarkable in their situation, their population, or their buildings; yet attain celebrity from the character, talents, and services of certain individuals that have been connected with them. This is the case with the town of Kettering. It is a comparatively small town, containing about 5,000 inhabitants, standing about the centre of the northern division of the county of Northampton; but this place has attained to some considerable degree of renown, on account of the religious advantages with which it has been favoured. By some persons it may be thought of with interest, as the birth-place of Dr. Gill and Mr. Brine, eminent ministers of the Gospel in their day; but it is far more extensively known, as the place where a Toller and a Fuller, though of different denominations, laboured together in the same cause during a space of more than thirty years. No town probably, for its size, has been so distinguished, by having two ministers, of such a high standing, engaged for so long a period as stated pastors of two societies. Their talents and attainments were of a different order, but though different, equally eminent. Fuller was most extensively known on account of his services to the Baptist Mission, and his able and useful publications, whilst he was highly esteemed as a minister of the Gospel—Toller, as a preacher of original manner, and remarkable interest and power, was greatly valued, and will be long remembered.

But for a considerable period we find the town of Kettering distinguished by the faithful ministration of Gospel truth. The Puritans, in 1591, are said to have held several meetings here and in the neighbourhood. Two hundred years ago, Mr. Thomas Maidwell, an eminent minister of Christ, preached the Gospel here, having become rector of the parish about the year 1650. Mr. Maidwell was a native of Geddington, a village three miles from Kettering. He was educated at Cambridge, became a good scholar, an excellent preacher, and a man of eminent piety. In the year 1662 he was ejected from the living, and ranked among the devoted Nonconformists of the day. After his ejectment he frequently preached in his own house, and in other houses in the town; until at length he opened a Meeting House, which would hold from 300 to 400 hearers. In what year this took place is unknown. He lived for thirty years after his separation from the Church. Like many of his brethren in those days, he was tried by persecution. One H. Sawyer, Esq., a large landed proprietor in the parish, was a bitter enemy to the Nonconformists, and often tried to get Mr. Maidwell into his power. He frequently escaped with difficulty, sometimes in disguise. It is said that he was once cast into prison. He was also banished from his home by the "Five Mile Act," retiring for some time from Kettering, it is supposed to the house of H. Barwell, Esq.,[2] of Marston Trussell, near Market Harborough. From thence he wrote to his people at Kettering three very excellent pastoral letters, which have been preserved. An extract from the first of these will be sufficient to show something of the principles and spirit of this minister of Christ.

My dear Friends: Grace and peace be multiplied.—Since I heard of the great distress you are in on several accounts, it cannot but much affect and afflict me; and the rather, because my present dangers and sufferings add to yours, which makes the burden heavier to us both. But if our God, who directs, helps us to cast our burden on him, he will sustain it, and us under it, as at present he doth, blessed be his name! for though "we are troubled on every side, yet we are not distressed; though perplexed, yet not in despair; though persecuted, yet not forsaken; though cast down, yet not destroyed." Though we bear in our outward man "the dying of the Lord Jesus," yet if the life, spirit, and vigour of Christ be exercised in our inward man, we shall live to him eternally hereafter, as spiritually here. But the want of that divine vigour and true Christian magnanimity fills most souls with despondency, bowels with sighs, and tongues with complaints. Yet we have no reason to murmur against or complain of our God, who doth all things justly, and wisely, and well, but of ourselves, who neither know, do, nor suffer as we ought; but "in many things we offend all," and therefore all suffer justly. It's true, you will say—what is to be done under our present suffering?

Then he goes on to give them most suitable and important directions; such as, "Let every one search his and her ways." "Let not self-examination be superficial, but special, thorough, affectionate, heart-melting, soul afflicting, extraordinary, becoming so dark a day." "Press after a personal, relative, thorough reformation of what is amiss in heart, tongue, and life." "Have a daily vigorous recourse by a lively faith unto Christ." "Let that faith, in the reality and eminence of it, be more and more manifested in our new obedience." He gives them directions as to the purity of their worship—their spirit towards each other—their sitting loose to the world—giving up themselves entirely to God—giving all diligence in their Christian course—seeking to attain joy and peace in believing—and then closes in these words:—

Thus, my dear hearts, I have answered your desires in your last I received; heartily letting you know, that though I am absent in body from you to my great grief, yet I am present with you in spirit, daily praying for you, longing to see you, which I should have done "once and again had not Satan hindered," which he will do till Christ comes and binds him in chains and removes him out of the way, and gives his people a quiet and full enjoyment of himself in each other. Which, that he may, is the earnest prayer of your unworthy pastor, solicitous for your souls' good.

