Chapter 30

[96]Weekly Miscellany, May 17, 1740.[97]Ibid. June 8, 1740.[98]Weekly Miscellany, June 21, 1740.[99]The Rev. Jacob Rogers, of Bedford, of whom Wesley, in 1753, wrote as follows:—“Above fourteen years ago, Mr. Rogers, then curate of St. Paul’s (Bedford), preached the pure gospel with general acceptance. A great awakening began, and continually increased, till the poor weather-cock turned Baptist; he then preached the absolute decrees with all his might; but in a while the wind changed again, and he turned and sank into the German whirlpool. How many souls has this unhappy man to answer for!” (Wesley’s Works, vol. ii., p. 293.)[100]Weekly Miscellany, July 26, 1740.[101]Memoirs of Mrs. Grace Bennett.[102]Memoirs of James Hutton, p. 59 and 60.[103]A pilgrim, according to Zinzendorf’s definition, is “a Philadelphian (lover of the brethren), with a Moravian coat and a Lutheran tongue.” (“Hutton’s Memoirs,” p. 118.)[104]Hutton’s Memoirs, p. 152.[105]The property is now held of Ingham’s descendants, on a lease for five hundred years. (Methodist Magazine, 1848, p. 1,099.)[106]Life and Times of Lady Huntingdon, vol. i., p. 260.[107]Life and Times of Lady Huntingdon, vol. i., p. 266.[108]Doubtless, a Tract, of twenty-four pages, published by Wesley, in 1745, and entitled “A Short View of the Difference between the Moravian Brethren, lately in England, and the Rev. Mr. John and Charles Wesley.”[109]Methodist Magazine, 1797, p. 512.[110]Hutton’s Memoirs, pp. 221 to 280.[111]Evangelical Magazine, 1814, p. 306.[112]Life and Times of Countess of Huntingdon, vol. i., p. 270.[113]Minutes of Methodist Conferences, vol. i., p. 717. The 1862 edition.[114]Wesley’s Works, vol. ii., p. 313.[115]Sandemanianism was afterwards introduced into New England, but failed by its own distractions. Sandeman died in Danbury, Connecticut. His tomb is still preserved there, and slight traces of his system linger in the vicinity. (Stevens’ History of Methodism, vol. i., p. 392.)[116]The Daleites derived their name from David Dale, Esq., a successful man of business, who, after being agent for the sale of the cotton yarn of Sir R. Arkwright, became, in 1785, the proprietor of the cotton mills at Lanark. A lawsuit, between the magistrates of Glasgow and the General Session, led Mr. Dale to secede from the established kirk. Having began to preach, he was the means of founding several Independent Churches in Scotland; and, after an active and useful life, died, greatly lamented, in 1806, aged sixty-seven. (Evangelical Magazine, 1807, p. 49.)[117]Wesley writes: “1765. January 20, I looked over Mr. Romaine’s strange book on the ‘Life of Faith.’ I thought nothing could ever exceed Mr. Ingham’s, but really this does; although they differ not an hair’s breadth from each other, any more than from Mr. Sandeman.” (Wesley’s Works, vol. iii., p. 193.)[118]Evangelical Magazine, 1814, p. 308.[119]Life and Times of Countess of Huntingdon, vol. i., p. 303.[120]Wesleyan Times, December 14th, 1863.[121]It is a noticeable fact, that Whitefield also was extremely fond of reading plays, not only when at school in Gloucester, but, even after he went to Oxford.[122]Methodist Magazine, 1798, p. 172.[123]For further particulars of Kezziah Westley, see Memoir of Westley Hall.[124]Holmes’s “History of the United Brethren,” vol. ii., p. 38.[125]Wesley’s sister, Kezziah, now Gambold’s guest.[126]The Works of Rev. John Gambold, p. 260.[127]The first edition was published in 1773, with the following title: “The Martyrdom of Ignatius; a Tragedy. Written in the year 1740. By the late John Gambold, at that time Minister of Stanton-Harcourt, Oxfordshire,” 8vo. Cadell, etc.[128]Wesley’s Works, vol. iii., p. 388.[129]Stevenson’s “City Road Chapel,” p. 28.[130]Hutton’s Memoirs, p. 97.[131]Hutton’s Memoirs, p. 245.[132]Hutton’s Memoirs, p. 246.[133]“The Moravians Compared and Detected,” 1775, p. 150.[134]It is said, on what authority we know not, that Gambold’s contributions to this hymn-book consisted of twenty-eight original hymns, and eleven translations from the Greek, Latin, or German. (Wesleyan Times, January 23, 1865.)The following are the first lines of both, the numbers being those of the hymns as they are placed in the respective volumes:—TRANSLATIONS.Vol. I.182.Ye elect, who peace possess unshaken.”183.I’m bound fast, with Jesus’ grave clothes platted.”184.In this sense we’re a body.”191.Jesu, Saviour of man’s nature.”192.Be propitious.”193.O thou eternal Saviour.”208.Majestic Father! whose pity gave.”211.Saviour of the nations, come.”221.Thousand times by me be greeted.”222.O head so full of bruises.”442.O World! attention lend it.ORIGINAL COMPOSITIONS.Vol. II.1.God we praise, that in these days.”17.What says a soul, that now doth taste.”34.No more with trembling heart I try.”42.O tell me no more.”50.Ye who have known th’ atoning blood.”51.Jesu, that gentle touch of thine.”55.How happy is the heart.”56.Jesu, each blind and trembling soul.”58.How is it, Lamb?”66.How