His Ministry at Northampton
De. Jambs Hamilton has well said, that” to English non-conformity Northampton is, or ought to be, a sort of Mecca. Three hundred years ago it gave birth to Robert Brown, the father of English congre-, gationalism; and within the last generations, Northampton and its neighborhood haye been a chief stronghold of the English Baptists. It was here that the Rylands ministered: the elder, in his orthodox vehemence a Boanerges, in his tender feelings a ’ beloved disciple;’ the younger famous for his microscopic eyes, and who ought to have been famous for his telescopic heart; for never was there spirit more catholic, or one who could espy goodness at a greaterdistance. li was in the adjacent town of Kettering that Andrew EuUer labored fop thirty years; in a noisy study, for it was withal a populous nursery, composing those volumes which have gone so far to give the right tone and attempering to modern Calvinism; a deep digger in the Bible mine, and whose rich, though clumsy ingots supply to the present day the mint of many a -sermon-coiner. Hiniself too homely to be a popular preacher, and too unambitious to regret it, he was in contrivance resourceful, and in counsel sagacious; the mam-spring of each denominational movement, and one of the purest philanthropists, but blunt and ungainly withal. And in Northampton and its surrounding Tillages - a poor cobbler, used to ply Ms craft — for Nortbaihpton is the Selkirk of the South — its citizens are sutors: and leaving at home his broken-hearted wife, poor cobbler Carey would hawk from dooT to door his shoes of supererogation to pay the funeral charges bf his child. Under ague and rain,, and the unsalable sackful, he was revolving that eastern mission of which he was soon to be the father and founder, and from borrowed grammars acquiring those elements of polyglottal power which shortly developed in the Briareus of oriental translation.
“But our pilgrimage to Northampton was mainly impelled by veneration for another worthy, Philip Doddridge. We went to see the Spot ennobled by the saintliest name in last century’s dissenting ministry. We went to see the house where ‘The- Rise and Progress’ was written. We visited the old chapel, with its square windows and sombre walls, where so many fervent exhortations were once poured forth, and so much enduring good accomplished. We entered the pulpit where Doddridge used to preach, and the pew where Cdlonel Gardiner worshipped. We sat in the old arm-chair beside the vestry fire, and flanking the little table oh which so many pages of that affecting diary were written. And with a view of a supposed original likeness in the study of our host — a minister of the same school with Doddridge — we finished our Northampton pilgrimage.”
The first object of Dr. Doddridge’s ptirsuit as a pastor, was to possess himself of an acquaintance with the families of his congregation. These being scattered in several neighboring villages, he held frequent interviews with his deacons and others, uj means of whom he learned the names, places of abode, character, and circumstances of his church-members and’ stated hearers. All information of this kind he recorded in a book, which he often consulted as a’ means of guiding him in his public and private adt dresses, so as to render them .most appropriate and useful. Even the names and character of the servants in the different families were not omitted; and a minute wag made of the exhortations he had given them and others, of the reception he had met with, of the promises they had made, and of their wants as to religious books, or of the supplies he had furnished. Thua he provided himself with materials for a historical register of his congregation, and was enabled better to pray and to preach in adaptation to the particular wants of all the members of his congregation.
“Previous to his coming to Northampton, when his congregations were small, and retired, he had expended a large amount of time and care in the composition of his sermons, and in the study of tii§ Scriptures; but now the demands of a large and scattered congregation, added to the exhausting labors of a theological instructor, obliged him to be less exact and elaborate in his pulpit preparations. Sometimes he wrote nothing more than the heads and principal thoughts of his sermons, and the texts of Scripture to be introduced; but so well furnished was his mind, so warm and devotional his temper of heart, and so ready his command of language and of thought, tha** even with this small amount of written preparation he was accustomed to preach with great acceptance. On special occasions, and when, through bodily indisposition or the pressure of afflictive providences, he could not so well depend on extemporary effort, he reduced more fully his thoughts to writing.”
Rev, Dr. Kippis says, “I remember a remarkable instance of his power of extemporaneous speaking. Akenside the poet, being visited by ^ome relations who were dissenters, came with them unexpectedly one Sunday morning to Dr. Doddridge’s chapel. The subject he preached upo“a 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 hav-e im-, pressed Dr. Akenside with a high opinion of his abilities.”
HiiJ favorite topics were the grand doctrines and duties of the gospel, adapted, in the style- of discussion, to the plainest minds in his audience. Dry criticisms, abstruse and metaphysical discussions, he never introduced into his discourses; nor did he deal in moral and philosophical essays. Controversial points were seldom discussed in the pulpit, those especially of which his congregation were ignorant; nor did he occupy precious time in the confutation of errors which they were in no danger of adopting. When his subject naturally led him to refer to writers from whom he differed in opinion, he spoke of them in respectful and candid .terms, while he reverently made an appeal to the sacred Scriptures as the high and infallible standard of doctrine, and of duty, to which sentiment and conduct should be in all cases conformed. It was his practice to dwell upon the points in -■which all Christians are agreed, and not .to magnify into undue importance th’e differences of opinion by which they are characterized. He abhorred all severe invectives in the pulpit against Christian brethren; and could not endure the display of any malignant or unkind feelings towards them.
Seldom did he preach topical sermons, ha-ving no relation to any particular text; but he constructed his sermons directly upOn the text selected, from which, and its connection, and the design of the sacred writer, he often derived most happy and striking thoughts. When the full discussion of a subject required more than one or two discourses, he generally selected a new text, affording fresh illustrations, and. thus gaining the closer attention of the hearers, and promoting a larger acquaintance with the word of God itself
He indulged in a wide range of subjects selected from all parts of the Bible, historical, bicaphical, prophetical, as well as the doctrinal and practical. He would often comment upon passages from the prophets relating to the history of the Israelites, or of some good man among them, and apply then! to the circumstances of Christians. He thus illustrated the design of the prophecies, the divine wisdom, grace, and faithfulness displayed in them, and the practical instructions which they were suited to impart. By adopting occasionally this style of preaching, an agreeable and useful variety was given to his pulpit instructions.
The popularity and usefulness of Hs sermons are to be attributed in no small degree to the simplicity of his style, and to the orderly arrangement of his thoughts. To borrow the language of the North British Review, “At a glance he saw every thing which could simplify his subject, and he had self-denial Sufficient to forego those good things which would only encumber it. Hence, like his college lectures, his sermons were continuous and straightforward, and his hearers had the comfort of accompanying him to a goal which they and he constantly kept in view. It was his plan not only to divide his discourses, but to enunciate the divisions again and again, till they were fully imprinted on the memory; and although such a method would impart a fatal stiffiiess “to many compositions, in his manipulation it only added clearness to his meaning, and precision to his pi’oofs. Dr. Doddridge’s was not the simplicity of happy illustration. In his writings you meet few of those apt allusions which play over every line of Bunyan, like the slant beams of evening on the winking lids of the ocean; nor can you gather out of his writings such anecdptes as, like garnets in some Highland mountain, sparkle in every page of Brooks and Flavel. Nor was it the simplicity of homely language. It was not the terse aaid self-commending Saxon, of which Latimer in one age, and Swift in another, and Cobbett in our own, have been the mighty masters, and through it the masters of their English fellows. But it was the simplicity of clear conception and orderly arrangement. A text or topic may be compared to a goodly apartment still empty;
Doddridfrft 9 and which will be very differently garnished according as you move into it piece by piece the furniture from a similar chamber, or pour in pell-mell the contents of a lumber attic. Most minds can appreciate order, and to the majority of hearers it is a greater treat than ministers always imagine, to get some obscure matter made plain, or some confused subject cleared up. With this treat Doddridge’s readers and hearers were constantly indulged. Whether they were thing a new or old, from the orderly compartments of his memory he fetched the argument or the quotation which the moment wanted. He knew his own mind, and told it in his own way, and was always natural, arresting, instructiTe. And even if, in giving them forth, they should cancel the ticket-marks — the numerals by which they identify and arrange their own materdals — authors and orators who wish to convince and to edify, must strive in the first place to be orderly.”
In the application of his sermons he was distinguished by an affectionate warmth and energy of manner; in matter he described accurately and experimentally the workings of the heart, in the circumstances to which the subject of the discourse referred. His preaching thus differed widely from that cold and philosophical style at that time too prevalent in England. “While I have any reverence for Scripture, or any knowledge of human nature,” remarks he, “I shall never affect to speak of the glories of Christ, and of the eternal interests of men, as coldly as if I were reading a lectuf e of mathematics, or relating an experiment in natural philosophy. It is indeed imworthy of the character of a man and a Christian to endeavor to transport men’s passions whije the understanding is left uninformed, and the judgment uncon-Tinced. But so far as is consistent with a proper regard to this leading power of our nature, I would speak and write of divine truths with a holy fervency. Nor can I imagine that it would bode well to the interest of religion to endeavor to lay all those passions asleep which surely God implanted in our hearts to serve the religious, as well as the civil life, and which, after all, will probably be employed to some very excellent or very pernicious purposes.”
The Rev. Dr. Richard Newton, writing to Doddridge, Jan. 20, 1744, says, “Bishop Burnett, in the ‘History of his Times,’ speaking of Nairn, observes, that he considered the pastoral function as a dedication of the whole man to God and his service; and whoever reads your discourse on the ‘Evil and Danger of Neglecting the Souls of Men,’ will, I think, be convinced that you are of the same opinion.”
“He that winneth Bouls is wise,” and in the words of the North NBritish Review, “this winsomeness was Doddridge’s main wisdom. There was something in his temper and affections more evangelical than even in his theology. His remonstrances were compassionate; his reproofs regretful amid their faithfulness; his warnings all the more solemn because of their evident sympathy; and his exhortations encouraging and alluring from the benevolent hopefulness with which they were freighted.
“Like an honest man and a real orator, in his sermons his first object was to be understood, and therefore his language was plain and unambitious. But he wished to be understood only because he wished to be felt, and therefore from the very autset of his discourse there was a perceptible glow of benevolence and desirousness, which, towards the close, kindled into the most fervent remonstrance and entreaty. ‘And while, owing to the pellucid clearness of his own mind, his meaning was always manifest, and while, owing to his logical habits of arrangement, his most hurried compositions were always coherent and instructive, the least enlightened hearer, if he missed the ingenious exposition, or the elaborate argument, could hardly miss the contagion of the preacher’s earnestness. And Surely that sermon is the best which remains not so much a deposit in the memory as a solution through the feelings, and which is recalled, not by some pithy remark, or pretty figure, but by the consciousness that some sin was then detected, some holy impulse imparted, some new majesty or endearment thrown around the person of the Saviour. Within the compass of English literature, scores of sfermons might be quoted, more ingenious, and more eloquent, but not many whioh more eitichain the reader when he has once begun to peruse them, and not many which in their original delivery made deeper and more eaduring impressions — impressions in despite of an unlnelodious voice and a nervous excess of action, and which included all classes of his Northampton hearers, from boors who could not read the alphabet up to Akenside the poet.”
He was accustomed in his preaching to derive lessons of instruction from the providence of God, calling public attention to remarkable occurrences affecting the nation, the community, or families in his congregation. He referred ta any uncommon phenomena in nature, or other events that had attracted public notice. He discoursed upon events connected with the seasons of the year, and especially the bounties of the season of harvest, conveying sundry lessons of wisdom and piety. He abounded in funeral-sermons, delivering them for the greater part of such as died in communion with his church, not excluding even the poorest among them; and for other persons also, when, in the circumstances of their death or character, there was any thing of peculiar interest. He conceived such seasons of adversity. favorable to success in preaching the gospel to the aflElicted and their friends.
When health allowed, he preached twice on the Sabbath; and if the services of one part of the day were performed at any time by one of his senior pupils who had entered the ministry, he did not spare himself on that account, but often preached in the evening. His published discourses on Regeneration, and on Popery, were preached on such occasions. When there was no public evening lecture, he repeated his sermons to his own family, and to as many-of his people and neighbors as desired to attend at his own house. On;these occasions he sometimes added, for the benefit of his theological students, critical remarks on the’ texts discussed and learned reflections on the subject, not so well suited to a popular auditory. On Sabbath morning it was his usual custom, before sermon, to expound a portion of Scripture, and deduce practical reflections, at the same time instructing Ms hearers how to read with profit, and to meditate on the word of God. His devotional exercises, and his method of administering the ordinances, are represented as uncommonly excellent and impressive. He possessed an extraordinary gift in prayer, having diligently cultivated a devotional and, fervent spirit. At the Lord’s table he endeavored to affect the hearts and strengthen the graces of the people of God by devout and practical meditations on some appropriate passage of Scripture: a large number of these have been published, and add greatly to the author’s deserved reputation for intelligence and piety.
