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EVANGELICAL MAGAZINE,

AND

Theological Review.

JUNE, 1822.

BIOGRAPHY OF JOSHUA OLDFIELD, D.D.

[With a Portrait.]

THE family from which this eminent minister descended, was of high respectability, during the seventeenth century, in the county of Derby. His father, who was a clergyman of the Established Church, had the honour of being ejected by the Act of Uniformity, from his living of Carsington, in that county. He had four sons, who were all brought up to the ministry. John, the eldest of them, conformed to the requirements of the national standards, while the other three cast their lot among the Dissenters.

Ralph Cudworth, presided, and were the great oracles of the University. Of these distinguished scholars, Mr. Oldfield uniformly spake with the greatest veneration and respect. He was much noticed, while at the University, on account of his exemplary deportment, and also for the superiority of his college exercises; but, when the time arrived for taking his degree, he thought proper to quit the University, being much dissatisfied with the required terms of subscription.

His first entrance upon public life, JOSHUA OLDFIELD, the subject of this was in the capacity of Chaplain to Sir memoir, was born at Carsington, in the John Gell, in whose family he lived year 1656, prior to the ejectment of his highly esteemed, and exerting his infather, who undertook the superinten- fluence in enforcing the dignity and audance of his education, and had the thority of religion. Quitting that stahappiness to see his labour in culti-tion, he became tutor to the son of vating the youthful mind of his son, Paul Foley, Esq. who, in the reign of amply recompensed, by his rapid im- William III. sustained the high office provement in the various elementary of Speaker to the House of Commons. branches of his education. The young Whilst in that family, a church-living man gave early presage of future ex- of the value of £200. per annum, fell cellence, and inspired hopes and ex- into the gift of Mr. Foley, who kindly pectations that were not disappointed. made a tender of it to Mr. Oldfield, with But the best wishes of his pious parents a pressing invitation to him to conform; were, that he might become wise unto but, after mature deliberation, he desalvation, and, in due time, enlist him-clined the offer of his patron, and made self on the Lord's side; and their felicity up his mind to continue with the Nonwas crowned, by beholding their prayers conformists. in this respect, in due time, also realized. Having gone through a course of philosophical studies, under Mr. Reyner, of Lincoln, he was entered a student of Christ's College, Cambridge, during the period that those eminent professors, Dr. Henry More, and Dr.

VOL. VIII.

After some time passed in the principality of Wales, and on a visit to Ireland, where he was strongly pressed to continue, he settled in London, and was statedly employed in the work of the ministry, at Trinity Chapel, Leather Lane, Holborn, in conjunction with

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persons, in that important employment: these were, Mr. John Spademan, and Mr. W. Lorimer; and, after the death of the former, he obtained that of Mr. Capel, who, prior to the persecution of the Protestants in France, had been Professor of Hebrew in the University of Saumur. It is remarked by Dr. William Harris, in his funeral sermon for Mr. Oldfield, that, “there was no

senters, which had so great advantages, and where three such learned persons were joined together, so excellently qualified for the several parts allotted them." At this seminary were educated many of the more considerable persons who adorned the Christian ministry in that period, as well as other learned professions, both in and out of the establishment.

Mr. Samuel Doolittle; but how long, does not appear. Owing to the severe measures that were enforced against the ministers of the gospel in those evil days, their residences were held upon a very precarious tenure. We find Mr. Oldfield, soon after this, pastor of a congregation at Tooting, in Surrey, at which period, he delivered a discourse at Grocer's Hall, before the Lord Mayor, which was honoured with great ap-house in England, amongst the Displause. From Tooting, however, he removed to Oxford, by the advice of several London ministers, and lived there for several years in great esteem, mingling with some of the most eminent men in the University, particularly Dr. Wallis, and the learned Henry Dodwell. He also contracted an intimate acquaintance with the celebrated John Locke, at the time he was writing his Expository work on the Apostolic Epistles. We are told of a controversy, or, rather, public disputation, which he reluctantly engaged in, when at Oxford, on the subject of Infant Baptism, and in which he acquitted himself so much to the satisfaction of a numerous audience, that some who heard him remarked, the Dissenters had not such another man among them! From Oxford, Mr. Oldfield removed to Coventry, where he was joint pastor of a numerous church, with the excellent Mr. Tong. They also established a classical academy in that city, but met with much annoyance from the spiritual courts, which obliged them to remove their cause to Westminster Hall, where they obtained a noli prosequi.

