The Book of Religions Part 54

About two months before his death, in 1704, he wrote a letter to his friend Anthony Collins, and left this direction upon it:-"To be delivered to him after my decease." It concludes with the following remarkable words:-

"May you live long and happy, in the enjoyment of health, freedom, content, and all those blessings which Providence has bestowed on you, and to which your virtue ent.i.tles you. You loved me living, and will preserve my memory when I am dead. All the use to be made of it is, that this life is a scene of vanity, which soon pa.s.ses away, and affords no solid satisfaction, but in the consciousness of doing well, and in the hopes of another life. This is what I can say upon experience; and what you will find to be true, when you come to make up the account. Adieu!"

Joseph Addison.

A celebrated English writer, born at Milston, in Wiltshire, in the year 1672. About the age of fifteen, he was entered at Queen's College, Oxford, where, by his fine parts and great application, he made a surprising proficiency in cla.s.sical learning. Before he left the university, he was warmly solicited to enter into orders; and he once resolved to do so; but his great modesty, and an uncommonly delicate sense of the importance of the sacred function, made him afterwards alter his resolution. He was highly respected by many of the greatest and the most learned of his contemporaries. He travelled into Italy, where he made many useful observations, and prepared materials for some of his literary works. On his return to England, he was chosen one of the lords commissioners for trade. In 1709, he was appointed secretary to the lord lieutenant of Ireland, and, in 1717, was advanced to the high office of secretary of state. He died in 1729.

His writings have been of great use to the world, and his "Evidences of the Christian Religion" not the least so. Dr. Johnson, in delineating his character as a writer, gives the following amiable picture of him:-"He employed wit on the side of virtue and religion. He not only made the proper use of wit himself, but taught it to others; and, from his time, it has been generally subservient to the cause of reason and truth. He has dissipated the prejudice that had long connected cheerfulness with vice, and easiness of manners with laxity of principles. He has restored virtue to its dignity, and taught innocence not to be ashamed. This is an elevation of literary character above all Greek, above all Roman fame. As a teacher of wisdom, he may be confidently followed. His religion has nothing in it enthusiastic or superst.i.tious; he appears neither weakly credulous nor wantonly skeptical; his morality is neither dangerously lax nor impracticably rigid. All the enchantment of fancy, and all the cogency of argument, are employed to recommend to the reader his real interest-the care of pleasing the Author of his being."

Of his integrity in discharging the duties of his office, there is a striking proof recorded. When he was secretary in Ireland, he had materially promoted the interest of an individual, who offered him, in return, a bank note of three hundred pounds, and a diamond ring of the same value. These he strenuously refused to accept, and wrote to the person as follows:-"And now, sir, believe me, when I a.s.sure you I never did, nor ever will, on any pretence whatsoever, take more than the stated and customary fees of my office. I might keep the contrary practice concealed from the world, were I capable of it, but I could not from myself; and I hope I shall always fear the reproaches of my own heart more than those of all mankind."

A mind conscious of its own uprightness, and humbly trusting in the goodness of G.o.d, has the best ground to look forward with complacency towards another life. The following lines of Addison are sweetly expressive of the peace and pleasure which he enjoyed in contemplating his future existence:-"The prospect of a future state is the secret comfort and refreshment of my soul. It is that which makes nature look cheerful about me; it doubles all my pleasures, and supports me under all my afflictions. I can look at disappointments and misfortunes, pain and sickness, death itself, with indifference, so long as I keep in view the pleasures of eternity, and the state of being in which there will be no fears nor apprehensions, pains nor sorrows."

Isaac Watts.

A learned and eminent dissenting minister, born at Southampton, in the year 1674, of parents who were distinguished by their piety and virtue. He died in 1748. He possessed an uncommon genius, of which he gave early proofs. He received a very liberal education, which was rendered highly beneficial to him by his own unwearied efforts to improve himself. After the most serious deliberation, he determined to devote his life to the ministry, of the importance of which office he had a deep and awful sense.

He labored very diligently to promote the instruction and happiness of the people under his care, to whom, by his Christian conduct and amiable disposition, he greatly endeared himself.

Soon after he had undertaken the pastoral office, his health sustained a severe shock by a painful and dangerous illness, from which he recovered very slowly. But, in the year 1712, he was afflicted with a violent fever, that entirely broke his const.i.tution, and left such weakness upon his nerves, as continued with him, in some measure, to his dying day. For four years he was wholly prevented from discharging the public offices of his station. Though this long interval of sickness was, no doubt, very trying to his active mind, yet it proved ultimately a blessing to him; for it drew upon him the particular notice of Sir Thomas Abney, a very pious and worthy man, who, from motives of friendship, invited him into his family, in which he continued to the end of his life, and, for the long s.p.a.ce of thirty-six years, was treated with uniform kindness, attention, and respect.