An occurrence after a sermon by Dr. Doddridge was so solemn and instructive, that we must not omit it. The sermon was on the Christian’s calling, and the glorious hopes and prospects he had before him. After the close of the service, a man who had attended it went up to the preacher, and thus addressed him: “You hav.e given us an excellent and encouraging discourse; but these privileges do not belong to me, nor shall I ever have the least interest in them.” “What reason,” asked the doctor, “‘have you for saying so? Jesus is able to save to the uttermost.” The man replied, “I will tell you my circumstances, and then you will not be surprised..- I once made a profession of religion, which I supported with great regularity and decorum for several years. I was very strict in the performance of the duties required by Christianity. None could charge me with irregularity of conduct, or the neglect of positive commands; but ill course of time my zeal declined, and I became careless in my conduct and intercourse with my Mends and neighbors. I felt no satisfaction in the performance of religious duties, and gradually ceased my observance of them. Instead.of praying two or three times a day, I only prayed once; the same with regard to family religion; and in time these sacred duties were entirely omitted. My external conduct was soon changed.. Ungodly company and the gratification of sensual appetites became my enjoyments, and my conscience seldom made me uneasy as to the future state, which serious reflection would have made the source of pain. Soon after this change took place, I was left guardian to a young lady whose fortune was committed to my care; but I spent her money, and ruined her reputation. Still I felt how very far preferable was a virtuous life to a wicked one, and T was careful to instruct my children in the principles of religion. One evening, when I returned from my sinful engagements, I asked them my usual question, ’ could they repeat their lesson.’ ‘Yes,’ said the youngest, ‘and I have a lesson for you too, papa.’ She then read the text, ‘Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee.’ Ezek. 24: 13. I considered this the seal of my doom, and I have now nothing but a fearful looking for of judgment.” Truly has Solomon said, “The backslider in heart shall be filled with his own ways.” Prov. 14:14.
It is said that when he had finished the preparertion of a discourse, and while his heart was still glowing with the thoughts wMch the sermon embodied, it was his custom to throw some of these thoughts into a metrical form. The stanzas thus prepared were sung at the close of the service, and answered a twofold purpose — that of devotion, and of aid to the remembrance of the sermon: thus, having preached on “The rest that remaineth for the people of God,” it was followed by the now well-known hymn,
“Thine earthly Sabbaths, Lord, we love;
But there ’s a nobler rest above:
To that our laboring souls aspire,
With ardent pangs of strong desire, etc.”
So a sermon on 1 Peter 2 u7, was epitomized in the hymn commencing with the stanza,
“Jesus, I love thy charming name;
‘T is music to mine ear:
Pain would I sound it out so loud.
That earth and heaven should hear.”
It -has been beautifully remarked, “If amber is the gum of fossil trees fetched up and floated off by the ocean, hymns like these are a spiritual amber. Most of the sermons to which they originally pertained have disappeared for ever, but at once beautiful and buoyant, these sacred strains are destined to carry the devout emotions of Doddridge to every shore where his Master is loved, and where his mother-tongue is spoken.”.
Besides the labors on the Sabbath already described, and a preparatory lecture before the sacrament, which was administered once a month, he conducted, every Friday evening, a religious exercise, at which he delivered a course of expository lectures on the Psalms; afterwards upon tEe Messianic prophecies of the Old Testament, followed by discourses on the promises of the Scriptures. Sometimes, by request of friends, he repeated on these occasions sermons that he had preached on the Sabbath. For several winters he preached a Thursday evening lecture in another portion of the town, at which he delivered a course of sermons on the parables of Christ, and another on the nature, offices, and operations of the Holy Spirit. As his congregation was scattered in their residences among the neighboring villages, he occasionally preached in each of those villages, making his visits at the usual festivals, or similar occasions, because the people had leisure to attend the religious services, and at the same time especially stood in need of such religious services to counteract surrounding temptations. At these times also he took occasion to visit aged and infirm persons who were seldom able to attend his regular services in town. When death occurred to any such, he preached their funeral-sermons in the villages where they had resided, in the hope of conferring saving benefits thereby upon surviving neighbors and acquaintances.
A pleasant picture of the sacramental seasons just adverted to is given by Mr. Stoughton, who says,” On Sunday evening did the good people of Castle Hill, in those times, show forth their Lord’s death, availing themselves of moonlight nights, for the convenience of such as lived in the adjacent villages. One can picture them, their minds filled with the holy things their much-loved doctor had been saying, wending their way in rustic conveyances, or trudgings on foot through Northampton’s silent streets, and th6 still more silent roads, looking up to the pale blue ocean sky, and the moon floating there with her silver sails, and her train of starry barks; musing, perhaps, on the beautiful hymn in which their pastor has embalmed the spirit of his discourse on ‘God the everlasting Light of the Saints above:’
“Te golden lamps of heaven, farewell,
With all your feeble light:
Farewell, thou ever-changing moon,-
Pale empress of the night.
“Te stars are but the shining dust
Of my divine .abode,
The pavement of those lovely courts
Where I shall reign with God.
“The Father of eternal light
, Shall there his beams display:
Nor shall one moment’s darkness mix
With that unvaried day.
“Where all the miEions of his saints
Shall in one song unite,
Afid each the bliss of all shall view.
With infinite delight.”
The feelings manifested by Dr. Doddridge in the discharge of his public duties were often so great as to have a considerable effect on his bodily frame. Speaking of his administration of the Lord’s supper, on January 2, 1743, he writes in his diary, “When I came to break the bread, I was taken exceedingly ill, and rendered, by faintness and a pain in my stomach, in a great measure unfit to proceed. Indeed, I was not without some thoughts that I might have taken my flight from the table of Christ upon earth to his presence above. Cold clammy sweats were upon me; but if, as some said, a mortal paleness seemed fixed upon my cheek, I hope I can say that glory was in my soul. I revlYed a little, and felt an unutterable sweetness in singing the hymn on the word of good old Simeon, as rendered by dear Dr. Watts; and I must say, that all the pleasure which I might have had, in a better state of health and spirits, in the after-part of the ordinance, was far overbalanced by the unutterable delight which I enjoyed in consequence of being so interrupted. I cannot but think that it was in some measure owing to the great fervor of my spirit in the former duties of the day, that this failure now happened, and I humbly hope that I may say I was in some degree consumed with the love of God. Gracious Lord, I thank thee for the visitation, and for the support under it. I thank thee that I am thine, in life or in death. And I humbly renew the solemn dedication of myself unto thee, as in a holy tranquillity of soul, and undissembled readiness to be disposed of as thou pleasest in this world, or in a better.”
His preaching was highly .popular and greatly esteemed. He had peculiar earnestness of manner, the result evidently of the deep impression which divine truth produced on his own mind and heart, and consequently he found it not difificult to arrest and to hold serious attention, and thus to produce strong impressions of the truth upon the hearts of his hearers. His style of elocution and of action was by some judged to be too vehement; but, suiting as it did his vivacity of temper and ordinary style of conversatioD, it was in him perfectly natural, and of course impressive.
The power of Doddridge as a preacher is satisfactorily accounted for in the article from the North British Review to which we have before referred. Besides other things illustrative of this point, it proceeds to say,” Much of the strength of Doddridge was his personal holiness. During the twenty years of his Northampton ministry, it was his endeavor to ’ walk with God.’ And it is a spectacle at once humbling and animating to mark his, progress, and to see how that divinely planted principle, which once struggled so feebly with frivolity and self-indulgence and the love of praise, had grown into ’ a mighty tree.’ Nor were his immediate hearers unaware of his personal piety and his heavenly-mindedness. They knew how unselfish and disinterested he was; how the husband of an heitess, to whom he had been guardian, made him a handsome present as an acknowledgment for losses sustained by an over-scrupulous administration of her property; and how all the influence which he possessed with noble and powerful personages was exerted only on behalf of others. They knew his pious industry, and how the hardest worker and the earliest riser in all their town was the great doctor whom so many strangers came to see and hear. They knew his zeal for God, and how dear to him was every project which promised to spread His glory in the earth; and how damping every incident by which he saw God’s name dishonored. And in listening to him they all felt that he was a man of God. And his readers feel the same. They are constantly. encountering thoughts which they know instinctively could only have been fetched up from the depths of personal sanctity. The very texts which he quotes are evidently steeped in his own experience; and unlike the second-hand truisms, the dried rose-leaves, with which so many are content, his thoughts have a dew still on them, like flowers fresh gathered in fields of holy meditation. Even beyond his pathos there is something subduing in his goodness,
“Yet we would not tell our entire belief unless we added the power of prayer. Some may remember the prayer at the commencement of the Rise and Progress. ‘Impute it not, God, as a culpable ambition, if I desire that this work may be completed and propagated far abroad; that it may reach to those that are yet unborn, and teach them thy name and thy praise, when the author has long dwelt. -in the dust. But if this petition be too great to be granted to one who pretends no claim but thy sovereign grace, give him to be, in thy almighty hand, the blessed instrument of converting and saving one soul; and if it be but one, and that the weakest and meanest, it shall be most thankfully accepted as a rich recompense for all the thought and labor this effort may cost.’ And his secret supplications were in unison with this printed ’ prayer. Besides other seasons of devotion, the first Monday of every month was spent in that ’ solitary place,’ his vestry; and, deducting the time employed in reviewing the past month, and laying plans for the new one, these seasons were spent in prayer and in communion with God. And none the less, for the accessory reasons already mentioned, is it our persuasion that the success of his ministry, and the singular good accomplished by his writings, are an answer to these prayers. The piety of Doddridge was as devout as it was benevolent; and to his power with God he owed no small measure” of his power with men.”
A letter of Mrs. Doddridge to the Rev. Samuel Clarke, in 1754, after the death of her husband, furnishes an instructive sketch of the spirit and manner of his excellent ministrations:
“Nor does it give me less joy to hear you speak so highly of experimental preaching. It was often said by the ever dear deceased, that one sermon preached to the heart was worth ten to the understanding. I think you will with pleasure read those sermons of my dear Mr. Doddridge which I am now getting transcribed. He formed his first plan of preaching, as I have often heard him with delight express, on this principle; and I cannot but think, considering the variety of subjects upon which they treat, as well as exhibiting a specimen of his general manner of preaching, many of them would be very acceptable to the public, and possibly would be more useful than those which have been so long published. I was glad I had the power of putting the transcript of one sermon into your hands. It was the first sermon my ever dear Mr. Doddridge preached after his recovery from that violent fever in 1745, in which no person expected his life — the title, ‘Paul given back to the Church in answer to the Prayers of his Christian Friends.’ A second Paul was given back, and I must esteem it a great mercy, as I know not how his place could have been supplied. You see almost in every, page the heart of the dear author; and mine can accompany him, and add many others from the recollection of many things which my eyes saw and ears heard, who was so often a witness to his lively faith and zeal for the glory of his God and the salvation of souls, particularly those in a more immediate manner committed to his charge, taking every opportunity in season and out of season, making use of every occurrence, whether of a public or private nature, to lead on their meditation from one Sabbath to another, and endeavoring to lead on their minds to the grand concerns of their own salvation: you will here find lie kindness of his heart, and the overflowing benevolence, which did not stop here, but ran more or less through all his conduct towards them, enforcing his sermons by a suitable life and conversation.”
Dr. Doddridge deserves honorable mention for his faithfulness in the exercise of Christian discipline, by which he separated from the church all such as brought by their conduct a reproach on their profession, and hindered thereby the success of the gospel. When piety languished among his people, and conversions were rare, he zealously endeavored, by more earnest preaching and more fervent supplications, and by the appointment of days of fasting and of special prayer for the effusion of the Holy Ghost, to secure the gracious presence of God and an ingathering of souls into the Redeemer’s kingdom.
