condemn by anathema all heretics and schismatics," in the same manner as "deserters from an army from which they have deserted."-Catechism o the Council Trent, x., viii. A Greek Praver-Book is now and nas been for many years, on sale at the depôt of the Christian Knowledge Society, in which the officiating minister is throughout designated a sacrificial priest.

William Davock, a reformed Maynooth priest, has published a letter to Lord Aberdeen, stating it to be impossible, with a Romanist jury, to convict a guilty Romanist of an infraction of the law of England. Before the trial, "the guilty penitent receives absolution from the priest; and the jury, therefore, deeming him innocent, are bound to acquit him." Several churches, consisting of converted Irish Papists, have been organized in New York, Buffalo, Rochester, Boston, and other cities in the United States of America. Forty missionaries, chiefly Irish converts, are employed amongst their countrymen by the American and Foreign Christian Union.

A correspondent writes, "I have learned on good authority that since Miss Cunninghame's imprisonment, 1,400 copies of the Scriptures have been distributed at Genoa.

Eight members of the High Ecclesiastical Council of Baden (one of the departments of government), and the chief magistrate of the city, have been excommunicated by the Archbishop of Freiburgh, on the grounds" that decrees have been put forth by the temporal power which violate the liberty of the Catholic Church, its rights and constitution; that the holy see and the episcopate have rejected these decrees as illegal, and contrary to the Church; that every Catholic must obey the precepts of the Church; that disobedience in this respect, and participation in the execution of such decrees, constitute an ecclesiastical revolt, incurring the greater excommunication; and that the Catholics named have rendered themselves guilty of this offence by their public conduct."

A letter from the Right Rev. Dr. Carle, Vicar Apostolic of Thibet and Northern Hindostan, laments the grievances to which Romanism is subjected in India, in not being placed on an equality with Protestant Christianity; complaining that he is not addressed by his "style and title," that suitable salaries and travelling allowances are not assigned to him and to "military Catholic chaplains," that his remonstrances are unheeded, and that "if a poor priest were to submit a bill for the wine used at the holy sacrifice, or for the candles which must be lit the whole time the service continues, he would be laughed at for a fool.”

The Conventual system and the Confessional may be regarded as the two buttresses-the Boaz and the Jachin-of the Papacy. The one provides the most accomplished agents of her policy, the other the most accurate intelligence for their guidance. The two combined so enable her to dispose and direct her forces as to promote or defeat the councils of statesmen, or a prosecution in a court of law.

Two days previous to a trial which lately took place in, and in which parties intimately connected with the Church of Rome were the defendants, a strange priest called upon an individual deeply interested in the prosecution, who was then and is still a Romanist, forbade her to give evidence in the case, and threatened that in the event of her appearance as a witness, the history of her past life, detailed four years before in a "general confession" to another priest, should be employed on her cross-examination. Aletter, of which the following is an extract, was written a few days afterwards, explanatory of the cause of her non-appearance on the trial: "Four years since my priest, the Rev. Mr. to me, and told me to prepare for a general confession. All my family affairs were then laid open to him, when now, to my horror, I found all would be turned on myself, the ashes of the dead raked up, and my innocent made to suffer. Neither nor any one else knows

, came

this Magazine with an outline of the life of the gifted and sainted Watts, it is proper we should do the same for his much-valued and celebrated friend, Doddridge. These were, in all points, men of a kindred spirit; their views upon most subjects were in full harmony. They were both distinguished by eminent usefulness in their own day; that usefulness has continued down to the times in which we live; and their fame will extend to future

ages.

Philip Doddridge was born in London, June 26, 1702. His father, Daniel Doddridge, was an oilman, resident in London, and was the son of one of the ministers ejected by the Act of Uniformity. His mother was the daughter of the Rev. John Bauman, of Prague, in Bohemia, who was compelled to forsake his native country, in consequence of the persecutions which threatened to succeed the expulsion of Frederic, Elector Palatine. Dr. Doddridge was the twentieth and youngest child; all the rest, except one daughter, having died in infancy. It is not a little singular, that when Doddridge was born, he was laid aside as a dead child; but a person in the room, observing some motion in him, took that care of him, upon which the flame of life depended.

