THE life of Dr. WATTS is more instructive from the brightness of his example than enter­taining from any variety of incidents. This de­fect is partly owing to the nature of his employ­ment; partly to a long continued infirmity of body, which obliged him to live retired from the world, and partly to a resolution which he had taken not to leave behind him any memorials from which a narrative of his life might be com­piled. It was his choice that his character might [Page 6] appear from his printed works, and not from any private papers. His friends, to whom he com­mitted the care of publishing his books, were ex­pressly prohibited from making a collection of his letters, which might easily have been done soon after his death. ^* The materials from which any account of his life can be composed are there­fore few; they exhibit a vigorous mind in a weak body; a character amiable and worthy of imita­tion.

He was born at Southampton on the 17th of July, 1674, and was the eldest of nine children. His father ISAAC WATTS, was a man of con­siderable learning, and was keeper of a boarding school. His parents were eminent for religion, and were sufferers for conscience sake in the per­secution raised against the nonconformists by CHARLES II.

The uncommon genius of their son appeared early. He began to learn Latin at four years old; and made a swift progress in that and the Greek language, under the care of Mr. PIN­HORNE, a clergyman of the established church, and master of the free school at Southampton, to whom the gratitude of his scholar afterward in­scribed [Page 7] a Latin ode. It was written at the age of twenty, and is inserted among his Lyric Po­ems.

He was soon taken notice of for the spright­liness of his wit, as well as for his proficiency in his studies, and a subscription was proposed for his education at one of the universities. But his inclination to take his lot with the dissenters made him decline this offer; and in the year 1690, at the age of sixteen, he was sent to Lon­don for academical education, under the care of the Rev. THOMAS ROWE, to whom also, he has inscribed an ode among his Lyric verses. Some Latin essays, supposed to have been written as ex­ercises at this academy, show a degree of know­ledge both philosophical and theological, to which very few persons attain by a much longer course of study.

He was, as he hints in his miscellanies, a maker of verses from the age of fifteen to fifty, and in his youth he gave attention to Latin po­etry. His verses to his brother in the glyconic measure, written at seventeen, are remarkably easy and elegant. Some of his other odes are deformed by the Pindaric folly then prevailing, and are written with such negligence of all me­trical rules as is without example among the an­cients; but his diction, though not always ex­actly pure, has such copiousness and splendor as shows that he was not far from excellence.

His method of study was sometimes to impress the contents of books upon his memory by abridging them; at other times to write remarks in the margin and blank leaves; to state his ob­jections [Page 8] to what he thought exceptionable; to illustrate and confirm what appeared just, and to insert his opinion of the whole performance. This method he has recommended to students in his book of the Improvement of the Mind.

Having an early impression of the truth and importance of religion on his mind, he was guarded against the follies of youth; his conduct whilst at the academy, was not only so inoffen­sive that his tutor declared he never once had oc­casion to reprove him; but it was so exemplary as to be frequently proposed to the other students for their imitation. Among these were JOHN HUGHES, the poet, Dr. JOSIAH HORT, after­wards archbishop of Tuam in Ireland, to whom one of his Lyric pieces is inscribed, and SAMUEL SAY, a dissenting clergyman of Westminster, whose poems were published by DUNCOMBE.

In his nineteenth year (1693) he joined in com­munion with the church, of which his tutor was the worthy pastor. The next year, having fin­ished his academical course, he returned to his father's house at Southampton; where he spent two years more in study and devotion, preparato­ry to his entering on the work of the gospel min­istry, to which he was determined to devote his life; and of the importance of which he had a deep sense on his mind. His father treated him with the greatest tenderness, and had the plea­sure of living to see him eminent for literature, and venerable for piety and usefulness.

In 1696 he was invited by the learned and pi­ous Sir JOHN HARTOPP to reside in his family as a tutor to his son. Here he continued four [Page 9] years, and his behaviour was so engaging as to win the affections of the family, and lay a found­ation for that intimate friendship which subsisted between him and his pupil to the day of his death. To this gentleman he dedicated two of his Lyric odes, in one of which he recommends early rising, as a necessary means of diligence and usefulness. ^*

Whilst he assisted the studies of his pupil he did not neglect his own; but besides those branches of science in which he instructed him, he diligently studied the scriptures in the origin­al languages, and the best commentators ancient and modern.

He began to preach on the day which com­pleted the twenty-fourth year of his age (1698) and in the same year he was chosen assistant to Dr. ISAAC CHAUNCY, ^† then pastor of the dis­senting church in Berrystreet, London. His public labors met with general acceptance; but were soon after interrupted by a threatening ill­ness of five months continuance, which was brought on him by his close application to study, and his fervor in preaching. This however did not discourage him from returning to his work as soon as his health was restored.

In January 1701, he received a Call from that church to succeed Dr. Chauncy in the pastoral [Page 10] office, of which he signified his acceptance on the day that King WILLIAM died. This cir­cumstance is particularly noted by Dr. JEN­NINGS as an act of christian heroism, because of the discouraging prospect which that event gave to men of his profession, and the fears with which it filled the hearts of protestant dissenters at that time, when toleration was so insecurely established that the existence of it depended on mere casualty. But he had "set his hand to the plough, and would not look back." Accord­ingly he was ordained on the 18th of March, 1702.

The joy of his church in their happy settle­ment was soon clouded by a second severe illness which laid him by for sometime, and from which he recovered by slow degrees. This made it ne­cessary for his church to provide an assistant, and Mr SAMUEL PRICE ^* was chosen to that service in July 1703.

Though relieved in part of his public labours, his health remained very fluctuating and uncer­tain for several years; but as it returned he re­newed his diligence in fulfilling his ministry. His congregation was edified by his public dis­courses, and by his entertaining and profitable conversation in his private visits. This was a season of the best health which he ever enjoyed, and during this time he formed a private soicety of the younger persons in his congregation, to which he delivered the substance of that excellent book which he afterward published under the title of "A Guide to Prayer."

[Page 11]That the utmost harmony and affection sub­sisted between him and his congregation appears from his own words in the dedication of the first volume of his sermons to them. "I can pro­nounce it, with the greatest sincerity, that there is no place, nor company, nor employment, on this side heaven, which can give me such a re­lish of delight, as when I stand ministring holy things in the midst of you." "Your forward kindness hath always forbidden my requests, nor do I remember that you ever gave me leave to ask any think for myself at your hands, by your constant anticipation of all that I could reasona­bly desire."

In the pulpit, though his low stature, which very little exceeded five feet, gave him no advan­tage of appearance, yet the gravity and propriety of his utterance rendered his discourses solemn and affecting. Dr. JOHNSON has said that he once mentioned the reputation which "modest FOSTER" had gained by his proper delivery, to his friend HAWKESWORTH, who told him that in the art of pronunciation he was far inferior to Dr. WATTS. Mr. PALMER, in his notes on Johnson, questions the justice of this assertion.

Such was his flow of thought, and such the promptitude of his language, that in his advan­ced stage of life, he did not pre-compose his common sermons; but having adjusted the heads, and sketched out some particulars, he trusted for the rest to his extemporaneous pow­ers.

He did not endeavour to assist his eloquence by any gesticulations; for as no corporeal actions [Page 12] have any correspondence with theological truth, he did not see how it could be enforced by them.

At the conclusion of weighty sentences, both in preaching and prayer, he gave time, by a short pause, for the proper impression. His prayers were direct addresses to the Deity, not in florid expressions or in long and involved sentences, but in easy language and short periods. They comprehended every proper subject, yet with such brevity and pertinency of expression, that, at the conclusion, it was difficult to conceive what more or less could have been said on each subject.

He often pressed on his hearers the duties of sobriety, justice, and charity; but the inward and spiritual parts of religion, and the secret com­munion between GOD and the soul, took up a much larger share of his discourses. He aimed to rescue these exercises from the charge of en­thusiasm, and to place them in such a light as might show their perfect consistency with reason and common sense.

Though exempt in almost every sense of the term from mental infirmity, he was the contin­ual victim of bodily weakness; his best schemes and most favourite exercises being perpetually in­terrupted by it. In the month of September, 1712, he was seized with a violent fever which shook his constitution exceedingly, and termina­ted in such a weakness of the nerves as made him subject to the hypochondria during the remainder of his life. The agitation of his spirits during this sickness, the state of his mind, and the cir­cumstances of his recovery, are admirably deline­ated [Page 13] in a poetical essay which is subjoined to these memoirs.

One consequence of this sickness was, in the opinion of Dr. Watts, a sufficient compensation for all the miseries which he endured. It was the means of introducing him to the family of an excellent person, Sir THOMAS ABNEY, alder­man of London, who, on a most generous prin­ciple, invited him to his house whilst in a low and languishing state; where, for thirty-six years, he was treated with all the tenderness of fri [...]ship, and all the attention and respect which po­liteness, aided by an ample fortune, could dictate. Sir Thomas died in about eight years after the Doctor's coming to reside in his family; but he continued with his lady and her daughters to the end of his life, and the lady died in a year after him. ^* An elegiac ode on the death of Sir Thomas is in the appendix.

In that delightful retirement, without any care of his own, he had every thing which could con­tribute to the enjoyment of life, and favour the pursuit of his studies. He had the privilege of the country air and elegant gardens at Theobalds in Hertfordshire, twelve miles from London; he saw company, or lived recluse, as best suited his inclination, and the delicacy of his nervous system. It was not till October 1716 that he was able, in any degree, to resume his public ministry; and in the mean time, his assistant, [Page 14] Mr. PRICE, was, at his desire and upon his re­commendation, chosen by the church to be his colleague, and was ordained on the 3d of March, 1713. The inviolable friendship which subsisted between them is evidenced by a clause in the Doctor's will, in which he styles him "his faith­ful friend and companion in the labours of the ministry," and leaves him a legacy "as only a small testimony of his great affection for him, on account of his services of love during the ma­ny harmonious years of their fellowship in the work of the gospel."

From the time of his reception into the kind and hospitable family of ABNEY, his life was no otherwise diversified than by a succession of valu­able publications, and his attention to his mini­sterial functions when his health permitted. ^* He constantly devoted one fifth ^† part of his in­come to charitable purposes; and when by the infirmities of his advanced age, he was no long­er capable of public duty, he generously offered to remit his salary, but his congregation, with equal generosity, refused to accept the offer.

In 1728, the universities of Edinburgh and Aberdeen, in a most respectful manner, and with­out his knowledge, conferred on him the degree of Doctor in Divinity.

[Page 15]In the spring of 1739, he had a paralytic shock which seized one side, and from which he slowly recovered. For some time before, and always after this, his letters were dictated by himself, but written by an amanuensis.

His last sickness was rather a decay of nature, worn out with infirmity and labour, than any particular distemper. His weakness increased by degrees, and at length confined him to his chamber and his bed, where gradually sinking, he at last died without pain, on the 25th of No­vember, 1748, in the 75th year of his age.

Toward the close of life the active and spright­ly powers of his mind failed; yet his confidence in GOD, through the mediation of Jesus Christ, remained unshaken. He was heard to say, "I bless GOD, I can lie down with comfort at night, not being solicitous whether I awake in this world or another."—"I should be glad to read more, not to be more confirmed in the truth of the Christian Religion or of its promises; for I believe them enough to venture an eternity upon them." When he was almost broken down by his infirmities, he observed in conver­sation with a friend, that "he remembered an aged minister who used to say that the most learn­ed and eminent christians, when they come to die, have only the same plain promises of the gospel for their support as the common and un­learned. So, said he, I find it. The plain promises of the gospel are my support, and I bless GOD that they are plain promises, that do not require much labor and pains to understand them; for I can do nothing now but look into [Page 16] my bible for some promise to support me, and live upon that."

When he found his temper tending to impa­tience and ready to complain, that he could lead only a mere animal life, he would check him­self thus.—"The business of a christian is to bear the will of GOD as well as to do it. If I were in health I could only be doing it; and I may bear it now. The best thing in obedience is a regard to the will of GOD; and the way to that is to get our inclinations and aversions as much as possible mortified." With such a calm and peaceful mind, and with such a lively hope did this faithful servant wish for the summons, and enter into the joy of his Lord.

As a man, Dr. Watts was certainly a most amiable and excellent character. Could ap­plause cherish the laurels which candor and piety have placed on his brow, they would flourish with immortal verdure. Pure and undissembled piety was the settled habit of his mind. Though he loved and enjoyed much retirement, yet he did not contract any thing of an affected stiffness or monkish austerity; but on the contrary, the pleasure and satisfaction which he found in com­munion with GOD in solitude, made him the more easy and cheerful in his converse with men.

His humility was like a deep shade to set off his other virtues, and made them shine with a brighter lustre. Though by his natural temper he was quick in resentment, yet by his fixed habit he was gentle and inoffensive. This ac­quired habit had no small effect in forming his [Page 17] sentiments. For he thought he could not be laid too low, as a creature or a sinner, that he might do honor to the perfections and grace of GOD. From this principle, in a great measure, rose that high esteem which he had for the christian dispensation, so apparently calculated to exalt GOD and to humble man. Nor was his humility less conspicuous in his outward be­havior towards others. Hence flowed that con­descention, humanity and kindness, which could not but endear him to all who had the pleasure of conversing with him, and which rendered him truly venerable in a much higher degree, than all the honors and applauses which he received from the world.

In close connection with the grace of humili­ty were to be seen his candor and charity, for which he was remarkably eminent. The love which he bore to his Saviour induced him cor­dially to embrace all whom he esteemed his gen­uine disciples. No party names, no variety of sentiments in matters of doubtful disputation, nor of practice in mode of worship, could divide him in affection from such as he had reason to hope loved Christ in sincerity. He therefore main­tained a free and friendly correspondence with christians of various parties and denominations. ^* [Page 18] Though he judged the principles of the mode­rate nonconformists most favorable to christian liberty, and the rights of conscience, and their forms of worship most agreeable to the simplicity of the gospel, yet he had a high veneration for the persons and writings of many ministers and christians of the established church, as many of them had for him and his works.

In the delineation of his character Dr. John­son has justly observed, ^† "such was he as eve­ry christian church would rejoice to have adopt­ed." To which he afterward subjoins. "Hap­py will be that reader whose mind is disposed by his verses or his prose to imitate him in all but his non-conformity, to copy his benevolence to man and his reverence to GOD."

This is doubtless the highest praise which it was in the power of such a man as Dr. John­son to bestow; being himself a pious and zealous member of the episcopal communion established by law in South Britain, he thought a conformity to that church essential to christian perfection. But to other good men who do not see perfec­tion thro' that medium, the non-conformity of Dr. Watts is so far from being a blemish in his character, that it is really an evidence of his hero­ic virtue. Born and educated among the dissent­ers in a time which tried men's souls, he had early been taught to suffer in the cause of truth; and he could not think less favorably of [...] [...]iety and sincerity of his brethren for the humiliating lessons which they had learned in the school of persecution. Had he gone over to the establish­ment [Page 19] (especially about the time of his ordination) he would have incurred the odium, not only of seeking his personal safety and worldly emolument by deserting his brethren in a time of danger, but of joining the party who had in their hands the power of oppressing them. Such views as these his generous soul abhorred; and therefore cir­cumstanced as he was, a conformity to the estab­lishment, instead of adding lustre to his character would have greatly detracted from it. Firm to his principles, attached to his brethren, and fear­less of personal danger; he chose rather to suffer affliction with the people of GOD, than to bask in the sunshine of courtly favor and stand candi­date for ecclesiastical dignities.

But his choice was not merely the result of prejudice or attachment. He had candidly and thoroughly examined the controversy, and was persuaded in his own mind, that a dissent from the established church was warrantable and safe. His ideas of religious liberty were generous, and his candor toward other men extensive; but, for himself, he preferred the original simplicity of gospel institutions to the ornaments and inven­tions of later ages. His ideas on this head can­not be better explained than in a short and elegant essay published among his posthumous works, in­titled, "The Diamond Painted," which may be seen in the appendix.

Though Dr. Watts passed his whole life in a state of celibacy, yet it is evident, from several of his poems, particularly those on Queen Mary and Lady Sunderland, that he was far from being in­sensible to female charms; and from his "In­dian [Page 20] Philosopher," that he had no aversion to an union with the sex. His almost continual ill health may justly be assigned as the principal cause of his not entering into the married state. He had a particular friendship for Miss SINGER, the celebrated PHILOMELA, whose age was the same with his own. This connection is placed in a ridiculous light by Dr. YOUNG, in one of his satires, ^* which is the more ungenerous as Watts has, in several parts of his writings, mentioned Young and his compositions with respect and ad­miration. The late Dr. COLMAN of Boston, who was intimately acquainted both with Dr. Watts and Miss Singer, used to tell this story; that after long hesitation and delay, Dr. Watts ventured to declare to Miss Singer his affection for her and to ask her hand; to which he re­ceived an answer which must have mortified him extremely; that she had long expected his ad­dresses, but had on the preceding day given her consent to the solicitation of Mr. ROWE. The date of her marriage with this gentleman (1710) corresponds with the time in which Dr. Watts enjoyed his best health.

Few men have left behind them such purity of character, or such monuments of laborious piety. He has provided instruction for all ages; from [Page 21] those who are lisping their first lessons to the profound inquirers into moral philosophy. He has left neither corporeal nor spiritual nature un­examined; he has taught the art of reasoning and the science of the stars. For the benefit of chil­dren he condescended to lay aside the scholar, the philosopher and the wit, to write little poems of devotion and systems of instruction adapted to their wants and capacities, from the dawn of reason through its gradations of advance in the morning of life. Every man acquainted with the common principles of human action, will look with veneration on the writer who is at one time combating LOCKE, and at another mak­ing a catechism for children in their fourth year. A voluntary descent from the dignity of science is perhaps the hardest lesson which humility can teach.

As his mind was capacious, his curiosity ex­cursive, and his industry continual, his writings are very numerous, and his subjects various. His character, as an author, must therefore be form­ed from the multiplicity and diversity of his at­tainments, rather than from any single perform­ance. It would not be safe to claim for him the highest rank in any single denomination of lite­rary dignity; yet perhaps there was nothing in which he would not have excelled if he had not divided his powers to different pursuits.

As a poet, had he been only a poet, he would have stood high among authors of that class. His judgment was exact, and he noted beauties and faults with very nice discernment. His im­agination was vigorous and active, and the stores [Page 22] of knowledge were large by which his imagina­tion were supplied. His ear was well tuned, and his diction was elegant and copious. But his devotional poetry is (in the opinion of Dr. John­son) unsatisfactory. The paucity of its topics en­forces perpetual repetition, and the sanctity of its matter rejects the ornaments of figurative diction. "It is sufficient," says this critic, "that Watts hath done better than others, what no man has done well."

The propriety of these remarks has been con­troverted. "There is no subject," says Mr. Palmer, "whose topics are so various as those which religion supplies, or which are better adapted to admit of poetical images. Religion comprehends all the perfections and works of the Deity, the wonders of nature and Providence, and the greater wonders of grace and redemption; the incarnation, life, miracles, sufferings, death and resurrection of the Son of GOD; the awful scenes of mortality, the resurrection of the dead, the solemnity of the future judgment and of eter­nity, as well as the sublime virtues of piety and benevolence. These general subjects, with all their subordinates, supply an infinite variety of topics, and admit a figurative diction. Witness the sublime composures of the sacred prophets, in which the loftiest images and boldest figures are introduced in almost every line."

His poems on other subjects seldom rise high­er than might have been expected from the amuse­ments of a man of letters, and have different de­grees of value as they are more or less labored, or as the occasion was more or less favorable to in­vention.

[Page 23]As he writes often without regular measures, and too often in blank verse, the rhymes are not always sufficiently correspondent. His lines are commonly smooth and easy, and his thoughts re­ligiously pure. He is at least one of those few poets with whom the young and unlearned may be safely pleased.

Of his philosophical works, his logic as well as his geography and astronomy, have been received into the universities both of Britain and America, and therefore need no further recommendation. If he owes any thing to LE CLERC, it must be considered that no man who undertakes merely to methodise or illustrate a system, pretends to be its author.

In his metaphysical disquisitions, it was observ­ed by the late learned Mr. DYER, that he con­founded the idea of space with that of empty space; and did not consider that though space might be without matter, yet matter could not be without space.

Few books have been perused by the judicious with greater pleasure or are more useful than his "Improvement of the Mind;" of which the radical principles may indeed be found in LOCKE's "Conduct of the Understanding;" but they are so expanded and ramified by Watts as to confer upon him the merit of a work in the highest de­gree useful and pleasing. Whoever has the care of instructing others, may be charged with de­ficience in his duty if this book be not recom­mended.

In his controversial works, we cannot but ad­mire the meekness of his opposition and the mild­ness [Page 24] of his censures. It was not only in his book, but in his mind, that orthodoxy was united with charity. When he engaged in controversy, it was evidently with a view to heal and recon­cile disputes among christians, rather than to make proselytes to any party: however any may differ from him in judgment, all must allow, that he wrote on such occasions with a spirit of moderation, meekness and love, which was truly exemplary. This moderation however exposed him to the severity of the bigots of opposite par­ties, who are generally disposed to give no quar­ter to the man who is of no party. Of this Dr. Watts was sufficiently sensible, and it was fre­quently remarked by him, that "a moderate man must expect a box on both ears."

Whatever subject he took in hand was, by his incessant solicitude for souls, converted to theolo­gy. As piety predominated in his mind, it is diffused over all his writings; and it is impossible to read a page in his works without learning, or at least wishing to be better.

His own account of his sermons is this, ^* "I have not entertained you with lectures of philos­ophy instead of the gospel of Christ; nor have I affected that easy indolence of style, which is the cold and insipid pleasure of men who pretend to politeness. You know it has always been the business of my ministry to convince and per­suade your souls into practical godliness, by the clearest and strongest reasons derived from the gospel, and by all the most moving methods of speech of which I was capable; but still in a [Page 25] humble subserviency to the promised influences of the holy spirit. I ever thought it my duty to press the conviction with force on the con­science, when light was first let into the mind. A statue hung round with moral sentences, or a marble pillar inscribed with divine truth, may coldly preach to the understanding, whilst devo­tion freezes at the heart; but the prophets and apostles were burning and shining lights. They were taught by inspiration to make the words of truth glitter like sun-beams, and to operate like a two-edged sword. The movements of sacred passion may be the ridicule of an age which pre­tends to nothing but calm reasoning. Life and zeal in the ministry of the word may be despised by men of lukewarm and dying religion. Fer­vency of spirit in the service of the Lord, may become the scoff and jest of the critic and the profane; but this very life and zeal, this sacred fervency will remain a bright character of a chris­tian preacher, till the names of PAUL and APOL­LOS perish from the church, till the bible and the heavens be no more."

The substance of Dr. Watts's character, as drawn by Dr. Gibbons, is this: "His truth and sincerity were very conspicuous. There was no­thing in him which could be styled art and de­sign. He never discovered in his behaviour or conversation any thing like a high opinion of himself, nor did he shew a disposition to traduce or depreciate the characters and abilities of others. In meats and drinks he was very moderate. There was nothing in him which betrayed a penurious temper. He was very rich, but it was in good [Page 26] works, for he desired not to lay up his treasure on earth, but in heaven.

"He never discovered any thing like a furious zeal or a narrow decisive spirit; but cordially em­braced all whom he esteemed the genuine disci­ples of his Lord.

"His soul, which glowed with gratitude for the favors he received, was also eminent for its friendship. He was nobly avaricious of time, and ever watchful to improve it."

But there was one distinguishing feature in his character which both Gibbons and Johnson have entirely passed over, and that was his love of truth, and his freedom, impartiality, diligence and hu­mility in his inquiries after it. It is indeed a character seldom to be met with, though of pe­culiar importance in a christian minister, and therefore ought to be noticed with particular ap­probation. In Dr. Watts it was conspicuous in a very eminent degree.

"In matters of the christian faith," saith he, ^* "I would make the scripture my guide and en­ter into a calm conference with myself in a sur­vey of the oracles of GOD, in order to a decision of the sense and meaning of them, not neglecting the assistance of pious and learned authors, but conversing very little with the angry and super­cilious. I would with daily importunity address the Father of Lights to shine upon his own word, and to discover his own meaning. I would hum­bly implore the spirit of wisdom and revelation to take the things of Christ, and shew them to my understanding in a most convincing light. [Page 27] My reason should be used as a necessary instru­ment to compare the several parts of revelation together, to discover their mutual explication, as well as to judge whether they run counter to any dictates of natural light. But if an inquisitive mind overleap the bounds of faith, and give the reins to all our reasonings on divine themes, in so wide and open a field as that of p [...]les and pro­bables, it is no easy matter to [...] where they will stop. I have made the experiment of this in my own meditations, when I have given my thoughts a loose and let them rove without con­finement. Sometimes I seem to have carried rea­son with me even to the camp of Socinus; but then St. John gives my soul a twitch, and St. Paul bears me back again (if I mistake not his meaning) almost to the tents of John Calvin. Nor even then do I leave my reason behind me. So difficult a thing is it to determine by mere reasoning, those points which can be learned by scripture only."

In his advice to young students he cautions them ^* against "interesting their warm and re­ligious zeal, in those matters which are not suf­ficiently evident in themselves, or which are not fully examined and proved. For this zeal, whe­ther right or wrong, when it is once engaged, will have a powerful influence to establish the mind in those doctrines which are really doubt­ful, and to stop up all the avenues of farther light. This will bring upon the soul a sort of sacred awe and dread of heresy, with a concern to maintain whatever opinion we have espoused as [Page 28] divine, though perhaps it hath been espoused without any just evidence, and ought to be re­nounced as false and pernicious. We ought to be zealous for the most important points of our religion, and to contend earnestly for the faith once delivered to the saints; but we ought not to employ this sacred fervour of spirit in the ser­vice of any article, till we have seen it made out with plain and strong conviction to be a necessa­ry and important point of faith or practice. Zeal must not reign over the powers of our understand­ing, but obey them. Even the most sublime and mysterious doctrines of revelation are not to be believed without a reason for it; nor should our pious affections be engaged in defence of them, till we have convincing proof that they are cer­tainly revealed."