In 1707, Mr. Oldfield published a large and valuable treatise on the Improvement of Human Reason, in which he discovered an extensive acquaintance with human nature, as well as his profound judgment and skill in abstract reasoning; and, soon afterwards, he was honoured with a diploma from the University of Edinburgh, creating him Doctor of Divinity.

Dr. Oldfield was blessed with a sound and healthy constitution, which carried him through life; seldom molested by bodily infirmities, or the least abatement of his natural good temper, which he preserved to the latest period of life. In his declining years, he was called to encounter some very severe trials, which made a deep impression on his mind; but they were alleviated by remarkable instances of kindness on the part of his friends. These storms of life, however, passed away; and his heavenly Father interposed to render the last stage of his pilgrimage both easy and honourable, under the disad vantage of his outward circumstances, for which he was devoutly grateful. He died peaceably and happy, on the 8th Nov. 1729, at the age of 73.

In the year 1700, the pastoral office of the church assembling for worship in Maid Lane, or more properly, in Globe Alley, leading into Maid Lane, London, became vacant by the death of Mr. Kentish; and, an application was made to Mr. Oldfield to succeed him in it. His removal from Coventry was far from meeting the approbation of his colleague, and was particularly opposed by Major Beak, a gentleman of extensive acquirements; but, Mr. Oldfield, Dr. Oldfield was unquestionably pos after weighing all the circumstances of sessed of superior talents and endow the case, thought it his duty to comply ments. His penetration was acute, and with the invitation; and in this con- he had great strength of mind, which nexion he spent the last thirty years of fitted him for abstract studies, in which his life. he much delighted. His skill in maOn his removal to London, Mr. Old-thematical learning enabled him to profield commenced an academy; first inject several things for the public be Southwark, but afterwards removed to nefit, which obtained the approbation Hoxton, where he obtained the assis- of Sir Isaac Newton; but, he rarely put tance of two very learned and pious the finishing hand to his studies. His

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ON CHRISTIAN CHARITY.

first thoughts were solid and judicious; but his mode of expression was less happy than that of some others, whose knowledge was not so extensive. We are assured by Dr. Harris, that he was remarkably communicative to others of what he knew, and few men patient of contradiction. He was always ready to hear the utmost that could be objected; and he would do it, not only without the least uneasy emotion, but with manifest pleasure. His pupils were indulged with the greatest freedom of access and of conversation, whilst he ever maintained his just authority over them. He was a friend to free enquiry, which he strongly encouraged, and was always ready both to give and receive satisfaction. He communicated instruction, not less by his own example, than by precept; and his reproofs, when necessary, were dealt out with gentleness and wisdom. In the vigour of life, his judgment of men and things was highly valued, and much relied on. In matters of Theological controversy he was moderate, and cautious of running into extremes. For civil and religious liberty he was a warm advocate; because he regarded them as essential to the happiness of mankind, and the existence of religion and virtue in the world. In private life, he was a man of strict integrity, and of ardent piety, of exemplary meekness and humility, and of a calm unassuming temper. His behaviour was very inof 1. Charity originates in the love of God. fensive and obliging; while towards "Herein is love: not that we loved God, such as differed from him, his modera- but that he loved us, and sent his Son tion and candour were always conspito be the propitiation for our sins. And, It was observed of him, that heif God so loved us, we ought also to

As the Scriptures are a revelation from the God of truth, containing an account of his will concerning the salvation of mankind, it is highly important to form just conceptions of every thing contained therein. And, as the subject of Christian Charity is one link in the golden chain of salvation-and, as the apostles so frequently exhort to this duty, and shew us, that, without it, all other gifts are of liitle valucit certainly becomes us as Christians, not only to study the Scriptures upon this subject, but also to examine ourselves by this touchstone, whether we are in the faith. "Though we could speak with the tongues of men and of angelsThough we had the gift of prophecy, and understood all mysteries, and all knowledge-Though we had faith to remove mountains-yet, if we had not charity, we should only be like sounding brass, or tinkling symbols.” And, lest we should deceive ourselves by acts of liberality, while the heart is not right in the sight of God, the apostle tells us, that, "though a man should give his goods to feed the poor, and his body to be burned, and have not charity, it fiteth nothing." How important, then, is it, not only to know what charity is, but also to know whether we have "put on charity!"-To illustrate the subject* I observe,

