was born March 7, 1694, at the pleasant village of
Great Salkeld, on the banks of the river
Eden, in
Cumberland, which, as we have seen, was also, a few years afterwards, the birthplace of
Benson.
He was instructed in classical
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learning by
Mr. Anthony Ireland, at that time master of the free Grammar School at Blencowe, and pursued his academical studies, preparatory to the exercise of the
Christian ministry, under the direction of
Dr. Dixon, at
Whitehaven.
In the year 1716, he accepted an invitation from the Protestant dissenting congregation at
Kendal, and became their stated pastor; a station in which he remained through life.
Nothing is recorded of him till the year 1733; but we cannot doubt that, as he continued the useful but uniform and noiseless tenor of his way, in the diligent discharge of the duties of his office, he advanced in reputation as in years; for at this period, in compliance with the request of many of the most eminent among the Dissenters, both ministers and laity, he began an academy for the instruction of youth in various branches of useful literature, but principally with a view to qualify them for the ministerial office.
This institution he continued to conduct for the remainder of his life, with unabated assiduity, and well-deserved reputation and success, as is abundantly proved by the large proportion of his pupils who rose in the succeeding generation to stations of eminence and distinction in our churches, and who, in their turn, contributed greatly to the more extensive diffusion of liberal inquiry and rational religion.
Dr. Rotheram appears to have been solicitously and affectionately concerned for the improvement and usefulness of those under his care; especially that they might be inspired with a spirit of liberty, and might clearly understand the genuine principles of Christianity.
For this purpose he permitted,
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encouraged, and assisted them to think freely on every subject connected with natural and revealed religion.
He himself set them the example, both in his public and private instructions, not only of thinking freely, but of expressing the conclusions to which his inquiries led him, with candour and sincerity; an example which many of them followed, in their respective ministerial connexions, with a manly and honest frankness becoming disinterested inquirers after truth, and happily not without its reward in the beneficial influence which, in many instances, they were enabled to exercise.
The principles which ought to regulate the procedure of a Christian minister in this respect, both in his private studies and his public ministrations, have rarely been stated with more distinctness and ability than by one of
Dr. Rotheram's pupils,
Mr. Lowthion, of
Newcastle, in a sermon on the reasonableness of ministers speaking freely to their people, preached at the ordination of
Mr. Caleb Rotheram, his tutor's son and successor, And the names of
Seddon,
Dixon,
Holland,
Walker, &c., which appear in the list of students educated at this institution, are sufficient to satisfy any one in the slightest degree acquainted with the history of Protestant dissent during the last century, that these principles were consistently and fearlessly acted on by the excellent person who conducted it; at the same time that fruits like these, of his labours as an instructor, afford abundant proofs of his competency to guide his pupils to the acquisition of sound and accurate learning,
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Dr. Rotheram was far from being a mere theologian.
His attainments as a man of general science are understood to have been very considerable; and he enjoyed a high reputation as a teacher both of theoretical and of practical mathematics.
His eminence in this particular department caused the academy at
Kendal to be eagerly resorted to, not only by students for the ministry, but by many who were afterwards to fill various stations in civil and active life.
And he not only instructed his pupils in the theory of mathematics and natural philosophy, but possessed a happy talent of illustrating them with great success by means of an extensive, and for that time a well.
constructed, apparatus.
As a minister (says Mr. Daye, in his funeral sermon for Dr. R.), his abilities were great; his delivery graceful; his performances instructive, lively, and entertaining; his sentiments nervous; his arguments strong, his expression just.
With these talents, together with great moderation, impartiality, and calmness of judgment, he became not only a popular preacher, but was equally applauded by the most judicious.
As a tutor, his capacity was equal to his department.
His public spirit, desirous to propagate useful knowledge, and his tender concern for the interest of young persons, inclined him to take on himself the direction of youthful studies, for which he was excellently well qualified, and therefore encouraged by great and good men, and chosen as the means of carrying on their worthy design of enlarging useful knowledge, and propagating rational and religious light among men. He was
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of a most communicative temper; and his lectures were rather the open informations of a friend, than the dictates of a master.
As he was an impartial lover of truth, he encouraged the most free and unbounded inquiry after it, in every branch of science.
To this may be chiefly ascribed his great success in this undertaking; which appears from the number of those who have been raised to a degree of eminence among the Dissenters, from the experience they derived principally from him.
As a Protestant Dissenter, he was a credit to his profession; for he was a friend, a faithful friend to liberty, the distinguishing principle of that profession,
As a member of civil society, he was a zealous friend to public happiness and tranquillity; particularly as a good townsman, his loss will be regretted.
So much did he delight in its prosperity, wishing well to its liberties, studying its interests, and being ready to defend its just rights, that it is not strange his zeal for the good of the town, and his abilities to promote that good (being so well known and respected) should often meet with many considerable opportunities in which they were exerted with success.
Thus he was a benefit to the public.
And in his more private life, as the head of a numerous family, he was most tenderly affectionate in every relation.
He was affable, agreeable, and friendly to all, and his conversation always afforded pleasure and satisfaction.
