Prominent Traits of Dr. Doddridge

Foe the sketch now to he presented we are chiefly indebted to the Rev. Mr. Orton, who, having been his pupil, his assistant, and most valued personal frieind, was eminently, qualified to present a fa,ithful portraiture of the man he so justly venerated, and so ardently loved.

1. De; Doddridge was bemaekable foe an indtlsteious and untieing application to the duties op life, and fob geeat dispatch in the discharge

OP THEM.

. This must have been seen in what has been already said of him as a student, a pastor, and an instructor; but additional illustrations may be acceptable and useful.

In his mature years he formed definite plans for the use of time, assigning to each hour the largest amount of work he was capable of performing. He was accustomed often to call himself to a rigid account for the industry and the faithfulness with which such plans had been accomplished. He often wrote down severe self-accusations, while others, in their estimate of his labors,, would have commended and admired his diligence.

“When entering upon the year 1737, he wrote,” I am come to the beginning of another year, which I am ready to believe will be the last. The Lord grant that whether it be so or not, it may be the best I ever spent; a year of constant communion with God, of steady ‘devotedness of soul to him. I have resolved to renew the following »5Mfe* ofjife, and to endeavor to dispatch the following articles of business with the divine assistance. 1. To rise at six o’clock, winter and summer, unless urgent occasion prevent. 2. To begin the day on my knees, wherever I am and whatever I have to do. 3. To read some portion of Scripture, and if possible, to write some of my Family Expositor every morning. 4. To read something in a book of practical devotion. 5. To dispateh at least one letter every day, and to be more careful in answering my correspondents. -6. To talk at least to one pupil a day, when with them, about the affairs of his soul, more or less publicly or privately. 7. To visit as often as I can, especially from three in the afternoon, beyond which I would seldom be at home without great necessity. 8. To keep a more exact account of my expenses, and to lay out as much as I can in charity. 9. To eat more moderately, especially at supper, than I have for some time of late doie, and to be less solicitous about the kind of my food. 10. To promote religious discourse more. 11. To read some Latin and Greek, if possible, every day. 12. To read the Scriptures in an evening, at least what I had written on in the morning. 13. To examine myself. 14. To keep memorandums. 15. To lie down “in a good frame, and endeavor to rise with God. 16. To endeavor, as much as I can, to live by rule. - 17. To expect death every day.”

In writing to Dr. Samuel Clarke, Nov. 24, 1739, he makes this statement: “I bless God I have for a considerable time been perfectly well, and do not find myself fatigued by my labors; though, indeed, excepting an hour or two after dinner and hupper, they have, while I am awake, hardly any intermission; and I am obliged to make my nights short, with all which precautions I am hardly able to answer the demands of service that lie upon me.”

We are told by his biographer, that he reckoned the smallest parcels of time precious, and was eager to save every moment, even while he was waiting for dinner, company, or the assembling of his pupils, that he might make some advance in the work he was about; that he was so solicitous to improve every moment that one of his pupils generally read to him while he was shaving and dressing, during which short intervals he was improving hiiSiself and them by remarking upon their manner of reading, and upon the excellences or defects of sentiment and language in the book read; that when he was- on a journey, or occasional visits to his friends, where he spent the night, he took his papers with him, and employed all the time he could secure, especially his morning hours, in prosecuting some good work for his people, his students, or the world. While preparing his “Family Expositor,” he wrote something for it every day: nor amid the constant labors of authorship for many years di he neglect the service of his students. “So far,” says he,” as I can recollect, I never omitted a single lecture on account of any of the books that I have published. The truth is, I do a little now and then; something every day, and that carries me on, I have written some of my pieces in shorthand, and

got them transcribed by my pupils, and thus I- do by many letters.. This is a help to me, and some considerable advantage to those whom I employ. I scarcely fail being in the lecture-room three hours every morning.” He often preached several evenings in the week in the different villages about Northampton. His annual vacation, of two months, was usually passed, partly in close study, in pastoral visits, and in preaching among neighboring congregations at the request of their respective pastors, some of them being of different denominations and opinions from himself; partly in calling upon his friends in London and other parts of the kingdom for purposes of health, yet frequefttly preaching almost every day. v

To these occupations must be added his correspondence, which was almost sufi&cient of itself to engross the time of a man of ordinary industry and ability; hence, to save time, he often employed the pen of some pupil, to whom he dictated his letters, while h% himself at the same time went on with other work. Sometimes a student read to him, while he was himself answering his correspondents. Correspondence was held not only with parents and guardians of his students, but with ministers, who often consulted him on questions of great moment, and applied for counsel;. with learned men, desiring his opinion concerning critical difficulties, or works they were preparing for the press; with distinguished clergymen and. laymen of the established church, often on questions of great delicacy and importance; with foreign gentlemen and theologians, with whom he was obliged to correspond in Latin and French. Many hundred letters were received and answered in the course of a year. But he dispatched, business with great facility. The contents of a book he rapidly possessed himself of, and so also his own thoughts were rapidly and clearly expressed eveh on the most abstruse points of inquiry.

It is surprising that his originally feeble constitution was adequate to such incessant application, and to so many engrossing forms of business. Recreation he did not seek, for useful mental toil was to him the, highest pleasure. Doing nothing was to him fatiguing. He acted on the principle, and inculcated the same upon his students, that the best sort of relaxation was a change from one work to another. When an anxious friend advised him to preach less frequently, and to labor less assiduously, -he replied, “Be in no pain about me. I hope that we have the presence of God among us, and that he is bearing testimony to the word of his grace. I take all the care of my health which is consistent with doing the proper duties of life; and when I find myself refreshed rather than fatigued with these attempts of service, I cannot think myself fairly discharged from continuing them.” To another friend he offered a similar justification of his laborious manner of living: “I am indeed subject to a little cough, but I never preached with more freedom or pleasure. I am generally employed, with very short intervals, from morning to night, and have seldom more than six hours in bed; yet such is the goodness of God to me, that I seldom know what it “is to be weary. I hope my labors are not in vain. This animates me in my labors.”

II. De. Doddridge was distinguished by a spirit

OP CANDOR AND KINDNESS TOWARDS THOSE WHO DIF-FERED FROM HIM IN SENTIMENT, OR IN ECCLESIASTICAL CONNECTION.

His mind, at an early period of Ms theological studies, was, earnestly engaged in the examination of the controversy between the established church and the dissenters, that he might form an intelligent and settled opinion. He was not one of those who claim exclusively for themselves and their denomination,’ all the truth and all the excellence that is to be found, and deny these to others, though he preferred and conscientiously supported the principles and institutions of the churches with which he stood connected.

His candor and liberality towards bis Pr-otestant brethren did not blind him to the errors of popery, nor prevent his entertaining an abhorrence of its persecuting spirit. This may be seen in his “Family Expositor;” and is earnestly set forth in a sermon which he published, and which has been much admired, on “The Absurdity and Iniquity of Persecution for Conscience’ Sake, in all its Kinds and Degrees.” In one of his sermons against popery he thus eloquently shows the reasonableness and duty of the separation from the church of Rome:

“My brethren, pardon the freedom of my speech. I should have thought it my duty to separate from the church of Rome, had she pretended only to determine those things which Christ has left indifferent p how much more, when she requires a compliance with those which he hath expressly forbid. When she hath the insolence to say. You shall not only confine yourself

to a prescribed form of words, but you shall worsHp in an unknown tongue; you shall not only bow at the venerable name of our common Lord, but you shall worship an image; you shall not only kneel at the communion, but kneel in adoration of a piece of bread; you shall not only pronounce, or at least appear to pronounce those accursed who do not believe what is acknowledged to be incomprehensible, but those who do not believe what is most contrary to. our reason and senses: when these are the terms of our continued communion — when they require us to purchase our peace by violating our consciences and endangering our souls, it is no wonder that we escape as for, our lives, retiring not from an inconvenient lodging where ,we are straitened for want of room, but from a ruinous house where we are in danger of being crushed to pieces; or rather, we retire with indignation and horror, as from a den of thieves, where we must be either the associate, or the sacrifices of their wickedness. And to all their terrors’ and threatenings we oppose the awful voice of God: ‘Come out of her, my people, that ye be not partakers of her sins,^nd that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities.’ Rev. 18^4, 5.”

