Chapter 36

“I am under continued apprehensions that we may have bad news from America. The sending soldiers to Boston always appeared to me a dangerous step; they could do no good, they might occasion mischief. When I consider the warm resentment of a people who think themselves injured and oppressed, and the common insolence of the soldiery who are taught to consider that people as in rebellion, I cannot but fear the consequences of bringing them together. It seems like setting up a smith’s forge in a magazine of gunpowder. Iseewith you that our affairs are not well managed by our rulers here below; I wish I couldbelievewith you, that they are well attended to by those above; I rather suspect, from certain circumstances, that though the general government of the universe is well administered, our particular little affairs are perhaps below notice, and left to take the chance of human prudence or imprudence, as either mayhappen to be uppermost. It is, however, an uncomfortable thought, and I leave it.”No wonder that Whitefield endorsed his friend’s letter with the words, “Uncomfortableindeed! and, blessed be God,unscriptural; for we are fully assured that ‘the Lord reigneth,’ and are directed to castallour care on Him, because He careth forus.”598Lady Huntingdon was multiplying her chapels; but none of them were episcopally consecrated. Whitefield, the Wesleys, Romaine, Madan, Fletcher, and other Methodist clergymen preached in them as far as they had opportunity; but, it was evident, that, without lay evangelists, the work would be impeded. Captain Scott, Captain Joss, Thomas Adams, and others rendered efficient help to Whitefield in his London chapels; but they were not sufficient to meet the growing wants of himself and the Countess. Hence, her ladyship began to make preparation for the training of converted and zealous men to supply the existing pulpits, and to extend the work. At Trevecca, not far from the residence of Howell Harris, stood an ancient structure, part of an old castle, erected in the reign of HenryII.The date over the entrance is 1176. This venerable ruin belonged to Harris, who rented it to the Countess, for the purpose of its being turned into a sort of ministerial college. The repairs were now in hand, and Harris acted as supervisor. In a letter addressed to him, she wrote:—“London, February 22, 1768. I think the work cannot be finished, for the furniture, before June; and, therefore, conclude the opening of the school must be delayed until the end of August. I shall be glad to have an exact account of the expenses as they go on.“What must I say of this poor city? Religion isfashion, not faith. Disputing and church party is the subject of all I see.Mr.Wesley andMr.Whitefield hold up their heads above it. Sandeman principles make some noise. May my soul and spirit, life, mind, and talents, be ever devoted to Christalone!”599The proposal of her ladyship was to admit none into her school except such as were truly converted to God, andresolved to dedicate themselves to His service. They were to be at liberty to stay three years, during which time they were to have their education gratis, with every necessary of life, and a suit of clothes once a year. Afterwards, those who desired it might enter into the ministry, either in the Established Church, or among Protestants of any other denomination. The plan for the examination of candidates was drawn up, and approved of by Romaine, Venn, Wesley, and others; and Fletcher was fixed upon to be thepresident.600Little did the Countess think that the time was near when such a provision would become more important than either she or any of her advisers had imagined. A storm had long been gathering, in both the Oxford and Cambridge Universities; and now it burst. A correspondent ofLloyd’s EveningPost601wrote as follows:—“St.Edmund’s Hall is the place where a lady sends all those who have a mind to creep into Orders. The other day, several of the undergraduates of that Hall disobliged their tutor; and this one spark set their whole Methodistical foundation on fire. The tutor went immediately to their visitor, and laid open all their proceedings, upon which he appointed a meeting of the heads of houses, where seven of them, one of whom is a gentleman commoner, were accused of their several offences. One, I think, was for procuring a falsetestimonium;602another for preaching in the fields before he was in orders; a letter was read publicly, which the tutor had received from a gentleman, testifying that this man had made him a very good periwig only two years before; two or three for frequenting illicit conventicles; but another was accused only of ignorance, impudence, and disobedience, and is acquitted. All the others were expelled, not only for the offences I have mentioned, but, likewise, for preaching doctrines contrary to the Church of England.”The “lady” referred to in this letter was the Countess of Huntingdon; but there is not the slightest proof of the accusation brought againsther.603It might contain a modicum of truth; but the base part of the allegation was false and slanderous. The names of the undergraduates were Benjamin Kay, James Matthews, Thomas Jones, ThomasGrove, Erasmus Middleton, and Joseph Shipman. This is not the place to relate the history of the six expelled students; but, it may be added, that,Mr.Kay was of respectable family, and an excellent scholar.Mr.Matthews, who was charged with having been instructed by Fletcher, of Madeley, with being the associate of known Methodists, and with attending illicit conventicles, was afterwards received into Lady Huntingdon’s Academy at Trevecca. Thomas Jones was the periwig-maker, but, for some time, had resided with John Newton, curate of Olney, under whose instruction he had acquired a knowledge of the Greek and Hebrew Scriptures. Besides the crime of being brought up to the trade of a hair-dresser, he was accused of praying, singing hymns, and expounding the Scriptures in private houses. After his expulsion, he was ordained, became curate of Clifton, near Birmingham, and married the sister of the poet Cowper’s friend, the Lady Austin.Mr.Grove confessed to the Archbishop of Canterbury that he had been led into irregularities; the Chancellor consented to his re-admission; but the Vice-Chancellor refused; and the future history of the submissive undergraduate is unknown.Mr.Middleton was ordained in Ireland by the Bishop of Down; became curate of Romaine and Cadogan; wrote hisBiographia Evangelica; and finally was presented to the rectory of Turvey, in the county of Bedford.Mr.Shipman, after his expulsion, was admitted to the Academy of the Countess of Huntingdon at Trevecca. His ministry was soon ended; but, at Plymouth, Bristol, Rodborough, and Haverfordwest, his preaching was singularly useful. He died October 31, 1771.The tutor, who preferred the charges against the Methodist students, wasMr.Higson, who was not alwayscompos mentis, and had been treated as insane. The Vice-Chancellor was theRev.Dr.Durell, who was the determined enemy of the accused. Their friend, theRev.Dr.Dixon, was the principal of their college. Their judges wereDrs.Durell, Randolph, Fothergill, Nowell, and Atterbury. The expulsion took place on March 11,1768.604The event, as might be expected, created a national sensation.A large number of persons warmly approved of the sentence of the judicial junta; among whom was the famousDr.Johnson. “Sir,” said Johnson to his friend Boswell, “the expulsion was extremely just and proper. What have they to do at a University, who are not willing to be taught, but will presume to teach? Where is religion to be learnt but at a University? Sir, they were examined, and found to be mighty ignorant fellows.” Boswell: “But was it not hard, sir, to expel them, for I am told they were good beings?” Johnson: “I believe they might be good beings, but they were not fit to be in the University of Oxford. A cow is a very good animal in the field, but we turn her out of agarden.”605Johnson’s similitude was more forcible than appropriate; but, even admitting that, in a literary point of view, the expelled were not fit for the University, it may be asked, who were responsible for their admission? Really, their only crimes were, that some of them had been ignobly bred, and all of them had sung, and prayed, and read the Scriptures in private houses. In this respect, they were not alone.Dr.Stillingfleet, Fellow of Merton College, and afterwards Prebendary of Worcester;Mr.Foster, of Queen’s College;Mr.Pugh, of Hertford College;Mr.Gordon, of Magdalen;Mr.Clark, ofSt.John’s; andMr.Halward, of Worcester College, had done just the same; but these were gentlemen whom it would have been somewhat perilous to treat with the same collegiate tyranny that was exercised towards the humble undergraduates who were ignominiously expelled.The latter, however, were not without friends. Rowland Hill and his Methodist associates, Pentycross, Simpson, Robinson, and others, at Cambridge, were in intimate communion with them; and Rowland Hill’s brother, afterwards Sir Richard Hill, became their principal defender. He published his “Pietas Oxoniensis.” (8vo. 85pp.); which was answered byDr.Nowell, principal ofSt.Mary’s Hall. Other pamphlets,pro et con, were issued, too numerous to be mentioned here; but Whitefield’s must have attention. It was the last he published, and was entitled, “A Letter to theReverendDr.Durell, Vice-Chancellor of the University of Oxford; occasioned by a late Expulsion of Six Students from Edmund Hall. By George Whitefield,M.A., late of Pembroke College, Oxford; and Chaplain to the Countess of Huntingdon.” (8vo., 50pp.) The “Letter” was dated, “London, April 12, 1768,” and was one of Whitefield’s most spirited productions. In reply to “one article of impeachment, namely, that some of” the six expelled students “were of trades before they entered the University,” he reminded the Vice-Chancellor that there was no “evil or crime worthy of expulsion” in this, for “God took David from the sheep-fold;” “David’s Lord had for his reputed father a carpenter, and, in all probability, worked at the trade of a carpenter Himself;” He “chose poor fishermen to be His apostles;” andSt.Paul “laboured with his own hands, and worked at the trade of a tent-maker.”In reference to the charge of using extempore prayer, Whitefield argued, that, though the “English liturgy is one of the most excellent forms of public prayer in the world,” yet no form “can possibly suit every particular case.” Besides, said he, “what great sinners must they have been, who prayed, in an extempore way, before any forms of prayer existed? The prayers we read of in Scripture,—the prayers which opened and shut heaven, the effectual, fervent, energetic prayers of those righteous and holy men of old, which availed so much with God, were all of an extempore nature. And I am apt to believe, if, not only our students and ministers, but private Christians, were born from above, and taught of God, as those wrestlers with God were, they would want forms of prayer no more than theydid.”606“The crime of using extempore prayer is not so much as mentioned in any of our law books; and, therefore, a crime for which, it is to be hoped, no student will hereafter be summoned to appear at the bar of any of the reverend doctors of divinity, or heads of houses in the University of Oxford.” “It is also to be hoped that as somehave been expelled for extempore praying, we shall hear of some being expelled for extempore swearing.”One extract must suffice respecting the charge of “singing hymns”:—“Were the sons of the prophets more frequently to entertain themselves thus, it would be as suitable to the ministerial character as tripping up their heels, skipping and dancing at the music of a ball-room, or playing a first fiddle at a concert. The voice of spiritual melody would be as much to the honour of the University as the more frequent noise of box and dice, at the unlawful games of hazard and back-gammon.”On the subject of “giving private exhortations,” Whitefield aptly observed:—“Our all-wise Master sent His disciples on short excursions, before He gave them the more extensive commission to go into all the world; and were our students in general, under proper limitations, to be thus exercised, they would not turn out to be such mere novices, as too many raw creatures do when they make their first appearance in the pulpit. I remember, above thirty years ago, some young students had been visiting the sick and imprisoned, and had been giving a word of exhortation in a private house; and, upon meeting the minister of the parish on their return to college, they frankly told him what they had been doing; when he turned to them, and said, ‘God bless you! I wish we had more such young curates;’—a more Christian sentence this, than that of a late expulsion for the very same supposed crimes and misdemeanours.”Whitefield proceeded to remindDr.Durell of