His parents were eminently pious, and his earliest years were consecrated to the acquisition of religious knowledge. The history of the Old and New Testament his mother taught him before he could read, by means of some Dutch tiles in the chimney corner of the room in which they resided. He was first sent to school to a Mr. Stott, who instructed him in the rudiments of

seminary he was removed, when ten Kingston-upon-Thames, of which years of age, to a free-school at his grandfather, Bauman, had been formerly the master. He remained at that school three years, and was distinguished for his piety and diligence.

In 1715, he was deprived, by death, of his father, and not long afterboth of whom he always spoke in wards, of his excellent mother, of terms of the greatest respect and affection. In the same year, he was sent to the school of Mr. Nathaniel Wood, of St. Alban's, where he commenced his acquaintance with the learned and excellent Dr. Samuel Clark, who not only became to him a wise counsellor, and an affectionate minister, but a disinterested, generous, and liberal friend and benefactor. At that school he greatly improved himself in the knowledge of the learned languages; became master of his native tongue; and accustomed himself not only to form ideas, but with propriety and elegance to express them. He devoted much time to reading; cultivated a taste for polite literature; diligently studied history, both civil and ecclesiastical; and spent a great part of his time in the study of theology. His piety now became decided; and on Feb. 1, 1718, he was admitted a member of the church, under the pastoral care of Dr. Clark. In that year he quitted the school at St. Alban's, and retired to the house of his sister, there to determine on his future plans. From the Duchess of Bedford he received an offer to be educated in either of the universities, as a clergyman of the Church of England; but whilst the proposal inspired him with gratitude, he respectfully declined it, because he could not conform to a church from which he conscientiously dissented.

Doddridge, in his perplexity, ap. plied to Dr. Calamy for advice as to

the profession he should follow, when the Doctor dissuaded him from beeoming a minister; and, in consequence, he for some time reluctantly determined to follow the profession of the law, till at length a liberal offer of assistance and advice, which he received from Dr. Clark, altered his determination, and he resolved immediately to prosecute his studies preparatory to becoming a Dissenting minister. In October, 1719, Dr. Clark placed him in the academy of the Rev. John Jennings, who resided at Kibworth in Leicestershire. There he greatly improved in every branch of literature; and, besides attending to all his academical studies, in one-half year he read sixty books, consisting principally of theology. Though young, cheerful, and devoted to the attainment of knowledge, he did not, however, forget the more important concerns of his own personal religion. He formed some admirable rules for the regulation of his conduct and the improvement of his time, and which he did not merely form, but cheerfully and inviolably performed. In 1723, his tutor, Mr. Jennings, died, having not long removed from Kibworth to Hinckley. Soon after his death, Dr. Doddridge preached his first sermon at Hinckley, from the words, "If any man love not the Lord Jesus, let him be anathema, maranatha ;" and two persons ascribed their conversion to that

sermon.

For more than a year he continued to preach at Hinckley and the neighbouring places; when, having received an invitation from the congregation at Kibworth, he accepted their offer, and was there settled in June, 1723. In that retired and obscure village there were no external objects to divert his attention from the pursuit of his studies; and his favourite authors, Baxter, Howe, and Tillotson, he read with frequency and attention. To his pastoral duties he was not, however, inattentive; but in religious conversation, and visits of mercy, he spent a suitable portion of his valuable time. His preaching

was plain and practical; and whilst his mind was richly stored with knowledge, and his imagination was lively, he made all his talents subservient to the moral and religious improvement of the people committed to his care. During the whole year he accustomed himself to rise every morning at five o'clock; and thus, as he would sometimes say, he had ten years more than he otherwise would.