The pastorate of Dr. Doddridge was adorned and honored by his special care for the children and youth of his numerous charge. He delivered to them particularly an annual sermon; and often an appropriate sermon in the course of the year. He published a course of sermons on the education of children, and in his conversation sought their confidence and their early conversion to Christ. He deplored the general neglect of the catechism on the part of pastors and of parents, and to this neglect attributed in some degree the irregularities and the irreligious connections formed among the young. Accordingly, he regarded it as the most important duty devolving upon him as a pastor, to make the children and youth “well versed in the catechism, attending to this work every summer, during the whole course of his ministry, although his other engagenients were so peculiarly numerous and oppressive. While yet a young minister, he formed the excellent resolution, worthy of universal adoption by such, “I will often make it my humble prayer, that God would teach me to speak to children in such a manner as may make early impressions of religion on their hearts.”
His pious eflForts in this direction are said to have been signally rewarded with success. Several of the catechumens, dying in childhood, exhibited such clear and discriminating views of truth, and such scriptural hopes of entering into the heavenly rest, as afforded unspeakable consolation to bereaved parents and other friends. He established and encouraged social prayer-meetings among the young, and formed religious associations embracing various classes of persons, who met once a week for reading, religious discourse, and prayer; and also entered into an arrangement to exercise over each other a vigilant care, and promote each other’s progress in the Christian life. These associations were composed severally of persons of different ages. There was one of young men alone, with which some of his own students wel-e connected, to whom he proposed weekly some practical question, an answer to which was returned the following week in writing. These communications he examined, combined, enlarged upon, and delivered on Friday evening, instead of the lecture or exposition to which we have already referred. He devoted special effort to persuade young persons giving evidence of piety to enter into communion with the church, and to obviate the objections which they might urge against such a measure. His views on this subject may be found in a sermon which he published under the title of “Religious Youth invited to Early Communion.”
Dr. Doddridge not only exercised his holy ingenuity in devising plans of usefulness among his own people, but borrowed them from others. Writing in February, 1741, to his friend Dr. Clarke of St. Albans, he says, “The wise and good hint you were pleased to give me, as to erecting little devotional societies among the young people, has, I bless God,, been of singular use among us, and has, I hope, already been in some measure effectual for the revival of religion here. For their sakes I preached two sermons the other day from Malachi 3 :17, 18; and may it, through the divine blessing, be a means of strengthening their hands in God.”
If, however, this excellent man could borrow the germ or mustard-seed of his plans from his brethren, his talents and Christian zeal could cause them abundantiy to grow, so as to bless many other congregations as well as his own. In October of this year he preached at a. meeting of his neighboring brethren, held at Kettering, a most impressive sermon from Prov. 24: 11, 12, on “the evil and danger of neglecting men’s souls;” and after the sermon, in a solemn conference, the whole subject was seriously considered. In giving an account of this meeting to some of his ministering brethren in the counties of Norfolk and Suffolk, an interview with whom we have already referred to, he thus writes:
“It seemed most agreeable to the deference due to the reverend assembly, to propose the scheme in the form of queries; on which the following resolutions were formed, nenvi’m contradicente:
“1. That it may tend to the advancement of religion, that the ministers of this association, if they have not very lately done it, should agree to preach one Lord’s day on family religion, and another on secret prayer; and that the time should be fixed, in humble hope that concurrent labors, connected with concurrent petitions to the throne of grace, might produce some happy effect. ’ ■”
“2. That it is proper that pastoral visiting should be more solemnly attended to; and that greater care should be taken in personal inspection than has generally been used. And that it may conduce to this good end, that each minister should take an exact survey of his flock, and note down the names of the heads of families, the children, the servants, and other single persons in his auditory, in order to keep proper memorandums concerning each; that he may judge the better of the particulars of his duty with regard to every one; and may observe how his visits, exhortations, and admonitions correspond to their respective characters and circumstances.
“3. That consequent on this” survey it will be proper as soon as possible, and henceforward at least once a year, to visit, if it be practicable, every head of a family under our ministerial care, with a solemn charge to attend to the business of religion in their hearts and houses, watching over their domestics in the fear of the Lord, we at the same time professing our readiness to give them all proper assistances for this purpose.
“4. That it will be highly expedient immediately, or as soon as may be, to set up the work of catechizing in one form or another, and to keep to it statedly for one half of the year at least; and that it is probable future counsels may ripen some scheme for carrying on this work in a manner which may tend gPeatly to the propagation of real, vital, catholic Christianity in the rising generation.
“5, That there is reason to apprehend there are in all our congregations some pious and valuable persons who live in a culpable neglect of the Lord’s supper; and that it is our duty particularly to inform ourselves who they are, and to endeavor, by our prayers to God, and our serious address to them, to introduce them into communion; cautiously guarding against any thing in the methods of admission which may justly discourage sincere Christians of a tender and timorous temper.
“6. That it is- to be feared there are some, in several of our communions at least, who behave in such a manner as to give just offence; and that -we may be in great danger of making ourselves partakers of other men’s sins, if we do not animadvert upon them; and that if they will not reform, or if the crime be notorious, we ought, in duty to God, and to them, and to all around us, solemnly to cut them off from our sacramental communion as a reproach to the church of Christ.
“7. That it may, on many accounts, be proper to adse our people to enter into little bands or societies for religious -discourse and prayer, each consisting of six or eight, to meet for these good purposes once in a week; or a fortnight, as may best suit their other engagements and affairs.
“8. That it might be advisable, if it can be done, to select out of each congregation under our care a small number of persons remarkable for experience, prudaace, seriousness, humility, and zeal, to act as a stated council for promoting religion in the said society; and that it would be proper they should have some certain times of meeting with each other, and with the minister,, to join their counsels and their prayers for the public good.
“■ 9. That so far as we can judge, it might by the Divine blessing conduce to the advancement of these valuable ends, that neighboring ministers in one part of our land and another, especially in this county, should enter into associations to strengthen the hjids of each other by united consultation and prayer; and that meetings of ministers might, by some obvious regulations, be made more extensively useful than they often are; in -which view it was further proposed, with unanimous approbation, that these meetings should be held at certain periodical times; that each member of the association should endeavor, if possible, to be present, studying to order his affairs so as to guard against unnecessary hinderances; that public worship should begin and. end sooner than it commonly has done on these occasions; that each pastor preach at these assemblies in his turn; that the minister of the place determine who shall be employed in prayer; that after a moderate repafet, to be managed with as little trouble and expense as may be, an hour or two in the afternoon be spent in religious conference and prayer, and in taking into consideration, merely in friendly counsel, and without the ‘least pretence to any right of authoritative decision, the concerns of any brother, or any society, which may be brought before us for our advice; and finally, that every member of this association shall consider it as an additional obligation upon him to endeavor to be, as far as he justly and honorably can, a friend and guardian to the reputation, comfort, and usefulness of all his brethren in the Christian ministry, near or remote, of whatever party and denomination.
“10. That it may be proper to enter into some further measures to regulate the admission of young persons into the ministry. The particulars here were refetred- to further consideration; but so far as I can judge, the plan proposed will be pretty nearly this: that if any student within the compass of this association desires to be admitted as a preacher, he apply to the ministers at one of their periodical meetings, when.
J14 PHILIP DODDRIDGE.
f they be in the general satisfied that he is a person )f a fair character, in sacramental communion with a christian society, and one who has gone through a •egular course of preparatory studies, they will ap- )oint three of their number to examine more particuarly into his acquaintance with and sense of the great loctrines of Christianity as delivered in the Scripture, ihd into the progress he has made in literature, the dews with which he professes to undertake the minisry, and in general his aptness to teach; in order to udging of which, it may be proper that a theological hesis be exhibited in Latin, and a popular sermon, iomposed by the candidate, be submitted to the perulal of the examiners; that if they in their consdence jelieve that he is fit to be employed in the Christian uinistry, they may give him a certificate of that bpprobation, which he may be desired to produce at .he next general meeting, that his testimonial may be ligned by all the associated ministers present, and he )e solemnly recommended to God by prayer.
“Thus, gentlemen, you have a view of the scheme IS it now lies before us, except the last, not yet conlidered, among us, which was approved at Kettering, it the time above-mentioned. I will take leave to tdd one particular more, which has since occurred to ay thoughts, and which I here submit to your conideration, and to that of my other reverend brethren nto whose hands this may fall, especially those of lur own association.
“11. Query, whether something might not be done n most of our congregations towards assisting in the )ropagation of Christianity abroad, and spreading it in some of the darker parts of our own land. In pursuance of -which, it is further proposed that we endeavor to engage as many pious people of our respective congregations as we can to enter themselves .into a society, in which the members may engage themselves to some peculiar cares, assemblies, and contributions, with a regard to this great end.”
The ardent spirit of Doddridge was diffused, as we have already seen, among his congregation, and under his instructions about one hundred and fifty’ of them met and formed a society in conformity with the proposals we have already given, the rules of which may suggest, even now, lessons worthy of being well considered.
“We, whose names are subscribed, being moved as we hope and trust by a real concern for the propagation of the kingdom of Christ in the world, have determined to form ourselves into a society for that end on the following terms:
“1. That we propose, as God shall enable us, to be daily putting up some earnest petitions to the throne of grace for the advancement of the gospel in the world, and for the success of all the faithful servants of Christ who are engaged in the work of it, especially among the heathen nations.
“2. That we will assemble, at least four times a year, in our places of public worship, at such seasons as shall by mutual consent be appointed, to spend some time in solemn prayer together on this important account; and we hereby engage that we will, each of us, if we conveniently can, attend at such meetings, unless Buch circumstances happen as to lead ’ us in our own consciences to conclude that it will be more acceptable in the sight of God that we should be employed in some other business elsewhere.
“3. We do hereby express our desire that some time may then be spent, if God give an opportunity, in reviewing those promises of Scripture which relate to the establishment of our Redeemer’s kingdom in the world, that our faith may be supported, and our prayers quickened by the contemplation of them.
.” 4. It is also our desire that whatever important information relating to the progress of the gospel be received from the various parts of this kingdom, or from foreign lands, by any members of the society, may be communicated to us at our general quarterly meetings, and the rest of us make our request to our minister, that he will, where he can with convenience do it, keep up such correspondence, that we may be more capable of judging how far God answers our prayers, and those of his other servants, in this regard.
“5. We further engage, that on these days of general meeting every one of us will, as God shall be pleased to prosper us, contribute something, be it ever so little, towards carrying on this pious design, which shall be lodged in the hands of a treasurer, to be chosen at the first meeting, to be disposed of by him and four other trustees, then also to be appointed in such manner as they shall judge most convenient, towards supporting the expense of sending missionaries abroad, printing Bibles or other useful books in foreign languages, establishing schools for the instruction of the ignorant, and the like.
“6. That the pastor for the time being, if one of the society, be always one of those trustees, and that four more be annually nominated by the society at the first meeting after New-year’s-day, with the power of choosing their treasurer out of their own number; and that the accounts of the former year be then laid before the society, or before a committee appointed to examine thefn.
“7. That members, after the first meeting, be admitted by the consent of the majority of the society present at some stated meeting; and that if any member think it proper to withdraw, he signify that purpose to the society, or to one of thfr trustees.
“8. That brief minutes be taken at every meeting of the business dispatched, the persons admitted, the contributions made at it, etc.
. “To these rules we subscribe our hands, heartily praying that God may quicken us, and many others by our means, to greater zeal in this, and in every good word and work; and that joining in spirit with all those who in one place or another are devoting their lives to the advancement of the gospel, we may another day partake of their joy.”
It is believed that the proceeds of this society were appropriated to the education and support of two missionary students to labor among the Indians of North America.
Nor was the missionary spirit of Dr. Doddridge confined to his own denomination. We have before us a correspondence with the Rev. B. Ingham, then connected with those ardent friends of Christian migsions, the MoraTian bretkren. Two short passages will interest the reader. Mr. Ingham writes from London to Dr. Doddridge, under date of August 6, 1741,, “I am to inform you that you are chosen to be a corresponding member of the Society for the Furtherance of the Gospel. Before you expressed your desire to me I had already proposed you to the committee, who all approved of you; and after the meeting was over, when I mentioned you to the society, they all unanimously chose you without ballotting; so that when you are in London, you will not only have the liberty to hear the letters read, but also to meet the members about business, and further to be in the committee. The brethren will be glad to hear from you as often as you please, and they from time to time will send you some accounts of the transactions of the society.”
The doctor immediately replied from Northampton,” I am thankful to the Society for the Furtherance of the Gospel for their readiness to admit so unworthy a member, and hope, as the Lord shall enable me, to approve myself cordially affectionate, though incapable of giving much assistance.
