Chapter 23

[121]Life of C. Wesley, vol. i. p. 100.

[122]Whitefield's Works, vol. i., pp. 37 and 39.

[123]Ibid. p. 38.

[124]In Cooper's edition of Whitefield's Journal, which was published without his sanction, and which occasioned the publishing of Hutton's edition, he writes under date of February 22: "We had an elegant entertainment; but my thoughts were mostly employed in pitying the unhappiness of great men who are in such a continual danger of having their table become a snare to them." James Hutton left this out.While on this subject, it may be added, that there are many remarks and reflections in Whitefield's "Journal of a Voyage from London to Savannah" which it is probable, with all his impulsiveness, he himself would not have published. The facts of the case are these: 1. Whitefield sent his Journal in manuscript for the private perusal of his friends.

While on this subject, it may be added, that there are many remarks and reflections in Whitefield's "Journal of a Voyage from London to Savannah" which it is probable, with all his impulsiveness, he himself would not have published. The facts of the case are these: 1. Whitefield sent his Journal in manuscript for the private perusal of his friends.

[125]It might be added, that he also began to speak to his hearers, "one by one," respecting the subjects on which he preached; and, to aid him in this, he commenced, on March 12th, to write his "Observations on Select Passages of Scripture turned into Catechetical Questions." These were published in his collected works (vol. iv., pp. 345-373); but, though carefully prepared, contain but little deserving further notice.

[126]Gillies' "Life of Whitefield."

[127]Ibid.

[128]"An Account of the European Settlements in America," 2 vols. London, 1761.

[129]At this period, Mr. William Stephens was the secretary of the Trustees of Georgia, and resided at Savannah. He afterwards published, in two octavo volumes, "A Journal of the Proceedings in Georgia," from which the following extracts are taken:—"1738. May 21. Mr. Whitefield officiated this day at the church, and made a sermon very engaging to the most thronged congregation I had ever seen there.""May 28. Mr. Whitefield manifests great ability in the ministry, and his sermons to-day were very moving.""June 4. Mr. Whitefield's auditors increase daily, and the place of worship is far too small to contain the people who seek his doctrine.""June 18. Mr. Whitefield went on moving the people with his captivating discourses. A child being brought to church to be baptized, he performed that office bysprinkling, which gave great content to many who had taken great distaste at the form ofdipping, so strictly required and so obstinately withstood by some parents that they have suffered their children to go without the benefit of that sacrament, till a convenient opportunity could be found of another minister to do that office.""July 2. Mr. Whitefield gains more and more on the affections of the people, by his labour and assiduity in the performance of divine offices; to which an open and easy deportment, without show of austerity, or singularity of behaviour in conversation, contribute not a little, and open the way for him to inculcate good precepts, with greater success, among his willing hearers." (Vol. i.)

"1738. May 21. Mr. Whitefield officiated this day at the church, and made a sermon very engaging to the most thronged congregation I had ever seen there."

"May 28. Mr. Whitefield manifests great ability in the ministry, and his sermons to-day were very moving."

"June 4. Mr. Whitefield's auditors increase daily, and the place of worship is far too small to contain the people who seek his doctrine."

"June 18. Mr. Whitefield went on moving the people with his captivating discourses. A child being brought to church to be baptized, he performed that office bysprinkling, which gave great content to many who had taken great distaste at the form ofdipping, so strictly required and so obstinately withstood by some parents that they have suffered their children to go without the benefit of that sacrament, till a convenient opportunity could be found of another minister to do that office."

"July 2. Mr. Whitefield gains more and more on the affections of the people, by his labour and assiduity in the performance of divine offices; to which an open and easy deportment, without show of austerity, or singularity of behaviour in conversation, contribute not a little, and open the way for him to inculcate good precepts, with greater success, among his willing hearers." (Vol. i.)

[130]Wesley's Journal.

[131]See "Memoir of General Oglethorpe."

[132]Though the son of a Middlesex magistrate, Charles Delamotte was found to be almost penniless. Hence the following item in Whitefield's account of money received for the poor of Georgia:—"1738. May 27. Gave to Mr. Charles Delamotte, the catechist of Savannah, to pay his passage, etc., to England, £15." In a foot note, however, Whitefield states that this money was refunded by the Georgia trustees.

