CHAPTER IX.

Here rest in hope,the remains of the Rev.Caleb Ashworth, D.D.;pastor of a congregation of Protestant Dissenters,and director of the academy in this town.He diedJuly 18, 1775, aged 54.With indefatigable application,with genuine well-regulated zeal,and with growing reputation and success,he exerted his eminent abilitiesand extensive acquaintance with sacred and human literaturein the service of his great Master,and in promoting the important interestsof learning, religion, and charity."Blessed is that servant whom his Lord whenhe cometh shall find so doing."

Mr. Samuel Palmer, who had been a pupil of the Doctor's, published 'The Want of Labourers in the Gospel Harvest considered and improved'—a sermon preached at Hackney on occasion of the death of Dr. Ashworth. Several others, in different publications, have eulogized their tutor in the highest terms; one of them, in a memoir of a fellow student, observes—"Dr. Ashworth was a man who, though not distinguished by that acumen of genius and vigour of imagination which some have possessed, yet by strong sense, inflexible resolution, and indefatigable labour, acquired a store of theological learning not often exceeded, and through a long train of years discharged the office of divinity tutor with a respectability and success which have seldom been equalled."

Some of the Doctor's students becoming Unitarians, suspicion has been expressed as to the evangelical soundness of the views entertained by the tutor; but the evil appears to have been, that there was a sub-tutor who took the heretical side on disputed points, while the principal tutor, with all his love for truth, indulged his candour and kindness to excess. Dr. Priestley says "that Dr. Ashworth took the orthodox side of every question," and "that Dr. Ashworth was earnestly desirous to make me as orthodox as possible."

The Doctor was author of 'Reflections on the Fall of a Great Man—a Funeral Sermon on 2nd Sam. iii. 38, on the Death of Dr. Watts, 1749'; a funeral sermon for Mr. Floyd; also, a funeral sermon for Mr. Clark, of Birmingham, entitled 'The Regard Christian Congregations owe to their Deceased Ministers represented and urged, from Heb. xiii. 7'; 'A Collection of Psalm Tunes, with an Introduction to the Art of Singing;'also, 'A Hebrew Grammar, with complete Paradigms of the Verbs'; 'An Easy Introduction to Plane Trigonometry,' &c.

Mr. Robins was the next pastor and tutor. After the death of Dr. Ashworth, it became a matter of great anxiety amongst the friends of the academy who should be appointed his successor. There was one to whom many eyes were turned; but great fears were entertained, lest the extreme diffidence and modesty of his spirit should prevent him from acceding to the earnest requests that were presented to him. This was the Rev. Thomas Robins, who was at this time minister at West Bromwich, in Staffordshire. He was born at Keysoe, near Bedford; studied for the ministry under Dr. Doddridge, at Northampton; first settled at Stretton, in Warwickshire, 1755. The present minister's house at Stretton was built for him. He came to West Bromwich in 1761, where he continued until his removal to Daventry, in 1775.

At this period Job Orton wrote—"The death of Dr. Ashworth, though it has been long expected, has been a very painful event to me. Mr. Robins preached his funeral sermon last Lord's-day to a great auditory, from these words: 'Where is the Lord God of Elijah?' Coward's trustees, all the neighbouring ministers, and many in this and other neighbourhoods, think that no person is more proper to fill up this vacancy than Mr. Robins, especially as he is exceedingly acceptable to the congregation at Daventry. He hath been strongly urged to take up the prophet's mantle, but he has an unconquerable diffidence of his own abilities; I wish the many applications he hath received from ministers of all sentiments and denominations may overcome it. If he absolutely refuse, I know not who will be thoughtof. I pray God to direct in this very important concern." In another letter he writes—"You have heard by this time, August 31st, 1775, that Mr. Robins has accepted the invitation to Daventry. I had a great deal of trouble in writing to him, and engaging all my friends and correspondents to apply to him, who all concurred in thinking him the most proper person. I do not know a single objection, and I cannot hear of anyone else that makes one. The divines and the laity, of all principles and persuasions in these parts, are agreed in their opinion of him, and everybody is well pleased that he has accepted the office. I look back with pleasure and thankfulness on the pains I have taken in this affair, and firmly believe I shall never have reason to repent it."

Mr. Robins printed 'An Abridgement of Matthew Henry's Work on the Lord's Supper,' which was the only work he could be prevailed on to print, excepting some memoirs of Mr. Thomas Strange, of Kilsby, "one of the wisest and best of men." Mr. Palmer, of Hackney, says, "This was done on my earnest solicitation; and those who are the best judges on such a subject, and who best knew Mr. Strange, will concur with me in pronouncing this so excellent a performance, as to render it a matter of deep regret that the same pen should have been employed in no other original composition."

Robert Hall has written, in his 'Memoir of the Rev. T. N. Toller'—

Among many other mental endowments, Mr. Robins was remarkable for delicacy of taste and elegance of diction; and perhaps my readers will excuse my observing, that the first perceptions of these qualities which the writer of these lines remembers to have possessed, arose from hearing him preachat Northampton, on a public occasion. It is to be lamented that he has left none of those productions behind him, which a correct and beautiful imagination, embodied in language of the most classic purity, rendered so impressive and delightful. The qualities of his heart corresponded to those of his genius; and though long before his death his bodily infirmities obliged him to relinquish a commanding station and retire into obscurity, he retained to the last such an ascendancy over the minds of his former pupils, and such an interest in their affections, as nothing but worth of the highest order can command.

We may here correct an error into which Mr. Hall has fallen, in stating that Mr. Robinswas first assistantto Dr. Ashworth. He did not come to reside at Daventry until the death of Dr. Ashworth, as his successor. But while the friends of Mr. Robins were delighting themselves in his ability and success, lo! in the midst of his days and his usefulness, he is compelled to resign all public services and retire into private life. After discharging his offices with increasing reputation and success for six years, his ministerial usefulness was suddenly destroyed, by imprudently preaching three times to a large congregation at Kettering one Sabbath whilst labouring under a severe cold, by which exertion he irrecoverably lost his voice; and being thus incapacitated for fulfilling the duties of the pulpit or the lecture-room, he relinquished his public engagements, and with great humility and contentment passed the remainder of his life in the secular employment of a bookseller and druggist. He died May 20th, 1810, and was buried in the Churchyard, where, on an upright stone, is inscribed a high eulogium, from the pen of his pupil and successor.

The Rev. T. N. Toller, of Kettering, who studied in the academy at Daventry, and spent the last year ofhis course under Mr. Robins, improved the death of his former tutor in a discourse delivered to his own people the next Sabbath morning, from 2 Kings ii. 12: "And Elisha saw it, and he cried, My father, my father, the chariot of Israel and the horsemen thereof! And he saw him no more."

It is a high gratification to the writer, and he trusts it will prove such to the reader, that he has the opportunity of enriching these 'Memorials' with Mr. Toller's description of the character of Mr. Robins, as given in the closing part of this sermon, having transcribed it from the author's manuscript,[4]never before published.