Dr. Rotheram's labours, though so valuable in their results, and highly creditable to his own
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character and reputation as a scholar and a divine, were almost exclusively addressed to his congregation and his pupils, The only piece of his that we have seen in print, is a Latin inaugural Dissertation, ‘
De Religionis Christianae Evidentia,’ which he published and defended in the usual forms of academical disputation, when he took his degree of
Doctor in Divinity, in the
College at
Edinburgh, May 27, 1743.
In this dissertation he ably refutes the notion strongly insisted on by many sceptical writers, and somewhat incautiously admitted even by
Mr. Locke, ‘that the probability of facts depending on human testimony must gradually lessen in proportion to the distance of the time when they happened, and at last become entirely evanescent.’
With respect to traditional evidence,
properly so called, it may be admitted that this is true; namely, when our knowledge of the fact attested is derived from the oral testimony of a
single line of dependent witnesses; but it is not true of evidence arising from general notoriety; where the fact attested was seen by a number of original witnesses, each of whom communicates his information to many others, who, in their turn, diffuse it through a variety of channels; because, in this case it is probable that the number of witnesses may increase in the same, or even in a greater proportion than the credibility of each individual witness diminishes.
Still less can it be admitted in the case of
written testimony; where, if the original document no longer exists, copies taken from it may have been multiplied indefinitely, and versions made of it into a great variety of languagesn;
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so that the evidence shall even increase instead of diminishing with the lapse of time.
In the latter end of the year 1751,
Dr. Rotheram's health, which had received a severe shock from some very heavy family afflictions, began rapidly to decline.
In the following spring, as soon as the season would permit, he undertook a journey to
Hexham, in
Northumberland, where his eldest son was then settled as a physician; and his friends were not without all hope that he might be restored to his former strength and usefulness.
But his disorder returning, he died there on the 8th of June, 1752.
He was interred in the
Abbey Church of
Hexham, where a mural monument bears the following inscription to his memory:—
To the Memory of
Caleb Rotheram, late of
Kendal, D. D.
Who successfully united
The force of Genius and Industry
In the Cause of
Religion, Truth, and Liberty.
The Holy Scriptures
Were his favourite Study,
The Doctrine which he taught
And the Rule of his Life.
With ardent Piety,
Extensive Knowledge,
Unlimited Benevolence,
And Rational Affection,
He adorned the characters
Of Minister, Tutor, Parent, and Friend.
He died June VIII, Mdcclii.
Aged LVIII.
Dr. Rotheram left three sons, of whom the eldest, as abovementioned, was a physician, first at
Hexham, afterwards at Newcastle-upon-Tyne.
He was a man of high character and reputation in
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his profession, and an eminent and successful practitioner.
Another son went into the army; and the third followed his father's profession, and, after a short interval, succeeded him as minister of the
Presbyterian congregation at
Kendal.
But the academy fell with its founder, on whose personal exertions, reputation, and influence, it almost entirely depended.
During its brief course of eighteen years, fifty-six students derived from it their preparation for the
Christian ministry; of whom a catalogue, accompanied by an interesting series of biographical notices, is inserted in the
Monthly Repository, O. S., vol.
v. Besides these, there were about a hundred and twenty lay students, of whom no more particular account has been preserved; but it is believed that many of them filled respectable, and some of them distinguished, stations in various departments of professional and active life.
Among the worthies who seem to require from us a place under this article, I cannot avoid including Mr.,
Samuel Clark.
Though he was not directly concerned in theological instruction, yet from his talents, and the acknowledged liberality of his views and principles, he was doubtless mainly instrumental in promoting the kindred spirit which is well known to have characterized both the academical institutions with which for some years he was successively connected; and which stand out in this respect as honourable exceptions from the plan on which other establishments under similar auspices have most commonly been conducted.
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Mr. Clark was descended from a family which in all its generations had been honourably connected with the history of religious liberty and Protestant dissent.
His remote ancestor,
Mr. Samuel Clark, of
Bennet-
Fink, in the
City of London, was ejected from his living on the memorable day of St. Bartholomew, 1662, and was followed in the same honourable testimony by two sons, Samuel,
Rector of Grendon, in
Buckinghamshire, and John,
Rector of Codgrave, in Nottinghamshire.
The former of these was the author of the well-known Annotations on the
Bible.
His grandson,
Dr. Samuel Clark, was minister at
St. Albans, and a man of great worth, eminence, and piety.
He is remembered as having been the early patron, adviser, and friend of
Doddridge; to whom, in the sermon preached on occasion of his death, he thus records his obligations:—‘I may properly call him my friend and father, if all the offices of paternal tenderness and care can merit that title.
To him I may truly say that, under God, I owe even myself, and all my opportunities of public usefulness in the church; to him who was not only the instructor of my childhood and youth in the principles of religion, but my guardian when a helpless orphan, as well as the generous, tender, and faithful friend of all my advancing years.’