the effort which was being made to establish the episcopacy in the American colonies, and of the opposition of the colonists to the scheme, and then added:—“That persons of all ranks, from Quebec down to the two Floridas, are at this time more than prejudiced against it, is notorious; but how will the thought of the introduction of lord bishops make them shudder, if their lordships should think proper to countenance the expulsion of religious students, whilst those who have no religion at all meet with approbation and applause.”Turning to the general subject of Methodism, Whitefield continued:—“It is notorious that the grand cause of these young men’s expulsion was, that they were either real or reputed Methodists. Scarce any now-a-days can pray extempore, sing hymns, go to church or meeting, and abound in other acts of devotion, but they must be immediately dubbed Methodists.”And then, in reference to the first Oxford Methodists, he added:—“If worldly church preferments had been their aim, some of them, at least, might have had ladders enough to climb up by; but having received a kind of apostolical commission at their ordination, they would fain keep up the dignity of an apostolic character; and, therefore, without ever so much as designing to enter into any political cabals, or civil or church factions, without turning to the right hand or the left, or troubling the world with a single sermon or pamphlet on the bare externals of religion, they have endeavoured to have but one thing in view, namely, to think of nothing, to know nothing, and to preach of nothing but Jesus Christ, and Him crucified; to spend and be spent for the good of souls, and to glory in nothing saving in the cross of Christ, by whom the world is crucified unto them and they unto the world.”Such was Whitefield’s last description of the first Methodist preachers. May this be the character of all their successors to the end of time!Of course, Whitefield’s “Letter” toDr.Durell evoked replies; but only one of these can be noticed here. It was entitled, “Remarks upon theRev.Mr.Whitefield’s Letter to the Vice-Chancellor of the University of Oxford; in a Letter to theRev.Mr.Whitefield. By a late Member of the University of Oxford. Oxford, 1768.” (8vo., 62pp.) Two or three extracts from this angry and abusive production must be given. In reference to Whitefield himself, the author says:—“I address you without any hope of reforming you, for, it would be absurd in me to prove a person insane, and, at the same time, attempt to convince him of that insanity. That would be supposing him in his senses in order to satisfy him that he is out of them. My design is to deal with you as magistrates do with an offender, whom they despair of bringing to any good. They animadvert upon him for the good of others, and, by open punishment, aim at suppressing the influence which his advice or example may have had upon his acquaintance.“Your sermons are off-hand harangues,—mere enthusiastic rant,—a wild rhapsody of nonsense,—the foam of an over-heated imagination,—like old wives’ fables, or profane and vain babblings,—proceeding from a spirit of pride and ignorance. Such teachers as yourself, are blind leaders of the blind,—jack-o’-lanthorn meteors, orignes fatui, drawing the mazed follower through briars and bogs, till he is plunged into inextricable ruin. But, however absurd and ridiculous your sermons—thespuingsof the heart upon the people, in unconcocted sentences—they are tolerable in comparison of your extempore prayers to the Deity.”This was hardly polite to come from “a late member of the University of Oxford;” but let it pass, and listen to what the accomplished author says of the six expelled students:—“These low mechanics were moved with the spirit of pride and ignorance, and had no other calls but of vanity, idleness, and hunger; and, I make no doubt, had their attempt to creep through some privy holes, or to climb over the fences into the ministry been crowned with success, they would have scorned the dust from whence they sprung, and, spurred on with the turbulent spirit of ambition, would never have ceased clambering after the higher places, and would even have been dissatisfied, though they reached the highest round of the ecclesiastical ladder.”One sentence more from this elegant publication:—“If a large stock of pride, with the profoundest ignorance, and a brow harder than adamant, be sufficient to set up a Methodistical spouter, what occasion is there to send him to the University?”In order to get rid of a subject so unpleasant, it may be added here, that, besides this, there were several other pamphlets published against Whitefield and the Methodists during the year 1768. For instance, there was “The Troublers of Israel, in which the Principles of those who turn the World upside down are displayed. With a Preface to theRev.Dr.——. To which is prefixed a short introductory Description of Modern Enthusiasts.” (4to.) A kind of opera, exceedingly incoherent, and profanely foolish. 2. “Sermons to Asses” (12mo., 212pp.), dedicated to Whitefield, Wesley, Romaine, and Madan,—chiefly a political publication, with a fling at the Methodists. 3. “Enthusiasm Detected and Defeated. By Samuel Roe,A.M., Vicar of Stotfold, in Bedfordshire.” (8vo., 319pp.) Principally an attack on Wesley, but not altogether exempting Whitefield. “I humbly propose to the legislative powers,” said theRev.Samuel Roe, “to make an example of Tabernacle preachers, by enacting a law tocut out their tongues, who have been the incorrigible authors of so many mischiefs and distractions throughout the English dominions. And, by the said authority, tocut out the tonguesof all field-teachers, and preachers in houses, barns, or elsewhere, without apostolical ordination and legal authority, being approved and licensed to enter upon that most sacred trust.” 4. “The Hypocrite:a Comedy. As it is performed at the Theatre Royal in Drury Lane” (8vo.),—in which a Tabernacle enthusiast occupied a prominent position.Then, in 1769, before Whitefield sailed for America, there were published: 1. “Methodism, a Popish Idol; or the Danger and Harmony of Enthusiasm and Separation. By Booth Braithwaite.” (8vo.) “A raving pamphlet,” said theMonthly Review, “against sectaries, with abundant zeal, little knowledge, and less charity.” 2. “A Letter to a Young Gentleman at Oxford, intended for Holy Orders” (8vo.),—in ardent language warning the “young gentleman” against Confessionalists, Monthly Reviewers, Blasphemers, Reprobates, and Methodists. 3. “The Pretences of Enthusiasts Considered and Confuted; a Sermon preached before the University of Oxford, atSt.Mary’s, June 26, 1768. By William Hawkins,M.A., Prebendary of Wells. Published by desire.” (8vo., 27pp.)Mr.Hawkins confesses that he has “little hope of converting spiritual dishonesty, or convincing religious infatuation;” but he insists that “all pretences of illiterate laymen, and ignorant mechanics,to expound the way of God more perfectly, in consequence of supernatural inspiration and spiritual illumination, are plainly to be resolved into the artifice of imposture, or the insanity of enthusiasm.”On the other hand, there was published a curious and well-executed engraving, of folio size, entitled, “The Tree of Life: likewise a View of the New Jerusalem, and this present Evil World; with the Industry of Gospel Ministers in endeavouring to pluck sinners from the wrath to come.” The copy before me is the only one I have ever seen, or heard of; and, therefore, a brief description of it may be welcome. The “Tree of Life” is large and fantastic. Its roots are entitled, “Glorious,” “Gracious,” “Holy,” “Just,” “Wise,” “Almighty,” and “Omnipresent.” On its stem and two lowest branches is a representation of the crucified Saviour. Its twelve fruits are “Everlasting Love,” “Election,” “Pardon,” “Righteousness,” “Refuge,” “Security,” “Peace,” “Sanctification,” “Promises,” “Good-will,” “Perseverance,” and “Eternal Redemption.” Its foliage is inscribed with the words, “Circumcision,” “Baptism,” “Fasting,”“Temptation,” “Victory,” “Poverty,” “Obedience,” “Shame,” “Reproach,” “Imprisonment,” “Stripes,” “Buffeting,” “Death,” and “Resurrection.” “The New Jerusalem” is resplendent with the divine glory, and is surrounded with lovely scenery. “The present Evil World,” at the bottom of the picture, contains a large number of male and female figures, some of them in “the Broad Way,” others indulging in “the Pride of Life,” and others in “Chambering and Wantonness.” In the right hand corner is the “Bottomless Pit,” with sundry demons, and ablaze with fire; while, at its mouth, sits “Babylon, Mother of Harlots,” with a large goblet in her hand; and out of the pit an avaricious-looking wretch is endeavouring to escape, for the purpose of clutching his money bags, which are inscribed with the word “Extortion,” but a grinning fiend has seized him by the long flowing hair of his head, and prevents him going farther. In the midst of one crowd, Wesley is preaching, and represented as crying, “Believe on the Lord Jesus Christ.” In another crowd,closeto the “Bottomless Pit,” stands Whitefield, the likeness excellent, and bearing a strong resemblance to the portrait in the present volume. The multitude around him evince great excitement. One man, on his right hand, cries, “What shall I do to be saved?” Another, on his left, whose coat-tail a demon grasps, exclaims, “Save, Lord, or I perish.” And Whitefield, in the midst, dressed in full canonicals, and with hands uplifted, shouts, “Behold the Lamb.” The whole thing is ludicrous; but it was friendly, and, no doubt, was published in favour of Whitefield and his fellow-labourer. Whether it was calculated to answer the artist’s purpose is another question. Sometimes man has need to pray, “Save me from my friends!”To return to Whitefield’s history. Little is known of his proceedings during the first four months of 1768. The interval seems to have been spent in London, and, doubtless, was well employed in preaching and other religious duties. On Wednesday, March 23, he had to perform a painful duty, to which he had been long accustomed. James Gibson, attorney-at-law, had been found guilty of the crime of forgery, and had been sentenced to suffer death. On the morning of the culprit’s execution, Whitefield attended himin Newgate prison, prayed with him, and administered to him the holy sacrament. Gibson, a good-looking man of about forty-five years of age, professed to rely on the merits of his Saviour; and, in a mourning coach, dressed in black, and wearing a ruffled shirt, was driven to Tyburn, where his behaviour was devout and manly, and his sentence wasexecuted.607At Whitsuntide, Whitefield visited Tunbridge Wells, Lewes, and Brighton. At the first of these places, Lady Huntingdon had procured a permanent residence, on Mount Ephraim; and Whitefield preached twice in the open air. “Very many,” says her ladyship, “were cut to the heart. Sinners trembled exceedingly before the Lord, and a universal impression seemed to abide upon the multitude. Truly God was in the midst of us to wound and toheal.”608The following letter, addressed to Whitefield by Rowland Hill, refers to this visit to Tunbridge Wells, but is chiefly valuable as containing a sketch of the proceedings of the Methodist students at Cambridge, and as exhibiting some of the peculiarities of young Rowland’s character:—“Cambridge,May 12, 1768.“Rev.and very dear Sir,—I am glad to hear we are to expect a smaller edition of your valuable‘Letter.’609I doubt not but it will be of further utility. It has been read much in this place. That and theShaver610have been sent for to all the coffee-houses in this University; so that, no doubt, all our heads have seen all that has been written. But if you think it any advantage to send each of our heads a separate copy, I will contrive my best to get it done.“God be praised for what is doing by the endeavours of dear Lady Huntingdon at Tunbridge Wells! How wonderfully is she carried from one place of dissipation to another! How glorious is her continued progress!“Blessed be God! we are not without being steeped more than ever in shame in this place; or, as the old proverb goes, we have eaten shame and drank after it, and I trust it digests well. Though we always endeavour to keep clear of a mob, in letting no more know than our different houses will hold, yet, in spite of all that can be done, more or less of thegown constantly attend. The Lord, through much grace, generally keeping me clear of the fear of man, gives me some little strength to tell you all about it; and, as I find burs generally stick faster to people’s clothes than roses, I am sometimes apt to deal in that rough ware. They have hitherto always stood, like poor brow-beaten things, with much attention till we have done, when they generally get together to compare notes, which they afterwards retail among others of the University, drest up in a droll fashion, well embellished, with the addition of many ludicrous lies.