“I did this day in our church meeting publicly report some important facts received from brother Hutton, and others, as to the success of our dear Moravian brethren, and their associates. We rejoiced in the Lord at the joyful tidings, and joined in recommending them to the grace of God. I hope Providence will enable me to be a little serviceable to this good design. I shall gladly continue to cotrespond with the society, and gladly hope to have some good news from these parts ere long. In the mean time I humbly commend myself to your prayers and theirs.”
In a postscript the doctor says, “I have looked over several of the letters with great pleasure, and heartily thank you for sending them. Glory be to Him who causes his gospel to triumph, and magnifies the riches of his grace in getting himself the victory by soldiers who out of weakness are made strong. If Christ raise to himself a seed among negroes and Hottentots, I will honor them beyond all the politest nations upon earth that obey not his glorious gospel.”
On the 18th of November following, Doddridge thus addressed Count Zinzendorf.” I am now projecting a society for the propagation of the gospel in foreign parts, which is a scheme and interest which lie very near my heart. All I can propose iSj to get a few serious Christians to meet at certain times to pray for the success of those who are gone to carry it abroad; and to spend some time in discoursing on the chief promises which encourage our faith in that blessed event.
“I hope God will incline us at such times to contribute something towards succoring the dear missionaries; which, if it happen, you will be sure to hear of us. I shall also continue to communicate to this society, when formed, the letters and papers I receive from you, and I hope God will quicken us by this means to unite ourselves more in spirit with you, and those who are enlisted in the army of our glorified, though once crucified Leader, ‘whom having not seen we love.’ Oh, may our hearts be filled with overflowing love to Him, and ardent zeal for his service. I would every hour remember the symbolum of our dear ama Christum. May you, dear sir, your dear and pious consort, and all my brethren and sisters of your society be filled with grace and joy, and be surrounded with every desirable blessing for time and eternity.
“Adored be the God of all grace in Jesus his Son, we have great matter of praise here, several religious societies formed, many attentive to hear the gospel, several I hope savingly wrought upon, several promising youths rising to the ministry, and several excellent Christians favored on sick or dying beds with such grace and joy in the Lord that many years have not equalled within my observation, what I have seen of this kind within a few months. For all this join your praises with me, and favor me with a continued share in your prayers.”
Doddridge’s missionary zeal was well understood and appreciated throughout the whole circle of his friends. In February, 1745, the Rev. Dr. Ayscough, tutor to the royal family of England, thus wrote to him: “I have an affair now on my Jiands, which, when it is a little riper, I shall communicate to you, as I believe you will think it worth your notice and encouragement. It is a scheme for civilizing and converting the Indians at the back of New England by the assistance of a gentleman who has lived many years among them. If it succeeds, it will be attended with many advantages in a civil as well as in a religious way. If it is to go on you shall hear further from me, and I xiH open it more fully to you.”
It ought also to be here stated that to the zeal of Dr. Doddridge is also to be chiefly attributed the establishment in London, in the year 1750, of “The Society for Promoting Religious Knowledge among the Poor,” more frequently called “The Book Society,” which still exists and prospers.
Assuredly the missionary spirit of Dr. Doddridge did not decline while he lived. In June, 1751, a very few months before his decease, he preached before the Suffolk Association at Sudbury, and according to the testimony of the Rev. Isaac Tours, who was present, “After dinner the doctor proposed to the assembled, ministers, perhaps fifteen or twenty, that an attempt should be made to engage the body of Protestant dissenters to unite in maintaining a missionary in America among the heathen Indians after the manner of our brethren in Scotland, who have long done it, and not without the smiles- of heaven on their labor of love.” No one dissented, but his removal from earth soon after this meeting prevented the attempt being made.
When the engagements of Dr. Doddridge as a tutor and an author are considered, it is a matter of surprise that he should have gained time to perform a large amount of pastoral visitation. Pew were the days in which he was not seen in the houses of the sick, the afflicted, and others, to converse with them respecting their spiritual .concerns. He had no time for long, or formal, or unprofitable visits. He had acquired a happy capacity for turning conversation into a channel of religious profit, and for leaving behind him salutary impressions. Heads of families he faithfully admonished to make religion the chief concern of life, and to “command their children and household to keep the way. of the Lord.” He bestowed’the kindest regard upon children and servants, adapted his conversation to their capacities, gave them texts of Scripture to commit to memory, and placed books of practical piety in their hands to read. The houses of the poor he frequtly visited, and in the most pleasing manner sought to promote their temporal and spiritual welfare. It is said that no visits were performed with greater satisfaction than those which he made to the poor; and that he often expressed w.onder and grief that any minister should neglect such persons out of too much regaord to the wealthy, or to any studies not essential to usefulness.
The common occurrences of life are most illustrative bf character. Calling one day on a member of hjls church, who was a tanner, and who “vyas busily engaged drawing the skins out of the vats, the doctor gently tapped his friend on the shoulder, who turned round in surprise, and said,” Sir, I am ashamed that you should find me thus employed.” The good pastor replied”, “Let my Master, when he cometh, find me so doing.” “What,” said the good man, “doing thus?” “Yes,” said the doctor, “faithfully performing the duties of my station.”
A fact occurred in 1741 which strikingly illustrates the importance of caution in judging alike of the providence of God and of the character of man. At the Northampton assizes’ a man named Connell was tried for a murder committed two years before. Dr. Doddridge was present, and afterwards wrote to Dr. Clarke, “In the discovery of this crime there was so remarkable a hand of Providence that I could not but adore the singular interposition of that God who brings to light the hidden things of darkness, and ^ercises so conspicuous a po.wer over the consciences of the most abandoned sinners.” Connell was adjudged guilty, and condemned to die on an early day, and Doddridge visited him in prison. He found the prisoner self-collected, with but little hope of life, but anxious that his memory might be relieved from undeserved reproach. A most rigid scrutiny was instituted at great trouble and expense by Doddridge and his friends, and facts beyond all possible contradiction on the evidence of five credible persons, showed that he was at a distance of a hundred and twenty miles when the murder was committed. It was found however impossible to stay the execution, and the poor creature, guilty of other sad crimes, but innocent of this, died on the gallows. Doddridge writes, “Among other things I remember he said, ‘Every drop of my blood thanks you, for you have had compassion on every drop of it.’ He wished he might, before he died, have leave to kneel at the threshold of my door to pray for me and mine; which indeed he did on his knees in the most earnest manner, as he was taken out to be executed. ‘You,’ said he, ’ are my redeemer in one sense, (a poor impotent redeemer 1) and you have a right to me. If I live I am your property, and I will be a faithful subject.’ The manner in which he spoke of what he promised himself from my friendship, if he had been spared, was exceedingly natural and touching.”
It could not be expected that the sanctified mind of Doddridge would allow such facts as these to pass before him without deriving from them important lessons; hence he adds to what we have already extracted,” Upon the whole J never passed through a more striking scene. I desire it may teach me the following lessons:,
“1. To-#tdore the awful justice of God m causing this unhappy creature thus infamously to fall by her with whom he had so scandalously sinned, to the ruin of a very loving and virtuous wife. Thus God made his own law effectual that the adulterer should die.
If 2. To ficknowledge the d«pths of the divine counsels, which in this affair, when I think on all the circumstances of it, are impenetrable. ,.” 3. To continue resolute in well-doing, though I should be, as in- this instance I have been, reproached and reviled for,it. Some have said thai I am- an Irish papist; others have used very contemptuous language, and thrown out base censures for my interposing in this affair, though I am in my conscience persuaded that to have; neglected that interpjpsition, in the view I then had of things, would have been the most criminal part in my whole life.
“4. May I not learn from it gratitude to Him who hath redeemed and delivered me? In whioh, alas-, how far short do I fall of this poor creature. How eagerly did he receive the news of a reprieve for a few days. How tenderly did he express his gratitude: that he should be mine; that I might do what. I pleased with him; that I had bought him; spoke, of the delight with which. he should see and serve me; that he would come once a year from one end of the kingdom to the other to see and thank me, and should be glad never tb go out of my sight. Oh why do not our hearts overflow with such sentiments on an occasion infinitely greater? We were all dead men. Execution would soon have been done upon us; but Christ ‘hath redeemed us to God by his blood.’ We are not merely reprieved, but pardoned; not merely pardoned, but adopted; made heirs of eternal glory, and near the borders of it. In” consequence of all this, we are not our own, but ’ bought with a price.’ May we ‘glorify God in our bodies and spirits, which are his.’”
Amohg Dr. Doddridgd’s letters we find one addressed to Mr. Williams of Kidderminster, in whicfh we have from his own hand a concise and modest statement of the manner in which he had discharged his pastoral duties. It is desirable to preserve his own account of this matter; and it will be read with interest. It was written near the close of his faithful ministry.
To Mr. Williams of Kidderminster.
“Northampton, Dec. 16, 1748. “I thank you heartily for your kind and truly friendly letter, which I perused with deep- attention, and have been sincerely asking myself the question you so properly suggest, and I will as freely tell you the result of that examination. I canhof, and dare not vindicate myself with regard to them all, nor absolutely as to any one of them. And yet my conscience testifies, in the sight of God, if the prejudices of self-love do not impose upon me, that with regard to most of the things you refer to, I have in some degree endeavored to discharge my duty to the souls under my care.
“I know nothing in the world I have desired so much as ‘the glory of God and the conversion of souls,’ in the prosecution of my ministry. I? have been ‘looking up to God’ I hope sincerely, though I confess not so ferveatly and constantly and humbly as I ought, ’ to direct me in the choice o£ subject and in the method of handling them;’ ,and perhaps you could hardly name a man living who ‘has less studied the artifices or excellences of style in his compositions for the pulpi’t.’ I did indeed in my younger y<ears study the English language with great care, and f have reason to ‘bel;eve that it was under a secret direction of Pro’fidence that I did so, considering the number of writings which, very contrary to my expectation, I have been led to publish. But I have rather been chargeable with negligence than with an excess of accuracy in the style of my sermons, sometimes having hardly written for many months one complete sentence for the pulpit. ‘As for a weakness and fear and-,.much trenlbling, joined with demonstration of spirit and power,’ I question whether they do not rather refer to something peculiar to the apostles; though to be sure there is a sense in which we declare ’ the testimony of God,’ yet not just the same yrith. that in which St. Paul spoke, who there undoubtedly refers to. inspiration on the one hand, and probably to an impediment in his speech on the other. I have often, ’ in as melting a manner as I couM, and as knowing the terrors of the- Lord, entreated my hearers to be reconciled to God,’ and. perhaps few preachei’s have abounded more in addresses of that kind. ‘Nor have I ever knowingly and deliberately kept back from them an!y thing which I considered as the counsel of God to them;’ though I have indeed in many instances vraived controversies from principles of conscience, and not either of indolence, or of cowardice, if I have known my own heart. But I fr;pely own I have not ’ warned from house to house with a zeal and tenderness’ like that which I could wishj though many hous6s, and I suppose I might add, many scores of houses, have been witness to tears of tenderness with which I have at different times admonished or entreated particular persons. But here I think has been my greatest defect, that there are many whom I have not so warned, and that there have been many days, and some weeks, in which I have done very little this way; and though I believe I have done much more that way than most ministers do — I speak not, however, of such as Mr. Fawcett and Mr. Darracott-^yet I believe in my conscience I have done much less than my dilty required, and I desire to be humbled before God on that account. I ha,ve ’ labored most earnestly to procure their assembling frequently for the pm-pose of prayer and general edification;’ but I am sorry to say there are few instances in which I have prevailed, though I believe we have three or four societies of this kind, consisting perhaps in all of about thirty persons, perhaps more. If in your next inquiry you refer to the children, I have been careful in catechizing them, assigning some part of more than half the weeks in the year to this care, either public or private, ’ in the plainest manner I possibly could,’ and this ’ with earnest prayer for, and humble dependence on the grace and Spirit of Christ, to add eflBcacy to such endeavors.’ All this I write as I would. with a dying hand, and as if my life were to end with my letter. But as to your last query, I frankly acknowledge, again, that I have not spent ’ three hours in a week,’ nor two, if you except the persons of my own family, in treating personally with souls as to their spiritual concerns: the cases of the sick also excepted, for that included, I have spent much more.