Dr. Clark published three excellent sermons ‘On the Nature and Causes of Irresolution in Religion;’ and also a little volume entitled ‘A Collection of Scripture Promises,’ arranged under their proper heads; a work which still retains its place, and causes its author's name to be remembered with grateful
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regard by not a few who have found it a valuable help to practical religion.
It may doubtless be objected to it, that in various instances detached texts are put down under the heads to which they are referred, because the sound of the words made them apparently applicable to a purpose which the author never intended, and with which, in their natural connexion, they have nothing to do. This is an error which is too apt to arise from the common practice of treating the sacred writings as though they were a collection of detached aphorisms; and
Dr. Clark has sometimes committed it, but not, perhaps, so often as to interfere materially with the general value of the book.
His theological sentiments were most probably what is called moderate Calvinism; but in his mind they were so modified as to be not inconsistent with that genuine liberality of spirit which refuses to sit in judgment on a brother, or denounce him for modes of faith as unworthy of the grace of God.
An interesting specimen of his habits of thought and feeling on these points is preserved in the following extract of a letter to
Doddridge on occasion of a remarkable outbreak of bigoted intolerance in
Scotland:
‘You have seen, I suppose, what the public prints inform us of relating to the proceedings of the General Assembly in
Scotland against
Mr. Patrick Simpson.
They are going to deprive the church of one of the most valuable persons in it, because he does not think it necessary to tie himself down exactly to their Shibboleth, nor oblige himself to conform to all the scholastic ways of speaking
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concerning some things about which Scripture is silent.
By what I saw and heard of him when in
Scotland, he is a much better judge of those matters than the greater part of those who are to judge him. His crime is, that lie is disposed to think for himself; but yet he is very cautious to avoid giving offence, which I perceive is, by the bigots, interpreted into cunning and dissimulation.
One would think the experience of so many ages should be sufficient to make the world wiser; and that those who pretend to govern in the church should learn at last that their power might be much better exercised than in destroying the usefulness of the best men in it, merely for nice speculations about unrevealed or disputable points.
Suppose a person should not speak with exact propriety concerning the manner of
Christ's existence, a point so much above our reach, yet if he loves him, trusts in him, and sincerely obeys him, what harm does religion suffer by it?
But I need not enlarge upon this to you, who are so well instructed in the unreasonableness of bigotry to a set of speculative notions.’
1
Mr. Samuel Clark, son of
Dr. Clark, was born in 1727, and in 1745 was sent to the academy at
Northampton, where he improved his opportunities with so much diligence and success, that, in 1750, when
Dr. Doddridge was obliged to abandon his laborious duties, and seek for health in a warmer climate, he entrusted
Mr. Clark, at the early age of twenty-three, with the charge not only of his academy, but of his congregation.
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This circumstance is a remarkable indication of the liberal turn of
Doddridge's truly Christian and candid mind; for he could not be ignorant that his young friend and pupil, in whom he was about to repose so important a trust, had already embraced sentiments on various doctrinal points very far removed from the standard of Calvinistic orthodoxy.
Nevertheless, we are told by
Mr. Orton that he repeatedly mentioned it to his friends as ‘a singular happiness that God had given him an assistant to whom he could cheerfully consign the care of his academy and congregation, and whose great prudence and wise disposition of affairs made him quite easy as to both.’
In both these important trusts, there is reason to believe that
Mr. Clark acquitted himself to the satisfaction of the parties concerned, and of the public.
As a tutor, indeed, he had only to follow the example which had been set him; without attempting either to conceal or to impose his own opinions, to encourage and enable his pupils to examine as far as possible the
whole evidence on each question, and then judge for themselves.
It appears, however, that the majority of
Dr. Doddridge's congregation were of a higher-toned orthodoxy, or at any rate laid a greater stress on their doctrinal peculiarities than their late pastor; for when his decease called on them permanently to supply his place, they rejected
Mr. Clark, and appointed a successor of much more rigid theological views than either himself or his principal.
Mr. Clark's retirement seems to have been the occasion of the removal of the academy, which took place at this time, from
Northampton to
Daventry, Here it was placed under the care of
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Mr. (afterwards
Dr.)
Ashworth, as theological tutor;
Mr. Clark, however, continuing for several years his valuable assistance.
To his merits in this capacity
Dr. Ashworth bears the following honourable testimony: ‘When the academy was removed to
Daventry, he kindly continued as assistant in it for five years; and I take pleasure in acknowledging in this public manner, that his friendship, his abilities, and his prudent counsels, were of essential service, and mainly contributed to the reputation and success, whatever they may have been, with which that institution has been conducted.’—Funeral Sermon for
Mr. Clark, p. 33.
Dr. Priestley, who appears to have been one of the first class of students entered under the new administration at
Daventry, gives an interesting account of the plan of study pursued there, which, though defective in some important points, was unexceptionable as to the spirit in which it was conducted.
‘In my time, the academy was in a state peculiarly favourable to the serious pursuit of truth, as the students were about equally divided on every question of much importance, such as liberty and necessity, the sleep of the soul, and all the articles of theological orthodoxy and heresy; in consequence of which, all these topics were the subject of continual discussion.
