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 she 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 suggest 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 unfaithful; and that a life of mere indolence 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 eve tor; and it behoves us to er what answer we can re

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 per son 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, clap. ping 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. At length the justices came, and had the pulpit pulled down, and the doors fastened, with the king's broad arrow set upon them.

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 sever al 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.

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,

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 respecting the religious character and sentiments of their ministers, and be strictly attentive to the duty of catechising; and, finally, 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.

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 intend 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.

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 improvement, 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 appear.

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 influence, which union would give 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

which have taken place in different ages, or the multiplied advantages which have resulted from them. What efficacious resistance has ever been made against the rising power of Christ's enemies, or what great reformation has ever been set forward and completed, without such a measure as we now recommend.

Notice might here be taken of the general assembly of Presbyterian ministers in the United States; of the general association in Connecticut; of the general convention in Vermont ; and of other forms of general union among Episcopalians, Baptists, Moravians, Methodists, &c. who all secure their respectability and perpetuate their existence by similar means. On careful inquiry it will appear, that the Congregational ministers in this Commonwealth are in a state of singular disunion. There are, indeed, smaller associations, which are held in esteem in every part. But every argument, which favours these, may be urged in support of a general association. If it be suitable, that a small number of ministers in the same circle should meet to deliberate on the great concerns of religion; why is it not suitable, that a larger number, belonging to different circles, should meet for the same purpose?

Popish councils, assemblies, consistories, &c. which have contributed so much to the propagation of error and the injury of the true church, are mentioned as objections against such associations, as we are now No. 11. Vol. II.

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would not have been so fond of forming themselves into societies, had they not known the peculiar advantages of union. In order to execute their plans more readily, and to secure those advantages, which they have deemed necessary to their triumph, they have joined themselves together in an unnatural league. By acting in union, they have vastly increased their influence. The enemies of Christianity have for many years seemed peculiarly sensible of the importance of combination. The uncommon boldness which they display, and the strength and success, which they have obtained, are in a great measure consequences of their union. Though they differ in many respects; yea, though they have no natural bond of amity; yet they are so wise, as to lay aside their differences, and to combine together for the advantage of their cause. Nor is there any way, in which we can effectually oppose their influence, but by zealous co-operation. Their union calls for union in us. A holy confederacy among ministers and Christians would soon weaken their growing power. If the Congregational clergy in this state would form themselves into a harmonious body, their influence would be sensibly felt. Their adversaries dread the light, which would shine forth from an assembly of faithful ministers convened for consultation and prayer. The Christian cause has a remarkable superiority over the cause of impiety. For whereas there necessarily