I have been this last week to assist in depositing in the dust one of the most amiable and excellent of men. There was not one friend present, I believe, but felt the weight of his worth, when his remains were let down into the silent grave, not excepting the clergyman who buried him—who, in a room full of Dissenting ministers, bore the most explicit and honourable testimony to his name. But there was a sense in which the person who now addresses you might, perhaps, with more propriety than any individual there, adopt and apply the peculiar language of the distressed prophet, "My father, my father!" I felt, when I stood by his grave, that I had lost a father—that I was interring a father; for I always looked up to him, and venerated and loved him, as a parent; for truly he had been a father to me. I was his senior student: the last and most important year of my academical course I spent under his roof and tuition: he taught and treated me as a son. It was owing to his advice, under God, that I am this day standing in this pulpit; his decided opinion had more weight with me than that of everybody else. I did always implicitly confide in his judgment. I was sure of his prudence; could entirely trust his fidelity. On a hundred occasions have I experienced his tenderness andhis kindness, and, blessed be God! never did I receive in all my intercourse a frown from him; while a hint, by way of reproof, from him, would have had more weight and gone further into my heart than a hundred stripes from another hand. And during all the thirty-four years which have elapsed since I left his roof, I have always secretly considered him as my principal, standing, stable friend, to whose judgment and kindness I could with most confidence look under any particular difficulty, exigency, or perplexity; so that you may suppose, under these circumstances, in connexion with the thought of having buried the greater part of the friends of my youth—you must suppose that, in attending such a funeral, I must have felt very peculiar sensations; that I was burying a friend indeed: I will not say the nearest and dearest by the ties of nature, for that is not true; but my most valuable, confidential, intellectual, religious, particular friend.But not only were these sentiments excited by my own personal feeling; they were strengthened by the unanimous testimony of all who had any thorough intimacy with him—any comprehensive knowledge of his qualifications and character. I believe, never did any man go down to the grave followed by more genuine sentiments of respect from those that knew him, and were capable of appreciating his real worth.There have been more brilliant, shining, striking, nay, useful characters than he (for during the last thirty years of his life Providence mysteriously laid him aside from a sphere of usefulness for which he was peculiarly adapted, and in which he gave universal satisfaction); but taking him altogether, considered as a whole, he was the most consistent, accurate character I ever knew in my life.As a man, as a friend, a literary character, a person of general knowledge, an amiable, honourable, upright, uniform, devotional Christian, I never knew his equal. I can truly say, with an eminent London minister, "his was the completest character I ever knew." Nor, in this sense, do I think he has left his equal behind him; there was such a coincidence, such a collection, such an assemblage of excellences, whichwere always very striking to his friends. Some people have great excellences of one kind, and great corresponding faults of another; but there was such a balance of qualities of everything in him, as I have often been charmed with and admired. Oh, that I could say more! And many and many a time have I left his company with this reflection: "Surely this is the disciple that Jesus loves; for where can I look round and find a man in so many respects so much like himself?" And that mixture of reverence and love which I have always experienced in his company has put me in mind of what I could not but suppose I must feel, only in a far greater degree, if I were admitted into the presence and to the conversation of the blessed Redeemer.His fine sense, clearness of understanding, skill and dexterity in stating a subject or conducting an argument; the extent of his knowledge upon most subjects that could be called important or useful ones; and all this connected with the sweetness of his temper, the humility of his manner and deportment, the liveliness and affability of his address, what I may call the ingenuity as well as Christianity of his character;—for I have often heard it remarked, and often observed it myself, that were an absent person censured or slandered, if there was anything to be said in his favour Mr. Robins would find out what was to be said, and would make you see that it was not a blind and suppositious notion that dictated it, but that there was reason in what he said. Nevertheless, he could be angry at sin, and yet sin not. He could reprove folly with a frown that a man mustbe all a foolif he did not feel. It has been said, that some of his more distant relations, that were rather wild in their conduct, though they could not but love him, were more afraid of him than of any other man upon earth: such is the force of the frown of goodness. I this week heard a person say, that a frown from him would have gone deeper than from any man in the world.Realizing, my friends, such traits as these, which I am sure nobody that knew him could or would contradict, in connexion with the richness and fulness of his piety, the evangelicaland scriptural consistency of his sentiments, the depth of his love to the Saviour, his deep conviction of the truth of the Gospel and dependence upon it (for he died as a poor sinner, wholly resting there; and again, and again, and again said, What a poor miserable creature I should be without the Gospel!)—if he had been literally the very chief of sinners, he could not have seemed to depend less upon anything he was or had done in a meritorious sense; he would not even bear to hear any hints about his former qualifications as a minister, or his honourable conduct as a Christian, which all that knew him, knew his great Master would include under the final "Well done, good and faithful servant," and place among the "works of faith and labours of love," and never forget them:—if, I say, you realize all this, in connexion with his respectability, integrity, and punctuality as a tradesman since he became one, and his universal influence and weight in the town where he resided (a situation by no means advantageous to him in this respect as a Dissenter), can you wonder that one is charmed with such a character? Would it have been right that I should have passed it by in silent contemplation for my own edification only?When he was capable of exercising his ministerial function, there was a peculiar sweetness and gracefulness in his attitude and delivery in the pulpit; great seriousness of air and manner, and a wonderful copiousness and variety and readiness, in his prayers; a vein of the most humble yet elevated piety running through the whole—an evangelical savour, clothed always with the utmost propriety and sometimes unaffected elegance of expression. Since he was laid aside from pulpit labours, if we could prevail upon him to pray at our ministers' meetings in private, it was the richest feast of the day; and in connexion with his disabled circumstances as to public work, he would sometimes dissolve all into tears. I remember, at the close of these occasions, a very respectable minister, with his eyes bathed in tears, whispered to me, "This man prays like an angel."In his sermons, which were well finished compositions of their kind, there was this peculiarity—that they were highly acceptableand edifying to all descriptions of serious sensible people, among the poor and the rich, the learned and the unlearned—poor people that had good sense as well as piety, and learned people that had piety as well as good sense: all, in a word, who had good sense to understand him, and piety to relish what he said, used to love to hear Mr. Robins. The last time he ever preached within these walls (on which occasion he attempted to exert himself more than usual, owing to the largeness of the place compared with his own), he appears to have got his bane. He strained the organs of speech so as to bring on the disease that laid him aside. He preached on that passage, "The path of the just is as the shining light, that shineth more and more unto the perfect day." I have often thought since, as redounding to the credit of this congregation, of the universal satisfaction which that sermon gave to all descriptions of well-disposed hearers—the plainest and most illiterate Christian, as well as those best informed. The case was this: though he was one of the finest of composers, yet he spake from the heart; and what he said went to the heart.Since he was laid aside, though his usefulness was greatly curtailed, yet he was far from being useless. Modesty prevented his ever publishing any of his own compositions; yet as a friend, as an adviser, as a companion, he has been eminently useful. A respectable minister at his funeral said, "he never, with one exception only, gained so much instruction from any man in private conversation as from Mr. Robins."Though laid aside from the service of the sanctuary, he lived respected and beloved to his seventy-seventh year; and when attended to his grave, not only was he accompanied by a number of as sincere mourners as ever followed a corpse, but the nearest earthly relation he had, and whom he had patronized from infancy, was utterly incapable of joining the train—sat weeping over her Bible, and almost stupified with grief, saying, "he was all the world to her: and him she had lost." Here is the cutting thought suggested in the text, that went nearer to the surviving prophet than any other—"his masterwas taken from his head," "and he saw him no more." This thought I felt when I stood close by his grave: "I shall see him no more. Here I take my final leave. I have received my last instruction. I shall hear his voice and behold his countenance no more." But while I was weeping over this clause, those words in the burial service went down with an emphasis to my heart, never felt by any grave before—words too promiscuously applied, too often; but their special appropriateness to him struck us all—"As much as it hath pleased Almighty God of his great goodness to take to himself the soul of our dear brother here departed, we commit his body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the resurrection to eternal life." "Ah!" thought I, "you may say it in all its emphasis over this grave. I will not go away saying, with the prophet, 'I shall see him no more'; blessed be God for the hope that I shall see him again! Yea, thy brother, thy father, thy minister, thy tutor, thy friend, shall rise again. May I but be honoured, O my Judge! with a place at thy right hand, and with such an addition to my happiness as to be joined in everlasting bonds of friendship with him I so much loved and honoured on earth, to improve and enjoy together to all eternity. Amen."

But not only were these sentiments excited by my own personal feeling; they were strengthened by the unanimous testimony of all who had any thorough intimacy with him—any comprehensive knowledge of his qualifications and character. I believe, never did any man go down to the grave followed by more genuine sentiments of respect from those that knew him, and were capable of appreciating his real worth.

There have been more brilliant, shining, striking, nay, useful characters than he (for during the last thirty years of his life Providence mysteriously laid him aside from a sphere of usefulness for which he was peculiarly adapted, and in which he gave universal satisfaction); but taking him altogether, considered as a whole, he was the most consistent, accurate character I ever knew in my life.

As a man, as a friend, a literary character, a person of general knowledge, an amiable, honourable, upright, uniform, devotional Christian, I never knew his equal. I can truly say, with an eminent London minister, "his was the completest character I ever knew." Nor, in this sense, do I think he has left his equal behind him; there was such a coincidence, such a collection, such an assemblage of excellences, whichwere always very striking to his friends. Some people have great excellences of one kind, and great corresponding faults of another; but there was such a balance of qualities of everything in him, as I have often been charmed with and admired. Oh, that I could say more! And many and many a time have I left his company with this reflection: "Surely this is the disciple that Jesus loves; for where can I look round and find a man in so many respects so much like himself?" And that mixture of reverence and love which I have always experienced in his company has put me in mind of what I could not but suppose I must feel, only in a far greater degree, if I were admitted into the presence and to the conversation of the blessed Redeemer.

