Go, traveller; and whereso'erThy wandering feet may restIn distant lands, thy ear shall hearHis name pronounced and blest.He was born in Leicestershire, in the year 1664.He died in London, March 27th, 1726,Aged 62 years,Much beloved and much lamented.
The elder Mr. Clarke continued his labours at Harborough and Ashley, until he was seized with palsy on one side; after which, perceiving that his work was done, and his end drawing nigh, he removed to his daughter's (Mrs. Allen, of Norwich), where he died, about 1708, nearly 80 years of age.
There is preserved, in the handwriting of Mr. Some, a copy of a Church covenant, that appears, from its early date, to have been adopted during Mr. Clarke's ministry. Being one of the oldest of the kind, and very concise, we think it deserves to be transcribed and inserted here.
We do solemnly, in the presence of the Lord Jesus Christ, "who walks in the midst of the golden candlesticks; who hath his eyes like a flame of fire, and his feet like fine brass," declare, that by the grace of God we will henceforward endeavour to reform whatever is amiss amongst us, according to the best understanding we have of the holy Scriptures, which we believe to be the only rule of faith and worship; humbly avouching the Lord to be our God, and humbly hoping thathe hath avouched us, though most unworthy, to be his people. Subscribed May 30th, 1690.
We do solemnly, in the presence of the Lord Jesus Christ, "who walks in the midst of the golden candlesticks; who hath his eyes like a flame of fire, and his feet like fine brass," declare, that by the grace of God we will henceforward endeavour to reform whatever is amiss amongst us, according to the best understanding we have of the holy Scriptures, which we believe to be the only rule of faith and worship; humbly avouching the Lord to be our God, and humbly hoping thathe hath avouched us, though most unworthy, to be his people. Subscribed May 30th, 1690.
The persevering labours, the consistent character, the extended efforts, and important influence of Mr. Clarke in this situation, appear in the members that composed the Church, as before stated, and 172 of whom were gathered from about 30 villages in the vicinity. The village Chapels being few in number in those days, the Nonconformists travelled from the places around to assemble for worship at Harborough and Ashley, as the centres where, on the Lord's-day, they could meet together.
The next pastor of the Church is one concerning whom the language is verified, that "the memory of the just is blessed"; for though the modesty and deep humility of Mr. Some were such that he forbade any memorials being published of his life and character, and before his death destroyed all his papers that presented anything of this kind, yet his name is mentioned with great veneration and esteem to this day. It appears probable that he was assistant or co-pastor with Mr. Clarke a short time before the close of his labours; that he came to Harborough about the year 1706, as his name stands in the first trust deed of Ashley Meeting House about that time, as the recognized minister of both places. He took the sole pastoral charge in 1709, as he then entered the names of all the members of the Church in a book, which he preserved. He united the pastorate of Ashley with Harborough, and laboured at both places in the manner of his predecessor, connecting with them also a considerable extent of village itineracy, by which his character was much endeared and his ministry greatly blest.
Mr. Some had one son, who was training for theministry, but who died before he fully entered on the work. He was for a time a fellow-student with Doddridge, and became his most intimate friend; so that, immediately after his death, Doddridge writes to Mr. Clarke, of St. Albans—
It pleased God, in the afternoon of yesterday, to take away my dear companion and brother, Mr. Some. There was no person in the world of his age whom I respected more or loved so well. At the academy we were partners in study; and since I came to Harborough he would, when his health would permit it, take frequent journeys with me to Kibworth on the Lord's-day. And what sweet counsel have we taken together when "we went to the house of God in company!" I have been informed of some of his expressions of respect and tenderness for me, which affect me exceedingly. He has ordered me to preach his funeral sermon from Psalm lxxiii. 26: "My flesh and my heart fail me, but God is the strength of my heart, and my portion for ever." But my mind is so shattered with grief, and mine eyes filled with tears, that I hardly know how to read or write.
It pleased God, in the afternoon of yesterday, to take away my dear companion and brother, Mr. Some. There was no person in the world of his age whom I respected more or loved so well. At the academy we were partners in study; and since I came to Harborough he would, when his health would permit it, take frequent journeys with me to Kibworth on the Lord's-day. And what sweet counsel have we taken together when "we went to the house of God in company!" I have been informed of some of his expressions of respect and tenderness for me, which affect me exceedingly. He has ordered me to preach his funeral sermon from Psalm lxxiii. 26: "My flesh and my heart fail me, but God is the strength of my heart, and my portion for ever." But my mind is so shattered with grief, and mine eyes filled with tears, that I hardly know how to read or write.
In another letter he says: "Mr. Some, though he appears to feel it like a parent, yet supports himself under it with a serenity and fortitude worthy of so excellent a Christian and minister."
The eminence to which Mr. Some attained, and the success of his ministry, is partly attested by the fact that 270 persons were added to the Church during his pastoral labours.
Doddridge came to reside at Harborough while minister at Kibworth, to enjoy the society and friendship of Mr. Some. In the year 1729 he became his assistant, taking services alternately at Kibworth, Harborough, and Ashley; and by the earnest advice of Mr. Some he commenced his academy at Harborough.
When the Dissenting ministers in the neighbourhoodagreed to meet at Lutterworth, to spend a day in humiliation and prayer for the revival of religion, Mr. Some preached upon that occasion a very important appropriate discourse—from Rev. iii. 2: "Be watchful and strengthen the things which remain, that are ready to die"—"On the methods to be taken by ministers for the revival of religion." He also published a very excellent funeral sermon for Mr. Saunders, of Kettering, from the text he had chosen, 1st Cor. xv. 10: "Not I, but the grace of God which was with me."
We have further discovered a small volume of 56 pages, entitled 'The Assembly's Catechism Explained, and the principles of religion therein contained confirmed by the Holy Scriptures, by David Some. Second edition, 1727.' It has an interesting preface, a part of which we shall copy, as illustrative of the views entertained by this eminent man, and the methods he adopted for the improvement of the rising generation.
The design of the following pages is to render public catechising easy and profitable.When young persons see a great deal before them, which they are required to commit to memory, they soon grow weary of this exercise, and find excuses to absent themselves from it. This difficulty is removed by the narrow limits of this essay.I fear there are many in all our assemblies "who need to be taught the first principles of the oracles of God," and yet their age and circumstances prevent their submitting to this way of instruction. There is a particular regard had to these in this composure. The questions are so framed that there is room for enlarging upon them, as the importance of the argument may require. The treating upon the heads of divinity in this way insensibly leads into a freedom and easiness ofexpression, which is hard to attain in a more set and continued discourse: this hath the more direct tendency to inform the judgment and fix the attention. I have seldom observed a drowsy hearer whilst I have been engaged in this part of my work; I wish I could say so of the other parts of it.I hope I need not make any apology for adding the Scriptures; this will be acceptable to everyone who values them. Besides, this will acquaint children betimes with their Bibles, and teach them that their religion is derived from that sacred book as the fountain of it. * * * * * * If any should condemn the whole of this undertaking as paying too great a regard to human composures, I can assure them that I have long since learned to call no man master upon earth. I have not attempted to explain the doctrines contained in this Catechism because it was composed by that learned body of men, the assembly of divines, but because I verily believe that for the substance of them they are agreeable to the word of God. I was early instructed in them, and have now reviewed them with some attention and care, lest the prejudices of education should have been the principal reason of my adherence to them; and after the most impartial search, I cannot discover anything so absurd and inconsistent in this scheme of religion as some have represented: and I hope I may be allowed the liberty of judging for myself.I am fully convinced of the usefulness of public catechising, by more than twenty years' experience. I have seen the good effects of it, and purpose to allow it a share in my public labours while God continues life and a capacity for service; and if any of my worthy brethren shall make use of this weak performance, I heartily wish that the divine blessing may attend their endeavours to promote real religion and practical godliness.D. S.