III. The good influence op Dr. Doddbidge was

WIDELY EXERTED BEYOND THE LIMITS OF HIB OWN CON-GBE6ATI0N AND PLACE OP RESIDENCE.

His influence over his students, and over his congregation, has been illustrated at sufficient length. He labored besides to promote the usefulness of others. and to extend in every practicable way the kingdom of the Redeemer. He was intent upon employing every opportunity, by conversation, by his letters, and by preaching, to pfomote the conversion of sinners, and to excite his brethren to benevolent action. His correspondence shows the deep interest he often took in the spiritual welfare of condemned’ malefactors in the prison at Northampton. He lost no opportunity, when attending the meetings of ministers, to endeavor to infuse into their hearts greater zeal in prosecuting the noble work to which they should be devoted. At such meetings, which y,e generally attended notwithstanding his multiplied engagements, he did not decline a participation in the appointed services, but cheerfully contributed his aid to make them attractive and eminently profitable.

His heart was much interested in the effort to engage the churches in the work of the foreign propagation of the gospel, and also in enlightening the darker portions of Britain. He largely contributed to the publication of religious books in the “Welsh language, and to the operations and success of a society in Scotland for extending religion in North America. Of this society he was a corresponding member. Notice has been already taken of some efforts made by him to forward measures for evangelizing the Indians of this country.

It seejns that Dr. Doddridge may fairly be said to be virtually the founder of Bible societies, and thus the fountain of one of the most valuable streams of Christian beneficence. His correspondence contains a letter addressed to him by Mr. Benjamin Fawcett of 17* London, one of tte founders of the Society for Promoting Religious Knowledge among the Poor, by distributing Bibles, Testaments, and various other religious books, in fact the British Bible Society in its infancy. In 1751, the year after that society was founded, he wrote to Dr. Doddridge, “I do not know, dear sir, whether justice does not oblige me to inform you that if the world receives any advantage from this design, I think, under God,, it is indebted to Dr. Doddridge for it, as the sacred fervor which animated your addresses from the pulpit, when last in town, kindled a spark of the same benevolence to the souls of men, and in the breast of one who could no longer retain his desires of usefulness within the compass of his own small abilities, without exciting others to the same views.”

It was the special design of this society to send books to such ministers and gentlemen in the country as were disppsed faithfully to distribute them among the destitute, and to make a report of such distribution. The society was supported by quarterly subscriptions from the inelnbers, and other well-disposed Christians.

Dr. Doddridge deserves the credit also of havings originated, in 1741, the first Congregational Missionary Association in Great Britain. We have already referred to his sermon before the Norfolk and Suffolk ministers on “The Evil and Dangers of neglecting the Souls of Men.”

One who was present at the delivery of the discourse, observes,” It was a remarkable day indeed, when the presence of -God filled our assembly ,- and

HIS PEOMIN^NT TRAITS. 395

not myself only, but many others have -with pleasure owned it was one of the best days of our lives. Though the season was hot, the auditory very much crowded, and between four and five hours spent in the public worship, none thought the hours tedious, or wished for a dismission.”

Having a large Christian heart, he was disposed to look with a benignant eye upon all who seemed to be engaged in promoting the Redeemer’s kingdom, even though in some points of doctrine, in some modes of useful endea,vor, and in some peculiarities of church polity, they might not be such as he preferred. Hence he not only, in one of his visits to London, prayed in the Tabernacle pulpit for Whitefield’s success, but when that extraordinary man visited the neighborhood of Northampton to see his old friend the Rev. jjames Hervey, Doddridge associated with hini at the table of his friends, and invited him into his pulpit. Nor did he hesitate, when he met with attacks on his character, to defend both his doctrines and his motives.

We may now.turn to some portions of the correspondence which illustrate the interest he felt in the benevolent and Christian enterprises of the celebrated Lady Huntington, one of the chief supporters in, England of the remarkable man just referred to.

Lady Huntington was born in 1707, and died in 1791. She was remarkable for her ardent piety, herself-sacrificing benevolence, and her conspicuous enterprises for spreading experimental religion, by erecting chapels and sustaining chaplains, and promoting missions of an evangelical character. As the hour of dfeath arrived, she exclaimed, “My -work is done, and I have nothing to do but to go to my Father.” She compared her decease, when at hand, to the putting off of her cloak; and when she had the rupture of a bloodvessel, whi-ch indicated a mortal sickness, and was asked about her condition, she replied, “I am well — all is well, well for ever; I see, wherever I turn my eyes, whether I live or die, nothing but victory.” A day before she took her departure to the unseen world, she remarked, “My soul is filled with glory; I am in the element of heaven.” Her grand maxim of life was, “Do that which is best, and leave the event to God.”

From the Countess of Huntington.

“June, 1746. “So surrounded am I by eyes that long to find fault with all that I do, that it makes me cautious to give no offence, either to Jew, Gentile, or the church of God, but to serve oK men to their good and edification, and to labor with the remains of life to advance our Lord and Saviour’s kingdom upon earth. Do, my friend, try to look out for me for this purpose; and if you know, or can hear of any man so qualified, let me know from you. Could I explain the consequences of this matter with sufficient strength, I am sure it would move so warm and earnest a heart as yours to the most active trial. May heaven assist you.”

Jrom the same.

“February 23, 1747. “I hope you will comfort me by all the accounts you can gather of the flourishing and spreading of the glad tidings. Oh, how do I lament the .weakness of my hands, the feebleness of my knees, and coldness of my heart; I want it on fire always, not for self-delight, but to spread the gospel from pole to pole. Pray frame, my very excellent friend, and cause others to do so. I dread slack hands in the vineyard; we must be all up and doing: the Lord is at hand, and let us not lose the things we have wrought, but labor and exhort each other to diligence and faithfulness. Oh, my friend, we shall reap plentifully, if we faint not. Thinking of your unwearied labors inspires even so dad a heart as mine at this moment with great earnestness; I want words to tell you what shall be your reward. All I can say is, it is not less than infinite bounty which is to reward you.

“Mr. Baddelly has just concluded a most faithful sermon to a -good many hungry souls: gospel, every word of it; and I do trust the words were clothed with power, and have reached the hearts of some, so as to convert them, as well as to comfort others.”

From the same.

“March 15, 1747. “I have so sincere a regard for you, that I own it would flatter me to have you think it long since you heard from me. Company, some business, and my weak body, make my writing often to be attended with difficulty. I wished much to have been earlier in my acknowledgment of your last than usual, as it gave not only all that spirit of Christian friendship that I am now honored by from you, but the consolation of assuring me you have hopes of finding out a youth who may be thought worthy, from pious disposition and education, for the ministry. What contribution will be wanting from me towards this purpose, I beg you will let me know, and my excellent friend may depend upon my utmost gratitude for this high honor conferred upon me. I feel my mite is cast into the treasury of God, and Oh, inexpressible consolation, that he in his love is sending these calls to poor, vile, unworthy me. My heart wants nothing so much as to dispense all, all for the glory of Him whom my soul loveth.

“Many prophets and religious men have desired to see these days, and have not seen them. Great, great is the power of the Lord, and for ever glorified be his name. Some important time is coming. Oh, might I hope it is that time when all things shall be swallowed up by Hie enlightening and comforting, displays of our glorious Redeemer’s kingdom; when love shall be the burning language of the heart, and every soul be longing for the moment of his appearing. My hopes are not only full of immortality, but of this. Your works are blessed, and God is making you a polished shaft in his quiver. I want every body to pray with you, and for you, that you may wax stronger and stronger. I have had a letter from Lord Bolingbroke, who says, ‘I desire my compliments and thanks to Dr. Doddridge, and I hope I shall continue to deserve his good opinion.’

“I have this day received a fresh mark of your unwearied pains and thoughts about me. I often look to that grave which promises me a refuge from an evil world, and a yet more evil heart; but how does it bound, as the roe or hind over the mountains, when that all-transporting view presents itself — presents an eternity of. joy to follow this glad release from time. Death is called a monster, a king of terrors, but as Gabriel’s salutation shall my soul meet him; he can bring no other message to the redeemed in Christ but, ‘Hail, thou that art highly favOred of the Lord.’ Oh, glorious Emmanuel, how, how do I long for that immortal voice to praise thee with and till then, that mortal one which may sound through earth thy love to man.