The man who was capable of giving such ad­vice as this, for the investigation of truth, must himself be supposed to be a sincere lover of truth, and a diligent, humble, impartial inquirer after it. It is well known that his conduct agreed with the advice which he gave. Few men have more entirely divested themselves of the prejudi­ces of education, or have discovered greater im­partiality of inquiring and openness to conviction, than Dr. Watts. Though not hasty in giving up his early opinions, and very far from affecting a love of novelty in his religious sentiments, it may truly be said of him, that he sought for truth as for hidden treasures. He was willing to re­ceive light from every quarter, and ready to em­brace whatever, upon free inquiry, appeared to be the truth, however contrary to his former senti­ments, [Page 29] or to the prevailing opinion of those in the highest reputation for the soundness of their faith, though exposed to censure from bigots of all par­ties, or from those persons whom he most esteem­ed, and whose good opinion he was most solici­tous to preserve.

Accordingly it is well known that he did, in various particulars, differ in judgment from those who have complimented themselves with the ti­tle of rational. He thought for himself, and called no man master upon earth: And he shared the common fate of those who do so, by incur­ring the censure of some of the different parties who would have gloried to have had him of their own. ^*

In his last letter to Dr. Colman, dated Februa­ry 11, 1747, he says, "I am glad my book of Useful Questions came safe to your hand. I think I have said every thing concerning the SON of GOD, which scripture says; but I could not go so far as to say with some of our orthodox di­vines, that the SON is equal with the FATHER; because our Lord himself expressly says, "My Father is greater than I." I hope there is no­thing contained in my book of "The Glory of Christ," which I now send you with a volume of "Evangelical Discourses," but what scripture is express in determining, that Jesus Christ, at least his human soul, is the first of the creation of GOD. ^†

On receiving this letter Dr. Colman observed to a friend—"My dear Watts has looked so long at the sun as to weaken his sight."

[Page 30]In the abovementioned book of "Useful Questions," he sums up the controversy respect­ing the person of Christ, in these words, which ought to be considered as expressing his most mature judgment on the subject.

"It is evident to me, that the holy scripture itself lays the stress of our salvation on a belief that Christ is the Messiah, the appointed all-sufficient Saviour; a trust in the proper atone­ment and sacrifice of Christ for the forgiveness of sins; a dependence on his grace and spirit for light and holiness, and a submission to his gov­ernment, much more than it does on any precise and exact notion or hypothesis concerning his divine and human nature, even though the union of the divine and human nature in him is, in my judgment, necessary to render his salvation com­plete." ^*

Dr. Watts was a firm and zealous friend to New England, and kept up a correspondence with some of our principal characters, both in the civil and clerical lines. Among these were Governors SHUTE and BELCHER, Drs. MA­THER and COLMAN, Mess. PRINCE and FOX­CROFT, Presidents WILLIAMS, CLAP, and EDWARDS. Almost every gentleman who went from this country to England was fond of being recommended and introduced to him, and they always met with a welcome and cordial recep­tion. He frequently solicited benefactions, and made donations, particularly of books, to the colleges at Cambridge and New-Haven, and to the Indian missions on our eastern and western [Page 31] borders. His memory has always been deserv­edly famous and respected here. His psalms and hymns, his divine songs and catechisms are high­ly in vogue, and have perhaps been more condu­cive to assist the devotion of christians, and the instruction of children, than any other writings, except the scriptures.

His imitation of the psalms of David in the language of the New Testament, is generally al­lowed to be his capital production in poetry, though it is not particularly noticed by Johnson, who has criticised his poems in general. Those congregations who use it, have advantages for evangelical devotion superior to those who adhere to the other versions. Its local imperfections have been remedied, and its deficiences supplied, in an American edition published by Mr. BAR­LOW, which is now coming into general use.

Besides the psalms, Dr. Watts composed three books of hymns and spiritual songs, which con­tain many specimens of sublime and devotional poetry, calculated for the edification of christian societies, and recommended by the plainness of the composition and the smoothness of the verse. If in some instances they may be thought less judicious than the psalms, it ought to be consi­dered that most of them were written when the author was very young, and some when he was but a school boy. It is much to be wished that in his mature age he had corrected what was ju­venile, and what he freely acknowledged to be faulty in some of these early composures. The late Mr. HENRY GROVE remarked to the Doc­tor, that several of his hymns laid the stress of [Page 32] our redemption on the compassion of Christ, ra­ther than on the love of GOD, ^* and expressed his wish that he would alter them. The Doctor answered that he should be glad to do it, but it was out of his power, for he had parted with the copy, and the bookseller would not suffer any such alteration.

It is remarkable that so low was the author's expectation with regard to the success of this work, that, it is said, he received no more than ten pounds sterling for the copy. ^†

It may not be improper in this place to take notice of what has been published to the world by Mr. BENJAMIN WILLIAMS in the preface to his collection of psalms. He represents Dr. Watts as "a person of the most exemplary meek­ness and humility, perfectly good natured, and of such unconfined charity, that he wished to avoid every word and syllable which was likely to give the smallest offence to serious christians of any denomination; and when he found in the latter part of his life, that he had not been so success­ful in this respect as he had aimed to be, he wish­ed for nothing more ardently than sufficient health and time to revise both his psalms and hymns, in order to render them wholly unexcep­tionable to every christian professor.

"This account, Mr. Williams observes, was received from Dr. Watts himself a few years be­fore his death, by Dr. AMORY, and by him giv­en to one of his pupils, who communicated it to [Page 33] the editor. The editor also says he had good reason to add that "the revisal so fervently wished for, was undertaken and finished, and would most certainly have been published, had not the author's death unhappily prevented." ^*

On this Mr. Palmer remarks thus: "With­out impeaching this writer's veracity, the evi­dence of the fact is by no means satisfactory. What became of the copy thus corrected? Mr. PARKER, the Doctor's amanuensis, knows of no such thing, and never heard of the author's having such a design, which appears indeed high­ly improbable. A man of Dr. Watts's know­ledge of the world could hardly expect that he should be able to make every thing in these compo­sures universally unexceptionable, as the altera­tions which would have gratified one party, would equally have offended another. ^†

As the Lives of Dr. WATTS and Dr. DOD­DRIDGE are united in this publication, it may not be improper to take notice of the beginning and progress of their connexion with each other. Doddridge was about twenty-eight years young­er than Watts, and had no acquaintance with him till it was introduced in the following manner. Doddridge being a hopeful and rising young min­ister among the dissenters, was requested by a Mr. BENYON, of Shrewsbury, to write his thoughts on the best method of conducting the preparatory stu­dies of young gentlemen intended for the ministry. When he had just finished the work, his friend died, and the treatise remained in his own hands. [Page 34] Mr. SAUNDERS, of Kettering, happening to see it in his study, borrowed it and shewed it to Dr. Watts. He was much pleased with the plan, and having made some remarks upon it, com­municated it to several of his friends. They all joined with him in soliciting Doddridge to carry it into execution. This was the beginning of that famous academy in which Doddridge shone with the highest lustre as a tutor, and also of an intimate friendship between him and Dr. Watts.

It had been for many years one of Dr. Watts's earnest desires to compose a treatise of practical and experimental divinity; but his growing in­firmities prevented his executing it. He there­fore strongly recommended the matter to Dod­dridge as the fittest person in his acquaintance to perform it in the most acceptable manner. It was with much reluctance that he undertook such a work among his other constant and weigh­ty concerns. But Dr. Watts's heart was so much set on the design, and he urged it with such pressing importunity, that Doddridge could not deny his request, after having been honored with his friendship for so many years, and re­ceiving much encouragement and assistance from him, in several of his undertakings. When it was finished, Dr. Watts revised as much of it as his health would permit, and it was first pub­lished in 1745, unter the title of "The Rise and Progress of Religion in the Soul," with a dedi­cation to Dr. Watts. ^*

The opinion which Dr. Watts had of Dod­dridge appears from the following letter which [Page 35] he wrote to Mr. Longueville, minister of the English church at Amsterdam.

"It is a very agreeable employment to which you call me, and a very sensible honor you put upon me when you desire me to give you my sentiments of that reverend and learned writer Dr. Doddridge, to be prefixed to a translation of any of his works into the Dutch tongue. I have well known him many years, and have enjoyed a constant intimacy and friendship with him ever since the providence of GOD called him to be a professor of human sciences, and a teacher of sa­cred theology to young men among us who are trained up for the ministry of the gospel. I have no need to give you a large account of his know­ledge in the sciences, in which I confess him to be greatly my superior; and as to the doctrines of divinity and the gospel of Christ, I know not any man of greater skill than himself, and hardly sufficient to be his second. As he hath a most exact acquaintance with the things of GOD and our holy religion, so far as we are let into them by the light of nature and the revelations of scriptures, so he hath a most happy manner of teaching those who are younger. He hath a most skilful and condescending way of instruc­tion, nor is there any person of my acquaintance with whom I am more entirely agreed in all the sentiments of the doctrine of Christ. He is a most hearty believer of the great articles and im­portant principles of the reformed church; a most affectionate preacher, and pathetic writer on the practical parts of religion; and, in one word, since I am now advanced in age beyond my se­ventieth [Page 36] year (1745) if [...] were any man to whom Providence would suffer me to commit a second part of my life and usefulness in the church of Christ, Dr. Doddridge should be the man. If you have read that excellent performance of his, intitled, " The Rise and Progress," &c. you will be of my mind. His dedication of it to me is the only thing in the book I could hardly permit myself to approve. Besides all this, he possesseth a spirit of so much charity, love, and goodness toward his fellow christians, who may fall into some lesser differences of opinion, as be­cometh a follower of the blessed Jesus, his mas­ter and mine. In the practical part of his la­bors and ministry, he hath sufficiently shewn himself most happily furnished with all proper gifts and talents, to lead persons of all ranks and ages to serious piety and strict religion. I esteem it a considerable honor which the provi­dence of GOD hath done, when it makes use of me as an instrument in his hands, to promote the usefulness of this great man in any part of the world; and it is my hearty prayer, that our Lord Jesus Christ may bless all his labors with most glorious success."

So high an esteem had he of this valuable friend, that by his last will he left the care of his manuscripts, and of republishing his printed works, to him, in conjunction with Dr. DAVID JENNINGS. Doddridge died in 1752, and the complete edition of Watts's works in six quar­to volumes, came out in 1753. Many of his works have since been reprinted separately, and it is probable that future editions of them will be called for by the pious and learned of suc­ceeding ages.

THE family from which Dr. Doddridge descended appears to have been originally settled in Devonshire. No memoirs of it, however, are capable of being traced farther back than to his great grandfather, whose name was Richard, and who was an eminent merchant at Barnsta­ple, in that county. Of his great grandfather we are not told whether he was a gentleman who lived upon his estate, or whether he was of any particular profession. That the family was an­cient, is evinced by its arms; and that it was of some consequence, is apparent from the liberal education, and the respectable situations, of such of the members of it as have not been consigned [Page 154] to oblivion. John Doddridge, brother of the Doctor's great grandfather, was of no small dis­tinction in the law; passed through several em­inent stages of it, in the reign of King James the First; received the honour of knighthood; and at length rose to be one of the Judges of the Court of King's Bench. An account of him will be given below. ^*

[Page 155]Another John Doddridge (whether a son, or only a near relation of the Judge, cannot now be ascertained) was likewise brought up to the same profession; and became a Counsellor of the Mid­dle [Page 156] Temple, Recorder of Barnstaple, and a mem­ber of the long Parliament. From a circum­stance related concerning him, of his being secluded from the house, with some other mem­bers, in December 1648, because certain matters were to be debated concerning them, there is reason to believe that he might be obnoxious to the then ruling party, on account of his not be­ing willing to concur with them in all their measures. ^* Philip Doddridge, an uncle of the Doctor's, was also bred to the law, and discharg­ed, for many years, the important trust of Stew­ard to the noble and wealthy family of Russel, under William the fifth Earl, and first Duke of Bedford. Our author's grandfather, whose name was John, was educated for the church, in the University of Oxford, and was possessed of the rectory of Sheperton, in the county of Middlesex, from which he was ejected on the twenty-fourth of August, 1662, in consequence of the act of uniformity. At that time he had ten children unprovided for; notwithstanding which, he quitted a benefice that was worth two hundred pounds a year, rather than he would violate his conscience, by submitting to the subscriptions and declarations required, and the usages impo­sed by that act. Dr. Calamy has recorded con­cerning him, that he was an ingenious man, a scholar, an acceptable preacher, and a very peace­able divine. From his funeral sermon, it ap­pears that he had preached, in the latter part of [Page 157] his life, to a congregation at or near Brentford, and that he died suddenly, in 1689, much re­spected and beloved by his people. ^*

Daniel Doddridge, the Doctor's father, was brought up to trade, and settled as an oilman, in the city of London. Being the eldest sur­viving branch of the family, he was heir at law to the large estate of the Judge (about two thou­sand pounds a year) and was often urged by his friends to pursue the recovery of it, but he chose to decline doing it, from an apprehension of the hazard and expense that would attend the at­tempt. He had a great number of children, all of whom died young, excepting one daughter, and our author. The Doctor was the last and twentieth child of his father's marriage. His mother was the daughter of the Reverend Mr. John Bauman, of Prague in Bohemia; who, in consequence of the troubles which followed the expulsion of Frederic, Elector Palatine, left his native country about the year 1626. Such was his adherence to the Protestant religion, that, for the sake of enjoying the free exercise of it, he quitted all his friends, and the possession of a considerable estate. He withdrew, on foot, in the habit of a peasant, carrying with him nothing but a hundred broad pieces of gold, plaited in a leathern girdle, ^† and a Bible of Luther's trans­lation. [Page 158] Having spent some time at Saxe-Gotha, and in other parts of Germany, he came to Eng­land, in what year is uncertain, with ample tes­timonials from many of the principal German divines. Being thus strongly recommended, he was made Master of the Free School at King­ston-upon-Thames, at which place he died, leav­ing behind him one only child, the daughter be­fore mentioned, then very young.

Dr. Philip Doddridge was born in London, on the twenty-sixth of June, 1702. So desti­tute was he, at his birth, of the signs of life, that he was thrown aside as dead. One, how­ever, of the attendants, thinking that she per­ceived some motion or breath in him, cherished with such assiduous care the almost expiring flame of existence, that it was happily preserved, for the benefit of the world. From his infancy young Doddridge had an infirm constitution, and a thin consumptive habit, which rendered both himself and his friends apprehensive that his life would be short. He frequently was accustomed therefore, especially on the returns of his birth­day, [Page 159] to express his wonder and gratitude that his years were so long continued. His parents, whose character was worthy of their birth and education, brought him up in the early know­ledge of religion. Before he could read, his mother taught him the history of the Old and New Testament, by the assistance of some Dutch tiles in the chimney of the room where they usually sat; and accompanied her instructions with such wise and pious reflections, as made strong and lasting impressions upon his heart. His first initiation in the learned languages was under Mr. Scott, a minister, who kept a private school in London. In 1712, when he was ten years of age, he was removed to Kingston-upon-Thames, and placed at the school which had been taught by his grandfather Bauman. Here he continued till 1715, and distinguished him­self by his piety and his diligent application to literature. On the seventeenth of July, in the same year, he had the unhappiness of losing his father; and he had been deprived of his mother sometime before. This circumstance, of his be­ing left an orphan, excited in him very serious reflections, which, however, were not wholly of a gloomy nature; for he expressed a devout, and even a cheerful trust in the protection of the GOD of Mercies, the universal Parent of man­kind.

About the time of his father's death, Mr. Doddridge quitted Kingston, and was removed to a private school at St. Alban's, under the care of a worthy and learned master, Mr. Nathaniel Wood. At this town he had not only the ad­vantage [Page 160] of receiving excellent instruction, but was peculiarly happy in forming an acquaintance with a gentleman to whom he owed the highest obligations, and who behaved to him with the kindness of a parent. The gentleman we speak of was Mr. (afterwards Dr.) Samuel Clark, the dissenting minister of the place. What rendered Mr. Clark's regard and protection particularly seasonable, was a calamity that befell Mr. Dod­dridge with respect to his private fortune. By the mismanagement of the person into whose hands the care of his affairs had been entrusted after his father's death, he lost the whole of his substance. In this melancholy situation, he found a ready benefactor in Mr. Clark; and had not Providence raised him up such a generous friend, he could not have proceeded in the course of his studies.

During Mr. Doddridge's residence at St. Al­ban's, he began to keep a diary of his life; from which it appears how diligently he improved his time, and how anxious he was to be daily advan­cing in knowledge, piety, virtue, and usefulness. As he had the christian ministry in view, besides his application to the languages, he read, every morning and evening, portions of scripture, with some commentary upon them; and it was very seldom indeed, that he permitted either his school business, or any avocations or amusements, to divert him from this course. He recorded the substance and design of the sermons he heard, to­gether with the impressions which they made upon him, and particularly noted what was most worthy of imitation in the preacher. In these [Page 161] important concerns he had the singular felicity of enjoying the direction of so kind and experi­enced a friend as Mr. Clark. Under the instruc­tions, and by the encouragement of the same gentleman, he was admitted to the Lord's Sup­per; and his own reflections on the occasion, preserved in his diary, amply shew the serious­ness of his spirit in that early part of life:

In the year 1718, Mr. Doddridge left the school at St. Alban's, and retired for a time, to his sister's house, ^* with a view of considering his future [...]fession. Strong as the bent of his inclinati [...]n was to the ministry, he had little pros­pect, from the narrowness of his circumstances, of being able to carry his wishes into execution. Whilst he was in this state of suspence, the Duch­ess of Bedford, who had a regard for his family, hearing of his situation and character, and of his warm inclination to study, made him an offer, that, if he chose to be educated for the church of England, and would go to either of the Univer­sities, she would support the expenses of his edu­cation, and afterwards provide for him, if she should live, till he had taken orders. This pro­posal he received with the highest gratitude, but declined it in the most respectful manner, as he could not satisfy his conscience in complying with the terms of ministerial conformity. In [Page 162] the distress of his mind, from an apprehension that he should not be able to accomplish what was so near to his heart, he waited upon Dr. Ed­mund Calamy, a divine of great eminence among the dissenters at that period, and entreated his advice and assistance towards his being brought up for the ministry. But in this application he met with no encouragement. The Doctor en­deavoured to dissuade him from his design, and urged him to betake himself to some other pro­fession. Disheartened by so many obstructions and difficulties, he at length entertained thoughts of entering upon the study of the law, in which design he was encouraged by Mr. Horseman, a celebrated conveyancer, who recommended him to Mr. Eyre, a counsellor, from whom he re­ceived such good proposals, that he was on the point of complying with them. However, pre­viously to his final determination, he devoted one morning solemnly to seek to GOD for direction; and whilst he was actually engaged in this pious exercise, the postman knocked at the door with a letter from Mr. Clark, containing an offer to take him under his care, if he chose the minis­try upon Christian principles. With what thankfulness he embraced the offer, will appear from his own words in his diary. ‘This, says he, I look upon almost as an answer from heaven; and, while I live, shall always adore so seasonable an interposition of divine Provi­dence. I have sought GOD's direction in all this matter, and I hope I have had it. My only view in my choice hath been that of more extensive service; and I beg GOD would [Page 163] make me an instrument of doing much good in the world. ^*’

Mr. Doddridge returned to St. Alban's, in consequence of Mr. Clark's proposal, and con­tinued some months at the house of that gene­rous friend, who directed him in his studies, furnished him with proper books, and laboured to cherish religious dispositions and views in his heart. In October, 1719, he was placed under the tuition of the Reverend John Jennings, who kept an academy at Kibworth, in Leicestershire, and was a gentleman of great learning, piety, and usefulness. Mr. Jennings was the author of "Two Discourses on Preaching Christ, and particular and experimental Preaching," first printed in 1723, which were so much esteemed that they were recommended by two Bishops at their visitations of their clergy, and translated in­to the German language, by order of Dr. Frank, Professor of Divinity at Hall, in Saxony. A se­cond edition of them appeared in 1736, under the care of Mr. Jennings's brother, Dr. David Jen­nings, who was for many years an eminent min­ister and tutor in London. Mr. John Jennings published likewise, "A genealogical table of the Kings of England, Scotland, and France, for the space of nine hundred years." Under the tuition of this gentleman, for whom Mr. Doddridge had the highest veneration and respect, he prosecuted his studies with the greatest ardour and diligence. Besides attending and studying the academi [...] lectures, and reading the particular parts of the authors to whom his tutor referred his pupils [Page 164] for the farther illustration of the subjects treated upon, he had in one half year read sixty books, and about as many more afterwards in the same proportion of time. Some of these were large volumes, such as Patrick's Commentaries, Til­lotson's Works, and most of the sermons that had been preached at Boyle's Lecture. All the rest were learned or useful treatises. Nor was it in a hasty or desultory manner that these books were read by him, but with great attention and close study. Several of them he abridged; and from others he made extracts, which were in­serted in his common-place book; and when he found, in any of the works perused by him, a remarkable interpretation or illustration of a text of scripture, he transferred it into his interleaved Testament or Bible. ^*

It was of eminent advantage to Mr. Dod­dridge, that, during the whole of his academical course, he enjoyed the correspondence of Mr. Clark. From such of this gentleman's letters as have still been preserved, it appears that his advices to his young friend, whether regarding his religious or literary improvements, were sig­nally wise and judicious. ^† It was probably in conformity with the exhortations of Mr. Clark, that Mr. Doddridge made it his business to in­crease his acquaintance with classical learning. The more immediate objects of his attention were the Greek writers. These he not only read with care, but wrote observations upon them, for the il­lustration of the authors themselves, or of the scrip­tures; [Page 165] and he selected such passages as might be ser­viceable to him in his preparations for the pul­pit. His remarks upon Homer, in particular, were so numerous, that they would make a con­siderable volume. ^* This part of Mr. Dod­dridge's conduct is justly entitled to commenda­tion. By forming his taste upon the great mo­dels of antiquity, to which he added an acquaint­ance with the polite writers of his own country, he acquired an ease and elegance of stile which he would not otherwise have attained. His me­rit was the greater in this respect, as few of the dissenters had hitherto cultivated the graces of composition, and perhaps not many of them had excelled even in the perspicuity and correctness of their language. It is desirable that the cause of truth, piety, and virtue, should come recom­mended with every possible advantage.

While Mr. Doddridge was thus laying up a large store of solid and ornamental knowledge, he was equally intent upon cultivating the ex­cellencies of the christian character. For this purpose he drew up some rules for the regula­tion of his temper and conduct, which he in­serted in the beginning of his interleaved New Testament, that, by a frequent review of them, they might have the greater influence on the whole of his behaviour. They are very strict; and perhaps more strict than can ordinarily and universally be put into practice; but the effect of them was happy on himself, and an attention to them might be signally useful to others, who [Page 166] have the same views in life. ^* In the year 1722, Mr. Jennings removed, with his pupils, from Kibworth to Hinckley, at which place Mr. Doddridge, after having been previously examin­ed by a committee of ministers, and received an ample testimonial to his qualifications, preached his first sermon. This was on the twenty-second of July in that year. As he was but lit­tle more than twenty years of age, his friend Mr. Clark seemed rather apprehensive that he had be­gun to preach too soon; but he acquiesced in the judgment of his tutor, grounded on the ma­turity of Mr. Doddridge's abilities. ^† From his first appearance in the pulpit, he was remarkably acceptable in the places where he exercised his talents. After continuing to pursue his studies another year, he accepted of an invitation from the congregation of Dissenters at Kibworth. At the same time he had an application from the city of Coventry, to be Assistant to Mr. Warren. Mr. Clark gave the preference to the last offer, for several judicious reasons; notwithstanding which, Mr. Doddridge, upon mature delibera­tion, made choice of the former situation. His principal motives for so doing were his youth, and the opportunity of pursuing his studies with little interruption. It was in June 1723, that he settled at Kibworth. As the congregation was small, and he lived in an obscure village, he could devote almost his whole time to the farther acquisition of knowledge and learning; and this he did with indefatigable zeal. Soon after his [Page 167] settlement at Kibworth, one of his fellow-pupils having condoled with him, in a letter, on his being buried alive, he returned the following sen­sible and spirited answer: ‘Here I stick close to those delightful studies which a favourable Providence has made the business of my life. One day passeth away after another, and I only know that it passeth pleasantly with me. As for the world about me, I have very little con­cern with it. I live almost like a tortoise, shut up in its shell, almost always in the same town, the same house, the same chamber. Yet I live like a prince; not indeed in the pomp of greatness, but the pride of liberty; master of my books, master of my time, and, I hope I may add, master of myself. I can willingly give up the charms of London, the luxury, the company, and the popularity of it, for the secret pleasures of rational employment and self-approbation; retired from applause and reproach, from envy and contempt, and the destructive baits of avarice and ambition. So that, instead of lamenting it as my misfor­tune, you should congratulate me upon it as my happiness, that I am confined to an ob­scure village; seeing it gives me so many val­uable advantages, to the most important pur­poses of devotion and philosophy; and I hope I may add usefulness too.’ ^* It is with pe­culiar pleasure that the writer of the present nar­rative has transcribed this passage; as he thinks that he has reason to reflect, with some degree of satisfaction, that the spending of a number of [Page 168] years in retired situations may be favourable to the increase of knowledge, and the habits of study.