I am, Sirs, &c.,

T. M.

Communicate this to ours.

It is uncertain in what year the Church was formed, as the first entry in the oldest Church-book is without date. The following is the first statement: "An account of the names of those who are in Church fellowship at Kettering, and have engaged to walk together according to the rules of the Gospel, under the ministry of Mr. Maidwell, pastor there." Then follow the names of 95 members residing in Kettering, and 91 in other places in the vicinity: total number of members, 186.

The Church was formed on Congregational principles, with a pastor, two elders, and two deacons.

Mr. Maidwell continued his labours almost to the last, and died January 9th, 1692, about 80 years of age. He was buried in the chancel of the parish Church, a stone being placed over his grave, with a Latin inscription, now scarcely legible.

We are informed that "he was abundant in labours; never weary of his work, and seldom wearied in it: that he had the happy art of winning souls to Christ; that such was his peculiar aptitude for religious conversation, making a spiritual improvement of all earthly business and concerns he was engaged about, that it was considered a question, whether he did more good or converted more souls in the pulpit or out of it. He had an amiable temper, and breathed much of the spirit of his Divine Master, recommending continually the Gospel he preached by his lovely and consistent deportment." One "of whom the world was not worthy," but whose "memory is blessed." "He was a burning and shining light, and there were many who rejoiced to walk in his light."

After the death of Mr. Maidwell, Mr. Thomas Milway became pastor of the Church. The date of his settlement is not given, but it is supposed to have taken place between January, 1692, and June, 1694. It is supposed that he came from Bury to Kettering. His pastorate was but a short one, not more than four or five years. At the commencement of his ministry the Church numbered 167 members, and 61 were added while he was pastor. In the list of members at the commencement of Mr. Milway's labours, we find the name of John Gill, the father of the celebrated Dr. Gill, and the name of Elijah Brine, father of Mr. William Brine, a Baptist minister of some eminence, contemporary with Dr. Gill.

About the year 1696, Mr. William Wallis, a ruling elder in the Church, embraced the sentiments of the Baptists, and took upon him to baptize by immersion some of the members of the Church. This being brought forward in a Church assembly, in which it is said "to have been proved that he had no right or power to do so," he desired his dismission, which was granted him; after which he began to preach in another place in the town; and six or seven of the members, embracing the same sentiments, left the Church with Mr. Wallis, and thus he became the first pastor of the Baptist Church in Kettering.

From the parish register it is found that Mr. Milway was buried April 3rd, 1697.

In the 'Nonconformist Memorial,' mention is made of a Mr. Shepherd, as succeeding Mr. Maidwell at Kettering; but the evidence presented by the register of Mr. Shepherd's burial at Kettering shows that he must have immediately succeeded Mr. Milway, and that his labours here only continued for a few months, for he was buried March 21st, 1698. No account of his services is preserved in the records of this Church. We are informed that "he was a minister in the Established Church at Tilbrook, in Bedfordshire. When the "Bartholomew Act" passed, at first he conformed; continuing for some years in his living, a great blessing to the town and neighbourhood. He had the true spirit of his office; his preaching awful and affecting, and his life very holy. Being much followed from places around, the clergy greatly disliked him—used to reflect upon him at their visitations—looked upon him with an evil eye; so that at length, finding his situation very uncomfortable, he quitted his living, became pastor of a Dissenting congregation at Oundle, and came from thence to Kettering, where he died."

The next pastor of the Church was Mr. William Terry, supposed to have come from Hitchin to Kettering. He remained but a short time here, and then removed to London. During his ministry 36 persons were added to the Church. From the recollections of an aged intelligent woman it is stated, that Mr. Terry was popular as a preacher—that he had travelled in Holland and Germany, and did not seem inclined to settle long in any place.