“My kindest service to Mrs. Doddridge and your daughters. Thank them a thousand times for their thoughts about me; and live assured of my most unfeigned esteem and highest regard.”

V rom the same.

“Bath, Nov. 8, mr.

“I- hope you will never care for the ceremony of time in your letters to me; they will always oblige me, but most when attended with the greatest ease to yourself; as we both agree in this sentiment, that the one thing worth living for must be the proclaiming the love of Ood to man in Christ Jesus. So all calls for that end will secure my approbation for your silence.

“I am nothing; Christ is all: 1 both disclaim, as well as disdain, any righteousness but his. I not only rejoice that there is no wisdom for his people but that from above, but reject every pretension to any but what comes from himself. I want no holiness he does not give me, and I could not accept a heaven he does not prepare me for. I can wish for no liberty but what he likes for me, and I am satisfied with every misery he does not redeem me feom; that in all things I may feel that without him I can do nothing. To sit at his feet and hea:rken to his sayings, is an honor worthy of Gabriel, who is always in the presence of God. To behold the glory of such a Saviour, even the seraphs might veil their faces. Such love and honor, I say, as this, ought to make us breathe his praises from pole to pole.

“Many are our enemies; and of these, not only our own sins, but the spirit of the world in which .dwells nothing but wretchedness; but while it is through his love that we are to conquer, let the patience of his saints be seen in us; let our prayers and labors be useful in obtaining crowns of pure gold to be placed on the heads of our most cruel foes; that the finite evil of the worst may serve only to raise our hearts to heaven for their infinite good. Did we enough take root downwards, we should bear more of this fruit upwards. Humility must make us ascend by the fiery chariot. That divine object whom my soul most delights in, shows me my lesson in these few words: ‘Learn of me, for I am meek and lowly.’”

From the same.

“London, Jan. 3, 1748.

“Religion was, I believe, never so much the subject of conversation as now. Some of the great of this world hear with me the gospel patiently; and thus much seed is sown by Mr. Whitefield’s preaching, and, I need not tell you, some of the best. Oh that it may fall in good ground, and bring forth fruit abundantly.

“Do not let your hands hang down; we must wrestle for ourselves, and for all dead in their sins, till the day break and the shadows of time flee away.”

From the sam&.

“1750.

“I could not let the bearer of this go through Northampton without calling and returning my most grateful acknowledgments for your kind and obliging letter. May the God of grace repay all those sentiments of regard for me; I know I never can. Esteem you very highly, I think I must do while I live; and among those many unworthy offerings to heaven. Oh that j;he divine goodness may accept but one petition that mayreadi you, and then how greatly will he honor me. I must just tell you that I have had two large assemblies at my house, of the mighty, the wise, and the rich, to hear the gospel by- Mr. Whitefield; and I have great pleasure in telling you they all expressed a great deal in hearing him, Sometimes I do hope for dear Lord Chesterfield and Lord Bath, Mr. Stanhope, and one of the privy council of Denmark, with a great many ladies and people of fashion, as well as ol quality. I know your warm heart will rejoice at this, and your prayers will help with ours for an increase to our blessed Lord’s kingdom, even among these. The person that brings this, I think you will like, to talk with; he has charge of some poor schools of mine in the country, and is a most worthy, pious, and sensible man.”

Dr. Doddridge records his pleasure in making Lady Huntington’s acquaintance, in securing her friendship, and enjoying an occasional interview. On one occasion he speaks of having sent a person to her relief under an apprehended dangerous illness, and adds, “To have done any thing towards the preserving of that angelic life -would be one of the greatest felicities that could attend mine.” At the close of the year 1750, he enumerates among its mercies the preservation of her growing, friendship.

To the Rev. Benjamin Fawcett.

“NoETHAMPTON, June 26, 1750.

“I am this day forty-eight years old; but Oh, how imworthy and unprofitable a creature I

‘-’ I thank you for yours, and bless God for its contents. Still may you go on in his name and strength, conquering, and to conquer. I approve your scheme as to Brainerd’s Life and Journal, and tMnk Mr. Ashworth the proper person to execute it. I rejoice to hear you have your praying society for the purpose mentioned. Surely, if we can believe, we shall see the salvation of God.

“I am sorry for any abatement in your well-earned possessions; but when all we have is devoted to the Lord, we bear losses as stewards rather than as proprietors. I bless God this earth is less and less to me, and I could willingly have done with it, should ’ it please my Master to give me leave. Yet for him I would live and labor, and I hope, if such were his will, suffer too.

“Lady Huntington, for whom I desire your prayers, is wonderfully recovered. She walked with me in the garden and park, and almost wearied me, such is her increase of strength; but the strength of her soul is amazing. I think I never saw so much of the image of God in any Woman upon earth. Were I to

“Write what I know of her, it wouldfiU your heart with wonder, joy, and praise. She desired me to educate a lad for the dissenting ministry at her expense, till he be fit to come into my academy on an exhibition; and this is but one of a multitude of good works she is continually performing. I must tell you however, ohe observation of hers which struck me much: ‘None,’ said she, ’ know how to prize Christ, but those who are zealous in good works. Men know not till they try, what poor imperfect things our best works are, and how deficient we are in them; and the experience of that Sweetness which attends their performance, makes us more sensible of those obligations to Him whose grace is the principle of them in our hearts. She has God dwelling in her, and she is ever bearing her testimony to the present salvation he has given us, and to the fountain of living waters which she feels springing up in her soul; so that she knows the divine original of the promises before the performance of them to her, as she knows God to be her Creator by the life he has given her.”

Many interesting statements might here be added of the active efforts of Dr. Doddridge in behalf of the Moravian brethren, who were zealously spreading the gospel in various parts of Europe, and whose evangelical labors were presented to him and the English churches by Count Zinzendorf; and of his efiBcient plans and exertions in aid of the Protestants of France.

IV. De. Doddridge was distinguished by great

BBNEVOLENQB, COURTEOUSNESS, AND PUBLIC SPIRIT.

He was a man of gentlemanly disposition and manners. He practised with great ease and felicity those forms of politeness which were customary among well-educated people. His deep learning, his fondness for books, a:^d his engrossing professional pursuits, did not unfit or indispose him for an affable deportment towards any who interrupted him, even the poor and illiterate that came to him for advice and instruction about their religious interests or afflictions. Not only in manners, but in speech, Ms benevolence was uniformly and beautifully manifested. In his ‘tongue was the law of kindness.’

His benevolence, as we have seen, was most constantlyand industriously exhibited in rendering every service in his power to the souls of his fellow-men; but it led him in like manner to direct his attention to their bodily wants, and to expend his liberality in furnishing needful supplies.. Indeed, in his generous zeal to promote the temporal welfare of the destitute, he was perhaps too neglectful, at times, of the. claims of his own family. He acted on his great Master’s principle: “It is more blessed to give than to receive.” He inquired after the poor; he preached sermons with a view to secure contributions for their relief;, he wrote letters, and held conversation with the benevolent, to the same end. And what he thus urged others to do, he exhibited in his own self-denying example. He urged them to set apart a liberal portion of their income to beneficent purposes, and to regard it as devoted, and no longer their own; he exhorted to the practice of economy and self denial in expenditures upon themselves, that they might enlarge the charitable fund at their command. And what he preached and wrote on this subject, he faithfully practised in his own case. On one occasion he wrote:

“I hare this day, in sweet devol;ion, made a vow that I would consecrate the tenth part of my estate and income to charitable uses, and an eighth part of all that shall this year come in from my books to occasional contributions, unless any circumstances arise which lead me to believe that it will be injurious to others to do it.”

The following year, in his general resolutions, he writes, “Having fully discharged the charitable account last year, I renew the like resolution for this; and desire to observe how God prospers me, that I may give in proportion to it.”. We are told that his accounts showed how punctually he fulfilled this engagement, and that he often exceeded it; so that considering the wants of his family, and the precariousness of a large portion of his income, his liberality was most remarkable. And yet he indulges in lamentations, that, although he never in youth spent money for unnecessary articles, he might yet perhaps have been somewhat more frugal than he had been, and thus have saved something more for benevolent uses.