happy we, when guilt is gone.”67.How Christ his souls doth bless.”71.Grant Lord, I ne’er may doubt again.”89.Hear what of him and me this day.”127.After the labours of thy life.”138.Attend, O Saviour, to our prayer.”167.Few in former times could venture.”168.For us no night can be happier styled.”169.Whene’er him I can eat.”170.The man from Nazaret.”185.They who now God’s children are.”199.O my Lamb! thou slaughter’d Prince!”230.That I am thine, my Lord and God.”303.Should an historiographer.”304.Of this point so divine.”431.Since I, a worm unworthy.”451.Look on me, Lamb, a child of thine.Can these hymns be Gambold’s? We doubt it. Nay, we hope that they are not. It is scarcely possible to conceive, that a man of such culture could write such doggerel. With two or three poor exceptions, they ought never to have been printed. To say nothing of their horribly limping rhythm, they have far too much of the irreverent familiarity with the Divine Redeemer, which was so offensively employed in the hymns at that time sung by the Moravian Brotherhood. The two best are republished in Gambold’s Works.[135]Hutton’s Memoirs, p. 303.[136]Hutton’s Memoirs, p. 294, and Holmes’ History of the United Brethren, vol. ii., p. 41.[137]It is said, however, that he translated the “Divine Poems” of Rees Pritchard, from Welsh into English; (Wesleyan Times, January 23, 1865), a work which we have never seen.[138]Holmes’ History of the United Brethren, vol. ii., p. 2, etc.[139]It is a somewhat curious coincidence, that of the Oxford Methodists, Whitefield died in 1770, Gambold in 1771, Ingham in 1772, and Clayton in 1773. At least three of these also died in the month of September. The two Wesleys were in the midst of the Calvinian controversy,—the hottest of their lives.[140]Methodist Magazine, 1814, p. 92.[141]Charles Wesley’s Journal, vol. ii., p. 393.[142]Mr. Hutchins, one of the Oxford Methodists, and afterwards doctor, and rector of Lincoln College, was Hervey’s tutor (Gospel Magazine, 1769, p. 12).[143]Coke and Moore’s “Life of Wesley,” p. 51.[144]Arminian Magazine, 1798, p. 171.[145]The letter was written on the Sabbath.[146]Evangelical Magazine, 1794, p. 295.[147]Memoirs of Risdon Darracott, p. 24.[148]Memoirs of Risdon Darracott, p. 155.[149]Mr. Ryland writes,—“Mr. Hervey began the study of the Hebrew about the nineteenth year of his age, by the instigation of an acquaintance, who gave him no manner of assistance. The only book he took up was the Westminster Hebrew Grammar. That book seems to be contrived by the devil to prevent the learning of the Hebrew language: it is dark and obscure, harsh and unpleasant, ugly and disgustful, dull and listless; and Hervey threw it by in despair. After a long time and much perplexity, by a happy Providence, there was another Fellow of Lincoln College, who, seeing Hervey in his painful embarrassment, pitied him, and took him into his bosom. He conducted him to the first chapter of Genesis, and analysed every word; he taught him to reduce every noun to its proper pattern; he instructed him to trace every verb to its proper root, and to work every verb through the active and passive conjugations. If the devil could have had his way, we should have lost one of the finest Hebrew scholars in the world; but, after Mr. Hervey had learnt to analyse the first chapter of Genesis, he went on like a giant, and, to my certain knowledge, became one of the first scholars in Europe for a familiar knowledge of the Hebrew Bible.”[150]Arminian Magazine, 1778, p. 132.[151]He was ordained a priest, at Exeter, in the month of December, 1739.[152]Wesley’s Works, vol. i., p. 81.[153]Gospel Magazine, 1771, p. 174.[154]In after-years, called Hartland Abbey.[155]Arminian Magazine, 1778, p. 132.[156]This refers to Wesley’s visit to Herrnhut in 1738.[157]Wesley’s Works, vol. iv., p. 473.[158]Evangelical Magazine, 1794, p. 373.[159]Evangelical Magazine, 1794, p. 503; and A Selection of Letters, partly Original, by J. Hervey, 1816, p. 261.[160]From a long printed letter, of twenty-four octavo pages, we learn, that, this society was formed, as early as May 21, 1739, before the Methodist Societies were formed. Hervey refers to the “scaringreports, that had lately been raised concerning religious societies,” and proceeds to state their object, and their practices. The society at Bideford was, “by no means, in contradistinction to the Established Church, but in dutiful conformity to her.” He says, “Woodward’s rules we purpose punctually to observe, reading his exhortations distinctly and solemnly; offering up his prayers humbly and reverently; only with this difference, that some edifying book be substituted in the room of religious talk, not because we disapprove of religious conference, but because we think ourselves scarcely capable of managing it with regularity, propriety, and order. We set up no examination, nor require any confession before others; but hope to be constant, careful, and strict, in searching our hearts, and acknowledging our iniquities before the all-seeing God.”