[133]This was John Doble. In Whitefield's account of money disbursed in Georgia, are the following items:—1738. August 26. Laid out for Highgate School and the maintenance of the master, John Doble, as follows:—£sd.Paid Mr. Gilbert, the tailor, for Mr. Doble0561 pair of box hinges00650 lb. of beef, at 2d.08432 lb. of biscuit, at 2d.054Half a bushel of corn016Paid for 2 months' provisions, and a quarter's washing, and other necessaries for John Doble250Left him for a year's provisions and other necessaries1100

[133]This was John Doble. In Whitefield's account of money disbursed in Georgia, are the following items:—

1738. August 26. Laid out for Highgate School and the maintenance of the master, John Doble, as follows:—

£sd.Paid Mr. Gilbert, the tailor, for Mr. Doble0561 pair of box hinges00650 lb. of beef, at 2d.08432 lb. of biscuit, at 2d.054Half a bushel of corn016Paid for 2 months' provisions, and a quarter's washing, and other necessaries for John Doble250Left him for a year's provisions and other necessaries1100

[134]In a MS., found after Whitefield's death, he wrote concerning his present visit to Georgia:—"During my stay there, the weather was most intensely hot, sometimes almost burning me through my shoes. Seeing others do it, I determined to inure myself to hardiness by lying constantly on the ground. Afterwards it became a hardship to lie upon a bed."

[135]One of these was John Martin Boltzius, whom Wesley, in the exercise of his high-churchmanship, had refused to admit to the Lord's Table at Savannah, because he had not been baptized,—that is, baptized by an episcopally ordained clergyman. The Saltzburghers were deplorably poor. In a letter to Dr. Isaac Watts, dated "Kensington, Nov. 30, 1737," the Rev. F. M. Ziegenhagen, Court Chaplain to the Queen Consort of George II., says concerning them,—"In every respect they are suffering great poverty and hardships. Their pious and indefatigable minister, the Rev. Mr. Boltzius, acquaints me that any old rag thrown away in Europe is of service to them: for instance, old shoes, stockings, shirts, or anything of wearing apparel for men or women, grown people or children." (Milner's "Life of Watts," p. 572.)

[136]In reality Whitefield was appointed to be the minister, not of Savannah, but, of Frederica. The reason why he settled at Savannah was because, since Wesley's departure, the town had been without a minister; and the reason why he deferred his residence at Frederica was because there, there was not a church. (See Whitefield's Letter to Rev. Thomas Church, in 1744.)

[137]During the whole of his residence in Georgia, it was Whitefield's custom, after reading the Second Lesson, to expound it, and, to make time for this, he omitted the First Lesson and the Psalms for the day. (Stephens's "Journal of Proceedings in Georgia," vol. i.)

[138]This man's name was William Aglionby—in all respects a disreputable fellow. (Stephens's "Journal of the Proceedings in Georgia," vol. i.) He had been "a thorn in the flesh" to Wesley. (See "Life and Times of Wesley," vol. i., p. 157.)

[139]This was not the only instance in which Whitefield took ecclesiastical law into his own hands. A few weeks before, he had informed a man at Savannah, that, for the future, he should refuse to "give him the cup at the sacrament," because the man "denied the eternity of hell-torments."

[140]Stephens, the Secretary of the Trustees of Georgia, says: "The congregation was so crowded that a great many stood without the doors and under the windows to hear him, pleased with nothing more than the assurances he gave of his intention to return to them as soon as possible." He adds, that, when Whitefield left Savannah, he appointed Habersham, the Savannah schoolmaster, to read the Church Service to the people during his absence. Habersham did this for two months, when the Rev. Mr. Norris came and took Whitefield's place. ("Journal of Proceedings in Georgia," vol. i.)

[141]Bancroft's "History of the United States."

[142]Gillies' "Life of Whitefield."

[143]Such is Whitefield's description of Mr. Garden; who, however, in 1740, instituted proceedings against him in the ecclesiastical court, and suspended him from his ministerial office. But more of this anon.

[144]Language like this fully confirms what has just been said respecting justification by faith only.

[145]So Whitefield spells the word; but I have failed to find such a place in Lewis's elaborate "Topographical Dictionary of Ireland." The same also may be said ofKarrigholt.

[146]Dr. Boulter was a remarkable man. In 1719, at the age of forty-eight, he went to Hanover with George I., in the capacity of chaplain, and was employed to teach Prince Frederick the English language. During the same year, he was made Bishop of Bristol. Five years later, he became Archbishop of Armagh, and Primate of Ireland. He expended £30,000—an enormous sum in those days—in the augmentation of small livings; erected and endowed hospitals, at Drogheda and Armagh, for the reception of clergymen's widows; supported the sons of many poor divines at the University; contributed greatly to the establishment of the Protestant charter schools; and, during a scarcity of food, in 1740, provided, at his own expense, two meals a day for upwards of two thousand five hundred distressed persons. He died four years after his courteous kindness to Whitefield.