Besides contributing ilioney to the poor, he expended much in the hospitalities of his own house, upon his brethren and friends, and especially his former students, who were always welcome. In his last will, having bequeathed a considerable legacy to poor Christians belonging to his congregation, he adds, “I have thought it my duty to lay up but very little for my own children, while I have seen so many of the children of God, and some of them most, excellent persons, in necessity.” He remembered his family servants also, besides sevra-al of his clerical and other friends, in the gifts assigned to them. Thus, not only while living, but after death, the effects of his benevolence were largely distributed.

Confiding in his integrity and prudence, and aware of his benevolent temper, persons of wealth often entrusted to him sums of money to be distributed according to his discretion, among objects that seemed to him deserving of aid. He was among the most active in establishing a county hospital at Northampton, contributing not money only, but time, and public discourses in the advocacy of its claims to public patronage. He took especial pleasure in carrying out one peculiarity in the management of the hospital, a most earnest attention to the spiritual wants of those who were its ininates.

Here may be advantageously introduced an incident which illustrates his character. A public dinner, under the patronage of the Earl of Halifax, was given for the purpose of drawing together, at the outset, the friends of the institution. In the progress of the festivities of the evening, an unbecoming toast was prop6sed and drank by some persons who afterwards regretted the act. But Dr. Doddridge immediately arose, and handing to a writer a guinea to defray his share in the extra expenses of the occasion, left the room. Lord Halifax, observing the transaction, with equal delicacy and good sense, remarked, “There goes a gentleman and a Christian.”

As another illustration of his public spirit, mayje

HIS PEOMINENT .TRAITS. 40t

mentioned his supporting the administration of his country and his king during the rebellion of 1745. He was a loyal and patriotic subject, and at that period exerted no small influence among the great and the people generally in opposing the rebellion. To this end he corresponded and conferred with the Earl of Halifax, with whose excellence of character he was greatly charmed.

Besides the county hospital, a charity school, as we hare already noticed, was established at Northampton through the agency of Dr. Doddridge, who also contributed regularly to its support, and superintended and assisted the instruction of the students. In his own academy also he educated without charge a number of young men for the Christian ministry, and had the happiness to see them enter on their work with proper qualifications, and pursue it with, great credit to themselves, and ardent gratitude to him for his liberal care and pious culture.

The benevolence of his heart appeared perhaps in no direction to better advantage, than in the tender sympathy and condolence with which he met. his friends, or strangers, in seasons of adversity and sorrow. Many of his letters might here be introduced, in illustration of this particular trait of his amiable character.

V. The exemplary conditct op Db. Doddridge

UNDER ILL TREATMENT, IS DESERVING OP REMARK, AND OP ADMIRATION.

His benevolence did not desert him amid the manifold trials which he experienced at the hands of unjust men. It is strange that a man of such amiable character, inofifensive habits, and-’ gentlemanly bearing, should have been assailed and injured; but so it happened. Prom the deriders of Christianity he received injurious treatment, in consequence of the boldness and ability that characterized his published vindications of it. The strongest acrimony of feeling and of censure was directed against him by some even of his ministerial brethren, partly, it is thought, through envy of the reputation which his uncommon diligence and activity procured for him, and which they were unwilling to be at the pains of imitating; and especially because he declined being a party man. The moderation which he possessed in an eminent degree, was regarded as a great fault, and his unwillingness to adopt and defend all the notions of any particular party, exposed him naturally to the censure of opposing parties. As Pope expressed the fact, “He found by dear experience that he lived in an age in which it was criminal to be moderate. Some considered him too strict in his opinions; others censured him as too loose.”

It was the aim of this candid and good man to exhibit the character which his friend Dr. Isaac Watts had drawn in the following terms:” When any sect of Christians seems to be carried away~with the furious torrent of some prevailing notions or some unnecessary practices, some special superstition or a contentious spirit, the moderate man tries to show how much of truth and goodness may be found among each party, where all agree to hold Christ Jesus the head; though he dares not renounce a grain of truth or

necessary duty for the sake of peace, and lie would ’ contend earnestly ’ where ProTidence calls him, for the essential articles of ‘faith’ which were ‘once delivered to the saints.’ For his great regard to the peculiar doctrines of the gospel in his preaching and writings, he’ suffered censure; and we are told that neither his moderation, and other personal viftues, nor his zeal for the service of the common cause of Christians, Protestant or dissenters, could shelter him from the contempt and reproaches of some angry people, who, amid all their professions of the most unbounded charity, thought his an excepted case, or chose rather to be injurious to him than consistent with themselves.” Mr. Orton informs us that many instances might be mentioned in which he was treated in this manner.

A friend having told him that he had been charged with insincerity, especially in using some particular phrases, in his writings, in a sense different from that in which he himself understood them, in order to please a party, he nobly defended himself against the imputation, in the following language:

“My conscience doth not tell me that I am at all to blame on the head you mention. I write for the public, as I would also do in etery private correspondence, as in the presence of God, and in the view of his judgment. 1 would not purchase that phantom popularity, which is often owing to the very worst part of a man’s ’ character or ’ performances, by any compliances beneath the dignity of a Christian minister, an office of which I think so highly, as to be deeply sensible how unworthy I am to bear it. On the other hand, I do indeed desire to give as little offence as I honestly can, and I have high authorities for it.” To another friend he writes, “The reflections which have been thrown upon me as a double-dealer and an inconsistent man, have often put me upon submitting myself to the scrutiny of the all-searching eye; abd in my most serious moments I have, I thank God, a constant sense of the uprightness of my heart before him. Keligion is with me an inward thing. My views of the same person, and of the same things, may have altered; but upon the whole, I have given but very little cause for the reflections which have been cast -upon me, nor have I ever, in any instance that I know of, acted a part which my conscience hath condemned as insincere; but I may, through an excessive tenderness of displeasing, have left men of different opinions more room to think me of their sentiments by my not opposing them, than I ought to have done. I may, likewise, in many instances, have seen things not to be inconsistent, which warm men on one side of the question, and on the other, have thought to be so; and it is possible, too, that in some of those cases, they may have thought aright, though I believe in more they have been on both sides wrong. I may have had more real esteem and love for persons in very different views and interests than they, knowing the narrowness of their own hearts in these instances, could easily imagine to be sincere. Besides ail which, a disposition to use some forms of complimental expression, especially in early life, and to tell persons the good things I thought of them and their performances, may have exposed me to censure; though I may truly say I have always inwardly thought what I said, for my mind has never been in such a state, but that I must have felt a sensible and memorable horror for doing otherwise. These things may have given advantages against me; and they may perhaps be permitted, that I may not be too much exalted by the unreasonable and extravagant applauses I have sometimes met with. I have a persuasion- in my heart that if God continue my life for a few years, many of these things will die. I shall be made more cautious by them, and more humbly seek that wisdom from God which is necessary to cut’ off occasion from some who seek it. I shall also, while they continue, have opportunities of exercising several graces of the Christian temper, which, though concealed ftom human, eyes, have their value in the sight of God. And I may be made more desirous of leaving a world where I meet with unkindness, for that where love will be perfected.”

Much more does lie write in the same Christian spirit.

To the Rev. Benjamin Fawcett.

“NoETHAMPTON, Dec. 30, 1742.” We must become as little children; willing to be taken up and laid down, carried out, and brought in, fed and corrected, as our heavenly Father pleases; and the less we have of our own, for any. thing but to please him, the more comfort shall we find in ourselves, under whatever circumstances he is pleased to allot to us. Self-denial and mortification, in giving up our own schemes, and in being sometimes censured and condemned even for things in themselves right, and io the circumstances in which they were done most requisite, is- a very wholesome kind of discipline; and though it be somewhat distasteful, the soul often thriTes by it;. as I trust I hare in many instiances found.

“Some disaffected persons have raised such a clamor and odium against me, that I am almost ready to think there are in England pongregations that would rather haye a very indifferent minister from other hands than a very good one from mine- But I fear there are others that are ready to go almost as far in the other extreme. The truth of the matter is, I am a poor, weak, sinful creature, but one who sincerely believes the gospel, and who desires to spread the savor of it, were it possible, all over the world, and to enthrone its power in every bosom, that all hearts might grow humble, benevolent, and upright; and who heartily wishes that every thing opposite to its spirit may fall, not by violence, nor human power, but by the gentle ministration of the divine influence.