His fine sense, clearness of understanding, skill and dexterity in stating a subject or conducting an argument; the extent of his knowledge upon most subjects that could be called important or useful ones; and all this connected with the sweetness of his temper, the humility of his manner and deportment, the liveliness and affability of his address, what I may call the ingenuity as well as Christianity of his character;—for I have often heard it remarked, and often observed it myself, that were an absent person censured or slandered, if there was anything to be said in his favour Mr. Robins would find out what was to be said, and would make you see that it was not a blind and suppositious notion that dictated it, but that there was reason in what he said. Nevertheless, he could be angry at sin, and yet sin not. He could reprove folly with a frown that a man mustbe all a foolif he did not feel. It has been said, that some of his more distant relations, that were rather wild in their conduct, though they could not but love him, were more afraid of him than of any other man upon earth: such is the force of the frown of goodness. I this week heard a person say, that a frown from him would have gone deeper than from any man in the world.

Realizing, my friends, such traits as these, which I am sure nobody that knew him could or would contradict, in connexion with the richness and fulness of his piety, the evangelicaland scriptural consistency of his sentiments, the depth of his love to the Saviour, his deep conviction of the truth of the Gospel and dependence upon it (for he died as a poor sinner, wholly resting there; and again, and again, and again said, What a poor miserable creature I should be without the Gospel!)—if he had been literally the very chief of sinners, he could not have seemed to depend less upon anything he was or had done in a meritorious sense; he would not even bear to hear any hints about his former qualifications as a minister, or his honourable conduct as a Christian, which all that knew him, knew his great Master would include under the final "Well done, good and faithful servant," and place among the "works of faith and labours of love," and never forget them:—if, I say, you realize all this, in connexion with his respectability, integrity, and punctuality as a tradesman since he became one, and his universal influence and weight in the town where he resided (a situation by no means advantageous to him in this respect as a Dissenter), can you wonder that one is charmed with such a character? Would it have been right that I should have passed it by in silent contemplation for my own edification only?

When he was capable of exercising his ministerial function, there was a peculiar sweetness and gracefulness in his attitude and delivery in the pulpit; great seriousness of air and manner, and a wonderful copiousness and variety and readiness, in his prayers; a vein of the most humble yet elevated piety running through the whole—an evangelical savour, clothed always with the utmost propriety and sometimes unaffected elegance of expression. Since he was laid aside from pulpit labours, if we could prevail upon him to pray at our ministers' meetings in private, it was the richest feast of the day; and in connexion with his disabled circumstances as to public work, he would sometimes dissolve all into tears. I remember, at the close of these occasions, a very respectable minister, with his eyes bathed in tears, whispered to me, "This man prays like an angel."

In his sermons, which were well finished compositions of their kind, there was this peculiarity—that they were highly acceptableand edifying to all descriptions of serious sensible people, among the poor and the rich, the learned and the unlearned—poor people that had good sense as well as piety, and learned people that had piety as well as good sense: all, in a word, who had good sense to understand him, and piety to relish what he said, used to love to hear Mr. Robins. The last time he ever preached within these walls (on which occasion he attempted to exert himself more than usual, owing to the largeness of the place compared with his own), he appears to have got his bane. He strained the organs of speech so as to bring on the disease that laid him aside. He preached on that passage, "The path of the just is as the shining light, that shineth more and more unto the perfect day." I have often thought since, as redounding to the credit of this congregation, of the universal satisfaction which that sermon gave to all descriptions of well-disposed hearers—the plainest and most illiterate Christian, as well as those best informed. The case was this: though he was one of the finest of composers, yet he spake from the heart; and what he said went to the heart.

Since he was laid aside, though his usefulness was greatly curtailed, yet he was far from being useless. Modesty prevented his ever publishing any of his own compositions; yet as a friend, as an adviser, as a companion, he has been eminently useful. A respectable minister at his funeral said, "he never, with one exception only, gained so much instruction from any man in private conversation as from Mr. Robins."

Though laid aside from the service of the sanctuary, he lived respected and beloved to his seventy-seventh year; and when attended to his grave, not only was he accompanied by a number of as sincere mourners as ever followed a corpse, but the nearest earthly relation he had, and whom he had patronized from infancy, was utterly incapable of joining the train—sat weeping over her Bible, and almost stupified with grief, saying, "he was all the world to her: and him she had lost." Here is the cutting thought suggested in the text, that went nearer to the surviving prophet than any other—"his masterwas taken from his head," "and he saw him no more." This thought I felt when I stood close by his grave: "I shall see him no more. Here I take my final leave. I have received my last instruction. I shall hear his voice and behold his countenance no more." But while I was weeping over this clause, those words in the burial service went down with an emphasis to my heart, never felt by any grave before—words too promiscuously applied, too often; but their special appropriateness to him struck us all—"As much as it hath pleased Almighty God of his great goodness to take to himself the soul of our dear brother here departed, we commit his body to the ground, earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the resurrection to eternal life." "Ah!" thought I, "you may say it in all its emphasis over this grave. I will not go away saying, with the prophet, 'I shall see him no more'; blessed be God for the hope that I shall see him again! Yea, thy brother, thy father, thy minister, thy tutor, thy friend, shall rise again. May I but be honoured, O my Judge! with a place at thy right hand, and with such an addition to my happiness as to be joined in everlasting bonds of friendship with him I so much loved and honoured on earth, to improve and enjoy together to all eternity. Amen."

Mr. Thomas Belsham, who had been assistant tutor here in metaphysics, mathematics, and natural history, till 1778, when he settled at Worcester, succeeded Mr. Robins in 1781, and returned to Daventry, at the solicitation of the congregation and the trustees, in the double capacity of pastor and principal or theological tutor. He continued here until 1789, when, having fully embraced Unitarian sentiments, his continuance in the office of tutor being directly contrary to the will of the founder of the academy, he apprized the trustees of the change, and resigned the situation. After this the academy returned again to Northampton.

Mr. Thomas Willis Paterson was the next pastor.He had recently completed his course of study here; but in 1796 he accepted an invitation from the congregations at Bardon Park and Ashby-de-la-Zouch, in Leicestershire, when he went to reside at Donnington-on-the-Heath, where he died in August, 1812.

Mr. John Morrell, afterwards LL.D., was chosen to succeed him, but removed in about two years, and became minister of a Unitarian Chapel at Brighton, in Sussex.

Mr. George Watson was invited to the pastoral office in October, 1799. He was a native of Kettering; and, becoming early decided for the Saviour, he devoted himself to the work of the ministry. He became a member of the Church at Kettering, under the ministry of Mr. Boyce. In the records of that Church we find this statement:—

Sept. 3rd, 1772.—At our Church-meeting, George Watson, son of Mr. Wm. Watson, our clerk, who had before dedicated himself to the work of the ministry and entered upon a course of preparatory studies for it, having in writing given an account of the dealings of God with his soul, was admitted to full communion with us.

He pursued his studies in the academy at Daventry; was first settled at Howick, in Lancashire; afterwards became assistant preacher to the Rev. Thomas Taylor, of Carter Lane, London, from whence he was invited to this congregation, over which he presided until 1816, when he resigned and went to reside at Birmingham, where he died, August 1st, 1817, in the 66th year of his age. He published 'Liberality to the Poor and Sick recommended, in a Sermon preached at Harwich for the benefit of the Manchester Infirmary, 1792'; 'A brief Memoir of the Rev. Thomas Robins, late of Daventry; with a Sketch of the Sermon preached May26th, 1810, on occasion of his Death; and some Biographical additions.' The congregation was unsettled after this for two years, when Mr. John Whittenbury succeeded Mr. Watson in the pastoral office, and was ordained here February 8th, 1818. During his ministry two new galleries were added to the Meeting House.

Mr. Whittenbury, we learn, entered the academy at Rotherham in the year 1808, then under the able tuition of the late Dr. Williams. Having passed through the usual course of study, he was first ordained at Darlington, July 28th, 1814, where he laboured with great assiduity, and, although amidst many discouragements, not without some tokens of the divine blessing. He at length accepted an invitation to become the pastor of the Church at Daventry, and continued his labours here for eight years. He subsequently removed to a destitute congregation at Newport, Salop; from thence he went to Liverpool, in 1838, to endeavour to revive an interest that had fallen into decay. Failing in the accomplishment of this object, he then devoted his time and energies to promote the interests of the various religious societies connected with the town, particularly "the Town Mission," "the Seaman's Friend Society," and "Bethel Union," by the committees of which he was held in great esteem. He died January 3rd, 1845, aged 55 years.

Mr. J. Davis, the present minister, succeeded Mr. Whittenbury, becoming the pastor of this Church in the year 1826.

"In 1728, the congregation purchased a house in Sheaf Street for the residence of the minister, which was rebuilt by subscription at the time Dr. Ashworth erected the adjoining house for the academy. TheMeeting House, which stands in the minister's yard, is approached from the street through a gateway, and is a substantial stone building, 42 feet long by 42 feet wide." It has now three galleries.

During the ministry of the present pastor, new school-rooms have been erected.

