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England (United Kingdom) (search for this): chapter 12
to have been honoured with a considerable share of the sort of polite attention which that eminent controversialist was accustomed to bestow on his opponents. In the year 1769, our author received from the University of St. Andrews the degree of Doctor in Divinity. Among his papers (as we learn from Mr. Holden Monthly Repository, XIII. 411.), there was found the following memorandum on this subject: By a letter I received from my dear friend, the Rev. Dr. W. Dalrymple, of Ayr, in North Britain, dated March 22, 1769, I was surprised with the account of the University of St. Andrews having conferred on me the academical degree of Doctor in Divinity. This gave me great concern, not only from a consciousness of my defect of merit, but from always having looked on such diplomas with a real dislike. I would have rejected the compliment, had not one of the best friends I then had in the world (Thomas Hollis, Esq., who instantly put it into the public papers) on whose judgment I co
Suffolk, Va. (Virginia, United States) (search for this): chapter 12
brated Dr. Foster, he was chosen assistant to him as morning preacher at Pinners' Hall. On the death of Foster, which took place shortly after, Mr. Fleming was chosen to be his successor; and in this situation he remained till incapacitated by the increasing infirmities of advanced age. A singular anecdote is mentioned by Mr. Holden, See a short Memoir of Dr. Fleming, Monthly Repository, O. S., XIII. 410. which deserves to be recorded. One Lord's day morning, an old gentleman out of Suffolk, —Reynolds, Esq., happening to sleep on a Saturday night in town at an inn in Bishopsgate Street, came to Pinners' Hall. After service he desired the clerk to wait on him at his inn the next morning. He accordingly went. Mr. Reynolds inquired whether the person he had heard succeeded Dr. Foster, and whether he always preached with that freedom? He told him, Yes. About four or five months after, this gentleman died, and left his estate to Dr. Scott, a physician, and a legacy of a hundre
Nottingham (United Kingdom) (search for this): chapter 12
a review as may be thought desirable of the permanent memorials which the author has left of himself in his writings. The subject of this memoir was born at Nottingham, Nov. 4, 1698. His father was engaged in hosiery, then, as now, the staple trade of that town; his mother, whose name was Buxton, was of an ancient and respecttain degree cultivated and encouraged by his parents. For this purpose he was placed under the care of the Rev. J. Hardy, who for some years kept an academy at Nottingham for a small number of pupils, and by whom he appears to have been introduced to an acquaintance with many branches of knowledge important to the Christian minisration of it, we have now no means of ascertaining; but it appears that, after leaving Mr. Hardy, he was, for several years, engaged in some secular business at Nottingham, possibly his father's trade, till, in the year 1727, he removed to London. In the mean time, he had married the daughter of Mr. John Harris, of Harstaff, in D
Scotland (United Kingdom) (search for this): chapter 12
ril 6, 1769. Gentlemen,—Though I am ignorant of the motive you had to honour me with the unmerited degree of D. in D., yet I am able to assure you, that those abilities which God has given me have been ever devoted to the service of truth and liberty; never once resigning the right of private judgment to any human authority, nor consenting to sacrifice conscience on the altar of human emolument. I take this occasion to congratulate you on the advances liberty is making in the kingdom of Scotland, and on the many excellent publications from your countrymen. I wish prosperity to the University of St. Andrews, and should rejoice to render it any service. I am, with the greatest respect, Gentlemen, Your most obliged obedient servant, Caleb Fleming. We will hope that none of the parties concerned were troubled with any misgivings that they had made a mistake in thus distinguishing this uncompromising champion of truth and liberty, and of private judgment in opposition to
Warrington, Fla. (Florida, United States) (search for this): chapter 12
have now no means of ascertaining; but it appears that, after leaving Mr. Hardy, he was, for several years, engaged in some secular business at Nottingham, possibly his father's trade, till, in the year 1727, he removed to London. In the mean time, he had married the daughter of Mr. John Harris, of Harstaff, in Derbyshire, by whom he had a family of ten children, one only of whom survived him. In London he became intimate with Mr. Holt, who was many years afterwards mathematical tutor at Warrington. From this friend he received assistance and encouragement in his studies, and acquired further improvement in classical literature, as well as an acquaintance with the Hebrew language. Whether this was, as yet, with a view to his finally entering on the profession of a Christian minister, to which, it is said, he had an early inclination; or merely to assist him in acquiring a more accurate acquaintance with those branches of knowledge in which his tastes and habits of mind led him chie
Kitchener (Canada) (search for this): chapter 12