Our tutors also were of different opinions;
Dr. Ashworth taking the orthodox side of every question, and
Mr. Clark, the sub-tutor, that of heresy, though always with the greatest modesty.
Both of our tutors being young, at least as tutors, and some of the senior students excelling more than they could pretend to do in several branches of study, they indulged
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us in the greatest freedoms, so that our lectures often had the air of friendly conversations on the subjects to which they related.
We were permitted to ask whatever questions and to make whatever remarks we pleased; and we did it with the greatest, but without any offensive, freedom.
The general plan of our studies, which may be seen in
Dr. Doddridge's published lectures, was exceedingly favourable to free inquiry, as we were referred to authors on both sides of every question, and were even required to give an account of them.’
How far the
plan of
Dr. Doddridge's lectures was particularly favourable to free inquiry might, perhaps, be doubted by some, who looked only to its dogmatical form, to the decisive dictum pronounced from the chair on each controverted topic, and especially to the array of propositions, demonstrations, &c., which are drawn up in mathematical form, as though it were pretended to give the air of demonstrative evidence to subjects on which the wise and learned have ever been at issue.
But the abundance and impartiality of the references afford great facilities to a teacher who is sincerely disposed to give his pupils an opportunity of studying the
whole of a subject; and as there is never any attempt to keep back part of the evidence, or to conceal the fact of the widely different opinions which have been maintained and defended, the student soon learns to estimate at its just value the unconditional form in which certain dogmas are propounded in the text.
On the other hand, while anxious not to mislead and pervert by an unfair
one-sided statement, there is certainly an extreme to be avoided
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in the opposite direction.
Students of any important but controverted subject, who
begin their inquiry by raking together all the various and conflicting opinions which have ever been advanced by contending parties, without any clue to guide them through the labyrinth, may, perhaps, be in danger of abandoning in despair the search after that truth which is offered to them from such various and opposite quarters, and sinking into a hopeless scepticism.
But, surely, it is possible for a teacher, without compromising his pretensions to impartiality, to steer his course successfully between these opposing dangers.
In every inquiry there are certain leading principles of primary importance, which are capable of being clearly marked out and ascertained by sufficient and satisfactory evidence.
These it will be his business to bring prominently forward, that they may furnish some fixed points of reference amidst the fluctuation of controversy.
There are, moreover, certain dispositions and habits of mind which are essential to a successful pursuit of any investigation of this sort, and which it will be his earnest endeavour diligently to cultivate in his pupils, that they may not only be impressed with an eager and inquisitive curiosity, but be ready to receive and submit themselves to the truth, from whatever quarter and in whatever form it may present itself.
Thus may the ‘free discussion’ above described be effectually prevented from degenerating into that ‘unsanctified speculation and debate,’
2 which, according to some,
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must characterize all seminaries which are not tied down to the profession of a particular system or creed.
In the year 1757
Mr. Clark quitted the academy on being invited to become one of the ministers of the congregation assembling in the
Old Meeting-house at
Birmingham, as joint-pastor with
the Rev. W. Howell.
A connexion at this time subsisted between this congregation and that at
Oldbury, about five miles from
Birmingham, the two ministers officiating alternately at each place.
Here he continued for twelve years the highly popular and useful minister of an attached congregation.
In 1761, the reputation which he had acquired during his connexion with the academies of
Northampton and
Daventry pointed him out to the trustees of the Warrington academy, on the decease of
Dr. Taylor, as the fittest person to succeed him as theological tutor in that institution.
He, however, declined the invitation, notwithstanding the earnest persuasions of his friend
Dr. Aikin.
However competent
Mr. Clark might have been, his refusal could hardly be regretted by the friends of the institution, when it led to the appointment of
Dr. Aikin himself, and the consequent nomination of
Dr. Priestley to fill the station which he had quitted.
On December 3, 1769, as he was setting out for
Oldbury,
Mr. Clark was thrown from his horse in one of the streets of
Birmingham, and was taken up insensible.
After languishing for three days, he died in consequence of the injury he had received.
A funeral sermon was preached on the occasion of his death, by his former colleague,
Dr. Ashworth, which contains a high, but
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there is every reason to believe a just, eulogium on his character, both as a tutor and a minister.
‘I need not tell you that the heart of his colleague hath safely trusted in him; and that they have lived together for more than twelve years in the most entire harmony, friendship, and confidence.
I need not tell you how he preached the word; was instant in season and out of season; what pains he took to know the state of his flock, and how assiduously he attended to all the cases which might more especially demand a pastor's care; how constantly and affectionately he attended the sick; how diligently he sought out the distressed; how liberally he imparted to them of the substance with which God had blessed him; and with what spirit he entered into all schemes of public charity, especially for the relief of the sick and the instruction of the poor.
I hope I need not remind you who are entering upon the world, what various schemes he formed for your benefit, or the prudence and resolution with which he carried them into execution.
That his years were so few, that he was cut off in the prime of his life and usefulness, and in such an awful manner, are to us matter of unfeigned and bitter lamentation.
But let us be silent, considering that God hath done it.’