“This makes all, as I pass the streets, stop to wonder at me, as a strange oddity; but, as I am more than ever convinced that the only way God ever will carry on His work, is by the manifestation of His own almighty power, without any of our assisting influence or trimming, I find the only way to meet with a blessing is to be honest and open in telling them the simple truth, and leaving God to bless it. This, I trust, has, in some measure, been the case at Cambridge. Four of the many gownsmen, that have been at times my hearers of late, have never missed an opportunity of attending, and have been at much pains to enquire the time and place of our meeting. After hearing, they wish me a good eve; and, when absent, speak respectfully of the word. Many others, too, having been convinced in their judgments, approve of its being right; while others, filled with the hottest madness, dress me up as a fool, and cudgel me as a knave.“The other night, the mob of the gown, which raised a second of the town, ran so high at the house where we had a meeting, that the constable, who is a friend, was forced to attend, that no riot might ensue; but, as I thought to be attended with constables was yet too high an honour for such a poor beginner, I hope it was nothing more than what Christian prudence would advise, to be more private the next time, and be contented with a house full, attended only with a few gownsmen by way of bringing up the rear.“As for our Doctors, ’tis remarkable how very patiently they bear with my conduct, as they now know that as I have but a little while to stay, an expulsion from Cambridge would hardly answer. They seem now to have come to the following compromise—that I am to continue to be possessor of myprofessorship, and to be still bishop over all their parishes, provided I will be contented with houses or barns, and leave them alone with quiet possession of their streets, fields, and churches, and, by and by, they will be glad to sign mytestimonium, in order to get rid of me. Thus, in the end, I hope, through grace, I shall be enabled to make good what I promised to one, who asked me, when we enthusiasts intended to stop. My answer was, ‘Not at all, till such time as we have carried all before us.’“I am in the greatest hope that the Lord will soon give dear —— a heart to help me. He is a steady, warm, lively Christian, and grows prodigiously, and bids by far the fairest for the predicted phœnix of any that are in this place.“Do continue to be earnest in prayer to God for us. I want much humbling. Spiritual pride, at present, is my grand temptation.“Having not any spare time, I am forced to write thus in haste, andconclude with subscribing myself your poorest son and servant for Christ’s sake,“Rowland Hill.”611The foregoing letter is valuable for its facts, if for nothing else. Rowland Hill was evincing courage hardly inferior to that of the first Oxford Methodists. Without courting persecution, he was not afraid of it. To be laughed at was not pleasant, but it was not heeded. Rowland was no longer threatened with expulsion; but he was made the object of collegiate ridicule. Eight months after this, he proceeded to hisB.A.degree, and his name appeared in the list of honours.There can be no doubt that one of the best ways to propagate any new creed or system is to implant it in the national Universities. Whether designedly or otherwise, Methodism had thus been rooted at both Oxford and Cambridge. The Heads of Houses at Oxford did their utmost to destroy it. Those at Cambridge were not so ruthless. Why? Was it because the expelled at Oxford were of low degree? and because the Cambridge leader, Rowland Hill, was the son of an English baronet? Perhaps it was.Whitefield was generally jubilant. His path was often rough and difficult, but he pursued it singing. The following was addressed to Captain Joss:—“London,May 17, 1768.“My dear Man,—Go forward! go forward! is the watchword of the present day. Never mind the envious cry of elder brethren. Had they been hearkened to, the Prodigal must never have come home, nor Goliath’s head have been cut off. All temple-builders, especially when called to work in the field, must endure, not only the contradiction of sinners, but, the contradiction of saints. Happy are they who are so deeply engaged in building as not to have time to hearken to either. I long to come and lend a helping, though feeble hand. But Welsh horses move slowly. If the Welsh apostle comes, I purpose, in the Whitsun week, to make a short excursion into Sussex and Kent, and then for Bristol.“Blessed be God! the shout of a King is heard in our camps. Let us march forward, with palms of victory in our hands, crying, ‘Hallelujah! The Lord God omnipotent reigneth!’”A month after the date of this letter Whitefield was inEdinburgh; but how he went, and why he went, no one seems to know. His popularity, however, in the northern metropolis, was as great as ever. Hence he writes:—“Edinburgh,June 15, 1768.(ToMr.Keen) “You would be delighted to see our Orphan House Park assemblies; as large and attentive as ever. Twenty-seven-year-old friends and spiritual children remember the days of old. They are seeking after their first love, and there seems to be a stirring among the dry bones. I cannot tell you when I shall move. Probably within a fortnight.”“Edinburgh,July 2, 1768.(ToMr.Andrew Kinsman) “My dear Timothy, I am much obliged to you for your staying in London, till I return from Scotland. My journey hither was certainly of God. Could I preach ten times a day, thousands and thousands would attend. I have been confined for a few days, but, on Monday or Tuesday next, hope to mount my throne again. O to die there! Too great, too great an honour to be expected! I thank my wife for her kind letter just received. I am here only in danger of being hugged to death. Friends of all ranks seem heartier and more friendly than ever. All is of Grace! Grace! I go on in my old way, without turning to the right hand or to the left. Providence says every day, ‘This is the way; walk in it.’ Tender love to all, particularly to my dear wife. Next post she may expect to hear from me.”“Edinburgh,July 9, 1768.(ToMr.Keen) “God be praised that all is so well in London. Everything goes on better and better here; but I am so worn down by preaching abroad, and by talking at home almost all the day long, that I have determined to set off for London next Tuesday. As you do not mention my wife, I suppose she is out of town.”Exactly a month after this, Whitefield’s wife was dead. On his return to London, she was attacked with fever, and died on August 9. Five days afterwards, he preached her funeralsermon;612and, noticing her fortitude, remarked,—“Do you remember my preaching in those fields by the old stump of a tree? The multitude was great, and many were disposed to be riotous. At first, I addressed them firmly; but when a desperate gang drew near, with the most ferocious and horrid imprecations and menaces, my courage began to fail. My wife was then standing behind me, as I stood on the table. I think I hear her now. She pulled my gown, and, looking up, said, ‘George, play the man foryour God.’ My confidence returned. I spoke to the multitude with boldness and affection. They became still, and many were deeplyaffected.”613A monument to the memory of Whitefield’s wife was put up in Tottenham Court Road chapel, with the followinginscription:614—“To the memory ofMrs.Whitefield, who, after thirty years’ strong and frequent manifestations of her Redeemer’s love, mixed with strong and frequent strugglings against the buffetings of Satan, and many sicknesses and indwellings of sin, was joyfully released, August 9,1769.”615Whitefield submitted to his bereavement with Christian resignation. Two days after he preached his wife’s funeral sermon, he wrote, in a letter to Captain Joss:—“Let us work whilst it is day. The late unexpected breach is a fresh proof that the night soon cometh, when no man can work. Pray, where may I find that grand promise made to Abraham after Sarah’s death? May it be fulfilled in you, whilst your Sarah is yet alive! Sweet bereavements, when God Himself fills up the chasm! Through mercy I find it so. Adieu.”On Wednesday, August 24, Whitefield opened the College of the Countess of Huntingdon at Trevecca, by preaching from the words: “In all places where I record My name, I will come unto thee, and bless thee.” The next day, he gave an exhortation to the students, from: “He shall be great in the sight of the Lord.” And, on Sunday, August 28, preached in the court before the College, to a congregation of thousands, from: “Other foundation can no man lay, than that which is laid, which is JesusChrist.”616He then hurried back to London, where he arrived on September 1. His health was broken, and he was again an invalid. In a letter, dated September 6, he wrote to a sick and suffering friend:—“Why should not one invalid write to another? What if we should meet in our way to heaven unembodied,—freed from everything that at present weighs down our precious and immortal souls? For these twodays past I have been almost unable to write: to-day, I am, what they call better.”Immediately after this, he ruptured a blood-vessel; and, on September 12, remarked:—“I have been in hopes of my departure. Through hard riding, and frequent preaching, I have burst a vein. The flux is, in a great measure, stopped; but rest and quietness are strictlyenjoined.”617Rashly enough, Whitefield re-commenced preaching before the month was ended. One of his friends,Mr.Middleton, died a triumphant death, and Whitefield must preach a funeral sermon. His text was, “I have chosen thee in the furnace of affliction.” The word “chosen” gave him an opportunity to dwell upon the doctrine of election. “I know no other doctrine,” said he, “that can truly humble man; for either God must choose us, or we must choose God.” As usual, his sermon was interspersed with anecdotes, one of which may be given here. “A noble lady,” said Whitefield, “told me herself, that when she was crying on account of one of her children’s death, her little daughter came to her and said, ‘Mamma, is God Almighty dead, you cry so?’ The lady replied, ‘No.’ ‘Mamma, will you lend me your glove?’ said the child. The mother let her take it; and, in due time, asked for it again. ‘Mamma!’ remarked the child, ‘shall I cry because you have taken back your glove? And shall you cry because God has taken back mysister?’”618A reference is made to the death and burial ofMr.Middleton in the following extract from a letter:—“London, September 26, 1768. For some days, the flux of blood has stopped entirely. Praise the Lord, O my soul!Mr.Middleton is now made perfectly whole. He was buried from the Tabernacle last Wednesday evening, and a subscription is opened for his four orphans.”“Where isMr.Middleton now?” cried Whitefield in the sermon just mentioned. “Where is my dear fellow-labourer, that honest, that steady man of God? If in the midst of torture, he could answer his daughter and say, ‘Heaven uponearth! heaven upon earth!’ surely now that he sees God, and sees Christ, he must cry, ‘Heaven in heaven!’”A few weeks after this, Whitefield set out for Bath and Bristol; and began to have a longing to go to his orphans at Bethesda. He writes:—“Bristol, November 12, 1768. Bethesda lies upon my heart night and day. Something must be determined speedily. As, I trust, my eye is single, God will assuredly direct my goings. Hitherto, He has helped. He will do so to the end. Hallelujah! Hallelujah!”By the end of November, he was back to London, and wrote:—“November 30, 1768. Many thought I should not hold out from Bath to London; but I cannot as yet go to Him whom my soul loveth. Last Sunday, I creeped up to my gospel-throne; this evening, the same honour is to be conferred upon me.Mr.Wright is going with his brothers to Georgia to finish the wings of the intended College, and repair the present buildings.”Whitefield’s weakness continued; but he preached as often as he was able. “I love the open bracing air;” said he, on December 14; “preaching within doors, and especially to crowded auditories, is apt to make us nervous.”In another letter, dated “December 15,” he remarked:—“You cannot tell how low my late excursion to Bath and Bristol brought me. I would leave future events to God, and, like you merchants, would improve the presentnow. Time is short; eternity is endless. I have considered the affair of the picture. What think you? A limner, who lately drew me, and hung the picture in the Exhibition, asks forty guineas for acopy.619I shall not mind him, but send a bust taken several years ago. It shall be presented as a token of my hearty, hearty love to the Orphan House at Edinburgh, and its never-to-be-forgotten friends.”The first three months of the year 1769 were spent in London. Whitefield was extremely feeble. Wesley wrote:—