“On the whole, therefore, the view I have of the matter is this, that the multitude of necessary business as a tutor, adde(J to that as a writer, and above all, my “business as a correspondent, in the multitude of letters which I have had to write, often more than twenty in a week, and some of them large, together with those critical researches which have been- necessary to furnish out my Family Expositor, a work which I verily believe may be of great importance for the service of the church, has taken me off too much from the immediate care of souls in private, and has often prevented my spending so much time in secret devotion as I should otherwise have done. And I believe that God, by the present uncomfortable situation of our affairs, has rebuked me for not having used greater care and resolution in redeeming my time for this purpose. For this I desire to be humbled before Hm; and indeed I see his hand stretched out in a remarkable degree, for sinpe the year 1741 I find more than four hundred persons belonging to our congregation have been removed. Several of these havfe been numerous families ‘transplanted by Providence into other places, and several of these were excellent persons, and persons to whom as a minister I was remarkably dear, and very useful. Many others have been taken away by death, and, which was particularly affecting, several of them young persons, who had been wrought upon by my ministry but §, little before, and promised considerable usefalness in their place. The number of those who have deserted my ministry totally, though continning in town, has been comparatively but small.
“I have met with some encouragement, though I find my courage and zeal very deficient, especially when I ought to go to such as I have reason to fear are unconverted, which are very far from being the greater part of the auditory, and pleading with them as I ought. I fear there are several families in which prayer is neglected; and I am engaged by promise, at the beginning of the year, to write a letter to a head of a family upon that occasion, which is to be printed, and translated immediately into Dutch, and probably into French too, so that many thousands of it, one way and another, will soon be circulated. I desire your particular prayers for me, and those of Mr. Fawcett, and your praying society in this view. I shall be glad of a letter from my good friend Mr. Fawcett, to ‘whom I consider myself as here writing, containing an account of his present success, for which I shall glorify God, as I often pray very expressly for it; and I shall be glad both of his advice and yours in the present circumstances of affairs, which I have let you into as plainly as possible. I must add one thing, which is that I haye a secret hope that .these many discouraging circumstances have of late occurred partly to awaken my spirit to greater zeal in labor and fervency in prayer, and partly to make the hand of God the more remarkable in repviving our Sion in its low state; and as it has been very apparent, from many circumstances in my public ministrations and private converse of late, that I am under peculiar dejection — as some think more than I ought to be — this I think will stir up the zeal of some of my brethren, and in that respect may, I humbly hope, be a means of good.”
Of Mr. Williams it seems proper to give the reader a few additional facts. At a period when error and religious formality so much abounded, it is pleasant to contemplate such a character as he presented. He eminently “walked with God,” benefited the church by his ardent devotion, and commanded the respect of general society by his stern integrity. He was a manufacturer, and much of his time was spent in travelling in the discharge of his mercantile duties, and in this manner he became acquainted with many ministers, and other eminent Christians. Mourning over the decline of vital piety, and the declension of not a few ministers from the truth, he wrote a pamphlet in which he traced these evils to this origin: a departure from the simplicity of Christianity; which was revised by Dr. Watts, and published in 1740. He hailed with holy joy the visits of Whitefield, Wesley, and other kindred minds to his native town, and exulted in their success. Well does Wesley say of him in his “Journal,” “I knovr not of what denomination he is, ’ nor is it- material, for he has the mind which was inr Christ.” His efforts to secure the pastorate of the church of which he was a member for the excellent Fawcett we shall speak of elsewhere.
The occasion of the above.letter to Mr. Williams is disclosed in part in one of Dr. Doddridge to the Rev. Samuel Clarke, March 1, 1749. “The letter which I sent you from Mr. Williams was occasioned by one of mine to good Mr. Fawcett of Wellington, which I wrote under some discouragements that I met with at my retnripfrom London, by five of our members joining the Morayians, who have left their places at the Lord’s table, and have, most of them, entirely withdrawn, as another of our memlJfers has done, who is gone to College Lane. So very few had been admitted to the Lord’s table for many months, and so many breaches had been made by deaths and removals, that it struck me very much; and the great regard I have for the prayers of Mr. Darracot* and Mr. Pearsall, of whose great success in their ministry I had just heard, engaged me to open inyself so much the more freely to them; nor did the plainness which Mr. Williams used with me on this occasion displease me. I bless God I have had some encouragement of late, which in some measure balances these complaints, and would by no means deny the reason I have always had to bless God on account of several of my people, in whom there is as much of the power of religion as I have anywhere known in such circumstances of life; and it was plain to me that Mr. Williams considered the mattei: as worse than it really was.”
About this time Dr. Doddridge received from the Rev. Mr. Pearsall a very affectionate and pious letter, which is valuable for the light which it throws upon the reputation sustained by Dr. Doddridge both as a pastor and as an author.
From th’e Rev. R. Pearsall.
“Taunton, Feb. 9, 1749.
“My good brother Darracott having communicated to me -what you have written to him, and telling me at the same time that he was to write to you under a frank, you will excuse my indulging myself in writing to you; and if I only express a little of the ‘honor and affection with which’ my pulse beats high, and lay myself before you as one that needs, desires, and puts a high regard upon, your prayers, a purpose may be answered.
“As the complaints you make carry in them the marks of sorrow, I have learned to sympathize with you; though I think at the same time you have abundant cause for thaaiksgiving. God has greatly advanced you by the situation he has given you in his church; he has set you high above most that he has made stewards there, and there are a great many who will call you their spiritual father at the great day of manifestation; remarkable power has gon« forth with many of the gospel reports which you have uttered. If he now withholds the eflficacious influence, surely he may do what he will with his own; and you know such dispensations may subserve very important ends. I do not say it is to humble, but it may be partly to keep low. How much pride is the?e in some, and in the best is it toot a poisonous weed, that will spring up uBless ever trampled down? We all alloTv that in the success that attends our ministrations the power is of God, and not of man; and yet if any other heart is half as bad as mine, how ready is it to assume something to itself that dpes not belong to it 1
“When I consider the thing in itself, I am induced to wonder that any who have a savor of piety should desert your ministry, lnt then I think, had not the blessed apostle the same trial? Were there not many that had received him as an angel, and would have even plucked out their eyes, and given them to him, who were estranged from him? But your soul has been carried above these things; may it be so more entirely. May your faith fix your eye most attentively Upon your Lord, who bore so much contradiction, and upon his dear apostles, who preached the gospel with much contention. I dare say these discouragements have already answered a good purpose; perhaps they have been the means of seasoning your spirit to some further degrees of spirituality; perhaps, if we go no further for a reason, we may find it in the account you had received, or were to receive from abroad of the spread of your printed works. The apostle himself, when he was so highly favored with visions and revelations, soon found a thorn in the flesh, which some have, not improbably, imagined might be the rising of false apostles; and this even that humble apostle looked upon as designed to prent pride, ‘lest I should be exalted above measure.’ Consider, sir, the Lord has done you more honor than ever any man in your day. There is no one whose works have been translated into such various languages, and have had SO wide a spread. Methinks I cannot but iapply to you these words: ‘Thou art a chosen vessel unto me, to bear my name among the Gentiles,’ among the Dutch, the French, and Germans. Oh, sir, while this honor is so extraordinary, it is a great trial of your humility. I know you will adote, with a profound prostration of soul, and say that by the grace of God you are what you are; that every part of your furniture, in head, heart, and education, comes frpm on high: go on to do so, and it’ will be a token for good that the Lord will do more still by you.
“Still you say, while God has so crowned you abroad, you would be the immediate instrument of convictions, etc. And I doubt not that it is a noble ambition which glows in your breast, and I trust the Lord will gratify you in your gracious desires; but if he should not, comfort yourself with this, that he has not only wrought by you this way already more than, by most, but is peculiarly in two ways making you extensively useful; the on is by your printed works, both in England and beyond the seas, so that no one living, can so properly apply those words, qu<B regio in terris nostri non plena laboris? By these you are nqt only preaching with a loud voice indeed, but will be doing so after your own translation to heaven. The« other is, by your being the instrument of begetting so many fathers, if I may use the expression. And if you look no further than Mr. Fawcett and Mr. Darracott, you may say, ‘My heart is glad, and my glory rejoiceth.’ The greater things God does by them the more exuberant may your joy be, as your blessed, happy, honored hand formed and fashioned them for the service of the sanctuary; I think two of the most successftil ministers among us.
“Oh, sir, if there are any bowels of mercy for others, and I know you have a large heart, pray for me; do it by name. God has not left us, but graciously gives us some tokens of his presence. Entreat that he will quicken my soul, fill it with the most pure and ardent breathings, strengthen my hands, and if he sees best, recruit frail nature, which is evidently sinking, and causes me to think of Gideon’s motto, ‘Faint, yet pursuing.’
“I am almost ashamed of the freedom I have taken; but you know I love you, and should be glad to sit at your feet as a learner.”
Finding it impracticable, with all his diligence, to visit as often as he thought desirable the members of so large and scattered a congregation, he proposed to them on December 4, 1737, to elect four persons of distinguished piety, gravity, and experience, to the office of elders; which accordingly was done. He thought that such an office was authorized by Scripture; at least, that the circumstances of some pastors and churches rendered it expedient to have such officers to inspect the state of the church, and assist” the pastor in some portions of his work. They visited and prayed with the sick; sought out and conversed with persons who appeared to.be under religious impressions, or were regarded as promising candidates for a public profession of religion; and besides these things, the elders often delivered a public exhortation. They met weekly with their pastor to communicate to him their observations upon the spiritual aspects of the congregation, and to reoeire counsel and advice in cases of peculiar difficulty. The serrices of this eldership were found to be greatly beneficial to the people, and an invaluable assistance to the pastor in laboring for their good. ;»•
No place more appropriate than this can be found for inserting the admirable Lbttbe of Instbuctions addressed by Dr. Doddridge to the elders of his congregation.
“To the Rev. Mr. Evans, the Rev. Mr. Orton, and Mr. John Brown, Elders of the Church of Christ at Northampton under my pastoral care; together with Mr. Hay worth, their associate in that work:
“My dear and worthy Friends, beloved in the Lord — Permit me, with all possible sincerity, to assure you that I esteem the relation in which you stand to the church as its elders, in the number of the many valuable mercies which I enjoy in my present very comfoirtable situation. I doubt not that from the word of God, and the reasonings of your own minds upon that relation in general, you are in the main acquainted with the duties of your office, and I well know there are those of you who have been active and faithful in discharging them. Nevertheless, as you desire some further advice upon that head, I, who also am an elder, and your companion as well as your leader in the service of our common Lord, have thought it incumbent upon me to comply with this your request, and in doing it I shall use great plainness of speech, humbly hoping that He, in whose hand I set about this work, will assist me to write what may be as a nail fixed in a sure place, and may be useful to others as well as to yourselves.
“I apprehend, my dear brethren, that the- duties of your office may be considered partly as ordinary, that is, due from you to all the members of the church whatever their circumstances axe, and partly as peculiar and extraordinary, in consequence of something singular in the condition of some persons who may come under your consideration.
“I. The. great common duty which you owe to the church in general, and which must indeed be the foundation of all the rest, is, that yon carefully inspect them, and for that end that you visit them; for without that care, it will hardly be possible to judge thoroughly of the state of religion among them. For the better regulation, therefore, of this important affair, I would humbly offer you the following advice:
“1. Get a list of all the heads of families at least, and if you can, of all other persons belonging to the church. I present you with such a list, together with this letter, and I desire that each of ypu would transcribe it, and sometimes review it, suppose once a year, that you may recollect what notice is taken of the several persons who stand upon it; and it will be easy for you to make proper additions to it as new members are admitted among us.
“2. Let this list be distributed into different classes, and each class assigned in a more particular manner to one of you, not as the only persons you are to regard, but as those of whom you are to take the chief care. This should be done by mutual consent, and a catalogue of them written out by the elder to whose special care they fall. And I think it would be proper this should be done on a sheet of paper, in such a manner that there may be room to write over against every name the time when -the person was solemnly visited last, and perhaps some little memoranda concerning further business to be done with or for him; or if such memorandai be too long, a little book may be required for them, the articles of which may be easily referred to in this paper by setting them down under distinct numbers.
