Philip Doddridge (1702-1751). Library of Literary Criticism. 1901-05

Philip Doddridge (1702-1751). Library of Literary Criticism. 1901-05 Dictionary Biographies Literary Criticism Welcome Terms of Service ⧏ Previous Next ⧐ Contents Bibliographic Record Charles Wells Moulton, ed.  Library of Literary Criticism.  1901–05. Philip Doddridge (1702–1751) Philip Doddridge, D.D., a celebrated dissenting (Independent) divine, and writer of hymns; son of a merchant, and last of twenty children; was born in London June 26, 1702; died at Lisbon Oct. 26, 1751. From infancy he was of infirm constitution. He enjoyed the instructions of pious parents, and early turned his attentions to the ministry. He was first settled at Kibworth in 1723. In 1729 he became assistant at Harborough, and head of an academy by the choice of a general meeting of dissenting ministers. The same year he was called to Northampton: he here continued his activity as teacher, and was very successful. He was forced, by the rapid development of consumptive tendencies, to seek for health in a milder climate. He went to Lisbon, where he died, and lies buried in the English graveyard…. Among his works, the most important are “Life of Colonel Gardiner,” “The Family Expositor,” “A Commentary on the New Testament” (which became a household work in England), and “The Rise and Progress of Religion in the Soul” (1745), which he wrote at the suggestion of Dr. Watts. With the “Pilgrim’s Progress,” Henry’s “Commentary,” and Alleine’s “Alarm,” it has been more extensively used as a stimulus to piety than any other work in the English language. As an author of hymns he was very prolific. Among the more favorite ones are, “Awake, my soul, stretch every nerve,” and “Grace, ’tis a charming sound!”—Schaff and Herzog, 1882, eds., Religious Encyclopædia, vol. I, p. 652.    

1 Personal

  Preached in Dr. Doddridge’s pulpit, and the sight of his monument with a very significant inscription, struck my mind with uncommon energy. The congregation is decreased since the doctor’s death, as they can find none to supply his place fully. Monday, went in company with Mr. Warburton and Mr. Wilkinson to make private applications among the people, and received about sixteen pounds, of which Mrs. Doddridge procured me three guineas. Dined with her, and found her conversation animated with good sense and piety. She remembered me as a correspondent of the “dear deceased,” as she calls the doctor, and treated me with uncommon friendship. I was surprised that she could talk of him with so much composure, notwithstanding her flowing affections. She told me “she never had a more comfortable season, than when returning from Lisbon, on the boisterous ocean, after the doctor’s death.”—Davies, Samuel, 1754, Diary, Aug. 11.    

2   He had an earnestness and pathos in his manner of speaking, which, as it seemed to be the natural effect of a strong impression of divine truths upon his own heart, tended greatly to affect his hearers, and to render his discourses more acceptable and useful, than if his delivery had been more calm and dispassionate.—Orton, Job, 1766, Memoirs of Rev. Philip Doddridge.    

3   We mean to say nothing against the doctor’s reputation. His fondness was kept within legal bounds, and only overflowed in a double stream of benevolence towards the fair sex,—in a pleasing mixture of piety and gayety,—a double wish to please and to be pleased. But the public were amused to see a name, which had hitherto partaken, however mildly, of the common gloom in which Dissenters stand with the world, suddenly invested with a radiance of gallantry and hilarity, as if Venus had taken an arch pleasure in throwing a light upon him from the clouds, and showing that doctors are men…. Dr. Doddridge was an amiable man, of a sprightly blood, and of a hectic temperament, which ultimately threw him into a consumption. His views were too cheerful for his doctrines, which he was accused of accommodating to different companies; that is to say, his charity predominated, and he found out, in his various texts, something to enliven everybody he came nigh. Men of other complexions, who were uneasy with themselves, preached from uneasy texts: he took up the cheerful ones, and made everybody grateful wherever he went, talking to the old of Methusaleh, and comparing the ladies to Eve in Paradise. Accordingly he was adored by all classes and ages. Doors flew open to receive him; men pressed his hands; old ladies fell in love with him, and young ladies, who were not allowed to fall in love, beatified his wife, and wrought ornaments for her person.—Hunt, Leigh, 1830, Dr. Doddridge and the Ladies, Wishing-Cap Papers.    