Mr. Clark, it is believed, published nothing, except a sermon preached at
Daventry, on the earthquake at
Lisbon, Nov. 1, 1755.
There are also one or two sermons of his in a publication entitled the
Protestant System, by his brotherin-law,
Dr. Rose.
In 1763, he superintended the publication of the first edition of
Doddridge's Lectures,
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Dr. John Aikin, first classical, and afterwards for many years theological, tutor in the academy at
Warrington, well deserves commemoration, as the person to whom that institution owed, if not its chief celebrity, its highest claims to distinction as a seminary of sound and useful learning.
He was born in
London, December 28, 1713.
His father was a native of
Kirkcudbright, in Scotland, who settled in
London as a linen-draper, and married the daughter of a London citizen.
Young
Aikin was originally intended for his father's business, but was afterwards transferred to a merchant's counting-house as foreign clerk; in the exercise of which duty he acquired a thorough mastery of and facility in the
French tongue, for which he was afterwards remarkable.
Here, however, he cannot have remained for any great length of time, for a rooted passion for literature and a delicate state of health seem to have led to an early change in his destination.
He was sent to a school at
St. Albans, kept by an ingenious man who had been on the stage, and was fond of exercising his pupils in theatrical declamation; which circumstance may probably have tended to strengthen an early taste for poetry, and also to cultivate that force and clearness of enunciation for which the subject of this memoir was afterwards eminently distinguished.
In 1732 he was removed to
Dr. Doddridge's academy at
Northampton, but probably not, in the first instance, with a view to the
Christian ministry, as there is reason to believe that he was at one time intended for the legal profession.
At all events, his attention was for some time closely directed to studies of this kind; as he possessed a deep and extensive knowledge
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of the constitution and laws of
England, as well as of the general principles of jurisprudence, which he was afterwards accustomed to introduce much more fully and copiously than is usual in his academical lectures.
He had even made some considerable progress in an elementary work, constructed much upon the plan afterwards adopted by
Blackstone in his celebrated Commentaries on the Laws of
England.
At
Northampton, however, it is not to be wondered at, that the bent of his mind became more and more decided for sacred literature; so that he obtained his father's permission to change his views, and devote himself to the
Christian ministry.
After finishing his course with
Dr. Doddridge, he completed with distinction an extensive plan of study at the
University of Aberdeen.
How long he remained here we are not enabled to ascertain, as he does not appear to have become a regular member of the university, but merely to have taken up his residence in its vicinity as a private student, attending such lectures as he thought proper.
He had here also the advantage of cultivating the society of many eminent persons who at that time gave a more than ordinary lustre to this seat of learning: among the rest,
Dr. T. Blackwell,
Dr. G. Turnbull,
Dr. Reid,
Messrs. Duncan and
David Fordyce, and
Mrs. Cockburne, well known as an able defender of the metaphysical principles of
Locke and
Clarke.
On his return from
Aberdeen,
Mr. Aikin became for a short time an assistant to his former friend and tutor,
Dr. Doddridge; agreeably to the practice which that eminent man was accustomed to pursue in the conduct of his academy, by engaging
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in succession for several years such students as had particularly distinguished themselves by diligence, proficiency, and propriety of conduct, during the period of their academical course.
Besides
Mr. Aikin,
Mr. Job Orton,
Professor James Robertson of
Edinburgh, and
Mr. Samuel Clark, the subject of the preceding article, obtained this distinguishing mark of their tutor's approbation; and
Mr. Orton observes, that ‘they thought themselves happy in his friendship, and in the opportunities they had, by his conversation, instructions, and example, to improve themselves, while they were assisting in the education of others.’
It is probable that he left
Northampton in 1739, when
Mr. Orton succeeded him.
During this engagement,
Mr. Aikin preached occasionally in various places, and is said to have been highly acceptable both for matter and manner.
He was actually chosen by the congregation at
Leicester, which was afterwards served for so many years with such ability by
the Rev. Hugh Worthington; but just as he was about to enter on the duties of his office, a fall from his horse gave him an injury in the breast, which caused him to spit blood, and, in his opinion, disqualified him for the regular labours of the pulpit.
He, therefore, gave up the design of settling with a congregation; and engaged in a school, for a short time, as partner with
a Mr. Lee, of Farndon, near Harborough, in
Leicestershire.
Having married the daughter of
the Rev. John Jennings, (the able tutor and predecessor of
Doddridge) he removed to Kilworth, where he raised a flourishing school by assiduities which were almost too much for his tender health; for after his accident
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abovementioned much speaking was always a toil to him, and he soon came to suffer under asthmatic attacks, which he always believed to have a consumptive tendency.
His school attained a high reputation, well merited by his diligence, learning, and abilities, and by the excellence of his moral character.
It has been said,
3 that he was originally a man of warm temper, and occasionally severe in the correction of his scholars.
However this may have been, there is no reason to doubt that his school was always so conducted, as to secure not only the due subordination and instruction, but the warm attachment and even veneration of the general body.