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was scarcely ever known to speak an uukind or unhandsome word of any person, and always prompt to forgive the unkindness of others. His prayers were remarkable for their gravity and fervour, as well as for the order and connexion of thought which ran through them, and which often rendered them very striking. His patience in affliction was very exemplary, and he had it much called into exercise some years before his death; owing to the loss of an eye, occasioned by a fall in a fit of apoplexy. "In the several relations of life," says Dr. Hughes, "wherein he was placed, he conducted himself so as to secure the love and respect of those with whom he conversed; and, he will always be remembered with affection by those who knew him." Funeral Sermon, p. 34,

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love one another." It is a view of this boundless in its manifestations-rich in love, which is sovereign in its naturebestowing all spiritual blessings upon the poor and wretched-and free in bestowing them without money, and without price, that begets love or charity in the hearts of men. So long as

our hearts are not warmed with a view

of the love of Jehovah, displayed in the
redemption of man, we have reason to
fear we have not put on charity.

is the Lord Jesus Christ.
2. The chief object of Christian charity
Man can only

*It may be in the recollection of our readers, that we inserted a pretty elaborate "Essay on Charity, or Christian Love." in our last Vol. (see

New Evan. Mag. July, 1821, or Vol. vii. p. 209 :) but the subject is so good in itself, and so impor tant to Christians, that we hope no apology will be required from us, for giving place to this corres pondent's favour.

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be happy, so far as he delights in the same object that God delights in. And as Jesus is set forth in the Scriptures as the centre of Jehovah's delights amongst men, so the believer no sooner sees the suitableness of his person-the perfection of his work, which finished when he humbled himself, and became obedient unto death-thereby magnifying the law of God, and making it eternally honourable, than he is ready to exclaim with joy and transport, "He is the chiefest among ten thou sand, and altogether lovely."-He sees the suitableness of the work, thus accomplished, to his fallen and ruined condition. He sees all the blessings of salvation treasured up in him, who came to seek and to save the lost. He sees them secured by the blood of the everlasting covenant. He rejoices in the inviting testimony "THIS IS MY BELOVED SON, IN WHOM I A M WELL PLEASED; HEAR YE HIM." Here, God and the sinner meet in friendship. The divine approbation to Jesus, as our surety, is beautifully set forth in the words of one of our own Poets:

Christ be my first elect, he said:
Then chose our souls in him, our lead.
Nor shall our souls be thence remov'd,
Till he forget his first belov'd.

3. Christian charity flows to all who belong to the household of faith. "As I have loved you, (says Christ) so ought ye also to love one another. If any man say, he loveth God, whom he hath not seen, and yet love not his brother, whom he hath seen, he is a liar, and the truth is not in him." Whosoever they are, therefore, who belong to Christ, by visibly professing his name before the world, are objects of love or charity one to another. This may be said of them universally, whether they be high, or low, rich or poor; Barbarian, Scythian, bond or free. And this is manifested by imitating that love which raises the poor out of the dust, even from the dunghill, and sets him with the princes of God's people. Christ's people love one another only as disciples, without regard to rank or situation in life. Charity seeks the good of all. It comforts, nourishes, and supports the weak and feebleminded; while it faithfully admonishes the backslider in heart, lest he be filled with his own ways. Charity covers a multitude of sins, when confessed; but,

will not suffer a brother to go on in sin, without admonishing him of it, lest it should be his ruin.

4. Christian charity is regulated by the truth. Men may love one another from various motives, on account of the relation in which they stand one to another in the world; but Christian love is "for the truth's sake, which dwelleth in them." And they no longer love one another as Christians, than they continue to walk in the truth. When the Galatians, to whom the apostle had preached, setting forth Jesus Christ crucified and slain before their eyes, received another gospel, (or had departed from that gospel which the apostle had preached) he says to them

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I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel, which is not another; but there be some that trouble you, and would pervert the gospel of Christ." And, he adds, "But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached, let him be accursed." Thus, we learn, that, though charity be universally benevolent towards all men, but, especially, to the household of faith; yet, it rejoices not in iniquity, but in the truth. In the aspect it bears towards all men, it imitates the divine goodness, who "sends his rain upon the just, and upon the unjust." But, it espouses those only as brethren, who have received the truth, and whose conversation is as becometh the gospel of Christ.