This excellent man was, by his natural temper, quick of resentment; but, by his established and habitual practice, he was gentle, modest, and inoffensive. His tenderness appeared in his attention to children and to the poor. To the poor, while he lived in the family of his friend, he allowed the third part of his annual revenue; and for children, he condescended to lay aside the scholar, the philosopher, and the wit, to write little poems of devotion, and systems of instruction, adapted to their wants and capacities, from the dawn of reason, through its gradations of advance in the morning of life. Few men have left behind them such purity of character, or such monuments of laborious piety. He has provided instruction for all ages, from those who are lisping their first lessons, to the enlightened readers of Malebranche and Locke. His "Improvement of the Mind" is a work in the highest degree useful and pleasing. Whatever he took in hand was, by his incessant solicitude for souls, converted to theology. As piety predominated in his mind, it is diffused over his works. Under his direction, it may be truly said that philosophy is subservient to evangelical instruction: it is difficult to read a page without learning, or at least wishing to be better.

The virtue of this good man eminently appeared in the happy state of his mind under great pains and weakness of body, and in the improvement which he derived from them. Of those seasons of affliction, he says, with a truly elevated mind and thankful heart, "I am not afraid to let the world know that, amidst the sinkings of life and nature, Christianity and the gospel were my support. Amidst all the violence of my distemper, and the tiresome months of it, I thank G.o.d I never lost sight of reason or religion, though sometimes I had much difficulty to preserve the machine of animal nature in such order as regularly to exercise either the man or the Christian."

The sweet peace of conscience he enjoyed under these trying circ.u.mstances, and the rational and Christian foundation of his hope and trust in the divine goodness, are beautifully and justly expressed by him, in the following lines:-

"Yet, gracious G.o.d, amid these storms of nature, Thine eyes behold a sweet and sacred calm Reign through the realms of conscience; all within Lies peaceful, all composed. 'Tis wondrous grace Keeps off thy terrors from this humble bosom; Though stained with sins and follies, yet serene In penitential peace and cheerful hope, Sprinkled and guarded with atoning blood, Thy vital smiles, amidst this desolation, Like heavenly sunbeams hid behind the clouds, Break out in happy moments, with bright radiance Cleaving the gloom; the fair, celestial light, Softens and gilds the horrors of the storm, And richest cordials to the heart conveys."

Philip Doddridge.

Born in London, in the year 1702. His parents, who were persons of great worth, brought him up in an early knowledge of religion; but he had the misfortune to lose them before he was fourteen years old. This circ.u.mstance excited in his mind very serious reflections, which, however, were not wholly of a gloomy nature; for he expressed a devout, and even a cheerful trust in the protection of the G.o.d of mercies, the universal Parent of mankind.

He diligently improved his time, and was anxious to be daily advancing in knowledge, piety, virtue, and usefulness. He possessed strong powers of mind, and, by unwearied application, acquired a large fund of sound and elegant learning. His publications, which are chiefly on religious subjects, have been eminently useful to the world. By his literary acquisitions, his amiable disposition, and his desire to imbue the young mind with knowledge and virtue, he was qualified, in a peculiar manner, to become the instructor of youth; and for many years he superintended a very respectable academy. As the pastor of a congregation, he manifested a sincere and zealous regard for the happiness of the people under his care, by whom he was greatly honored and beloved.

He possessed many virtues; but the prime and leading feature of his soul was devotion. He was very solicitous to preserve and cultivate an habitual sense of the Supreme Being, to maintain and increase the ardor of religion in his heart, and to prepare himself, by devout exercises, for the important labors of his station. Nor was it to his secret retirements that his piety was limited; it was manifested in every part of the day, and appeared in his usual intercourse with men. In the little vacancies of time which occur to the busiest of mankind, he was frequently lifting up his soul to G.o.d. When he lectured on philosophy, history, anatomy, or other subjects not immediately theological, he would endeavor to graft some religious instructions upon them, that he might raise the minds of his pupils to devotion, as well as to knowledge; and, in his visits to his people, the Christian friend and minister were united.

The piety of Dr. Doddridge was accompanied with the warmest benevolence to his fellow-creatures. No one could more strongly feel that the love of G.o.d was to be united with love to man. Nor was this a principle that rested in kind wishes and pathetic feelings for the happiness of others, but it was manifested in the most active exertions for their welfare. No scheme of doing good was ever suggested to him into which he did not enter with ardor. But the generosity of his mind was most displayed when any plans of propagating religion, and of spreading the gospel among those who were strangers to it, were proposed. In every thing of this kind he was always ready to take the lead, and was ardent in endeavoring to inspire his friends with the same spirit.