Whilst Mr. Doddridge lived at Kibworth, and during the earlier years of his ministry, he was very exact and careful in his preparations for the pulpit. Both his sermons and expositions were the result of deep attention and study; and they were drawn up with exactness of method, and correctness and elegance of stile. By this means he contracted a habit of delivering his sen­timents usually with judgment, and always with ease and freedom of language, when, afterwards, he was obliged, from the multiplicity of his du­ties and engagements, principally to have re­course to extempore speaking. Indeed, except­ing when he was called out on particular occa­sions, the period I have now specified was the time in which Mr. Doddridge more especially excelled as a preacher. When I was a student under him, he used frequently, on a Saturday evening, to read in the academy, the sermons he had made in his younger years; and they were much admired by his pupils, as containing mo­dels for their imitation, far superior to those which he could then have leisure to give in his usual Sunday discourses. One thing which plea­sed most of us was, that these sermons had less of the Calvinistical dress of expression than was adopted by him after his settlement at North­ampton.

Besides the pains which Mr. Doddridge took to acquaint himself with con [...]versial and criti­cal theology, he was in the continual habit of [Page 169] reading deeply and seriously the writers of prac­tical divinity. Among these, his peculiar fa­vorites were Tillotson, Howe, and Baxter; ^* and undoubtedly they are authors from whom the clergy of every denomination may derive the richest stores of private improvement and public utility. I remember to have heard him speak of Barrow with great energy of commendation. Many of the divines of the latter part of the last century (among whom the Church of England claims the larger number) were incomparably excellent for the high spirit of devotion, the ful­ness of sentiment, and the energy and copiousness of stile; and the neglect of them has been of no advantage to modern times.

In the midst of Mr. Doddridge's serious pur­suits, he did not discontinue his regard to polite literature. Having been early acquainted with the French tongue, he was frequent in the peru­sal of the elegant writers of that nation. He thought that many of them were possessed of very great genius, and he applauded them as in­timately acquainted with the ancients, those prime masters of eloquence and poetry. Of all their dramatic poets he met with none whom he admired so much as Racine. He was charm­ed with the pomp, elegance, and harmony of his language, as well as with the majesty, tenderness, and propriety of his sentiments. His pieces, in general, for the stage, he approved, as conducted with a wonderful mixture of grandeur and sim­plicity, which sufficiently distinguish him from the dulness of some tragedians, and the bombast [Page 170] of others. Another of Mr. Doddridge's favour­ite authors was Fenelon, Archbishop of Cam­bray. That writer's Reflections upon Eloquence, in particular, he looked upon as one of the most judicious performances he had ever seen. Mr. Doddridge was not equally an admirer of the French sermons. These he judged to be far in­ferior to those of our English divines. Bourda­loue's, notwithstanding the high estimation they have been held in, appeared to him to be little better than empty harangues. Many of Cham­inais' he esteemed to be good; but of all which he had then seen, he gave the preference to the discourses of Mr. Superville, the Protestant di­vine at Rotterdam. "He especially excels," said Mr. Doddridge, in a letter to an ingenious young friend, ‘in the beauty of his imagery, descriptions, and similes, and some of the most pathetic expostulations I ever saw. In short, I believe he is perfectly to your taste: only there is one thing which will displease you as much as it did me; which is, that many of his arguments are very inconclusive, though gen­erally as good as high Calvinism will bear.’ ^* It is certain that Mr. Doddridge was afterwards particularly pleased with Saurin's sermons, and strongly recommended them to his pupils. Whether he was acquainted with Massillon is not recollected.

While Mr. Doddridge was thus solicitous to enrich his mind with various knowledge, and to qualify himself for appearing with every ad­vantage in the pulpit, he was diligently atten­tive [Page 171] to the private duties of his station. He would often leave his study, to visit and instruct the people under his care. In his manner of conversation he was careful to adapt himself to the capacities of his congregation, which consist­ed chiefly of persons in the lower ranks of life. This object, likewise, he seriously regarded in his public discourses, which, while they were judi­cious, and frequently elegant, were, at the same time, plain and easy to be understood. In this happy art he was probably not a little assisted by his intimate acquaintance with the works of the excellent Tillotson, which, however they may now be neglected by a fastidious age, will al­ways deserve to be mentioned with honour, as having eminently contributed to the introduction of a rational and useful method of preaching in England. How anxious our young divine was, to discharge every part of his duty as a christian minister, whether in or out of the pulpit, with the greatest fidelity and zeal, is evident from the copious extracts which Mr. Orton has given from his diary. ^*

In October, 1725, Mr. Doddridge removed his abode to Market-Harborough, in doing which he did not discontinue his relation to the people at Kibworth. He preached to them as before, excepting on sacrament days, when his place was supplied by Mr. Some of Harborough, who had taken upon him the pastoral care of the small society at Kibworth, in conjunction with his own. This change in Mr. Doddridge's resi­dence was very advantageous to him, as it gave [Page 172] him an opportunity of nearer converse and inti­macy with a gentleman, to whom he had been under early obligations, and who, next to Mr. Clark, was, perhaps, the best friend he had ever experienced. Mr. Some was a person of uncom­mon piety, zeal, prudence, and sagacity. In­deed he appears to have been the prime ornament among the dissenting ministers in that part of the kingdom. For the memory of this excellent man, who died on the twenty-ninth of May, 1737, Mr. Doddridge always maintained the most affectionate regard, which he strongly testi­fied on several occasions. He published, in par­ticular, some years after Mr. Some's decease, a judicious tract that had been written by him on the subject of inoculation, for the purpose of re­moving the religious difficulties with which ma­ny worthy minds had been embarrassed, in respect to that practice. In this view the pamphlet has been of very considerable utility. I do not find that Mr. Some ever printed more than two ser­mons; one in the year 1729, concerning the proper "Methods to be taken by Ministers for the Revival of Religion;" and another in 1736, preached at the funeral of the Reverend Thomas Saunders of Kettering. ^†

The abilities and talents of Mr. Doddridge occasioned him to be sought for by much more numerous congregations than that in which he first settled. Even so early as in the year 1723, when he had but lately finished his academical studies, he received an invitation to undertake [Page 173] the pastoral charge of a large society of dissent­ers in the city of London. But he thought himself unequal to so great a burden. Besides this, he was discouraged by the unhappy differ­ences which at that time subsisted between the non-conformist ministers of the metropolis and its neighborhood, about subscribing or not sub­scribing to articles of faith, in the words of human device, as a test of orthodoxy. In his answer to the gentleman who transmitted the invitation to him, he displayed the liberality of his own mind; for after mentioning some other objections to the proposal, he added as follows: ‘I might also have been required to subscribe; which I am resolved never to do. We have no disputes on that matter in these parts. A neighbouring gentleman once endeavoured to introduce a subscription; but it was effectual­ly overruled by Mr. Some of Harborough, Mr. Norris of Welford, and Mr. Jennings, my tutor. I shall content myself here, with being a benevolent well-wisher to the interests of liberty and peace.’ ^†

In 1726-7, Mr. Doddridge was recommend­ed by his friend Mr. Clark to a vacant congre­gation at Hertford; the consequence of which was, that two persons were sent to Kibworth, to hear him. The result of this matter, which strongly displays the ridiculously narrow spirit of some of the dissenters at that period, is thus hu­mourously related by Mr. Clark in one of his letters. ‘Not having any other opportunity, I thought it necessary to send you without [Page 174] delay by the post, to complain of your keep­ing in your place of worship such stumbling-blocks and superstitious customs, as are very offensive to your christian brethren. It is no wonder you are thought a legal preacher, when you have the ten commandments paint­ed upon the walls of your chapel. Besides, you have a clerk, it seems, so impertinent as to say, Amen, with an audible voice. O tem­pora! O mores! that such a rag of popery should ever be tolerated in a congregation of Protestant dissenters; and, to complete all, you, the minister, conclude your prayers with a form called the Lord's prayer. Do you know what mischief you have done? What a blot you have brought upon yourself by such offensive practices? It may be, you are surprised at what this means. In a few words then, Mr. Chandler of Bedford, being on his return home at Mr. Eccles's, desired him up­on my motion to write to Hertford, to re­commend you to them in his name, as a very fit man to be their minister. Upon this, two members of that congregation went over the other day to hear you preach. But no sooner did they come into the place, but they found themselves disappointed; and what they heard at the close, confirmed them so much in their prejudices, that they thought it needless to say any thing of their intention to you. Go­ing to preach last Sunday at Ware, I heard all this there, and afterwards at Hertford. I can­not but pity them for their weakness; and do not know but it is happy for you not to en­counter [Page 175] such odd humours.’ ^† It was indeed happy for Mr. Doddridge, that he had not to encounter with people of such a rigid and capri­cious disposition. However, it ought to be re­membered, that some of the dissenters at Hert­ford had sense enough to be angry that two per­sons should take upon them to judge for the whole society.

Mr. Doddridge, in the year 1728, received a pressing invitation from one of the dissenting congregations at Nottingham, and a few months after, from the other. There were many cir­cumstances that tended to recommend both the invitations. The societies were large and re­spectable, the salary considerable, the town pop­ulous and flourishing, its situation delightful, the conversation agreeable, and the prospect of usefulness very extensive. Nevertheless, after mature deliberation, Mr. Doddridge determined to adhere to the plan of continuing to pursue his schemes of improvement in a more private residence. In this determination he did not act without consulting his wisest friends, and seek­ing for divine direction. In 1729, he was cho­sen assistant to Mr. Some at Harborough; the congregation at that place being desirous to en­joy his labours more frequently than before: the result of which choice was, that he preached there and at Kibworth alternately. At this time of his life, though he was but little more than twenty-seven years of age, the fame of his abilities and worth was so much spread abroad, that his settlement among them was sought for [Page 176] by various large societies besides those already mentioned. But his regard to Mr. Some, his love for the people at Kibworth, and his solici­tude to have greater leisure for study than he could enjoy in a populous town and extensive connections, still retained their influence in lead­ing him to decline the different proposals that were made to him for a removal. ^*

When Mr. Doddridge left the academy, Mr. Jennings, a few weeks before his death, which happened in the prime of his days, on the eighth of July, 1723, earnestly pressed his pupil to keep in view the improvement of the course he had gone through of academical lectures, and to stu­dy that course in such a manner as to refer what occurred to him, to the compendiums his tutor had drawn up, that they might be illustrated and enriched. Our young divine did not then sus­pect what was the motive of Mr. Jennings in giving him this advice. But he afterwards was informed, that his tutor had declared it to be his opinion, that if it should please GOD to re­move him early in life, Mr. Doddridge was the most likely of any of his pupils to pursue the schemes which he had formed; and which, in­deed, were very far from being complete, as he died about eight years after he had undertaken the conduct of a theological academy. Agreea­bly to Mr. Jennings's advice, Mr. Doddridge, during his settlement at Kibworth, reviewed his course of lectures with care. About this time, an ingenious young gentleman, Mr. Thomas Benyon, son of Dr. Samuel Benyon, a celebrated [Page 177] minister and tutor at Shrewsbury, who died in 1708, had entertained thoughts of reviving the scheme of his father. Conversing one day with Mr. Doddridge, the discourse turned upon the best method of conducting the preparatory stud­ies of youth intended for the ministry. In con­clusion, Mr. Benyon earnestly requested of his friend, that he would write down his sentiments upon the subject. Mr. Doddridge consented, and drew up his thoughts in the form of a let­ter, which grew into [...] considerable volume. But when he had just [...] the work, Mr. Benyon, for whose use it was designed, died, and the treatise remained in the writer's own hands. Mr. Saunders of Kettering, happening to see it in his study, desired to have the perusal of it; after which he shewed it to Dr. Watts, with whom Mr. Doddridge had then no personal ac­quaintance. The Doctor, who was much plea­sed with the plan, made some remarks upon it, and communicated it to several of his friends, who all concurred in opinion, that the person who had drawn it up was best qualified to carry it into execution. Accordingly, application was made to him for that purpose; and Mr. Some was the gentleman principally employed in ma­naging the affair. He knew that Mr. Dod­dridge had every important and desirable qualifi­cation for the instruction of youth; and there­fore he not only proposed his undertaking it, but pressed the matter upon him in the strongest terms. Nor would he by any means allow the validity of his plea of incapacity, but urged that, supposing him less capable than his friends be­lieved, [Page 178] he might improve his time in his retire­ment, when engaged in such a work with a few pupils, to greater advantage than without them. This was a very proper consideration: for every man who has sustained the character of a pre­ceptor, if he has discharged his duty with a suit­able degree of attention and fidelity, must be sen­sible that the employment has highly contributed to the accuracy and increase of his own know­ledge. Mr. Some had likewise, unknown to Mr. Doddridge, obtained from the relations of some young men, the promise of putting them under his care, by which another objection that might have arisen was precluded; and Mr. Saun­ders offered his brother to be the first pupil of the intended academy. It was with great humi­lity and diffidence that Mr. Doddridge hearken­ed to these solicitations. He was deeply con­vinced of the importance and difficulty of the undertaking, and devoutly implored the direction and assistance of the Supreme Being. Whilst he was still in doubt with regard to his final de­termination, he esteemed it a kind providence that the dissenting ministers in the neighbour­hood had agreed to meet at Lutterworth, on the tenth of April, 1729, to spend a day in humilia­tion and prayer for the revival of religion. To this assembly Mr. Some proposed the scheme that had been concerted for the establishment of an academy at Harborough, under the care of his young friend; and it met with the entire appro­bation of the gentlemen present. They unani­mously concurred in their sentiments of the pro­priety and usefulness of the design, and Mr. [Page 179] Doddridge's qualifications for conducting it; and they promised him all the assistance and encour­agement that were in their power. This had great weight in forming his resolution. Never­theless, before the matter was absolutely deter­mined, he thought proper to consult some of his brethren and friends at a distance, and especially Mr. Clark; who at first hesitated on the sub­ject, and, on account of Mr. Doddridge's admir­able talents for the pulpit, seemed rather to wish that he might have a settlement in London. However, he soon approved of the scheme; as did the rest of the persons whose advice had been solicited. Mr. Doddridge consented, therefore, to the execution of a plan which, on every side, was so zealously and earnestly recommended. What much encouraged him to enter upon the office of an academical tutor, was the circum­stance of his retreat at Harborough; the pasto­ral care of the congregation there, and at Kib­worth, being fulfilled by Mr. Some; so that he had little to do as a minister, excepting to make one sermon a week, which considering the vigour and celerity of his mind, was an easy task.

Mr. Doddridge having, at length, resolved to comply with the wishes of his friends, he imme­diately reviewed his plans of Academical Studies, with Dr. Watts's remarks, and corresponded with that eminent divine on the subject. He read, likewise, every valuable book which he could meet with on the education of youth, and made such extracts as he thought might be con­ducive to the execution of his design. Besides this, he wrote many letters to the ministers of [Page 180] different denominations, with whom he was ac­quainted, requesting their advice in his great un­dertaking. One gentleman whom he particu­larly consulted was the Rev. Dr. Samuel Wright, of London, who favoured him with his senti­ments at large, especially on the head of divinity lectures. Mr. Clark communicated to him va­rious transcripts from the lectures of Mr. Jones, who had been a tutor of distinguished ability and learning, at Tewksbury in Glocestershire. With all these preparations, Mr. Doddridge thought it his wisdom to make a trial first in a private way, with only two or three students, declining to receive others that offered. At Midsummer, 1729, he opened his academy. The subject of his first lecture to his pupils was of a religious kind, shewing the nature, reasonableness, and ad­vantages, of their acknowledging GOD in their studies. In the second, he gave directions for their behaviour to him, to each other, to the family, and all around them; with proper mo­tives to excite their attention to a right conduct in these respects. After this he proceeded to his ordinary course. ^* Thus was he led to a si­tuation of life which formed the most distin­guished scene of his usefulness. The late Rev. Hugh Farmer, so well known among the dis­senters as a most excellent preacher, and by the literary world in general for his extensive learning and valuable publications, was one of Mr. Dod­dridge's earliest students.

Our young tutor had been employed in his preceptorial capacity but a few months, when [Page 181] he was directed by Providence to a situation of greater usefulness as a christian minister. There being a vacancy in the dissenting congregation at Castle-Hill, in Northampton, in consequence of the removal of Mr. Tingey to London, Mr. Doddridge preached occasionally to them, as did others of his brethren. In doing this, his ser­vices were so acceptable to the people, that he was invited and strongly urged by them to be­come their pastor. Some of his friends, and par­ticularly Mr. Some, advised his continuance at Harborough. The arguments alledged by them were, that he would have more time to apply to his work as a tutor, than if he had the sole care of a large society; and that there was another minister, who, it was thought, might well sup­ply the vacancy, though, perhaps, not in every respect equally to the satisfaction of the congre­gation. These considerations had such weight with him, that he determined to continue in his present station. In pursuance of this view of the case, Mr. Some went to Northampton, to persuade the people to wave their application. But when he came there, and saw their zeal and affection in the affair, and heard the motives by which they acted, and the circumstances in which they stood, he was, as he expressed it, like Saul among the prophets, and immediately wrote to Mr. Doddridge to press his acceptance of the invitation. The same thing was strong­ly urged by his friend Mr. Clark. Still, how­ever, he was averse, on many accounts, to a change in his situation. But, being desirous of testifying his gratitude and regard to the congre­gation, [Page 182] he made them a visit, on purpose to ex­plain in person his reasons for declining their proposal. Whilst he was on this visit, several events occurred, which strongly tended to pre­vail upon him to alter his resolution. One or two of them, perhaps, may be deemed, by some of those who may read Mr. Orton's account of them, to have a tincture of enthusiastic weakness; but there was an argument presented to him, which must be allowed to have had very great weight. Before he returned to Harborough, the young persons of the society came to him in a body; earnestly entreated his settlement among them; and promised to submit to all such meth­ods of instruction as he should think proper. This last circumstance was the consideration that turned the scales for his going to Northampton, after they had long hovered in uncertainty.

On the twenty-fourth of December, 1729, Mr. Doddridge removed, with his academy, from Harborough to Northampton, and in the space of two or three weeks commenced housekeeping. This important change in his situation was not suffered to pass without his entering into a severe examination of his own mind, and forming the most pious and sacred resolutions with respect to his conduct, both as a master of a family and a minister of the gospel. That he might be the better prepared for the large pastoral work now devolved upon him, he employed part of the time between his settlement and his ordination in reading the best treatises on the qualifications and duties of the ministerial office. The books particularly studied by him were Chrysostom on [Page 183] the Priesthood, Bowles's Pastor Evangelicus, Burnet on the Pastoral Care, and Baxter's Gildas Salvianus. He read, likewise, the lives of some pious and active ministers, among which that of the Rev. Mr. Philip Henry afforded him much instruction and encouragement. Besides this, he selected, from the works which he perused, the most important advices, reflections, and mo­tives; and made a collection of those maxims of prudence and discretion, an attention to which he thought would be calculated to secure esteem and usefulness.

About two months after Mr. Doddridge's settlement at Northampton, he was seized with a dangerous illness, which gave many painful fears to his friends, lest a life of such distin­guished excellence, and such promising utility, should be speedily cut off. But, through a merciful Providence, he recovered from the dis­order, and, in due time, his health was complete­ly restored. While he was yet in a very weak state, the day arrived, which had been fixed up­on for his ordination; and it was a day to him of great solemnity and importance, and which ex­ercised his most devout meditations. This event took place on the nineteenth of March, 1729-30. It is but an act of justice to record the names of the worthy ministers who were engaged in setting apart for the pastoral office so eminent an instru­ment of service to the church and the world. Mr. Goodrich of Oundle began with prayer and reading the scriptures. Mr. Dawson of Hinck­ley prayed before sermon. Then Mr. Watson of Leicester preached a discourse from 1 Timo­thy [Page 184] iii.1. "This is a true saying, if a man de­sire the office of a bishop, he desireth a good work." After this, the call of the church was read by Mr. Norris of Welford; and when Mr. Doddridge had declared his acceptance of it, he delivered his confession of faith, which was followed by what is usually called the ordination prayer. The charge to Mr. Doddridge was given by Mr. Clark of St. Alban's and the exhortation to the people by Mr. Saunders of Kettering; and the whole solemnity was concluded with a prayer by Mr. Mattock of Daventry. ^* It is rather surprising that we do not meet with the name of Mr. Some on this occasion. Some particular incident, now not known, perhaps a sudden illness, might have deprived Mr. Doddridge of the assistance of so valuable and intimate a friend. That the cause should not have been mentioned by Mr. Orton in his Memoirs, or by Mr. Doddridge in his Diary, is an omission that could scarcely have been ex­pected.

It would carry us beyond the limits that must be assigned to the present narrative, to describe, at large, the diligence, zeal, and fervour, with which Mr. Doddridge discharged his pastoral duty. This matter is fully insisted upon by Mr. Orton, to whom we must refer for a more minute detail of particulars. However, we shall insist upon a few leading circumstances. Mr. Doddridge's first care was to know the estate of his flock; for which purpose he made diligent enquiry into the members and stated hearers of which it consisted, and entered in a book their [Page 185] names, families, places of abode, connections and characters. By this he was better enabled to adapt his visits and advices to their respective situations, and their religious improvement. With regard to the composition of sermons, his work as a tutor, and the pastoral inspection of a very numerous congregation, rendered it next to im­possible that his discourses for the pulpit should be so exact and accurate as they were in the for­mer part of his ministry. "Nor was it," says Mr. Orton, ‘needful. Having habituated him­self, for several years, to correct compositions, having laid up such a fund of knowledge, especially of the scriptures, which was daily increasing by his studies and lectures, he some­times only wrote down the heads and leading thoughts of his sermons, and the principal texts of scripture he designed to introduce. But he was so thoroughly master of his sub­ject, and had such a ready utterance and so warm a heart, that perhaps few ministers can compose better discourses than he delivered from these short hints.’ ^* This encomium is, I think, to be admitted with some slight de­gree of abatement. The sermons of Dr. Dod­dridge were different, as he was differently cir­cumstanced. When he had leisure to draw out his plan, and the hints of what he proposed to say, to a considerable extent, his discourses were often excellent in a high degree. But, at other times, when he could but just lay down his scheme, with only a very few thoughts under it, his sermons, especially if he was not in a full [Page 186] flow of spirits, were less valuable. Once, dur­ing my residence with him, a number of pupils complained, through the medium of Mr. Or­ton, that, though their revered tutor's academi­cal lectures were admirable, they had not in him a sufficiently correct model of pulpit composi­tion. The consequence of the information was, that his sermons became far superior to what they had sometimes formerly been; for he was the most candid of all men to the voice of gentle admonition. When, however, he took the least pains, he was always perspicuous in his method, and natural and orderly in the ar­rangement of his sentiments; and hence he furnished an example, from which many of the young men educated under him deriv­ed no small benefit in their future labours. I remember a remarkable instance of his power in extemporaneous speaking. Akenside the poet, who in early life was settled, for a short time, at Northampton, being visited by some relations from Newcastle upon Tyne, who were dissent­ers, came with them, unexpectedly, one Sunday morning, to Dr. Doddridge's meeting. The sub­ject he preached upon was a common orthodox topic, for which he had scarcely made any pre­paration. But he roused his faculties on the occasion, and spoke with such energy, variety, and eloquence, as excited my warmest admira­tion, and must have impressed Dr. Akenside with a high opinion of his abilities. The ingenious poet and the learned divine were in the habits of considerable intimacy while the former resided at Northampton. A matter of controversy be­tween [Page 187] them was, how far the ancient heathen philosophers were acquainted with, and had in­culcated, the doctrine of immortality. Aken­side contended for the honour of the philoso­phers, and Doddridge for that of the christian revelation. The subject was pursued, in express conferences, for two or three evenings; and both the gentlemen exerted their talents, and collected their literature on the different sides of the question. Dr. Doddridge, who loved to in­form his pupils of whatever he met with which he thought would contribute to their instruction and pleasure, related to us, on the succeeding mornings, the arguments that had been produ­ced, and the result of the debate.

Without entering into a particular detail of many things which might be said of Dr. Dod­dridge as a preacher, I cannot help taking notice that he was always warm and affectionate in the applications of his sermons. His sentiments on this head he has thus expressed: ‘It is indeed unworthy the character of a man and a chris­tian, to endeavour to transport men's passions, while the understanding is left uninformed, and the reason unconvinced. But, so far as is consistent with a proper regard to this lead­ing power of our nature, I would speak and write of divine truth with a holy fervency. Nor can I imagine that it would bode well to the interest of religion to endeavour to lay all those passions asleep, which surely GOD im­planted in our hearts to serve the religions as well as the civil life, and which, after all, will probably be employed to some very excellent [Page 188] or very pernicious purposes.’ ^* This is the language of wisdom. True eloquence consists in an union of the rational, the forcible and the pathetic; and to address to the affections as well as to the reason, of mankind, is the dictate of the soundest philosophy. The cold and feeble con­clusions of many discourses from the pulpit, are as disgusting to a just taste, as they are un­profitable with regard to religious improvement.

It must not be omitted, that Mr. Doddridge thought it a part of ministerial prudence to take public notice of remarkable providential occur­rences. He endeavoured, in his sermons, to de­duce lessons of wisdom and piety from import­ant transactions, affecting the nation, town, or any considerable number of his hearers. Nor did he neglect uncommon appearances of nature, or other events, that were the subjects of gener­al conversation; to which may be added the sea­sons of the year, and especially the mercies of harvest. From an attention to these different circumstances, his discourses were accompanied with a greater extent of variety and usefulness. He was a friend to funeral sermons, which, if they be not too frequently exercised or convert­ed to the purposes of adulation, constitute an instructive and an affecting part of compositions for the pulpit. In his manner of speaking he had an earnestness and pathos which tended great­ly to affect his hearers. By some persons his pronunciation and action were judged to be too strong and vehement; but to those who were acquainted with the vivacity of his temper, and [Page 189] his usual mode of conversation, it appeared quite natural and unaffected.