“Nor am I concerned any further than the honor of my Master is interested, whether I go through evil or good report. If any think me a deceiver, my God knows that I am true; and if any wish that I were unknown, I bless him I have reason to believe tWt I am well known to not a few, by tokens which will never be forgotten.” -

•^We learn also that Dr. Doddridge received very unjust and unkind treatment from a few unworthy students, some of whom, for vicious conduct, he had been obliged to expel; and others of whom, who had received license to pr.each, he could not conscientiously recommend to the places they sought, as either not having given sufficient evidence of piety, or as having embraced tenets which rendered them unacceptable to most dissenting churches. By such persons, in the spirit of revenge, his character and motives were greatly misrepresented. “But,” he remarks, “this is my comfort, that the most of those who have been my pupils, are my cordial and affectionate friends; and I find the tenderest and most grateful friendship from those now under my care. The longer I live the less I am inclined to enter into debates which I have neither time nor heart for; and perhaps have been too indolent in tracing out injurious reports, and too dilatory in making remonstrances for ill usage. I have generally chosen the shorter way, heartily to forgive and pray for those from whom I have received the most injurious treatment, and to endeavor to live in such a manner, that they who intimately know me may not lightly believe rumops to my disadvantage.” Mr. Orton says that several of the students who had thus caused pain to their amiable and devoted instructor, deeply repented of it afterwards: one of them particularly, a little before his death, wrote his tutor a most pathetic and friendly letter, in which he largely confessed his own guilt; laid open to him many of the sly acts which had been used to hurt his character; and with all the marks of humility, penitence, and affection, earnestly desired his forgiveness and his prayers. Dr. Doddridge nobly practised the advice which he gives in his “Rise and Progress,” to those who are suffering unjustly. He did’ not permit himself to-be interrupted in his generous worthy course by the little attacks -wliicli he met with. He was still attentive to the genra-al good, and steadily resolute in his endeavors to promete it; and he left it to Providence to guard or to rescue his character from assaults which — he had observed and experienced’ — will often, without a person’s labor, confute themselves, and heap upon the authors gireater shame, or, if they are inaccessible to that,, greater infamy than his humanity would allow him to wish them.

^’” £

VI. Dr. DoDDBIDGB, NOTWITHSTANOINCrHIS LBAEN-IKG, GIFTS, POPULAEITT, AND SUCCESS, WAS A MAN OF EEMAEKABLE HUMILITY, AND DEEPLT PELT HIS DEPEND-ENCE ON THE GEACB OF GOD.

He was by no means indifferent to the esteem of his fellow-men, but greatly valued it, chiefly because it was necessary as a means of his highest usefulness to them. He sought their favorable regard, however, not by disparaging the reputation of others, nor by mean compliances and unworthy acts, but by the affability of his manners, the solid worth of his performances, and his earnest endeavors to promote their highest welfare. Mr. Orton, who had access to all his private papers, ahd the best opportunities to learn his true character, affirms, “I am fully persuaded that the grand and growing principles on which he acted were those of the noblest kind; and that no desire of popularity or applause could influence him in any case in which he thought the interests of truth.or religion concerned. These he always held sacred; and compared with these, he considered even reputation and esteem as of no account. Prom his private papers it is evident that the esteem of the world, instead of elating his mind, produced deeper humiliation before God, and higher admiration of divine favor and grace manifested to him.”

Dr. Doddridge entertained a deep consciousness of his entire dependence on Djvine aid to enable him to perform his manifold duties in an appropriate and efficient manner. To God alone, in connection with his own untiring industry, and severe application of mind and body, he looked for success; and to God he made his daily offering of, grateful praise for any measure of success attained. His position being one of no ordinary difficulty, he thus expresses the sense which he cherished of his own incompetency :.

“I hope I can truly say that God is exciting in my heart some growing zeal for his service, both as a minister and a tutor; but really a sense of the vast weight of these offices, when united, is sometimes more than I know how to bear. It is of such infinite importance that young ministers come out in the spirit of the gospel, which is humility, simplicity, love, zeal, devotion, and diligence, in a degree far beyond what is commonly seen; and it is so difficult to bring them to it, and keep them in it, through the pride and folly of the human heart, that sometimes I am almost ready to sink under the discouraging scene. I hope God will keep me under a constant sense of my own imperfections; and if he calls me out to any particular services, show his strength in my weakness, and his grace in my unworthiness. I know that, with regard to academical and ministerial labors, all depends on the increase which God is pleased to give. He has taught me this by briars and thorns, though I thought I was sensible of it before. He has showed me, by some painful instances, how precarious the most promising hopes are; that I may tirust, not in myself, nor in man, but in his grace in Christ Jesus, on which I desire to live njore and iftore myself, and to which I would daily recommend my pupils, my children, and all my friends.”

Cherishing thus a humble opinion of himself, he was ready to put a favorable estimate on the abilities and virtues o others, and to rejoice in their success. His letters and private diary bear full testimony on this point; but- nowhere was his humble spirit so remarkably shown .as in his inter course with his students. He never refused to listen with patient attention to any objections which they, desired to make to. the sentiments expressed in his lecturer; he was entirely free from that overbearing an* dogmatical spirit which too .qften characterizes even able instructors. He often referred to his -own juvenile indiscretions as a writer, and as a man, that he might put them on their guard; he desired his friends, the elders of the church, and even his students, frankly to admonish him of any thing in his words or conduct which they might judge to be wrong; fearing lest, amid the multiplicity of his engagements, he might neglect some important business, commit some error or indulge in some irregularity in manner or spirit. Information on such points as these he received with kindness and gratitude, for he honestly and earnestly desired to be aided in doing his whole duty to God and to man.

How beautiful does such humility appear in this reply to a friend who had the faithfulness to apprize him of some error he had committed: “You need not give yourself the trouble of gilding a reproof or caution, but may advance it in the plainest terms, aad with the utmost freedom.; for indeed, I know that I have many faults, and I think it one of the greatest felicities of life to be put into a way of correcting any of them; and when a friend attempts this, I place it to the account of the greatest obligations, even though on the strictest examination I should apprehend that some mistaken view of things had been the immediate occasion of such a generous and self-denying office of friendship.”

VII. Under affliction, his patience, fortitude,

AND CHEERFULNESS GREATLY ADORNED HIS CHARACTER; WHILE THE ELEVATED PRINCIPLES IN WHICH THESE ORIG-INATED ADDED MUCH TO ITS BEAUTY.

It was his lot often to encounter in his own person severe forms of illness, which brought him apparently near to the grave. We may learn a useful lesson by acquainting ourselves with the exercises of his mind under these painful visitations of the providence of God. As soon as he was able to write, aftf r a severe illness which he endured with most patient fortitude, he gives ‘to Mr. Orton the following account of his sickness:.,

“It is impossible to express the support and comfort which God gave me on my sick-bed. His prpmises were my continual feast. They seemed to be all united in one stream of glory, and poured into my breast. When I thought of dying, it sometimes made my very heart leap within me to think that I was going home to my Father and my Saviour, ’ to an innumerable company of angels, and the spirits of the just ma-de perfect.’ Animal nature was more than once in great commotion; my imagination, just in the height of the fever, hurried in the strangest manner I ever knew. Yet even then Satan was not permitted to suggest one single fear with regard to my eternal state. I can never be sufficiently thankful for this. Assist me in praising God on this account. Oh may I come out of the furnace like gold!”

After a subsequent illness, he thus writes: “I did not experience so much of the presence of God in this illness as I did in the former; but I bless God I have not been left either to dejection or impatience.” In recovering from another attack, he writes: “I have been confined of late by a threatening disorder; but, I thank God, through the prayers of my Mends, and a blessing on the use of means, I am now well. Assist me in acknowledging the divine goodness. He hath filled my soul with joy ’ by the light of his countenance,’ and given me, I hope, more and more to rise above every thing selfish and temporal, that my soul may fix on what is divine and immortal.. The great grief of my heart is, that I can do no more for Him. Oh that my zeal may increase, that I may know how, on every occasion, to think and speak and act for God in Christ, and may spend all the remainder of my days and hours on earth in what may have the most direct tendency to people heaven, I am so crowded with cares that they almost bear me down; yet, if they may be but cares for God, they are welcome.”