“3. Let lie families and persons thus taken upon the list of each, be visited as you have opportunity, taking the most important first, but on the whole neglecting none; and endeavor to make your visits as serviceable to them as possible. For this purpose call the heads of families apart; inquire of them how it fares with them and their families as to their religious state; give them such exhortations, instructions, and admonitions as you judge proper; and especially endeavor to engage them to a strict observation of -family worship, and a spiritual care of their children and servants.
“4. Observe how they are furnished with good books, an4 especially with Bibles, and what provision is made for teaching the children and servants to read.
“5. Take an opportunity of addressing the children and servants of the family with some short but serious exhortation, and endeavor to impress your own hearts with a deep sense of the importance of their character. For be assured that, under God, the children of godly parents are the great hope of the church for future generations. In this view, if you and the deacons were to visit the charity school at certain times, to talk to, and to pray with the children, it might perhaps turn to good account.
“6. Conclude your visits with prayer when you can do so conveniently, and this not merely in ignorant, or in less considerable families, but even when you come to the families of those who are most eminent in religion. It will quicken your own hearts, and may quicken theirs.
“7. When you return from visiting your brethren, recollect their cases, consider what petitions are to be offered up to God for them in the next return of secret duty, what care is to be taken of them, and particularly what information it may be proper to give me concerning any thing encouraging, or otherwise, which you may have observed in them or their families.
“II. I would now remind you of some of the more particular duties of your office with relation to those whose case may require a distinguishing notice; and here,
“1. Take notice of those who are under any serious impressions, or any spiritual distress, and make your visits to them more frequent. Remember that these are tender times, and that it is of great importance to work together with the Holy Spirit when he seems to begin his gracious operations on the human soul.
“2. Where you judge that any are prepared by divine grace for church-membership, and are not yet come to the Lord’s table, visit and confer with them as to an approach. Endeavor to remove their difficulties and discouragements, and inform me, that I may put their names on the list which I keep of such persons.
“3. Visit and pray with the sick, and deal seriously with them about their eternal interests. And here stay not always to be sent for, but go and offer your services where you have reason to think they will be acceptable; and as it will not be probable that you can see them so frequently as their case requires, endeavor to engage some pious neighbor to visit them, so that they may be seen every day while their illness continues extreme; and if I am informed, and be near them, I shall always be ready to join my labors with yours on this occasion.
“4. If any are under remarkable afflictions, or have received remarkable deliverances, make them a visit upon the occasion.
“5. “Where you hear any behave in a disorderly manner, make an immediate application to them; and where any are offended and come to you with their complaints, do not immediately engage yourselves in the quarrel, but put them upon proceeding regularly, according to the wise direction of our blessed Lord: that is, if it be a matter of private offence only, let the party offended go to the offender, and tenderly expostulate with him; and then if he will not hear, let him take two more and repeat that admonition; and let these be persons of discretion, humility, and tenderness. And if the offender will not hear these, then let the matter be brought before the church. And here let it be observed, that good order seems to require that one of the elders should be the person to state the case, for he is likely to speak more wisely than the person offended, who is often himself also much to blame. And as debates in a church meeting are dangerous if not managed with great prudence, I think, in such cases, ail the elders and the pastor ought to be previously acquainted with the facts, that they may take counsel together,, and ask for their counsel from the Lord, who, in that case will, I hope, guide us in judgment. But as for cases of public scandal, I think the offender ought to be publicly admonished, and if he does really repent, I apprehend that he ought to express that repentance by such confession and humiliation as may be. satisfacJ;ory, not to the elders alone, but to the church in general; till he has done which, I -cannot be free that such a person should sit down with us at the table of the Lord. This I take to be the regular method of proceeding with offenders; yet I must add that I think it proper that the elders should examine the- case, and deal with. every offender privately, before admonition is solemnly given.
“6. I think it incumbent on the elders to take notice of the temporal necessities of those whom they visit, and to give proper information to the deacons, and also to give them such exhortations relating to the discharge of their dilty from time to time, as may be subservient to the good of the whole. And as God has blessed the church with deacons of such distinguished worth, and such approved wisdom and fidelity, I hope I need not remind you, my brethren, how proper it will be to join their counsel with yours in all matters of importance.
“7. The elders should cultivate an intimate friendship with each other. Remembering that the whole church is in some degree the proyince of each, and proper times should be assigned, in which they and the pastor may consult together in cares of difficulty and importance, and in which the result of their mutual observations should be carefully communicated to him; though indeed, the more frequently something of this kind passes in occasional meetings, the better it may be.
“8. As the pastor is with peculiar care to watch over the elders, and to admonish and exhort them, so are they likewise, in the spirit of humility and love, to watch over him in the Lord. And I do hereby entreat and charge you, my brethren, that if there be any thing in my temper and conduct which appears to you to give just and reasonable offence, you would remind me of it plainly and faithfully; and I hope you will always find that I shall receive advice with meekness, and endeavor to be an example to others of a readiness to reform as God shall enable me.
“Thus, my dear friends, I have laid before you with all freedom a variety of hints relating to your office y and if you think it would be for the service of the church that these things should be done, then permit me to charge and entreat you that you be careful in these respects. I would not be an idol shepherd, and I would not have you images of elders, bearing so honorable a name while the duties of the .office are neglected: it would therefore be, much better to throw up the name, than not to answer it by vigorous and correspondent services. But if you apprehend the province too large, and desire, in order to make it easier, to increase your number, I shall heartily approve it, and will join lnth you in a proper application to the church for that purpose; only I deaire that, before any are invested with the office, which, I think, should be done by solemn prayer, they may hear or read this letter, and declare their acceptance, of the of&ce upon these terms.
“I am sensible, my dear brethren, that it majf seem a heavy burden that I lay upon you; but remember that God is able to make all grace abound to you, to strengthen you for a,ll these labors, and for more than these. It will demand some share of your time, as well as thought; but remember He can bless you in your affairs, so as to give much more than you take from them in such labors of love; and be assured of this, that you will find the reward of all. While you water others, you will be watered yourselves; and grace will be strengthened in your hearts by the endeavors you use to quicken and confirm your brethren; and as you share in a part of the work, you shall also share in the glorious reward which faithful ministers shall receive when the great Shepherd shall appear. The wisdom of this world is foolishness with God; hut those who have been wise to win souls shall then shine forth as the stars; yea, they shall shine for ever as the sun in their Father’s kingdom. And therefore gird up the loins of your mind, apply with vigor to the office assigned you; and watch over your hearts and lives in such a manner that you may always be fit to engage in this service with spirit and authority, and may that God who led Jacob like a flock, be with you and bless you; may his counsel guide you, may hia grace quicken you, may his strength fortify you; and e assured of this, that, as I am thoroughly persuaded you will often be praying for me and the church with great earnestness and importunity, so you will ‘have, if that can be any encouragement to you, a share in our petitions at the throne of race, and particularly in those of my dear friends.
“Your very affectionate brother and fellow-laborer, and your faithful servant, for Jesus’ sake, It is in order’ to notice here the establishment, at Dr. Doddridge’s suggestion and by his influence, of a Charity-school in town, in the year 1738, for the instruction of the children of the poor. Certain sums weekly or annually were contributed to the support of it by the parents according to their ability. Soon a foundation was laid for instructing and clothing twenty boys, who were selected and placed under the care of a pious teacher, who taught them to read and write, and gave them religious instruction. He brought them also to public worship. An annual sermon was preached, and a collection taken for-the support of the school. Dr. Doddridge and many of his friends out of town contributed to it in books and money. He often visited the school, to strengthen the authority and influence of the teacher; to observe the progress of the children; to talk to them, catechize, and pray with them, A weekly visit was also made by the trustees in rotation, for similar purposes. The results were exceedingly happy, and great good was accomplished.
The pastoral-labors of Doddridge, so faithful and energetic, were not performed without earnest self-culture and constant self-vigilance. On Ms desk lay a memorandiun-book, in which, as they occurred to him, hints ‘were inserted of what further should be done for the benefit of his people — of visits to be made to particular persons, the manner of addressing them, and evils to be corrected. At the end of almost every year he instituted a solemn review of his ministrations, and formed resolutions aiming at improvements for the future. He took great delight in. attending services for the ordination of ministers, and often preached on such occasions. Upon returning from such a service, October 22, 1736, when he had preached from Heb. 13:17, “They watch for your souls, as they that must give account,” he writes in his diary:
“It was a solemn, awful day, and left some deep impressions on my heart. I would remember that, teaching others, I teach myself, I have many cares and labors. May God forgive me, that I am so apt to forget those of the pastoral office.
“I now resolve,-!- To take a more particular Account of the souls conimitted to my care.
“2. To. visit, as soon as possible, the whole congregation, to learn more particularly the circumstances of them, their children, and servants.
“3. I will make as exact a list as I can of those that I have reason to believe are unconverted, of the awakened, and of the converted and those who should come to the communion, as well as those that are in the church.
“4. When.I have any thing particular relating to the religious state of my people, I will visit them and talk with them.
“5. I will especially be careful to visit the sick.
“6. I will begin immediately with inspection over those under my own roof, that I may with the greater freedom urge other heads of families to a like care.
my soul, the account is great. Lord, I hope thou knowest I am desirous of approving myself a faithful servant of thee, and of souls. Oh watch over me, that
1 may watch over them, and then all will be well. Continue these things on the imagination of my heart, that my own sermon may not another day rise up in judgment against me.”
It would seem that if ever there was a true man, an honest man — a good pastor — such was Dr. Doddridge. We are told by his friend and student the pious Orton, who knew him most intimately, that the above and similar reflections and resolutions made at other times, were exejnplified in his general conduct. Well would it be for the church at large, if her ministry would study and imitate so bright and rare an exampfe of pastoral wisdom and fidelity.
And how were such services and such eminent devotion to the spiritual interests of his charge appreciated and honored at Northampton and elsewhere? Orton informs us that few ministers have been more esteemed and beloved by their people. Extraordinary success attended the earlier years of his ministry among them; and during the whole course of it, his congregation flourished in numbers, and generally, in the discharge of Christian duties. At times, indeed, with other faithful pastors, he was obliged to lament
MINISTRY A.T NORTflAMPTON. 24t
the defection or immoralities of some, and these occasioned him the deepest grief.
In reference to disappointments and sorro-ws of this kind, he writes, “God hath sanctified all these grievances to me; hath made me more humble, more watchful, more mortified to this vain world and its interests and enjoyments, than I ever remember to have found myself. He has visited me from time to time with such strong consolations, with such delightful effusions of his love, that, in this connection, I am his debtor for all these afiBictions; and from this growing experience of his goodness, I am encouraged, and have determined to leave myself with him, and to have no will, no interest of my own, separate from his. I have been renewing the dedication of myself and services to Him, with as entire a consent of heart as I think myself capable of feeling; and with that calm acquiescence in Him, as my portion and happiness, which I would not resign for ten thousand worlds.”,
So great enjoyment did he find in the affectionate regards and good conduct of his church as a body, that none of the many invitations, however flattering, to change his field of labor were entertained. He had calls to London as well as other places, where his secular interests would have been greatly advanced; but he loved his Northampton friends too well, to separate himself from the care of their spiritual interests. His great concern, says Orton, was to do as much service for them, and be as little burdensome to thean as possible; for he sought not theirs, but them. And most of them, in return, studied to honor and serve him, to strengthen his hands, and encourage his labors. He reckoned the providence which fixed him with them among the most singular blessings of his life; and in his will, bears testimony to their excellent and exemplary character.
Perhaps no view more truthful, certainly none more touching, can be obtained of the fervent love which this good man bore to his people, than that which we gain from reading. some provisions in his last mil and testament for their spiritual, and also their temporal welfare, after they should see his face and hea,r his voice no more. Not content with what he could do for them while he lived, he sought a posthumous usefulness among their beloved families.
“As for my body, whenever I die, it is jny desire that it may be buried, at. as moderate an expense as decency will allow, in the grave which I have prepared in the meeting-place at Northampton, where I have spent the most delightful hours of my” life in assisting the devotions of as serious, as grateful, and as deserving a people as perhaps any minister had ever the honor and happiness to serve; cheerfully persuading myself that when I am dead they will hear me speaking in my writings with all due regard, and making it my last request to them that those of .them who have, or can borrow my ‘Family Expositor,’ will read it over in their families once at least, beginning it the Lord’s day after, my funeral; and that they would also read over in their families on Lord’s daj evenings all my sermons which they have, or can borrow, especially those on ‘Regeneration,’ those on ‘The Glory and Grace of Christ,’ the ‘Sermons to Young Persons,’ and that on ‘The One Thing Needful.’ And I desire that every parent that can procure them would read in their retirements my ‘Sermons on the Education of Children,’ within one quarter of a year at least after my death. And as I make this request from an affectionate desire for the edification and salvation of sowls, and a humble hope that in consequence of it I may glorify God even when I am laid in the dust, I desire that this clause of my will may be read in the congregation the Lord’s day after I am buried, and mentioned also in my funeral-sermon,- which I desire my dear friend Mr. Orton would preach from these words, ‘Death is swallowed up in victory, etc.: thanks be to God, who giveth us the victory, through our Lord Jesus Christ.’ 1 Cor. 15: 5^57.