[147]The following letter from Clayton to Wesley, has not before been published:—"Salford, May 7, 1738. We feared much that you were the author of the 'Oxford Methodists,' prefixed to Mr. Whitefield's Sermons; but Mr. Kinchin has relieved us. It is the opinion of Dr. Deacon, Dr. Byrom, and his brother Josiah, as well as myself, that you had better forbear publishing, at least for a time, till your difficulties are blown over. Dr. Byrom has the same fears about thepoems, as the 'Methodists,' and doubts you are too hasty and sanguine about them."

[148]Charles Wesley writes: "I heard George Whitefield preach to a vast throng at St. Helen's."

[149]On the title-page of Mr. Silvester's sermon, there is the following: "Recommended to the Religious Societies." Of course, it was well known that Whitefield had recently been the favourite preacher of these Societies, both in Bristol and in London.

[150]Whitefield says, this was thefirsttime he "ever prayedex temporebefore such a number in public." (Whitefield's Life and Journals, 1756, p. 114.)

[151]C. Wesley's Journal.

[152]C. Wesley's Journal, vol. i., p. 139.

[153]Doubtless Mr. Fox, late a prisoner in the city prison; but now a vendor of "fowls, pigs, and cheese." (See "The Oxford Methodists," pp. 364, 370.)

[154]Whitefield's Journal.

[155]Archbishop Potter.

[156]"Life and Times of Countess of Huntingdon," vol. i., p. 196.For a season, Whitefield's irregularities somewhat tried the patience of Bishop Benson; and it is related that, in an excited conversation with the Countess of Huntingdon, he "bitterly lamented" that he had ordained his youthful protégé. The countess replied, "Mark my words: when you come upon your dying bed, that will be one of the few ordinations you will reflect upon with complacence." It deserves remark, that Bishop Benson, on his dying bed, sent ten guineas to Whitefield, as a token of his favour and approbation, and begged to be remembered by him in his prayers.

[156]"Life and Times of Countess of Huntingdon," vol. i., p. 196.

For a season, Whitefield's irregularities somewhat tried the patience of Bishop Benson; and it is related that, in an excited conversation with the Countess of Huntingdon, he "bitterly lamented" that he had ordained his youthful protégé. The countess replied, "Mark my words: when you come upon your dying bed, that will be one of the few ordinations you will reflect upon with complacence." It deserves remark, that Bishop Benson, on his dying bed, sent ten guineas to Whitefield, as a token of his favour and approbation, and begged to be remembered by him in his prayers.

[157]"Life and Times of Countess of Huntingdon," vol. i., p. 23.

[158]Ibid. p. 20.

[159]She died five years afterwards, in 1744.

[160]"Life and Times of Countess of Huntingdon," vol. i., p. 25.

[161]"Life and Times of Countess of Huntingdon," vol. i., p. 27.

[162]Ibid. p. 28.

[163]Ibid. p. 31.

[164]C. Wesley's Journal, vol. i., p. 140.

[165]Milner's Life of Watts, p. 610.

[166]Whitefield's Journal, Edit. 1756, p. 116.

[167]Journal of a Voyage from Savannah to England. By William Seward, Gent. 1740.

[168]C. Wesley's Journal, vol. i., pp. 135 and 136.

[169]C. Wesley's Journal.

[170]The first meeting-house Wesley built.

[171]C. Wesley's Journal.

[172]In "The Life and Times of Wesley," William Seward is said to have died in 1741. This is a mistake; the proper date is 1740.

[173]"Brief Account of the Life of Harris." Trevecka, 1791, p. 110.

[174]Morgan's "Life and Times of Howell Harris," p. 30.

[175]In another letter, it is stated that "the usual preacher before the Society" was the Rev. Mr. Morgan. Query: Was this Charles Morgan the Oxford Methodist?

[176]One of Whitefield's assailants in theWeekly Miscellanyof February 10, 1739, died a week after his attack was published. (Whitefield's Journal, p. 33.)

[177]Whitefield's Journal.