4   What was the secret of Dr. Doddridge’s great success? He had not the rhetoric of Bates, the imagination of Bunyan, nor the massive theology of Owen; and yet his preaching and his publications were as useful as theirs…. He was an excellent teacher. At a glance he saw every thing which could simplify his subject, and he had self-denial sufficient to forego those good things which would only encumber it. Hence, like his college lectures, his sermons were continuous and straightforward, and his hearers had the comfort of accompanying him to a goal which they and he constantly kept in view.—Hamilton, J., 1851, Philip Doddridge, North British Review, vol. 14, p. 364.    

5   Doddridge was an able and faithful instructor; and by his efficient management, his theological seminary became very flourishing. His course of lectures in the academy embraced a wide range; comprising the ancient classics, French, English literature, geography, moral and natural philosophy, rhetoric, logic, geometry, algebra, trigonometry, conic sections, history, Jewish antiquities, Hebrew, theology, preaching, and the pastoral care. He manifested a great concern for the intellectual, moral, and religious attainments of his students. Besides his daily instructions and counsels to them, he allowed them access to his choice private library, giving them, at the same time, suitable directions respecting the books they should read. It was his earnest desire that his students, on leaving his academy, should not only exhibit a high degree of intellectual culture, but also that fervent piety and active benevolence, which would constrain them to consecrate their lives to the service and glory of God…. The remains of Doddridge were interred in the English cemetery at Lisbon, where his grave still remains, and “like Henry Martyn’s at Tocat, is to the Christian traveler a little spot of holy ground.” A plain monument was first raised over his grave, which in the course of time became decayed. In 1828, the Rev. Thomas Taylor caused a new marble tomb to be erected, with the following inscription: “Philip Doddridge, D.D., died October 26, 1751, aged 50.” To this is added: “With high respect for his character and writings, this stone of remembrance was raised upon a former one in decay, in the month of June, 1828, at the desire and expense of Thomas Taylor, of all his numerous pupils the only one living.”… Dr. Doddridge was of a tall and very slender form, having large features, and a cheerful countenance. His disposition was amiable; he was extremely kind and full of sympathy; and his manners were easy, agreeable, and courteous. His conversational powers were excellent, his discourse “being at once instructive and entertaining, and not unfrequently rising to the splendid.” When engaged in conversation, his countenance was remarkably animated. As a preacher, Doddridge possessed some qualities which rendered his discourses popular, weighty and effective. Graceful and vehement in his gestures, strong and impressive in his language, earnest and pathetic in his address, he was well adapted to instruct the ignorant, to persuade the unbelieving, to arouse the careless, and console the faithful. His vivacity of countenance and manner while in the pulpit, secured the attention of his audience.—Harsha, D. A., 1864, Life of Philip Doddridge, pp. 94, 165, 174.    

6   Doddridge’s equipment for the work of his academy was serviceable rather than profound. He had a great and discriminating knowledge of books. Wesley consulted him on a course of reading for young preachers, and received a very detailed reply (18 June 1746). He knew and understood his public; his influence on his pupils was stimulating and liberalising. Doddridge made the use of shorthand, already common, imperative, adapting the system of Jeremie Rich. Each student carried away a full transcript in shorthand of his lectures, as well as of illustrative extracts. The mathematical form of his lectures (in philosophy and divinity), with the neat array of definitions, propositions, and corollaries, was borrowed from Jennings. Jennings, however, lectured in Latin; Doddridge was one of the first to introduce the practice of lecturing in English.—Gordon, Alexander, 1888, Dictionary of National Biography, vol. XV, p. 161.    

7 The Family Expositor

  One part of Dr. Doddridge’s “Family Expositor,” which must have cost him uncommon pains, was his having everywhere interwoven the text with the paraphrase, and carefully distinguished the former from the latter by the Italic character. By his method it is impossible to read the paraphrase without the text; and every one may immediately see, not only the particular clause to which any explication answers, but, also, what are the words of the original, and what merely the sense of the commentator. Nor was our author content with barely inserting the old translation, but gave an entire new version of the whole Testament, the merit and usefulness of which will in many respects be acknowledged. This translation was extracted from the paraphrase, and published in 1765, in two volumes 12mo, with some alterations and improvements by the editor, together with an introduction, and a number of very short notes.—Kippis, Andrew, 1793, Biographia Britannica.    

