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kingdom have been spreading for about forty years, and have been stigmatized with the opprobrious terms of weakness and enthusiasm, are in reality the religion of the apostles and primitive Christians. And a little candid examination will convince any reasonable man, that they are no other than those which the Reformers in Germany and England professed, and on which the Church of England is founded. The decline has been so deep with us, and scepticism, profaneness, and an illegitimate and unscriptural charity have been propagated in so general a manner, that the revival of these principles subjects men to the censure of introducing some strange sectarian ideas, though they contain nothing new, nothing particular, nothing different from the creed of the wisest and most intelligent Christians of all ages, nor from the genuine doctrine of the church. Much pains has been taken to suppress them; persecution has been tried, but the spirit of the times, and the lenity of government have ever rendered it ineffectual. The most indecent publications, on the plan of wit and raillery, have been attempted; nor has the more reasonable mode of argument been neglected.

Yet these principles live and flourish; and every lover of truth will rejoice to find, that many of the established clergy are opening their eyes more and more, and entering into the spirit of the New Testament with increasing ardour. The hand of God also has evidently been with them. Mr. Howard's case, tho' somewhat singular in circumstances, is by no means so in

substance. "Men are turned from darkness to light, and from the power of Satan to God." Multitudes are reformed, and lead holy lives, wherever these principles prevail.* I frankly avow that the recommendation of these principles was the design of this publication. Let it only be allowed, that there is such a thing as a divinely revealed religion, that the knowledge and power of it are of infinite importance, and then if any one will still fastidiously refuse these principles an hearing, let him ask himself, where, and among what sort of persons he can expect to find the real Christian religion? If he is not quite buried in profaneness and pride, he will scarce look for it among Arians and Socinians. What! is the Spirit of God with those who degrade the essential dignity of the Saviour, or despise the operations of the Holy Ghost, or explain away the only hope of a sinner-the atonement of the Son of God? Will he look for the Christian religion among the common professors of orthodoxy? This will, in our days, comprehend a very large part; about forty years ago, it comprehended almost the whole of the established clergy. But what signature of divine life can be traced among them? Is there not an evident want of zeal with respect to religion? not to say among many a want of any plan or system of ideas at all? Is there the least spiritual good apparent among them? Do any in hearing discourses from the pulpit, ever obtain, or expect to obtain any benefit? Can a single instance be produced, in the course of twenty or thirty years, of a sin

gle person reclaimed from vice, in consequence of this religion? "He must then, if truly serious for his soul, look for the religion of Christ among those who, under God, have of late years been the instruments of the revival already mentioned. And may he look to good purpose! May the dawn of gospel light, the very best symptom of divine favour which this kingdom, amidst all its alarming evils, can boast, break out into open day! I would not despair but that even some of the Dignitaries of the church may not only view with more friendly eyes, as they lately have done, but themselves also, with honest zeal, espouse and support the precious peculiarities of Christianity. Devoutly should we pray, that that "God, who alone worketh great marvels, would send down upon our bish ops and curates, and all congregations committed to their charge, the healthful spirit of his grace."

"Let me be permitted to sug gest to my brethren of the clergy, that they have taken upon them a weighty charge indeed, the feeding of precious souls, whose blood will be required at their hands, if they be found unfaith ful; and that a life of mere in dolence and pleasure, or spent in the pursuit of preferment and attendance on the great, or even in the fairer and more creditable attention to matters of learning and taste, or worldly business, is by no means calculated to qualify them for the right discharge of the task which they have undertaken. "With whom hast thou left those few sheep in the wilderness?" is a very awful inquiry, which at the last judgment

day will be made of every pastor; and it behoves us to consider what answer we can return to it. To have been useful in promoting the salvation of only a few souls, will one day be found more noble, as it is certainly a more solid achievement, than to have amassed all the treasures of learning and philosophy, or to have outstripped all their equals in ecclesiastical preferment."