5. Charity is long-suffering and kind. It teaches to bear with patience and resignation, the will of God-the insults of enemies-in imitation of him who, when he was reviled, reviled not again; but committed himself to him, "who judgeth righteously," &c. It is longsuffering to those whom it esteems as the children of God, whether they are babes, young men, or fathers in Christ. Different degrees of knowledge is no hindrance to the free circulation of love. It bears with the infirmities of the weak, so long as there is any evidence that they know the truth. It supports and nourishes the feeble-minded. It teaches us to profit by the failings of others; leading us to consider ourselves, lest we also be tempted. While it teaches to be long-suffering and ready to forgive, it is at the same time to be unfeigned, and without dissimulation. It is no

way inconsistent with, or any want of Christian charity, faithfully to admonish those who are out of the way, when it is done in the spirit of humility and long-suffering. On the other hand, when a person admonished, resents the faithful admonitions of his brethren as personal injuries, there is reason to fear he will persist in the paths of ungodliness. Such characters have yet to learn the meaning of these words"Faithful are the wounds of a friend, but the kisses of an enemy are deceitful." And, again-"Open rebuke is better than secret love."

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ESSAY ON THE LORD'S SUPPER.

For the New Evangelical Magazine.
MR. EDITOR,

ALLOW me, through the medium of your useful Magazine, to propose to the consideration of some of your judicious correspondents a question of much importance, and which I do not remember to have seen any where discussed. It has, of late, been much agitated in private conversation; and, I am persuaded, a well written paper on the subject, would be very acceptable to the majority of your readers. It is proposed, Sir, not for the purpose of litigation-not to gratify the lovers of controversy-nor to strengthen a party,ends alike unworthy and vain; but, that the great cause of truth and religion might thereby be promoted. I hope, therefore, to see the subject taken up, and discussed with the candour, simplicity, and seriousness, which should ever mark the disciples of Jesus Christ.

6. Charity, or love, casteth out fear, and giveth boldness in approaching to God. Perfect love casteth out the fear of any or all the consequences of a public profession of love to Christ and his people. For whosoever feareth (being ashamed of Christ) is not made perfect in love. It gives boldness. Hence, says the apostle John, "If our hearts condemn us (of being destitute of love) God is greater than our hearts," and we have reason to fear, he will condemn us also. 'But, if our hearts condemn us not, then have we confidence towards God." Not The ordinance of the Lord's Supper is, that charity is the ground of our ap- unquestionably, (although in certain proaches to the throne of grace-but, cases awfully prostituted) the most sig faith working by love, adds confidence nificant, instructive, and cheering of all to hope already attained. And the the institutions of Christianity; there same apostle, speaking of the internal is none to which the devout Christian evidences of the gospel, says," He returns with more animation and pleathat believeth on the Son of God, hath sure. He regards it as the most subthe witness in himself." And, again-lime and interesting act of devotion in "We know that we are passed from death unto life, because we love the brethren."

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7. Charity never faileth. It is one of the three leading branches of the Christian's profession here- "Now abideth FAITH, HOPE, CHARITY, these three; but the greatest of these is charity." In various senses it may be considered the greatest; but, especially, in its durability. At death, faith will be swallowed up in sight, and hope in the enjoyment of eternal rest. But love, or charity, shall be durable as the source from whence it springs, and the object in whom it centres.

Love shall remain, and keep her power,
In all the realms above;

There faith and hope are known no more,
But saints for ever love.

Christians, "Put on charity."

T--n, April 30, 1822.

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which he can engage, till he mingle. with the "Spirits of the just" in the worship of heaven. He comes to the table of the Lord, as much to celebrate the riches of divine grace, and to exalt the majesty and love of the Redeemer, as to advance the spirituality and happiness of his own mind; both which ends are considerably promoted, so often as he attends in the exercise of a right spirit. Here the best feelings and principles of his heart, the holy and ennobling principles of piety, are brought into vigorous and congenial exercise, and find their most strengthening nourishment. Here he commemorates the most astonishing and important transaction that ever occurred in this world; or, perhaps, in the whole universe of God: the offering up of that sacrifice by which sin is expiated-divine justice appeased the good and equitable law of God vindicated and honoured-the Judge of the universe reconciled-and a

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