With respect to his conduct, as a minister, out of the pulpit, it must suffice briefly to ob­serve, that he was very exact in the exercise of christian discipline, and in separating those from the church who were a reproach to their religious profession; that he had a deep concern and affectionate regard for the rising generation; and that, in the midst of his numerous duties and engagements, it was matter of surprise that he could spare so much time, as he did, for pas­toral visits. It was a grief to him to find that the children of some of his hearers, through the ignorance and poverty of their parents, had nev­er been taught to read; and therefore he per­suaded his people, in 1738, to concur with him in establishing a charity school. In this bene­volent design he met with so much encourage­ment, that a foundation was laid for instructing and clothing twenty boys, who were put under the care of a pious and skilful master. The Doctor himself often visited the school and ex­amined and exhorted the children; accompany­ing his exhortations with affectionate prayers for their improvement and welfare. With such distinguished abilities of the mind, and with such excellent virtues of the heart, it will not be deemed surprising that he possessed, in a very high degree, the esteem and love of his congre­gation. In his last will he bore this testimony to their character, ‘That he had spent the most delightful hours of his life in asserting the devotions of as serious, as grateful, and as de­serving [Page 190] a people, as perhaps any minister ever had the happiness to serve.’ ^* This charac­ter was no doubt generally, and indeed almost universally, true. Nevertheless, he was not without his calls for the exercise of patience. There were persons belonging to his society who were narrow bigots, and weak enthusiasts; and these sometimes entruded upon him in a foolish and troublesome manner. He behaved, how­ever to them with a condescension and tender­ness which they scarcely deserved, and of which few ministers of the gospel would be able to set an equally striking example.

In 1730, Mr. Doddridge entered into the matrimonial relation with Mrs. Mercy Maris, a native of Worcester, and a lady in whom he found every qualification that could render mar­riage desirable. She was, indeed, a religious, pru­dent and affectionate companion. Her constitution was delicate, and her health, at times precari­ous, which often gave her husband no small cause of alarm; but she was happily continued to him through his whole life, and survived him a great number of years. ^† Of his affection and tenderness for her much might be said, were it necessary to enlarge on the subject. A better proof of this cannot be afforded than by a copy of verses which he once wrote to her, from London, when absent on a journey. They are as follows:

Mr. Doddridge, in younger life, afforded va­rious proofs of a poetical turn, most of which are in the possession of the present biographer. The excellent lines which he wrote on the motto [Page 192] to the arms of his family, "Dum vivimus vivamus," have appeared in several publications. Dr. Johnson's opinion of these lines was, that they constituted one of the finest epigrams in the English language. ^* Though they are so well known, they cannot be omitted in any me­moirs of the author's life.

Mr. Doddridge had a talent at satyrical epi­grams; an instance of which is the following, written on one of his pupils, a weak young man, who thought that he had invented a me­thod of flying to the moon.

When Mr. Doddridge removed to Northamp­ton, his academy was only in its infancy; but it soon grew into great reputation, and the number of students increased every year. In 1734, he found it necessary to have a stated assistant, to whom he assigned part of the ju­nior pupils, and the superintendence of the whole of them when he happened to be absent. [Page 193] He was solicitous to maintain the reputation and esteem of the gentlemen who successively sus­tained this character, by his own behaviour to­wards them, and the respect which he required from the students to them; ‘and they thought themselves happy in his friendship, and the opportunities they had, by his converse, in­structions, and example, to improve them­selves, while they were assisting in the educa­tion of others. ^*’ In these words, which are Mr. Orton's, he spoke from his own experi­ence; and every one who acted in the same ca­pacity might adopt similar language. Such of them as I have been acquainted with, were very respectable for their knowledge; and in the choice of them a particular regard was paid to their skill in the Greek and Latin classics, as well as to their ability for instructing the young men in certain departments of mathematical and philosophical science. Among Dr. Doddridge's assistants, besides Mr. Orton, may be named the late Rev. Dr. Aikin, and the Rev. Mr. James Robertson, who has been for many years Profes­sor of Oriental Literature in the University of Edinburgh. Dr. Aikin was afterwards, first, classical, and then theological tutor at Warring­ton; and perhaps, as a lecturer, he was never exceeded. This is the testimony that has been uniformly given of him by all who had the ad­vantage of being his pupils. What he was as a parental instructor, will be judged of from the excellent and elegant productions of his son and daughter, Dr. John Aikin and Mrs. Barbauld.

[Page 194]Since Dr. Doddridge's office as a tutor was the most important station in which he appeared, it is an essential part of a life written of him, to relate, somewhat minutely, how he conducted himself in that capacity. He chose to have as many pupils as possible in his own family, that they might be more immediately under his own eye and government; and latterly, he had a house large and commodious enough to contain all of them, two or three excepted. The orders of the seminary were such as suited students of a certain age; being a due medium between the rigour of school discipline and an unlimited in­dulgence. It was an established law, that every pupil should rise at six o'clock in the summer, and at seven in the winter. Each young man, in his turn, sustained the weekly office of moni­tor, part of whose business was to call up the rest every morning; and they were to appear in the public room, soon after the fixed hour. Those who did not attend were subject to a pe­cuniary penalty; but if any repeatedly indulged to a habit of sloth, they were obliged to prepare an additional academical exercise. The punish­ment of the monitor's neglect, which I never re­collect to have happened, was a double fine. Their tutor set them an example of diligence by being almost universally present with them at these early risings. After a prayer, which sel­dom lasted more than two or three minutes, the young gentlemen retired to their respective clo­sets till the time of family worship. That ser­vice was begun by the Doctor with a short pe­tition for the divine presence and blessing. Some [Page 195] of the students then read a chapter of the Old Testament from Hebrew into English, which he critically expounded, and practically improv­ed. After this a psalm was sung, and he con­cluded with a longer prayer than at the begin­ning. On Sunday mornings something entirely devotional and practical was substitued in the room of the usual exposition. In the evening the worship was conducted in the same method, with only this difference; that a chapter of the New Testament was read by the pupils from Greek into English, and the senior students pray­ed in rotation. The Doctor, when present, which was generally the case, expounded the New Testament in the same manner as he did the Old. ^* It would give me pleasure, if I could say, that some of the young men never slily pla­ced an English Bible by the side of the Hebrew one. Such of the pupils as were boarded out of the house were obliged to attend and take their parts in the domestic devotions; and those, whe­ther in or out of the family, who were not pre­sent, were subject to a fine, or, if their absence was frequent, to public reprehension. By the method which Dr. Doddridge pursued, the stu­dents had an opportunity of hearing him ex­pound most of the Old Testament, and the whole of the New, more than once. The more dili­gent among them took hints of what was deliv­ered. One piece of advice given them by the Doctor was, to get the Old Testament, and Wetstein's Greek Testament interleaved, in quar­to, in order to write in them the most consider­able [Page 196] remarks for the illustration of the scrip­tures, which either occurred in their tutor's ex­positions, or were derived from their own read­ing, conversation, and reflections.

Soon after breakfast, Dr. Doddridge proceed­ed to the discharge of his academical duty. The several classes were taken by him in their proper order, and he lectured to each of them about the space of an hour. His assistant was at the same time engaged in a similar manner. Rich's short­hand was one of the first things which he ex­pected his pupils to learn, that he might be able to transcribe his own lectures, and make extracts from the books they read and consulted, with greater ease and celerity. Indeed, this was a cir­cumstance from which they might derive great advantage in future life, as the experience of the present writer can testify. Care was taken, in the first year of the young men's course, that they should retain and improve that knowledge of Greek and Latin which they had acquired at school. With regard to the Hebrew language, they were either initiated into it, or, if they had learned it before, were carried on to greater im­provement. Usually the attention to classical literature was extended through the second year of the course. Of late, the dissenting academies have exerted a far superior zeal with respect to this very important object. Whilst I was one of the tutors at Hoxton, classical instruction was continued at least for three years; and at the new college, Hackney, it makes a part of the whole course. Besides what was done in a morning, the Greek and Latin lectures, at Dr. Dod­dridge's, [Page 197] were read every evening, usually by the assistant, though sometimes by himself. If any of the pupils were deficient in the knowledge of the Greek, such of the seniors as were skilled in that language were appointed to be their in­structors, at separate hours. Those who chose it were taught the French tongue. The longer Dr. Doddridge lived, the more was he convin­ced of the great importance of a learned, as well as a pious education, for the christian ministry. Having found that some who came under his care were not competently acquainted with the classics, he formed a scheme for assisting youths, of a promising genius and a serious temper, in their preparations for academical studies; and he met with good encouragement in the scheme from the contributions of many of his friends. As it commenced only two years before his death, much progress could not be made in it; but a similar plan has since been adopted by Mr. Coward's trustees, with singular utility. Dr. Doddridge was not, in every instance, so at­tentive to the classical preparation of the students received into his seminary, as could have been wished. Sometimes he admitted serious young men, of perhaps three or four and twenty years of age, who had had very little of that prepara­tion, and who never distinguished themselves, in this respect, by their subsequent improvement. He thought, however, that they might be use­ful in plain country congregations; which was undoubtedly the case. Several of them, though not abounding in learning, sustained the minis­terial character with a decent reputation. The [Page 198] Doctor, I believe, towards the close of his life, was of opinion that he had gone far enough in this matter.

Other things which were read to the stu­dents, during the first year of their course, were systems of logic, rhetoric, geography, and meta­physics. The logic was Dr. Watts's, which was very fully pursued. On rhetoric the lec­tures were slender and imperfect, being only a slight enlargement of a small compendium that had been drawn up by Mr. Jennings. Geogra­phy was better taught; but of metaphysics there was only given at this time a brief epitome, as the great objects it presents were afterwards more amply considered. Under these several heads the pupils were referred to particular passages in such authors as treated upon them. This part of the course was accompanied with lectures on the principles of geometry and algebra, which, besides their intrinsic excellence, were happily calculated to form in the young men a fixedness of attention, and a habit of rightly discrimina­ting, and properly arranging their conceptions. When these branches of science were finished, the students were introduced to the knowledge of trigonometry, conic-sections, and celestial mechanics; under which last term was included a collection of important propositions, taken chiefly from Sir Isaac Newton, and relating es­pecially, though not solely, centripetal and cen­trifugal forces. A system of natural and expe­rimental philosophy, comprehending mechan­ics, statics, hydrostatics, optics, pneumatics, and astronomy, was likewise read, with refer­ences [Page 199] to the best authors on these subjects. Muschenbroek was made use of in my time as a text book, and afterwards Rowning. For the particular objects to which they relate, recourse was had to Clarc on Fluids, and Keill's Astronomy. The system of na­tural philosophy was illustrated by a neat and pretty large apparatus. As the pupils pro­ceeded in their course, some other articles were also touched upon. Mr. Orton mentions par­ticularly natural and civil history; but these two objects do not fall under my recollection. At most, they were scarcely enough considered to deserve a distinct specification. Such a view was given of the anatomy of the human body as was entitled to applause, and well calculated to inspire the young men with the sentiments of veneration and love for the supreme Artificer. In the latter years of their course, a large system, drawn by Dr. Doddridge himself, was read of Jewish antiquities, with references to the princi­pal writers on the subject; in order to illustrate numberless passages of scripture, which could not otherwise be so well understood. In eccle­siastical history the Doctor lectured from Lampe's Epitome. On the various sects and doctrines of the ancient philosophers he occasionally gave some instruction from Buddaeus's Compendium; but this matter was never pursued to any consi­derable extent.

All these branches of study, though of no small consequence, were, however, subordinate to what was the grand object of the attention of the young men, during three years of their course▪ [Page 200] which was Dr. Doddridge's System of Divinity, in the largest sense of the word; including what is most material in pneumatology and ethics. In this work were contained, in as few words as perspicuity would admit, the principal things which had occurred to the author's observation, relating to the constitution and properties of the human mind, the proofs of the existence and at­tributes of GOD, the nature of moral virtue, the various parts of it, the means subservient to it, and the sanctions by which its precepts, consider­ed as the natural law of the supreme Being, are enforced. Under this head the arguments for a future life, deducible from the light of rea­son, were particularly examined. A survey was added, of what is, and generally has been, the state of virtue in the world; whence a transition was easy to the necessity of a revelation, the en­couragement to hope for it, and the kind of evi­dence with which it might probably be attend­ed. Hence the work proceeded to the actual evidence that may be produced in favour of that revelation which is contained in the scriptures. The genuineness, credibility, and inspiration of the sacred books were then treated upon at large, and vindicated from the most material objections that have been urged against them by sceptical writers. This part of Dr. Doddridge's lectures was, perhaps of all others, the most important and useful. Having laid a firm foundation in so ample a statement of the evidences of christiani­ty, he entered into a copious detail of what were, or, at least, what appeared to him to be, the doctrines of scripture. In so doing, though he [Page 201] stated and maintained his own opinions, which in a considerable degree were Calvinistical, he never assumed the character of a dogmatist. He re­presented the arguments, and referred to the au­thorities on both sides. The students were left to judge for themselves; and they did judge for themselves, with his perfect concurrence and ap­probation, though no doubt, it was natural for him to be pleased when their sentiments coin­cided with his own. Where this was not the case, it made no alteration in his affection and kind treatment, as the writer of the present nar­rative can gratefully witness. What seemed most evident to Dr. Doddridge on the subjects considered by him was digested into the form of propositions, some of which were problemati­cal; and the chief controversies relative to each head were thrown into scholia. For the illus­tration of all of them, a large collection was made of references, in which the sentiments and reasonings of the principal authors on the points in question might be seen in their own words. It was the business of the pupils to read and abridge these references in the intervals between the lectures. Dr. Doddridge's System of Divin­ity was his capital work, as a tutor. Much la­bour was spent by him upon it; and he was continually enriching it with his remark on any new pruductions upon the various subjects to which it extended. It was transcribed by the generality of the students; and it may be truly observed concerning it, that it was well calcula­ted to lead them gradually on, from the first prin­ciples, to the most important and difficult part [...] of theological knowledge.

[Page 202]Besides Dr. Doddridge's expositions in the family, critical lectures on the New Testament were delivered once a week, which the young men were permitted and encouraged to transcribe. In these were contained his observations on the language, meaning, and design of the sacred writings, and the interpretations and criticisms of the most eminent commentators. Many of these observations occur in his Family Expositor. As a set of lectures, they never attained to a very full and perfect form.

Polite literature, if not copiously insisted upon, was not, however, by any means neglected. No inconsiderable advantage was derived from the Doctor's being himself a man of taste, and a master of elegant composition. Without much direct instruction, the remarks which he occa­sionally and frequently made on the best writers, ancient and modern, were of great utility. The students, too, especially those of a classical turn, cherished in each other, by their discussions and debates, the principles of discernment with re­gard to the beauties of authors, whether in prose or verse.

In the last year of Dr. Doddridge's course a set of lectures was given on preaching and the pastoral care. These contained directions con­cerning the method to be taken by the pupils to fit them for appearing with credit in the pulpit; the character of the chief practical divines and commentators; particular rules for the compo­sition, style, arrangement, and delivery of ser­mo [...]; and instructions relating to public prayer, exposition▪ catechising, the administration of the [Page 203] sacraments, and visiting. To these were added many general maxims for their conversation and conduct as ministers, and a variety of prudential hints for their behaviour in the particular cir­cumstances and connections in which they might be placed. A regard to truth obliges me to ob­serve, that in these lectures, the Doctor carried his ideas of condescension to the weakness, and accommodation to the prejudices, of mankind, farther than some persons will entirely approve. But in so doing he acted, I doubt not, with the most upright views, and from a sincere desire to be useful. His sentiments on this head had been early stated by him in his "Free Thoughts on the most probable Means of reviving the Dis­senting Interest."

‘While the students, says Mr. Orton, were pursuing these important studies, some lectures were given them on civil law, the hierogly­phics and mythology of the ancients, the Eng­lish history, particularly the history of non­conformity, and the principles on which a sep­aration from the church of England is found­ed.’ Such lectures might, I doubt not, be occasionally read; but they made no stated and regular part of the academical course. None of them, excepting those on nonconformity, were delivered during my residence at Northampton. I speak with the greater confidence on the sub­ject, as I was never absent from a single lecture till the last month of my course, when I was prevented from attending on two or three Mon­days, in consequence of having been engaged at a distance as an occasional preacher. The health [Page 204] which enabled me, and the diligence that led me to maintain this constant attendance, I have rea­son to reflect upon with thankfulness and plea­sure.

One day in every week was set apart for pub­lic exercises; at which times the translations and orations of the junior pupils were read and ex­amined. [...] the young men as had entered on the study of pneumatology and ethics, pro­duced in their turns theses on the several sub­jects assigned them, which were mutually oppo­sed and defended. ^* The senior students brought analyses of scripture, the schemes of sermons, and afterwards the sermons themselves, which they submitted to the Doctor's examination and correction; and in this part of his work he was very exact, careful, and friendly; for he esteemed his remarks on their discourses more useful to the young preachers than any general rules of composition which could be offered them by those who were themselves most eminent in the profession.

It was Dr. Doddridge's care, that his pupils, through the whole series of their studies, might have such a variety of lectures weekly, as, with­out distracting them, would entertain and en­gage their minds. While they were attending and studying objects of the greatest importance, some of smaller moment, though beneficial in themselves, were set before them at proper inter­vals. [Page 205] It was contrived that they should have as much to read, between each lecture, as might keep them well employed; due time being al­lowed for necessary relaxations, and the reading of practical writers. The habitual perusal of such writers was recommended by their tutor with peculiar energy, and singular propriety; for few things can more effectually contribute to improve the understanding and mend the heart, and to fit a young man for ministerial du­ty and usefulness, than a large acquaintance with that most valuable part of literature, the great body of English sermons, and of compositions which have a similar nature and tendency. Dr. Doddridge often examined what books the stu­dents read, besides those to which they were re­ferred in their lectures, and directed them to such as were best suited to their age, character, and intended profession. In this respect they were very advantageously situated, as they enjoyed the use of a valuable library, consisting of several thousand volumes. To this library, under some prudent regulations, they had access at all times. As their tutor was sensible that a numerous collec­tion of books might be a snare, rather than a benefit, to the students, unless they had an ex­perienced friend to direct them in the choice of them, and in the proper period for their being perused, he was particularly solicitous that they might have suitable advice on the subject. With this view, he sometimes gave to his pupils lec­tures on the books in the library; going over the several shelves in order, and informing them of the character of each work, and its author▪ [Page 206] so far as he was known. His observations were not only instructive but pleasant; being often in­termixed with anecdotes of the writers who were mentioned. It may be truly said of the lectures on the library, that they displayed the surprising extent of the Doctor's reading and knowledge, and that they were useful in a variety of respects. My mind still retains, with advantage and plea­sure, the impression of many of his remarks.

Dr. Doddridge's manner of lecturing was well adapted to engage the attention and love of his pupils, and to promote their diligent study of the subjects upon which he treated. He ex­pected from them, when they assembled in their respective classes, an account of the reasonings, demonstrations, scriptures, or facts considered in the former lectures and references; and he al­lowed and encouraged them to propose any ob­jections, which might arise in their own minds, or had occurred in the authors they perused. If, at any time, their objections were petulant or impertinent, he patiently heard and mildly an­swered them; for he put on no magisterial airs, but always addressed them with the freedom and tenderness of a father. He frequently and warm­ly urged them not to take their system of divini­ty from any man or body of men, but from the Bible. It was the Bible that he always referred and appealed to, upon every point in question, to which it could be supposed to give any light. The appearances of bigotry and uncharitableness were resolutely checked by him; and he endea­vored to cure those who discovered any symptoms of this kind, by shewing them what might be [Page 207] said in support of the principles they disliked, and displaying the great learning and excellent characters of many by whom they were espoused.

It was Dr. Doddridge's great aim to give his pupils just and sublime views of the christian ministry, and to lead them to direct all their studies so as to increase their abilities and quali­fications for that important office. As he was desirous that they should be very serious preach­ers, he was particularly anxious that they might have a deep sense of divine things upon their own minds, and be well acquainted with the workings of the human heart with regard to eter­nal concerns; and he recommended to them, in the choice of the subjects upon which he preach­ed, and in the manner of treating them, to have an especial view to the edification of the bulk of the people. Nor did he think this inconsistent with a due attention to the elegance of composi­tion. That the students might be qualified to appear with esteem and honour in the world, and preside over politer societies with acceptance, he endeavoured to form them to an agreeable ad­dress and behaviour. This the oeconomy and decorum of his own family was well calculated to produce. He observed, likewise, their way of speaking, instructed them in the proper man­ner of pronunciation, and labored to prevent their contracting any unnatural tone or gesture. While he delivered his cautions upon these heads, such was his humility, that he warned them not to imitate himself in an error of this kind, of which he was sensible, but which he could not entirely correct. ^*

[Page 208]Another method taken by Dr. Doddridge, to qualify his pupils for appearing with early ad­vantage in the pulpit, must not be forgotten. The senior students, before they began to preach, were accustomed, on the Sunday evenings, to visit the neigbouring villages, and to hold pri­vate meetings for religious worship in some li­censed houses. It was not uncommon for fifty or sixty, or perhaps a larger number of people, to assemble on these occasions. Two of the young men usually went together; when a practical sermon was repeated, and one of them prayed before and the other after it, with proper intervals of singing. This custom was eminent­ly useful, both in exercising the talents of the pupils, and in preparing them to appear with greater courage and freedom when they entered upon the ministry. Sometimes distinguished abilities, when accompanied with timidity and bashfulness, have been greatly obscured from the want of such preparatory exercises. The custom was otherwise in no small degree beneficial, as it tended to remove prejudices against the dissent­ers, and to promote the ends of serious religion.

One proof of Dr. Doddridge's zealous con­cern for the improvement of his pupils, was, that he allowed them a free access to him in his own study, to ask his advice with regard to any part of their course, and to mention to him such difficulties as occurred to them either in their private reading or their lectures. In these cases he treated them with the utmost candour and tenderness, and pointed out whatever he thought would contribute to their advancement in know­ledge. [Page 209] While he was thus solicitous to pro­mote their intellectual acquirements, it was his main care, and what he apprehended to be most essential to their usefulness, that they might be pious and virtuous men. With this view the strictest regard was paid to their moral charac­ters; and their behaviour, when not employed in their studies or at lecture, was watchfully in­spected. Inquiry was made what houses they frequented, and what company they kept; and none of the students were permitted to be from home after ten o'clock at night, under penalty of a considerable forfeiture. When any thing was found irregular in their conduct, or there ap­peared to be a danger of their falling into tempt­ation, the Doctor privately admonished them in the most serious and affectionate manner. Nor was he satisfied with the external decorum of their behaviour, but was anxious to perceive in them the genuine evidences of real religion. ^*

Dr. Doddridge "often expressed his wish," says Mr. Orton, ‘that different places of edu­cation could be provided for persons intended for the ministry and those for other professions; as he thought it would be better security for the religious character of the former; and some indulgencies might be allowed to the others, especially those of rank and fortune; that were not proper for divinity students, as few of them were likely ever to be affluent in their circum­stances.’ ^† Much as I revere the memory of my tutor, and sincere as the respect is which I entertain for his judgment on many points, I do [Page 210] not agree with him in this opinion. Perhaps it might be delivered by him at seasons of peculiar difficulty and embarrassment. It is certain that he did not strictly accord with it in his own practice; for he took young gentlemen of for­tune into his house to the end of his life; and during the whole of my pupilage, which was at a time when his academy was in a very flourish­ing state, I do not recollect that any of the theo­logical students were corrupted by the others. There is no possibility of forming any plan of education, with regard to which objections may not be made, and inconveniences suggested. How many dissertations and treatises have been written concerning the question which is most preferable, a private or a public education, with­out having hitherto brought the world to an uniformity of sentiment upon the subject! Dif­ferent minds, as they are differently constituted, and as particular difficulties strike them, will view matters of this kind in a diversity of lights. For my own part, all the knowledge and expe­rience which I have been able to obtain with respect to the point in debate, have convinced me that considerable advantages may, and do, arise from the connection of lay-pupils with those who are intended for divinity.

So great was Dr. Doddridge's reputation as a tutor, that the number of his students was large, being, one year with another, thirty-four; and the academy was usually on the increase. Dur­ing the twenty-two years in which he sustained this office, he had about two hundred young men under his care, of whom one hundred and [Page 211] twenty entered upon the ministry, and some who were designed for it died while under his instruc­tions. Several of his pupils were from Scot­land and Holland. One person, who was in­tended for orders in the church of England, chose to spend a year or two under his tuition, before he went to the University. Others, whose parents were of that church, were placed in the Doctor's family, and were readily allowed to attend the established worship; for the con­stitution of his [...]demy was perfectly catholic. Some young divines from Scotland, who had studied and taken the usual degrees in the Uni­versities, and who had even begun to preach, came to attend his divinity lectures, and to re­ceive his instructions, before they settled with parishes in their native country. ^*

Such was the manner in which Dr. Dod­dridge filled up his difficult and honourable sta­tion as a tutor; and from this survey of his con­duct, which might have been extended farther, and which is in certain respects more copiously dwelt upon by Mr. Orton, every pious and ju­dicious reader will acknowledge the wisdom and goodness of Providence, in raising up so excel­lent a person, and preparing him for so large a sphere of usefulness. ^†

Mr. Orton takes notice that Dr. Doddridge's method of education bears a near resemblance to other seminaries of the like kind, among the Protestant Dissenters. ^‡ But it is proper to ob­serve, that, of late years, there has been a con­siderable [Page 212] enlargement of the plan upon which several of them have been constructed. The academy at Warrington was formed on the scheme of three independent Professors, as they might justly be entitled; and when we mention among them (not to name other respectable per­sons) such men as Dr. Taylor, Dr. Aikin, Dr. Priestley, Dr. Reinhold Forster, Mr. Gilbert Wakefield, and Dr. Enfield, we need not say how ably it was in succession supplied. The insti­tution at Hoxton was on the same foundation; Dr. Savage, Dr. Rees, and myself, being dis­tinct and unsubordinate tutors in theological, mathematical, and philological departments. A similar arrangement takes place at the seminary of our congregational brethren in Homerton. The new college at Hackney has gone upon the plan of a still greater number of preceptors. Though the academy heretofore at Daventry, and since removed to Northampton, and that at Manchester, retain the form of one principal tu­tor, there are two separate assistants for the phi­losophical and classical studies.