[161]Evangelical Magazine, 1806, p. 28.[162]The Rev. Mr. Thompson, Rector of St Gennys, a warm friend of the Oxford Methodists.[163]Most likely William Chapman, the Oxford Methodist.[164]This was probably July 17, 1743, for Whitefield writes on Tuesday, July 19th, “I came here” (Bristol) “to preach at the fair, because people from all parts flock hither at that season. Yesterday I preached four times. Last night was such a time as I never saw in Bristol society before. To-morrow, God willing, I set out for Hampton, to see what can be done for the poor persecuted sheep there. I hear I am threatened, but Jesus will stand by me.”It may be added, that, a few days before, Whitefield had been almost murdered at this self-same Hampton. First of all, the mob threw him into a lime-pit, and then twice over into a deep brook of water (Whitefield’s Letters, Nos. 527 and 528).[165]Gospel Magazine, 1777, p. 260.[166]This was left out in the first edition, but inserted in subsequent ones. It was a long, but irrelevant comment, on a verse by Pope, inscribed on the monument of Dr. Stonehouse’s wife, in Northampton church.[167]The motto afterwards selected was: “Every stone that we look upon, in this repository of past ages, is both an entertainment and a monitor.” (“Plain Dealer,” vol. i., No. 42.)[168]Probably Wesley, who was now in London. Whitefield was in America.[169]Gospel Magazine, 1771, p. 176.[170]Evangelical Magazine, 1802, p. 393.[171]The seat of Hervey’s friend, Mr. Orchard.[172]Doubtless, the Rev. Mr. Bennet, of Tresmere.[173]Mr. Thompson, though not an Oxford Methodist, had begun to preach the Methodist doctrine of salvation by faith, and had received Charles Wesley, with open arms, at St. Gennys. He had allowed the branded itinerant to preach twice in his parish church, and had kept him company on a preaching excursion to Penryn, Gwennap “Pit,” and other places. In Mr. Bennet’s Church, at Tresmere, a strange scene had been witnessed. Charles Wesley was the preacher, and, on his declaring, that, by “harmless diversions,” he had been “kept dead to God, asleep in the devil’s arms, secure in a state of damnation for eighteen years,” Mr. Merriton, one of his travelling companions, added aloud, “And I for twenty-five;” “And I,” cried Mr. Thompson, “for thirty-five;” “And I,” said Mr. Bennet, “for above seventy.” This was quite enough to expose Thompson to the ecclesiastical anger of the bishop of the diocese.[174]The battle at Culloden.[175]His “Descant on Creation,” also was published in 1746. It is so well known as not to need further notice.[176]The eminent mathematician and astronomer.[177]“Contemplations on the Night.”[178]The motto really used was the following:—“Night is fair Virtue’s immemorial friend:The conscious Moon, through every distant age,Has held a lamp to Wisdom.”[179]The society mentioned on a previous page.[180]The famous French novelist, who died in 1777.[181]Gospel Magazine, 1771, p. 179.[182]Hervey was godfather to the son of his friend, Mr. Orchard.[183]Dr. Stonehouse was one of Hervey’s most intimate and confidential friends. For seven years, he was an infidel, and even wrote a pamphlet against the Christian religion. He was brought to the obedience of the faith by the labours of Dr. Doddridge and Hervey. After the death of his wife, he entered into holy orders; and, for many years, officiated as minister in St James’s Church, Bristol. He was a man of great ability, was no mean poet, published many religious treatises, and died in 1795, full of years and honour.[184]Evangelical Magazine, 1811, p. 338.[185]Not to mention other places, Wesley already had, in connection with his Old Foundery, in London, a dispensary, a poor-house, a day-school, and a lending society, to which must be added an efficient organization for visiting and relieving the afflicted poor in their own houses.[186]Arminian Magazine, 1778, p. 34.[187]London Magazine, 1749, p. 436.[188]Hervey’s book became so popular, that, in more instances than one, some parts of it were turned into poetry. The most notable instance was that of Mr. T. Newcomb, M.A., who, in 1757, published “Mr. Hervey’s Contemplations on the Night, done into blank verse, after the manner of Dr. Young.” In 1764, the same gentleman published the whole of the “Meditations and Contemplations,” in the same form. It may be added, that, the demand for the “Meditations and Contemplations” was such, that, in 1764, not fewer than seventeenauthorizededitions of the work had been published, or about one a year from the time when the work was first printed.