“As a small token of my respect to a congregation on many accounts so dear to me, I leave the sum of twenty pounds, to be distributed at the discretion of the deacons of the church for the time, being, in no smaller sums than five shillings, and no greater than twenty shillings, to each person among such poor Christians as statedly attend- ordinances among us, desiring that their prayers, which living I have greatly esteemed, may be continued for the afflicted remains of my dear family, which will not, I am persuaded, be upon the whole the poorer for this little kindness to those whom I hope they will consider as the friends of Christ, and will delight as they can in doing them good.
“To each of the elders of the church for the time being I leave a guinea for a ring, and to each of the deacons for the time being such a volume of my sermons as they shall choose, handsomely bound in black calf„ and lettered; entreating each of those my valuable friends to accept this little token of my cordial love, and to continue that prudent and generous care of the church, and that mutual affection to each other, for which they have hitherto been so happily remarkable.”
A large number of letters might here be, introduced, shqwing the high estimation in which Dr. Doddridge was generally held as an able divine and. a model pastor; of these a few only are given.
In the early part of 1741, Mr. Benjamin Fawcett, one of the most pious and devoted of Poddridge’s students, was unanimously chosen pastor at Taunton, a market-town in Somersetshire, to which place his honored teacher travelled to take a part in his ordination in June of the following year and from whence he thjis wrote:
To Mrs. Doddridge.
“Taunton, June 17, 1742.
“Your delightful letter reached me here on Monday night, just after I was returned from the polite and religious family of the Welmans, the glory of the dissenters in these parts; and on the whole, such a family for all that is great, or good, as I never before knew. Their only fault was that they received me with almost a princely elegance and magnificence at a table much fitter for an archbishop than a poor country minister, which confounded me not a little. I spent the day there, supped there, and we parted not till towards ten o’clock.
“Yesterday I preached and prayed over Mr. Fawcett. We had I suppose near two thousand persons present; of whom forty were ministers. I was treated by them with a deference of which I was quite unworthy,- and forced by them to submit to honors which I should rather have bestowed on the least of my brethren; and bless God J went through my work, with cheerfulness, though I had no sleep the night before. All this morning I have been receiving visits.”
To this, account of the ordination of Mr. Fawcett we are tempted to add from the pen of Mr. Joseph Williams, whom we have already introduced as a correspondent of Doddridge, a short narrative of Mr. Fawcett’s visit to Kidderminster, and Ms call to the pastorate there in 1744. Mr. Williams writes,” We have been blest with the presence and excellent labors of dear Mr. Fawcett, from whom I parted last Monday .at Worcester. He hath our hearts, and I am certain we have his. He came hither on the seventeenth, preached the next day thrice, preached a preparation sermon on Tuesday, before many ministers, and last Lord’s day preached thrice, and administered the Lord’s supper. Such a sacramental season my soul was never feasted with before. I could most gladly have left God’s lower courts and this lower world together, and have fled up to the realms of perfect blessedness. Adored be the divine condescension and grace for what I felt most sensibly on that memorable day.
-” All the trustees waited on Mr. iFawcett in a body in the vestry, as soon as he had. finished bis public services, and presented Mm with an ii /j.kition, cheerfully signed by every male communicant* and male subscriber; and as soon as lie returned to his lodging, three youths presented him -with a very pressing, affectionate, and pious address, drawn up by one -of them, and signed by more than thirty young men, of whom all but two or three are between eighteen and twenty-one, and the sons of communicants.”
Thus before he had been settled at Taunton four years, he was removed to Kidderminster.
Of Faw-cett, Dr. James Hamilton has well said in the “North British Review,” “His sphere for five and thirty years was Kidderminster, and the charge immortalized by the name of Baxter. Never had minister, a. more kindred successor. Not only did Mr. Fawcett. adopt the Baxterian theology, and attain a goodly measure of hie Baxterian importunity and pathos in preaching, but it was the labor of his leisure to abridge such works as th-e ‘Saints’ Rest,’ and the ‘Call to the Unconverted,’ and ‘Converse with God in Solitude.’ It is easy toicurtail a.book. With pen and scissors any man may make a long treatise short. But it is not so easy to condense a boqk — preserving all its essence, and only diminishing its. volume. But this is. what the skill of Fawcett has effected for the copiousness of Baxter. Relieving the work of cumbrous quotations and irrelevant discussions, he has also compressed the exuberant phraseology, but so happily, that it still retains a pleasing fulness. And while the condensation” has increased the effectiveness of the composition, with the ‘tenderness of a’ fosterfather he has sacrificed nothing which the author would haTe grieved to surrender. Like a second distillation, the entire spirit of Baxter still is there; and like a bullet after it has passed through the compressing machine, the bulk is diminished, but the entire, metal remains, and the momentum is increased. In his own ministry, Mr. Fawcett was eminent for his abundant labors and physical energy. In his hale constitution and hardihood only he was not a successor of Baxter. Like his tutor he used to rise every morning at five, and even in the coldest weather he never had a fire in his study. And three sermons on Sabbath, with several through the week, seemed only to have the effect of a, wholesome exercise”
To Mrs. Doddridge.
“. London, Aug. 9, 1742.
“Once more, my dearest love, accept my thanks, my wishes, and my heart, for they are all most affectionately yours. I continue, considering my labor, surprisingly well. Yesterday I preached for Mr. Godwin to a vastly crowded auditory, two very plain and serious sermons, w’hich seemed to be heard with great regard and attention. If God be pleased to make my poor endeavors of service useful in proportion to the degree in which they seem to have been acceptable;- during this nine weeks’ absence from you, the crown of. all my earthly joys and hopes will be complete. But if it be his blessed will, may I never more know what it is to be another nine weeks together separated from you; for indeed, when I am not engaged in some public service, I seem to be but a poor fragment of myself.
“I will not add any thing, lest the letter should be delayed, and you made uneasy; for next to offending ..pod, there is nothing I fear so much as grieving my dear -wife; and next to pleasing him, nothing I desire so much as pleasing you. I hope it will be’ the delightful busihess of all the remainder of my life; and I think there is no view in which death would appear so painful to me, as that it might distress you. May the blessings of providence and grace meet and rest upon you.”
In the closing months of 1744, Dr. Doddridge was visited with a dangerous illness, in the form of bilious fever, which for some time threatened his life. After his recovery, he wrote to Dr. Samuel Clarke in this, language: “A violent illness, in which I had directed a friend to beg the favor of you to come over and preach my funeral-sermon, if the issue, as many expected, had been my death, prevented my answering your most obliging and affectionate letter. I hope some time or other to have an opportunity of telling yqu and your dear lady how God supported me under my greatest extremity, how comfortable he made a sick bed — the extremest I ever knew as to myself — to my soul, and how remarkably he gave me back to prayer.”
From the B.ev. Samuel Wood.
“Rendham, Saxmundham, Feb. 21, 1745.
“My dear Peibnd and Hrothee in affliction — Very lately I heard of your dangerous sickness, by a letter from London, and I scarcely know of any thing which could have given me equal pain. How often have I wished to be within reach of you, to express my sympathy -with your friends and family; but what was in my power I did, and that was to recommend my dear friend to the Father of mercies, and to plead in behalf of your dear family, the church, and the world, that God would spare a life so iiiiportJint, and permit us a little longer to enjoy your labors in this world. And I am sure, my dear friend, that if I ever pray in earnest, I ‘do so when I am pleading for you, and I doubt not that you have many in the world besides your own dear and happy people whose practice in this particular is the same with mine. Long may you live, my dear friend, the joy of the churches, at the head of the Protestant dissenters, their crown and glory; and’ may your success in the several characters you fill up with so much diligence, zeal, and reputation, be answerable to your utmost wishes; and I desire from my heart to bless God that we have still a prospect of this in your recovery.
“And now, dear sir, with your return to life and service, may you enter upon your work with renewed vigor and delight; and I would heartily congratulate you too, my dear friend-, upon that which I dare say you can never forget, your joys and delightful views when death seemed ready to open you a door into eternity. I have heard of your “thoughts and expressions in the near prospect of another world, and cannot wonder that you should have earnestly longed for a fulness of divine enjoyment. In this case I perceive, contrary to all the wishes of your friends, you desired to be gone, and found great difficulty to be reconciled” to stay any longer among us. I hope, however, dear sir, that though you are a little detained from the intimate fruition of your Ood and Saviour in heaven, you will abundantly find that it is for the good of the church, and of the world, that your continuance with us has bisen protracted; and I am sure the pious and benevolent heart of Dr. Doddridge will not repine that heaven is deferred for a few years, but rather rejoice with exceeding joy for such an opportunity of glorifying God, which he could not have had in the world above, where there are no sinners to be converted, nor saints that need to be edified.
“Adieu, dear sir; beware of putting too much on yourself, and think of this so often as you remember your unworthy brother, Mend, and humble servant,
“SAMUEL WOOD.”
The Rev. John Barker was one of the most intimate friends and most frequent correspondents of Doddridge. He enjoyed a high fame for learning and moral excellence, and was considered one of the most eloquent preachers of his day. He. succeeded the distinguished Matthew Henry in the charge of the church at Hackney, then several miles from London, but removed to Salter’s Hall in the city in 1741, where Doddridge was invited to jojn him. In a letter to Dr. Doddridge, yet unpublished, Mrs. Doddridge says, in reference to this call, “I am concerned to hear of good Mr. Numan’s death; I allow the temptation is very strong, and I think if you can withstand it, as I believe you will, it is one of the greatest proofs of your affection for Northampton that you may perhaps ever have it in your power to give; as I believe there is hardly a person in the world that you would think yourself so hapy in joining with as. good Mr. Barker.”
Mr. Barker was a warm devotee to civil and religious freedom, and was very active and useful in advancing Ms friend’s interest in the case of Ms prosecution, or rather persecution, in reference to his academy. We inay add here, that when President Davies, some years afterwards, visited London on behalf of the college in New Jersey, he recorded kindness received from this distinguished man. In 1719, when the London ministers met at Salter’s Hall to discuss the importance of a subscription to the doctrine of the Trinity, Mr. Barker strenuously sustained that measure.
From the Hev. John Barker.
“March 26, 1745.
“I hear you have been sick, nigh unto death, but Grod has- had mercy on you, and on his churches, and mihistera also, that we might not have sorrow upon sorrow.
“I wish you would not make so free with your constitution; you really do what’ you ought not. You have not so much mercy on your body as on your beast. May not a man be intemperate in labor, as well as in liquor? Pray let your friends hear of your moderation. Begin to take upon you a little caution, and put on the gravity of a doctor now, instead oT the sprightliness of a young divine. Do not engage in so many things. A gentleman whose judgment you value told me he wanted very much to see an exposition of yours upon the Eomans,-and I added, upon the Revelation too, which is near akin to it; ‘but we must live upon hope till he will contract Ms views, and spare himself.’
25a PHILIP DODDRIDGE.
“May the great Lord of the vineyard do you more and more honor, and strengthen you in body and soul. We unite in services to you and yours.
“I am yours as much as your heart can wish,
“JOHN BARKER.”
To the Rev. Samuel “Wood.
“Northampton, May 19, 1745.
“I cannot sufficiently thank you for so large and constant remembrance in the prayers of one of the best of men; nor can I sufficiently thank God,’ who thus lays me on your heart. I earnestly beg the continuance of that kind remembrance, as I greatly, need It, not only with respect to the state of my health, which is agin a good deal shaken, but on account of that exceeding great burden which now lies upon me, in consequence of the scandalous behavior of a perpon who, though low in circumstances, has been eminently distinguished by his religious profession. This, joined to the coldness anddeadness that I find among many professors, and the want of a becoming spiritualiiy and zeal in some intended for the ministry, and a propensity towards some principles which seem to me very injurious to Christianity, if not quite subversive of it, press heavily upon my heart; yet I blss God I. am attempting a little to remedy these things. But Oh, who can say he does his best, the best even of his little?