The design of the following pages is to render public catechising easy and profitable.
When young persons see a great deal before them, which they are required to commit to memory, they soon grow weary of this exercise, and find excuses to absent themselves from it. This difficulty is removed by the narrow limits of this essay.
I fear there are many in all our assemblies "who need to be taught the first principles of the oracles of God," and yet their age and circumstances prevent their submitting to this way of instruction. There is a particular regard had to these in this composure. The questions are so framed that there is room for enlarging upon them, as the importance of the argument may require. The treating upon the heads of divinity in this way insensibly leads into a freedom and easiness ofexpression, which is hard to attain in a more set and continued discourse: this hath the more direct tendency to inform the judgment and fix the attention. I have seldom observed a drowsy hearer whilst I have been engaged in this part of my work; I wish I could say so of the other parts of it.
I hope I need not make any apology for adding the Scriptures; this will be acceptable to everyone who values them. Besides, this will acquaint children betimes with their Bibles, and teach them that their religion is derived from that sacred book as the fountain of it. * * * * * * If any should condemn the whole of this undertaking as paying too great a regard to human composures, I can assure them that I have long since learned to call no man master upon earth. I have not attempted to explain the doctrines contained in this Catechism because it was composed by that learned body of men, the assembly of divines, but because I verily believe that for the substance of them they are agreeable to the word of God. I was early instructed in them, and have now reviewed them with some attention and care, lest the prejudices of education should have been the principal reason of my adherence to them; and after the most impartial search, I cannot discover anything so absurd and inconsistent in this scheme of religion as some have represented: and I hope I may be allowed the liberty of judging for myself.
I am fully convinced of the usefulness of public catechising, by more than twenty years' experience. I have seen the good effects of it, and purpose to allow it a share in my public labours while God continues life and a capacity for service; and if any of my worthy brethren shall make use of this weak performance, I heartily wish that the divine blessing may attend their endeavours to promote real religion and practical godliness.
D. S.
As a specimen of the method he adopted, we present to the reader the short section "of assurance and other blessings."
Q.What are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification?A.The benefits which do either accompany or flow from justification, adoption, and sanctification, are assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.May true believers be assured of God's love? Yes. (Rom. v. 5.) "The love of God is shed abroad in our hearts." May they have peace of conscience? Yes. (Rom. xv. 13.) "The God of hope fill you with all peace in believing." May they have joy? Yes. (Rom. v. 11.) "We also joy in God." Is the Holy Ghost the author of it? Yes. (Gal. v. 22.) "The fruit of the Spirit is joy." Shall true Christians grow in grace? Yes. (Prov. iv. 18.) "The path of the just shineth more and more unto the perfect day." Is perseverance the Christian's duty? Yes. (Phil. iii. 14.) "I press towards the mark." And their privilege? Yes. (1st Peter i. 5.) "Who are kept by the power of God, through faith unto salvation." What may we infer from hence? I. That religion is not a melancholy thing. (Prov. iii. 17.) "Her ways are ways of pleasantness." II. Growth in grace is an evidence of the truth of it. (Mark iv. 8.) "Others fell on good ground, and did yield fruit that sprang up and increased." III. That weak Christians should not be discouraged.
Q.What are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification?
A.The benefits which do either accompany or flow from justification, adoption, and sanctification, are assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end.
May true believers be assured of God's love? Yes. (Rom. v. 5.) "The love of God is shed abroad in our hearts." May they have peace of conscience? Yes. (Rom. xv. 13.) "The God of hope fill you with all peace in believing." May they have joy? Yes. (Rom. v. 11.) "We also joy in God." Is the Holy Ghost the author of it? Yes. (Gal. v. 22.) "The fruit of the Spirit is joy." Shall true Christians grow in grace? Yes. (Prov. iv. 18.) "The path of the just shineth more and more unto the perfect day." Is perseverance the Christian's duty? Yes. (Phil. iii. 14.) "I press towards the mark." And their privilege? Yes. (1st Peter i. 5.) "Who are kept by the power of God, through faith unto salvation." What may we infer from hence? I. That religion is not a melancholy thing. (Prov. iii. 17.) "Her ways are ways of pleasantness." II. Growth in grace is an evidence of the truth of it. (Mark iv. 8.) "Others fell on good ground, and did yield fruit that sprang up and increased." III. That weak Christians should not be discouraged.
When his death occurred, Doddridge wrote—"It is to my unutterable grief that I hear this day that our dear friend, Mr. Some, is dead. I hardly know how to bear it." Again: "We know in whose hands our lives are, and those of our friends who remain—a soul-quieting thought, which I would apply to the unspeakable loss I have sustained in the death of that great and good man, that invaluable friend, Mr. Some, whom I honoured and loved as a parent."
Mr. Barker, of Hackney, wrote—"The death of the excellent person you have lately lost afflicts me greatly.There are few such ministers anywhere, and few such men in any age. I know that his modesty was excessive, but am sorry to find that it has deprived us of those memoirs, which, touched over by your hand, would have been very instructive and entertaining; but if we must not read his life and character, let us remember and imitate his exemplary piety, prudence, and diligence. This truly revered and excellent man died May 27th, 1737. God was pleased to favour him with a serene and cheerful exit, suited to the eminent piety and usefulness of his life. "I am well satisfied," remarks Doddridge, "that considering how very generally he was known, he has left a most honourable testimony, in the hearts of thousands, that he was one of the brightest ornaments of the Gospel and the ministry which the age has produced; and that all who have had any intimacy with him must have esteemed his friendship amongst the greatest blessings of life, and the loss of him amongst its greatest calamities."
An interesting memorial exists, written by Mr. Some, which shows the method he adopted in admitting candidates to the Church; clearly indicating what he considered their qualifications should be; what was the nature of the connexion they were about to form; and with what spirit and purpose they should unite themselves to the society to which they desired to be admitted.
Questions to be addressed to Candidates for Communion.1. Wherefore do you desire communion with this Church?2. Will you endeavour to walk circumspectly and peaceably amongst us, as it becomes a disciple of the Lord Jesus Christ?3. Will you attend upon the ministry and ordinances of this Church as often as you can?4. Do you purpose to stand by us, and steadfastly to adhere to us, if times of difficulty and trial should come?5. Do you therefore, in the presence of God and his people here assembled, give up yourself to the watch and care of this Church, promising to submit to the discipline that is exercised therein, so far as it is agreeable to the mind of Christ revealed in his word? If these be your designs, then in the name of our blessed Redeemer, and with the consent and approbation of this Church, I open the doors thereof for your admittance into it, and declare you a member of it, earnestly desiring that God would bless you in it.
Questions to be addressed to Candidates for Communion.
1. Wherefore do you desire communion with this Church?
2. Will you endeavour to walk circumspectly and peaceably amongst us, as it becomes a disciple of the Lord Jesus Christ?
3. Will you attend upon the ministry and ordinances of this Church as often as you can?
4. Do you purpose to stand by us, and steadfastly to adhere to us, if times of difficulty and trial should come?
5. Do you therefore, in the presence of God and his people here assembled, give up yourself to the watch and care of this Church, promising to submit to the discipline that is exercised therein, so far as it is agreeable to the mind of Christ revealed in his word? If these be your designs, then in the name of our blessed Redeemer, and with the consent and approbation of this Church, I open the doors thereof for your admittance into it, and declare you a member of it, earnestly desiring that God would bless you in it.