8   Of a book so well known and so generally esteemed as the “Family Expositor,” it is scarcely necessary to speak. It is admirably adapted to the object which the author had chiefly in view; and no book can be read in a Christian family with more advantage…. The translation frequently corrects the received version; but the paraphrase is often too diffuse, and in the notes he sometimes discovers an anxiety to press a fine thought into the meaning of the sacred writer. His “Harmony,” which must have cost him great labour, is often unsatisfactory, has too many transpositions, and is not so judicious in the arrangement as Macknight’s.—Orme, William, 1824, Bibliotheca Biblica.    

9   The “Family Expositor” of Doddridge, should find a place upon the shelf, and upon the table, of every mansion where the moral duties of a christian are enjoined. Doddridge’s heart was made up of all the kindlier affections of our nature; and was wholly devoted to the salvation of men’s souls. Whatever he did, he appears to have done “to the glory of God.” He read, he wrote, he preached—with a zeal, which knew of no abatement, and with an earnestness, which left no doubt of the sincerity of his motives.—Dibdin, Thomas Frognall, 1824, The Library Companion, p. 64.    

10   All works of this kind are at length superseded to a certain extent by others; but if this commentary is at all set aside, it is not from any want of erudition, diligence, or hermeneutical skill and acumen. It still remains a monument to the care, studious toil, and ardent piety of the author; and in regard to the historical books, we are not prepared to say, after all that has been written, that there is even now any single work which we would place before it. This remark we make with some deliberation, after almost weekly resort for many years of parochial exposition, and with a distinct reference, not so much to the popular and devotional, as the strictly learned portions. Measured with respect to the apparatus biblicus of the time, Doddridge’s Notes remain among the most valuable scholia which we possess on these portions of Scripture; and his suggestions and even conjectures have been confirmed by modern research and comparison as frequently as those of any writer. If sometimes he gives too much place and honour by citations to writers of mediocrity, whose books have not survived, the fault may be forgiven by any one who looks at the catena of hard but perishable German names, adduced by such gatherers after the learned host as Davidson.—Alexander, J. W., 1857, Writings of Doddridge, Princeton Review, vol. 29, p. 250.    

11   His “Family Expositor,” of which the first volume appeared in 1739, is a didactic comment on the New Testament, suited to the taste of a past generation, but too colourless and diffuse to be of permanent value.—Gordon, Alexander, 1888, Dictionary of National Biography, vol. XV, p. 162.    

12 The Rise and Progress of Religion in the Soul, 1745

  I have no need to give you a large account of his knowledge in the sciences, in which I confess him to be greatly my superior, and as to the doctrines of divinity and the gospel of Christ, I know not any man of greater skill than himself, and hardly one sufficient to be his second…. If you have read that excellent performance of his, the “Rise and Progress, &c.,” you will be of my mind.—Watts, Isaac, c. 1746, Letter to Rev. Mr. Longueville.    

13   I may with truth assure you, that I never was so deeply affected with anything I ever met with as with that book; and I could not be easy till I had given one to every servant in my house.—Somerset, Duchess of, 1747, Letter to Doddridge.    

14   The religious genius of Doddridge is seen at its best in the powerful addresses which make up his volume “On the Rise and Progress of Religion in the Soul,” 1745. This work was planned and prompted by Isaac Watts, who revised a portion of it. Its popularity has been steadily maintained; it has been rendered into a great variety of languages, including Tamil and Syriac.—Gordon, Alexander, 1888, Dictionary of National Biography, vol. XV, p. 162.    

15 Hymns

  In the number of hymns contributed, Doddridge stands third in the list of contributors to the “New Congregational Hymn Book,” having supplied fifty hymns. Like all his other works, they are marked by their self-forgetful devotion to the high cause he served. As hymns, many of them are not above mediocrity, but some are of a high order, and others have some special excellencies. As one thoroughly familiar with the various public occasions in the history of Congregational Churches, Doddridge provided several very useful hymns for such occasions.—Miller, Josiah, 1866, Our Hymns, p. 117.    

16   Doddridge’s hymns have a character of their own. He had not the poetical genius with which his friend Isaac Watts was endowed, and which he so fully appreciated. None of his own metrical compositions have the grandeur of certain psalms and hymns written by him who has been called “the Poet of the Sanctuary.” But there is a sweetness and tenderness in Doddridge’s versification on devotional subjects, in admirable harmony with his amiable character, which has made him a favourite with all denominations, and has given him a place in the hymnology of English Christendom which he is not likely to lose.—Stoughton, John, 1867–81, History of Religion in England from the Opening of the Long Parliament to the End of the Eighteenth Century, vol. VI, p. 94.    