May I be permitted to offer a brief sketch of theological education? A solid foundation ought to be laid in a truly grammatical acquaintance with the Latin and Greek tongues; and the higher classical writers should be read, more or less, through the whole course. Hebrew at least, amongst the Oriental languages, should by no means be neglected. The different branches of mathematical literature, and of natural philo­sophy, will demand a serious and diligent atten­tion. Logic, metaphysics, universal grammar, [Page 213] rhetoric, criticism, chronology, and history, are objects an acquaintance with which is not a lit­tle desirable. With respect to general divinity, including in that term pneumatology and ethics, I cannot help thinking that Dr. Doddridge's course of lectures, with proper additions, improve­ments, and references to more recent authors, might still be made use of with eminent advan­tage. As it points out, in order, the most im­portant objects of study, and the writers on both sides of the questions discussed, a [...]ng man will know where to apply for future informa­tion. Jewish antiquities and ecclesiastical histo­ry need scarcely to be mentioned, as they cannot be forgotten. If the systems of the ancient phi­losophers should be thought to merit much re­gard during academical studies, ample materials may be collected from Dr. Enfield's late most valuable work. A series of lectures on the divine dispensations would be peculiarly useful. Such a set of lectures was begun by Dr. Taylor at Warrington, but he did not live to complete the design. His work, so far as it was carried, is worthy of approbation, though the discourses are sometimes rather too declamatory, and per­haps not sufficiently accurate and critical. They have, however, deservedly found a place in the Bishop of Landaff's Collection of Theological Tracts. Another thing of consequence is a se­ries of observations on the times and occasions on which the books, especially of the New Testa­ment, were written, the ancient copies and ver­sions, and the principal commentators. The objects I particularly allude to, are those which [Page 214] are particularly treated of by Michaelis, Lardner, Jones, and Campbell. In addition to all these, a set of preaching lectures, more improved than those of Dr. Doddridge, and more adapted to present circumstances, would be an important acquisition. With the best instruction, it is not to be expected that all young men should be equally accomplished. It will be sufficient for many that they have a competent stock of know­ledge, united with serious dipositions. It is, however, very desirable that some should so far rise above the common rank, as to be able, in their day, to support the honour of revelation against the attacks of its enemies, and to appear as defenders of the true christian doctrines. It would not be amiss, if a few, of superior capaci­ties and literature, would, after they quit the seminaries of education, study somewhat more systematically than is frequently done. In that case, the dissenters would not be at a loss for tutors in peculiar emergencies. If I have assum­ed too great a liberty in suggesting these hints, I hope to be forgiven; as I have written not merely from a regard to the honour and benefit of the denomination of christians to which I more immediately belong, but with a view to the general interests of religion and learning.

Since the abilities of Mr. Doddridge were such as called him so early in life to the import­ant office of a theological tutor, it was natural to expect, from the same talents, that it would not be long before he appeared in the world as an author. His first distinct publication, which was in 1730, and printed without his name, [Page 215] was entitled, ‘Free Thoughts on the most probable Means of reviving the Dissenting In­terest, occasioned by the late Enquiry into the Causes of its Decay.’ The writer of the Enquiry was for a time supposed to be some lay-gentleman; but, in fact, it came from the pen of a young dissenting minister, of the name of Gough, who afterwards conformed to the church; and who, in 1750, published a volume of sermons, which have considerable merit as ju­dicious and elegant compositions. Mr. Dod­dridge's pamphlet, wherein he materially differ­ed from Mr. Gough with regard to the point in question, is a model of that candour and polite­ness with which remarks may be made on an­other's writings and opinions. The first in­stance in which Mr. Doddridge distinguished himself as a practical divine was in 1732, when he published ‘Sermons on the Education of Children.’ These were principally intended for the use of his own congregation; and they contain, in a little compass, a variety of impor­tant advices and affecting motives, tending to as­sist and animate parents in the discharge of so momentous a duty. They were accompanied with a recommendatory preface by Mr. Some, and have since gone through several editions. In 1735, Mr. Doddridge's concern for the rising generation was still farther displayed, in "Ser­mons to young People;" being seven in num­ber, and which have met with equal success in the world. A discourse was printed by him in the same year entitled, "The Care of the Soul urged as the One Thing needful," This was [Page 216] followed, in 1735-6, by a Sermon on the "Ab­surdity and Iniquity of Persecution for Con­science-Sake, in all its Forms and Degrees." It had been preached, I believe, on the preceding fifth of November, and, when it came from the press, was recommended to the public, in a short preface, by Mr. Some, as the best he had ever seen on the subject, in so narrow a compass. In all respects it is indeed an elaborate and excellent discourse, displaying with great energy and ele­gance the grand principles of toleration and re­ligious liberty.

In the year 1736 the two Colleges of the University of Aberdeen, in Scotland, concurred in conferring upon Mr. Doddridge the degree of Doctor in Divinity; upon which occasion his pupils thought it a proper piece of respect to congratulate him in a body. He was gratified by their compliment, but told them, in answer to it, ‘that their learning, piety, and zeal, would be more to his honour, and give him a thousand times more pleasure, than his degree, or any other token of public esteem.’ In the same year he published ‘Ten Sermons on the Power and Grace of Christ,’ and ‘the Evidences of his glorious Gospel.’ The three last, on the "Evidences of the Gospel," were afterwards sep­arately printed, at the particular request of one of the first dignitaries of the church of England. They contain a very judicious summary of several of the principal arguments in support of the chris­tian revelation, and especially of those which prove the genuineness and credibility of the evan­gelical history. The author had the great satis­faction [Page 217] of knowing that these discourses were the means of converting to the belief of our holy re­ligion two gentlemen of liberal education and distinguished abilities, who had been sceptical upon this head. One of them, who had endea­voured to prejudice others against the evidences and contents of the gospel, became a zealous preacher of christianity, as well as a shining or­nament to it in his life and manners. ^*

Dr. Doddridge's next appearance from the press was on an occasion very melancholy and affecting to himself and Mrs Doddridge. This was the loss of his eldest daughter, a very amia­ble and hopeful child of nearly five years of age. The sermon which he preached on this event, and which was published in 1736-7, is entitled, "Submission to Divine Providence on the Death of Children, recommended and enforced." It is an admirable discourse, which displays in a very strong and striking light the united piety and ten­derness of the author's mind. Few superior in­stances of pathetic eloquence are to be met with in the English language. In 1737 the Doctor engaged in an ordination service at Wisbeach St. Peter's, in the Isle of Ely. The part alloted him was the ser­mon, which was printed under the title of "The Temper and Conduct of the primitive Ministers of the Gospel illustrated and recommended." Mr. William Johnston, the gentleman ordained, af­terwards removed to Harborough, and at length settled at Tunbridge-Wells, at which place he died, and where he was well known and justly respected by many considerable persons. He [Page 218] was the author of a pronouncing and spelling Dictionary, which appeared in 12mo, in 1764, and which was not, in some respects, without its utility. It is now, I believe, entirely superseded by the far more elaborate and perfect works of Mr. Sheridan and Mr. Walker. Dr. Doddridge, in 1737-8, was called to officiate at the funeral of an old and worthy friend, the Rev. Mr. John Norris, of Welford in Northamptonshire, who had been thirty-eight years dissenting minister at that place. The discourse which the Doctor preached, and printed, on the occasion, is enti­tled, ‘Practical Reflections on the Character and Death of Enoch.’ On the ninth of No­vember, 1738, a day of fasting and prayer was observed at Wellingborough, on account of a dreadful fire which had destroyed a considerable part of the town; and the sermon, which was assigned to Dr. Doddridge, and was in part de­livered extempore, was published, from the best recollection he could make of it, at the earnest request of the hearers.

In 1739, our author gave to the public the first volume, in quarto, of his great work, ‘The Family Expositor; or, a Paraphrase and Version of the New Testament: with criti­cal Notes, and a practical Improvement of each Section.’ This volume contained the former part of the History of our Lord Jesus Christ, as recorded in the four Evangeli [...] dis­posed in the order of an harmony, and was usher­ed into the world by a very numerous and hon­ourable list of subscribers. The dedication, which was to her Royal Highness the Princess [Page 219] of Wales, affords one of the finest specimens which Dr. Doddridge has given of his talents in elegant composition. If the praises should be thought sufficiently copious, they are, at the same time, mixed with important hints of in­struction; and nothing appears to be said but what evidently came from the heart. The second volume of the work was published in 1740, concluding the evangelical history. During these two years, the Doctor printed only one sermon, which was on the ‘Necessity of a general Reformation in order to a well grounded Hope of Success in War;’ and which had been preached by him at North­ampton, on the ninth of January, 1739-40, being the day appointed by his Majesty for public humiliation. It was dedicated to his friend Colonel Gardiner. In 1741, our author was called upon to pay a tribute of respect to the memory of a worthy dissenting min­ister in London, the Rev. Mr. John Newman, by delivering an oration at his grave, and after­terwards committing it to the press. Soon after, he published ‘The Scripture Doctrine of Sal­vation by Grace through Faith, illustrated and improved in two Sermons, the substance of which was preached at Rowell in Northamp­tonshire.’ But the principal production of Dr. Doddridge, during this year, was a set of "Practical Discourses on Regeneration," which had been delivered on Sunday evenings, and at­tended with remarkable diligence, by many per­sons of different persuations, to some of whom they were eminetly useful. The character given [Page 220] of them by a foreign divine, on their being trans­lated into Dutch, among other high encomiums, was, that they united orthodoxy with modera­tion, zeal with meekness, and deep, hidden wis­dom with uncommon clearness; that simplicity shone in them without coldness, elegance with­out painting, and sublimity without bombast. ^*

The publication of these discourses was suc­ceeded by that of a single sermon, entitled, ‘The Evil and Danger of neglecting the Souls of Men plainly and seriously represented.’ It had been preached in October, 1741, at a meet­ing of ministers, at Kettering in Northampton­shire. When published, which was in Febru­ary, 1741-2, it was dedicated to the associated Protestant Dissenting Ministers in the counties of Norfolk and Suffolk, with whom the author had an interview at Denton, in the preceding summer, and to whom he had proposed a scheme for the revival of religion, the heads of which are given in the dedication. The only compo­sition from the pulpit which was printed by Dr. Doddridge in 1742, was a Charge, delivered in St. Ives Huntingdonshire, on the twelfth of August, at the ordination of Mr. John Jennings, the son of the Doctor's former tutor. In the latter end of the same year, our author began the publication of the sole controversial work in which he could properly ever have been said to have engaged. This was occasioned by a pamphlet, entitled, "Christianity not founded on argument," which was much spoken of at the time of its appearance, and which, under [Page 221] the form of a zeal for orthodoxy, contained a severe attack on our holy religion. Dr. Dod­dridge's answer was comprised in three letters, the second and third of which were published in 1743. In the first he stated the degree of rational evidence for the divine authority of christianity, to which an illiterate, well disposed person may attain. The second was employed in endeavoring to shew the reasonableness of an­nexing a condemnatory sentence on unbelievers, as a part of the christian revelation. In the third the doctrine of divine influences was con­sidered. ^* These answers, which are written with the utmost politeness and candour, met with a very favourable reception in the world, and the Doctor was thanked for them by some men of distinguished rank and abilities. The last letter in particular was esteemed by many thinking persons to contain the best illustration and the most rational and full defence of the in­fluences of the Spirit upon the human heart, which had hitherto been published. ^† Dr. Doddridge's other publications in 1743 were, ‘The Principles of the Christian Religion, ex­pressed in plain and easy Verse, and divided into short Lessons, for the Use of Children and Youth;’ and ‘Compassion to the Sick recommended and urged,’ in a sermon preach­ed at Northampton in favour of a design for erecting a county hospital. In the first of these performances, which was drawn up at the re­quest of Dr. Clark, [...]t has justly been observed, [Page 222] that ease, plainness, and elegance, are happily united. ^* The verses in general, are well ac­commodated to the purpose for which they were intended; but they might have had a still wider circulation, and have been more exten­sively useful, if no doctrine of a disputable na­ture had been introduced. There is some rea­son to believe that they were made use of in the education of the royal children. ^‡ I have a full reccollection of the zeal and activity with which Dr. Doddridge entered into the scheme of erecting an infirmary for Northamp­tonshire. The success of the design was much owing to his exertions. His discourse in re­commendation of it, which was dedicated to the Earl of Halifax, is indeed a most excellent one, and was characterised by Dr. Oliver, in a letter to the author, as follows: ‘Horace's observation, difficile est proprie communia dicere, makes your sermon on the erecting your coun­ty infirmary the more valuable. Public chari­ties have long been so trite a subject in the pulpit, that we scarcely expect any thing new from the ablest hands. But you, Sir, have treated this worn out subject in so masterly a manner, that the reader will find many of his softest passions awakened into tenderness and compassion towards the sick and distressed, which had slept benumbed under the warmest influences of the preceding discourses on that affecting topic. You write as if you felt, while some others seem to desire that their brethren should feel what themselves are insen­sible [Page 223] of. They write from the head, but you from the heart.’ ^*

Towards the close of the same year, Dr. Doddridge became a member of a Philosophical Society which was formed at Northampton, consisting of several ingenious and respectable gentlemen in that town and its neighbourhood. During the course of their meetings in 1744, he exhibited two papers, the one on the Doctrine of Pendulums, and the other on the Laws of Communication of Motion, as well in elastic as in non-elastic bodies. The most material pro­positions relating to both were set in so plain and easy a light in these papers, that he was re­quested to permit transcripts of them to be de­posited among other communications of the gentlemen concerned, some of which appear to have been curious and useful. ^† Our author's name occurs in the Transactions of the Royal Society. Three papers were written and com­municated by him to that society, which, if they were not of the first consequence, serve to show the activity of his mind, and his attention to different branches of science.

The year 1745, was distinguished in Dr. Doddridge's life by the appearance of one of the most popular and one of the most useful of his practical works. This was "The Rise and Progress of Religion in the Soul," illustrated in a course of serious addresses, suited to persons of every character and circumstance, with a de­vout meditation or prayer added to each chapter. [Page 224] Dr. Watts had formed a similar design; but hav­ing been prevented from the execution of it by his growing infirmities, he recommended it to our author, as the best qualified of all his ac­quaintance for discharging it in the manner that would be acceptable and beneficial to the world. It was with some reluctance that Dr. Doddridge, amidst his various other weighty concerns, agreed to comply with the request of his venerable friend; but it was urged with an importunity that he could not resist; and he had afterwards the highest rea­son to rejoice in his compliance. When the work was finished, Dr. Watts revised as much of it as his health would permit. This book was not only well received by the dissenters, but met with an equal reception, and the warmest applauses, from several persons of great emi­nence for rank, learning, and piety, both clergy and laity, in the established church. ^* Dr. Ayscough, formerly preceptor to the children of Frederic Prince of Wales, speaking of it, says, ‘I presented your last book to her Royal High­ness, and ought long ago to have acquainted you with her most gracious acceptance of it, and that I was commanded to return you her thanks for it. There is indeed such a spirit of piety in it, as deserves the thanks of every good christian. Pray GOD grant it may have its proper effect in awakening this present careless age, and then I am sure you will have your end in publishing it.’ ^† Dr. Thomas Hunt, at that time of Hertford College, but af­terwards [Page 225] Canon of Christ Church, and Regius Professor of Hebrew in the University of Ox­ford, thus expressed himself concerning the same work. ‘With our thanks for the favour of your good company, be pleased to accept of our most hearty acknowledgments for your kind present of your excellent piece on the Rise and Progress of Religion in the Soul: a performance which cannot fail of doing much good in the world, as it is judiciously contriv­ed to engage the attention, and improve the minds of all sorts of readers; being so plain as to be intelligible to the lowest understanding, at the same time that it is so elegant, as to gratify the highest. You may assure yourself, Sir, that it was not in the power of my most pressing engagements to hinder me from read­ing such a work as this, and I hope I am much the better for having done so. Nor would it have been kind to my dear Mrs. Hunt, not to have given her an opportunity of perusing a book, from which I myself had received so much benefit. I therefore no sooner laid it out of my own hands, but I put it into her's, where I afterwards oftentimes found it, and cannot easily tell you how much she was af­fected by it, nor describe the gratitude she professes to owe to her worthy instructor.’ ^† The Duchess of Somerset was equally pleased with the work. In a letter, written to Dr. Doddridge in 1750, she says, ‘I had not the pleasure of being acquainted with any of your writings till I was at Bath three years ago, [Page 226] with my poor Lord, when an old acquaintance of mine, the Dowager Lady Hyndford, recom­mended me to read the Rise and Progress of Religion in the Soul; and I may with truth assure you, that I never was so deeply affected with any thing I ever met with as with that book; and I could not be easy till I had given one to every servant in my house, who ap­peared to be of a serious turn of mind.’ ^* A person of distinguished literature and goodness always carried the work with him, declaring that it was every thing on the subject of serious and practical religion. It soon went through many editions, and still continues to be frequent­ly reprinted. Nor has the publication of it been confined to England, but extended to Scotland and America. It has been translated abroad, and the author received many testimonies from for­eign parts of its acceptance and usefulness. ^† If to such a number of encomiums the opinion of a dissenting minister may be subjoined, I may give the words of Mr. Barker: ‘That book should be written in all languages in letters of gold.’ ^‡

Not, however, entirely to confine myself to the voice of praise, I cannot forbear adding some strictures that came from the pen of a particular and intimate friend of Dr. Doddridge's, Nathan­iel Neal, Esq an eminent Solicitor in London, who united the virtues of the heart with a very superior understanding and judgment, and who preserved the sincerest fidelity in the midst of the warmest affection. "I am," says he, in a letter [Page 227] to the author, ‘much obliged to you for your kind present of the Rise and Progress of Reli­gion in the Soul. I read it over with pleasure, and hope, not without some advantage from a book, which I truly think is calculated for very considerable usefulness. The serious spi­rit it breathes must be ac [...]table to all who retain any seeds of piety; [...] the compass of imagination, and force of [...]ession, which distinguish themselves throughout the whole of the performance, show that the beauties of the sacred writings are not despised by all the masters of human eloquence. This might suffice for me to say concerning a book that is so universally admired by those to whose judg­ment and piety I pay the greatest reverence; and all perhaps that in prudence I ought to say; if I merely consulted the preserving that credit you have hitherto been so kind as to give to my understanding. But as I had ra­ther deserve your friendship than gain your ap­plause, and be esteemed injudicious than in­sincere, I will venture (since you have desired it) to send a remark or two on this perform­ance.’

‘Your book proposes to draw a plan of a re­ligious disposition, or habit, from its first foundation to its highest perfection in the pre­sent state; and to consider it in its various sta­ges and circumstances, agreeably to that varie­ty which there is in the circumstances and at­tainments of christians. But is it not a just objection to this performance, if there are many christians who are conscious to them­selves [Page 228] that the foundation of their religious temper and practice was not laid in those prin­ciples and that view of things which you there describe? Which I suppose must be the case of those who do not in a good degree embrace the Calvinistical doctrines, and in some mea­sure of many that do: for I am inclined to think, that different principles do not more variously affect and influence the minds of men, than the same principles do different minds, especially young ones, according to the firmness or weakness of the mind, or as the prevailing turn is sprightly or melan­choly. Considering, therefore, the state of the christian church universally, may it not be reasonable to allow a greater variety in the me­thods, which divine wisdom and mercy take, to bring sinful men to the love and practice of religion? You will observe, the objection does not infer, that the method you prescribe is not the most general, or the best adapted to be­gin and carry on the christian life in the soul of man, but whether it be the only one.’

‘If I might venture to add another remark, it should be this: whether your rules and di­rections for promoting the christian life do not require more time to be spent in the ex­ercise of devotion and in the instrumental du­ties of religion, than is consistent with that attention to the affairs of this life, which is necessary for the generality of christians; and whether the proposing more to be done than can (from a view of the capacities and op­portunities of christians in general) be ex­pected [Page 229] should be done, may not discourage some not to attempt, and others not to proceed in a course of religion? What is fit to be done by some persons, and in some special circum­stances, may not be expected from the greater number of christians: and care should be tak­en, that the heights of piety, to which some devout souls have soared, do not become mat­ter of discouragement to young christians, or those of an ordinary rank.’

‘It is not improbable that I, who read over this book with a view and desire to discover and amend my own faults, and not to find any in that, may not have sufficiently attended to some passages that may show both these re­marks impertinent; or if there are not such passages in this book, I myself can point out to some in other of your pieces (particularly that on Regeneration, if my memory does not greatly fail me) which guard against both these objections in very clear and express terms. But whatever be the fate of my remarks, when I venture to attack the accuracy of your compo­sitions, I have a sure and tried retreat in the candour and benevolence of your disposition, which conceals all the weaknesses of your friends; and, I speak it from my own repeat­ed experience, magnifies any well-intentioned attempt into an act or evidence of conspicuous wisdom or virtue.’ ^*

In the summer of 1745, Dr. Doddridge print­ed a Charge, which had been delivered in Nor­wich, at the ordination of the Rev. Mr. Abra­ham [Page 230] Tozer; and in the month of October, in the same year, he was called to the painful and affecting office of preaching a funeral sermon on the death of his friend, the Hon. Col. James Gardiner, who was slain in the battle at Preston-Pans, on the twenty-first of September preced­ing. The title of the discourse is "The Chris­tian Warrior animated and crowned:" and it was accompanied with a dedication to the Colonel's pious and excellent widow. This sermon, as might be expected from the peculiar circumstan­ces by which it was occasioned, had a very ex­tensive circulation; and it received, at the same time, many encomiums. "I thank you," says Mr. Barker, ‘for your fine sermon on the la­mentable death of that gallant christian, as well as soldier, Colonel Gardiner. I believe every body will allow it to be a fine discourse, and grant that your affection has not transported you beyond the bounds of decency and pru­dence.’ ^* The applause of Dr. Hunt of Ox­ford was still more specific.

^*

Dr. Doddridge's next appearance from the press was, likewise, in a funeral discourse, which was preached at Northampton, in May, 1746, on occasion of the death of the Rev. Mr. James Shepherd. Mr. Shepherd was a worthy young minister, not quite twenty-two years of age, who died, in consequence of a short illness, soon after he had finished his academical studies, and had received an invitation to the pastoral charge of a dissenting congregation at Coggeshall, in Essex. Nine sermons, the whole which he had ever [Page 232] made, were collected together, and printed in a small volume, 1748.

In 1747, Dr. Doddridge, agreeably to the promise he had before made, published "Some remarkable passages in the Life of the Hon. Col. James Gardiner;" a work which has gone thro' various editions. It was the author's design, in this work, not merely to perform a tribute of gratitude to the memory of an invaluable friend, but of duty to GOD and his fellow-creatures; as he had a cheerful hope that the narrative would, under the divine blessing, be the means of spreading a warm and lively sense of religion. Several of the Doctor's literary correspondents thought highly of the performance. "I own," says Mr. Barker, ‘I was not without my fears, lest your love to that excellent person should have overcharged some of your passages with panegyric; and the extraordinary manner of his conversion have given some occasion to the present age to charge him or you with enthu­siasm. But in reading the book I was agree­ably surprised and exceedingly pleased; and have the satisfaction to acquaint you, that your friends here are of opinion that you have per­formed what you have undertaken in a most excellent manner, and that it is suited to do a great deal of good. ^†’ Mr. Neal, who wrote to the author before he had read the whole work, expressed himself in the following terms. ‘The receipt of Colonel Gardiner's Life calls upon me for a particular acknowledgment. I have yet only had the pleasure of reading some part [Page 233] of it; and though I know you would rather see me improved by it, than hear me commend it, yet as the latter will, I hope, be no obstruc­tion to the former, I must own that, as far as I have gone, I think it is writen in a very in­structive and entertaining manner; and I was charmed with the dedication, the concluding period of which is worthy the eloquence and politeness of Pliny, and the piety and energy of St. Paul. But I will say no more till I have perused the whole piece.’ ^*

Perhaps it may be thought somewhat remark­able, that the learned Warburton should express the most unqualified approbation of the whole work. "I had the favour," says this eminent writer, ‘of your letter, and along with it Colo­nel Gardiner's life, which I have just read through with very great pleasure. Nothing can be better or more judicious than the writing part. Many considerations made the subject of great importance and expediency. The celebration of worthy men who sacrificed themselves for the service of their country; the tribute paid to private friendship; the ex­ample, particularly to the soldiery, of so much virtue and piety, as well as courage and patri­otism; the service done to the survivors of their families, are such important considera­tions as equally concern the writer and the public. I had a thousand things to remark in it which gave me pleasure. But I have room but for two or three. The distinction you settle between piety and enthusiasm in the 78th [Page 234] page, is highly just and important, and very necessary for these times, when men are apt to fall into the opposite extremes. Nor am I less pleased with your observations on the mu­tilated form of christianity, in the 130th page: we see the terrible effects of it. The same pleasure your 162d and 163d pages afforded me. Your hymns are truly pious and poetical. The note at the bottom of page 176 is fine. I entirely agree with your sentiments con­cerning the extraordinary circumstance of the good man's conversion. On the whole, the book will do you honour; or what you like better, will be a blessing to you by its becom­ing an instrument of public good.’ ^†

The chief observation that Mr. Orton makes on the work is, that ‘the author had the plea­sure to hear of some instances in which it had answered his desires and hopes; though many thought, and perhaps justly, that he too much indulged the emotions of private friend­ship and affection in the composition.’ ^* In the truth of this remark I entirely concur. Co­lonel Gardiner was indeed a man of a most ex­cellent character; but that character was tinc­tured with enthusiasm and religious bigotry. His virtues were of the awful kind. I remem­ber well that his aspect was the aspect of dig­nity; but this dignity was mixed with an au­sterity of appearance and manner, which was not prepossessing to the minds of the students belonging to the academy at Northampton. [Page 235] The affection of his eldest son to his father, had, I know, more of fear united with it than is usually desirable in a child towards a parent. Dr. Dod­dridge undoubtedly went too far, when, in his funeral sermon for Colonel Gardiner, he deli­berately declared, that it was hard for him to say where, but in the book of GOD, the Colonel found his example, or where he had left his equal. ^* The Doctor was himself a superior character. Let it, however, be remembered, that if our author was somewhat extravagant in the praises of his friend, he said nothing of the truth of which he was not fully persuaded.