Towards the close of Mr. Some's ministry the Chapel House was purchased of Walter Renals, and bought by Knightley Holland, for the use of the minister for the time being.
In the year 1844 this house was taken down, and the new Chapel erected near to the spot where it had stood; for some years before it having ceased to be occupied by the minister of the place.
After Doddridge removed to Northampton, as Mr. Some, through the failure of his strength, was incompetent to undertake the whole of the services devolving on him, he was provided with another assistant in 1730, in Mr. J. Halford, a native of Northampton, who, though he never enjoyed the advantages of an academical education, possessed good natural talents. He remained until 1734, when he removed to Horselydown. After the removal of Mr. Halford, Mr. Some had no other assistant to the day of his death, but most probably restricted his labours. He died in the 57th year of his age; "and," said this holy man of God with his dying breath, "If any ask how David Some died, let it be answered, that he sought and found mercy." Dr. Doddridge preached his funeral sermon, after his remains had been interred in thechancel of the parish church of Great Bowden. The knowledge of the spot is only preserved by tradition, which must be attributed to that fatal modesty which induced him in his last moments to commit his writings to the flames. His best earthly memorial is in the affection and reverence with which his name has been so long cherished.
After the death of Mr. Some we find an unsettled interval of fifteen years, during which many changes took place; and no records were preserved by the Church of the events that occurred, or of the state of things amongst them.
We learn from the correspondence of Doddridge, that the year after the death of Mr. Some, Mr. Toaker received an invitation of such a pressing nature to become the pastor of the Church at Harborough, that he was constrained to accept the call; but two years after this he speaks of the ordination of one of his students, Mr. Isaac Wilkinson, over the Church at Harborough, being fixed to take place May 9th, 1740. Then again, in a letter written to Dr. Clarke, of St. Albans, February 27th, 1741, he speaks of Ashley and Harborough as being vacant.
In the list of Doddridge's students, given at the close of the last volume of his 'Correspondence,' we have the names of Samuel Smalley, as settled at Harborough, who entered the academy in 1737; and of Jabez Hirons, as minister at Harborough, who entered the academy in 1745. All that we can gather from these statements is, that the congregation was during this period in a very unsettled state, not having become united for any length of time under any pastor, or having anyone to settle peacefully and usefully over them until the year 1752, when a pleasingchange took place in the choice of Mr. Stephen Addington.
It appears that Mr. Addington was a native of Northampton, and a student under Dr. Doddridge, by whom he was treated with all the kindness of a father. He commenced his labours at Spaldwick, Huntingdonshire. He had not, however, been there more than two years before this situation was offered to his acceptance, which had been chosen and marked out for him in the wishes, at least, of his foster parent. The following circumstance led to the appointment: Upon the resignation of a pastor who had never felt himself at home among the people, their choice was divided between two persons, who had been proposed by their respective friends. At length it was wisely agreed by both parties to withdraw their suffrages from each in favour of a third candidate, if one could be found who should be agreeable to the whole congregation. At this juncture Mr. Addington was recommended to them by the Rev. Mr. Gilbert, of Oakhampton, and in 1752 received a unanimous invitation to settle amongst them. Accordingly, in the month of July he removed to Harborough, and established himself in the very house where his good friend had lived. He was ordained in September, 1753, on which occasion the service was conducted by the Rev. Mr. Gilbert, of Northampton, Mr. Goodrich, of Oundle, Mr. Boyce, of Kettering, Mr. Gregson, of Rowell, and Dr. Ashworth, of Daventry.
The first five years of Mr. Addington's residence were devoted exclusively to the duties of his pastoral office. His congregation was considerable, and some of them came from a distance of several miles; but the Church at Ashley had now a pastor of its own, soas no longer to require the stated engagements of the minister at Harborough.
So entirely did Mr. Addington appear to possess the confidence and affections of his people, that he became scarcely less their friend and counsellor in their various secular concerns than their spiritual guide and instructor. The leading object of all his plans was their moral and religious improvement. In pursuance of this great design, it was Mr. Addington's custom to distribute and associate as many of his people as he could into classes, according to their age, sex, and situation. In these societies they were in the habit of meeting at stated times for prayer and religious converse, often attended by their minister; the societies were always under his superintendence, and once in every year (about Christmas) each of them spent a comfortable evening together at his house. Even the female servants had their annual day, on which, after assembling in the Meeting House, and spending a part of the afternoon in cleaning it, they partook of a social and friendly entertainment provided for them.
Mr. Addington's labours among his people were both acceptable, and beneficial to the great purposes of the Christian ministry. His strain of preaching was chiefly practical and experimental, and his delivery animated and affectionate. But beside his many ministerial and pastoral engagements, Mr. Addington at length added the arduous undertaking of a boarding-school, in which he succeeded the Rev. Mr. Token, of Kibworth, whose school was removed to Harborough. During a part also of this period he extended his pastoral charge to the congregation at Kibworth. At this time he was by no means a strong and healthy man; and after continuing his exertions of one kindor another for nearly thirty years, he began to find some failure in his energy and activity; and under this impression it seemed prudent to contract the sphere of his duties. Whilst preparing to carry his design into effect, circumstances occurred which eventually issued in his removal; the active part which he took in the politics of the day somewhat affecting both his usefulness and his comfort towards the close of his residence at Harborough. While he was thus circumstanced, he received an invitation to a charge in Miles Lane, London, which determined his removal in October, 1781. It was not, however, without the severest struggle that he resigned a connexion that had long been endeared to him by almost everything calculated to produce and to cherish reciprocally in the parties the most cordial esteem and the liveliest affection. The connexion might indeed not be said to have been broken up, but exchanged for an intimacy differing only in the mode and in the degree of its friendship, and which continued to the end of his days.
After Mr. Addington's removal from Harborough, he became tutor of an academy first established at Mile End, which afterwards existed at Hoxton, and then at Highbury.
"The friends of evangelical truth, lamenting the heterodoxy or coldness of another seminary, associated to provide for the Churches pastors of a different spirit. At first they engaged some ministers of established reputation for piety and orthodox sentiments, to give lectures at their own houses to such young men as were selected from the Churches in London and its vicinity. This mode, however, soon proved so inconvenient that they were compelled to provide in 1783 a building at Mile End, to which they invited StephenAddington, minister of Market Harborough, as tutor of what was now called 'the Evangelical Academy.' The friends of the institution procured him a diploma of Doctor of Divinity; but as he had lately relinquished a similar charge under the impression of declining vigour, he had scarcely begun to 'gird up the loins of his mind' to the duties of his new office with the hope of extensive usefulness, before he was attacked by a severe indisposition, which laid him aside for some time. Though he recovered beyond expectation, and resumed his labours with new ardour, he was again disabled by affliction, and at length compelled to resign his office as tutor in 1789.
"As he had been chosen pastor of the congregation in Miles Lane, he continued to labour there under the pressure of infirmities, but encouraged by the generous attachment of his flock, for years after he resigned his academical charge."