In the year 1709 Mr. John Wills became pastor of the Church. It is stated concerning him, "that he was a gentlemanlike man, of popular talents." During the first three or four years of his ministry 27 members were added to the Church; but his conduct at length gave a great blow to the cause with which he had become connected. He acted in a manner so contrary to the Christian character, and so injured himself as a Christian minister, as to be discarded by the Church. Between the dates of August, 1712, and July, 1715, he was charged with notorious lying, and other scandalous sins, for which he was repeatedly admonished by the Church; but not giving satisfaction by his spirit and conduct, he was dismissed.

After this he remained in Kettering about four years; set up a separate interest; drew up a Church covenant, July 15th, 1715, in which mention is made of 46 members, most of whom had belonged to the other Church, having been drawn away by him, though most of them returned during the ministry of his successor. His bad conduct caused him to be soon rejected by the party that went off with him.

There was another part of his conduct towards his former charge which appears to have been very dishonourable. The people had raised a subscription, and purchased a dwelling-house for their minister, with a considerable garden. Mr. Wills occupied it as the minister, but wished to make some addition to it, and to secure himself prevailed on the people to have the house surrendered to him, which, from the regard they then had for him, they unwisely permitted to be done. Consequently, after the Church had dismissed him from his office, he still retained the house, and at length sold it, keeping the whole amount of the money, pleading as his excuse that it was but as much as he had laid out upon it, with other disadvantages that he had in removing. He went to Wellingham, Cambridgeshire.

Such things as these would present some serious hindrances to the advancement of religion among the people, while a man of this character sustained the office of pastor, and afterwards sought to draw away disciples after him.

On the 11th of November, 1714, Mr. Thomas Milway, jun., the son of the former pastor of this name, was settled over them. At the time when his settlement took place, 112 persons are registered as belonging to the Church. During his ministry, which continued only for six years and a half, 48 members were admitted. He removed to Ipswich in March, 1721.

In reference to the removal of Mr. Milway from Kettering to Ipswich, we have received the following extracts from the Church records of the latter place:—

At a Church-meeting, the 26th of October, 1720, the Church gave a call to Mr. Thomas Milway, at Kettering, to the pastoral office, in the following words, and signed as underwritten by the brethren of the Church:—

"To the Rev. Mr. Thomas Milway, at Kettering.

"Dear Sir,—The sovereign Lord of life and death having called to rest from his labours and affliction here our late dear pastor, the Rev. and worthy Mr. Benjamin Glandfield, the Congregational Church of Christ at Ipswich are thereby left as sheep without a shepherd. We, the members of the said Church, have humbled ourselves before the Lord by fasting and prayer, imploring his direction under this solemn dispensation, and do think our present duty is, the endeavouring to fill up that relation by calling one duly qualified for the pastoral office; and having several times had experience of the excellent gifts and graces God in his mercy hath bestowed on you, we cannot but acknowledge how generally acceptable they are to this Church and auditory; and having had several informations of your present circumstances at Kettering, and the way plain and easy for a removal; and considering that your settlement with us in the pastoral office is likely to be of great service to the interest of Christ in these parts, and for the uniting and settling of this Church, which otherwise is like to fall into great confusions—therefore, we, the brethren of the Church aforesaid, at a meeting this 26th of October, 1720, do hereby call and desire you to take the pastoral office in this Church, praying the Lord, the great Shepherd of the sheep, to direct, incline, and settle you with us, unto whose divine providence we commit this great affair, trusting the Lord will enable us to perform those duties required of us. We desire you at a convenient time as possible to return answer to our desires and call, which will greatly oblige, dear Sir, your most affectionate friends and servants in one Lord,

(Signed) "Thos. Wyneall, }

"Joseph Wyatt, } Deacons.

"With many others, brethren of the Church."