[178]In a letter to her son Samuel, dated March 8, 1739, Susannah Wesley writes:—"Mr. Whitefield has been taking a progress through these parts to make a collection for a house in Georgia for orphans and such of the natives' children as they will part with to learn our language and religion. He came hither to see me, and we talked about your brothers. I told him, I did not like their way of living, and wished them in some place of their own, wherein they might regularly preach. He replied, 'I could not conceive the good they did in London; that the greatest part of our clergy were asleep; and that there never was a greater need of itinerant preachers than now.' I then asked Mr. Whitefield if my sons were not making some innovations in the Church, which I much feared. He assured me they were so far from it, that they endeavoured all they could to reconcile Dissenters to our communion. His stay was short, so I could not talk with him so much as I desired. He seems to be a very good man, and one who truly desires the salvation of mankind. God grant that the wisdom of the serpent may be joined to the innocence of the dove!" ("Memorials of the Wesley Family," by G. J. Stevenson, p. 216.)

[179]This remarkable man, after a life of strange vicissitudes, was arrested for debt, on January 10, 1743, and put into Newgate prison, Bristol, where he remained until his death on the 31st of July next ensuing. Dr. Johnson writes: "He was treated by Mr. Dagge, the keeper of the prison, with great humanity; was supported by him at his own table without any certainty of recompence; had a room to himself, to which he could at any time retire from all disturbance; was allowed to stand at the door of the prison, and was sometimes taken out into the fields; so that he suffered fewer hardships in prison than he had been accustomed to undergo in the greatest part of his life. During the whole time of his imprisonment, the keeper continued to treat him with the utmost tenderness and civility. Virtue is undoubtedly most laudable in that state which makes it most difficult, and therefore the humanity of a gaoler certainly deserves this public attestation; and the man whose heart has not been hardened by such an employment may be justly proposed as a pattern of benevolence. If an inscription was once engraved 'to the honest toll-gatherer,' less honours ought not to be paid 'to the tender gaoler.'" It ought to be added, to the honour of Dagge, Whitefield's friend and admirer, that he defrayed the expense of burying Savage in the churchyard of St. Peter's.

[180]"Life and Times of Countess of Huntingdon," vol. ii., p. 357.

[181]In a MS. left behind him, Whitefield remarks in reference to this service: "I thought it might be doing service to my Creator, who had a mountain for His pulpit, and the heavens for His sounding-board; and who, when His gospel was refused by the Jews, sent His servants into the highways and hedges." It may also be added here, as an interesting fact, that Whitefield's first sermon at Kingswood was the means under God of the conversion of Thomas Maxfield, generally, but incorrectly, said to have been the first layman whom Wesley authorised to preach. (Vindication of Rev. Mr. Maxfield's Conduct, 1767, p. 3.)

[182]Paul Orchard, Esq., of Stoke Abbey, was also now at Bath, to whom James Hervey, his most intimate friend, wrote as follows:—"1739, March 15. You have by this time seen Mr. Whitefield, and are able to judge whether fame has flattered in the account of him; or whether he be not indeed that amiable, excellent, and heavenly young man which he was always represented to be." (Letters Elegant, Interesting, and Entertaining, illustrative of the author's amiable character. Never before published. By James Hervey. London: 1811. 8vo. 348 pp.)

[183]It must be remembered that all these outdoor services were held in the depth of winter.

[184]The entire population of Elberton, in 1801, was only 179.

[185]Supplement to Rev. Mr. Whitefield's Answer to the Bishop of London's Pastoral Letter, 1739, p. 6.

[186]Harris says, "The first question Mr. Whitefield asked me was this, 'Do you know that your sins are forgiven?' The question rather surprised me, having never heard it asked before." ("Life and Times of Howell Harris," by Rev. E. Morgan, p. 43.)