In February, 1796, he was called away from his labours and trials by death, in his sixty-seventh year. "He was an amiable man, of correct deportment, ardent piety, and zeal for usefulness. His learning was extensive rather than profound; he projected more works than he found time to execute; and his dread of living in vain induced him to grasp at objects to which his strength was inadequate. As a preacher, he was more esteemed than admired, for his elocution was defective, though earnest; and his thoughts, always good, were seldom great. His 'Treatise in Defence of Infant Baptism,' and his 'Life of the Apostle Paul,' are the best known among his publications, of which our limits will not allow us to give the full list."—So write the authors of the 'History of Dissenters,' Vol.iv., p. 264.
Of the 'Treatise on Baptism,' Job Orton says—"Addingtonhath lately published a small piece upon it, which I think comprehends everything valuable that hath been written."
A dedication to his congregation at Harborough is prefixed to this Treatise, from which we make the following extract:—
My dear Friends,—You have, in the following pages, the result of a free and serious inquiry into the Scripture doctrine of Christian baptism. After reading many controversial tracts on the mode and subjects of this ordinance, I found myself obliged to examine the sacred pages before I could be thoroughly satisfied either as to the manner or time of life in which it ought to be administered. Previous to this inquiry, I endeavoured to divest myself of every prejudice, and determined to follow the truth whithersoever it might lead me. Far be it from me to assert that I have nowhere mistaken the language of the Holy Spirit in the several passages that either give an account of the administration of Christian baptism or tend to explain the nature and design of the institution; but this I hope I can say, that I have endeavoured to enter into the true meaning of them, and have explained them in a sense that appears to me (upon the maturest consideration) most consistent and scriptural. I think myself obliged to tell you, that the inquiry has afforded me abundant satisfaction. The reasons for our practice of baptising children, and that by sprinkling or pouring of water, appear to me now in a much stronger light than before; and I am more fully convinced than ever that the specious objections that are thrown out against it have no solid foundation in reason or the word of God.
My dear Friends,—You have, in the following pages, the result of a free and serious inquiry into the Scripture doctrine of Christian baptism. After reading many controversial tracts on the mode and subjects of this ordinance, I found myself obliged to examine the sacred pages before I could be thoroughly satisfied either as to the manner or time of life in which it ought to be administered. Previous to this inquiry, I endeavoured to divest myself of every prejudice, and determined to follow the truth whithersoever it might lead me. Far be it from me to assert that I have nowhere mistaken the language of the Holy Spirit in the several passages that either give an account of the administration of Christian baptism or tend to explain the nature and design of the institution; but this I hope I can say, that I have endeavoured to enter into the true meaning of them, and have explained them in a sense that appears to me (upon the maturest consideration) most consistent and scriptural. I think myself obliged to tell you, that the inquiry has afforded me abundant satisfaction. The reasons for our practice of baptising children, and that by sprinkling or pouring of water, appear to me now in a much stronger light than before; and I am more fully convinced than ever that the specious objections that are thrown out against it have no solid foundation in reason or the word of God.
This is dated, Harborough, September 6th, 1770.
The interval was not very long from the resignation of Mr. Addington to the settlement of Mr. Gill, as Mr. Addington's resignation is dated August 12, 1781, and Mr. Gill commenced his labours in the early part of 1782. During the interval the pulpit was suppliedby neighbouring ministers, and the students from the academy at Daventry; among the latter of whom was Mr. Belsham, afterwards recognized as the champion of Socinianism. The principal candidates were Mr. Bennett, who afterwards settled at Kiderminster; Mr. Cooke, who finally settled at Halifax; and a Mr. Severn. During this state of indecision, Mr. Garner, in his travels into Yorkshire, heard of Mr. Gill, who, being highly recommended as an excellent man, was introduced to the Church at Harborough.
Mr. Gill was a native of Netherthong, a small village near Holesfirth, in Yorkshire. He was educated at the academy at Heckmondwicke, and commenced his labours at Swanland, not far from Hull. After a residence of about eight or nine years in that place, he was invited to the pastoral office over this Church and congregation. Mr. Gill's acceptance of the invitation is dated March 22nd, 1782. Mr. Gill continued his labours after this union for a long period, with honour to himself and benefit to others. He was permitted to preach the Gospel to them for more than six-and-thirty years, while he lived among them for at least half a century. A paralytic affection rendered it necessary that he should retire from his labours and resign his charge, in the year 1818. In the interval between this period and his death, he was, with the exception of the time he spent at Coventry with a son, regular in his attendance at the Meeting where he had ministered; and though all the powers of his mind were much impaired, his relish for the word was undiminished, and his habits of devotion never left him to his dying hour.
This holy and venerable servant of God breathed his last at the house of his son-in-law, Mr. French, of Great Bowden, on the evening of February 2nd, 1832, atthe age of 79. He was buried in the ground connected with the Meeting, when Mr. Wild delivered the funeral oration; Mr. Bicknell, of Crick, and Mr. Robertson, of Wellingborough, engaged in prayer; Mr. Chater, of Kibworth, giving out the hymns. His funeral sermon was preached on the Sabbath following, by Mr. Scott, of Rowell, from Acts xi. 24: "He was a good man," &c. (the character of Barnabas). During the ministry of Mr. Gill 248 members were added to the Church.
Having some recollections of Mr. Gill's person and ministry, from having heard him a few times in the latter part of his labours, in his own place of worship and in neighbouring places, we should describe him as rather above the middle stature; very grave in his aspect; his manners gentle and kind; his spirit devotional and fervent; always serious in his work; his matter plain, pious, experimental, decidedly evangelical in sentiment: his voice was not of great compass. Mr. Gill was not distinguished by grasp of mind, power of reasoning, depth of thought, or extent of information. His powers, whether natural or acquired, were not of a high order. His case shows us what may be done by the weight of character, fervent consistent piety, without superior mental endowments, in filling a respectable station with credit and usefulness. Mr. Gill was considered to be exemplary in visiting his flock, and to this was added the care of a considerable boarding-school, which he had for a number of years; and our impression is, that more time was spent in such engagements than could comport with the efficient discharge of the duties of the pulpit. Hence we fear, from what was manifested in the state of the Church and congregation after hisretirement, that the result of his labours was not of the most satisfactory kind.
On the resignation of Mr. Gill, Mr. Jukes, now of Bedford, supplied Harborough for many months with great acceptance. Mr. Francis, of Lancaster, also came as a candidate for a short time.
Mr. Gear, now of Bradford, Wiltshire, then a student at Hoxton Academy, succeeded as a probationer, and was invited by a large majority to take the oversight of the Church. The want of entire unanimity led Mr. Gear at first to decline accepting the invitation; but, upon its being renewed, he ultimately complied with the call, and was ordained to the pastoral office in October, 1822. The ministers engaged were Messrs. Notcutt, of Wilbarston, now of Ipswich; Robertson, of Stretton, afterwards of Wellingborough; Maslem, of Hertford, Mr. Gear's pastor; Dr. Harris, of Hoxton, Mr. Gear's tutor; Scott, of Rowell, now tutor of Airedale Academy; Green, of Uppingham; and Roberts, of Melton.
Mr. Gear continued his labours at Harborough until the year 1830, when, not finding that concord and good feeling between him and the people necessary for each other's mutual advantage and happiness, he complied with an invitation he received from Bradford, in Wiltshire. Letters were addressed to him signed by 375 persons, urging his stay at Harborough, but he declined to do so. After his departure, a handsome gift of plate was presented to him, as a memorial of esteem and affection from his numerous friends.