He suffered much by tender sympathy with relations and other friends in their afflictions; yet in these circumstances he displayed the same patient, humble, cheerful resignatidn to the will of the Most High. Speaking of the dangerous illness of his wife, whom he loved almost to idolatry, and of the anxiety he had felt for her recovery, he says, “I bless God, my mind is kept In perfect peace and sweet harmony of resignation to .his wise and gracious will. And indeed the less will we have of our own for any thing but to please him, the more comfort we shall find in whatever circumstances he is pleased to allot to us.” At another time of affliction, he observes, “I am ready to resign my agreeable circumstances, and to come, if such were the will of my Lord, to bread and water, and to a dungeon, if his name may be but glorified by it, provided he will but look through the gloom, and cheer me with the light of his countenance. Yea, I am willing to submit, in the midst of inward as well as outward darkness, if his name may but be glorified. And when I feel this, as I bless God at some times I do, then a living fountain of consolation springs up in my soul, and the waters of life overflow me.”

His affectionate heart was often moved exceedingly by the death of brethren in th’e ministry, students under his care, and other friends; yet his grief was modified and adorned by the most elevated devotion to God. Reflecting upon the loss of four of his most valuable friends in the course of a single year, he says, “How soon he may’ add me to the number of my fathers and brethren he only knbws. I thankfully own that I am not solicitous about it. I hereby leave it under my hand before him, that I am his property — that I have no greater ambition than to be disposed of by him; to be silent until he commands me to speak; to -watch his eye and hand for every intimation of his will, and to do it and bear it as far as my little strength will carry me, waiting on him for further strength in proportion to renewed difficulties; and all my interests and concerns I do most cordially lodge in his hands, and. leave myself and them to his wise and gracious disposal.”

On another occasion of anxiety and distress, he writes, “This day my heart hath been almost torn in pieces with sorrow; yet, blessed be God, not a hopeleas, not a repining sorrow, but so softened, and so sweetened, that with all its distress, I number it among the best days of my life — if that be good which teacheth uS faith a,nd love, and which cherisheth the sentiments of piety and benevolence. I desire very thankfully to acknowledge that days of the sharpest trial have often been days of singular comfort. The repeated Tiews I have had of a dear dying friend, who is expressing so much of the divine presence and love, have comforted rather than dejected me. Blessed be God, who hath sealed us both with his grace, as those that are to be companions in eternal glory, a thought which now hath a relish that nothing can exceed, nothing equal.”

Vni. In addition to what has incidentally

BEEN BROUGHT TO VIEW, WE NOW PROCEED TO ILLUS-TRATE THE EMINENTLY DEVOTIONAL CHARACTER OP DR.

Doddridge’s mind and habits.

HIS PEOMINsifT TRAITS. 421

Dr. Kippis observes, ttat “the prime and leading feature of Ms soul was devotion. This was the pervading principle of his actions. What Dr. Johnson observed with regard to Dr: Watts,- ’ tha,t as piety predominated in his mind, it was diffused over his works, and that whatever he took in hand was, by his incessant solicitude for souls, converted to theology,’ may with equal propriety be applied to Dr. Doddridge.”

It has been already shown what uncommon pains he took, even in early life, to cultivate a devout spirit, and to walk in close, communion with God. The noble career then commenced, was pursued, .and with increasing fervor and success, to the very end of life. Morning, evening, and noon alike, he placed himself as an earnest suppliant privately before God, in, his own behalf and in behalf of others. He labored also to keep his mind throughout the day in a spiritual and heavenly frame. Especially were his Erst thoughts in the morning, and his last t night, conscientiously and solemnly devoted to his God and Saviour. In the morning he made choice of some passage of Scripture, which at intervals of leisure might profitably occupy his thoughts, and .prevent a waste of time .during the day, and’ was accustomed to renew his covenant with God, and make a just dedication of soul, bedy,’ and estate to Mm; and especially did he occupy the morning of the Sabbath in devotional exercises, preparatory to his public labors in the sanctilary.

Spiritual meditation he regarded as an important part of every Christian’^ duty; he found it a help to prayer, and a source of rich gratification. Though he abounded in secret prayer, he often expresses deep regret that his manifold and necessary cares had rendered him less frequent, fervent, and devout in the performance of this duty than he should have been. In all his seasons of devotion he abounded in praise and thanksgiving to God, as a means of promoting habitual cheerfulness of mind. The workings of his heart were as carefully attended to as the external actions of his life, and were placed on record for his own spiritual improvement. At fourteen -years of age he began to k;eep a diary of his spiritual and intellectual progress. In later yeafs, for the sake of saving time, he indicated, by a. system of marks the frame of his mind, the character of his devotions, and the occupations pursued;- He felt it expedient-, p’articu’ larly in the earlier part of his ministry, to devote frequently a day to humiliation and special prayer for bringing the passions of his buoyant mind into due subjection and control. These labors for self-culture were rewarded with most signal and happy success.

He was a careful and devout observer of the providences of God, relating to himself, to his family, and to others. He kept a record of them, appending to the account such lessons, cautions, or memoranda, as they suggested to him at the time, which were recorded for future use. He recognized the hand of God in every kindness bestowed upon him by his friends, in the concern which any persons manifested for the support of religion, and also in the adverse events which took place, the death of beloved friends, the attacks which were made upon his good name, and the disappointment of some of his schemes of usefulness. At such times his record would be, “My God is humbling me, and I need it. Oh that it may quicken me likewise.” He sought to turn the events “which he recorded to a practical account: for example, he says, “Palling into conversation with some persons of rank who appeared to be profane and earthly, it imprinted on my mind, and may I ever retain it, a deep sense of the vanity of life when not governed by religion. I heartily pitfed them, and was truly sensible of my obligations to God, who has in some measure formed me to sweeter pleasures and nobler expectations.”

He entertained exalted factions of the eflScacy of prayer. He had often witnessed its happy effects when there was little to expect from human wisdom or strength alone; he had read with deep interest. well-attested accounts of its efficacy in many signal instances, and had experienced in his own spiritual progress the beneficial results of prayer. Hence, besides his stated seasons for ]jrivate prayer, he seldom applied himself to study, to the composition of a sermon, or the writing of an important letter, without a previous offering of prayer for divine illumination and. guidance. He performed the same act as a preparation for visiting the afflicted, or the unconverted, with whom he designed to converse upon the subject of their relations to God and “to eternity. Before entering upon a journey, he was accustomed, in early life, to imagine the various scenes of danger, labor, or temptation, and to spread them out before the Lord with appropriate supplications for grace to meet them; and after his return, he instituted a careful examination of the manner and spirit in which he had encoun-

■tete§. them. It was his plan, when travelling with any of his students, or other intimate friends, to exert himself to render his conversation spiritually profitable, often introducing for this purpose a text of Scripture as a subject of remark. It has also been stated that he kept his birthday and the New-year’s day as days of solemn and thoughtful review, and of special religious meditations and resolutions.

“Jan. 1, 1726-7. La,st night I was seriously reflecting on the year I am come to the conclusion of; and I now look forward to the year whjjch I have entered upon. I see many necessities which can only be supplied by divine bounty; many duties which I shall be utterly unable to perform without the communicationp of divine grace; and many uncertain events which I cannot make myself easy about any other way than by referring them to the divine care. Nothing, therefore, can be more reasonable than to renew the dedication of myself to God this morning. Accordingly I have done it in secret prayer; and in order to confirm the impression of it on my heart, I now repeat it by the writing of my hand.

“To thee, Oh glorious and eternal God, the Creator, Preserver, and Ruler of all; to thee the invisible Father of lights, and overflowing fountain of all good, do I devote my unworthy soul. In dependence on the atonement and intercession of thy dear Son, and On the powerful assistance of thine almighty grace, I humbly renew my covenant with thee. I am grieved and ashamed* tp thiak how WTetohedlj;,I have been alienated from thee do now seriously determine that I will endeavor in every action of life to approve myself in thy sight, and to behave as thy faithful servant. To thee do I consecrate all that I am and have — all my time,, worldly possessions, the powers of my soul, and the members of my body. And because it may be of use to specify some particulars comprehended in this general engagement, I would especially resolve to be more careful in the improvement of my time, to redeem it from useless visits, impertinent discourse, idle speculations, neglect of business, excessive recreations and to watch over my actions, words, thoughts, and affections, answerably to these engagements. I will endeavor to conquer pride in my heart, and with the most vigorous resolution restrain all the appearances of it. I will endeavor to behave with constant kindness and complaisance, prudence, and gravity. I will labor after greater ardor in devotion, and use all proper means to attain it, especially preparing my heart, praying for thy Spirit, keeping up ejaculatory prayer, and using the assistance of Scripture. I will be watchful for ‘Opportunities of doing good both to the bodies and souls of my fellow-creatures and consider all my time and worldly possessions as given me principally for this purpose.