The present number of communicants is 94. There are 190 children in the Sabbath-schools.

There are some endowments connected with this place; one, of £12 per annum, towards the support of a Charity-school for boys and girls.

Where the events relating to the early history of a community have not been put upon record about the time they occurred, or where the records, when made, have been subsequently neglected and lost, it becomes scarcely possible to discover its origin, or to obtain any correct information relating to its progress.

This is the case, we regret to state, with the Independent Church, Cheese Lane, Wellingborough; it appears to be scarcely possible now to discover the date of its origin, or the circumstances under which it was formed.

In Wellingborough and its vicinity there were ministers of Christ, 190 years ago, who belonged to that noble band of worthies who renounced their worldly prospects in connexion with the Church by law established, rather than violate the dictates of conscience, on the passing of the Act of Uniformity in the year 1662.

Before the days of the ejected ministers, there resided at the village of Wilby, little more than twomiles from Wellingborough, Mr. Andrew Perne, A.M., a worthy Puritan minister. He was born in 1596; was chosen Fellow of Katherine Hall, Cambridge, where he probably received his education. Having finished his studies at the University, he became rector of Wilby, in Northamptonshire, where he continued a laborious, faithful, and successful preacher, 27 years. He often preached before the Parliament, and several of his sermons were published, one of which is entitled, 'Gospel Courage; or, a Christian Resolution for God and his Truth. In a Sermon preached before the Honourable House of Commons, at Margerett's, Westminster, at a public Fast, the 21st of May, 1643.' Being called up to London, he gained a high reputation, and was offered considerable preferments; but he refused them all, resolving to return to his charge at Wilby. He appears to have been a man of considerable eminence and great usefulness. His awakening sermons, and exemplary life and conversation, produced a signal and happy reformation; his people revered and loved him as a father. "He was full of spiritual warmth," says Mr. Ainsworth, one of the ejected ministers, who preached and published his funeral sermon, "filled with a holy indignation against sin, active in his work, and never more in his element than when he was in the pulpit." "As his life was holy, so his death was happy." He blessed God that he was not afraid to die; nay, he earnestly desired to be gone, and often cried out, during his last sickness, "When will that hour come? One assault more, and this earthen vessel will be broken, and I shall be with God."

His remains were interred in the chancel of Wilby Church, where at the foot of the altar is the following monumental inscription to his memory:—

Here lieth interredMr. Andrew Perne,a faithful servant of Jesus Christ;a zealous owner ever of God's cause in perilous times;a powerful and successful preacher of the Gospel;a great blessing to this town and country,where he lived twenty-seven years.He departed, December 13, 1654.

The influence of the ministry and character of Mr. Perne would no doubt extend to the town of Wellingborough, and might be one means of producing that regard for the principles of the Gospel and the purity of the Church that actuated the early Nonconformists, who had many of them to suffer much for the principles which they maintained, and the course they conscientiously pursued.

A Mr. Thomas Andrews, of the University of Cambridge, was ejected from the vicarage of Wellingborough. The living was given to him by the Lord or Lady Brooke. While he continued in it, he was generally respected by the ministers of his neighbourhood, twelve of whom took their turn at his weekly lecture on a Wednesday.

His frugality, while he continued the incumbent, saved him some hundreds of pounds, so that he was better provided for after his ejectment than many of his brethren. When cast out of his living, he repaired to Meers Ashby, where he preached at a Mr. Preston's, in the night. He often preached also at Lady Tyrrell's. He was a man of great courage, agreeable behaviour, and much beloved by his neighbours.

There was also a Mr. Alsop, ejected from the living of Wilby, near Wellingborough, who came and resided here after his ejectment, and exercised his ministry as the times would permit. It is recorded that he was bound over to the sessions for preaching at Oakham,and that he lay six months in Northampton Gaol for praying with a sick person.

Mr. Rowlet, ejected from Sudbury, in this county, appears to have united with Mr. Alsop in his labours. In the time of King Charles's Indulgence, there was a meeting every Lord's-day at Wellingborough, upheld by Mr. Alsop and Mr. Rowlet, and the latter continued preaching here until removed by death. His constitution was feeble, for Mr. Alsop said of him, "If this man had but a body to his soul, he would be incomparable." He is represented by such as attended on his ministry and knew him well, as a most agreeable preacher, who used to charm his hearers. He died of consumption.

Mr. Henry Wills, who had been rector of Loddington, in this county, is said to have preached privately (probably in some retired place, or in the silent hours of the night) to the people of Wellingborough, where his memory was exceedingly precious for a long time, especially for two things—the extraordinary suitableness of his compositions to the minds of the weakest, notwithstanding the fulness and depth of his matter, and the great piety and refreshing savour which seasoned his common conversation. It is related concerning him, that "he was an able scholar, a considerable mathematician, of great skill in the law, an eminent preacher, and of a most agreeable carriage."

How early an Independent Church was first formed here, from which this in Cheese Lane descended, or when a stated pastor was first settled over it, we have not discovered.

It is stated, that this Church first met for divine worship in a Meeting House situated in a yard at the back of some premises in Silver Street. In 1746, itwas such an old building, and in such a dilapidated state, that it was found to be necessary to erect a new place of worship; when the present Meeting House was raised at the bottom of the lane where the cheese fair was kept, and hence called Cheese Lane Meeting. At that time, Mr. King, who was a friend and correspondent of Dr. Doddridge's, had been for many years pastor of the Church.

The earliest notice we find of Mr. King as minister at Wellingborough is in the controversy with Mr. Davis, of Rowell, in 1692, in which Mr. King took a part. We find his name also as minister at Wellingborough, among those who were present at the ordination of Mr. Tingey, at Northampton, in the year 1709.

The next notice we have found of Mr. King as minister here is in a letter from Doddridge addressed to him, dated December 29th, 1723, in which the writer engages to visit Mr. King and to preach for him on a week evening, observing, "It is with the utmost readiness and pleasure I embrace the opportunity of serving you which you propose in your obliging letter, especially as it gives me an opportunity of cultivating that friendship with which you are pleased to honour me, and which I look upon as a very particular happiness."

When the dreadful fire that took place in 1738 had laid waste a considerable part of the town, destroying 205 dwelling-houses besides 806 out-buildings, a fast-day was kept and some special public religious services were observed, and Dr. Doddridge was invited to preach on the occasion. He improved the event in a very serious, suitable, faithful sermon, from Amos iv. 11, which was published at the request of the people, with a dedication to those inhabitants of Wellingborough at whose request the sermon was published. We expectthis sermon was preached in the Old Meeting House, in which the congregation at Cheese Lane formerly worshipped. In the dedication the Doctor observes—

I have laboured as much as possible to write from the life. The ruins of your town, the distress of your families, and the mixture of hope and fear attending the present situation of your affairs, have been as it were before my eyes and on my heart in almost every sentence; and I have frequently mingled these meditations with earnest prayers to God that he would so lead me into the secret recesses of your souls, that what you before heard and will now read may be like a nail fastened in a sure place.

Mr. King, it is stated, was succeeded by Mr. David Bradbury, who left Wellingborough about the year 1764, and was succeeded by Mr. French, who kept a very respectable boarding-school while residing here. He had studied under Dr. Doddridge, at Northampton. He afterwards removed to London. Mr. Orton was the next minister; but in early life he died of consumption, about the year 1776. Then succeeded to Mr. Orton Mr. Thomas, who had been a student at the academy at Daventry, first under Dr. Ashworth and then under Mr. Robins. He was ordained about the same time as the late Mr. Toller was settled at Kettering, they having closed their academical course nearly together. Mr. Thomas resigned his charge about 1786, after having been pastor about eight years, and went to Enfield. He was succeeded by Mr. Robert Jacomb. He had been in a very unsettled state of health in London, where he was assistant to the Rev. Hugh Worthington, at Salter's Hall; and being called to experience here a very heavy domestic trial, in the almost sudden death of his wife, when they had been married but a short time, his depression of spiritsbecame so great that he left, though very reluctantly, and went to Bath.

The successor to Mr. Jacomb was Mr. Henry Summers. In reference to this change we find the following statement:—

In consequence of the removal of the Rev. R. Jacomb from Wellingborough in 1791, the Church and congregation usually meeting for divine worship in Cheese Lane became destitute of a pastor and teacher. In this situation it became necessary for the society to look out for a successor; and in March, 1792, Mr. Henry Summers, who was assistant to the Rev. Robert Winter, of Hammersmith, after sufficient trial was made, received a unanimous invitation to the pastoral office, of which he soon after declared his acceptance. But short was his time of service: soon was he called to close his labours on earth. He died of fever, when he had sustained the pastoral office scarcely four years in this place.