Mr. Gear's removal, and a difference of opinion concerning the candidates which were recommended and heard, led to considerable altercation and painful division of feeling. The following ministers suppliedthe pulpit as probationers: Mr. Johnson, from Highbury; Mr. Wooldridge, from Gideon Chapel, Bristol; Mr. Hewlett, late of Newberry. Mr. Slye, of Potterspury, was unanimously invited to visit Harborough as a probationer; but, having no desire to remove from his people, refused.
Mr. Wild, late of Gainsborough, and educated under Mr. Joseph Fletcher, of Blackburn, was recommended to the friends at Harborough by Dr. Raffles, of Liverpool. In May, 1831, Mr. Wild was invited to spend three or four Sabbaths, at the expiration of which time he received an invitation to the pastoral office; but conceiving the time he had spent among them too limited to form a just opinion of the people and the suitabilities of the place, he engaged to spend a month or five weeks more before he gave his final answer to the wishes of the people. Mr. Wild accepted the invitation, and his recognition as the pastor took place November 9th of the same year. Dr. Raffles, of Liverpool; Scott, of Rowell; Toller, of Kettering; Roberts, of Melton; Chater, of Kibworth; Hewlett, of Lutterworth, engaged in the services of the day.
Mr. Wild's ministry here was of short duration, and attended with the want of unanimity and peace; so that in the year 1835, perceiving the continuance of dissatisfaction, with no prospect as he thought of party feeling abating, and consequently little hope of future comfort and usefulness, he sent a notice of his intention to resign, which was read by Mr. Hobson, of Welford, on Lord's-day, January 11th, 1835, his ministry having continued about three years and a half.
The present pastor (Mr. H. Toller) is the fifth surviving son of the late Rev. T. N. Toller, of Kettering. He pursued a course of preparatory studyunder Mr. Walter Scott, late of Rowell; and afterwards was a student at Coward College, London. At the expiration of his studies, he was invited as a probationer to Harborough, and ultimately to take the pastoral charge, which he accepted, and was ordained October 27th, 1836. His brother, Mr. Thomas Toller, of Kettering, delivered the charge—Mr. Edward Mial, then of Leicester, the introductory discourse; and Mr. Mursell, of the same place, preached to the people.
Though the Church and congregation could not be considered in a happy, prosperous state, when this settlement took place, yet they gradually attained to a condition of peace and prosperity to which they had for some years been strangers.
In the ninth year of Mr. Toller's ministry the present Chapel was built, to which we have referred at the commencement of this account. On the day of opening, large assemblies were collected together, and a noble spirit of liberality was manifested. Dr. Reed, of London, preached in the morning, from Num. x. 29; Dr. Leifchild, in the evening, from Rom. v. 9. Mr. Alexander, of Norwich, preached on the next Sabbath. The whole amount collected at these opening services was £199. 1s., and donations were presented of sufficient amount at once to set the Chapel entirely free from debt. All this made it a season of gladness and of lively interest to the people.
Since this effort they have gone forward with renewed vigour and united energy. The number of members added to the Church during the present pastorate is 179. The present number of communicants is 163. The general Sabbath-school connected with the place contains 150 children. In the Infant-school, conducted on the Sabbath, there are 80 children. Forthe use of the latter, a room has been recently erected over the general school-room, with class-rooms for the elder children, at a cost of £230, the whole of which has been paid. Occasionally services are conducted, chiefly on Sabbath evenings, by several members of the Church, in five villages in the vicinity of Harborough.
The whole aspect of things in this Christian society now presents a happy illustration of the sentiment, that a united people, under a faithful pastor, will go on and prosper.
It might appear to be difficult to some of the Nonconformists of the present day to decide, why their forefathers should fix on this village as a place where they should carry on the stated ministrations of the Gospel, and form a Church on Congregational principles. The population of the village is too small to present a suitable sphere in itself for a Dissenting congregation, while the Episcopal Church has the patronage of the State and receives her emoluments. It was probably regarded by those engaged in its formation as presenting a central spot, where the Nonconformists who resided in surrounding villages might conveniently assemble. Hence, during its early history the hearers travelled from a number of places in the vicinity. One of the stated hearers, who died at an advanced age a few years ago, and who had been connected with the place from his earliest days, informed the writer that he remembered hearers coming from thirteen villages to attend under the ministry of the Gospel at Ashley. Since that period Chapels have been erected in several of those villages, in which stated services are conducted; and this, as a matter of course, diminishes the number of travellers to the old places.
The history of the Independent Church at Ashley is connected, during the first 60 or 70 years of its existence, with that of Market Harborough. It was formed under the labours of the same minister, about the same time (1673), and continued under the charge of the same pastors until some time after the death of Mr. David Some. For the character and labours of its first pastors (Mr. Matthew Clark and his son, succeeded by Mr. Some, who had Doddridge as an assistant for a time), the reader is referred to the preceding memorials of the Church at Harborough. The record of members of the Church, preserved in the handwriting of Mr. Some, shows that Church-meetings were held at Ashley, members admitted there, the Lord's Supper administered; proving that it was regarded as a distinct Christian society, under the pastoral charge of the minister of the Church at Harborough. After Doddridge came to reside at Harborough, and became assistant to Mr. Some, he took his turn in preaching at Ashley. Tradition says, that on one occasion he baptized nine children at the house of a respectable farmer at Weston, about a mile from Ashley, whose family were long connected with the place, and at whose house the minister frequently, in those days, dined on the Sabbath. From Doddridge's own pen we learn that some of his published sermons to young people were preached at Ashley, for he dedicates them to the young people in the congregations at Northampton, Harborough, Kibworth, Hinchley, and Ashley, as the places where they had been preached. The following note is appended to the sermon entitled 'The Orphan's Hope,' from Psalm xxvii. 10: "When my father and mother forsake me, then the Lord will take me up":—"This sermon was preachedat Ashley, in Northamptonshire, March 6th, 1725, to some young persons whose father, mother, and sister had all died of the small-pox a few days before." In the introduction to the discourse he observes—
There are few precepts of the Gospel which will appear more easy to a humane and generous mind than those in which we are required to weep with them that weep; and surely there are few circumstances of private life which will more readily command our mournful sympathy than those of that afflicted family, to the poor remains of which you will naturally, on the first hearing of these words, direct your thoughts, and perhaps your eyes too—the circumstances of a family which God hath broken with breach upon breach—of those distressed children whose father and mother have forsaken them almost at once, and who have since been visited with another stroke, which if alone had been very grievous, and when added to such a weight of former sorrows is, I fear, almost insupportable. I believe all of you who are acquainted with the case sincerely pity them, and wish their relief; but I am under some peculiar obligations to desire and attempt it, not only on account of my public character, but as I know the heart of an orphan, having myself been deprived of both my parents at an age at which it might reasonably be supposed a child should be most sensible of such a loss. I cannot recollect any Scripture which was then more comfortable, as I think none could have been more suitable, to me, than that which is now before us.
There are few precepts of the Gospel which will appear more easy to a humane and generous mind than those in which we are required to weep with them that weep; and surely there are few circumstances of private life which will more readily command our mournful sympathy than those of that afflicted family, to the poor remains of which you will naturally, on the first hearing of these words, direct your thoughts, and perhaps your eyes too—the circumstances of a family which God hath broken with breach upon breach—of those distressed children whose father and mother have forsaken them almost at once, and who have since been visited with another stroke, which if alone had been very grievous, and when added to such a weight of former sorrows is, I fear, almost insupportable. I believe all of you who are acquainted with the case sincerely pity them, and wish their relief; but I am under some peculiar obligations to desire and attempt it, not only on account of my public character, but as I know the heart of an orphan, having myself been deprived of both my parents at an age at which it might reasonably be supposed a child should be most sensible of such a loss. I cannot recollect any Scripture which was then more comfortable, as I think none could have been more suitable, to me, than that which is now before us.