A man whose personal qualities, endowments, and deportment, were so peculiarly fitted to give him an undisputed ascendancy and authority over all with whom he was connected, is not likely to have had frequent occasion to resort to the unpleasant necessity of corporal punishment; and there is good ground for believing that the discipline of his school was far from being rigorous, compared with the manners of the time.
It may naturally be presumed that the majority of his pupils, in a private school situated in a manufacturing district, were destined for trade or other departments of active life.
Some few, however, are known at this distance of time, who were afterwards respected as men of eminent learning and attainments; particularly
Mr. Cappe of
York,
Mr. Hirons of
St. Albans, and
Dr. Cogan, well known as author of a valuable Treatise on the Passions, and of the admirable Letters by a Layman to
Mr.
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Wilberforce on the Doctrine of Hereditary Depravity.
One of his particular friends, during his residence at Kilworth, was
Dr. (then
Mr.)
Pulteney, of
Leicester, who afterwards distinguished himself as an eminent naturalist and physician.
After many years thus laboriously spent, he removed to
Warrington, in the month of August 1758; chiefly induced by the expectation of living more to himself, (for he determined to have no boarders, though much solicited,) and of enjoying some society suited to his highly cultivated taste.
On his arrival, the establishment of the academy (consisting, in addition to
Mr. Aikin, of
Dr. Taylor, theological tutor, and
Mr. Holt, mathematical tutor) was considered as complete, as far, at least, as the funds of the institution would admit.
The new tutor immediately entered on the classical department, besides which, he had two classes in the
French language, gave lectures on grammar, oratory, and criticism, and also took those on logic and history from
Mr. Holt.
His mode of lecturing on the Greek and Latin classics was highly interesting, and had a great effect in promoting among his pupils a taste for the critical study of those venerable remains of antiquity.
A perfect master of the languages in which they were written, and familiarly acquainted with their contents, he contrived to put his young friends in possession of the necessary previous requisites to the thorough understanding of the several works which he thus introduced to their attention.
One or two lectures were usually devoted to some general account of the author, the period in which he lived, the occasion of his writing, and the manner in which
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he treated his subject; which were naturally followed by remarks on the species of composition, whether historical, oratorical, or philosophical, if prose, or, if poetry, epic, dramatic, lyric, satirical, &c. These preliminaries dispatched, he made the students read successively, paragraph by paragraph, under his correction, the author under consideration, and pointed out the beauties, cleared up the difficulties, and illustrated the scope and tendency of the argument, with uncommon clearness and precision.
His choice of books, also, was generally very judicious: avoiding those authors that are usually read at schools, he rather chose to lead them to an acquaintance with such as might not otherwise be likely to fall in their way; and of these he preferred those which bore some relation to the leading objects of their other studies.
In history, for instance, he chose such portions of
Herodotus as might illustrate those parts of the Old Testament which were connected with Assyria and
Egypt; the fine funeral orations of
Thucydides,
Plato, and
Lysias; the philosophical and ethical treatises of
Plato, Aristotle,
Epictetus,
Marcus Antoninus, and
Maximus Tyrius, with Aristotle's Poetics and Rhetoric, and
Longinus.
When there were several young men designed for the law, he more than once read with them Justinian's Institutes.
In reading the ancient poets, his extensive acquaintance with modern poetry enabled him to enliven his lectures with parallel passages; and his fine taste led him to dwell with peculiar delight on those passages of either ancient or modern poets which appeared most striking for noble sentiments or just reflections.
In reading the philosophical
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treatises of the ancients, he enlarged so much as to render his lectures almost a second course, in a varied form, of natural religion and ethics.
And he all along made it a principal object incidentally to illustrate scripture passages by the heathen writers, and to point out the superiority of Christian to Heathen philosophy.
On the death of
Dr. Taylor, and the refusal of
Mr. Clark,
Mr. Aikin was unanimously chosen to fill the vacant chair of theology; which he continued to occupy to the end of his life, greatly to his own honour, and to the credit and advantage of the institution.
His theological views at this period appear to have been what are called Arian, in which he agreed at that time, as we are informed by
Dr. Priestley, with his fellow-tutors, and with all the neighbouring Presbyterian ministers, except
Mr. Seddon of
Manchester.
Dr. Aikin added some obscure notions on the doctrine of atonement, the only subject of much consequence, says
Dr. Priestley, on which they differed.
On all these points, however, there is reason to believe that his views, like those of his distinguished coadjutor and friend, in the course of that renewed and careful inquiry to which his office almost necessarily led him, were considerably modified.
But whatever they were, or afterwards became, they in no degree interfered with the strict impartiality with which he endeavoured to lay before his pupils the whole of the evidence on these as well as other controverted questions, and not only to encourage but to exhort and charge them to examine without bias or prejudice, and judge for themselves.
To this course it is not unreasonable to presume that he
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might more successfully and uniformly adhere, from the very circumstance that he had not appeared before the public as a writer on dogmatic or controversial theology; and therefore not being in any degree pledged, for the sake of an imagined consistency, to maintain any particular doctrine or system, had the less temptation to deviate from the strict line in recommending it to his pupils.