17   Doddridge deserves our tribute, also, as “the sweet lyrist of God’s people.” Has he not given voice to the most cherished emotions of the soul? Has he not been with us on our covenant days, and, with exquisite pathos, bid        The glowing heart rejoice, And tell its raptures all abroad. —Saunders, Frederick, 1875, Evenings with the Sacred Poets, p. 297.    

18   Beyond all question, the name of Doddridge is to be classed with the names of the most honored of the Poets of the Sanctuary,—Watts, Wesley, Steele, Newton, Cowper, and Kelly—names that will never die.—Hatfield, Edwin F., 1884, The Poets of the Church, p. 201.    

19   Of the hymns themselves, many,… have undergone material alterations before they could be generally adopted. They frequently drop from great heights of pure devotion into prosaic or commonplace expressions. Yet they are so thoroughly excellent in spirit, and oftentimes so admirable in phraseology, that they are indispensable to any collection of sacred verse. They belong with the deepest experiences of the Christian life, and can never be omitted or neglected.—Duffield, Samuel Willoughby, 1886, English Hymns, p. 364.    

20 General

  May I remember that I am not to compose an harangue, to acquire to myself the reputation of an eloquent orator, but that I am preparing food for precious and immortal souls, and dispensing the sacred gospel which my Redeemer brought from heaven and sealed with His Blood.—Doddridge, Philip, 1742, The Evil and Danger of Neglecting Men’s Souls.    

21   It gave the author singular pleasure to know that these sermons were the means of convincing two gentlemen, of a liberal education, and distinguished abilities, that Christianity was true and divine; and one of them became a zealous preacher, and an ornament of the religion he had once denied and despised.—Middleton, Erasmus, 1779–86, Biographia Evangelica.    

22   His character and writings will long continue to be revered and honoured by all who prefer scriptural truth to human systems.—Morrell, Rev. T., 1839, ed., Doddridge’s Miscellaneous Works.    

23   Much may be learned from this learned and devout writer: he has many judicious criticisms on different authors; but there is a tone of excessive candour, bordering upon Latitudinarianism, especially in giving too great weight to objections, when treating upon the Evidences and Doctrines. His criticisms on theological writers in his preaching Lectures, not duly respecting Evangelical Doctrine, fail in discrimination.—Bickersteth, Edward, 1844, The Christian Student.    

24   He is always perspicuous, but often at the cost of energy; and generally harmonious, yet in a sort of inelegant way. We know not how to indicate a fault constantly appearing in his style, and that of other Dissenters of that day, otherwise than by saying it is inordinately genteel. Many turns of expression which temporarily floated on the surface of elegant parlance, are incorporated into his works, and now appear undignified, if not ridiculous. Yet there are occasions upon which his native genius and familiarity with good authors got the better of this mannerism, and produced a diction both beautiful and expressive. And it is beyond a question, that his mode of conveying religious truth was so acceptable in his own time, as to gain the attention of many to sacred subjects, who would otherwise have treated them with disgust.—Alexander, J. W., 1857, Writings of Doddridge, Princeton Review, vol. 29, p. 256.    

25   He removed to Market Harborough in 1729, and there opened an Academy, and was ordained pastor over the Church in Castle Hill Meeting House, Northampton, in 1730. The four volumes of sermons printed from his MSS. afford a sample of his preaching in that place. In matter evangelical, in arrangement lucid, in imagery tasteful, in diction perspicuous, they must have secured attention and excited interest. Never very great, they were always very good; reminding one of English valleys full of cornfields, gardens, and brooks of water.—Stoughton, John, 1867–81, History of Religion in England from the Opening of the Long Parliament to the End of the Eighteenth Century, vol. VI, p. 93.    

26   The solid learning, unquestioned piety, and true catholic liberality and benevolence of Dr. Doddridge, secured for him the warm respect and admiration of his contemporaries of all sects.—Chambers, Robert, 1876, Cyclopædia of English Literature, ed. Carruthers.    

27   His divinity lectures have nothing original, but they possess the merit of skilful selection, and an arrangement which is convenient, if artificial. The same may be said of his courses on the kindred topics of pneumatology (psychology) and ethics.—Gordon, Alexander, 1888, Dictionary of National Biography, vol. XV, p. 162.    

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