[189]To some, it may seem strange, that, Whitefield did not occupy Hervey’s pulpit; but it must be remembered, that, as yet, Hervey was only his father’scurate. Notwithstanding this, however, Hervey, in 1749, took the liberty of inviting Whitefield to occupy his church. Whitefield’s reply was characterized by greater prudence then he sometimes manifested. In a letter dated, “Chelsea, January 13, 1749,” he writes,—“You will not be offended if I tell you that good Lady Huntingdon saw your letter. She was much pleased with it, and has a great regard for you. The prospect of doing good to the rich that attend her ladyship’s house, is very encouraging. I preach twice a week, and, yesterday, Lord Bolingbroke was one of my auditors. His lordship was pleased to express very great satisfaction. I thank you for your kind invitation to your house and pulpit. I would not bring you, or any of my friends, into difficulties, for owning poor, unworthy, ill and hell-deserving me. But, if Providence should give me a fair call, I should be glad to come your way. I rejoice in the prospect of having some ministers in our church pulpits that own a crucified Redeemer.”—Whitefield’s Letters, No. 726.[190]Hervey’s removal to London was a sort of abduction, accomplished by Whitefield, Dr. Stonehouse, and the Rev. Thomas Hartley. The particulars need not be given. Suffice it to say, on his arrival, he wrote his father as follows:—“I am now at Mr. Whitefield’s house, where everything is neat and convenient; great care is taken of me, and a hearty welcome given me. The house is very open and airy, and has no bug, a sort of city gentry for whom I have no fondness. I hope my mother has taken care to get my parish supplied. I desire her to send me some shirts, a silk handkerchief or two, a pair of shoes, and anything that she may think necessary. I have already bespoken a new suit of clothes, and a wig. Dr. Stonehouse, when he pressed me into this expedition, put five guineas into my hand, for which I am accountable. I would not have Mary clean my study, lest she should displace or lose any papers, of more importance than they appear to be. I conclude myself, with duty to my mother and love to sisters, honoured sir, your dutiful son,“James Hervey.”[191]C. Wesley’s Journal, vol. 2, p. 75.[192]Whitefield’s Letters, No. 860.[193]This refers to his greatest work, “Theron and Aspasio,” published, in three octavo volumes, in 1755.[194]Gospel Magazine, 1777, p. 298.[195]Charles Wesley partly supplied his lack of service (see C. Wesley’s Journal, from June 1 to June 27, 1751).[196]Letters to Lady F. Shirley. No. 25.[197]In reference to this, Hervey, writing to his father, says, “The original picture, I presume, will be offered to me; and then I accept it, and present it to you. The drawing is to cost five guineas, and the mezzotinto copper-plate fifteen guineas.”[198]Mr. Nixon was a man of considerable learning; but not a poet. The following are his limping lines:—“Williams! ’tis yours to bid the canvas wear,By art illusive, Hervey’s form and air;Oh! with like happy labour, could I traceEach virtue, each exalted Christian grace,Each heavenly gift with which his soul is blest,And fix the bright assemblage in my breast;Then how transcendent far would be my plan,You paint his mimic shade: I’d live the man.”[199]Life and Times of Countess of Huntingdon, vol. i., p. 191.[200]While in London Hervey had the offer of a tutorship in Jamaica. Writing to his father, he says,—“Dr. Nichols has made me an offer, which many young clergymen would covet:—to go over to Jamaica, to be tutor to a son of one of the most considerable persons in the island; for which, I should be entitled immediately to £100 sterling a year, also meat, drink, washing, and lodging; with an assurance of having, in a little time, a living of a hundred and fifty. I am greatly obliged to the doctor, but have taken leave to decline accepting the proposal.”[201]His Pamphlet on Bolingbroke’s “Study and Use of History.”[202]Probably the eminent Rev. Stephen Hales, D.D., of Teddington, Fellow of the Royal Society, a Member of the French Academy of Sciences, and Clerk of the Closet to the Princess Dowager of Wales.[203]The two livings of Weston-Favel and Collingtree were when worth about £180 a year. According to the “Clergy List,” they are now worth £567 a year; and the united population of the two villages is about 600. For several years, the Rev. Moses Brown was Hervey’s curate at Collingtree.[204]Whitefield’s “Letters.” No. 916.[205]Whitefield’s “Works,” vol. ii., p. 404.[206]Probably “Theron and Aspasio,” now in hand, though not published for three years afterwards. It could not be the “Remarks on Bolingbroke”; for there is no “scenery” in them.[207]“Theron and Aspasio.”[208]“Memorials of Rev. W. Bull,” p. 8.[209]Hervey was remarkable for his beautiful handwriting.[210]Gospel Magazine, 1774, p. 139.[211]“Life and Times of Countess of Huntingdon,” vol. i., p. 188.[212]“Life and Times of Countess of Huntingdon,” vol. i., p. 190. The work was ultimately dedicated to Lady Frances Shirley.[213]Gospel Magazine, 1774, p. 183.[214]“Life and Times of Countess of Huntingdon,” vol. i., p. 192.[215]Letters to Lady F. Shirley, No. 106.[216]Letters to Rev. J. Ryland. No. 6.[217]Letters to Ryland, No. 7.[218]Letters to Lady F. Shirley, No. 69.