It is not my design to enter specifically into the story of Colonel Gardiner's extraordinary conversion. That the impression made upon his mind was in a dream, is sufficiently intima­ted to be the opinion of Dr. Doddridge, though the Colonel himself believed it to be a miracu­lous vision. As a dream it may very rationally be accounted for, from the predisposing circum­stances. He had received a strictly pious edu­cation; he had never rejected the principles, though he had departed from the practice of christianity; he often felt the anguish of his course of life; he was alone, in the solemn still­ness of the night; a religious book happened to be opened by him; the dreadful crime in which he was going to engage flashed upon his con­science. Falling asleep in this agitation of his spirits, a dream followed, accommodated to his waking reflections. Nor was he, on this ac­count, the less indebted to the goodness of Di­vine [Page 236] Providence for the happy and effectual change that was produced in his disposition and conduct. The events which are derived thro' a succession of intermediate causes, are not less the result of the administration of the Supreme Be­ing, than more immediate interpositions. There cannot be a surer dictate of reason, than it is of scripture, that every good and every perfect gift is from above, and cometh down from the Fa­ther of Lights.

Two pamphlets were published, containing remarks on the Life of Colonel Gardiner; one in London, and the other at Edinburgh. The se­cond was better written than the first; but nei­ther of them was deemed of sufficient consequence to deserve an answer. ^*

In the year 1748 appeared the third volume of the ‘Family Expositor, containing the Acts of the Apostles, with additional Notes on the Harmony of the Evangelists;’ and ‘Two Dissertations, 1. On Sir Isaac Newton's Sys­tem of the Harmony. 2. On the Inspiration of the New Testament.’ This volume is a very valuable part of Dr. Doddridge's great work; being executed with singular attention and diligence, and comprehending a large va­riety of curious and important critical remarks, together with excellent practical observations. In several momentous particulars he differed from Lord Barrington and Dr. Benson, and co­incided in opinion with Dr. Lardner. Of this the latter gentleman took the following notice in a letter to our author. ‘You have happily [Page 237] thrown a great deal of light on the Acts of the Apostles. I am particularly obliged to you for the honourable mention you have been pleased to make of me upon many occa­sions. I likewise thank you for asserting and confirming the opinion that the Jews had not Jus Gladii in the time of our Saviour. I am also well pleased to see how clear you keep of the now common opinion about Proselytes of the Gate, and how you sometimes overthrow it by good reasons.’ ^* In the dissertation on Sir Isaac Newton's scheme for reducing the sev­eral histories contained in the Evangelists to their proper order, Dr. Doddridge successfully combats Sir Isaac's hypothesis upon the subject. But, at the same time, he gladly embraced the opportunity of paying him a very fine compliment. "I cannot," says the Doctor, ‘set myself to this task, without feeling the fatigue of it sen­sibly allayed, by the pleasure with which I reflect on the firm persuasion which a person of his unequalled sagacity must have enter­tained of the truth of christianity, in order to his being engaged to take such pains in illustrating the sacred oracles. A pleasure, which I doubt not every good reader will share with me; especially as (accord­ing to the best information, whether public or private, I could ever get) his firm faith in the divine revelation discovered itself in the most genuine fruits of substantial virtue and piety; and consequently gives us the justest reason to conclude, that he is now re­joicing [Page 238] in the happy effects of it infinitely more than in all the applause which his phi­losophical works have procured him; though they have commanded a fame lasting as the world, the true theory of which he had disco­vered, and (in spite of all the vain efforts of ignorance, pride, and their offspring bigotry) have arrayed him as it were in the beams of the sun, and inscribed his name among the constellations of heaven.’ Concerning Dr. Doddridge's Dissertation on the Inspiration of the Old Testament, Warburton pronounced, that it is a well reasoned and judicious perform­ance. ^* Perhaps in some respects the reasoning may be rather too hypothetical; but, on the whole, it is a production which abounds with important and useful observations.

The only sermon published by Dr. Doddridge in 1748, was one entitled, "Christ's Invitation to thirsty Souls." It had been preached nearly twenty years before at Northampton, and was now printed at the request of a worthy member of the established church, to whom it had been communicated in the intimacy of friendship. Prefixed to it is a dedication, of considerable length, to the Rev. James Harvey. This cir­cumstance, if I conjecture rightly, did not please the strong-minded Warburton. "I think," says he, ‘you do not set a just value on your­self, when you lend your name or countenance to such weak, but well-meaning rhapsodies as —. This may do well enough with the people; but it is the learned that claim you. [Page 239] And though the intermixing with works of this cast sober books of devotion of your own composing, becomes your character, and is indeed your duty, yet your charity and love of goodness suffer you to let yourself down in the opinion of those you most value, and whose high opinion you have fairly gained by works of learning and reasoning inferior to none. Forgive me this freedom.’ ^* Dr. Hunt thought better, and indeed more justly, of the dedication; for he thus expressed himself, in a letter to the author: ‘Many thanks to you for your kind present of your excellent sermon. You have done great honour to our brother Harvey in the dedication, which breathes the true spirit of christian benevolence, and con­tains such generous and charitable sentiments as must charm every reader that has any re­gard to the true interests of our most holy re­ligion. I think the account you give of the occasion of the words (which is something in my way) is perfectly just, and the method in which you have explained and carried on the metaphor throughout, is in the highest degree beautiful, as well as instructive.’ ^†

The first publication of Dr. Doddridge in 1749 was, ‘A plain and serious Address to a Master of a Family on the important Subject of Family Religion.’ This was accompanied with two prayers; one, which might be used as an introduction to a stated course of family-prayer, where it had formerly been neglected; and the other, a prayer for a family, to be used [Page 240] either morning or evening, with such variations as might easily be understood by any who were able to read it. The Doctor, though a dissent­er, and himself excelling in the variety and co­piousness of more extemporaneous adorations, was not, we see, averse to forms of prayer on proper occasions. Indeed, he recommends them in his "Address," the seriousness, affection, and momentous nature of which entitle it to great attention and regard. The next appear­ance of our author from the press was in a dis­course that had been preached at Northampton on the twenty-fifth of April, 1749; being the day appointed by his Majesty for a general thanksgiving on account of the peace concluded with France and Spain. It was entitled, ‘Re­flections on the Conduct of Divine Provi­dence in the Series and Conclusion of the late War,’ and contains many beautiful and im­portant observations, adapted to the circumstances of the time.

In 1749-50, Dr. Doddridge preached, at a meeting of ministers at Creaton in Northamp­tonshire, and afterwards published a sermon, the title of which is, ‘Christian Candour and Una­nimity stated, illustrated, and urged.’ This is an admirable discourse, and exhibits a fine transcript of the author's own mind, which was fully attuned to the virtue he recommended. It was inscribed to the Countess of Huntingdon, and strongly display [...] his admiration of that lady. I insert the inscription (which I am sure was written with the utmost sincerity) rather by way of warning than example; not as at all disputing [Page 241] the great excellency of the Countess's character, but because there is an excess in the language which ought to be applied to very few human beings.

On the twentieth of August, 1750, Dr. Dod­dridge preached a sermon at Salter's-Hall, on oc­casion of the late alarm by the second shock of an earthquake, which had happened on the eighth of March preceding. The discourse being de­livered [Page 242] to a very large and attentive auditory, it was earnestly requested that it might be printed; and accordingly it appeared under the title of ‘The Guilt and Doom of Capernaum seriously recommended to the Consideration of the In­habitants of London.’ Both the sermon and the preface amply show how solicitous our au­thor was, with many other good men, to im­prove every event of Divine Providence to the best of purposes. In the December of the same year, he was called upon to pay the last tribute of respect to the memory of his friend and father, Dr. Clark. That gentleman died on the fourth of the month, and on the sixteenth Dr. Dod­dridge preached his funeral sermon at St. Alban's. The discourse is entitled, ‘Meditations on the Tears of Jesus over the Grave of Lazarus;’ and the character given of Dr. Clark is as just as it is affectionate. It may not be improper to mention, that Dr. Clark was the author of a collection of Scripture Promises, which has been very useful to many pious christians, and of three excellent Sermons, on the Nature and Causes of Irresolution in Religion, printed in 1742. As a proof of the liberality of his mind, I shall tran­scribe a passage from one of his letters, written in 1727, to Mr. Doddridge. ‘You have seen, I suppose, what the public prints inform us of, relating to the proceedings of the General Assembly in Scotland, against Mr. Patrick Simpson. They are going to deprive that church of one of the most valuable persons in it, because he does not think it necessary to tie himself down exactly to their Shibboleth, nor [Page 243] oblige himself to conform to all the scholastic ways of speaking, concerning some things, about which the scripture is silent. By what I saw and heard of him when in Scotland, he is a much better judge of those matters than the greater part of those who are to judge him. His crime is, that he is disposed to think for himself; but yet he is very cautious to avoid giving offence, which I perceive is, by the bigots, interpreted cunning and dissimulation.’

‘One would think the experience of so many ages should be sufficient to make the world wiser; and that those who pretend to govern in the church should learn at last that their power might be much better exercised, than in destroying the usefulness of the best men in it, merely for nice speculations about unreveal­ed or disputable points. Suppose a person should not speak with exact propriety, con­cerning the manner of Christ's existence, a point so much above our reach, if yet he loves him, trusts in him, and sincerely obeys him, what harm does religion suffer by it? But I need not enlarge upon this to you, who are so well instructed in the unreasonableness of bigotry to a set of speculative notions.’ ^*

I have now specified the works that were pub­lished by Dr. Doddridge during his life time, in their chronological order, which has been ne­glected by Mr. Orton, and very much confound­ed in the three volumes containing the Doctor's Sermons and religious Tracts. Such of his wri­tings as were printed after his decease will here­after [Page 244] be mentioned; and, therefore, it only re­mains at present to be added, that he was the author of a few small pieces which appeared in other collections. These were, some papers, when he was a young man, in "The present State of the Republic of Letters;" a recommen­datory Preface to a performance, entitled, ‘Fa­miliar Dialogues for Children;’ a biographi­cal Preface to twelve Sermons, by the Rev. Thomas Steffe, a dissenting minister and former pupil, who died in early life, at Taunton in Somersetshire; an elaborate account, in ‘The History of the Works of the Learned,’ of the second volume of Warburton's divine Legation of Moses; and an elegant practical Paraphrase of the last Words of David, according to the criti­cal interpretation of Dr. Richard Grey, of Hin­ton, Northamptonshire.

I ought to have taken notice under the pro­per year (1748) that Dr. Doddridge revised the "Expository Works" and other remains of Arch­bishop Leighton, and translated his "Latin Pre­lections." These were printed together at Edin­burgh, in two volumes. Though the preparing of these volumes for the press took up some of the Doctor's time for several months, in the in­tervals of other business, he was far from repent­ing of his labour. The delight and edification which he found in the writings of this extraor­dinary man, were esteemed by him to be a full equivalent for his pains; separately from all the prospect of that effect which they might have upon others. He acknowledges in his preface, that he never spent a quarter of an hour in re­viewing [Page 245] any of them, without feeling, amidst the interruption which a critical examination of the copy would naturally give, some impressions which he wished always to retain. Indeed, he found in them such heart-affecting lessons of simplicity and humility, candour and benevo­lence, and of exalted piety, without the least tincture of enthusiasm, as he thought could scarcely be equalled any where else, excepting in the sacred Oracles.*

Dr. Henry Miles, of Tooting, speaking of Archbishop Leighton's works, said, in a letter to Dr. Doddridge, ‘I bless GOD I ever met with them. There is a spirit in them I never met with in any human writings, nor can I read many lines in them without being affected: though you know all his works are imperfect and inaccurate.’† Scotland, in the middle of the last century, produced some divines, who had imbibed, in a wonderful manner, the genu­ine spirit of devotion, and the genuine spirit of christianity. The name of Scougal will occur to every one who is tolerably acquaint­ed either with the history of theology, or with compositions of a practical nature.

The journey which Dr. Doddridge took to St. Alban's for the purpose of preaching Dr. Clark's funeral sermon, laid the foundation of his own death. In that journey, which, as we have seen before, was in December, 1750, he unhappily contracted a cold, that hung upon him during the remainder of the winter. When the spring advanced, the disorder considerably abated; but in the summer it returned again [Page 246] with great violence. In this state of his health, he was advised by his physicians and friends to lay aside his public work for a time, and to ap­ply himself to the use of proper medicines and exercise for the removal of his complaint. With the former part of this advice he could not be prevailed upon to comply; for, in his estima­tion, to be useless was worse than death. Whilst he apprehended that there was no immediate danger, he could not be induced to decline, or even to lessen, the various sacred employments in which he so much delighted; and he was particularly desirous to complete the fair tran­script of his Family Expositor. The nearer he approached to his dissolution, the more plainly was observed his continual improvement in a spiritual and heavenly temper. Indeed, he seemed to have gotten above the world, and to be daily breathing after immortality. This dis­position of his mind was ardently expressed in several of his letters, and is manifest from his will, which was made at this time, and is pre­faced in the following language: ‘Whereas it is customary on these occasions to begin with commending the soul into the hands of GOD through Christ; I do it, not in mere form, but with sincerity and joy; esteeming it my greatest happiness, that I am taught and en­couraged to do it, by that glorious gospel, which, having most assuredly believed, I have spent my life in preaching to others; and which I esteem an infinitely greater treasure than all my little worldly store, or possessions ten thousand times greater than mine.’*

[Page 247]The last time that Dr. Doddridge administer­ed the Lord's Supper to his congregation at Northampton, was on the second of June, 1751. In the sermon which he delivered previously to the celebration of the ordinance, and which was from Hebrews xii.23, he expatiated on the illus­trious and innumerable assembly that would meet together in the celestial world; and in the conclusion of the whole service, he mentioned, with marks of uncommon pleasure, the authori­ty of Christ over ministers and churches. He dropped, likewise, some hints of his approaching decease, and spoke with great tenderness and af­fection to his people on the prospect of their fi­nal separation. After this he spent some weeks in London, where the hurries and fatigues he went through contributed to increase his disor­der. On his return from the metropolis, which was nearly the middle of July, he determined, notwithstanding the earnest entreaties of his friends to the contrary, to address his flock once more from the pulpit. The discourse, which proved in fact to be his farewel sermon, was from Romans xiv.8, and was well adapted, not only to the state of his congregation, but to that of his pupils, for whose future improvement and welfare he was tenderly concerned.

The last public service, in which Dr. Dod­dridge was ever engaged, was on the eighteenth of July, at the ordination of the Rev. Mr. Adams, at Bewdley, in Worcestershire. How unfit he was at this time for taking any part in the duties of the day, was displayed in his pale countenance, and in his languid, trembling [Page 248] voice; but he had promised his assistance, and was unwilling to be absent or unemployed on the occasion. From Bewdley he went to Shrewsbury, where he resided several weeks, at the house of his friend Mr. Orton, for the convenience of air, exercise, and an entire recess from business and company. By this retirement he seemed to be a little recruited. Whilst he was at Shrewsbury, he received many letters from his friends, expressive of their high esteem and affection for him, and of their deep concern for his dangerous illness.* A very pathetic one, written by Mr. Neal, will be found in the col­lection lately published. Part of what he wrote is as follows: ‘You may be sure, we are all greatly affected with the danger that threatens a life so universally desirable, and to us so pe­culiarly endeared: and our invaluable friend (Mr. Barker) dissolved not only us, but great part of his numerous audience, into tears, by a kind of inspired eloquence, with which he offered up strong pleas and cries, for your sup­port and revival, to him who is able to deliver from death.—My dear friend, I beseech you not to think of returning to Northampton, even though you should receive all imaginable benefit at Shrewsbury in the ensuing fortnight, till you have visited Bristol; and in preparing for that expedition, I conceive no time should be lost, as the season for the waters, as well as of the year, is so far advanced. I should tremble for your return to Northampton at present, notwithstanding some encouraging [Page 249] symptoms; for a relapse could hardly fail of being fatal, and in such a circumstance would be next to certain, considering your various engagements, and active temper.’ Speaking of the academy, Mr. Neal adds, ‘Mr. Clark, I am persuaded, is able to do what is fully sufficient, and will be very acceptable to the trustees. And I rejoice in his ability (which I do not at all distrust) to keep the pupils very profitably employed for some time; though I should much rather hear the academy was all disbanded, than that you should read a single lecture between this and Michaelmas. In one word, your whole duty to GOD and man is comprehended in the care of your health.’ ^† Another letter written some weeks before by Mr. Barker, though it has been in­serted, at large, both in the Collection mention­ed above and in Mr. Orton's Memoirs, is too interesting to be omitted in this place. ‘Les­singham, Neal, and Barker, are too nearly interested in that precious life, which now appears in danger of being cut off in the midst of its days, to hear of its waste and languish­ing without great concern and fervent prayer to GOD. How your letter affected my heart in public, your friends are witness: but what I felt for my dear brother and the ministers and churches of Christ, GOD and myself only know. I will not now say, Why did you spend so fast? Why did you not spare your­self a little sooner? I will rather heartily thank you, that you use all the means you can to repair your frame, and restore and pro­long your usefulness. It is the kindest thing [Page 250] you can do, and the highest instance of friend­ship you can now shew us; and I acknowledge your goodness [...] this point with tears of joy. Consent and choose to stay with us a while longer, my dear friend, if it please GOD. This is not only needful to Northampton and its adjacent towns and villages, but desirable to us all, and beneficial to our whole interest. Stay, Doddridge! O, stay and strengthen our hands whose shadows grow long. Fifty is but the height o [...]sefulness, and hon­our. Don't take leave abruptly. Providence hath not directed thee yet, on whom to drop thy mantle. Who shall instruct our youth; fill our vacant churches; animate our associa­tions, and diffuse a spirit of piety, moderation, candour, and charity, through our villages and churches; and a spirit of prayer and supplica­tion into our towns and cities, when thou art removed from us? Especially, who shall un­fold the sacred Oracles, teach us the meaning and use of our Bibles, rescue us from the bondage of systems, party opinions, empty, useless speculations, and fashionable forms and phrases; and point out to us the simple, in­telligible, consistent, uniform religion of our Lord and Saviour? Who shall—But I am silenced by the voice of him, who says, ‘Shall I not do what I will with my own? Is it not my prerogative to take and leave, as seemeth me good? I demand the liberty of disposing of my own servants at my own pleasure. He hath laboured more abundantly. His times are in my hand. He hath not slept as [Page 251] do others. He hath risen to nobler heights than things below. He hopes to inherit glory. He hath laboured for that which en­dureth to eternal life; labour, which the more it abounds, the more it exalts and mag­nifies its objects, and the more effectually an­swers and secures its end. It is yours to wait and trust,—mine to dispose and govern. On me be the care of ministers and churches. With me is the residue of the Spirit. Both the vineyard and the labourers are mine. I set them to work; and when I please, I call them and give them their hire.’—With these thoughts my passions subside, my mind is softened and satisfied, I resign thee, myself and all, to GOD, saying, Thy will be done! But now for the wings of faith and contem­plation. Let me take thy hand, my dear brother, and walk a turn or two in yonder spacious regions. Yes, it is so: we read it in the Book of GOD, that word of truth and gos­pel of our salvation, that as in Adam all die, even so in Christ shall all be made alive. The one ruined his posterity by sin; the other rais­ed his seed to immortality. This poisoned the dart and inflamed the wound of death; but Jesus Christ redeemeth us from this cap­tivity. See, thou christian minister, thou friend of my bosom, and faithful servant of GOD, see the important period, when the sur­prising signs and descending inhabitants of heaven, proclaim the second coming of our divine Saviour! The heavens open and dis­close his radiant glory. Hear the awakening [Page 252] trump. See, the dead in Christ arise glori­ous and immortal; leave corruption, weak­ness, and dishonour, behind them, and behold their Lord and Head seated on his throne of judgment, attended and surrounded with the ministers of his power and pleasure, and shin­ing in all the fulness of celestial glory: and not only see but share his victory and lustre, partake of his image and influence. And be­hold the demolished fabric reared again, state­ly and ornamented, shining and illustrious, permanent and durable, to demonstrate how entirely death is vanquished, all its ruins re­paired; and what was once meat for worms is now a companion of angels: for when ‘this corruptible shall have put on incorruption, and this mortal, immortality,’ every eye will be fastened on the mighty conqueror, and eve­ry voice and harp be tuned for that transport­ing song, ‘O Death, where is thy sting? O Grave, where is thy victory?’ Yes, Dod­dridge, it is so. The fruit of our Redeem­er's sufferings and victory is the entire and eternal destruction of sin and death. And is it not a glorious destruction? A most blessed ruin? No enemy so formidable, no tyranny so bitter, no fetters so heavy and galling, no pri­son so dark and dismal, but they are van­quished and disarmed; the unerring dart is blunted and broken, the prison pulled down and rased. Our Lord is risen, as the first-fruits of them that slept.—How glad should I be to hear that GOD is pleased to prolong thy life on earth, to declare these glorious [Page 253] truths, and teach us to improve them! In this your friends with you, and many more in every place, join, and make it our com­mon petition to the great Disposer of all events. Use every means you can for the recovery of your health, for the sake of your friends, among whom is your faithful and af­fectionate J. BARKER.’ ^*

Dr. Doddridge was so deeply affected with the friendship expressed in this letter, and the divine consolations which it administered, that there was reason to be apprehensive that his tender frame would have sunk under the emotions of his gratitude and joy.

In autumn, his physicians judged it proper that he should make a trial of the waters of Bristol; and accordingly he went thither in the month of August. Upon his arrival at that place, a wor­thy clergyman of the established church, with whom he had only a slight acquaintance, enter­tained him in the most hospitable manner and with a fraternal affection, till he could be accom­odated with suitable apartments near the wells; and Dr. Maddox, Bishop of Worcester, paid him a friendly visit, and, in very obliging terms, of­fered to convey him in his chariot, at the stated times of drinking the water. Little hope of his deriving benefit from it was given him by the physicians at Bristol; and he received their report of the great hazard of his case with a fortitude, resignation, and cheerfulness, which never for­sook him to the last, in any place, or on any oc­casion. [Page 254] Here he met with several of his friends, who were desirous to do all in their power to testify their regard for him; and offers of service and assistance were made to him by strangers, and even by persons who had formerly conceiv­ed prejudices against him. A worthy nobleman interested himself as kindly about the Doctor's health, as if he had long been his intimate friend. Whilst Dr. Doddridge was at Bristol, he was visited by some of the principal people of his congregation, who expressed an affection for him not to be described, and who brought with them assurances of the same affection from the rest of his flock, and of their ardent and repeat­ed prayers for his recovery. This new proof of their regard afforded him great satisfaction and refreshment. He was directed by his physicians to speak and write as little as possible; but he could not content himself without sometimes sending letters, in short-hand, to a few chosen friends, expressive of the excellent frame of his mind. ^*

The health of Dr. Doddridge continuing still more and more to decline, he was advised, as the last resort in so threatening a disorder, to remove to a warmer climate for the winter. It was proposed that he should go to Lisbon. In deliberating upon this scheme, his principal ob­jection to it was the great expense with which the execution of it would necessarily be attended. He doubted whether, with so very precarious a hope of its being beneficial to him, he ought to pursue the design; when his family, which, in [Page 255] case of his decease, would be but slenderly provi­ded for, would be considerably injured by the voyage. "It will," says Mr. Orton, ‘I hope, appear to every considerate reader, a glorious circumstance in the Doctor's life, that it was sacrificed to the generous, disinterested service of his great Master, and benevolence to man­kind; that, with the advantage of a genius and qualifications equal to the highest advance­ment in the establishment, and without being chargeable with want of economy, he should find himself under the painful necessity of pre­serving the little remainder of his life, by an expense disproportionate to the provision made for his family, dear to him as his own life.’ There happened to be at Bristol a clergyman of the church of England, who had not been previ­ously acquainted with Dr. Doddridge, but who behaved to him in the kindest and most respect­ful manner. In conversation with this gentle­man, the Doctor undesignedly threw out a hint of the principal reason which caused him to de­mur about the voyage. The benevolent cler­gyman immediately seized the hint, and took an opportunity of expressing, before a lady of considerable fortune, who was a dissenter, his esteem and respect for the Doctor, and the con­cern it gave him, that a person who did so much honour to christianity in general, and to his own den [...]mination in particular, and who [...]s he was pleased to express himself) ‘if his conscience had not prevented, might have been in one of the first dignities in their church,’ should, on account of his circumstances, be discouraged [Page 256] from taking a step, on which perhaps his life depended. He added, that, in his opinion, it would be an everlasting reproach upon the dis­senters as a body, if those who knew of his situ­ation did not take some speedy and vigorous measures to remove the difficulty. No sooner had this gentleman given the hint, and set a handsome precedent, than it was cheerfully pur­sued; and the generosity of Dr. Doddridge's ac­quaintance at Bristol and in other places, fully equalled his wants and his wishes. Mr. Neal was particularly active in the management of the affair, and had the pleasure of informing the Doctor, that instead of selling what our au­thor had in the funds, he should be able, through the benevolence of friends, to add something to it, after the expense of the voyage was defrayed.