In another page, in Mr. Milway's own handwriting, there are the names of the 41 brethren and the 79 sisters who joined in the call of Thomas Milway to the pastoral office. "All these distinctly," he observes, "and one by one, gave their consent to my taking the pastoral office. The 10th of August, 1721, was a day set apart for solemn prayer to implore a blessing upon my pastoral labours," when he records the names of the ministers who engaged and were present, and adds, "We have good grounds to hope the Lord was with us, and did assist in the work; and that a spirit of supplication was poured out upon us. For which, his abundant mercy, may we bless him for ever; and may a gracious God say to pastor and people, 'From this day will I bless you.' Amen and amen."

Short was the course of his ministry here; for we are further informed, that "the Rev. Thomas Milway died the Lord's-day, May 31st, 1724, in the morning, aged 47. He lies buried in the aisle, immediately in front of the pulpit, as does his wife, Mrs. Mary Milway, who died September 9th, 1751, aged 75. He appears to have been honoured and useful during his short ministry at Ipswich.

During this period, about the year 1715, the Meeting House at Kettering was threatened, and thought to be in danger of being pulled down by a lawless mob. The reaction that had taken place in favour of the Dissenters when they aided in effecting the glorious Revolution by William the Third, had now passed by. During the reign of Anne, the enemies of Dissent exerted themselves to abridge their liberties. The trial of Sacheveral, a high Church bigot, under the Whig ministry, and the triumph he obtained among the people, produced a great excitement. Mob violence was employed against the Dissenters, and many Meeting Houses were pulled down. The death of Anne, in 1714, was succeeded by the peaceful accession of the first monarch of the House of Hanover, who at once declared that "he was determined to adhere to the principles of toleration, and endeavour to unite all his Protestant subjects by affording them all equal protection."

But there were numbers who considered it hard not to be allowed to persecute by law, and who therefore determined to avenge themselves and their defeated party by setting the law at defiance, in order to enjoy the luxury of worrying Dissenters. Hence in many towns in England, during this year, Dissenters were insulted, and their places of worship pulled down or burned. But the Meeting House at Kettering, though threatened, was preserved. "The mob supposed that the building was well guarded within by people armed for the purpose, which prevented them from making the attempt. It is not known what defence was made, but no mischief was done."

At the time when Mr. Milway, junior, removed from Kettering, a small congregation of Dissenters in the noted town of Coventry had a Mr. Thomas Saunders preaching to them. He was a descendant from Lawrence Saunders, the martyr, who was burnt at Coventry in Queen Mary's days, 1555. The family had possessed a large estate at or near Bedworth, but lost the greater part of it on account of religion. A Mr. Julian Saunders, uncle of this Mr. Thomas Saunders, was a Nonconformist minister at Bedworth; and under him the nephew was educated for the ministry.

On Lord's-day, May 21st, 1721, Mr. Saunders preached, we suppose for the first time, at Kettering. Such was the favourable impression produced by his services on that day, that he was thought by the congregation to be a proper person to become their pastor; and they immediately began to take steps towards bringing him into this relation to them. It was treated by both parties, the Church and the minister, as a matter of high importance. The society to which Mr. Saunders ministered at Coventry was very unwilling to part with him. The Church at Kettering was equally anxious to obtain his services; and then he states, as one great reason that influenced his decision, "he should have ten times the number of people to preach to that he had at Coventry." After a suitable time for further trial, for consultation, and prayer for divine direction, he at length accepted the invitation of the Church at Kettering, and entered on his stated engagements there September 14th, 1721. He was set apart to the pastoral office by solemn services on November 23rd of the same year. The following is the account Mr. Saunders gives of the services of the day:—

Thursday, November 23rd, 1721, was appointed a day of fasting and prayer upon the account of our sitting down together. Mr. Cartwright, of Buckby, begun with prayer, and prayed well. Mr. Some read over the call of the Church, and asked my acceptance, and then prayed, and indeed prayed in prayer. Mr. Tingey, of Northampton, preached from 2 Chron. xv. 2. Mr. Jennings concluded with prayer, and Mr. Norris prayed among us in the evening. And now to thee, O God! must I give an account for this, and all my actions. I have been persuaded in my own mind, and am still, that I ought to labour where I can do most for God, and that thou, Lord, wilt take it well at the hands of thy servants that study so to do. Let us be made blessings to each other. Let us find thy presence and grace with us. Let much be done for God amongst us, that may effectually answer the clamour of malicious persons, and "put to silence the ignorance of foolish men," as well as be made confirming to thy people here. Propter Jesum Christum salvalorem nostrum, cui nunc et in secula seculorum gloria. Amen.