In the early part of the year 1796 we find it recorded "that it pleased divine providence to bereave this Church and congregation of their pastor, the Rev. Henry Summers, who, after a short illness, departed this life January 27th, 1796." His funeral sermon was preached by the Rev. John Wood, of Rowell. From the time of his death until Midsummer, the congregation was supplied partly by the neighbouring ministers, who voluntarily offered their services for the benefit of his widow, and partly by the students at the academy at Northampton. By the general consent of the whole society, at length an application was made to Mr. Daniel Washbourn, then a student at Northampton, to supply them during the academical vacation, with which he complied. After ministering to them for several weeks with increasing acceptance and satisfaction, the Church and congregation determined to invitehim to become their pastor, and accordingly sent him a pressing and affectionate invitation, signed by 131 persons, which, after fervent prayer and mature deliberation, he accepted.

On Thursday, November 3rd, of the same year, the ordination service took place. The following is the account preserved of that interesting occasion:—

A very numerous auditory assembled; and from the testimony of ministers and people, it may be asserted with the strictest truth, the services of the day were particularly solemn, suitable, and instructive. Mr. Richard Winter, of Hanover Street, London, commenced with a short prayer and reading some suitable portions of Scripture (Ps. xcvi., and the two first chapters of Paul's Epistle to Titus); Mr. Edwards engaged in the general prayer; Mr. Worthington, of Salter's Hall, London, delivered an introductory discourse, in which he stated with ability and conciseness the grounds and advantages of such a service among Protestant Dissenters. He then proposed four questions to Mr. Washbourn, which were answered by him, and engaged in the ordination prayer—a prayer peculiarly solemn and pathetic. The charge, from Gal. i. 10, last clause, was delivered by Mr. Horsey, of Northampton; and Mr. Toller, of Kettering, preached the sermon to the people, from 1 Thess. v. 12, 13: both these discourses were admirably adapted to the occasion. Mr. Chadwick, of Oundle, concluded with an excellent prayer. Hymns were read by Mr. Luccock.After the dinner, it was unanimously proposed and requested that the ordination service be published; which was agreed to by the gentlemen concerned.[5]There was a service in the evening, which Mr. Wood, of Rowell, introduced with prayer; Mr. Winter preached a very suitable sermon, from 2 Cor. iii. 5; and at the request ofseveral of the ministers, Mr. Washbourn concluded the solemnities of the day with prayer. The kind providence of God appears to smile on this connexion, formed and ratified between minister and people; both rejoice in the pleasing prospect of usefulness, harmony, and love. May the great Head of the Church continue the special tokens of his presence and regard amongst us! Amen.

After the dinner, it was unanimously proposed and requested that the ordination service be published; which was agreed to by the gentlemen concerned.[5]

There was a service in the evening, which Mr. Wood, of Rowell, introduced with prayer; Mr. Winter preached a very suitable sermon, from 2 Cor. iii. 5; and at the request ofseveral of the ministers, Mr. Washbourn concluded the solemnities of the day with prayer. The kind providence of God appears to smile on this connexion, formed and ratified between minister and people; both rejoice in the pleasing prospect of usefulness, harmony, and love. May the great Head of the Church continue the special tokens of his presence and regard amongst us! Amen.

Thus wrote the pastor, under the first impressions of a happy settlement over this people; and for nearly sixteen years he continued his labours among them. During the far larger portion of that time they appear to have been years of comfort and usefulness; but, as another instance added to the vast numbers which show the uncertainty attending the most pleasing connexions and prospects in this fallen state, at length such circumstances arose as separated the pastor from his flock. Some disagreements arising between the influential members of the Church and congregation, they went on to such a length as to issue in a separation—the building of Salem Chapel, and the formation of the Church assembling there. This was so painful to Mr. Washbourn, that he sent in his resignation, in which he expressed himself in the following words:—"While I desire to entertain no sentiments of hostility towards those who have thought proper to desert my ministry and to form themselves into a separate community, I cannot but consider that they are responsible for my being removed from this part of the Lord's vineyard, where my labours were honoured with the divine blessing." Mr. Washbourn removed to Hammersmith, and never came to Wellingborough again. While filling this situation it is observed, "that he enjoyed to a high degree the respect of the surrounding ministers, particularly that of the late Mr. Toller, ofKettering, whose friendship and popularity he frequently referred to with peculiar delight."

Mr. Washbourn was minister at Hammersmith for twenty-two years; and here we find it remarked, "that his preaching—solid, judicious, and deeply spiritual—was very soon highly estimated by his new charge, the greater part of whom at that time were families of considerable standing in society, as well as of high respectability and influence in the Church. Not a few were brought to Christ who had seen the meridian of life unvisited by mercy, and who survived to bless his memory and to render it blessed." But we find that "it pleased the great Head of the Church, who retains the prerogative of determining the trials of his servants, greatly to obstruct the usefulness of the latter part of his life, and to render it the scene of peculiar affliction, by the rapid progress of a constitutional malady—overwhelming depression. The most remarkable feature in this visitation was its periodical character. Six weeks of unutterable gloom, during which he was bereft of every ray of spiritual consolation, and an equal term of unusual enjoyment in religion and in social intercourse, maintained an almost unvarying succession throughout the two or three last years of his earthly pilgrimage. But he has frequently said to his colleague, 'I know, my dear sir, it is all physical. I know it—I have proved it; and I know God sees it needful for me, or he would not permit it.'"

He died on Monday, the 10th day of November, 1834, in the 64th year of his age; and it is said "that few public men, moving in a comparatively quiet and unobtrusive sphere, have gone down to the grave accompanied by such deep expressions of unequivocal regard, from all classes in the circle where theylived and laboured, as did this devoted minister of Christ."

Soon after Mr. Washbourn had left Wellingborough, Mr. Robert Jacomb, the former pastor of the Church, came on a visit; and seeing the uncomfortable state in which the people were, he kindly consented to prolong his stay, and preached to them with his former acceptance. An invitation was given him to resume his labours, which he accepted; and after an interval of twenty years he again became the pastor of the Church. His services were continued until repeated attacks of disease, and the increasing infirmities of age, obliged him to resign his charge in the year 1826. He continued to reside in Wellingborough until his death, which took place in the year 1832.

Mr. Jacomb, we have heard, was a descendant from the early Nonconformist ministers of that name. He always appeared to conduct himself with the ease, affability, and politeness of the gentleman, and with the spirit of the Christian. His temper was amiable, and it was his constant aim to promote the spirit of piety and of peace among his people. In the spirit of devotion, and with a sincere concern for the highest welfare of his flock, he conducted the services of the sanctuary. He was highly esteemed to the close of his days.

Mr. James Robertson was the next pastor, commencing his ministry here in October, 1826. He continued his services until a distressing mental malady, from which he never recovered, laid him aside from his public work and cut him off from the society of his friends. Mr. Robertson was a native of Newcastle-upon-Tyne; became a student of Wymondley College; was pastor for some years of the Independent Church at Stretton-under-Fosse, commencing his ministry thereJuly 29th, 1809, and was ordained in August, 1810. The ministers officiating were Messrs. H. Knight, R. Hall, and T. N. Toller. "For upwards of four years before his death he was the subject of intense mental and physical suffering, which much beclouded his fine intellect; and the deep waters of tribulation went over his soul." "In him," it is justly said, "were united the elegant accomplishments of the classical scholar, and the graver acumen of the profound theologian; which, added to the unaffected fervour of his piety, the benevolence of his disposition, and the sterling integrity of his general character, embalmed his memory in the hearts of a large circle of friends, who deplore his loss." He died at Wellingborough June 23rd, 1842, and was interred in the burying ground belonging to the Meeting. His most intimate friend, Mr. Walford, of Uxbridge, who was classical tutor for some years at Homerton College, officiated at the funeral; and Mr. Toller, of Kettering, preached the funeral sermon the next Sabbath evening, from Zech. i. 5: "Your fathers, where are they? and the prophets, do they live for ever?"

A tablet was erected by his widow to his memory, and placed at the right side of the pulpit.

Mr. Robertson was secretary to the Northamptonshire Association, from the death of Mr. Edwards, of Northampton, until he was laid aside from active service. He was a frequent contributor to theEclectic Review, and wrote many valuable articles of biblical criticism, besides others of a more general character. His attainments in learning were eminent; his intellectual power was considerable—his general information extensive; his skill in criticism was great; while he was a man of inflexible integrity, pre-eminently "withoutguile"—a sincere and steadfast friend, with much kindness of heart. His stern and unbending regard to principle sometimes occasioned a roughness of exterior, and occasionally appeared to assume an austere and unkind aspect. Some of his sermons discovered talent of a high order for composition, containing superior thoughts, clothed in powerful language.