SKETCH OF THE REV. THOMAS DOOLITTLE.

THOMAS DOOLITTLE, M. A. of Pembroke-Hall, Cambridge, was born of religious parents in 1630. He early discovered an inclination to learning. Some of his friends would have had him brought up to the law, and he was actually placed with an attorney upon trial; but being set to copy some writings on the Lord's day, he resolved against that profession, and determined on the ministry; in which he had Mr. Baxter's encouragement, whose discourses on the Saints' Rest were blessed for his saving conversion. He was an experienced Christian, before he was a minister; and, as he improved in learning, he also grew in grace.

When he left the University, he came to London, where he was soon noticed for his warm and affectionate preaching; and the Parish of St. Alphage called him to be their pastor. He accepted the office with great diffidence, and applied himself to his work with all his might; and the hand of the Lord was eminently with him. In this place he continued

nine years, viz. till the Bartholomew Act passed; when, having carefully studied the terms required, and prayed for Divine direction, he thought it his duty to be a Nonconformist, cheerfully casting himself and family upon Providence; whose concern for him he soon experienced; for the day after he preached his farewell sermon, one of his parishioners presented him 20 pounds, saying, "there was something to buy bread for his children, as an encouragement to his future trust." He then set up a boarding school in Moorfields; and so many were desirous to have their children with him, that he soon had occasion for a larger house.

Upon the breaking out of the plague, he called his friends together, to seek the Divine direction; and, according to their advice (on account of the youth under his care) he removed to Woodford bridge, leaving Mr. T. Vincent in his house. In this village his family continued healthy, and many resorted to his house for the worship of God. After the plague, he, returned to London; and, having counted the cost, he opened a meeting house, though against law, near his own; which proving too small, he erected a large and commodious one in Morkwell street, where he preached to a numerous auditory, and had many seals to his ministry. Here Mr. Vincent assisted him; and the Lord Mayor, sending for them both, endeavoured to dissuade them from preaching on account of the danger they were in.

They told his lordship, "that they were satisfied of their call to preach the gospel, and

therefore could not promise to desist. The next Saturday a messenger of the king, with a company of the train bands, came at midnight to seize Mr. Doolittle in his house, but he made his escape. He purposed to have preached the next morning, but was persuaded to forbear. Another person readily undertook to preach for him; and, while in sermon, a company of soldiers came in, and the officer called aloud to

him, "I command you in the king's name, to come down." He answered, "I command you in the name of the King of kings, not to disturb his worship." On which the officer bid his men fire. The minister, undaunted, clapping his hand on his breast, said,

Shoot, if you please, you can only kill the body." The people, upon this, being in an uproar, he escaped in the crowd unhurt. After this, Mr. Doolittle was absent from home some weeks, and on Lord's day, guards were set before the meeting-house. length the justices came, and had the pulpit pulled down, and the doors fastened, with the king's broad arrow set upon them.

At

Upon a licence, granted by king Charles in 1672, Mr. Doolittle resumed his place, and set up an Academy at Islington, where he educated several young men for the ministry. When the Oxford Act passed, he removed to Wimbleton, and several of his pupils attended his lectures privately. While he resided here, he experienced a remarkable providence. As he was one day riding out with a friend, he was met by a military officer, who took hold of his horse. Mr. Doolittle asking him, what he meant by stopping

him on the king's highway, he looked earnestly at him, but not being certain who he was, let him go, and went away threatening that he would know who that black devil was, before he was three days older." Some of Mr. Doolittle's friends were much concerned for him; but on the third day a person brought him word, that the captain was choked at his table with a bit of bread. After this he removed to Battersea, where his goods were seized and sold. In several other places his house was rifled, and his person often in danger; but Providence so favoured his escape, that he was never imprisoned. At length the toleration gave him an opportunity of returning to his place and people in London, where he continued as long as he lived, preaching twice every Lord's day. He had also a lecture on Wednesdays, at which he delivered his Exposition of the Assembly's Catechism. He had great delight in catechising, and urged ministers to it, as having a special tendency to propagate knowledge, to establish young persons in the truth, and to prepare them to read and hear sermons with advantage.