No wonder that Whitefield endorsed his friend’s letter with the words, “Uncomfortableindeed! and, blessed be God,unscriptural; for we are fully assured that ‘the Lord reigneth,’ and are directed to castallour care on Him, because He careth forus.”598

Lady Huntingdon was multiplying her chapels; but none of them were episcopally consecrated. Whitefield, the Wesleys, Romaine, Madan, Fletcher, and other Methodist clergymen preached in them as far as they had opportunity; but, it was evident, that, without lay evangelists, the work would be impeded. Captain Scott, Captain Joss, Thomas Adams, and others rendered efficient help to Whitefield in his London chapels; but they were not sufficient to meet the growing wants of himself and the Countess. Hence, her ladyship began to make preparation for the training of converted and zealous men to supply the existing pulpits, and to extend the work. At Trevecca, not far from the residence of Howell Harris, stood an ancient structure, part of an old castle, erected in the reign of HenryII.The date over the entrance is 1176. This venerable ruin belonged to Harris, who rented it to the Countess, for the purpose of its being turned into a sort of ministerial college. The repairs were now in hand, and Harris acted as supervisor. In a letter addressed to him, she wrote:—

“London, February 22, 1768. I think the work cannot be finished, for the furniture, before June; and, therefore, conclude the opening of the school must be delayed until the end of August. I shall be glad to have an exact account of the expenses as they go on.“What must I say of this poor city? Religion isfashion, not faith. Disputing and church party is the subject of all I see.Mr.Wesley andMr.Whitefield hold up their heads above it. Sandeman principles make some noise. May my soul and spirit, life, mind, and talents, be ever devoted to Christalone!”599

“What must I say of this poor city? Religion isfashion, not faith. Disputing and church party is the subject of all I see.Mr.Wesley andMr.Whitefield hold up their heads above it. Sandeman principles make some noise. May my soul and spirit, life, mind, and talents, be ever devoted to Christalone!”599

The proposal of her ladyship was to admit none into her school except such as were truly converted to God, andresolved to dedicate themselves to His service. They were to be at liberty to stay three years, during which time they were to have their education gratis, with every necessary of life, and a suit of clothes once a year. Afterwards, those who desired it might enter into the ministry, either in the Established Church, or among Protestants of any other denomination. The plan for the examination of candidates was drawn up, and approved of by Romaine, Venn, Wesley, and others; and Fletcher was fixed upon to be thepresident.600

Little did the Countess think that the time was near when such a provision would become more important than either she or any of her advisers had imagined. A storm had long been gathering, in both the Oxford and Cambridge Universities; and now it burst. A correspondent ofLloyd’s EveningPost601wrote as follows:—

“St.Edmund’s Hall is the place where a lady sends all those who have a mind to creep into Orders. The other day, several of the undergraduates of that Hall disobliged their tutor; and this one spark set their whole Methodistical foundation on fire. The tutor went immediately to their visitor, and laid open all their proceedings, upon which he appointed a meeting of the heads of houses, where seven of them, one of whom is a gentleman commoner, were accused of their several offences. One, I think, was for procuring a falsetestimonium;602another for preaching in the fields before he was in orders; a letter was read publicly, which the tutor had received from a gentleman, testifying that this man had made him a very good periwig only two years before; two or three for frequenting illicit conventicles; but another was accused only of ignorance, impudence, and disobedience, and is acquitted. All the others were expelled, not only for the offences I have mentioned, but, likewise, for preaching doctrines contrary to the Church of England.”