[96]Weekly Miscellany, May 17, 1740.

[97]Ibid. June 8, 1740.

[98]Weekly Miscellany, June 21, 1740.

[99]The Rev. Jacob Rogers, of Bedford, of whom Wesley, in 1753, wrote as follows:—“Above fourteen years ago, Mr. Rogers, then curate of St. Paul’s (Bedford), preached the pure gospel with general acceptance. A great awakening began, and continually increased, till the poor weather-cock turned Baptist; he then preached the absolute decrees with all his might; but in a while the wind changed again, and he turned and sank into the German whirlpool. How many souls has this unhappy man to answer for!” (Wesley’s Works, vol. ii., p. 293.)

[100]Weekly Miscellany, July 26, 1740.

[101]Memoirs of Mrs. Grace Bennett.

[102]Memoirs of James Hutton, p. 59 and 60.

[103]A pilgrim, according to Zinzendorf’s definition, is “a Philadelphian (lover of the brethren), with a Moravian coat and a Lutheran tongue.” (“Hutton’s Memoirs,” p. 118.)

[104]Hutton’s Memoirs, p. 152.

[105]The property is now held of Ingham’s descendants, on a lease for five hundred years. (Methodist Magazine, 1848, p. 1,099.)

[106]Life and Times of Lady Huntingdon, vol. i., p. 260.

[107]Life and Times of Lady Huntingdon, vol. i., p. 266.

[108]Doubtless, a Tract, of twenty-four pages, published by Wesley, in 1745, and entitled “A Short View of the Difference between the Moravian Brethren, lately in England, and the Rev. Mr. John and Charles Wesley.”

[109]Methodist Magazine, 1797, p. 512.

[110]Hutton’s Memoirs, pp. 221 to 280.

[111]Evangelical Magazine, 1814, p. 306.

[112]Life and Times of Countess of Huntingdon, vol. i., p. 270.

[113]Minutes of Methodist Conferences, vol. i., p. 717. The 1862 edition.

[114]Wesley’s Works, vol. ii., p. 313.

[115]Sandemanianism was afterwards introduced into New England, but failed by its own distractions. Sandeman died in Danbury, Connecticut. His tomb is still preserved there, and slight traces of his system linger in the vicinity. (Stevens’ History of Methodism, vol. i., p. 392.)

[116]The Daleites derived their name from David Dale, Esq., a successful man of business, who, after being agent for the sale of the cotton yarn of Sir R. Arkwright, became, in 1785, the proprietor of the cotton mills at Lanark. A lawsuit, between the magistrates of Glasgow and the General Session, led Mr. Dale to secede from the established kirk. Having began to preach, he was the means of founding several Independent Churches in Scotland; and, after an active and useful life, died, greatly lamented, in 1806, aged sixty-seven. (Evangelical Magazine, 1807, p. 49.)

[117]Wesley writes: “1765. January 20, I looked over Mr. Romaine’s strange book on the ‘Life of Faith.’ I thought nothing could ever exceed Mr. Ingham’s, but really this does; although they differ not an hair’s breadth from each other, any more than from Mr. Sandeman.” (Wesley’s Works, vol. iii., p. 193.)

[118]Evangelical Magazine, 1814, p. 308.

[119]Life and Times of Countess of Huntingdon, vol. i., p. 303.

[120]Wesleyan Times, December 14th, 1863.

[121]It is a noticeable fact, that Whitefield also was extremely fond of reading plays, not only when at school in Gloucester, but, even after he went to Oxford.

[122]Methodist Magazine, 1798, p. 172.

[123]For further particulars of Kezziah Westley, see Memoir of Westley Hall.

[124]Holmes’s “History of the United Brethren,” vol. ii., p. 38.

[125]Wesley’s sister, Kezziah, now Gambold’s guest.

[126]The Works of Rev. John Gambold, p. 260.

[127]The first edition was published in 1773, with the following title: “The Martyrdom of Ignatius; a Tragedy. Written in the year 1740. By the late John Gambold, at that time Minister of Stanton-Harcourt, Oxfordshire,” 8vo. Cadell, etc.

[128]Wesley’s Works, vol. iii., p. 388.

[129]Stevenson’s “City Road Chapel,” p. 28.

[130]Hutton’s Memoirs, p. 97.

[131]Hutton’s Memoirs, p. 245.

[132]Hutton’s Memoirs, p. 246.

[133]“The Moravians Compared and Detected,” 1775, p. 150.

[134]It is said, on what authority we know not, that Gambold’s contributions to this hymn-book consisted of twenty-eight original hymns, and eleven translations from the Greek, Latin, or German. (Wesleyan Times, January 23, 1865.)The following are the first lines of both, the numbers being those of the hymns as they are placed in the respective volumes:—TRANSLATIONS.Vol. I.182.Ye elect, who peace possess unshaken.”183.I’m bound fast, with Jesus’ grave clothes platted.”184.In this sense we’re a body.”191.Jesu, Saviour of man’s nature.”192.Be propitious.”193.O thou eternal Saviour.”208.Majestic Father! whose pity gave.”211.Saviour of the nations, come.”221.Thousand times by me be greeted.”222.O head so full of bruises.”442.O World! attention lend it.ORIGINAL COMPOSITIONS.Vol. II.1.God we praise, that in these days.”17.What says a soul, that now doth taste.”34.No more with trembling heart I try.”42.O tell me no more.”50.Ye who have known th’ atoning blood.”51.Jesu, that gentle touch of thine.”55.How happy is the heart.”56.Jesu, each blind and trembling soul.”58.How is it, Lamb?”66.How happy we, when guilt is gone.”67.How Christ his souls doth bless.”71.Grant Lord, I ne’er may doubt again.”89.Hear what of him and me this day.”127.After the labours of thy life.”138.Attend, O Saviour, to our prayer.”167.Few in former times could venture.”168.For us no night can be happier styled.”169.Whene’er him I can eat.”170.The man from Nazaret.”185.They who now God’s children are.”199.O my Lamb! thou slaughter’d Prince!”230.That I am thine, my Lord and God.”303.Should an historiographer.”304.Of this point so divine.”431.Since I, a worm unworthy.”451.Look on me, Lamb, a child of thine.Can these hymns be Gambold’s? We doubt it. Nay, we hope that they are not. It is scarcely possible to conceive, that a man of such culture could write such doggerel. With two or three poor exceptions, they ought never to have been printed. To say nothing of their horribly limping rhythm, they have far too much of the irreverent familiarity with the Divine Redeemer, which was so offensively employed in the hymns at that time sung by the Moravian Brotherhood. The two best are republished in Gambold’s Works.