In 1725 he removed to Harborough, though he continued to be minister of the congregation at Kibworth. With Mr. Soame, the Dissenting minister at Harborough, he became acquainted; and from his prudence and piety derived many benefits. In 1728, he received invitations to settle at Nottingham, but fearful that they would interfere with his spiritual welfare, he declined, and contínued at Harborough; and in 1729, he was chosen assistant to Mr. Soame. In the same year, he, in conjunction with Dr. Watts, Mr. Saunders, Mr. Soame, and others, established an academy for preparing young men for the work of the ministry among Dissenters; and to that institution he was appointed tutor.

He had not entered upon the office of a tutor many months, when a vacancy took place in a large congregation, at Northampton, and the people, who had long admired him as a preacher, strongly urged him to take the pastoral charge of them. For some time he resisted their application; but, at length, the persuasions of his friends prevailed with him to change his mind, and toward the end of 1729, he removed with his academy to Northampton. Here he was settled with the happiest prospect of increasing usefulness. His pulpit exercises were peculiarly interesting. He had an extraordinary gift in prayer, cultivated with great diligence, and, upon particular, as well as common occasions, expressed himself with ease, freedom, and variety, evincing a sound judgment, with the greatest seriousness and fervour of spirit. In preaching, he never puzzled his

struse disquisitions; nor contented himself with moral essays and philosophical harangues, with which the people would have been unaffected and unedified. He thought it cruelty to God's children, to give them stones, when they came for bread. "It is my desire," says he, "not to entertain an auditory with pretty lively things, which is comparatively easy, but to come close to their consciences, to awaken them to a real sense of their spiritual concerns, to bring them to God and keep them continually near him, which, to me, at least, is an exceeding hard thing." In the discharge of his pastoral duty, he was distinguished by the most affectionate tenderness toward the sick and afflicted, whom he often visited, and by his winning attentions to the rising generation. These assiduous labours and cares, strengthened and cemented the attachment of his people, so that, to the last, he was highly esteemed and greatly beloved by them.

No man, perhaps, ever exceeded Dr. Doddridge in diligence and resolution. While he was engaged as a tutor, and as a preacher of the word, he kept up a very extensive correspondence, receiving and answering hundreds of letters every year. It is really astonishing, when the multiplicity of his labours is considered, how he found time and strength to go through them. His best friends were alarmed, and often advised him to relax a little. To one of these, his answer was, "Be in no pain about me; hope we have the presence of God among us, and that he is bearing testimony to the word of his grace. I take all the care of my health, which is consistent with doing the proper duties of life; and when I find myself refreshed, rather than fatigued, with these attempts of service I cannot think myse. fairly discharged from continuing them." To another friend he writes thus: "I am, indeed, subject to a little cough, but I never preached with more freedom and pleasure. I am generally employed, with very short

have seldom more than six hours in bed; yet such is the goodness of God to me, that I seldom know what it is to be weary. I hope my labours are not in vain.

There are those that drink in the word with great eagerness; and I hope it will be found, that it is not merely as the barren sands drink in the rain, but rather, that it falls on ground, which Divine grace will make prolific. This animates me to my labours." The lines which he wrote upon the motto of his family arms, "Dum vivimus vivamus," which, in the opinion of our great critic, Dr. Johnson, constitute one of the finest epigrams in the English language, were expressive of his general temper and conduct, and, therefore, though well known, cannot be fairly refused a place here:

"Live while you live, the epicure would

say,

And seize the pleasure of the present day.

Live while you live, the sacred preacher cries,

And give to God each moment as it flies.

Lord, in my view let both united be; I live in pleasure while I live to thee."

Mr. Orton, his biographer, has exhibited the moderation, affability, cheerfulness, and benevolence of Dr. Doddridge, in a lovely portrait, which can never fail to attract and engage the attention of those who have a taste to relish and appreciate moral excellence. He was habitually candid and amiable in his disposition, uniformly courteous and conciliating in his manners. Amidst some harsh and malignant treatment, he displayed Christian meekness, and a readiness to forgive; and under sufferings and afflictions, an unruffled serenity and uncomplaining patience. His tender heart dissolved in sympathy, and glowed with charity, while he witnessed the sorrows and wants of his fellowmen; and no means were neglected by him, which seemed calculated to impart relief to them.

But devotion, it has been justly observed, was his ruling passion. A