He touchingly and beautifully addresses the orphan family towards the close of the discourse.
It must have been eight or ten years after the death of Mr. Some, which took place in 1737, before the Church at Ashley had a pastor placed over it separate from the Church at Harborough, for the first pastor here appears to have been a Mr. John West, who had been a student at Northampton in Doddridge's academy; for though we have no account preservedof the period when he commenced or when he closed his ministry, yet we find that he entered the academy at Northampton in the year 1740. If immediately on the close of his studies he became the pastor of the Church at Ashley, according to the usual term this would not take place until 1745 or 1746; and as we find another pastor chosen within eleven or twelve years from this time, and have no further account of Mr. West, it is probable that he closed his life and his ministry at a comparatively early age.
In the year 1757, Mr. Samuel Bacon was chosen pastor of the Church at Ashley, in which office he continued for 32 years. The residence of Mr. Bacon's family was Sutton-in-Ashfield; he studied for the ministry at the academy at Mile End, when Dr. Conder and Mr., afterward Dr., Gibbons were the tutors.
It is supposed that Ashley was Mr. Bacon's only charge; during his ministry here his residence was at Wilbarston. No particulars have been preserved of his character or ministry, the success of his labours, or the state of the Church while he was pastor. He appears to have been highly esteemed, and was spoken of by his friends as one of the most lovely, amiable men they ever knew. Mr. Bacon was one of the first trustees for the Meeting House at Weldon and the property connected with it, and one of the monthly lecturers there for a number of years, frequently conducting also the extra service they obtained on a Sabbath evening in addition to the monthly lecture. At Corby also Mr. Bacon had some engagements of a similar nature. We find his name inserted in the account of the ordination of Mr. J. Fuller, at Kettering, in 1772. He died rather suddenly, February 6th, 1789, and was buried in the Meeting House, beneaththe pulpit, where Mrs. Bacon was also interred, and Mrs. Talbot, one of his three daughters.
In the same year that Mr. Bacon died, Mr. George Bullock was invited to become the pastor, and entered on his stated ministry; residing, like his predecessor, at Wilbarston. He was a student at Mile End when Dr. Addington was tutor, and we have heard that he was a favourite student of the Doctor's; one memorial of this we have seen. There is in the hands of a daughter of Mr. Bullock a neat pocket Bible, in two volumes, published in 1640, that evidently was used by Dr. Addington when he preached in the villages in the vicinity of Market Harborough, having on the fly-leaves the texts of the sermons noted down very neatly, with the places where they were preached, and the time of the service; also four hymns selected from the Olney Hymns by Newton and Cowper, suitable to sing at the services, written in shorthand, according to the system of Jeremiah Rich, improved by Doddridge. This Bible was given by his tutor to Mr. Bullock, as the following memorandum, written in each volume by Mr. Bullock, testifies:—
George Bullock.The gift of my very dear, highly honoured, much esteemed friend and tutor, the Rev. S. Addington, D.D., No 5, Grove House, Mile End, London, November 6th, 1788.
George Bullock.
The gift of my very dear, highly honoured, much esteemed friend and tutor, the Rev. S. Addington, D.D., No 5, Grove House, Mile End, London, November 6th, 1788.
About four years after Mr. Bullock commenced his ministry at Ashley, a building was purchased and fitted up at Wilbarston for a Meeting House. Occasional services in a licensed room had for some time been held; and the attendance increasing, it was thought desirable to have a larger place and more regular services. This Meeting House was opened in the year1793, and from that time it was connected with Ashley, to have one service by the pastor every Sabbath morning or afternoon alternately, and occasionally a Sabbath evening lecture; so that he became the minister of both congregations, regularly travelling from one place to the other to conduct these services.
In the early part of Mr. Bullock's ministry at Ashley there was some considerable increase in the congregation and the Church; but this did not continue to the close of his course. After labouring for about twenty years, in the month of January, 1809, he was seized with a paralytic affection, which laid him aside entirely from all public service. He resigned his charge, seeing no prospect of restoration, in March, 1810; and in the year 1811 he died, at the age of 48 years, and was interred in the Meeting House at Wilbarston, where a tablet is erected to his memory.
After this Mr. William Notcutt was invited to the pastoral office, and was ordained June 6th, 1811.
Mr. Notcutt preached at both places in the manner of his predecessor, and during some part of his ministry took monthly services at Slawston and Hallaton; but now there is a stated pastor, who preaches regularly at both these places. During the ministry of Mr. Notcutt a vestry was added to the Meeting House at Wilbarston for week-evening services and for the Sabbath-school. In the year 1820 the Meeting House was enlarged, at an expense of about £200. The ministry of Mr. Notcutt continued here about 15 years, and in that time about 50 members were added to the Church. In March, 1826, he resigned his charge, and removed to Ipswich, where he is still labouring as pastor of the Independent Church in Tacket Street.
After this removal, there was an unsettled intervalof about five years. For a short time the two congregations separated, and tried to have a minister for each, when a Mr. Bromiley was at Ashley and Mr. Hill at Wilbarston. While Mr. Bromiley was at Ashley the Meeting House underwent some alterations—was new pewed, and the inside considerably improved; but it still remains, as to the appearance of the building, in the state of one of the oldest Nonconformist village Meeting Houses, with its thatched roof without, and its uncovered beams within; and it may stand for years to come as a venerable relic of the olden times. The first trust deed of the present Meeting House is dated 1706.
After a short trial of separation, it was thought to be best to re-unite the two places; and in the year 1831 the present minister, Mr. Thomas Coleman, who had previously been pastor of the Independent Church at Wollaston, was unanimously invited to take the charge of both congregations, and he has conducted the services at both places for 21 years.
At this time it was thought desirable that the residence of the minister should be at Ashley, as most in the centre of the connexion; a dwelling-house was therefore prepared, adjoining the Meeting House, as the residence of the minister for the time being; ground was purchased for the building, a garden, and a small burying place behind the Meeting. The alteration of the Meeting, the purchase of the ground, the building, &c., must have cost more than £400, which has been entirely paid off. There are about 17 acres of land that have been purchased with moneys left to the interest by different persons, which are put in trust for the benefit of the minister for the time being. There are now standing, as members of the Church,about 56 persons; the Sabbath-schools contain about 60 children. There are occasional services conducted in three villages in the vicinity, where there are rooms licensed for public worship.
If we took pleasure in dwelling on opposition encountered, we could record instances which would reflect dishonour on the opposers, while in the result the goodness of God and the power of the Gospel were manifested. Nor might it be thought unsuitable to place amidst these 'Memorials' a statement of the following facts, while names are concealed:—That a new rector, appointed to one of these villages, seemed determined to distinguish himself by opposing the occasional services that had been held in a licensed house for twenty years. He summoned his parishioners to meet in the Church; told them his design to put a stop to the preaching in the house; announced it as a very improper thing to have preaching in a house, and in a room where people lived; and when reminded of the Saviour's promise, that "wherevertwo or three are gathered together in his name," replied, "Ah, that might be all very true in those days, when there were no churches built nor clergymen appointed; but it did not apply now." Having gained the great man of the village on his side, nothing would do but they must have a notice drawn up and served on the occupiers of the cottage where the service was held, that they must leave it, if they did not give up the preaching; and this was persisted in; though a noble Earl who had property in the village, to whom the pastor sent a statement of the case, expressed his decided wish that the service should be continued in its usual course,—and when after considerable effort another room, more commodious, was obtained, gave a handsome donationtowards fitting it up for the service, and expressed his fervent wish that the Lord would give his gracious blessing to the services that might be held there. In the varied circumstances connected with this case, there was a striking display—on the one side of the narrowness and oppression engendered by the spirit of bigotry, and on the other of the liberality and kindness of enlightened Christianity. A few years have passed since then, and the occasional services are still continued.