He was of a weak and delicate bodily const.i.tution; and a severe cold which he caught about the forty-eighth year of his age, brought on a consumption of the lungs. The nearer he approached to his dissolution, the more plainly was observed his continual improvement in a spiritual and heavenly temper. Indeed, he seemed to have risen above the world, and to be daily breathing after immortality. This disposition of his mind was ardently expressed in several of his letters, and is manifest from his will, which was made at this time, and is prefaced in the following language:-"Whereas it is customary, on these occasions, to begin with commending the soul into the hands of G.o.d, through Christ, I do it; not in mere form, but with sincerity and joy; esteeming it my greatest happiness, that I am taught and encouraged to do it, by that glorious gospel, which, having most a.s.suredly believed, I have spent my life in preaching to others; and which I esteem an infinitely greater treasure than all my little worldly store, or possessions ten thousand times greater than mine."

A short time before his death, he had been induced to try the mild air of the south; but change of climate did not produce the desired effect, and Dr. Doddridge continued gradually to weaken, till death put a period to his afflictions. In his last hours, he preserved the same calmness, vigor, and joy of mind, which he had felt and expressed through the whole of his illness. The only pain he had in the thought of dying, was the fear of that grief and distress which his wife would suffer from his removal. To his children, his congregation, and his friends in general, he desired to be remembered in the most affectionate manner; nor did he, in the effusions of his pious benevolence, forget the family where he lodged, or his own servant. Many devout sentiments and aspirations were uttered by him; but the heart of his wife was too much affected with his approaching change to be able to recollect them distinctly. Though he died in a foreign land, and, in a certain sense, among strangers, his decease was embalmed with many tears. His age was 49 years.

John Murray.

A distinguished preacher of Universalism in the United States, born in Alton, county of Hampshire, England, on the 10th of December, 1741.

When he had attained his eleventh year, the family removed to Ireland, in the vicinity of Cork. While here, he was converted to Methodism, and gained the attention of John Wesley, by whom he was appointed a cla.s.s-leader. He was very earnest and devout in his religious exercises, and was regarded by his brethren as a valuable accession to their church.

About this time his father died, and he shortly after left Ireland for England. He took up his residence in London, and was gradually led into gay society. The secret monitor, however, frequently reproached him, and finally brought him back again to the services of the sanctuary, and quickened the flame of religious devotion. At this time his prejudices against Universalism were very strong; his soul "kindled with indignation"

against them. But, shortly after his marriage to a very amiable young lady of London, he was induced to visit Mr. Relly's chapel, the preacher of universal salvation; and, notwithstanding he had been so filled with wrath against Mr. Relly, that, as he subsequently said, he thought it would have been doing both G.o.d and man service to kill him, yet he was moved to tenderness by his preaching and subsequently became an attendant on his ministry. Rich were the consolations enjoyed by him and his amiable wife in their new faith. But great sorrows awaited him; she sickened and died; and the death-scene is described by himself, in his autobiography, with thrilling effect. He would gladly have accompanied her to the spirit-world. He was now alone; he felt himself a solitary being; he had no taste for the joys of life; his mind dwelt only on death and eternity; he was unfitted for society; and in this state of mind, Providence seems to have directed his thoughts to America. He resolved to embark; and, in the month of September, 1770, he landed upon the sh.o.r.es of New Jersey.

Here he became at once acquainted with a philanthropic landholder, by the name of Thomas Potter, who, in the belief that G.o.d would send him a preacher, had erected a meeting-house, and who insisted that Murray was the man whom G.o.d had sent. In this house Murray commenced his labors as a preacher; and from this time, he is to be contemplated as the public advocate of Universalism, on the system of Relly. He soon visited the city of New York, and various other cities and towns in the Middle States, preaching the gospel whithersoever he went. His first visit to Boston was made in October, 1773, and his second in September, 1774. It was during this second visit that he was stoned in the pulpit of Rev. Mr. Croswell, in School Street. About this time he visited Gloucester, Ma.s.sachusetts, which was afterwards his residence for many years. In 1775, he was appointed by General Washington chaplain to the Rhode Island troops, in the army then lying around Boston. He soon, however, returned to his charge in Gloucester, where he remained, making frequent visits to different parts of the United States, until October, 1793, when he was ordained pastor of the First Universalist Society in Boston, which had purchased the house of worship formerly occupied by the society of Dr.