Whilst Dr. Doddridge continued at Bristol, and his journey was in prospect, many other pleasing circumstances occurred, which tended to lighten his affliction. A servant, in particu­lar, of the family where he lodged, offered her­self to attend him to Lisbon on very reasonable terms; a proposal which was the more seasona­ble and acceptable, as infirm persons, who designed the same voyage, usually found it ex­tremely difficult to procure such attendance, even by large offers. ^* Dr. Oliver was at no small pains to prepare every thing for making the journey as comfortable as possible; and Mr. Warburton prevailed upon the secretary of the Post-Office to write to the captain of the packet-boat at Falmouth, to engage him to [Page 257] give Dr. Doddridge the best accommodations in his power. ^† On the seventeenth of September the Doctor left Bristol, and after a fatiguing journey of ten days, occasioned partly by the badness of the season and roads, and partly by his great weakness, he arrived at Falmouth. There he was received in the kindest manner by Dr. Turner, the physician of the place, who gen­erously entertained him in his house, and recom­mended him to the care of his nephew, Dr. Cantley, at Lisbon. During Dr. Doddridge's journey and stay at Falmouth; his most painful and threatening symptoms had been suspended; but, on the night before he sailed, they returned with greater violence than ever. Mrs. Dod­dridge, therefore, thought it necessary to pro­pose, that he should either return home, or stay a while longer at Falmouth. Having, however, some hope from a change of climate, he gave this short answer, "The die is cast, and I choose to go."

The propriety of Dr. Doddridge's voyage to Lisbon has by some persons been doubted; but in this undertaking he acted by the unanimous advice of the most competent judges. At Fal­mouth much civility was shewn him by several of the inhabitants of the place, to whom his friends had written for that purpose, and he parted from them with the utmost gratitude and tenderness. On Monday the thirtieth of Sep­tember he went on board the packet; and as the captain of it did not happen to go the voyage, the Doctor had the convenience of his cabin, [Page 258] which was no small comfort and advantage to him in his weak condition. Upon the sailing of the vessel, the new scene which opened upon him, and the soft air and fresh breezes of the sea, had the most pleasing effect on his spirits. The [...]ness was severely felt by Mrs. Dod­dridge and the servant; but happily he himself did not suffer from it; so that he needed their attendance and assistance less than before. He generally sat, the greatest part of the day, in an easy chair, in the captain's cabin; and his mind was admirably sustained by delightful views of the heavenly world. Such sacred gratitude and joy appeared in his countenance, as often bro't to the remembrance of his lady the following lines in one of his hymns:

In the Bay of Biscay the vessel was unhappily becalmed for some days; and the weather prov­ed so intensely hot, that Dr. Doddridge's col­liquative sweats returned, attended with a faint­ness that threatened his speedy dissolution. Pro­vidence, however, still lengthened out the feeble thread of life. When the ship came to the de­sired haven, and was waiting for the usual cere­monies of entrance, the fineness of the day, the softness of the air, and the delightful prospects by which he was surrounded, gave him a fresh flow of strength and spirits. He stayed upon [Page 259] deck about two hours, and derived from it such a sensible degree of refreshment, as to raise even a flattering hope of his recovery. On Sunday the thirteenth of October he landed at Lisbon. The next day he wrote to his assistant at North­ampton, giving him a short account of his voyage, of the magnificent appearance which the city made from the sea, and of what he observed in passing through the streets. After mentioning his great weakness and danger, he added, ‘Ne­vertheless, I bless GOD, the most undisturbed serenity continues in my mind, and my strength holds proportion to my day. I still hope and trust in GOD, and joyfully acquiesce in all he may do with me. When you see my dear friends of the congregation, inform them of my circumstances, and assure them, that I cheerfully submit myself to GOD. If I desire life may be restored, it is chiefly that it may be employed in serving Christ among them; and that I am enabled by faith to look upon death as an enemy that shall be destroyed; and can cheerfully leave my dear Mrs. Dod­dridge a widow in a strange land, if such be the appointment of our heavenly Father. I hope I have done my duty, and the Lord do as seemeth good in his sight.’ ^*

At Lisbon, Dr. Doddridge was kindly receiv­ed and entertained at the house of Mr. David King, an English merchant, whose mother was one of the Doctor's congregation, and who had now an opportunity he could never have expect­ed, but which he gladly embraced, of repaying [Page 260] the many services that had been done for his re­lations at Northampton. In this worthy fami­ly our author found the most cordial friendship, and every accommodation that could tend to al­leviate his disorder. Here he happened to meet with Dr. Watts's Treatise on the Happiness of separate Spirits, which, being a work entirely coincident with his own sentiments, delighted him in a peculiar manner. In reading this book, Dr. Watts's Hymns, and especially the Scrip­tures, he employed as much time as his strength would admit. At Lisbon he found a family re­lated to Mrs. Doddridge, as well as other kind friends, who, either from a knowledge of his character, or from having received voluntary let­ters of recommendation, shewed him all the ci­vility in their power, and indeed seemed to strive who should most excel in displaying for him an assiduous and tender regard. From their com­pany he derived pleasure, though it was attended with the painful circumstance of his not being able to converse with them as freely as he could have wished to have done. The Rev. Mr. Wil­liamson in particular, then chaplain to the Bri­tish factory, frequently visited him, with the temper and behaviour of the gentleman, the christian, and the divine.

About a week after Dr. Doddridge's arrival, by the advice of his physician, Dr. Cantley, who attended him without receiving the usual fees, he was removed into the country, a few miles from Lisbon. This, however, was productive of no advantage; for the rainy season, which in that climate usually sets in about the latter end [Page 261] of October, came on with such uncommon vio­lence, as not only to preclude any assistance from air and exercise, but to add greatly to his com­plaints. On the twenty-fourth of October he was seized with a colliquative diarrhoea, which soon exhausted his little strength. Neverthe­less, during the succeeding night, which seemed the last of rational life, he preserved the same calmness, vigour, and joy of mind, which he had felt and expressed through the whole of his ill­ness. The only pain he had in the thought of dying, was the fear of that grief and distress which Mrs. Doddridge would suffer from his removal. To his children, his congregation, and his friends in general, he desired to be remembered in the most affectionate manner; nor did he forget the family where he lodged, or his own servant, in the effusions of his pious benevolence. Many devout sentiments and as­pirations were uttered by him; but Mrs. Dod­dridge's heart was too much affected with his approaching change, to be able to recollect them distinctly. On the following day he lay in a gentle dose, in which be continued till an hour before his death. At the last struggle he appear­ed restless, and [...]ched several deep sighs, soon after which he obtained his release. This event took place on Saturday the twenty-sixth of Octo­ber, old stile, about three o'clock in the morning: and though he died in a foreign land, and in a certain sense among strangers, his decease was embalmed with many tears. Not only the prin­cipal gentlemen of the factory, but even their servants, manifested a high sense of Dr. Dod­dridge's [Page 262] worth, and of the greatness of the public loss. A circumstance which afforded much sa­tisfaction to Mrs. Doddridge, and her Lisbon friends, was, that the Doctor, in his last scenes, was not molested by the officious zeal of any of the priests of the church of Rome. Agreeably to the desire which he had expressed before his death, his body was opened, when his lungs were found in so ulcerated a state, that it appear­ed surprising to the physician that his speaking and breathing had not been far more difficult and pain­ful to him than in fact they were, even to the last.

Dr. Doddridge had frequently expressed a wish of being buried at his meeting place at Northampton, where his children and so many of his congregation and friends were deposited. However, during his illness, he spoke of this as a matter quite indifferent to him; and, to avoid increasing the distress of his afflicted con­sort, was desirous of being interred wherever he should die. It was found, upon enquiry, that the removal of the body to England would oc­casion a very large expense, and therefore it was judged most prudent to decline it. According­ly, his remains were conveyed to the burying-ground belonging to the British factory at Lis­bon, with as much decency and respect as cir­cumstances and the place would admit. The greater part of the gentlemen of the factory at­tended his funeral; and Mr. Williamson, on the following Sunday, preached a sermon, in which he gave him a high and honourable character, founded on what he had heard from many, of his worth, and on what he had himself seen, dur­ing [Page 263] the opportunities he had had of conversing with him. ^*

Though Dr. Doddridge's congregation had not the melancholy satisfaction of having him interred at his own meeting-house, they erected in it a handsome monument to his memory, and made a generous present to his widow after her return. The inscription, which was drawn up by the Doctor's much esteemed and ingenious friend, Gilbert West, Esq. was as follows:

[Page 264]The situation of Mrs. Doddridge, during the sad scene through which she passed, will justly be considered as peculiarly melancholy and af­fecting. She had accompanied her husband to a foreign land, and had been witness to the pain­ful event of his death. Through the goodness of GOD she was enabled to preserve fortitude and serenity in the midst of her deep affliction. What the state of her mind was, is finely represented in a letter which she wrote to her children from Lisbon, a few days after the Doctor's decease, and which has lately been printed, for the first time, in the Gentleman's Magazine. It will be found below. ^* In her voyage homeward, and [Page 265] upon her return to her family, she was strength­ened and supported beyond what could have been expected. By the circumstance of Dr. Dod­dridge's [Page 266] dying abroad she lost a considerable an­nuity, which he had provided for her in case of widowhood, and to which she would otherwise have been entitled. To this consequence of his voyage, should he die abroad, the Doctor was totally a stranger; and it was happy for him that he was never acquainted with it, since it must have lien with weight upon his spirits. The generosity of his friends was active to com­pensate for the loss which Mrs. Doddridge had sustained. A subscription was opened for her, chiefly in London, and, in a great measure, under the direction of Mr. Neal, whose kind offices to Dr. Doddridge's family were eminent and invariable. In a short time a sum was raised, which was more than equal to the forfeiture of the annuity. Besides this, Mrs. Doddridge re­ceived several other handsome presents, which were sent her as subscriptions to the Family Ex­positor, from persons of rank, both among the clergy and laity of the established church. The manner in which these benefactions were com­municated heightened their value. They were [Page 267] bestowed with so much delicacy, and reflected such high honour on Dr. Doddridge's memory, that she retained a deep impression of them to the latest hour of her life. Another instance of regard that was paid her, was, that the dissenting ministers in the neighbourhood of Northampton, and the pupils who had begun to preach, sup­plied the Doctor's congregation, during his ab­sence, and for half a year after his decease, that the salary might be continued to his family for that time. ^*

Dr. Doddridge's funeral sermon was preached by Mr. Orton, who was in every view the pro­perest person for that service. On what day it was delivered does not appear from the copy now lying before me. The text was, 1 Cor. xv.54, and the words, "Death is swallowed up in victory." In a short time the discourse was published, and had an extensive circulation, un­der the title of "The Christian's Triumph over Death." It has since been annexed to the three volumes of the Doctor's Sermons and religious Tracts. Mr. Orton did not enter largely into the character of his revered and beloved friend, having probably then formed the design of wri­ting his life.

The muses were not silent on Dr. Doddridge's decease. A poem to his memory was published by a young gentleman, who, at the time of com­posing it, was a pupil at his academy. The au­thor was Mr. Henry More, who afterwards set­tled in Devonshire, of which county he is a na­tive, and who is now a dissenting minister at [Page 268] Leskard in Cornwall. By his friends he is known not only to be an ingenious poet, but a sound scholar, especially in Biblical criticism. The following lines will afford an agreeable spe­cimen of the merit of the poem.

Dr. Doddridge was not handsome in his per­son. In stature he was somewhat above the mid­dle size, with a stoop in his shoulders, and he was very thin and slender. But when he was engaged in conversation, or employed in the pul­pit, there was a remarkable sprightliness and vi­vacity in his countenance and manner, which commanded a general attention. ^* Mrs. Dod­dridge survived her husband nearly forty years, all which time she exhibited an eminent pattern of the Christian virtues. She departed this life at Tewkesbury, in Glocestershire, where she had long resided. The Doctor left four children, one son, and three daughters. Philip, the son, was brought up to the law, and settled as an at­torney at Tewkesbury, where he died several years ago. The eldest daughter married Mr. Humphreys, an attorney of the same place. She and her two sisters, who are single, are still liv­ing.

It was a happy circumstance, that, at the time of Dr. Doddridge's illness and decease, he had for his assistant in the Academy Mr. Samuel Clark, the son of his friend Dr. Clark. In this gentleman were united wisdom, knowledge, and an uncommon equanimity and steadiness of tem­per. Indeed, though very young, he was well qualified to have been chosen to succeed Dr. [Page 270] Doddridge in the office of principal tutor: but this his modesty would not have permitted; and, upon the whole, it was undoubtedly proper that a man of more advanced life should be appoint­ed. The person elected by Mr. Coward's trus­tees, and who had been recommended by Dr. Doddridge in his will, was the Rev. Mr. (after­wards Dr.) Caleb Ashworth, of Daventry, to which place the academy was removed in the autumn of 1752. Dr. Ashworth discharged the duties of the trust with great fidelity and dili­gence, and with an ability that increased as he proceeded in his employment. Mr. Clark con­tinued as his assistant for several years, and, in so doing, contributed, in no small degree, to the usefulness and success of the institution. Whilst he was at Daventry he preached and published a sermon on occasion of the earthquake at Lisbon. He afterwards settled at the Old Meeting at Bir­mingham, where he was highly and justly re­spected and esteemed, not only by his own con­gregation, but by all who knew him. On Sun­day the third of December, 1769, he was un­happily killed, in the prime of his days, by a fall from his horse, as he was setting out to preach in the neighbourhood. The funeral dis­course for him was delivered and printed by his friend Dr. Ashworth, under the title of ‘The Regards a Christian Congregation owe to their deceased Ministers, represented and urged.’

Of the writings of Dr. Doddridge, which were published in his life-time, we have already taken notice. With regard to his grand work, the Family Expositor, three volumes were still [Page 271] to make their appearance. Happily he had fin­ished the whole of the copy, in short hand, a few slight notes towards the conclusion ex­cepted, and the larger part had been tran­scribed for the press. This was the case with all the fourth volume, the preface to which had been written by our author. In 1754 that volume was published, containing St. Paul's Epistle to the Romans, and his first and second Epistles to the Corinthians. ‘As far as I know myself,’ says the Doctor, ‘I have no favourite hypothesis to serve, nor a fondness for any unscriptural phrases; in which so many have, on one side, and the other, made the very being of orthodoxy to consist. I have been disposed to let scripture carry me along with it, wherever it naturally leads, ra­ther than resolve it should follow me. In­stead of labouring to establish any human sys­tem, which has always, I fear, a leaven of imperfection attending it; I have endea­voured to keep controversy as much out of sight as possible, and to represent what I veri­ly believe to be the Scripture doctrine, in as simple a manner as I could, and divested of those particular expressions, which some, who perhaps are not averse to the main doctrine it­self, are ready to rise up against.’ One rule of interpretation laid down by Dr. Doddridge was, when the text and context will bear two meanings, to prefer that which gives the noblest and most extensive sense, and might make the passage in question most universally useful. Plau­sible, however, as this rule may appear, there is [Page 272] danger, unless it be exercised with peculiar judg­ment, of its being occasionally productive of er­ror. In fact, the business of a commentator on scripture is to find out the single original signi­fication of the language used by the sacred wri­ters, and not to indulge his imagination in giv­ing a scope to words beyond what was at first specifically intended.

In the beginning of the year 1755, Mr. Or­ton published a Collection of Dr. Doddridge's hymns. Few of the Doctor's works have been more generally acceptable, the sixth edition of them having appeared in 1788. Indeed, they are, upon the whole, well calculated to answer the purposes of christian devotion; and, being all of them founded upon particular texts of scripture, cannot fail of being useful to ministers who preach on the same texts. With respect to poetical merit, if they cannot be placed in a high rank, they have enough of it for the immediate view which they were intended to answer. As the author had not so good an ear as Dr. Watts, his numbers are not equally flowing and harmo­nious. It may be mentioned to his praise, that he has not indulged to the extravagancies which Dr. Watts has fallen into, especially in the first book of his hymns. I observe with pleasure, that Dr. Doddridge has not taken a single sub­ject from the Canticles.

The two remaining volumes of the Family Expositor, being the fifth and sixth, were pub­lished by Mr. Orton in 1756. From the edi­tor's advertisement it appears, that Dr. Dod­dridge had himself transcribed for the press the [Page 273] paraphrase, improvements, and notes, of the fourth and fifth volumes, and the paraphrase and improvements of the Epistle to the He­brews, and the two first Epistles of St. John. The notes on these three Epistles, together with the paraphrase, improvements, and notes, on the remaining Epistles and the "Revelation," were carefully transcribed either by Mr. Orton him­self, or by some of the Doctor's pupils, and the transcript was compared several times with the short-hand copy. An accident which, during the author's life, happened to part of the original manuscript, deserves to be recorded. In June, 1750, a fire broke out in his study, occasioned by a wax candle's being left on his writing desk, and consumed many of his papers, and, in parti­cular, part of one volume of the short-hand copy of the Family Expositor. The light of the fire being, however, providentially discovered by an opposite neighbour, who gave an immediate a­larm, it was speedily extinguished. When the Doctor was informed of the accident, he seemed most anxious about the preservation of this ma­nuscript; and when the flames were quenched, it appeared, to his great joy and surprise, that only that part of the volume which had been transcribed was destroyed; that the transcript lay in another place out of danger; and that all the untranscribed pages were perfectly legible, the edges of them only being singed. ‘Being an eye-witness,’ says Mr. Orton, ‘of the danger and deliverance, I record this account of it,—chiefly as it seems to denote a particu­lar ca [...]e of Providence in preserving this work, [Page 274] and a favourable omen that GOD intends it for extensive and lasting usefulness.’ Those who may not carry their reflections so far as Mr. Orton has done, will sympathize with Dr. Dod­dridge in the pleasure which he received in hav­ing his manuscript preserved.

Of all our author's writings, the Family Ex­positor is the most important and valuable. It is the work in which he took the greatest pains, and on which his literary reputation principally depends. Many of his notes display a sagacious and judicious spirit of criticism, and the practi­cal reflections are of general utility. How well the work has been received by the learned and pious world, is apparent from the continued de­mand for it down to the present time; nor is its popularity likely to decrease. It is the seventh edition which is now called for by the public; not to mention the separate impressions of it that have appeared in Scotland and Ireland. In pass­ing a just encomium on the Family Expositor, it will not be understood that there is any design of asserting that it is a performance which is to­tally exempt from imperfections and errors. Such is not the character of the best human productions. Diversities of sentiment will oc­cur with regard to Dr. Doddridge's interpreta­tions of particular passages, and his criticisms upon them. Perhaps likewise, in some instan­ces, his paraphrases may be deemed rather too redundant. But no observations of this kind are inconsistent with allowing to the work the praise of its contributing, in a high degree, to christian instruction and improvement. The [Page 275] proper inference to be drawn from any mistakes into which the most successful illucidations of the scriptures have fallen, is, not to depreciate their general merit, but to avoid placing an un­due confidence on their authority. While we thankfully derive from them the assistance they are capable of affording us in our enquiries into the meaning of the sacred oracles, we should freely examine, and impartially judge for our­selves.

Dr. Doddridge thought it would contribute to the usefulness of his exposition, to digest the history of the four Evangelists into one continu­ed series, or, in other words, to throw it into the order of an harmony. If such an harmony could be effectually and decisively ascertained, each story and discourse would be exhibited with all its concurrent circumstances, as recorded by the sacred penmen; frequent repetitions would be prevented; and a multitude of seeming oppo­sitions be so evidently reconciled as to supersede many objections. These undoubtedly are de­sirable objects, and the attainment of them is worthy of being sought for. We are indebted to the exertions of those gentlemen who have laboured in this field of theological literature. Where they have not sufficiently succeeded in the main point, they have, by their researches, been enabled to throw a new and beautiful light on many passages of the evangelical historians. That there is no small difficulty in the general subject, is manifest from the various systems that have been formed upon it by the ablest scholars, and the most judicious critics.

[Page 276]One part of Dr. Doddridge's Family Exposi­tor, which must have cost him uncommon pains, was his having every where interwoven the text with the paraphrase, and carefully distinguished the former from the latter by the italic charac­ter. By this method it is impossible to read the paraphrase without the text; and every one may immediately see, not only the particular clause to which any explication answers, but also what are the words of the original, and what merely the sense of the commentator. Nor was our author content with barely inserting the old translation, but gave an entire new version of the whole Testament, the merit and usefulness of which will in many respects be acknowledged. This translation was extracted from the para­phrase, and published in 1765, in two volumes, 12mo. with some alterations and improvements by the editor, together with an introduction, and a number of very short notes.

The last work of Dr. Doddridge which was given to the public, was his ‘Course of Lec­tures on the principal Subjects of Pneumatol­ogy, Ethics, and Divinity; with References to the most considerable Authors on each Sub­ject.’ Of the nature and value of these lec­tures, which appeared in 1763, in one volume, quarto, I have already spoken. As another edi­tion may probably soon be demanded, it may not be amiss to suggest, that it would be extremely useful to enlarge the list of references, by intro­ducing the names and productions of those wri­ters who have treated upon the several matters in question since the Doctor's decease. To a per­son [Page 277] conversant in the history of controversies this would be no very difficult task; and it might, in particular, easily be executed by any gentle­man who, as a tutor, has made use of the lec­tures as a text-book, and who consequently has been in the habit of referring to succeeding au­thors.

If Providence had continued Dr. Doddridge's life, he would undoubtedly have endeavoured to extend his usefulness by many other publica­tions. He intended to print a sermon to chil­dren, and some sacramental meditations. A considerable progress had been made by him in a "Dissertation on the Jewish Proselytes," the design of which was to defend that opinion con­cerning them, which he mentions in some of his notes upon the Acts of the Apostles. An­other work, which he had nearly completed, and in which he displayed his critical knowledge of the Hebrew language, was a new Translation of the minor Prophets. Neither the Dissertation on the Jewish Proselytes, nor the Translation of the minor Prophets, were thought to be left in a sufficient state of perfection to be given to the world. ^* The [...] with regard to the last of these objects is t [...]ss to be regret­ed, as the business hath since been executed with so much judgment and learning by the excellent Bishop Newcome.

Upon Dr. Doddridge's works in general it would be easy to produce a variety of encomi­ums. The applauses he received were nume­rous; and what added to their value was, that they came from men by whom it was an honour [Page 278] to be applauded. Nor was it by the learned among the dissenters only that his abilities and writings were held in high estimation, but by many illustrious ornaments of the church of Eng­land. This is abundantly apparent from the collection of letters lately published. There will be found, together with the praises of a Barker, a Miles, a Neal, a Leland, and a Lard­ner, those of a Costard, a Warburton, an Oli­ver, a Newton, a Secker, an Ayscough, a Grey, a Hunt, a Gilbert West, a Maddox, a Sherlock, a Hildesley, a Duchess of Somerset, and a Lord Lyttelton. "I have read," says Bishop Secker, ‘your woks with great satisfaction, and, I hope, some benefit; and both rejoice and wonder that, in the midst of your other occupations, you continue able, as I pray GOD you long may, to oblige your fellow christians so often and so highly from the press. Indeed it must and ought to be owned in general, that the dis­senters have done excellently of late years in the service of christianity; and I hope our common welfare will make us chiefly atten­tive to our common interest, and unite us in a closer alliance.’ By the way, the Bishop, in the same letter, has gently and properly re­buked Dr. Doddridge for the extravagantly com­plimental strain of his epistles. ‘I return you many thanks for your favourable opinion both of my sermon and its author, though expres­sed in a manner which you would have for­born, if you had known me better. Plain men should be treated in a plain way: and nobody should have things said to him which [Page 279] he doth not deserve; and ought not to hear if he did. Let us all endeavour to do what good we can; and give those who seem to en­deavour it faithfully, the comfort of knowing we think they do; but never tempt one an­other to forget we are unprofitable servants.’ ^*

The reception which Dr. Doddridge's writ­ings met with abroad deserves to be specifically noticed. It appears that the most considerable of them have been translated into foreign lan­guages. His Sermons on Regeneration, Salva­tion by Grace, on the Power and Grace of Christ, and his Letter on Family Prayer, have been pub­lished in the Dutch tongue. The Memoirs of Colonel Gardiner have appeared in the Dutch, French, and German languages; and the Rise and Progress of Religion in the same languages, to which may be added the Danish. It is observ­able, that the translation of the last work into French was undertaken by the particular en­couragement of the late Prince and Princess of Orange, and a number of the gentry in Holland. A Protestant Prince of the empire promised to recommend it to those about him; and it was subscribed for by many persons of quality and rich citizens in Germany and Switzerland. Some learned men undertook to translate the former volumes of the Family Expositor into German; but the publication of it was opposed by several of the Lutheran clergy, from an apprehension that Dr. Doddridge's interpretation of particular passages, and his reflections upon them, might not agree with their established principles, or [Page 280] form of church government. To remove their terrors, the persons concerned in the translation first published the Sermons on Regeneration in that language; the candour and moderation of which had such an effect in quieting the opposi­tion, that the other work was completed. ^*

Such was the estimation in which Dr. Dod­dridge's writings have been held, and continue to be held, both at home and abroad. It does not, however, hence follow, that his most sin­cere admirers will think themselves obliged to concur with him in every sentiment and every expression. Many judicious persons have wish­ed that his devotional treatises had been more accommodated to universal use, by a less Calvin­istical turn of opinion and language. ‘I reck­on it one unhappiness,’ says Mr. Jones of Welwyn, ‘of this excellent man (my much respected friend) that, having early imbibed the notions of some particular systems, he could not dislodge them out of his mind in his age of riper judgment. This hath been ob­served by others.’ Mr. Jones adds, that the Doctor's parts were uncommon, his learning great, his moderation equally so, and his life and conduct truly christian. ^† Upon the whole, whatever diversity of judgment may be formed on different points, the grand end which Dr. Doddridge had in view, and the generally useful tendency of his works, cannot be denied. In every thing which he wrote, his aim was to pro­mote the great purposes of practical religion.