It is not intended to insinuate that
Dr. Taylor did not endeavour to the utmost of his power to act up to the full spirit of the admirable and impressive exhortation already quoted, which he was accustomed to address to his class at the commencement of their course; but in doing so he must have had difficulties and temptations to contend with, to which it may be presumed that his successor was less exposed.
Mr. Aikin's qualifications for the office he now undertook were certainly of a high order.
To an accurate and profound knowledge of sacred literature he added an extensive acquaintance with theological writers of all parties; and, what is of still greater importance, a mind deeply imbued with a spirit of true and rational devotion, and earnestly zealous to make his pupils not merely good scholars and critics, but well-instructed servants of the church and of
Christ, thoroughly furnished for the work in which they were to be engaged.
As a lecturer, he greatly excelled; and if he had enjoyed the opportunity of displaying his talents in a more extensive and conspicuous theatre, would doubtless have risen to high eminence and fame.
But these were not the rewards which he sought for; and he was well contented to preserve a due regard for truth and con-
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<*>ncy, and the right of expressing the genuine convictions of his mind, while he exercised for benefit of a few, and in a limited sphere, those <*>did accomplishments which, in other circumstances, might have procured him no ordinary re of popular applause and distinction.
‘
Dr. Aikin used some printed text-book for <*>st of his lectures; for others he had written <*>lyses of his own. Upon all of these he enlarged <*> in his discourse, with great fluency, propri-<*>, and impression.
His modes of illustration <*>re uncommonly distinct and various, and pointly adapted to the different talents of his pupils. <*> was always interesting, and frequently animated.
He stated the arguments on both sides <*>any disputed point, with great clearness and decision.
After this, his custom was to stop, and <*>, “Gentlemen, have I explained the subject to our satisfaction?”
or some equivalent expression.
Any one who did not fully comprehend him was asked to state his difficulty.
He then, in order to illustrate further, proceeded upon a quite different mode of explanation, which he would vary again, if requested by any present.
In any disputed point of metaphysics, morals, or theology, he avoided any dictatorial declaration of his own opinion, and freely encouraged his pupils to form their own. When any student embraced a sentiment different to what he imagined to be his tutor's, he, without any scruple, mentioned it, together with his reasons for it. A difference of opinion in the pupil produced no diminution of regard in the tutor, or of attention to his instruction.
So attractive, indeed, was his manner of teaching, that I have seen gentlemen who, some
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years after they had left the academy, when they were occasionally passing through
Warrington, and staying there only a few hours, joined the students in attending his lecture.’
4
Every Saturday, the divinity students were expected to bring the exercises, which had been prescribed to them, or which they had chosen for themselves.
These, for the students of the first year, were generally essays on subjects connected with their course, or Latin translations, or short original essays in that language;—in the second and third years, they were schemes or skeletons, more or less clothed, of sermons; in the fourth and fifth, sermons at length, and sometimes critical dissertations.
These were read by the students, and carefully criticised by the tutor; the defects of composition and method pointed out; and often references made to preachers of reputation, French or English, who had treated the same text or subject.
Sometimes, when the subject interested him, he would lay out a method of his own, and in a happy strain of dignified eloquence, pursue the subject,
extempore, to a considerable extent.
After the exercises were examined, he would generally turn to some of the finest passages of the
English poets,
Milton,
Pope,
Thomson, Young, and Akenside; and, having first himself read a considerable portion, with singular propriety of tone and emphasis, he heard each of the students read in order, and freely, but goodhumouredly, commented on their manner of reading, pointed out their defects, and the proper mode of remedying them.
This lecture was
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often the most satisfactory and improving of any in the whole week.
But the advantages which the students derived from their tutor were not confined to the lecture room; he had frequent small parties to drink tea with him, when he was accustomed quite to unbend, and enter with them into the most free, familiar conversation.
Then was the time when difficulties were most freely communicated, and with the most unwearied patience listened to and obviated; his opinion of books, or of courses of reading on particular subjects, was asked and frankly given; sometimes (but this was generally when younger students were of the party) he took the lead in conversation, and himself pointed out books which might be read with advantage; and frequently he enlivened the social hour with anecdotes of his own youthful studies, and how he had surmounted or suffered by them; of the varieties of character among his fellow-students, and (by way, sometimes of encouragement, sometimes of warning) the manner in which they had turned out in the subsequent periods of life.
This excellent man lived always in perfect harmony with his colleagues and with the trustees, and on all occasions acted as a general friend and bond of union.
His influence over the students, which was very great, arose not merely from the excellence of his instructions, but from the kind concern which he took in their welfare, and the affectionate interest with which he always tempered the authority which appeared in his private advices, or, where he saw it necessary, his reproofs and remonstrances.