Mr. Doolittle made religion his business, and was best pleased when taken up in the exercises of it. Scarcely any one spent more time in his study, the advantages of which appeared in his own improvement, and in his preparations for the pulpit; not satisfying himself to offer to God or his people that which cost him nothing.-In his latter years he was more than once brought near the grave; but, on his people's fervent prayers, he was wonderfully restored. A life prolonged beyond his usefulness he feared, as the greatest trial; and God graciously prevented it. For the Lord's day before his death he preached and catechised with great vigour, and was confined but two days to his bed. In the valley of the shadow of death he had such a sense of the divine presence, as proved a powerful cordial for his support. He died in May, 1707, aged 77, and was the last of the ejected ministers in London. After his death, was found a solemn and very particular form of covenanting with God, which may be seen in the memoirs of his life, prefixed to his Body of Divinity, whence the above account is extracted.

ORTON.

Religious Communications.

SURVEY OF NEW ENGLAND CHURCHES.

(Concluded from p. 412.) To suggest those things which are necessary to the prosperity of our churches, was specified as one design of this SURVEY. This design has, in a measure,

been already accomplished. For we cannot mention prevailing disorders, without making it manifest, in every instance, what the welfare of Zion requires. If the want of Christian piety in church members; if the decline of gospel discipline; if the indifference of churches respect

ing the character and theological opinions of ministers; if the neglect or abuse of catechetical instruction, and the growing contempt of creeds, are all evils of alarming magnitude, and of destructive tendency; then their removal is highly important to the good of the churches. The welfare of Zion requires, that the character of nominal Christians, in general, be reformed, and that more care be used for the future in the admission of church members; that faithful discipline in its various branches be revived; that churches exercise proper vigilance respect ing the religious character and sentiments of their ministers, and be strictly attentive to the duty of catechising; and, final ly, that confessions of faith be restored to that use, which is agreeable to Christian wisdom, and which experience has shown to be so advantageous to the cause of truth.

Without anticipating the arguments, by which I design to recommend this important measure, I cannot forbear to express wonder, that any objection should ever be raised against it. To say the least, what can be more unexceptionable, than for a number of gospel ministers, from different associations through the Commonwealth, to assemble, annually, for the purpose of inquiring into the state of the churches; of devising means for the promotion of religion; of contributing to each other's improve. ment, and animating each other to duty?

But it is my design to state several distinct arguments in favour of a GENERAL ASSOCIATION in Massachusetts. As we proceed, the nature of the proposed association will more fully ap pear.

My first argument in favour of a GENERAL ASSOCIATION will be derived from the common practice of men. The disciples of Christ have always been disposed to form associations, for the purpose of promoting the interests of religion. They have found from age to age that, in their individual, unassociated state, they have not had that in

But there is one thing, which seems to claim a more distinct consideration, that is, a comprehensive plan, designed to forward all wise and promising measures for the common interest of Christianity, especially for the good of the churches in this Commonwealth. What I influence, which union would give

tend is a a GENERAL ASSOCIATION OF CONGREGATIONAL MINISTERS IN MASSACHUSETTS. The nature of ministerial associations is so far understood by the bulk of people, that there is no need of minute description. At present it is sufficient to observe, that the object of the proposed association is, by joint consultation and mutual assistance to promote the cause of Christian truth and holiness.

them. Perceiving the advantage of combining their counsels and efforts, they have at every period united themselves in larger or smaller societies, as circumstances have seemed to require. Thus they have secured the benefit of joint wisdom and reciprocal aid, and have doubled their power to withstand their. adversaries, and to defend their own righteous cause. Time would fail, should I attempt to

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