Samuel Mather. His labors were not confined to this society, however; in one respect he was a minister at large; he continued his itinerant habits, more or less, until October, 1809, when he was stricken with the palsy. He lived nearly six years after this affliction, and expired on the third day of September, 1815. He was buried in the Granary burying-ground, where his remains were suffered to lie unhonored until 1837, when they were removed to Mount Auburn, and a monument was erected to his memory. The monument is a beautiful fluted column, surmounted by an urn. It is encircled by a belt, or tablet, on which two inscriptions are placed; on one side-

"JOHN MURRAY, Preacher of the Gospel; born in Alton, England, December 10, 1741; died in Boston, September 3, 1815; reentombed beneath this stone, June 8, 1837."

On the opposite side-

"Erected at the recommendation of the United States General Convention of Universalists."

Elhanan Winchester.

A distinguished advocate of Universalism, born in Brookline, Ma.s.sachusetts, September 30, 1751. In his nineteenth year, he was converted, under the preaching of the Baptists; and it was by his labors that the present Baptist society in Newton was originally gathered. In the autumn of 1774, he made a journey to the Southern States. Early in 1778, he first saw Siegvolk's "Everlasting Gospel," a work which originally appeared in Holland, but which had been translated and published by the Mennonites of Pennsylvania. It made a very deep impression upon his mind.

In 1779, he came back to New England, his convictions of the truth of Universalism increasing upon him daily. He set out on his return to South Carolina in the autumn of 1780, and arrived at Philadelphia on the 7th of October. Here he intended to remain but a few days; but G.o.d evidently had a great work for him to do in this place. Even his enemies acknowledged that his "manner of preaching was popular, his address very fascinating, and his appearance dignified and commanding." The Baptist church in that city invited him to tarry and preach to them, and he at length consented.

About this time he read "Stonehouse on Universal Rest.i.tution," which served to confirm him greatly in his belief of that doctrine.

Notwithstanding his great popularity, a discontent began to show itself in certain members of the church. He foresaw that a storm was rising, and he determined to prepare for it; not (to use his words) "by denying what I had said, but by more fully examining, and determining for myself, whether the sentiment was according to Scripture, or not. If I found it was not, I was determined to retract; but if it was, to hold it fast, let the consequences be what they might." Such was his truly Christian resolution.

He avowed his belief in the final happiness of all men.

A majority of the church were in his favor; but, being a man of remarkably peaceful disposition, he did not urge them to press their claims to the meeting-house; but they retired to the hall of the university, where they held their meetings for about four years, until they purchased a place for themselves. During the rest of his life, he is to be viewed as the public advocate of universal rest.i.tution. There were several eminent men who adhered to him, and among others, Dr. Redman, and the celebrated Dr.

Benjamin Rush, who remained his correspondent when he was in Europe. Added to all his other troubles, his domestic afflictions were very great. At the age of thirty-two, he had buried four wives. The fifth was a desperate fury, who gave him great trouble as long as he lived. After preaching about six years in Philadelphia, he was seized with an irresistible impulse to visit England. No persuasions could divert him from the purpose; and in September, 1787, he arrived, almost penniless, and a total stranger, in the great metropolis of the British empire. He preached in different parts of London, and, by his fervid eloquence and earnest defence of the restoration, he soon gathered a congregation, who took for him the chapel in Parliament Court, in which he held his meetings until his departure for America. He spent six years and a half in this country, laboring a.s.siduously to bring men to the knowledge of the truth; and a deep and wide impression was made by his labors. In consequence of the ill treatment he experienced from his wife, he was obliged to leave her; and he quitted England privately, and came home, filling the friends whom he had left behind with amazement, being ignorant at first what had befallen him. He arrived in Boston in July, 1794. Various were the speculations in this country in regard to his return. But he commenced at once his labors as a preacher, travelling in several of the states,-visited his former friends in Philadelphia, where he was joined by his wife, who had come home to America, and whom he freely forgave. It became evident, about this time, that his health was greatly impaired; and an increasing asthma foretold a fatal termination. He came to Hartford, Connecticut, in October, 1796, and raised a congregation, to which he preached until he could preach no more. In April, 1797, he delivered a sermon, under a strong presentiment that it was his last, from St. Paul's farewell address to the elders of the Ephesian church. He never entered the desk again. He contemplated his death with serenity and joy. On the morning of his decease, he commenced singing the hymn with several of his friends,-"Farewell, my friends in Christ below," but his voice soon faltered, and the torpor of death fell on him. His friends became disconcerted, and ceased to sing; but he revived a little, and encouraged them to go on, joining in the first line of each verse, until his voice was actually "lost in death." This was on the 18th of April, 1797, in the 47th year of his age. His funeral sermon was preached by Rev. Dr. Strong, of Hartford, who bore a frank testimony to Mr. Winchester's excellent character, and his final constancy in the doctrine he had preached.

The following is the inscription on the stone erected to his memory:-

"The General Convention of the Universal Churches, in Memory of their dear departed Brother, the REV. ELHANAN WINCHESTER, erected this Monumental Stone.