CHAPTER III.

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.)

(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 translatorsunderstood 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 calledto 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—theirfamilies 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.

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—theirfamilies 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 makeitthe dutyof 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 itthe dutyof 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.

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 makeitthe dutyof 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 itthe dutyof 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.

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, andbelieved 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 unfeignedand 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.

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 unfeignedand 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 whenChurches 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, inbringing 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 thecharge; 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 tobecome 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 asI 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.

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 usefulpublications, 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 thereality 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.

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 parishChurch, 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 immersionsome 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. WilliamTerry, 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, witha 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 dearpastor, 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."

"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 dearpastor, 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 theministers 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 notto 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 wasequally 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 precioustime, 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 thisday, 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 themout 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.

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 themout 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; yourmouths, 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."

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; yourmouths, 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.

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

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

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

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

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

In the year 1727, Mr. Saunders being in London, Doddridge supplied the pulpit at Kettering for a Sabbath, when he was minister of Kibworth. A letter Mr. Saunders wrote to Doddridge immediately after this will just serve to show that while Mr. Saunders was blessed with much comfort and usefulness, it wasnot every one of the members of his Church that had imbibed the spirit of their pastor.

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