Being, of course, constantly spoken of in the language of warm attachment
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and reverence by the students who were his immediate pupils, he became the object of a veneration bordering upon awe among those who were not; and though his delicate state of health prevented his frequent personal intercourse with the students at large, and absolutely precluded his taking part in the ordinary routine of academical discipline, yet this very circumstance gave additional weight to his authority when occasions arose that called for his interference; which was always exercised after a previous cool, clearsighted investigation, which put him in possession of the whole case; after which his decision was made with promptitude and firmness; and the measures dictated by it were declared and executed with a dignity and propriety peculiar to himself, and always perfectly efficient,
It was in the year 1774 that the university of
Aberdeen conferred on one who, though but a temporary resident, might well be reckoned among her most distinguished
alumni, the honorary degree of D. D. This appears to have been done on the motion of his friend, and former fellow-, student,
Professor Thomas Gordon; and it is said that when he obtained his diploma, being totally unapprised that any such thing was in agitation, he was much discomposed, and could scarcely be prevailed on to assume the title.
No man, indeed, was ever more averse to parade of any kind.
After
Mr. Walker's departure from the academy in 1773, the funds of the institution being not thought adequate to the maintenance of a third tutor,
Dr. Enfield undertook the mathematical department, and
Dr. Aikin exonerated him of the classical part of his former charge.
Though this
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unreasonable imposition on two willing and generous minds materially injured the health of both, yet for some time
Dr. Aikin was kept in a tolerably comfortable state by great care and regular gentle exercise on horseback.
But about the year 1778, his attacks of asthma becoming more frequent and violent, he obtained for a short time the assistance of his late pupil
Mr. Houghton; and in 1779
Mr. Wakefield was chosen a regular third tutor.
The asthmatic paroxysms, however, increasing, he grew gradually less able to discharge, without great difficulty, the duties of his proper province, and on the 14th of December 1780, he closed a life of honour and usefulness, in a manner becoming his Christian profession.
His death was felt as a severe blow by the lovers of truth and learning, but was more especially an irreparable loss to those who were under his' immediate care.
His funeral sermon, preached by his friend and colleague,
Dr. Enfield, was published, and bears on its title page the following strikingly characteristic and appropriate motto from
Cicero:— ‘Erant in eo multae literae, nec eae vulgares,. sed interiores quaendam et reconditeae; summa verborum et gravitas et elegantia; atque haec omnia vitae decorabat dignitas et integritas.
Quanta severitas in vultu!
quantum pondus in verbis!
quam nihil non consideratum exibat ex ore!’
5
The following just and well-merited character of
Dr. Aikin forms one of the series of striking and spirited portraits which
Mr. Wakefield has sketched of the eminent men who were successively
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connected with the Warrington academy, in his memoirs of his own life:
Our divinity tutor, Dr. Aikin, was a gentleman whose endowments as a man and as a scholar, according to my sincere judgment of him, it is not easy to exaggerate by panegyric.
In his life he was rigorously virtuous, and, when I knew him, under as perfect a self-government as a participation of human weaknesses can well allow.
He has acknowledged to me his irascible propensities in early life, and the difficulties which he encountered in this discipline of his temper.
Religion had brought every wayward idea and irregular passion into subjection to the laws of reason, and had erected her trophy in the citadel of his mind.
As his whole conduct was strictly moral, so the influences of religion upon his mind were permanent and awful.
He was benevolent; candid in all his judgments on the characters of others; of great hospitality, as I myself experienced; quick to discern, and ready to acknowledge true merit, wherever it resided; not tenacious of his own opinion, but patiently attentive, beyond almost any man I ever knew, to the reasonings of an opponent; perfectly open to conviction; of an affability, softened by a modest opinion of himself, that endeared him to all; and a politeness of demeanour seldom found even in an elevated station.
His intellectual attainments were of a very superior quality indeed.
His acquaintance with all the evidences of revelation, with morals, politics, and metaphysics, was most accurate and extensive.
Every path of polite literature had been traversed by him, and traversed with success.
He understood the Hebrew and French languages to perfection; and had an intimacy with the best
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authors of Greece and Rome, superior to what I have ever known in any dissecting minister from my own experience.
His taste for composition was correct and elegant; and his repetition of beautiful passages, though accompanied with a theatrical stateliness and pomp, highly animated, and expressive of sensibility.
It cannot be enough regretted that these rich endowments were never exercised for the benefit of the public at large.
The only productions of
Dr. Aikin's pen committed to the press were a note in his son's Biographical Memoirs of Medicine, a Latin preface to his son's selections from Pliny, and some occasional articles in the
Monthly Review.
The consequence of this has been, that the
first Dr. Aikin, though a man of really firstrate eminence, is scarcely known to the public, except in connexion with his more celebrated and distinguished descendants.
It cannot be necessary to inform any one that this excellent person left a son and a daughter,
John Aikin, M. D., and
Anna Laetitia Aikin, afterwards still better known as
Mrs. Barbauld, who inherited their father's talents, and much more than their father's celebrity; though by no means more than their many excellent productions and valuable services, both to the literary and the youthful public, have well deserved.
Nor can it be said, that, in a succeeding generation, the name of
Aikin has failed to maintain its honourable place in the general estimation.
The living worthies who still bear it are too well known by their excellent writings to require a more particular commemoration in this place.
To all the readers of these pages their names must be familiar,