“In subservience to these general resolutions, I would particularly engage to maintain a constant dependence on thy grace, and frequent self-examination; to record remarkable appearances, and to recover from the first declension. I beg that thy grace may enable me to fulfil these engagements. All the unknown events of the year do I put into thy hands; leaving it to thee to determine whether I shall be healthy or sick, rich or poor, honored or dishonored, surrounded with friends or deprived of them; successful in business or incapable of it, or disappointed in it; in a word, whether I shall live or die, only let me be thy servant. Wheresoever thou leadest, I will follow; whatsoever thou takest, I will resign; whatsoever thou layest upon me, I will patiently bear: only let thy grace be sufficient for me; and then call me to what services or suflferings thou pleagest.”

The scenes of devotion often witnessed in the vestry-room connected with the doctor’s meeting-house, where he’ passed days of humiliation, fasting,, and prayer, usually the days set apart for his devotional lectures, deserve distinct mention, as eminently conducive to his growth in grace, and to’ the success of his ministry. He has left behind many interesting records of the profitable manner in which those solitary days were passed.

DAYS’ IN THK VESTRY-ROOM.

“Maech 4, 1748-9. A variety of events which have lately happened, have been the means of throwing me very much off my guard, and “preventing that self-goverjjment and enjoyment of God which I have frequently maintained, and in which I have been much happier than,! now am. I have perceived the sensible withdrawings of the Spirit of God from me, owing to much company which broke in upon my morning and evening devotions, and brought upon me a habit of trifling; So that I have felt little of lively devotion, and been defective in some parts of pastoral -duty.

My heart smote me for this in the morning, and I determined to keep some particular hints ,of its frame, that I may judge how I proceed. My first resolution, in order to mend it, was to carry it directly to the throne of grace, to complain of it there, and implore divine influences to correct Vhat is amiss, and better keep it for the future. I begged to be led into the cause of my declensions; and I left the matter with the Lord to quicken me and comfort me in his own season; and in the meantime expressed my desire of waiting, though in the least joyful frame, till He shall be pleased to return; only desiring that I might wait in the posture of service, and that, if I should enjoy ever so little, I might do all in my power for my God. My carelessness in self-examination was an evil which also occurred to me in reflection. I formed some good resolutions with regard to these particulars. But when I consider how many of my good resolutions have died in embryo, I have been full of fear lest these should do so too. Td prevent this, I would renew them in the divine strength, and in that strength would push them forward as fast as I can; remembering that a man of forty-seven is to count upon very little time before him. On the whole it hath appeared to me, upon the most attentive survey, that I do indeed love the Lord Jesus Christ in sincerity, and that my soul is safe for eternity should I be ever so suddenly surprised into it; but that there is much to be lamented and much to be corrected, or I shall lose much of that gracious reward which I might else have obtained, and much of that blessing on my endeavors to do good which I might otherwise have expected; that jf I should go on to trifle -with the blessed Grod, as in some instances I have done, particularly by putting off some services to which He calls me, on slight pretences, and indulging so much idleness and irresolution with regard to the evening and its devotions, I may probably bef chastened and wounded in the tenderest part.

“June 2, 1750.. After my devotional lecture I retired to the vestry, and endeavored to prepare my soul for the work before me. I earnestly implored divine assistance; then reviewed my late conduct, an struggled hard to humble myself deeply before God; which, blessed be his name, I did. I reviewed the dealings of God with me, confessed my sins before him, earnestly desired the warmer exercises of divine love; renewed with great sincerity the entire surrender of myself to God, and thought with unutterable delight on the. counterpart of the covenant, that He is my God; resolved in his strength rather to die than to deal unfaithfully with- him. Neither life nor even heaven appeared desirable, but for his sake, to serve and enjoy Him. I read some passages of Scripture, especially the latter part of Romans- 8, and some devout hymns. I then prayed for temporal and spiritual blessings for myself; and made earnest intercession for my dear flock, for each of my children, pupils,’ and select friends, by name. I also interceded, with growing fervor, for the propagation of. the gospel abroad, and the advancement of it in our own qpuntry. I then spent some time in projecting further schemes for the divine honor. A storm of thunder rising, I had some delightful views in reading Psalm 29. I then set myself to a solemn act of thanksgiving, -with which I concluded these retired devotions. And I must record it to the honor of divine grace, that I never enjoyed more of God in my whole life than in these five hours. Oh, how wanting have I been to myself, that I have no more sought such feasts as these. Gares lay in ambush for me at home, from which I had great reason to rejoice that I had so long escaped.

“Oct. 5, 1750. With great relish did I think of this day before its approach. It was late before I reached my asylum, the vestry. In pursuing my plan, I reviewed the memoranda of the last month, and saw much cause for thanksgiving, and to mingle humiliation with it — thanksgiving especially for assistance in my public labors, which through grace, have been this month animated and pleasant; but I had reason to be humbled that I had despatched much less business in my study than I should have done, and that there has been too great a neglect of the private care of my congregation. For this I humbled myself before God, while I acknowledged his mercy. I found particular reason to praise him for some fkvors to me, with regard to the academy and congregation; the prospect of success in some of my schemes for his glory; the rise of the Society for Promoting Religious Knowledge among the Poor; and the prevention of some party schemes from taking place.

“During these exercises I felt a holy joy in God in the views of heaven, and hope of appearing with acceptance at last in the presence of my Judge. I spent a whole hour in the delightful exercise of inter-

cession; with great fervency pouring out my whole soul before God for the world and the church; losing what was particular in what was general, upon truly Christian and catholic principles: (Jod is witness. Before I entered on what was peculiar in the design of the day, I set myself to contemplate the sufferings of Christ. I had a delightful surrey of them, and was enabled to rejoice in his triumph and glory, and anew to devote myself to him as not my own, but bought with a price. I found my heart inflamed with an earnest desire of acting for this Saviour, and asked of God wisdom and resolution for this purpose. In the close, I was taken up with admiring and adoring redeeming love, and in blessing God for that communion which I had this day enjoyed with him. He hath been with me of a truth; he hath heard the language of my heart as well as my voice, and I leave it on record that I have a cheerful expectation 6f his blessing, and hope to have new matter of praise as to manifestation of divine love to my soul, and ministerial success, before another of these days return. I saw with regret my time for this exercise was ended. 1 left the feast with an appetite, and my soul said, ‘It is good to be here.’ ‘Blessed be the Lord God from henceforth even for evermore. Amen.’”

If any should suppose that days of solemn communion with God like these must be days of wretchedness, and are by no means tabe coveted, the error will be corrected by referring to the testimony which Dr. Doddridge bears on this point in his “Rise and Progress of Religion,” ch. 30, sec. 1, besides what is incidentally given in the records of such days j™t quoted: “The experience of many years of my life hath estahliahed me in a persuasion that one day spent. in a devout, religious manner, is preferable to whole years of sensuality and neglect of religion. The most considerable enjoyments which I expect or desire, in the remaining days of my pilgrimage on earth, are such as I have directed you to seek in religion. Such, love to God, such constant activity in Jiis service, such pleasurable views of what lies beyond the grave, appear to me — God is my witness — a felicity infinitely beyond any thing else which can oflGer itself to our affections nd pursuits; and I would not for ten thousand worlds resign my share in them, or consent evett to the suspension of the delights which they afford, during the remainder of my abode here.”

Not only in his vestry-room, in his study, and in his social or public religious services alone, did Dr. Doddridge show a devout character, but in Ms general intercourse, with his fellow-men. Even in small intervals of leisure, was he accustomed to lift up his heart to God; his ordinary conversation evinced his deyout temper; his lectures even on natural science abounded in religious instructions which directed the mind to God and to heaven; his visits were those of the spiritually-minded Christian, and of the man who was ever seeking to do good. It has been already shown that, when in company with persons of rank and distinction he heard them utter words of profanity or licentiousness, he had the moral courage to reprove them in a most effective though gentle manner for such irregularities, without provoking resentment. His ordinary social visits were often concluded with prayer; while he took special pains to render his religious or pastoral visits eminently instructive.