A voluntary Christian society, situated like this at Ashley, in the course of such a long period, having now existed for 175 years, must have undergone many changes. The erection of new places of worship in localities where its hearers and members in the early period of its history used to reside, has at length confined its connexions to four or five villages in its immediate vicinity, and they are of small population, and several of the old Dissenting families have been removed from them. Being simply an agricultural district, without trade or manufactures, there is no prospect of much increase. As young persons rise into life they remove to other places for employment, and some of the most active and useful have been thus lost to the place that gave them birth: but still a small Church remains to bear its testimony to the great principles of the Gospel, and to the truth and faithfulness of God; and it may yet extend and prosper, by united believing prayer and earnest effort, under the blessing of the great God of Zion.
In the extra-parochial district of Sulby, about a mile from the village of Welford, was founded in the twelfth century a monastery for a certain order of monks. It was handsomely endowed, and dedicated to the Virgin Mary. The site is now occupied by farm buildings. But as another illustration of the changes which occur in this mutable world, there resided, 180 years ago, in some part of that abbey, a man who would not conform to the dictates of his fellow men in the things of God—"a man of worth, a man of letters too;" one eminent for learning, talent, piety, usefulness; who laid the foundation of two Dissenting interests in the county of Northampton, and kept a Dissenting academy at Sulby, or a seminary for the education of young men, several of whom became eminent Dissenting ministers. This person was the Rev. John Shuttlewood, A.B. He was born at Wymeswold, in the county of Leicester, January 3rd, 1632, of respectable parents, who sent him to the Grammar-school at Leicester, and afterwards to Christ's College, Cambridge, where he obtained the degree of A.B. He was ordained to the ministry in 1654, not by episcopal ordination it would appear, but in the method more generally adopted in the days of the Commonwealth, in the congregation of Raunston,with an honourable testimonial from the classical presbytery of Wirksworth, in the province of Derby.
The deep humility, piety, and devotedness of his spirit were manifest by a solemn dedication of himself to God, drawn up about this time in Latin, of which the following is a translation:—
O my God, on account of my sins thou hast afflicted me with thy judgments! Thou art just, O Lord! in all thy dispensations towards me, because I have grievously offended against thee. I have followed the world; I have too much indulged the flesh; and I have been very often overcome by Satan. To thee I give up myself, to live to thee. And now, before God, the searcher of hearts, I promise and engage to leave my worldly concerns to the companion of my life; to renounce the flesh with its affections; and to study the good of the souls which thou art committing to my care. Now, O Lord! do thou so strengthen and fortify me by the Spirit of grace against all these my enemies, that I may obtain the victory over them. And that I may seriously perform these my good resolutions, let this paper, signed by my name, be a witness against me, if I lie before thee.John Shuttlewood.
O my God, on account of my sins thou hast afflicted me with thy judgments! Thou art just, O Lord! in all thy dispensations towards me, because I have grievously offended against thee. I have followed the world; I have too much indulged the flesh; and I have been very often overcome by Satan. To thee I give up myself, to live to thee. And now, before God, the searcher of hearts, I promise and engage to leave my worldly concerns to the companion of my life; to renounce the flesh with its affections; and to study the good of the souls which thou art committing to my care. Now, O Lord! do thou so strengthen and fortify me by the Spirit of grace against all these my enemies, that I may obtain the victory over them. And that I may seriously perform these my good resolutions, let this paper, signed by my name, be a witness against me, if I lie before thee.
John Shuttlewood.
A man of such a spirit we should expect to find among those who refused to conform to the terms prescribed to the ministers of the Church, soon after the restoration of the second Charles. On this account he was ejected from the living of Raunston and Hoose, and afterward exposed to great suffering for his Nonconformity, and his attempts to conduct the worship of God and preach his word in a way his conscience approved. In the year 1668, when he was uniting with some others in singing a Psalm, one Mr. B., with thirty or forty horsemen, with swords drawn and pistols loaded, came and seized him with many that were worshipping with him. Several of both sexes were beatenand driven into the field, and there dismissed upon promising to appear the next day before a justice of the peace. Mr. Shuttlewood was conveyed to Leicester Gaol, where he was a prisoner for some months. After the "Conventicle Act" passed, he was again seized by one Charles Gibbons, a notorious persecutor and profane swearer—taken by him from one justice of the peace to another; and warrants were issued to distrain upon him for £20, upon the owner of the house where he preached for £20, and 5s.apiece on others.
In 1674 Mr. Shuttlewood was living at Lubenham, a village about two miles from Market Harborough. There his house was entered when he was conducting divine service; a warrant was obtained to distrain upon him for £40, when seven of his milch cows were taken and sold.
A short letter is preserved which was written to his wife from Leicester gaol, which shows the exemplary resignation, meekness, and faith with which he passed through his trials. It was written February 20th, 1668.
My dear Wife,—Myself and fellow prisoners are in good health. I bless God, I am very well satisfied with his dispensations towards me in reference to my landlady's proceedings; so that I am no longer disquieted with them, nor solicitous about them, but patiently wait God's gracious disposal of me. Perhaps infinite wisdom foresees some inconveniency which we are not aware of, and therefore is about to remove us. I am loath to leave the society of my dear brethren, Mr. Clarke and Mr. Southal; but I hope in the end God will so dispose of us, that we shall have cause to say, it is best for us to be where God shall carry us. I know not which way to look; but our "God is a very present help in a time of trouble," and will let us see that it is not our forecast, but his providence, which shall provide an habitation for us. Let us rather beg an improvement than a removal of his dispensations.Remember me to my father, children, &c. Thus, in haste, I remain, &c.
My dear Wife,—Myself and fellow prisoners are in good health. I bless God, I am very well satisfied with his dispensations towards me in reference to my landlady's proceedings; so that I am no longer disquieted with them, nor solicitous about them, but patiently wait God's gracious disposal of me. Perhaps infinite wisdom foresees some inconveniency which we are not aware of, and therefore is about to remove us. I am loath to leave the society of my dear brethren, Mr. Clarke and Mr. Southal; but I hope in the end God will so dispose of us, that we shall have cause to say, it is best for us to be where God shall carry us. I know not which way to look; but our "God is a very present help in a time of trouble," and will let us see that it is not our forecast, but his providence, which shall provide an habitation for us. Let us rather beg an improvement than a removal of his dispensations.Remember me to my father, children, &c. Thus, in haste, I remain, &c.
The Mr. Clarke, mentioned in this letter, we suppose to have been Matthew Clarke, the first pastor of the Independent Church at Harborough and Ashley, as he was cast three times into the same prison, and was connected with Mr. Shuttlewood in sufferings, and also in services and enjoyments.