"In his younger days," observes Mr. Some, in giving some account of Mr. Saunders, "he was much addicted to those amusements and diversions in which too many in the present day lavish away their precious time, while their best and most valuable interests are neglected. But "it pleased God," who designed him for eminent service, "to call him by his grace, and to reveal his Son in him," which effectually reclaimed him from the follies of youth, and led him afterwards frequently to drop a tear over them, praying that they might be remembered no more. As soon as he had received the grace of God, it was his great concern to watch against everything that might obstruct his progress in religion, and to use all proper means to promote and strengthen the Christian temper in all its branches. It was a strong desire to do good to the souls of men, by "teaching transgressors the ways of God, that sinners might be converted to him," which inclined him to devote himself to the work of the ministry. He found so much real satisfaction in religion, that he was willing others might taste its pleasures; and he saw so much danger in a course of sin, that he thought he could not do a kinder office than to warn men of it, that they might escape the pollution and condemnation to which it would expose them. He was not so early in his preparation for this holy employment as some others; but with the blessing of God on his great industry and indefatigable endeavours, he soon came forth qualified with such endowments which are of the greatest importance to render ministers useful to the Church of Christ. He became eminently qualified for the ministry of the Gospel, and his labours were greatly blest to his people, by whom he was held in the highest esteem.

The congregation so increased soon after Mr. Saunders came to Kettering, that it was found necessary to build a larger place of worship, which the congregation did in the year 1723. This building stands to this day, though it has undergone considerable alterations. It is 50½ ft. by 45½ within the walls, with three galleries. It is calculated to seat more than 800 hearers. At its erection some gentleman in or near London gave a handsome chandelier, with 24 sockets.

During the ministry of Mr. Saunders, Mr. William Hextal, son of Mr. Hextal, a farmer at Broughton, a village about three miles from Kettering, became a member of the Church, and studied under Mr. Saunders for a time, preparatory to his entering Doddridge's academy, with a view to the ministry. It is recorded in the Church-book—"At a Church-meeting held June 2nd, 1731, Mr. William Hextal was received into our communion; and as he is now engaged in learning for the work of the ministry, I gave him a solemn charge in relation to these things; and added several things that I apprehended he should practise as a Christian, in order to his being a minister." At the close of his academic course, Mr. Hextal was settled at Creaton, afterwards removed to Sudbury, and from thence to Northampton.

Mr. Saunders published a funeral sermon preached at Woodford, near Kettering, from Rev. xiii. 14, entitled 'The Blessedness of Pious Persons after Death considered.' Also, a letter was printed, which he wrote in his last illness to his people; which was, by his direction, publicly read to them after his funeral sermon. "Well worth the attention," it is said, "of all destitute Churches." He died in the midst of his life and usefulness, after an illness of some months, July 21st, 1736. In the records of the Church it is stated that "he was an evangelical preacher, had a very happy delivery, an agreeable temper, and graceful appearance; was much respected by the Church people, and much endeared to his own flock, who lamented their loss many years after." His funeral sermon was preached by Mr. Some, of Harborough, from a passage Mr. Saunders had chosen, 1 Cor. xv. 10—"Not I, but the grace of God that was with me." We shall quote some passages from this discourse, relating to the character and qualifications of Mr. Saunders:—

He had a great gift in prayer, and could express himself very copiously and pertinently in that sacred exercise, especially on particular occasions. His preaching was plain, scriptural, and experimental, in the good old puritanical strain. He did not affect "the enticing words of man's wisdom," which please the fancy; neither was he nicely curious in the form of his discourses; but it was his endeavour to touch the conscience and impress the heart. He insisted largely on the peculiar doctrines of the Gospel, especially on the atonement of Christ and the sanctifying influences of the Spirit. He looked upon these as the two pillars in the New Testament temple, without which the whole building would soon fall to the ground. These were his favourite subjects, his delightful topics, which triumphed in his sermons, and diffused themselves through all his performances. He never failed to introduce them whenever the argument in hand led to them; and sometimes, like holy Paul, with whose writings he was so much delighted and edified, he did not scruple a digression which might exalt the name and grace of a Redeemer, and endear him to himself and his hearers. He was fully persuaded that these were the essential parts of the Gospel scheme; that they were clearly revealed in the holy Scriptures; that they could not be dropt without giving up Christianity: and what he had felt of the importance of them to himself was one great reason of his inviolable attachment to them.