His devout and pious spirit was delightfully manifested in a large portion of his extensive correspondeace. His letters were often turned to a spiritual account. As a specimen of the method which he took to promote religion in the hearts of his correspondents, the following letter, written in 1728, is quoted by Mr. Orton. It furnishes a model of Christian letter-writing, which all should strive to imitate. The friend to whom this letter was addressed, had complained of the doctor’s delay in writing to him; to which he answers: ’

“My negligence in writing was certainly a fault, but,- to speak very- freely to a friend from whonr I affect to conceal nothing, doth not a fault of the same nature prevail in us both, with regard to other instances of much greater importance? We feel a very sensible concern when we have failed in any expression of respect to a human friend; but 19 there not an invisible Friend who deserves infinitely’ better of us both than we of each other, or than others of us? And yet Him, of all friends, we are most ready to forget. Believe me, my friend, when I think of my propensity to forget and offend God, all the instances of negligence which others can charge me with are as nothing, and I am almost ashamed of that regret which might otherwise appear reasonable and decent. Tell me freely, am I not opening a wound in your heart as well as in my own? I hope and believe that you find a more abiding sense of the Divine presence, and that the” principles of holy gratitude and love grow more in your soul than in mine; but yet is there not some room for complaint? I am well aware that this unhappy principle of indifference to God is implanted so deeply in our degenerate hearts, that nothing but the Divine power is able to eradicate it; but let us make the attempt, and let us see how far the Spirit of God will enable us to execute a resolution which he has inspired. - Is it not possible, by the blessing of God on proper attempts, that we may in a short time make it as nsrtural and habitual to our thoughts, to centre themselves in God and a Redeemer, and in the important hopes of eternal glory, as we ever found it to be with regard to a favorite creature? At least, let us not conclude the contrary until we have tried the experiment with ardor; and can we say that we have ever yet tried it? Can we say that we have ever maintained the resolution to exert our utmost command over our thoughts, so as to fix them upon divine objects for one single week? I have tried it for a day or two with encouraging success, but never yet had the constancy to hold out for a week. This evening, having concluded one quarter of the year, I have devoted, part of it to the review of my own temper and conduct; and I find that the numberless evils which have surrounded me may be traced up to this unhappy source, a forgetfnlnes.s of God. I have therefore determined, by the divine assistance, to attempt a reformation, by binding myself to a most resolute opposition to this ingratitude; and I communicate the resolution to you, to engage the assistance of your prayers, and to recommend to you to make a like attempt.” The spirituality of Dr. Doddridge was evinced

Doddridfe. 1 9 sometimes even in his dreams. One of these is quite remarkable. It was thus related by the Kev. Samuel Clarke of Birmingham, at the time his pupil at Northampton:

“Dr. Doddridge and my father, Dr. Clarke of St. Albans, had been /)n© evening conversing upon the nature of the separate state, and of the probability that the scenes on which the sgul would enter, upon leaving the body, would bear some resemblance to those with which it had been conversant “while on earth; so that it might by degrees be prepared for the sublime happiness of the heavenly world. This, and other conversation of the same kind, was the immediate occasion of the following dream:

“Dr. Doddridge imagined himself dangerously ill at a friend’s house in London, and that after lying in that state for some time, his soul left the body, and took its flight in some kind of vehicle, which, though very different from the body it had just quitted, was still material. He pursued his course till he was at some distance from the city, when, turning back and reviewing the town, he could not forbear saying to himself, ‘How trifling and vain do the affairs which the inhabitants of this place are so eagerly employed in appear to me, a separate spirit.’ At length, as he was continuing his progress, though without any certain direction, yet easy and happy in the thought of the universal providence of God,, which extends alike to all states and to all worlds, he was met by one who told him that he was sent to conduct him to the place appointed for him; from which he concluded that it could be no other than ah angel. They- went on together till they came in sight of 9, spacious building, which had the appearance of a palace; upon which he inquired of his guide what it was, and was told that it was the place assigned for his residence at present. The doctor then observed, that he had read, when upon earth, that eye hath not seen, nox ear heard, nor have entered into the heart of man the great things God had laid up for his servants; whereas he could easily conceive an idea of such a building as that before him, though somewhat inferior in point of elegance. The answer his guide made him was such as, from the conversation he had with his friend the evening before, might easily suggest itself: it was, that some of the first scenes that presented themselves to his view would bear a resemblance to those he had been accustomed to upon earth, that his’ mind might be gradually prepared the more easily to behold the unknown glories which would be presented to his view hereafter.” By this time they were come up to the palace, and his guide led him through a kind of saloon into an inner apartment, where the first thing he observed was a golden cup, which stood upon a table; on this cup was embossed the figure of a vine bearing grapes. He asked his guide the meaning of it, who, told him that it was the cup out of which our Saviour drank new wine with his disciples in his kingdom, and that the carved figures were to signify the union between Christ and his people; implying that as the grapes derive all their beauty and sweetness from the vine, BO the saints, even in a state of glory, are indebted for their virtue and happiness to their union with their immortal Head, in whom they are all complete.

“While they -were conversing he thought he heard a gentle tap at the door, and was informed by his guide that it was the signal of his Lord’s approach, and intended to prepare him for the interview. Accordingly, in a short time, he thought he beheld his Saviour enter the chamber, upon which he <!ast himself down at His feet, when He graciously raised him up, and with a look of inexpressible complacency, assured him of His favor, and kind acceptance of his faithful services; and as a token of peculiar.regard, and of the intimate iS-iendship He intended to honor him with. He took up the cup, and after drinking of it himself, gave it into his hand a, which the doctor thought he declined, as too great a favor and honor; but his Lord replied, as He did to Peter, with regard to washing his feet: ‘If thou drink not with me, thou hast no part with me.’ This scene, he said, filled him with such a transport of gratitude, love, joy, and admiration, that he was ready to sink under it; his Master seemed sensible of it, and told him He should leave him for the present, but that it would not be long before He repeated his visit; and that in the mean time, he w6uld have enough to employ his thoughts in reflecting on the past, and in contemplating the objects around him.

“As soon as his Lord was Tetired, and his mind a little composed, he observed that the room was hung around with pictures; and upon (examining them attentively, discovered, to his great surprise, that they represented the history of his own life: all the remark-’ able scenes he had passed through being thus portrayed in the most lively manner, it may be easily imagined how they -would affect his mind. The many temptations and trials he had been exposed to, the signal instances of the Divine goodness to him in all the different periods of his life, which by this means were all fully represented to his view, at once again excited the strongest emotions of gratitude and love, especially when he considered that he was beyond the reach of future distress, and that all the purposes of the divine love and mercy towards him were at length happily fulfilled. The ecstasy of joy and thankfulness into which these. ideas threw him were so great that he awoke. For some considerable time, however, after he arose, the impression continued so strong and lively that tears of joy flowed down his cheeks, and he said that he never remembered on any occasion to have felt sentiments of devotion, love, and gratitude equally impressed upon his mind.”

It was under the impression of this dream that he wrote the following hymn, to be found in his works.

PniLippLiNS 1: 21.

While on the verge of life I stand,
And view the scene on either hand,
My spirit struggles with its clay,
And longs to wing its flight away.

Where Jesus dwells my soul would ba;
It faints my much-loved Lord to see:
Earth, twine iio more around my heart,
For Oh, ‘twere better to depart.

Come, ye angelic envoys, come.
And lead the willing pilgrim home;
Te know the way to that bright throne,
■Source of my joys, and of your own.

That blessed interview! how sweet
To fall transported at his feet;
Raised in his arms, to view his face
Through the full beamings of his grace.

To see heaven’s shining courtiers round.
Each with immortal glories crowned;
And while His form in each I trace.
With that fraternal band embrace.

As with a seraph’s voice to sing;
To fly as on a cherub’s wing;
Performing, with unwearied hands,
A present Saviour’s high commands.

Yet with these prospects full in sight,
I ’11 wait thy signal for my flight;
And in thy service here below
Confess that heavenly joys may grow.