The “lady” referred to in this letter was the Countess of Huntingdon; but there is not the slightest proof of the accusation brought againsther.603It might contain a modicum of truth; but the base part of the allegation was false and slanderous. The names of the undergraduates were Benjamin Kay, James Matthews, Thomas Jones, ThomasGrove, Erasmus Middleton, and Joseph Shipman. This is not the place to relate the history of the six expelled students; but, it may be added, that,Mr.Kay was of respectable family, and an excellent scholar.Mr.Matthews, who was charged with having been instructed by Fletcher, of Madeley, with being the associate of known Methodists, and with attending illicit conventicles, was afterwards received into Lady Huntingdon’s Academy at Trevecca. Thomas Jones was the periwig-maker, but, for some time, had resided with John Newton, curate of Olney, under whose instruction he had acquired a knowledge of the Greek and Hebrew Scriptures. Besides the crime of being brought up to the trade of a hair-dresser, he was accused of praying, singing hymns, and expounding the Scriptures in private houses. After his expulsion, he was ordained, became curate of Clifton, near Birmingham, and married the sister of the poet Cowper’s friend, the Lady Austin.Mr.Grove confessed to the Archbishop of Canterbury that he had been led into irregularities; the Chancellor consented to his re-admission; but the Vice-Chancellor refused; and the future history of the submissive undergraduate is unknown.Mr.Middleton was ordained in Ireland by the Bishop of Down; became curate of Romaine and Cadogan; wrote hisBiographia Evangelica; and finally was presented to the rectory of Turvey, in the county of Bedford.Mr.Shipman, after his expulsion, was admitted to the Academy of the Countess of Huntingdon at Trevecca. His ministry was soon ended; but, at Plymouth, Bristol, Rodborough, and Haverfordwest, his preaching was singularly useful. He died October 31, 1771.

The tutor, who preferred the charges against the Methodist students, wasMr.Higson, who was not alwayscompos mentis, and had been treated as insane. The Vice-Chancellor was theRev.Dr.Durell, who was the determined enemy of the accused. Their friend, theRev.Dr.Dixon, was the principal of their college. Their judges wereDrs.Durell, Randolph, Fothergill, Nowell, and Atterbury. The expulsion took place on March 11,1768.604

The event, as might be expected, created a national sensation.A large number of persons warmly approved of the sentence of the judicial junta; among whom was the famousDr.Johnson. “Sir,” said Johnson to his friend Boswell, “the expulsion was extremely just and proper. What have they to do at a University, who are not willing to be taught, but will presume to teach? Where is religion to be learnt but at a University? Sir, they were examined, and found to be mighty ignorant fellows.” Boswell: “But was it not hard, sir, to expel them, for I am told they were good beings?” Johnson: “I believe they might be good beings, but they were not fit to be in the University of Oxford. A cow is a very good animal in the field, but we turn her out of agarden.”605Johnson’s similitude was more forcible than appropriate; but, even admitting that, in a literary point of view, the expelled were not fit for the University, it may be asked, who were responsible for their admission? Really, their only crimes were, that some of them had been ignobly bred, and all of them had sung, and prayed, and read the Scriptures in private houses. In this respect, they were not alone.Dr.Stillingfleet, Fellow of Merton College, and afterwards Prebendary of Worcester;Mr.Foster, of Queen’s College;Mr.Pugh, of Hertford College;Mr.Gordon, of Magdalen;Mr.Clark, ofSt.John’s; andMr.Halward, of Worcester College, had done just the same; but these were gentlemen whom it would have been somewhat perilous to treat with the same collegiate tyranny that was exercised towards the humble undergraduates who were ignominiously expelled.

The latter, however, were not without friends. Rowland Hill and his Methodist associates, Pentycross, Simpson, Robinson, and others, at Cambridge, were in intimate communion with them; and Rowland Hill’s brother, afterwards Sir Richard Hill, became their principal defender. He published his “Pietas Oxoniensis.” (8vo. 85pp.); which was answered byDr.Nowell, principal ofSt.Mary’s Hall. Other pamphlets,pro et con, were issued, too numerous to be mentioned here; but Whitefield’s must have attention. It was the last he published, and was entitled, “A Letter to theReverendDr.Durell, Vice-Chancellor of the University of Oxford; occasioned by a late Expulsion of Six Students from Edmund Hall. By George Whitefield,M.A., late of Pembroke College, Oxford; and Chaplain to the Countess of Huntingdon.” (8vo., 50pp.) The “Letter” was dated, “London, April 12, 1768,” and was one of Whitefield’s most spirited productions. In reply to “one article of impeachment, namely, that some of” the six expelled students “were of trades before they entered the University,” he reminded the Vice-Chancellor that there was no “evil or crime worthy of expulsion” in this, for “God took David from the sheep-fold;” “David’s Lord had for his reputed father a carpenter, and, in all probability, worked at the trade of a carpenter Himself;” He “chose poor fishermen to be His apostles;” andSt.Paul “laboured with his own hands, and worked at the trade of a tent-maker.”

In reference to the charge of using extempore prayer, Whitefield argued, that, though the “English liturgy is one of the most excellent forms of public prayer in the world,” yet no form “can possibly suit every particular case.” Besides, said he, “what great sinners must they have been, who prayed, in an extempore way, before any forms of prayer existed? The prayers we read of in Scripture,—the prayers which opened and shut heaven, the effectual, fervent, energetic prayers of those righteous and holy men of old, which availed so much with God, were all of an extempore nature. And I am apt to believe, if, not only our students and ministers, but private Christians, were born from above, and taught of God, as those wrestlers with God were, they would want forms of prayer no more than theydid.”606“The crime of using extempore prayer is not so much as mentioned in any of our law books; and, therefore, a crime for which, it is to be hoped, no student will hereafter be summoned to appear at the bar of any of the reverend doctors of divinity, or heads of houses in the University of Oxford.” “It is also to be hoped that as somehave been expelled for extempore praying, we shall hear of some being expelled for extempore swearing.”

One extract must suffice respecting the charge of “singing hymns”:—

“Were the sons of the prophets more frequently to entertain themselves thus, it would be as suitable to the ministerial character as tripping up their heels, skipping and dancing at the music of a ball-room, or playing a first fiddle at a concert. The voice of spiritual melody would be as much to the honour of the University as the more frequent noise of box and dice, at the unlawful games of hazard and back-gammon.”

On the subject of “giving private exhortations,” Whitefield aptly observed:—

“Our all-wise Master sent His disciples on short excursions, before He gave them the more extensive commission to go into all the world; and were our students in general, under proper limitations, to be thus exercised, they would not turn out to be such mere novices, as too many raw creatures do when they make their first appearance in the pulpit. I remember, above thirty years ago, some young students had been visiting the sick and imprisoned, and had been giving a word of exhortation in a private house; and, upon meeting the minister of the parish on their return to college, they frankly told him what they had been doing; when he turned to them, and said, ‘God bless you! I wish we had more such young curates;’—a more Christian sentence this, than that of a late expulsion for the very same supposed crimes and misdemeanours.”

Whitefield proceeded to remindDr.Durell of the effort which was being made to establish the episcopacy in the American colonies, and of the opposition of the colonists to the scheme, and then added:—

“That persons of all ranks, from Quebec down to the two Floridas, are at this time more than prejudiced against it, is notorious; but how will the thought of the introduction of lord bishops make them shudder, if their lordships should think proper to countenance the expulsion of religious students, whilst those who have no religion at all meet with approbation and applause.”

Turning to the general subject of Methodism, Whitefield continued:—

“It is notorious that the grand cause of these young men’s expulsion was, that they were either real or reputed Methodists. Scarce any now-a-days can pray extempore, sing hymns, go to church or meeting, and abound in other acts of devotion, but they must be immediately dubbed Methodists.”

And then, in reference to the first Oxford Methodists, he added:—

“If worldly church preferments had been their aim, some of them, at least, might have had ladders enough to climb up by; but having received a kind of apostolical commission at their ordination, they would fain keep up the dignity of an apostolic character; and, therefore, without ever so much as designing to enter into any political cabals, or civil or church factions, without turning to the right hand or the left, or troubling the world with a single sermon or pamphlet on the bare externals of religion, they have endeavoured to have but one thing in view, namely, to think of nothing, to know nothing, and to preach of nothing but Jesus Christ, and Him crucified; to spend and be spent for the good of souls, and to glory in nothing saving in the cross of Christ, by whom the world is crucified unto them and they unto the world.”

Such was Whitefield’s last description of the first Methodist preachers. May this be the character of all their successors to the end of time!