He was diligent in his work, and in labours more abundant. Besides the care of his own congregation, which was very large, he frequently visited his friends abroad; preached several lectures; and was ready to lay hold on every opportunity to do good: and God wonderfully owned and blessed his labours. There were many added to the Church under his immediate care, and a promising harvest appeared to be springing up there, even when God laid him aside and called him to receive his reward. May it grow up to maturity, to the joy of such as may enter on his labours. But his usefulness was not confined to his own people: there are several in other places, both in the great city and in the country, which have reason to bless God for the benefit which they received by his ministry. His course was short, but it was well run. He had not quite twenty years allowed for public service in the Church of Christ; but there are few in these later times that have done so much in so short a time.

He was a person of great moderation, and behaved with much decency and candour towards those who differed from him. He claimed a liberty of judging for himself in matters of religion, and as readily granted the same to others; which did not proceed from a coldness and indifference towards that which appeared to him to be "the faith once delivered to the saints," but from an earnest desire to secure and propagate it. It was his fixed and settled judgment that the mind of man could not be forced; that things must be received in the light in which they appear to the understanding; that heat and passion eclipse the glory of Gospel truths; and that severe censures, given out by fallible and uninspired men, would prejudice persons against them.

To his own people he was a tender and affectionate shepherd, sympathizing with them in their trials, counselling them in their difficulties, relieving and supporting them in their straits, and praying earnestly for them in all their troubles. So cordially was he united in affection to them, that no solicitations could prevail upon him to remove from them, though considerable offers were made him from abroad, and great importunity used to prevail on him to accept them. This endeared him very much to his flock, and did not a little contribute to the success of his labours among them.

He met with many uncommon afflictions, under which he generally appeared easy and cheerful. He did not burden his friends with long and tedious complaints, but poured them out before that God who is able to "help in every time of need"; and he was supported and carried comfortably through several of them. They certainly gave him uneasiness, and might impair his health; but they contributed very much to the improvement of his better part: he came forth out of the furnace as "gold tried in the fire"; and some of the best sermons he ever preached were those which succeeded his severest exercises. These led his thoughts very far into the mysteries of providence, and enabled him to set many of its darkest scenes in a fair light, that he might comfort those that were in any trouble by the comfort wherewith he had been comforted of God.

The sentiments and counsels of dying Christians, especially of ministers who have been devoted to their work, have some peculiar solemnity and weight. On this account we shall give a few passages from a letter, written by Mr. Saunders to his flock during his last illness, which was by his direction publicly read to his people immediately after his funeral sermon.

Dearly beloved in the Lord,—You well know that for a great while I have laboured under the afflicting hand of God, during a considerable part of which time I could not tell but I might be again permitted to speak to you in his name; but when at length all reasonable hopes of this kind were cut off, I began to think of writing a few lines to leave with you. My weakness increasing put me off those thoughts, until the importunity of a friend animated my former resolution and set me upon it.

Providence favoured me with a station of service among you for upwards of fourteen years, during which season I was led through a great variety of trying afflictions; under which, as God was pleased to direct and support me in a very surprising way, and at last delivered me, so I must in justice say that you behaved to me in the most affectionate and Christian manner. You were sharers with me in my afflictions; your mouths, upon every emergency, were readily opened unto God for me; you rejoiced with me in the removal of my affliction and every favourable turn given to my affairs; and you bore the many interruptions of my service with unparalleled patience and cheerfulness. This could not fail of begetting in me the greatest endearedness and tenderest affection for you; so that my soul was knit to you. My great concern was to serve you; I never thought myself so happy as when I was labouring among you; and often begged that, if it were consistent with the will of God, I might live and die amongst you. And I can now look back with pleasure, to think that I was enabled to refuse all the solicitations I had to leave you. God has been seen amongst us; there has been a glory upon our assemblies; and the great ends of a Gospel ministry, such as the conversion of some, and the training up of others for a better world, I hope have been in some measure attained amongst us. But now I speak no more, nor you hear me any more. And yet, though I am gone from you, I persuade myself, from the cheerful attention you paid to my services while among you, that you will at least lend an ear to what in this manner I say to you. In this respect you may truly apply that passage—"Being dead, he yet speaketh."