The following are the first lines of both, the numbers being those of the hymns as they are placed in the respective volumes:—

TRANSLATIONS.

ORIGINAL COMPOSITIONS.

Can these hymns be Gambold’s? We doubt it. Nay, we hope that they are not. It is scarcely possible to conceive, that a man of such culture could write such doggerel. With two or three poor exceptions, they ought never to have been printed. To say nothing of their horribly limping rhythm, they have far too much of the irreverent familiarity with the Divine Redeemer, which was so offensively employed in the hymns at that time sung by the Moravian Brotherhood. The two best are republished in Gambold’s Works.

[135]Hutton’s Memoirs, p. 303.

[136]Hutton’s Memoirs, p. 294, and Holmes’ History of the United Brethren, vol. ii., p. 41.

[137]It is said, however, that he translated the “Divine Poems” of Rees Pritchard, from Welsh into English; (Wesleyan Times, January 23, 1865), a work which we have never seen.

[138]Holmes’ History of the United Brethren, vol. ii., p. 2, etc.

[139]It is a somewhat curious coincidence, that of the Oxford Methodists, Whitefield died in 1770, Gambold in 1771, Ingham in 1772, and Clayton in 1773. At least three of these also died in the month of September. The two Wesleys were in the midst of the Calvinian controversy,—the hottest of their lives.

[140]Methodist Magazine, 1814, p. 92.

[141]Charles Wesley’s Journal, vol. ii., p. 393.

[142]Mr. Hutchins, one of the Oxford Methodists, and afterwards doctor, and rector of Lincoln College, was Hervey’s tutor (Gospel Magazine, 1769, p. 12).

[143]Coke and Moore’s “Life of Wesley,” p. 51.

[144]Arminian Magazine, 1798, p. 171.

[145]The letter was written on the Sabbath.

[146]Evangelical Magazine, 1794, p. 295.

[147]Memoirs of Risdon Darracott, p. 24.

[148]Memoirs of Risdon Darracott, p. 155.

[149]Mr. Ryland writes,—“Mr. Hervey began the study of the Hebrew about the nineteenth year of his age, by the instigation of an acquaintance, who gave him no manner of assistance. The only book he took up was the Westminster Hebrew Grammar. That book seems to be contrived by the devil to prevent the learning of the Hebrew language: it is dark and obscure, harsh and unpleasant, ugly and disgustful, dull and listless; and Hervey threw it by in despair. After a long time and much perplexity, by a happy Providence, there was another Fellow of Lincoln College, who, seeing Hervey in his painful embarrassment, pitied him, and took him into his bosom. He conducted him to the first chapter of Genesis, and analysed every word; he taught him to reduce every noun to its proper pattern; he instructed him to trace every verb to its proper root, and to work every verb through the active and passive conjugations. If the devil could have had his way, we should have lost one of the finest Hebrew scholars in the world; but, after Mr. Hervey had learnt to analyse the first chapter of Genesis, he went on like a giant, and, to my certain knowledge, became one of the first scholars in Europe for a familiar knowledge of the Hebrew Bible.”

[150]Arminian Magazine, 1778, p. 132.

[151]He was ordained a priest, at Exeter, in the month of December, 1739.

[152]Wesley’s Works, vol. i., p. 81.

[153]Gospel Magazine, 1771, p. 174.

[154]In after-years, called Hartland Abbey.

[155]Arminian Magazine, 1778, p. 132.

[156]This refers to Wesley’s visit to Herrnhut in 1738.

[157]Wesley’s Works, vol. iv., p. 473.

[158]Evangelical Magazine, 1794, p. 373.

[159]Evangelical Magazine, 1794, p. 503; and A Selection of Letters, partly Original, by J. Hervey, 1816, p. 261.

