consists in their application to the government of the heart and life, and to the due cultivation of the purest and best affections—of love to man, and love to God.
Dr. Foster was succeeded in his charge at Barbican by the Rev. Charles Bulkley, a gentleman of great learning, and known by several valuable works, few of which, however, have attracted as much notice from the public as their intrinsic merit deserves.
He was a descendant of the celebrated Matthew Henry, and was educated by Doddridge; but shortly afterwards connected himself with the General Baptists.
When Foster retired from the evening lectureship at the Old Jewry, Mr. Bulkley conducted it for several years to a crowded audience; but circumstances did not favour his continuance of it for any length of time.
One of this writer's most remarkable productions is a vindication of Lord Shaftesbury on the subject of Ridicule considered as a Test of Truth; the design of which is to prove that the noble author meant noth
d his adherents should remain so long concealed, or escape the observation and censure of those among their countrymen whose prejudices were so strong, and whose hostility was so much excited by any thing which tended to infringe on their rigid notions of their exclusive privileges.
The distinction on which he lays so much stress between two supposed different classes of proselytes is at least dubious; though it is also assumed by many other eminent and learned writers.
But Lardner, and Doddridge in the notes to his Expositor, seem to have done much to shew that it is alto-,gether imaginary, and that the name was given to none but such as complied in all points with the requisitions of the Mosaic law, and thus became, to all intents and purposes, Jews.
Lord Barrington's Essay on the Gifts of the Spirit shews much ingenuity and research, and a careful examination of all the passages which could by any means throw light on this very obscure inquiry.
He takes great pains to explai
still exposed to annoyance and vexation, and harassing processes were occasionally commenced in the ecclesiastical courts against those who presided over theological seminaries.
The last attempt of this kind occurred in 1732, in the case of Dr. Doddridge, which was happily checked by the prompt and effectual personal interference of George II.
It were greatly to be wished, that the promoters of academical education among the Dissenters had been at all times solicitous to guard against the enlightened principle.
Some few of the academies established, partially at least, under the auspices of other sects, have, it is true, for awhile, and to a certain extent, followed the same plan.
Among these honourable exceptions was that of Doddridge, at Northampton, and its successor at Daventry, under the conduct of Ashworth, Robins, and Belsham.
But it is certainly not a little remarkable, that there is scarcely an instance of this kind which has not occasioned a considerable falling aw
een the early patron, adviser, and friend of Doddridge; to whom, in the sermon preached on occasionrved in the following extract of a letter to Doddridge on occasion of a remarkable outbreak of bigotive notions.
Biographia Britannica, art. Doddridge.
Mr. Samuel Clark, son of Dr. Clark, wasremarkable indication of the liberal turn of Doddridge's truly Christian and candid mind; for he co
It appears, however, that the majority of Dr. Doddridge's congregation were of a higher-toned orthan account of them.
How far the plan of Dr. Doddridge's lectures was particularly favourable to nded the publication of the first edition of Doddridge's Lectures,
Dr. John Aikin, first classi distinguished.
In 1732 he was removed to Dr. Doddridge's academy at Northampton, but probably notministry.
After finishing his course with Dr. Doddridge, he completed with distinction an extensiv assistant to his former friend and tutor, Dr. Doddridge; agreeably to the practice which that emin[3 more...]