The following record we find respecting Mr. Robertson's affliction, and the views entertained by the people under it:—

In the month of January, 1838, it pleased God to visit with a painful mental affliction the Rev. James Robertson, the pastor of the Church, so as totally to disqualify him for conducting the services of the sanctuary, or holding any intercourse with the people of his charge. Several months after the commencement of his illness, the pulpit was generously supplied on Sabbath-day by neighbouring ministers. The friends, however, at length deeply feeling their destitute condition, and perceiving the congregation on the decline, were led anxiously to deliberate on the course which a due concern for their own spiritual improvement and the welfare of Zion required them to take; at the same time keeping in view their obligations to their honoured and afflicted pastor. After frequent consultations among themselves and with various ministers in the county, and much prayer, it was suggested, that as no symptoms of returning health appeared, the connexion ought to be dissolved. It was with great regret that the friends perceived that such a proposal must come from them, rather than from their pastor himself; but the state of his mind being such as to unfit him for the transaction of business, it became, on their part, a matter of necessity and painful duty. Accordingly, in the month of September, 1838, a letter to this effect, approved by the Church and congregation, was addressed to Mrs. Robertson, after which other correspondence took place, which it is unnecessary to detail, and the relation terminated.

In the beginning of the year 1839 the Rev. E. T. Prust, of Northampton, introduced to the notice of the friends the Rev. G. Taylor, who, in consequence of severe indisposition, had been obliged to resign a previous charge in the vicinity of Manchester, but whose health was so far restored as to enable him to resume his ministerial labours. He was accordingly invited to preach for a few Sabbaths in the month of April. At the expiration of this time, he was invited to the pastoral office; which, after proper consideration and advice, he accepted. A recognition service was held on Thursday, October 24th, the order of which was as follows:—"Reading and prayer, Rev. J. Renals; questions, Rev. E. T. Prust; designation prayer, Rev. T. Toller; address to Mr. Taylor, Rev. T. East, founded on John xii. 26, last clause; address to the people, Rev. J. Blackburn; concluding prayer, Rev. R. Davis.

"In connexion with the above service, special united meetings were held at the three Chapels in the town: those for prayer, on Monday evening, Wednesday and Thursday morning. On Tuesday evening, Rev. Thos. Milner preached; on Wednesday evening, Rev. T. East; and on Thursday evening there was a united communion service. The whole of the services were well attended, and great interest was excited."

After a short but active, affectionate, and faithful ministerial course here, Mr. Taylor's health again began to decline, which soon brought his labours in the ministry to a final close. He was under the necessity of resigning his office. His letter of resignation was dated June 24th, 1845, having scarcely completed six years of pastoral labour in this place. He died at Birmingham in 1846, at forty-two years of age, in the faithand hope of the Gospel, leaving a widow and rising family especially to mourn his loss.

Mr. Taylor was born in Birmingham, February 10th, 1804. His parents were eminent for their piety, and his father was for many years a deacon of the Church assembling in Ebenezer Chapel, under the pastoral care of Mr. Timothy East. He received an excellent classical education at the school of Mr. J. Hammond, Independent minister, at Handsworth, of whom he always spake with much respect. He was called in early life to the knowledge of the truth, under the powerful ministry of Mr. East. The grace which he had received soon made him a decided Christian, and pointed him out as one likely to be useful in public service. His thoughts were soon directed to the work of the ministry; he pursued a course of study at Highbury College, where his attainments were respectable, and where he gained the affectionate attachment of his fellow students. His first situation as a pastor was at New Windsor, near Manchester. Here he continued until, after eight years' service, he was obliged by the state of his health to resign his charge, and preached his farewell sermon from the words of the Apostle, "I would that ye knew what great conflict I have for you," &c., which was listened to with the deepest interest; and many sorrowed, "that they should see his face no more" as their beloved pastor. After an interval of two years, his health appeared to be sufficiently recovered for him to resume his stated labours, and he then accepted the invitation to become the pastor of this Church. Here he ministered with considerable success for a short period, the Church and congregation increasing; but the interest at first excited was not sustained until the close of his ministry,which might partly arise from the weakness of his constitution rendering him incapable of the continued mental and physical effort which the stated engagements of the pastor for a series of years demand. After about six years spent in this situation, symptoms of decline appeared. He sought relief by spending six months on the southern coast, but it proved in vain; his disorder increased. It become necessary for him to resign his second charge; and he retired to end his days amongst his friends in his native town, where he closed his course, in the possession of the peace and hope of the Gospel. Mr. Taylor was amiable, honourable, and affectionate; he had a strong principle of piety towards God, a deep vein of devotional feeling, a firm reliance on the merits of the Saviour. His great aim was to be useful in the conversion of sinners and advancing the kingdom of the Redeemer.

Some months after the death of Mr. Taylor, the Rev. J. Watson, then tutor of Newport Pagnell Academy, introduced to the notice of the Church the Rev. J. F. Poulter, of Queen's College, Cambridge. When Mr. Poulter had supplied the pulpit for some weeks with acceptance, he was invited to take the pastoral charge, which invitation he accepted, and was ordained Thursday, December 17th, 1846, when the Rev. J. Watson, of Newport, delivered the introductory discourse; Rev. T. Toller proposed the questions; Rev. E. T. Prust offered the ordination prayer; Rev. W. Forster, of Kentish Town, delivered the charge.

Mr. Poulter is the present minister of this Church and congregation. In the year 1850 new school-rooms were erected, at the cost of rather more than £300. The site was presented by Mr. W. Warren, and the design given by Mr. E. Sharman. At the openingservices the Rev. H. Allom, of Union Chapel, Islington, preached; Rev. Samuel Martin, of Westminster, in the evening, from Proverbs xx. 11.

Mr. John Gibbs, of Wellingborough, who died May 19th, 1813, left by will the sum of £100 in the hands of his executors, to be by them invested in the funds or other good security, the interest of which is to be paid annually on St. Thomas's-day, December 21st, to the minister of this place, independent of the salary paid him by the congregation.

To be able to discover very distinctly the origin of a Christian society of 160 years' standing, and from thence to trace the varied events of its history, is especially interesting to those minds that love to observe how the great Head of the Church carries on the affairs of his kingdom by the varied operations of providence and of grace, employing the agency of his servants, and showing the influence of Christian principle in promoting his great designs.

If the reader will look back to the memorials of the Church at Rowell, and will notice the itinerating labours of Mr. Davis, the third pastor, with the success that attended them, in connexion with the efforts of some of the brethren in that Church, he will there see how this Church at Wellingborough originated. There were a considerable number of persons who had derived benefit from the labours of Mr. Davis, residing in Wellingborough and its vicinity, who had become members of the Church at Rowell. After some time, it was thought that their number was sufficientto form a distinct Christian community,i.e., an Independent Church, with its officers. They received a regular dismission from the Church at Rowell for this purpose. The copy of that dismission we have given in the account of that Church (page 57), from which they were dismissed; and we find the same preserved in the records of this Church—the one account furnishing a complete corroboration of the other. The first statement after this is—

The 22nd day of the eighth month, 1691, was kept solemnly in fasting and prayer at Wellingborough by us whose names are hereafter written, for our embodying and enchurching together; when, after that the former part of the day was spent in prayer, direction, and exhortation, our dismission from the Church of Christ at Rowell was then read by their messengers.

After this it is recorded—

Having covenanted each apart, and then in the name of Christ, in these words—"We do, in the presence of our Lord Jesus Christ our crowned King, his holy angels, his people, and all the people here present, give ourselves up to the Lord and to one another by the will of God, joyfully promising and engaging to walk with the Lord Jesus Christ and with his people in the observation of all Gospel ordinances, and in the discharge of all relative duties in the house of God, and as the presence of the Lord shall enable us"—We lifted up our hands thereunto, and afterwards subscribed our names.We, having been dismissed from the Church of Christ which we did belong to, and having given up ourselves to the Lord and to one another by the will of God, and to this subscribed, in the presence of many witnesses, as becomes a Church of the Lord Jesus Christ, having all the power amongst ourselves to manage all matters belonging to us as a Church of the Lord Jesus.

We, having been dismissed from the Church of Christ which we did belong to, and having given up ourselves to the Lord and to one another by the will of God, and to this subscribed, in the presence of many witnesses, as becomes a Church of the Lord Jesus Christ, having all the power amongst ourselves to manage all matters belonging to us as a Church of the Lord Jesus.