Of course, Whitefield’s “Letter” toDr.Durell evoked replies; but only one of these can be noticed here. It was entitled, “Remarks upon theRev.Mr.Whitefield’s Letter to the Vice-Chancellor of the University of Oxford; in a Letter to theRev.Mr.Whitefield. By a late Member of the University of Oxford. Oxford, 1768.” (8vo., 62pp.) Two or three extracts from this angry and abusive production must be given. In reference to Whitefield himself, the author says:—

“I address you without any hope of reforming you, for, it would be absurd in me to prove a person insane, and, at the same time, attempt to convince him of that insanity. That would be supposing him in his senses in order to satisfy him that he is out of them. My design is to deal with you as magistrates do with an offender, whom they despair of bringing to any good. They animadvert upon him for the good of others, and, by open punishment, aim at suppressing the influence which his advice or example may have had upon his acquaintance.“Your sermons are off-hand harangues,—mere enthusiastic rant,—a wild rhapsody of nonsense,—the foam of an over-heated imagination,—like old wives’ fables, or profane and vain babblings,—proceeding from a spirit of pride and ignorance. Such teachers as yourself, are blind leaders of the blind,—jack-o’-lanthorn meteors, orignes fatui, drawing the mazed follower through briars and bogs, till he is plunged into inextricable ruin. But, however absurd and ridiculous your sermons—thespuingsof the heart upon the people, in unconcocted sentences—they are tolerable in comparison of your extempore prayers to the Deity.”

“Your sermons are off-hand harangues,—mere enthusiastic rant,—a wild rhapsody of nonsense,—the foam of an over-heated imagination,—like old wives’ fables, or profane and vain babblings,—proceeding from a spirit of pride and ignorance. Such teachers as yourself, are blind leaders of the blind,—jack-o’-lanthorn meteors, orignes fatui, drawing the mazed follower through briars and bogs, till he is plunged into inextricable ruin. But, however absurd and ridiculous your sermons—thespuingsof the heart upon the people, in unconcocted sentences—they are tolerable in comparison of your extempore prayers to the Deity.”

This was hardly polite to come from “a late member of the University of Oxford;” but let it pass, and listen to what the accomplished author says of the six expelled students:—

“These low mechanics were moved with the spirit of pride and ignorance, and had no other calls but of vanity, idleness, and hunger; and, I make no doubt, had their attempt to creep through some privy holes, or to climb over the fences into the ministry been crowned with success, they would have scorned the dust from whence they sprung, and, spurred on with the turbulent spirit of ambition, would never have ceased clambering after the higher places, and would even have been dissatisfied, though they reached the highest round of the ecclesiastical ladder.”

One sentence more from this elegant publication:—

“If a large stock of pride, with the profoundest ignorance, and a brow harder than adamant, be sufficient to set up a Methodistical spouter, what occasion is there to send him to the University?”

In order to get rid of a subject so unpleasant, it may be added here, that, besides this, there were several other pamphlets published against Whitefield and the Methodists during the year 1768. For instance, there was “The Troublers of Israel, in which the Principles of those who turn the World upside down are displayed. With a Preface to theRev.Dr.——. To which is prefixed a short introductory Description of Modern Enthusiasts.” (4to.) A kind of opera, exceedingly incoherent, and profanely foolish. 2. “Sermons to Asses” (12mo., 212pp.), dedicated to Whitefield, Wesley, Romaine, and Madan,—chiefly a political publication, with a fling at the Methodists. 3. “Enthusiasm Detected and Defeated. By Samuel Roe,A.M., Vicar of Stotfold, in Bedfordshire.” (8vo., 319pp.) Principally an attack on Wesley, but not altogether exempting Whitefield. “I humbly propose to the legislative powers,” said theRev.Samuel Roe, “to make an example of Tabernacle preachers, by enacting a law tocut out their tongues, who have been the incorrigible authors of so many mischiefs and distractions throughout the English dominions. And, by the said authority, tocut out the tonguesof all field-teachers, and preachers in houses, barns, or elsewhere, without apostolical ordination and legal authority, being approved and licensed to enter upon that most sacred trust.” 4. “The Hypocrite:a Comedy. As it is performed at the Theatre Royal in Drury Lane” (8vo.),—in which a Tabernacle enthusiast occupied a prominent position.

Then, in 1769, before Whitefield sailed for America, there were published: 1. “Methodism, a Popish Idol; or the Danger and Harmony of Enthusiasm and Separation. By Booth Braithwaite.” (8vo.) “A raving pamphlet,” said theMonthly Review, “against sectaries, with abundant zeal, little knowledge, and less charity.” 2. “A Letter to a Young Gentleman at Oxford, intended for Holy Orders” (8vo.),—in ardent language warning the “young gentleman” against Confessionalists, Monthly Reviewers, Blasphemers, Reprobates, and Methodists. 3. “The Pretences of Enthusiasts Considered and Confuted; a Sermon preached before the University of Oxford, atSt.Mary’s, June 26, 1768. By William Hawkins,M.A., Prebendary of Wells. Published by desire.” (8vo., 27pp.)Mr.Hawkins confesses that he has “little hope of converting spiritual dishonesty, or convincing religious infatuation;” but he insists that “all pretences of illiterate laymen, and ignorant mechanics,to expound the way of God more perfectly, in consequence of supernatural inspiration and spiritual illumination, are plainly to be resolved into the artifice of imposture, or the insanity of enthusiasm.”

On the other hand, there was published a curious and well-executed engraving, of folio size, entitled, “The Tree of Life: likewise a View of the New Jerusalem, and this present Evil World; with the Industry of Gospel Ministers in endeavouring to pluck sinners from the wrath to come.” The copy before me is the only one I have ever seen, or heard of; and, therefore, a brief description of it may be welcome. The “Tree of Life” is large and fantastic. Its roots are entitled, “Glorious,” “Gracious,” “Holy,” “Just,” “Wise,” “Almighty,” and “Omnipresent.” On its stem and two lowest branches is a representation of the crucified Saviour. Its twelve fruits are “Everlasting Love,” “Election,” “Pardon,” “Righteousness,” “Refuge,” “Security,” “Peace,” “Sanctification,” “Promises,” “Good-will,” “Perseverance,” and “Eternal Redemption.” Its foliage is inscribed with the words, “Circumcision,” “Baptism,” “Fasting,”“Temptation,” “Victory,” “Poverty,” “Obedience,” “Shame,” “Reproach,” “Imprisonment,” “Stripes,” “Buffeting,” “Death,” and “Resurrection.” “The New Jerusalem” is resplendent with the divine glory, and is surrounded with lovely scenery. “The present Evil World,” at the bottom of the picture, contains a large number of male and female figures, some of them in “the Broad Way,” others indulging in “the Pride of Life,” and others in “Chambering and Wantonness.” In the right hand corner is the “Bottomless Pit,” with sundry demons, and ablaze with fire; while, at its mouth, sits “Babylon, Mother of Harlots,” with a large goblet in her hand; and out of the pit an avaricious-looking wretch is endeavouring to escape, for the purpose of clutching his money bags, which are inscribed with the word “Extortion,” but a grinning fiend has seized him by the long flowing hair of his head, and prevents him going farther. In the midst of one crowd, Wesley is preaching, and represented as crying, “Believe on the Lord Jesus Christ.” In another crowd,closeto the “Bottomless Pit,” stands Whitefield, the likeness excellent, and bearing a strong resemblance to the portrait in the present volume. The multitude around him evince great excitement. One man, on his right hand, cries, “What shall I do to be saved?” Another, on his left, whose coat-tail a demon grasps, exclaims, “Save, Lord, or I perish.” And Whitefield, in the midst, dressed in full canonicals, and with hands uplifted, shouts, “Behold the Lamb.” The whole thing is ludicrous; but it was friendly, and, no doubt, was published in favour of Whitefield and his fellow-labourer. Whether it was calculated to answer the artist’s purpose is another question. Sometimes man has need to pray, “Save me from my friends!”