[160]From a long printed letter, of twenty-four octavo pages, we learn, that, this society was formed, as early as May 21, 1739, before the Methodist Societies were formed. Hervey refers to the “scaringreports, that had lately been raised concerning religious societies,” and proceeds to state their object, and their practices. The society at Bideford was, “by no means, in contradistinction to the Established Church, but in dutiful conformity to her.” He says, “Woodward’s rules we purpose punctually to observe, reading his exhortations distinctly and solemnly; offering up his prayers humbly and reverently; only with this difference, that some edifying book be substituted in the room of religious talk, not because we disapprove of religious conference, but because we think ourselves scarcely capable of managing it with regularity, propriety, and order. We set up no examination, nor require any confession before others; but hope to be constant, careful, and strict, in searching our hearts, and acknowledging our iniquities before the all-seeing God.”

[161]Evangelical Magazine, 1806, p. 28.

[162]The Rev. Mr. Thompson, Rector of St Gennys, a warm friend of the Oxford Methodists.

[163]Most likely William Chapman, the Oxford Methodist.

[164]This was probably July 17, 1743, for Whitefield writes on Tuesday, July 19th, “I came here” (Bristol) “to preach at the fair, because people from all parts flock hither at that season. Yesterday I preached four times. Last night was such a time as I never saw in Bristol society before. To-morrow, God willing, I set out for Hampton, to see what can be done for the poor persecuted sheep there. I hear I am threatened, but Jesus will stand by me.”It may be added, that, a few days before, Whitefield had been almost murdered at this self-same Hampton. First of all, the mob threw him into a lime-pit, and then twice over into a deep brook of water (Whitefield’s Letters, Nos. 527 and 528).

It may be added, that, a few days before, Whitefield had been almost murdered at this self-same Hampton. First of all, the mob threw him into a lime-pit, and then twice over into a deep brook of water (Whitefield’s Letters, Nos. 527 and 528).

[165]Gospel Magazine, 1777, p. 260.

[166]This was left out in the first edition, but inserted in subsequent ones. It was a long, but irrelevant comment, on a verse by Pope, inscribed on the monument of Dr. Stonehouse’s wife, in Northampton church.

[167]The motto afterwards selected was: “Every stone that we look upon, in this repository of past ages, is both an entertainment and a monitor.” (“Plain Dealer,” vol. i., No. 42.)

[168]Probably Wesley, who was now in London. Whitefield was in America.

[169]Gospel Magazine, 1771, p. 176.

[170]Evangelical Magazine, 1802, p. 393.

[171]The seat of Hervey’s friend, Mr. Orchard.

[172]Doubtless, the Rev. Mr. Bennet, of Tresmere.

[173]Mr. Thompson, though not an Oxford Methodist, had begun to preach the Methodist doctrine of salvation by faith, and had received Charles Wesley, with open arms, at St. Gennys. He had allowed the branded itinerant to preach twice in his parish church, and had kept him company on a preaching excursion to Penryn, Gwennap “Pit,” and other places. In Mr. Bennet’s Church, at Tresmere, a strange scene had been witnessed. Charles Wesley was the preacher, and, on his declaring, that, by “harmless diversions,” he had been “kept dead to God, asleep in the devil’s arms, secure in a state of damnation for eighteen years,” Mr. Merriton, one of his travelling companions, added aloud, “And I for twenty-five;” “And I,” cried Mr. Thompson, “for thirty-five;” “And I,” said Mr. Bennet, “for above seventy.” This was quite enough to expose Thompson to the ecclesiastical anger of the bishop of the diocese.

[174]The battle at Culloden.

[175]His “Descant on Creation,” also was published in 1746. It is so well known as not to need further notice.

[176]The eminent mathematician and astronomer.

[177]“Contemplations on the Night.”

[178]The motto really used was the following:—“Night is fair Virtue’s immemorial friend:The conscious Moon, through every distant age,Has held a lamp to Wisdom.”

[178]The motto really used was the following:—

“Night is fair Virtue’s immemorial friend:The conscious Moon, through every distant age,Has held a lamp to Wisdom.”

“Night is fair Virtue’s immemorial friend:

The conscious Moon, through every distant age,

Has held a lamp to Wisdom.”

[179]The society mentioned on a previous page.

[180]The famous French novelist, who died in 1777.

[181]Gospel Magazine, 1771, p. 179.

[182]Hervey was godfather to the son of his friend, Mr. Orchard.

[183]Dr. Stonehouse was one of Hervey’s most intimate and confidential friends. For seven years, he was an infidel, and even wrote a pamphlet against the Christian religion. He was brought to the obedience of the faith by the labours of Dr. Doddridge and Hervey. After the death of his wife, he entered into holy orders; and, for many years, officiated as minister in St James’s Church, Bristol. He was a man of great ability, was no mean poet, published many religious treatises, and died in 1795, full of years and honour.

[184]Evangelical Magazine, 1811, p. 338.

[185]Not to mention other places, Wesley already had, in connection with his Old Foundery, in London, a dispensary, a poor-house, a day-school, and a lending society, to which must be added an efficient organization for visiting and relieving the afflicted poor in their own houses.

[186]Arminian Magazine, 1778, p. 34.

[187]London Magazine, 1749, p. 436.