[187]The Rev. Griffith Jones was a memorable man. Born in the parish of Kilredin, and educated in the Grammar-school at Camarthen, he was ordained a deacon in 1708, and a priest in 1709, by the learned Bishop Bull. He was preferred to the Rectory of Llandowror by Sir John Philips of Picton Castle. At the request of the Society for the Propagation of the Gospel in Foreign Parts, he consented to go as a missionary among the Indians; but, for some unknown reason, this arrangement was set aside. Divinity was the grand study of Mr. Jones's life. He was well versed in the writings of the most eminent English and foreign divines. His sermons were solid, lively, striking, and judicious. His voice was musical, his delivery agreeable, his action proper. As a preacher, he soon became famous, and great multitudes flocked to hear him wherever he went. Invitations to preach in other churches besides his own were frequent; and, in many instances, the crowds were such that he was obliged to preach in the churchyards. On some of these occasions, his sermons occupied three hours in delivery. He instituted, and for twenty-four years maintained by subscriptions, the circulating Welsh Free Schools, the object of which was to teach the poor to read their native language, and to instruct them in the principles of the Christian religion. At the time of his decease, the number of his schools was more than 3,000, and of their scholars 158,000, some of them sixty years old. Principally by his efforts, the Society for Promoting Christian Knowledge was induced to print two editions of the Welsh Bible, of 15,000 copies each, which were sold as cheap as possible, for the benefit of the poor in Wales. He was also himself the author of at least a dozen different publications. He died on the 8th of April, 1761, in the seventy-eighth year of his age, and was interred at his own parish church of Llandowror.—Gospel Magazine, 1777.

[188]The following is taken from theGentleman's Magazinefor 1739, p. 162: "Mr. Whitefield, who set out from London on February 7, in order to preach and collect money for an Orphan House, has been wonderfully laborious and successful, especially among the poor prisoners in Newgate, Bristol, and among the rude colliers of Kingswood. On Saturday, the 18th inst., he preached at Hannam Mount to five or six thousand persons, and in the evening removed to the Common, about half a mile farther, where three mounts and the plains around were crowded with so great a multitude of coaches, foot and horsemen, that they covered three acres, and were computed at twenty thousand people; and, at both places, he collected £14 10s. for the Orphan House of Georgia."

[189]In its number, dated April 19, 1739,Common Sense, after describing a Methodist preacher as a gentleman of "meagre countenance, lank hair, puritanical behaviour, and with a stock of pride that domineers in every look," proceeds to say, "If one man like Mr. Whitefield should have it in his power, by his preaching, to detain five or six thousand of the vulgar from their labour, what a loss in a little time may this bring to the public! For my part, I shall expect to hear of a prodigious rise in the price of coals about the city of Bristol, if this gentleman proceeds with his charitable lectures to the colliers of Kingswood."

[190]This may seem incredible, after what has just been said of Cheltenham; but it must be borne in mind that Whitefield was now preaching according to a previous appointment, and that his congregation consisted of many others than the inhabitants of the prosperous village. The following is taken from theGloucester Journal: "1738, April 24. Last Tuesday (having first baptized an aged Quaker), Mr. Whitefield set outby appointmentfor Cheltenham and Evesham."

[191]See "The Oxford Methodists," pp. 220-223.

[192]Ibid.

[193]The italics are Whitefield's own. This was odd doctrine for him to teach! It must always be remembered, however, that Whitefield was a warm-hearted preacher,—never a learned, logical theologist.

[194]Whitefield's Journal, 1739, p. 87.

[195]Memoirs of James Hutton, pp. 93, 146, 177.

[196]The following is taken from an old newspaper: "We hear from Oxford that the Vice-Chancellor, hearing of Mr. Whitefield's arrival there, sent him word that he must not preach in Oxford, and hoped he would leave the place, which he did accordingly the beginning of this week."

[197]The Dissenting minister at Gloucester.

[198]The Universal Weekly Historyof May 5 contained the following: "On Saturday last, the Rev. Mr. Whitefield, being denied the use of a pulpit, preached to a prodigious concourse of people on a tombstone, in Islington churchyard. Last Sunday morning, he did the same from the wall near Bedlam; and, in the afternoon, near the gallows on Kennington Common, to a vast number of people."Read's Weekly Journal, of the same date, says: "The followers of Parson Whitefield have done a vast deal of damage to the tombs and gravestones in Islington churchyard." It also adds that the question of Whitefield's exclusion from the pulpit of Islington Church was decided by a committee of ten; five chosen by Mr. Stonehouse, the vicar, and five by the parish vestry. Their decision was unanimous.

[199]Two days afterwards, Charles Wesley was similarly prohibited, and was told "the devil was in them all;" that is, in himself, Whitefield, and the vicar. Mr. Stonehouse waited upon the bishop; but had to leave him "close, shut up, and sour." In reference to Whitefield, Charles Wesley writes: "April 25. I heard G. Whitefield, very powerful, at Fetter Lane. April 27. I heard G. Whitefield in Islington churchyard. The numerous congregation could not have been more affected within its walls."