To return to Whitefield’s history. Little is known of his proceedings during the first four months of 1768. The interval seems to have been spent in London, and, doubtless, was well employed in preaching and other religious duties. On Wednesday, March 23, he had to perform a painful duty, to which he had been long accustomed. James Gibson, attorney-at-law, had been found guilty of the crime of forgery, and had been sentenced to suffer death. On the morning of the culprit’s execution, Whitefield attended himin Newgate prison, prayed with him, and administered to him the holy sacrament. Gibson, a good-looking man of about forty-five years of age, professed to rely on the merits of his Saviour; and, in a mourning coach, dressed in black, and wearing a ruffled shirt, was driven to Tyburn, where his behaviour was devout and manly, and his sentence wasexecuted.607

At Whitsuntide, Whitefield visited Tunbridge Wells, Lewes, and Brighton. At the first of these places, Lady Huntingdon had procured a permanent residence, on Mount Ephraim; and Whitefield preached twice in the open air. “Very many,” says her ladyship, “were cut to the heart. Sinners trembled exceedingly before the Lord, and a universal impression seemed to abide upon the multitude. Truly God was in the midst of us to wound and toheal.”608

The following letter, addressed to Whitefield by Rowland Hill, refers to this visit to Tunbridge Wells, but is chiefly valuable as containing a sketch of the proceedings of the Methodist students at Cambridge, and as exhibiting some of the peculiarities of young Rowland’s character:—

“Cambridge,May 12, 1768.“Rev.and very dear Sir,—I am glad to hear we are to expect a smaller edition of your valuable‘Letter.’609I doubt not but it will be of further utility. It has been read much in this place. That and theShaver610have been sent for to all the coffee-houses in this University; so that, no doubt, all our heads have seen all that has been written. But if you think it any advantage to send each of our heads a separate copy, I will contrive my best to get it done.“God be praised for what is doing by the endeavours of dear Lady Huntingdon at Tunbridge Wells! How wonderfully is she carried from one place of dissipation to another! How glorious is her continued progress!“Blessed be God! we are not without being steeped more than ever in shame in this place; or, as the old proverb goes, we have eaten shame and drank after it, and I trust it digests well. Though we always endeavour to keep clear of a mob, in letting no more know than our different houses will hold, yet, in spite of all that can be done, more or less of thegown constantly attend. The Lord, through much grace, generally keeping me clear of the fear of man, gives me some little strength to tell you all about it; and, as I find burs generally stick faster to people’s clothes than roses, I am sometimes apt to deal in that rough ware. They have hitherto always stood, like poor brow-beaten things, with much attention till we have done, when they generally get together to compare notes, which they afterwards retail among others of the University, drest up in a droll fashion, well embellished, with the addition of many ludicrous lies.“This makes all, as I pass the streets, stop to wonder at me, as a strange oddity; but, as I am more than ever convinced that the only way God ever will carry on His work, is by the manifestation of His own almighty power, without any of our assisting influence or trimming, I find the only way to meet with a blessing is to be honest and open in telling them the simple truth, and leaving God to bless it. This, I trust, has, in some measure, been the case at Cambridge. Four of the many gownsmen, that have been at times my hearers of late, have never missed an opportunity of attending, and have been at much pains to enquire the time and place of our meeting. After hearing, they wish me a good eve; and, when absent, speak respectfully of the word. Many others, too, having been convinced in their judgments, approve of its being right; while others, filled with the hottest madness, dress me up as a fool, and cudgel me as a knave.“The other night, the mob of the gown, which raised a second of the town, ran so high at the house where we had a meeting, that the constable, who is a friend, was forced to attend, that no riot might ensue; but, as I thought to be attended with constables was yet too high an honour for such a poor beginner, I hope it was nothing more than what Christian prudence would advise, to be more private the next time, and be contented with a house full, attended only with a few gownsmen by way of bringing up the rear.“As for our Doctors, ’tis remarkable how very patiently they bear with my conduct, as they now know that as I have but a little while to stay, an expulsion from Cambridge would hardly answer. They seem now to have come to the following compromise—that I am to continue to be possessor of myprofessorship, and to be still bishop over all their parishes, provided I will be contented with houses or barns, and leave them alone with quiet possession of their streets, fields, and churches, and, by and by, they will be glad to sign mytestimonium, in order to get rid of me. Thus, in the end, I hope, through grace, I shall be enabled to make good what I promised to one, who asked me, when we enthusiasts intended to stop. My answer was, ‘Not at all, till such time as we have carried all before us.’“I am in the greatest hope that the Lord will soon give dear —— a heart to help me. He is a steady, warm, lively Christian, and grows prodigiously, and bids by far the fairest for the predicted phœnix of any that are in this place.“Do continue to be earnest in prayer to God for us. I want much humbling. Spiritual pride, at present, is my grand temptation.“Having not any spare time, I am forced to write thus in haste, andconclude with subscribing myself your poorest son and servant for Christ’s sake,“Rowland Hill.”611

“Cambridge,May 12, 1768.

“Rev.and very dear Sir,—I am glad to hear we are to expect a smaller edition of your valuable‘Letter.’609I doubt not but it will be of further utility. It has been read much in this place. That and theShaver610have been sent for to all the coffee-houses in this University; so that, no doubt, all our heads have seen all that has been written. But if you think it any advantage to send each of our heads a separate copy, I will contrive my best to get it done.

“God be praised for what is doing by the endeavours of dear Lady Huntingdon at Tunbridge Wells! How wonderfully is she carried from one place of dissipation to another! How glorious is her continued progress!

“Blessed be God! we are not without being steeped more than ever in shame in this place; or, as the old proverb goes, we have eaten shame and drank after it, and I trust it digests well. Though we always endeavour to keep clear of a mob, in letting no more know than our different houses will hold, yet, in spite of all that can be done, more or less of thegown constantly attend. The Lord, through much grace, generally keeping me clear of the fear of man, gives me some little strength to tell you all about it; and, as I find burs generally stick faster to people’s clothes than roses, I am sometimes apt to deal in that rough ware. They have hitherto always stood, like poor brow-beaten things, with much attention till we have done, when they generally get together to compare notes, which they afterwards retail among others of the University, drest up in a droll fashion, well embellished, with the addition of many ludicrous lies.

“This makes all, as I pass the streets, stop to wonder at me, as a strange oddity; but, as I am more than ever convinced that the only way God ever will carry on His work, is by the manifestation of His own almighty power, without any of our assisting influence or trimming, I find the only way to meet with a blessing is to be honest and open in telling them the simple truth, and leaving God to bless it. This, I trust, has, in some measure, been the case at Cambridge. Four of the many gownsmen, that have been at times my hearers of late, have never missed an opportunity of attending, and have been at much pains to enquire the time and place of our meeting. After hearing, they wish me a good eve; and, when absent, speak respectfully of the word. Many others, too, having been convinced in their judgments, approve of its being right; while others, filled with the hottest madness, dress me up as a fool, and cudgel me as a knave.

“The other night, the mob of the gown, which raised a second of the town, ran so high at the house where we had a meeting, that the constable, who is a friend, was forced to attend, that no riot might ensue; but, as I thought to be attended with constables was yet too high an honour for such a poor beginner, I hope it was nothing more than what Christian prudence would advise, to be more private the next time, and be contented with a house full, attended only with a few gownsmen by way of bringing up the rear.

“As for our Doctors, ’tis remarkable how very patiently they bear with my conduct, as they now know that as I have but a little while to stay, an expulsion from Cambridge would hardly answer. They seem now to have come to the following compromise—that I am to continue to be possessor of myprofessorship, and to be still bishop over all their parishes, provided I will be contented with houses or barns, and leave them alone with quiet possession of their streets, fields, and churches, and, by and by, they will be glad to sign mytestimonium, in order to get rid of me. Thus, in the end, I hope, through grace, I shall be enabled to make good what I promised to one, who asked me, when we enthusiasts intended to stop. My answer was, ‘Not at all, till such time as we have carried all before us.’

“I am in the greatest hope that the Lord will soon give dear —— a heart to help me. He is a steady, warm, lively Christian, and grows prodigiously, and bids by far the fairest for the predicted phœnix of any that are in this place.

“Do continue to be earnest in prayer to God for us. I want much humbling. Spiritual pride, at present, is my grand temptation.

“Having not any spare time, I am forced to write thus in haste, andconclude with subscribing myself your poorest son and servant for Christ’s sake,

“Rowland Hill.”611

The foregoing letter is valuable for its facts, if for nothing else. Rowland Hill was evincing courage hardly inferior to that of the first Oxford Methodists. Without courting persecution, he was not afraid of it. To be laughed at was not pleasant, but it was not heeded. Rowland was no longer threatened with expulsion; but he was made the object of collegiate ridicule. Eight months after this, he proceeded to hisB.A.degree, and his name appeared in the list of honours.

There can be no doubt that one of the best ways to propagate any new creed or system is to implant it in the national Universities. Whether designedly or otherwise, Methodism had thus been rooted at both Oxford and Cambridge. The Heads of Houses at Oxford did their utmost to destroy it. Those at Cambridge were not so ruthless. Why? Was it because the expelled at Oxford were of low degree? and because the Cambridge leader, Rowland Hill, was the son of an English baronet? Perhaps it was.

Whitefield was generally jubilant. His path was often rough and difficult, but he pursued it singing. The following was addressed to Captain Joss:—

“London,May 17, 1768.“My dear Man,—Go forward! go forward! is the watchword of the present day. Never mind the envious cry of elder brethren. Had they been hearkened to, the Prodigal must never have come home, nor Goliath’s head have been cut off. All temple-builders, especially when called to work in the field, must endure, not only the contradiction of sinners, but, the contradiction of saints. Happy are they who are so deeply engaged in building as not to have time to hearken to either. I long to come and lend a helping, though feeble hand. But Welsh horses move slowly. If the Welsh apostle comes, I purpose, in the Whitsun week, to make a short excursion into Sussex and Kent, and then for Bristol.“Blessed be God! the shout of a King is heard in our camps. Let us march forward, with palms of victory in our hands, crying, ‘Hallelujah! The Lord God omnipotent reigneth!’”

“London,May 17, 1768.