“You write, my dear friend, as knowing but little of me. I have the greatest reason to be continually humbled before God, as a very unprofitable servant; and life would be a burden to me, and death a terror, if it were not for the encouragement I draw from the manifestations of the free grace of God in the gospel, and the provision he has there made for rendering us ‘accepted in the BeloTed.’ When I see what Christianity is, and see how it is trampled upon in the world, and how little vital energy it has even on those who speculatively believe it, I am astonished at the divine patience, and cannot but wish,- with humble- ‘submission to the great Lord of life, to escape from this sad scene of things which I can do so little, so very little to mend. But you, and a very few who are like you, make it easier to be reconciled to earth, and greatly help my conceptions of heaven.
“I rejoicp in the hope of seeing you and your dear lady at Norwich; but whether I shall come with or without my wife, whether I shall go to Kent through Suffolk, or come directly back to NrtrthaBapton when the ordination is over, I cannot yet so much as conjecture. Only this I know, that jou, and my other dear brethren and friends whom you mention, have so large a share in my heart, that to refuse any request you can make will, if ever so necessary, be very painful to,
“Dear good man, your affectionate brother, and faithM humble servant.”
From Miss Scott
“NoEWiCK, May 20, 1745. “Had my spirits been much less depressed than they were at the reception of your last, t know not how they could have supported the overwhelming tenderness it expressed. Oh, how is it that I have such a friend; that I should be so dear to one so dear to God! This, were my case but such as you have painted it to yourself, would give a cheering hope that so powerful, so fervent an ihtercessor at the throne of
grace could not fail of obtaining the desired blessing. But, alas, it is infinitely more unhappy. Shall I open a melancholy scene, Tvhich, to spare you, I hate kept goncealed? The malady lies deep within. Shall Irefer you to your own description of the vile apostate, and thten tell you you may read the case of her you have honored with the name of friend? How will your tender heart support the shock? No, dearest sir, it is not a threatening distemper of the body, it is not a dreadfully disordered set of nerres, I am alone conflicting with and sinking under; but a guilty, selfish, condemning conscience, a hard unbelieving heart, a frowning God, a withdrawn Spirit. While I endure the terror of these I am driven sometimes into stupidity, at others, almost despair. I know the mercies of God are infinite; I know that with him there is plenteous redemption. I strive to repent, and embrace those mercies, and that redemption in the Saviour; but, alas, all seems in vain. I cry for the Spirit to aid my feeble attempts, to turn me to the God from whom I have revolted, but I cry in vain; yes, I am ready to give up all, till some new alarm from the body or jew horror thrown into the mind, again arouses me to repeated cries. Oh, dearest sir, if friendship can survive the damp this description may well throw upon it, let it exert itself in the warmest J)rayers for an unhappy and most unworthy creature. “■! have a dear comforter and warm intercessor with me in the tenderest of parents. He pours balm into my wounds, he wrestles hard in prayer for me, but hitherto so unsuccessfully that I am ready to apply those awful -words to my own case, ‘Though Noah, Daniel, and Job stood before me, my heart could not be toward,’ etc. But -who knows what continued and united cries may do? Perhaps that awful sentence is not yet passed. If such hearts as his and yours are drawn out to wrestle for me, I would yet indulge a hope even against hope. - -’
“I have renounced erery pleasure. I have made it my prayer, and charged my heart that it take none in any thing until it can find it in a reconciled God. I hope it is not inconsistent herewith to say that I long to see the dearest of all absent friends, for how much shame and grief must on my part mingle itself with that otherwise delightful interview, if I am permitted to enjoy it. But for -dear Mrs. Doddridge I doubt I must resign that pleasing hope, for though my father and the deacons readily agreed to postpone the ordination to the time most suitable to you, yet it being found that some of the chief of our friends, particula,rly Major Balderstone and his brother, wre necessitated to be absent on business, they feel themselves, though with much regret, obliged to beg your presence at the time first named. My letter is Traited for, and I can therefore only add my entreaties for your prayers for my dearest father, whom you may easily believe to be greatly afflicted. Our best services to you, dear sir, and your much esteemed lady, with the assurance that. I am the most respectful, affectionate, and grateful of your servants,
“E. SCOTT.” ’
From the Rev. Thomas Soott.
“This letter is now waited, for by a gentleman who is come from Norwich to our country lodgings, and I must therefore be short. You may be sure, veryhonored and dear sir, it is with great regret to me that the state of affairs among us obliges us to hold to the time first fixed, even after we had all agreed to alter it for your and Mrs. Doddridge’s sake; but I hope, by a passage in yoffr last, that we shall not be disappointed of so great a blessing as we expect from your company and’ assistance, public and private. You may imaginer how wounding the case of my dearest child is: for some months she has been striving with all her power for repentance, faith, hope, love, sanctification, and obedience; but thinks thfese ^ains all in vain, which overwhelms her; and you may be sure the lowness of her nervous system helps the disorder, as this does that. I believe a sincerer creature there is none upon earth, and my prayers and endeavors are continually ‘with and for her, and I Expect to see her freed from- the troubles -of her mind in a while, and long that you may come in the fulness of the blessing of the gospel, in yourself, and see her. And in the mean time I shall, now she has opened her mind to you-, look for a great effect from your sympathy and supplications, and do b them as on my knees. But I know your love will render it impossible for you not frequently and pathetically to recommend us both.”
To Miss Scott.
“Jime 25, 1746.
“I return you my most affectionate thanks for the
freedom with which you have opened your mind to
me, both b, repeated and unreserved conversations,
and by a communication of papers intended entirely for your own use. The consequence, I most faithfully assure’ you, is, that the more I know you the more firmly am I convinced, not only that you are a red, but that you are a very advanced Christian. I have already pointed out the principles on which I build this conclusion. But as I have not yet been so happy as to remove your remaining difficulties, give me leave in this letter to lay before you some hints as to what I apprehend may be the cause, and by a divine blessing, in some measure at least, the cure of the anxiety which so much harasses your mind.,
‘” And pardon me if, in this strait of time, ajid in this hour which, with pleasure for your service, I take from my sleep, before the journey and labors of to-morrow, I do not touch upon particulars, and give short hints instead of illustrating, or reasoning upon them at large.
“Now as to the causes of your present distress, I apprehend the following, ambng others, are the chief and most peculiar; for I shall not mention those two grand cardinal sources of all our distress, the remainder of sin in the best hearts while they continue here, and the artifice and malice of our common enemy. What are most peculiar seem to be,
“1. The weakness of animal nature, which, after the attacks you have borne, must necessarily be very feeble, unless it had been strengthened by a miracle, which, even in such a case, we have no warrant to expect.
“2. The extraordinary elevation of devotion which at some times you have known, and particularly when you were first setting out in religion.
“3. In consequence of this, an ardent desire of equalling all your former fervor of devotion in the present infirm state of your health; by the very desire and endeavor of which, I heartily wish that you may not utterly ruin it.
“4. A hard and unjust conclusion which you have hence drawn against yourself, that excites an indignation against yourself, as if you were one of the most ungrateful- and criminal of our race, which you think you can never feel with sufficient sensibility.
“5. The sublime ideas which you have formed to yourself of the spiritual life,, in which you seem not to make sufficient allowance either for the natural infirmities of this our animal frame when in its. best state, nor for the avocations inseparahk from the life of one who is not absolutely a recluse from the world. I really apprehend these to be the causes of your dis-, quietude.
“With relation to the prefer method of cure, the following particulars present themselves, which I wish I had time’beter to express and digest.
“1. To lay it down as a certain principle that religion consists more in an intelligent, rational, and determinate choice of the will, than in any ardent transpo-t of the affections.
“2. To consider that there is a certain degree of afflicting ourselves for past sins, and for present imperfections, which is so far from being our duty, that it is very likely to prove a snare, and to produce consequences displeasing, to our gracious Father in heaven, and injurious both to ourselves and others..” 3. Settle it deliberately in your understanding as a certain truth, that the grand security of the soul lies in deliberately entrusting itself to Christ, as chosen in all his offices; and in devoting itself to God through him, according to the tenor of the Christian covenant; and in steadily endeavoring- to practise what the word of God requires, and to forbear every thing which it forbids, and in referring all its concerns, not excepting even the degree of its spiritual comfort and enjoyment, to his wise and gracious determination.
“4. In consequence of this, be often, and indeed daily, renewing your covenant with God, in the man-. ner which the most excellent servant of Christ, your ever honored and beloved father, has so intelligently, affectionately, and frequently recommended.
“5. Let your devotions be reduced within narrow limits, and be rather frequent and Short, than protracted to any great length; and in yo’ur addresses at the throne of grace, be more intent upon the sincerity of the heart, and the calm fixedness of the thoughts, than about the flow of the affections, which are not aitd cannot be immediately in our own power, but may, humanly speaking, depend upon a thousand physical causes, the nature of which we do not so much as imagine.
“6. Consider how much of religion consists in trusting in God, in hoping in Ms merdy, and in rejoicing in him; and how suitable this is to the peculiar constitution of the gospel, and the character which Christ our Mediator bears; by consequence, therefore; how essential a branch of gratitude it is, and how much a tender conscience should be upon its guard, that it does not fail here.
“7. Remember continually that after all it is by faith in the merits and intercession of Christ, and not by the perfection of our works, that we are to obtain justification and life; and that the best of Christians, while they are in this world, have their imperfections, and may, and must, under a sense of them, apply daily to the great Advocate, and renew the actings of their faith upon his efficacious, blood and intercession.
“8. Make yourself familiarly acquainted with the promises of, God relating to the. pardon of sin, the imparting of grace to the soul that seeks it; choose for some time every morning some comfortable promise to be the. subject of your meditation; and now and then employ that fine talent which God has given you for poetical composition in paraphrasing such scriptures in short hymns.
“9. Endeavor to exert yourself as much as possible in attempts of usefulness by conversing with the children who are so happy as to be the objects of your pious care, and with those persons who are in circumstances that bear any. resemblance to your own.
“10. Disburden yourself as much as possiblie of every. anxious thought relating to futurity, whether regarding temporal things or spiritual, confine your views to present duties, and leave future contingencies in the hands of God.
“11. Be thankful for the least glimmcKing of hope, and for any kind and degree of consolation which God is pleased to give you; and take great heed that you, do not isuspect those comforts which lead you to God and happiness to be delusions, mefely because they are not so permanent and effectual as you could
MINISTRi; AT NORTHAMPTON. 261
wish, lest you should grieve that great Agent to whom you are so highly obliged, and whom you fear so tenderly to grieve.
“12. In one word, study by all means to nourish the love of God in your heart; breathe forth with humble tenderness the genuine impressions of it; and as human nature must have its weary intervals, delight to look to God in them as a being who penetrartes the inmost recesses of the heart, and sees that secret tendency of soul to him, which I have neither tears nor words to express: ‘Lord, thou knowest that I love thee,’ or that I would; ‘Thou knowest I would prefer the sensible exercises of it to any other delight.’ By this method the habits of divine love will strengthen; and I verily believe that time will at length produce such a consciousness of it, that you will be no more able to doubt of a share in it than of your own existence.
“Your most affectionate friend and faithful humble servant,
“P. DODDRIDGE.”
It is pleasant to state here that this excellent lady happily recovered from this state of mental distress, and in 1751 became the second wife of the Rev. Elisha Williams, who had been rector of Yale College, and who visited England on public business at the close of 1749. Of Mr. Williams, Doddridge, as quoted by Dr. Sprague, in his “Annals of the American Pulpit,” said, “I look upon him to be one of the most valuable men upon earth; he has, joined to- an ardent sense of religion, solid learning, consummate prudence, great candor and sweetness of temper, and a certain nobleness of soul capable of contrlTing and acting the greatest things Trithout seeming to be conscious of having done them.” Mrs. Williams became known in this country, as she had been in England, as an eminent literary lady, and some of her writings yet remain to do good. In 1755, Mr. Williams died hapi in God, after which Mrs. Williams was married to the Hon. William Smith of New York, whom she also survived. Her death took place at Wethersfield, Conn., in 1776, at the age of sixty-eight years.