He was obliged frequently to change his abode—sometimes in Leicestershire, sometimes in Northamptonshire, to escape from his foes; acting on the directions given by his Lord, "If they persecute you in one city, flee unto another." After a time he went to reside at Sulby, a place remarkable for its picturesque and secluded situation. The family of the Paynes, at Sulby Hall, then favoured the Nonconformists. Here he appears sometimes to have had a flourishing seminary. A memorandum of his in a pocket almanack states "that six students were added to his academy in one year." The following persons, amongst others, studied under him, and rose to eminence: Mr. Julius Saunders, afterwards minister at Bedworth; Mr. John Sheffield; Mr. Matthew Clarke, son, we suppose, of Mr. Clarke of Harborough, afterwards minister in London; Dr. Joseph Oldfield; Mr. Wilson, the father of Mr. Samuel Wilson, of London; and Mr. Thomas Emlyn. In the memoirs of the last of these it is said, "that his parents chose to bring up their son to the ministry among the Nonconformists; and that for this purpose he was sent, in the year 1678, for academical education to Mr. Shuttleworth(should have been Shuttlewood), at Sulby, near Welford, in Northamptonshire." Here he stayed four years. In the year 1679 he took a journey to Cambridge, and was admitted toEmanuel College, but returned again to Mr. Shuttlewood. These circumstances indicate that Mr. Shuttlewood resided at Sulby a considerable time. It was during this period that he gathered a congregation at Welford and at Creaton. But such was the spirit of the times, and such the dangers to which the Nonconformists were exposed, that at Welford, in the year 1674, they met in a secluded part of the town, on the premises of Mr. Edmund Miles, where they fitted up a place of worship, which was the first Dissenting Meeting House there; but such were the activity and zeal of their enemies, that they thought it prudent to vary their places of meeting, and to set a guard against the inroads of their foes. They might have adopted the language of Nehemiah as their own: "We made our prayer unto our God, and set a watch day and night because of them." There was a house occupied by Mr. Charles Hanscomb, secluded in a narrow yard from the main street, and open to a field in the direction of Mr. Shuttlewood's house. Here the persecuted minister and his people often met, one of the number being appointed to watch, while the rest were engaged in worship; so that when the informers were seen to approach notice might be given to Mr. Shuttlewood and his hearers, who escaped by the window into the fields. Sometimes they met in the pastures which surrounded the house at Sulby, amidst the darkness and the damps of night. These were days of trial, when the reality of religious principle was tested and its power appeared.
Mr. Shuttlewood was blest with a robust, vigorous constitution, yet was of a very tender spirit; and the death of one of his children so deeply pierced him as to bring on many bodily complaints, which he carried with him to his grave. His constitution was greatly injuredby the sufferings he endured, and also by his preaching at unseasonable hours, and in unsuitable places; so that his health at length rapidly declined, and he died when on a visit to the Church at Creaton, March 17th, 1688, in the 58th year of his age. A humble stone was erected to his memory in the Churchyard, with this brief but honourable inscription:—"Multum dilectus, multum deflendus"—"Much beloved, much lamented".
Now the flock at Welford were as sheep without a shepherd. They had not been formed into a regular Christian Church under the ministry of Mr. Shuttlewood; and for about ten years they were destitute of a pastor, or any stated ministrations of divine truth amongst them. Some of them, during this period, travelled as far as Bedworth, in Warwickshire, upwards of twenty miles, to hear Mr. Julius Saunders. Such was the love these servants of Christ had for the Gospel, that in the dark mornings of the winter season they travelled by the light of a lantern as far as Lutterworth, where they left it till their return in the evening, when it was again lighted to conduct them home. It appears that there were many in those days that would travel as far as their feet would carry them, rather than be entirely deprived of the ministry of the Gospel.
Some extracts from the records of the Church at Bedworth, kindly sent to the writer by the present pastor of the Church, show that there were, in the year 1687, five persons from Welford added to that Church. This was the second year in the history of that Church; and at the close of it the pastor wrote, "thus has God increased us and doubled our numbers, and many of them stars of the first magnitude." William Powers, from Welford, who joined the Church at Bedworth, appears to have been a man of eminent piety. On oneoccasion Mr. Saunders writes, "It was while brother Powers was earnestly praying the Lord to thrust forth labourers into his harvest, that I was set at liberty from the bond that was on my spirit." In 1688, a female servant in one of the Welford families attending at Bedworth was added to the Church. In the fourth month of that year a Church-meeting is held at Welford, when several persons from Elkington and Cottesbrook are added to the Church. In the last month of this year we find two more from Welford joined to the Church at Bedworth; but the pastor records, that in the third month of the next year "there was great dissatisfaction expressed at a Church-meeting, on account of my going to Welford and preaching there the last Lord's-day, where there seems to be a mighty work of God upon the hearts of many carrying on."
Mr. Saunders wished to devote one Sabbath in the month to the people that met at Welford; but this was strongly opposed by some of the Church at Bedworth, who probably desired to have the pastor always with them on the Sabbath.
One Valentine Drake showed great opposition to the pastor going to preach at Welford; "but the Church," adds Mr. Saunders, "gave me liberty; they declared that it was meet that, as a ruling elder, I should appoint my own meetings to preach." "The trouble was great that I met with, all about going to Welford one Lord's-day in the month." The opponents ultimately prevailed, so that the minister was obliged to give up the services there. "In the 9th month, 1689, a solemn assembly of the Church. The Church refused to cast out Valentine Drake for all that he had done; and he had done much evil. He drew many after him; made a schism in the Church; manifested fiery passions in ourChurch-meetings; and so far prevailed, that I was necessitated to break off from going to Welford, whereby that great and blessed work that was going on was made to cease. Many that had a hand in breaking it never flourished in their souls after. In those days my hands were weak."
"In 1691, brother William Powers, from Welford, was chosen to be a ruling elder. On the twelfth day of the twelfth month, at Welford, the brethren being assembled together—Mr. Davis, brother Tebbirt, and brother Taylor, from Rowell—I gave brother Powers a charge to fulfil his office; he declared his willing mind to do so, and that he did accept of the office." "Elizabeth Ridgly, of Haslebeech, Northamptonshire, joined this Church, 1687. She was a diligent saint, who came to our Church-meetings seventeen long miles, twelve times in a year, and that on foot." It is supposed the distance was not far short of twenty-seven miles.
Some of the Welford hearers attended at Kettering and at Harborough until the year 1698, when the Rev. John Norris came to Welford. He had been educated to Sheriffhales, in Shropshire. When Mr. Norris came to Welford, the days of liberty and peace had so far dawned upon the Nonconformists that they could no longer be persecuted according to law; and his ministry proving very acceptable to the people, a new Meeting House was built capable of seating 500 hearers, which was opened in the year 1700; and in the same year Mr. Norris formed them into a Christian Church. The first time he administered the Lord's Supper, there were twenty-six members united in celebrating the Saviour's death; but after a few months the number increased to sixty members. The ground on which the Meeting House was built was given by the Paynes,of Sulby Hall; and five of the members of this family united with the twenty-six who first formed themselves into a Church under Mr. Norris.
Mr. Norris was very popular as a preacher, much beloved as a Christian minister, especially by his brethren in the ministry. He was engaged at the ordination of Doddridge, at Northampton, in asking the questions, and offering the ordination prayer. Doddridge regarded him with affection and veneration, as a father. He died very suddenly, February 8, 1738, in the sixty-third year of his age: he was buried in the Churchyard. The following lines on his tombstone were written by Doddridge:—