“My dear Man,—Go forward! go forward! is the watchword of the present day. Never mind the envious cry of elder brethren. Had they been hearkened to, the Prodigal must never have come home, nor Goliath’s head have been cut off. All temple-builders, especially when called to work in the field, must endure, not only the contradiction of sinners, but, the contradiction of saints. Happy are they who are so deeply engaged in building as not to have time to hearken to either. I long to come and lend a helping, though feeble hand. But Welsh horses move slowly. If the Welsh apostle comes, I purpose, in the Whitsun week, to make a short excursion into Sussex and Kent, and then for Bristol.

“Blessed be God! the shout of a King is heard in our camps. Let us march forward, with palms of victory in our hands, crying, ‘Hallelujah! The Lord God omnipotent reigneth!’”

A month after the date of this letter Whitefield was inEdinburgh; but how he went, and why he went, no one seems to know. His popularity, however, in the northern metropolis, was as great as ever. Hence he writes:—

“Edinburgh,June 15, 1768.(ToMr.Keen) “You would be delighted to see our Orphan House Park assemblies; as large and attentive as ever. Twenty-seven-year-old friends and spiritual children remember the days of old. They are seeking after their first love, and there seems to be a stirring among the dry bones. I cannot tell you when I shall move. Probably within a fortnight.”“Edinburgh,July 2, 1768.(ToMr.Andrew Kinsman) “My dear Timothy, I am much obliged to you for your staying in London, till I return from Scotland. My journey hither was certainly of God. Could I preach ten times a day, thousands and thousands would attend. I have been confined for a few days, but, on Monday or Tuesday next, hope to mount my throne again. O to die there! Too great, too great an honour to be expected! I thank my wife for her kind letter just received. I am here only in danger of being hugged to death. Friends of all ranks seem heartier and more friendly than ever. All is of Grace! Grace! I go on in my old way, without turning to the right hand or to the left. Providence says every day, ‘This is the way; walk in it.’ Tender love to all, particularly to my dear wife. Next post she may expect to hear from me.”“Edinburgh,July 9, 1768.(ToMr.Keen) “God be praised that all is so well in London. Everything goes on better and better here; but I am so worn down by preaching abroad, and by talking at home almost all the day long, that I have determined to set off for London next Tuesday. As you do not mention my wife, I suppose she is out of town.”

“Edinburgh,June 15, 1768.

(ToMr.Keen) “You would be delighted to see our Orphan House Park assemblies; as large and attentive as ever. Twenty-seven-year-old friends and spiritual children remember the days of old. They are seeking after their first love, and there seems to be a stirring among the dry bones. I cannot tell you when I shall move. Probably within a fortnight.”

“Edinburgh,July 2, 1768.

(ToMr.Andrew Kinsman) “My dear Timothy, I am much obliged to you for your staying in London, till I return from Scotland. My journey hither was certainly of God. Could I preach ten times a day, thousands and thousands would attend. I have been confined for a few days, but, on Monday or Tuesday next, hope to mount my throne again. O to die there! Too great, too great an honour to be expected! I thank my wife for her kind letter just received. I am here only in danger of being hugged to death. Friends of all ranks seem heartier and more friendly than ever. All is of Grace! Grace! I go on in my old way, without turning to the right hand or to the left. Providence says every day, ‘This is the way; walk in it.’ Tender love to all, particularly to my dear wife. Next post she may expect to hear from me.”

“Edinburgh,July 9, 1768.

(ToMr.Keen) “God be praised that all is so well in London. Everything goes on better and better here; but I am so worn down by preaching abroad, and by talking at home almost all the day long, that I have determined to set off for London next Tuesday. As you do not mention my wife, I suppose she is out of town.”

Exactly a month after this, Whitefield’s wife was dead. On his return to London, she was attacked with fever, and died on August 9. Five days afterwards, he preached her funeralsermon;612and, noticing her fortitude, remarked,—“Do you remember my preaching in those fields by the old stump of a tree? The multitude was great, and many were disposed to be riotous. At first, I addressed them firmly; but when a desperate gang drew near, with the most ferocious and horrid imprecations and menaces, my courage began to fail. My wife was then standing behind me, as I stood on the table. I think I hear her now. She pulled my gown, and, looking up, said, ‘George, play the man foryour God.’ My confidence returned. I spoke to the multitude with boldness and affection. They became still, and many were deeplyaffected.”613A monument to the memory of Whitefield’s wife was put up in Tottenham Court Road chapel, with the followinginscription:614—

“To the memory ofMrs.Whitefield, who, after thirty years’ strong and frequent manifestations of her Redeemer’s love, mixed with strong and frequent strugglings against the buffetings of Satan, and many sicknesses and indwellings of sin, was joyfully released, August 9,1769.”615

Whitefield submitted to his bereavement with Christian resignation. Two days after he preached his wife’s funeral sermon, he wrote, in a letter to Captain Joss:—“Let us work whilst it is day. The late unexpected breach is a fresh proof that the night soon cometh, when no man can work. Pray, where may I find that grand promise made to Abraham after Sarah’s death? May it be fulfilled in you, whilst your Sarah is yet alive! Sweet bereavements, when God Himself fills up the chasm! Through mercy I find it so. Adieu.”

On Wednesday, August 24, Whitefield opened the College of the Countess of Huntingdon at Trevecca, by preaching from the words: “In all places where I record My name, I will come unto thee, and bless thee.” The next day, he gave an exhortation to the students, from: “He shall be great in the sight of the Lord.” And, on Sunday, August 28, preached in the court before the College, to a congregation of thousands, from: “Other foundation can no man lay, than that which is laid, which is JesusChrist.”616

He then hurried back to London, where he arrived on September 1. His health was broken, and he was again an invalid. In a letter, dated September 6, he wrote to a sick and suffering friend:—

“Why should not one invalid write to another? What if we should meet in our way to heaven unembodied,—freed from everything that at present weighs down our precious and immortal souls? For these twodays past I have been almost unable to write: to-day, I am, what they call better.”

Immediately after this, he ruptured a blood-vessel; and, on September 12, remarked:—

“I have been in hopes of my departure. Through hard riding, and frequent preaching, I have burst a vein. The flux is, in a great measure, stopped; but rest and quietness are strictlyenjoined.”617

Rashly enough, Whitefield re-commenced preaching before the month was ended. One of his friends,Mr.Middleton, died a triumphant death, and Whitefield must preach a funeral sermon. His text was, “I have chosen thee in the furnace of affliction.” The word “chosen” gave him an opportunity to dwell upon the doctrine of election. “I know no other doctrine,” said he, “that can truly humble man; for either God must choose us, or we must choose God.” As usual, his sermon was interspersed with anecdotes, one of which may be given here. “A noble lady,” said Whitefield, “told me herself, that when she was crying on account of one of her children’s death, her little daughter came to her and said, ‘Mamma, is God Almighty dead, you cry so?’ The lady replied, ‘No.’ ‘Mamma, will you lend me your glove?’ said the child. The mother let her take it; and, in due time, asked for it again. ‘Mamma!’ remarked the child, ‘shall I cry because you have taken back your glove? And shall you cry because God has taken back mysister?’”618A reference is made to the death and burial ofMr.Middleton in the following extract from a letter:—

“London, September 26, 1768. For some days, the flux of blood has stopped entirely. Praise the Lord, O my soul!Mr.Middleton is now made perfectly whole. He was buried from the Tabernacle last Wednesday evening, and a subscription is opened for his four orphans.”

“Where isMr.Middleton now?” cried Whitefield in the sermon just mentioned. “Where is my dear fellow-labourer, that honest, that steady man of God? If in the midst of torture, he could answer his daughter and say, ‘Heaven uponearth! heaven upon earth!’ surely now that he sees God, and sees Christ, he must cry, ‘Heaven in heaven!’”

A few weeks after this, Whitefield set out for Bath and Bristol; and began to have a longing to go to his orphans at Bethesda. He writes:—

“Bristol, November 12, 1768. Bethesda lies upon my heart night and day. Something must be determined speedily. As, I trust, my eye is single, God will assuredly direct my goings. Hitherto, He has helped. He will do so to the end. Hallelujah! Hallelujah!”

By the end of November, he was back to London, and wrote:—

“November 30, 1768. Many thought I should not hold out from Bath to London; but I cannot as yet go to Him whom my soul loveth. Last Sunday, I creeped up to my gospel-throne; this evening, the same honour is to be conferred upon me.Mr.Wright is going with his brothers to Georgia to finish the wings of the intended College, and repair the present buildings.”

Whitefield’s weakness continued; but he preached as often as he was able. “I love the open bracing air;” said he, on December 14; “preaching within doors, and especially to crowded auditories, is apt to make us nervous.”

In another letter, dated “December 15,” he remarked:—

“You cannot tell how low my late excursion to Bath and Bristol brought me. I would leave future events to God, and, like you merchants, would improve the presentnow. Time is short; eternity is endless. I have considered the affair of the picture. What think you? A limner, who lately drew me, and hung the picture in the Exhibition, asks forty guineas for acopy.619I shall not mind him, but send a bust taken several years ago. It shall be presented as a token of my hearty, hearty love to the Orphan House at Edinburgh, and its never-to-be-forgotten friends.”

The first three months of the year 1769 were spent in London. Whitefield was extremely feeble. Wesley wrote:—

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