merit, seems to have been honoured with a considerable share of the sort of polite attention which that eminent controversialist was accustomed to bestow on his opponents. In the year 1769, our author received from the University of St. Andrews the degree of Doctor in Divinity. Among his papers (as we learn from Mr. Holden Monthly Repository, XIII. 411.), there was found the following memorandum on this subject: By a letter I received from my dear friend, the Rev. Dr. W. Dalrymple, of Ayr, in North Britain, dated March 22, 1769, I was surprised with the account of the University of St. Andrews having conferred on me the academical degree of Doctor in Divinity. This gave me great concern, not only from a consciousness of my defect of merit, but from always having looked on such diplomas with a real dislike. I would have rejected the compliment, had not one of the best friends I then had in the world (Thomas Hollis, Esq., who instantly put it into the public papers) on whose
Providence, R. I. (Rhode Island, United States) (search for this): chapter 12
d his obligations to, the Supreme Governor. These and similar expressions, though to some they may appear to savour of a visionary enthusiasm, are yet surely based on the principles of a genuine Christian philosophy. The belief in a general Providence, governing the world by uniform laws, is not inconsistent with the notion of a particular Providence, which regards not only general results, but the condition, present and future, of each individual, and the adaptation of every event that occuProvidence, which regards not only general results, but the condition, present and future, of each individual, and the adaptation of every event that occurs to promote the interests of each and of all as being subject to the express direction and controul of the one Supreme. The inconsistency arises only when we suffer ourselves to be so far misled by views derived from the unavoidable imperfections of human power and knowledge, and hastily transferred to our conceptions of the Divine government, as to suppose that He who sees the end from the beginning, and with whom the great and the little of created things are equally insignificant, cannot
James Foster (search for this): chapter 12
he continued to officiate till the year 1752, when, on the declining health of the celebrated Dr. Foster, he was chosen assistant to him as morning preacher at Pinners' Hall. On the death of Foster,Foster, which took place shortly after, Mr. Fleming was chosen to be his successor; and in this situation he remained till incapacitated by the increasing infirmities of advanced age. A singular anecdote orning. He accordingly went. Mr. Reynolds inquired whether the person he had heard succeeded Dr. Foster, and whether he always preached with that freedom? He told him, Yes. About four or five montegacy of a hundred pounds to Mr. Fleming, under the description of the gentleman who succeeded Dr. Foster at Pinners' Hall, and who speaks deliberately. Mr. Fleming observed, that he could not but long theologians of his time. His argument is by this means freed from the embarrassment in which Foster, Chandler, and others are always more or less involved by their concession of the admitted possi
Scott (search for this): chapter 12
's day morning, an old gentleman out of Suffolk, —Reynolds, Esq., happening to sleep on a Saturday night in town at an inn in Bishopsgate Street, came to Pinners' Hall. After service he desired the clerk to wait on him at his inn the next morning. He accordingly went. Mr. Reynolds inquired whether the person he had heard succeeded Dr. Foster, and whether he always preached with that freedom? He told him, Yes. About four or five months after, this gentleman died, and left his estate to Dr. Scott, a physician, and a legacy of a hundred pounds to Mr. Fleming, under the description of the gentleman who succeeded Dr. Foster at Pinners' Hall, and who speaks deliberately. Mr. Fleming observed, that he could not but look upon it as a very remarkable providence;—that he could not pretend to determine what were the motives which operated on the mind of the testator, but could easily imagine some divine impression every way consistent with the freedom of his own volitions, and analogous to
Robert Cornthwaite (search for this): chapter 12
t I have gone out of my province, and have misemployed my time, as-being only a layman, who have the affairs of a large family to attend. Nevertheless, I imagine that this charge will not fix very heavily upon me till it is proved, that, while I was composing these sheets, I had an opportunity of doing something else which would have been beneficial to myself or mine. This pamphlet was shortly succeeded by another, entitled A Plain and Rational Account of the Sabbath, in reply to Mr. Robert Cornthwaite's further Defence of the Seventh-day Sabbath. They contain a very complete and elaborate view of the arguments on which those are accustomed to rely, who contend that the fourth commandment, as such, is in no way binding on Christians, and was, in effect, set aside by the Christian institutions, as we may infer (among other grounds) from the express declaration of St. Paul. (Col. II. 16.) To Christians the seventh day would have been a commemoration of a season of mourning, terror,
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