After this they proceed to choose two ruling elders, who covenanted with the people in the presence of theLord to be faithful to the charges committed to them; the Church also covenanted to carry it towards them as a people to their officers. Then they chose Mr. Bettson, who had been approved by the Church at Rowell for the ministry of the word, to become their pastor; and on an appointed day they proceed to ordain him to this office, in a manner similar to that which had been adopted by the Church of which they had formerly made a part. They state—

We proceeded to ordain our brother Bettson, in which our elders brother Henseman and brother Osborn laid their hands on brother Bettson and prayed, setting him before the Lord, testifying to the Lord that that was the man they had chosen to the office of a pastor; and after prayer, laid their hands on him again, and declared to the people that he was their pastor; and the ruling elders gave him authority, entering into covenant with him as to right them in their transactions. There were several pastors of other Churches present, as Mr. Bear, Mr. Greenwood, Mr. Davis, besides brethren of other Churches.

On the 14th day of the same month they say—

We then agreed, and solemnly passed this as a Church act, that we would not bear with any that were with us that whispered against any of the brethren, or backbited any, looking upon it as abusing that rule in the 18th chapter of Matthew; also very dishonourable to the Lord Jesus, and injurious to the Church; separating between chief friends, and giving occasion to the enemies to blaspheme.

The ministry of Mr. Bettson appears to have been evangelical, earnest, and successful, so that 174 members were added to the Church during his ministry, which continued for 33 years. During the early years of that ministry much comfort and usefulnessis indicated; but the latter part of it appears to have been attended with some heavy trials.

In the earliest part of their history they held numerous Church-meetings; had members belonging to the Church from many different places. Occasionally they held Church-meetings at Olney, 12 miles from Wellingborough, in which place and neighbourhood a number of the members resided, until at length they were formed into a Church in that place.

"Mr. Bettson," it is observed, "was a man possessed of much prudence, piety, and perseverance. His trials were many; for preceding the choice of an assistant, another minister came to the town to preach in opposition to Mr. Bettson. Many hearers left, and the interest was greatly reduced."

From their Church records, it appears that they performed the marriage ceremony among themselves. The covenant of marriage is thus expressed:—

I, J. N., take thee, M. M., to be my wedded wife, and solemnly promise, in the presence of the Lord Jesus Christ, to be a loving, tender, and faithful husband, until death.I, M. M., take thee, J. N., to be my wedded husband, and solemnly promise, in the presence of the Lord Jesus Christ, to be a loving, tender, faithful, and obedient wife, until death.

I, J. N., take thee, M. M., to be my wedded wife, and solemnly promise, in the presence of the Lord Jesus Christ, to be a loving, tender, and faithful husband, until death.

I, M. M., take thee, J. N., to be my wedded husband, and solemnly promise, in the presence of the Lord Jesus Christ, to be a loving, tender, faithful, and obedient wife, until death.

"The date of the first certificate of marriage is 1692, and the date of the last that was given 1714."

Wellingborough, 22nd day of the 10th month.These are to certify all whom it may concern, that Samuel Bearly and Susannah Jeffs, both of Wellingborough, did enter into the estate of matrimony the day and year above written. As a testimony of firmly indenting and joining in a marriage covenant, they have hereto unchangeably put to their hands and seals, the day and year above written.In the presence of the witnesses,Robert Bettson.Samuel Bearly.John Foxe.Susannah Jeffs.

Wellingborough, 22nd day of the 10th month.

These are to certify all whom it may concern, that Samuel Bearly and Susannah Jeffs, both of Wellingborough, did enter into the estate of matrimony the day and year above written. As a testimony of firmly indenting and joining in a marriage covenant, they have hereto unchangeably put to their hands and seals, the day and year above written.

In the presence of the witnesses,

Robert Bettson.Samuel Bearly.John Foxe.Susannah Jeffs.

It appears that the banns were published in the parish Church where the parties lived, according to the following account:—

Preceding marriage, Mr. Bere received a note from the place where the parties lived, according to the following testimony:—

"These are to certify all whom it may concern, of the banns of matrimony between Brize, of the parish of Clifton, in the county of Bucks, on the one part, and Ann Rollins, of this parish, in the county of Northampton, on the other part, were published three several times in the parish of Wollaston, without any let or contradiction, as the Rubrick directs, by me."J. Maris, Vicar of Wollaston."Wollaston, July 27, 1702."

"J. Maris, Vicar of Wollaston.

"Wollaston, July 27, 1702."

When a Christian society is in circumstances of peculiar difficulty and discouragement, it is important that their state should engage the sympathies and draw forth the counsels of other Christian societies, as a means of encouragement and assistance under the struggles to which they are called. Acting on this principle, this Church, under its trials, applied for advice to other Churches, and received the following letter from the Church at Rowell, expressive of their sympathy and their counsels:

Dear Brethren in the Lord,—Our messengers, sent upon your desire to assist you in your faults, informed us that you wanted advice respecting your duty towards those members who wilfully left their places amongst you, broke their solemn covenant with you, and entered into a separate covenant with excommunicated persons, to carry on a separate cause with them. Our messengers further informed us of the unanimous advice given by the messengers of several Churches, that you should proceed against them as covenant-breakers; making use of Christian endeavours, evangelical admonitions, for their recovery, if the Lord pleases to blessto the same end; and in case of obstinacy to cut them off. Of this advice we heartily approve as a Church of Christ; and desire that the Spirit of the Lord may be with you in it, and enable you to go comfortably through it, and give you success in it. We pity you under your great and sore trials, and, as helping you, prayed for you, that you may be filled with all the fulness of God. We pity any who have been deluded from their duty under specious pretences, and desire that the God of all grace would give them speedily to renounce them. However, the Lord give unto you (the weak handed) to be found in the way of your duty, for therein is peace. Abstain from your own wisdom; let your weapons be spiritual and mighty through God, to whose care we remit you, and remain your sympathizing brethren,M. Maurice.Thos. Reynals.Willm. Fullen.

M. Maurice.Thos. Reynals.Willm. Fullen.

Sometimes a change in the ministry, when an interest is brought into such a state that it can hardly stand its ground, has a favourable effect; and may, under the divine blessing, be the means of bringing about a pleasing change. Thus it proved in the history of this Church. Mr. Bettson's age increasing and energies declining, they agreed to invite a co-pastor. A Mr. Grant, another member of the Church at Rowell, was chosen to this office. Finding his ministry acceptable, they wrote to the Church at Rowell, requesting his dismission to them, that he might be ordained as joint pastor with Mr. Bettson. The Church granted their desire, and in their letter of dismission we find the following passages:—

It affecteth us greatly that the Lord seemeth to smile upon his precious cause amongst you, so that we hope the night of your affliction is far spent, and the day of much more abounding joy and consolation is at hand. "Weeping endureth for a night, but joy cometh in the morning."We are glad that any of our dear brethren and sisters, who in the dark and cloudy day have been turned aside from their duty, are brought to their covenanted places in the Church. We have no reason to doubt but the Spirit of God will in a gracious manner bring others. When He is pleased to plead, who can resist? And we hope the same Spirit will enable you to carry it in all meekness of wisdom toward them, leaving the issue to God.We bless God that the ministry of our beloved brother William Grant has been made so useful amongst you, and that the Spirit of God doth so fit it for edification and conversion. We pray that such fruits may abound more and more; and in order thereunto, upon your request and his desire, the Church has ordered us, in their names, to sign his dismission to your fellowship.We should be very glad of the continuance of his fellowship with us, and his labours amongst us; but seeing our dear Lord calleth him to work amongst you, and inclineth his heart thereto, we submit, and think it our duty to rejoice in your mercy.

We are glad that any of our dear brethren and sisters, who in the dark and cloudy day have been turned aside from their duty, are brought to their covenanted places in the Church. We have no reason to doubt but the Spirit of God will in a gracious manner bring others. When He is pleased to plead, who can resist? And we hope the same Spirit will enable you to carry it in all meekness of wisdom toward them, leaving the issue to God.

We bless God that the ministry of our beloved brother William Grant has been made so useful amongst you, and that the Spirit of God doth so fit it for edification and conversion. We pray that such fruits may abound more and more; and in order thereunto, upon your request and his desire, the Church has ordered us, in their names, to sign his dismission to your fellowship.

We should be very glad of the continuance of his fellowship with us, and his labours amongst us; but seeing our dear Lord calleth him to work amongst you, and inclineth his heart thereto, we submit, and think it our duty to rejoice in your mercy.

In reference to the ordination of Mr. Grant, we are informed that "letters were ordered to be written in the name of the Church to the several Churches therein named, for their messengers to come over and behold our order, and assist us in the ordination of brother William Grant." Thursday, September 21st, 1723, was appointed for this purpose.