[Page 281]The narrative which has now been given of Dr. Doddridge's life, has displayed the princi­pal circumstances that illustrate his temper and conduct. Nevertheless, I cannot dismiss the subject without entering into a general view of his character. This I am induced to do, partly as it will afford me an opportunity of mention­ing some things not hitherto noticed, and partly because I have the felicity, in the present case, of writing from an intimate personal knowledge; which is a satisfaction that has not frequently occurred in the numerous lives I have had oc­casion to lay before the public. The view which I shall take of our author will be of his intellectual, and of his religious and moral qual­ities.

I do not know that genius can be ascribed to Dr. Doddridge, taking that word in its highest signification, as employing either a great inven­tive faculty in science, or that boldness of ima­gination which is productive of original imagery and combinations. In a lower and more popu­lar sense of the term, he might be said to have been a man of genius; for he had a quick con­ception and a lively fancy. He had a compre­hension of mind that enabled him to proceed with celerity and vigour in the acquisition of knowledge; and that activity of his mental frame, which put it into his power to learn much in a little time, was happily accompanied with an invincible resolution and perseverance in the p [...]secution of his studies. In conse­quence of his uncommon application, he might even with moderate abilities have laid up a large [Page 282] stock of various learning; and therefore it is not surprising that this should be the case with him, when it is considered that he was endued with a quickness of apprehension, and a remarkable strength of memory. So extensive was his ac­quaintance with books, that there were few on the general subjects of literature which he had not perused with attention; and he could retain and easily recollect what in them was most wor­thy to be remembered. Of ancient knowledge he had a considerable store. With regard to the learned languages, if he could not be called a profound linguist, he was sufficiently versed in them to read the most valuable pieces of antiqui­ty with taste and pleasure. This is apparent from his paraphrase and notes on the New Testa­ment, in which he has frequently illustrated the force and beauty of the originals with great judg­ment, and in the true spirit of criticism. ^*

Dr. Doddridge was well acquainted with the Greek philosophers and orators, among the last of whom he was particularly devoted to De­mosthenes. To the poets of Greece he was far from being a stranger; but he was not, I think, deeply conversant with its tragedians. I remem­ber, while I resided with him, his having read Pindar with much admiration. With the Latin classics he was largely acquainted. As became a divine and a theological tutor, he diligently studied the ancient fathers, especially of the three first centuries. He paid particular regard to the apologists for christianity, and was a great master of Origen and Eusebius. Beyond the fourth [Page 283] century his knowledge of this species of litera­ture did not, I believe, widely extend, though it did not wholly stop there. With ecclesiastical history he had a large acquaintance, and civil history engaged no small degree of his attention. To this he applied not only to enrich his memo­ry with facts, but to make such reflections upon them, as tended either to promote his insight into human nature, to exemplify the interposi­tions of Providence, or to explain and illustrate the sacred writings.

Though Dr. Doddridge's disposition rather led him to cultivate the more polite than the ab­struser parts of science, he was far from being a stranger to mathematical and philosophical stu­dies. The system of Algebra which he read to his pupils was of his own composition. But the favourite object of his application, and that in which his principal excellency lay, was divinity, taking that word in its largest sense. Whatever could tend to strengthen the proofs of natural or revealed religion, to assist our conceptions of the divine Nature, or enable us more perfectly to un­derstand the doctrines and discoveries of scripture, he thought deserving of the most attentive re­gard. To the evidences of the Jewish and chris­tian revelation he had paid uncommon attention, and how complete a master he was of the subject is apparent from his lectures. Perhaps there were few men who had more carefully studied the different systems of theology, or who could point out their several defects with greater accu­racy and judgment. While he was not one of those who affect to treat with contempt the la­bours [Page 284] of the wise and the learned who have gone before them, but was always ready to receive whatever light they could afford him, neverthe­less, without a slavish regard to human schemes, he took the sacred oracles for his guide, and al­ways referred to them for the proofs of the doc­trinal sentiments which he maintained. Upon the whole, I entirely agree with Mr. Orton, that, though others might exceed him in their acquaintance with antiquity, or their skill in the languages, he was surpassed by few in the extent of his learning, and in the variety of useful and important knowledge of which he was possessed. ^*

With these stores of information, it was a great advantage to Dr. Doddridge that he had an uncommon facility of speaking and of writ­ing. He used to descant, in his lectures, on the subjects treated of, with surprising perspi­cuity and freedom; and the same perspicuity and freedom attended him when he took the pen in hand. This was owing to the orderly disposition in which things lay in his mind. As his own ideas on the points he had studied, were clear and distinct, so his method of ar­ranging his thoughts was uncommonly just and natural. There are, perhaps, few discourses in our language which excel those which were usually delivered by our author, either in the ac­curacy of the divisions, or the adaptation of the sentiments to the subject discussed. According to the fashion that now prevails, he may possibly be thought to have sometimes laid down and recapitulated his scheme in too formal a manner. [Page 285] But if he rather exceeded in this respect, his er­ror had the advantage of assisting the memory, and contributing to the instruction of his hearers and readers.

Though Dr. Doddridge's invincible persever­ance in study has already been mentioned, I am desirous of enlarging a little farther upon it. Literary diligence is a matter which I have al­ways earnestly wished to press on every young man of liberal education with whom I have had acquaintance. When accompanied with original genius, it is the parent of all that is great and valuable in science; and where there is not much of original genius, provided there be a tolerable capacity, it is endued with the power of pro­ducing valuable attainments, and of rendering eminent services to the learned world. Of this diligence Dr. Doddridge was a striking example. The smallest portions of time were precious to him; and he was eager to seize every moment, even while he was waiting for dinner, company, or his pupils assembling together, that he might make some advance in any work in which he was engaged. So solicitous was he for continu­al improvement, that one of his students gene­rally read to him when he was shaving and dres­sing. This was a benefit to the pupils, as he took occasion to instruct them, by remarking on their manner of reading, and pointing out the excellencies and defects, either in sentiment or language, of the book before them. When he was upon a journey, or on occasional visits to his friends, where he spent the night, he took his papers with him, and employed at least part of [Page 286] the morning in carrying on some one or other of his important designs. From the time that he began to write his Family Expositor, something was done every day in it towards preparing it for the press. To all this it may be added, that his employments as an author and a tutor, never ob­structed his most abundant labours as a minister and a pastor.

But what places Dr. Doddridge's diligence in a still more conspicuous point of view, is the ex­tent of his correspondence. This alone would have been almost sufficient to have employed the whole time of an ordinary person. Besides his correspondence with the parents and guardians of his pupils, he had a number of letters to write, in answer to questions of moment which were proposed to him by his brethren, and especially by those who had studied under him. These last naturally applied to him for advice and direction, under the various difficulties which occurred to them in their respective situations. Many were the congregations that had recourse to him for ministers, or upon other accounts. His judg­ment, likewise, was frequently desired by learned men, concerning critical questions, or works which they were preparing for the press; and his own publications gave occasion for enquiries of this nature. Several foreign gentlemen and divines, who had heard of his character, and pe­rused his writings, sought his epistolary acquaint­ance; and to correspond with them in Latin or French, was an object that demanded particular attention. It is, indeed, surprising to find how many hundred letters were received and answer-

[Page 287]A very honourable part of Dr. Doddridge's correspondence was that which he maintained with some of the brightest ornaments, both among the clergy and laity of the established church. This is apparent from the Collection of Letters lately published. We there see how much he was esteemed, and how highly he was thought of, by the first religious and literary characters of the age. In the collection referred to, the letters of Warburton make a distinguish­ed figure, and shew that great man in a new and very amiable light. They display not only his learning, but the piety, benevolence, and good­ness of his mind. The severity, or rather the arrogance, with which he treated his literary an­tagonists must undoubtedly have afforded too just cause for leaving an unfavourable impression of him in the estimation of the world. But in private life he appears in a far more agreeable point of view. The only time I had ever the honour of being in his company, which was an hour and a half in his own study, I found him remarkably condescending in his manner, and admirably instructive and entertaining in his con­versation.

Dr. Doddridge's correspondence was, I think, in some instances carried to an extent that might have been spared; and it is now certain that his friend Mr. Neal was so far of the same opinion, as to give him a gentle rebuke upon the subject.* There were people, whose good intentions were superior to their wisdom, and who had very lit­tle valuable to communicate, that were proud of [Page 288] writing letters to him, and of receiving his an­swers; and such was the easiness of his disposi­tion, that he was more profuse in his returns to their kind affections, than convenience or even a regard to his health would admit. Sometimes he lightened his burden, by making use of the pen of his pupils, to whom he dictated his letters, while he himself went on with his Family Ex­positor, or any other work in which he was em­ployed. I was not unfrequently either his aman­uensis on these occasions, or read to him while he answered his correspondents.

I am next to take a survey of Dr. Doddridge in his religious and moral character. And here the prime and leading feature of his soul was that of devotion. This was the pervading prin­ciple of his actions, whether private or public. What Dr. Johnson has observed with regard to Dr. Watts, that as piety predominated in his mind, it was diffused over his works; and that whatever he took in hand was, by his incessant solicitude for souls, converted to theology,* may with equal propriety be applied to Dr. Doddridge. The greatest pains were taken by him to keep up an habitual sense of the Supreme Being; to maintain and increase the ardour of religion in his heart; and to furnish himself, by devout ex­ercises, for the important labours of his station. Nor was it to his secret retirements that his pie­ty was limited: it was manifested in every part of the day, and appeared in his usual intercourse with men. In the little vacancies of time which occur to the busiest of mankind, he was fre­quently [Page 289] lifting up his soul to GOD. When he lectured on philosophy, history, anatomy, or other subjects not immediately theological, he would endeavour to graft some religious instruc­tions upon them, that he might raise the minds of his pupils to devotion, as well as to know­ledge; and in his visits to his people the chris­tian friend and minister were united. ^*

Dr. Doddridge entertained a high idea of the efficacy of prayer. ^† It is a point upon which I would speak with great humility and deference; but I cannot avoid thinking that, in this respect, he carried his sentiments somewhat farther than reason and truth will warrant. Of the import­ance of prayer, as a natural and just tribute to the Deity, as an admirable method of cherishing the virtues of the religious life, and as connect­ed with the divine approbation and favour, no one, I trust, can be more truly sensible than my­self. My views of the matter have lately been so fully displayed, that they cannot be liable to any misconstruction. ^‡ But still I am obliged to observe, that Dr. Doddridge did not, in my ap­prehension, sufficiently limit his notions of the efficacy of prayer. He appeared to ascribe to it such an immediate influence upon the Supreme mind, and to expect from it such interpositions, as are scarcely consistent with the regular order of Providence, and the stated course of events in the world. If, however, he erred upon this head, he has erred with many wise and good [Page 290] men who have gone before him, and by whom he has been succeeded. Perhaps Dr. Price and Dr. Ogden may be added to the number.

The piety of Dr. Doddridge was accompanied with the warmest benevolence to his fellow crea­tures. No one could more strongly feel that the love of GOD was to be united with love to man. Nor was this a principle that rested in kind wishes and pathetic feelings for the happi­ness of others, but was manifested in the most active exertions for their welfare. No scheme of doing good was ever proposed to him into which he did not enter with ardour. This was apparent from many circumstances that might copiously be enlarged upon, did it comport with my present purpose. His Sermon for the bene­fit of the County Hospital at Northampton has been spoken of before; and it may here be add­ed, that he not only contributed generously to that hospital, but spent much time in ripening the design. He often reflected, with great sa­tisfaction, on the pains he had taken to establish this charity, and on the good effects which it had produced, both in relieving many objects of distress, and in promoting a social and catholic spirit among persons of different parties and per­suasions. It was at his own expense that he printed and distributed his "Friendly Letter to the Private Soldiers of a Regiment of Foot." During the rebellion of 1745, he was remarka­bly zealous in the cause of his king and his country, and contributed to the raising of a regi­ment under the command of the earl of Halifax, by his own liberality, as well as by his influence [Page 291] over others. In the case of a poor Irishman, whom he thought to be unjustly condemned for murder, he exerted himself in a very extraordina­ry manner, though without success. But the generosity of his mind was the most displayed when any schemes for propagating religion, and for spreading the gospel among those who were strangers to it, were proposed. In every thing of this kind he was always ready to take the lead, and was ardent in endeavouring to inspire his friends with the same spirit. ^*

No one could be more amiable than Dr. Dod­dridge was in his private virtues and manners. It would be needless to enlarge on the tenderness of his affections as a husband, a father, and a re­lation: nor is it necessary to insist upon his con­duct to his pupils. If he occasionally distin­guished any one of them by his particular fa­vour, this did not hinder his behaving to all of them with the kindness of a parent; and his regard to them was never abated, excepting from their own fault. In the character of a friend he shone with distinguished lustre. Of friendship he entertained a sublime idea, and his heart was admirably fitted for discharging all the offices, and relishing all the delights, of this endearing connection. It was the happy lot of his life to be honoured with many valuable and faithful friends; and how sensible he was of his felicity in this respect was displayed in every return of gratitude, esteem, and affection, ^† His deport­ment in company was strikingly polite, affable, and agreeable; and in conversation he greatly ex­celled; [Page 292] his discourse being at once instructive and entertaining, and not unfrequently rising to the splendid.

The candour of Dr. Doddridge's mind rela­tive to his sentiments of other persons merit, was carried to the highest pitch, and indeed was sometimes so excessive as to lead him to form a far better opinion of several of his ac­quaintance than in fact they deserved. This fault was gently and pleasantly touched upon by Mr. Barker, in one of his letters. ‘But are you aware,’ says he, ‘what a creature you are? I love you beyond expression, and admire your abilities, furniture, spirits, &c. more than you imagine; and not a man in the world re­joices more in your usefulness than I do; and yet I often make myself merry with your cha­racter and conduct. You are so entirely de­voted to GOD, to truth, and holiness, that it is very easy to impose upon you under the ap­pearance of any of these. And you are so per­fectly made up of civility, candour, and good nature, that a pious enthusiast, or a godly dunce, is welcome to your table, arms, and heart. You are so good yourself, that you think every body ten times better than they are; see merit in the darkness of midnight; cannot see faults without a noon-day sun; forgive injuries before they are confessed; and confer favours as a reward for affronts.’ ^* With such a disposition of mind, it is not sur­prising that Dr. Doddridge should frequently be unable to resist the arts of deception: and [Page 293] yet this did not proceed from a general ignorance of the world. He was well acquainted with men and with manners, and could often enter into, and discriminate, with no small degree of pene­tration, the characters of mankind. But, at the same time, so ardent were the feelings of his pi­ety, and such was the suavity of his temper, that he could not easily persuade himself that any persons were insincere, who made a profession of religion and goodness. There is a considerable difference between a speculative and a practical knowledge of the world. A man may possess much of the former, and yet, from a certain flexibility and tenderness of mind, have little of the latter. In particular instances, he may have sagacity enough to suspect deceit, while he re­fuses to indulge the suspicion, lest it should lead him to err in his judgment, and be a motive for obstructing the exertions of his benevolence. Such was the case with Dr. Doddridge, and such, also, was the case with George Lord Lyt­telton. They would both of them rather have chosen to be mistaken, than to have lost an op­portunity of contributing to the relief of real distress.

In his sentiments of those who differed from him in religious opinions, Dr. Doddridge exer­cised great moderation. He never confined truth or goodness to one particular sect; and he be­haved with the utmost candour to the members of the church of England. Of the established religion of his country he always spoke with respect; and he never made any petulant objec­tions to its worship or discipline, or uttered [Page 294] against it any severe or unkind reflections. His correspondence with various clergymen of the highest rank and merit has heretofore been no­ticed. It was deeply lamented by him, that a separation from the establishment was, in his apprehension, and that of many other good men, rendered so necessary; and he sincerely wished and prayed for a greater union among Protestants. A like candid and friendly spirit he endeavoured to promote among his pupils; and he did it with success; for few of them, I believe, can be mentioned, who have not, in this respect, fol­lowed the instructions and imitated the ex­ample of their tutor. ^* With all Dr. Dod­dridge's moderation of temper, he did not in every case meet with a suitable return. Some time after he had set up his academy at North­ampton, a prosecution was commenced against him in the ecclesiastical court, by the instigation of several dignitaries of the church. The step, however, was totally disapproved of by many other eminent members of the establishment. Nevertheless, the persons who had engaged in the business seemed determined to carry it on with vigour; and, as the laws then stood, they must have succeded in their design, had not an application been made to King George the Se­cond, who received, from some gentlemen of rank and influence, such a just representation of the Doctor's loyal, peaceable, and moderate prin­ciples and character, as induced his Majesty to give an express order for putting a stop to the prosecution. ¹³¹

[Page 295]That candour of mind which Dr. Doddridge exercised towards the members of the establish­ed church, was cultivated by him with regard to his dissenting brethren, of different denomi­nations. He was solicitous to be upon friendly terms, as far as possible, with all of them; and by the generality of them he was held in high estimation. If this was not the case without exception, it will not appear surprising to those who reflect upon the diversities of sentiment that are found among the dissenters. There were a few among them who even went so far as to charge him with insincerity. The ac­cusation they brought against him was, that he used some particular phrases, in his writings, in a sense different from that in which he himself understood them, in order to please a party. A friend having acquainted him with this charge, he answered as follows: ‘My conscience doth not tell me that I am at all to blame on the head you mention. I write for the public (as I would also do in every private correspond­ence) as in the presence of GOD, and in the views of his judgment. I would not pur­chase that phantom, popularity, which is oft­en owing to the very worst part of a man's character or performances, by any complian­ces beneath the dignity of a christian minister; an office, of which I think so highly, as to be deeply sensible how unworthy I am to bear it. On the other hand, I do indeed desire to give as little offence as I honestly can; and I have high authorities for it: and though I am, and always declare that I am, in my judgment, great­ly [Page 296] against the imposition of human phrases, yet, as some can hardly be avoided on the one hand or the other, I choose to adopt and use some that are ambiguous, in what I take to be a fair sense, though not the only sense they might bear; and by declaring it, to endeavour to fix a good idea to them, rather than absolutely to declare against, or even totally to disuse them. Oth­ers, wider by far in their sentiments than I, are indulged in this, and even applauded for it: I have the misfortune (I cannot use the word more properly) to be condemned.’ ^* Whilst I have a full conviction of Dr. Doddridge's sin­cerity in this matter, I cannot agree with him in opinion. Offensive expressions may justly be avoided; but surely, ambiguous ones should ne­ver designedly be adopted. The language we use, in delivering our views of things, ought to be natural, clear, and capable only of one signifi­cation.

The charge I have mentioned against Dr. Doddridge with regard to his writings, has been extended to his preaching. By some of his enemies it was asserted, that he was a trim­mer in the pulpit. The fact, I am satisfied, was precisely as follows. When he preached in different places, he so far accommodated himself to the dispositions of the people before whom he discoursed, as to avoid giving of­fence. If a congregation consisted of persons who were of free sentiments in religion, his sermon was entirely of a practical nature. On the other hand, in preaching before a Calvin­istical [Page 297] society, it was customary with him to choose what was called an evangelical subject. In neither case did he deliver any thing that was contrary to his sincere opinion. His accusers did not sufficiently recollect that he was far more devoted to what were deemed the orthodox doc­trines than they were ready to imagine; and he had an undoubted right to be believed, when he declared, as he has done in the letter before cited. ‘On the whole, I know assuredly, that I have not on any occasion belied the real sentiments of my heart.’ ^* The persons who were most disposed to find fault with Dr. Doddridge, with respect to the point in question, were those who are entitled the rational dissenters. They could not easily persuade themselves that a man of such abilities, and general liberality of mind, could entertain very different opinions from their own; and they wished to have him rank more expli­citly among them. It cannot be denied, that in one or two instances they had some reason to complain of his timidity: but, at the same time, there were many occasions on which he behav­ed with a very becoming fortitude. Once, I remember, some narrow-minded people of his congregation gave him no small trouble on ac­count of a gentleman, in communion with the church, who was a professed Arian, and who otherwise departed from the common standard of orthodoxy. This gentleman they wished either to be excluded from the ordinance of the Lord's Supper, or to have his attendance upon it prevented. But the Doctor declared, that he [Page 298] would sacrifice his place, and even his life, ra­ther than fix any such mark of discouragement upon one, who, whatever his doctrinal senti­ments were, appeared to be a real christian. When our author happened to be in company with persons of rank and fortune, he never suf­fered the least tendency to profaneness or licen­tiousness to pass unnoticed; but manifested his dislike to them, with the freedom of the divine, accompanied with the politeness of the gentle­man. A correspondent having charged him with unsoundness in one of his publications, his only answer was, Quod scripsi, scripsi; ^† ‘What I have written, I have written.’

How sincerely Dr. Doddridge detested the want of integrity in character, was displayed in the following fact. One of his pupils was in the habit of making a jest of what is called or­thodoxy, and of ridiculing those who adhered to it; and this he continued to do, up to the time in which he began to preach. Then, to the no small surprise of his intimate acquaintance, it was rumoured, that in the congregations where he had officiated in the neighbourhood of North­ampton, he had appeared highly Calvinistical, and indeed much more so than almost any other of his fellow-students. For obvious reasons he declined ever preaching at Northampton. At length, the affair was brought before the Doctor; and both parts of the charge having been proved by decisive evidence, the young man was dismis­sed. Being a person of some fortune, he was not involved by his disgrace in any pecuniary diffi­culties.

[Page 299]With that impartiality which is the duty of every biographer, I have mentioned, in the course of my narrative, the instances wherein it appear­ed to me that the character of Dr. Doddridge was shaded with some degree of imperfection. The same impartiality obliges me to add, that, at times, he had too oftentatious a manner of speaking concerning the multiplicity of his em­ployments, engagements, and correspondences; and that he was fonder of applause, from every quarter, than was desirable in one who was so justly entitled to it, where applause was an hon­our. I have often thought that in certain points he had a resemblance of Cicero. He resembled him in the love of fame, and in not possessing what may be called the sternness of fortitude. He resembled him likewise in more estimable qualities; in the copiousness, diffusion, and pa­thos of his eloquence; and in the sensibilities and tenderness of his mind, especially as displayed in the loss of a daughter.

When all Dr. Doddridge's imperfections are collected together, they will be found to have been very trifling in comparison with his excel­lencies. One or two more of his virtues I shall touch upon before I conclude. Few have ex­ceeded him in the exercise of humility, both with relation to GOD and man. With respect to GOD, it was apparent in the deepest expressions of concern for the defects of his improvements and his services; and with regard to man, it was manifested in his condescension to the meanest persons, in his behaviour to his pupils, and in the patience with which he submitted to the words [Page 300] of reproof. He was even highly thankful to his friends for pointing out to him what they judg­ed to be amiss in his conduct. The language of humility that was used by him, though undoubt­edly sincere, was sometimes carried to an excess. In a letter to Dr. Wood of Norwich, he thus expresses himself: ‘Pity me, and pray for me, as you do, in the midst of so many hurries. Oh, my poor, poor attempts of service! They shame me continually. My prayers, my ser­mons, my lectures, my books (in hand) my letters, all daily shame me.’ ^* Nothing can vindicate such humiliating terms from the charge of affectation but the remembrance that the let­ter was written under a peculiar depression of spirits, united with that strong sense which Dr. Doddridge always entertained of the ardour, zeal, and diligence, with which the duties of life ought to be performed.

Among the Doctor's other excellencies, I might insist upon the resignation, serenity, and cheerfulness, with which he submitted to the distresses of the present state. One of his afflic­tions, and it was an affliction that called for the exercise of his meekness and patience, was the unkind treatment which he sometimes met with from those who owed to him a far different kind of behaviour. Few men less deserved to be evil spoken of; but to pass through the world with­out reproach is not the lot of the purest virtue. Some of his pupils were angry with him, and set themselves to misrepresent his character, be­cause he would not recommend them to places [Page 301] they wished for, but for which he conscientiously judged them to be unqualified. His kind be­haviour to them in other respects did not com­pensate, in their estimation, for the wound he had given to their self-opinion. ^* This is a difficulty which has been experienced by others, who, from their situations among the dissen­ters, are supposed to have any influence in recommending to vacant congregations. Dr. Doddridge was even aspersed in the case of a guardianship, where he had acted with the ut­most probity, friendship, and benevolence. ^† Whatever was the ill usuage to which he was exposed, he sustained it with mildness, and was always ready to manifest a forgiving temper. Nothing could be farther from his character than a resentful disposition.

Upon the whole, Dr. Doddridge was not on­ly a great man, but one of the most excellent and useful christians, and christian ministers, that ever existed. The impression of his nu­merous and amiable virtues will not be effaced from my mind so long as it retains any sense of feeling or reflection. So far will be the impression from being lost upon me, that I shall always cherish it with the utmost ardour; and I esteem it as no small felicity of my life, that I have been preserved to give this testimony of duty, grati­tude, and affection, to the memory of my bene­factor, my tutor, my friend, and my father.