In a further paragraph he states—

I have no other foundation for my own soul than what I have represented unto you as the only foundation for you to build upon, and that you know is God's everlasting love, displayed and drawn out in the sending of his Son, and all that he has done, is doing, and will do for us; and in the complete work of the Spirit in forming us for, and bringing us unto, the full possession and enjoyment of all at last. And what a glorious work, my friends, is this! You have it in miniature when the soul is born again: there is then every essential part; but there must be a great many perfecting strokes before the piece will be complete, and fit to be set in the presence chamber above. There are some sour and knotty pieces, that require more hewing and polishing than others. In some, the constitutional evil may perhaps not be removed, until the constitution itself be broken; which may in some measure account for the difference of the dispensations that good men pass through in this world.

After other weighty remarks, he gives them advice as to the choice of a successor:—

(1.) Don't forsake the assembling of yourselves together, to cry unto the Lord of the harvest to send a labourer amongst you: a loiterer will do you no good. Keep up, and all of you frequent, prayer-meetings. "If you seek him, he will be found of you." Whilst God is with and amongst you, all will be well. I have never yet seen, but where Churches have waited upon God, and kept up their application to him, they have succeeded well at last, though sometimes it has been long first. "He has never said to the seed of Jacob, Seek ye me, in vain."

(2.) Let your first views of the person you fix upon be, at what he himself is: I mean, endeavour above all things to have a man of religion, who shall be able to talk over the great things of God in a feeling, experimental manner. If this be not the case, whatever his gifts may be, and how popular soever his talents, vital religion will dwindle under his ministrations; or, if you should maintain the name, the thing will be lost. Neither the orthodoxy of his judgment nor the popularity of his delivery will ever compensate the want of this. Nor can you expect a blessing from heaven, and that success should attend the service of that man that is not inward with God, and hearty for him in what he does. "The tree is known by his fruits."

(3.) When you have satisfied yourselves in the best manner you can as to the religious part, then have regard to prudence and temper. If a man have not prudence, what will he do that must necessarily be concerned with so many different dispositions—families under a great variety of circumstances, as well as those who are round about them? And if he is not a man of temper, you will have the less pleasure and advantage from his conversation. Some will neglect him; others will be afraid to communicate their sentiments unto him. How many, otherwise famous men, who seemed to be formed for considerable service, have miscarried here!

(4.) Remember, you are in a state of imperfection yourselves; and such, after all your care, will be the person you have to labour among you: a man subject to like passions and infirmities with yourselves—one who at times may need your pity and forbearance, as you share in his. However, though this be a reason against being too curious and tedious, yet, on the other hand, do not be too hasty in your determination. "In the multitude of counsellors there is safety." You are to make the choice and determine the affair; but, in order to your doing this with steadiness and prudence, advise with some grave, solid persons, that you know are concerned for your welfare, and will give you the best direction they can.

(5.) I beseech and entreat you, that you "fall not out by the way, seeing you are brethren." Be together as the primitive Church was, with one accord as well as in one place. Oh, that of you it might be said, as of them, that "the multitudes that believed were of one heart and of one soul." Bury for ever—bury all former prejudices. How would my soul have rejoiced to have seen that happy day! But I please myself to think it will soon be, and therefore shall use the Apostle's words (Phil. ii. 1, 2), "if there be any consolation in Christ."

I had a design of saying something more; but He that has cut me short in all the other parts of my work, has done so in this last attempt of respect and labour of love: but they are the words of a dying man, and the real sentiments of my heart. I shall leave that passage with you (Acts xx. 32), "And now, brethren, I commend you to God and to the word of his grace," &c.