This being the day set apart for brother William Grant's ordination, the Church assembled for it, in order to carry on the solemn work, which was conducted as follows:—After some time spent in prayer, the Church appointed brother William Curtis to be their mouth to propose the matter to the Church, and also to brother Grant. The matter being proposed to the Church, they gave their consent, by standing up and lifting up their hands; no objection being made by any of them. By their mouth it was proposed to brother William Grant, whether or no he did willingly giveup himself to the Lord and his Church, to serve the Lord and them in the work and office of a pastor; which call of God and his people he testified that he willingly obeyed and accepted. That being done, the messengers of the several Churches then present, as a testimony of their joy and communion, gave the right hands of fellowship. Then brother Hanneswell prayed, and Mr. Maurice preached, and brother Curtis concluded the meeting with prayer; and in the evening brother Grant preached; and so we concluded the day.

This being the day set apart for brother William Grant's ordination, the Church assembled for it, in order to carry on the solemn work, which was conducted as follows:—

After some time spent in prayer, the Church appointed brother William Curtis to be their mouth to propose the matter to the Church, and also to brother Grant. The matter being proposed to the Church, they gave their consent, by standing up and lifting up their hands; no objection being made by any of them. By their mouth it was proposed to brother William Grant, whether or no he did willingly giveup himself to the Lord and his Church, to serve the Lord and them in the work and office of a pastor; which call of God and his people he testified that he willingly obeyed and accepted. That being done, the messengers of the several Churches then present, as a testimony of their joy and communion, gave the right hands of fellowship. Then brother Hanneswell prayed, and Mr. Maurice preached, and brother Curtis concluded the meeting with prayer; and in the evening brother Grant preached; and so we concluded the day.

Mr. Grant's ministry proved so acceptable, that it soon became necessary to enlarge the Old Meeting, which was done in the year 1726.

A circumstance which appears to have been rather unusual in the life of a plain country pastor 120 years ago, took place in the history of Mr. Grant, followed by some interesting results. "On June 11th, 1732, the Church gave consent for Mr. Grant to go to London." This was probably his first visit to the metropolis. What was the special occasion of such an important step being taken does not appear; but it was on this visit that it is supposed the following well-authenticated events took place. "Mr. Grant was introduced to the study of a learned brother, for whom he was to preach. This and the other book was pointed out as of great importance, and discovering great erudition in the author. Mr. Grant said, 'Sir, I have had no literary advantages; therefore such works are lost to me.' 'I am very sorry, then, that you are to preach to my people, who have always been accustomed to such ministers as have had a very liberal education. But, Mr. Grant, if you should be confused in your sermon, I beg you will soon close the subject.' Lady C——, seeing Mr. Grant's homely dress, felt much timidity about him, and no small aversion to hear him: but at the close of the service Lady C—— and the minister were ready to testify their approbation; and from this time such was her Ladyship's partiality to Mr. Grant, that he frequently went to London in the week to preach a lecture, and returned for the Sabbath; and her Ladyship often came to Wellingborough to spend the Lord's-day."

From this time Mr. Grant had a happy change in his temporal circumstances; for, connected with the liberal aid of her Ladyship, another event took place which terminated in his favour. One of his hearers had £200 left her, but found great difficulty in obtaining her right. Mr. Grant interfered, and obtained it for her. Such was her gratitude, that she left him £100 at her death.

During the first part of Mr. Grant's ministry at Wellingborough, he had to struggle with great pecuniary difficulties; but he now found true what a poor woman said to him on first coming to Wellingborough—"Mr. Grant, I wonder what induced you to come to such a reduced and poor people; how do you think you can be supported?" Then, as the effect of an instantaneous impression, she said, "The Lord says, 'The silver and the gold is mine'; and you, sir, shall have your share." Mr. Grant was in very good circumstances at the close of his life.

In 1734 they determined to build a new Meeting House. They counted the cost of such a building, erected in a plain manner, as they thought would then comfortably contain their congregation, and found it to be about £200. They built the walls, and put up part of the roof; but found themselves, being still poor and weak, under the necessity of asking the assistance of friends. This was obtained, so that the whole expense was shortly cleared.

Mr. Grant's ministry extended over the lengthened period of forty-eight years, during which 259 members were added to the Church. It was on September 9th, 1770, that he preached for the last time, being very ill, and for some time before this having been carried to the pulpit. On March 22nd, 1771, after a long and painful illness, borne with Christian patience and fortitude, Mr. Grant's death took place, closing a devoted and successful ministry.

It is observed, that "Mr. Grant was very lively in the pulpit. His work appeared so much like the work of heaven, that it often very much surprised his hearers." "His charity was such, that he would deprive himself of some comforts for the benefit of the poor." A friend said to him, "I wonder, Mr. Grant, that you do not keep a better fire this cold weather." He replied, "other people want fires as well as myself." He was a firm Dissenter, and had a great aversion to all saints' days, &c. His people frequently pressed him to preach on Christmas-day: at last he complied with reluctancy, and chose these words—"Ye are of your father the devil, and his works will ye do."

When the dreadful fire took place at Wellingborough in 1738, such was the distress of the inhabitants that party names were forgotten; and the town requested the Rev. Mr. Grant and the Rev. Mr. Homes, the clergyman, to combine in collecting for the poor sufferers. When Mr. Homes saw the great influence that Mr. Grant had, and the unlimited respect paid to him, he determined he would go with nobody else, even on this charitable occasion. Mr. Homes retained a great respect for him to the close of his days, and would frequently say, "He was an honest and great man."

In the closing years of his life, Mr. Grant was deprived of sight. An aged woman came to him on one occasion, when two of his friends were leading him to the pulpit, and said, "Sir, how do you do? for I cannot see you." He rejoined, "nor can I see you; but let us rejoice: there will be no blind people in heaven."

The following outline of a sermon is preserved from one of Mr. Grant's manuscripts (Psalm lxxix. 8). After a long introduction, he gives the following divisions:—

I. That God, as he is the God of Zion and the God of his Church, does sometimes remember against his own people their former iniquities, or the Church was mistaken here. "Oh, remember not against us," said they, "our former iniquities." Either God did remember against the Church their former iniquities, or I say the Church was mistaken; for the Church apprehends it so by her prayer. At this time she very plainly believes God did remember against her her former iniquities, and was now dealing with her by laying his rod upon her; therefore under it she cries, "Remember not against us our former iniquities; let thy tender mercies speedily prevent us, for we are brought very low."II. When a professing people, or particular persons, are under chastisements and the severe rebukes of their God, to plead his tender mercies is the best argument. "Let thy tender mercies," says the Church, "speedily prevent us;" that is, prevent our ruin, or we should be destroyed—we should be brought to nothing as a Church if thou sufferest the enemy to go forward in destroying them that are useful, cutting them off as they have done in times past, and the bodies of the saints should be still continued to be given as meat to the beasts of the field and to the fowls of heaven, as in verse 2—then we should be brought to ruin: but, "Oh let thy," &c.III. We see from the words of our text, that the people of God may plead in their petitions their low estates for God's help; this may come in by way of petition in prayer. Ourmiseries and God's mercies are very proper pleas at the throne of grace. The poor publican made use of both in his prayer: "God be merciful to me a sinner."IV. Something by way of use, as (1.) Does God remember the sins of his people by way of chastisement? Let us take heed how we sin against him. (2.) Learn from hence, when God is chastising you, and laying his rod upon you, to turn to him that smites you, when he calls you by his rebukes. Many turn from God. (3.) We learn from hence, as the Church prays that God would not remember against her former iniquities, so we should do.

II. When a professing people, or particular persons, are under chastisements and the severe rebukes of their God, to plead his tender mercies is the best argument. "Let thy tender mercies," says the Church, "speedily prevent us;" that is, prevent our ruin, or we should be destroyed—we should be brought to nothing as a Church if thou sufferest the enemy to go forward in destroying them that are useful, cutting them off as they have done in times past, and the bodies of the saints should be still continued to be given as meat to the beasts of the field and to the fowls of heaven, as in verse 2—then we should be brought to ruin: but, "Oh let thy," &c.

III. We see from the words of our text, that the people of God may plead in their petitions their low estates for God's help; this may come in by way of petition in prayer. Ourmiseries and God's mercies are very proper pleas at the throne of grace. The poor publican made use of both in his prayer: "God be merciful to me a sinner."

IV. Something by way of use, as (1.) Does God remember the sins of his people by way of chastisement? Let us take heed how we sin against him. (2.) Learn from hence, when God is chastising you, and laying his rod upon you, to turn to him that smites you, when he calls you by his rebukes. Many turn from God. (3.) We learn from hence, as the Church prays that God would not remember against her former iniquities, so we should do.

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