[200]Read's Weekly Journalof May 5th, says Whitefield preached from the same text as Dr. Trapp, and adds, "As the people were kept waiting a long time for the preacher, Dr. Rock cunningly took the advantage of his absence, and talked so pathetically to the multitude of the efficacy of his packets, that he disposed of abundance of them; and it is thought the quack for the body made greater profit that afternoon than the quack for the soul."

[201]The following abusive doggrel was published in theLondon Daily Post:—ON MR. WHITEFIELD'S PREACHING IN MOORFIELDS, NEAR BEDLAM."Map,Ward, andTaylordid our wonder raise,NowWhitefieldhas the giddy rabble's praise;Infatuated crowds to hear him flock,As once toFranceforMississippistock;A proof more madmen out ofBedlamdwell,Than are confined within that spacious cell."

[201]The following abusive doggrel was published in theLondon Daily Post:—

ON MR. WHITEFIELD'S PREACHING IN MOORFIELDS, NEAR BEDLAM.

"Map,Ward, andTaylordid our wonder raise,NowWhitefieldhas the giddy rabble's praise;Infatuated crowds to hear him flock,As once toFranceforMississippistock;A proof more madmen out ofBedlamdwell,Than are confined within that spacious cell."

[202]Gentleman's Magazine, 1739, p. 271.

[203]See theWeekly Miscellanyconcerning the forcible intrusion into the pulpit at St. Margaret's, Westminster.

[204]Trapp's "Sermons on being Righteous over-much" (p. 17).

[205]Seagrave's Hymns, republished, with Preface, by Daniel Sedgwick, 1860.

[206]Wilson's "Dissenting Churches," vol. ii., p. 559.

[207]Evangelical Magazine, 1814, p. 304.

[208]In theWeekly Miscellany, for June 30, 1739, there appeared a long article, of two pages, probably written by Dr. Trapp himself. The writer says it would be foolish to answer every "half-witted murderer of paper;" and therefore Trapp refuses to reply to "Seagrave's Answer." The present article, however, would serve in lieu of a mere formal rejoinder. Two sentences were as follows:—Seagrave "abuses the clergy with much rudeness and insolence; and, at the same time, pays his compliments to the Dissenters, as if the learning and orthodoxy of the nation rested chiefly, nay, almost only, in them." Again: "Pluralities are the stale topic of every ignorant creature who hates the Church. Pluralities arenecessaryin many cases,highly expedientin others; nor could the Church well subsist without them."

[209]TheWeekly Miscellanyfor May 19th says: "On Sunday last, during the time of Mr. Whitefield's preaching on Kennington Common, a well-dressed man dropped down dead, who was said to be a householder near the Park, Southwark. Two or three others fainted away in the crowd, with the heat."

[210]On the same day, Whitefield and Charles Wesley attended a Moravian meeting at Fetter Lane. Charles says, "A dispute arose about lay-preaching. Many, particularly Bray and Fish, were zealous for it. Mr. Whitefield and I declared against it." (C. Wesley's Journal.)

[211]His text was, "The Holy Ghost shall come upon thee." (C. Wesley's Journal.)

[212]On the same day, Charles Wesley writes: "I received the sacrament at St. Paul's, with best part of our Society." (C. Wesley's Journal.) Whitefield's sermon at Moorfields was from the text, Luke xix. 9, 10, and was immediately published, with the title, "An Exhortation to come and see Jesus. A Sermon preached at Moorfields, May 20, 1739. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for C. Whitefield, in 1739." (12mo. 14 pp.)

[213]Doddridge's Correspondence, vol. iii., p. 381.

[214]Milner's "Life and Times of Dr. Isaac Watts," p. 638.

[215]Boswell's "Life of Johnson," chap. xvii.

[216]Ibid., chap. xliii.

[217]Methodist Magazine, 1849, p. 165.

[218]Wesley's Works, vol. iv., p. 473. I incline to think this date is not correct.—L. T.

[219]"Pictoral Handbook of London."

[220]The Rev. Jacob Rogers had been curate of St. Paul's, Bedford. Whitefield says, "he has lately been thrust out of the synagogues for speaking of justification by faith, and the new birth, and has commenced a field-preacher. Once he was shut in prison for a short time; but thousands flock to hear him, and God blesses him more and more. I believe we are the first professed ministers of the Church of England, who, without cause, are excluded from every pulpit." A year afterwards, Mr. Rogers joined Ingham, in Yorkshire; and, finally, became a Moravian. (See "The Oxford Methodists," pp. 115, 116, and 122.)

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