[188]Hervey’s book became so popular, that, in more instances than one, some parts of it were turned into poetry. The most notable instance was that of Mr. T. Newcomb, M.A., who, in 1757, published “Mr. Hervey’s Contemplations on the Night, done into blank verse, after the manner of Dr. Young.” In 1764, the same gentleman published the whole of the “Meditations and Contemplations,” in the same form. It may be added, that, the demand for the “Meditations and Contemplations” was such, that, in 1764, not fewer than seventeenauthorizededitions of the work had been published, or about one a year from the time when the work was first printed.

[189]To some, it may seem strange, that, Whitefield did not occupy Hervey’s pulpit; but it must be remembered, that, as yet, Hervey was only his father’scurate. Notwithstanding this, however, Hervey, in 1749, took the liberty of inviting Whitefield to occupy his church. Whitefield’s reply was characterized by greater prudence then he sometimes manifested. In a letter dated, “Chelsea, January 13, 1749,” he writes,—“You will not be offended if I tell you that good Lady Huntingdon saw your letter. She was much pleased with it, and has a great regard for you. The prospect of doing good to the rich that attend her ladyship’s house, is very encouraging. I preach twice a week, and, yesterday, Lord Bolingbroke was one of my auditors. His lordship was pleased to express very great satisfaction. I thank you for your kind invitation to your house and pulpit. I would not bring you, or any of my friends, into difficulties, for owning poor, unworthy, ill and hell-deserving me. But, if Providence should give me a fair call, I should be glad to come your way. I rejoice in the prospect of having some ministers in our church pulpits that own a crucified Redeemer.”—Whitefield’s Letters, No. 726.

“You will not be offended if I tell you that good Lady Huntingdon saw your letter. She was much pleased with it, and has a great regard for you. The prospect of doing good to the rich that attend her ladyship’s house, is very encouraging. I preach twice a week, and, yesterday, Lord Bolingbroke was one of my auditors. His lordship was pleased to express very great satisfaction. I thank you for your kind invitation to your house and pulpit. I would not bring you, or any of my friends, into difficulties, for owning poor, unworthy, ill and hell-deserving me. But, if Providence should give me a fair call, I should be glad to come your way. I rejoice in the prospect of having some ministers in our church pulpits that own a crucified Redeemer.”—Whitefield’s Letters, No. 726.

[190]Hervey’s removal to London was a sort of abduction, accomplished by Whitefield, Dr. Stonehouse, and the Rev. Thomas Hartley. The particulars need not be given. Suffice it to say, on his arrival, he wrote his father as follows:—“I am now at Mr. Whitefield’s house, where everything is neat and convenient; great care is taken of me, and a hearty welcome given me. The house is very open and airy, and has no bug, a sort of city gentry for whom I have no fondness. I hope my mother has taken care to get my parish supplied. I desire her to send me some shirts, a silk handkerchief or two, a pair of shoes, and anything that she may think necessary. I have already bespoken a new suit of clothes, and a wig. Dr. Stonehouse, when he pressed me into this expedition, put five guineas into my hand, for which I am accountable. I would not have Mary clean my study, lest she should displace or lose any papers, of more importance than they appear to be. I conclude myself, with duty to my mother and love to sisters, honoured sir, your dutiful son,“James Hervey.”

“I am now at Mr. Whitefield’s house, where everything is neat and convenient; great care is taken of me, and a hearty welcome given me. The house is very open and airy, and has no bug, a sort of city gentry for whom I have no fondness. I hope my mother has taken care to get my parish supplied. I desire her to send me some shirts, a silk handkerchief or two, a pair of shoes, and anything that she may think necessary. I have already bespoken a new suit of clothes, and a wig. Dr. Stonehouse, when he pressed me into this expedition, put five guineas into my hand, for which I am accountable. I would not have Mary clean my study, lest she should displace or lose any papers, of more importance than they appear to be. I conclude myself, with duty to my mother and love to sisters, honoured sir, your dutiful son,

“James Hervey.”

[191]C. Wesley’s Journal, vol. 2, p. 75.

[192]Whitefield’s Letters, No. 860.

[193]This refers to his greatest work, “Theron and Aspasio,” published, in three octavo volumes, in 1755.

[194]Gospel Magazine, 1777, p. 298.

[195]Charles Wesley partly supplied his lack of service (see C. Wesley’s Journal, from June 1 to June 27, 1751).

[196]Letters to Lady F. Shirley. No. 25.

[197]In reference to this, Hervey, writing to his father, says, “The original picture, I presume, will be offered to me; and then I accept it, and present it to you. The drawing is to cost five guineas, and the mezzotinto copper-plate fifteen guineas.”

[198]Mr. Nixon was a man of considerable learning; but not a poet. The following are his limping lines:—“Williams! ’tis yours to bid the canvas wear,By art illusive, Hervey’s form and air;Oh! with like happy labour, could I traceEach virtue, each exalted Christian grace,Each heavenly gift with which his soul is blest,And fix the bright assemblage in my breast;Then how transcendent far would be my plan,You paint his mimic shade: I’d live the man.”

[198]Mr. Nixon was a man of considerable learning; but not a poet. The following are his limping lines:—

“Williams! ’tis yours to bid the canvas wear,By art illusive, Hervey’s form and air;Oh! with like happy labour, could I traceEach virtue, each exalted Christian grace,Each heavenly gift with which his soul is blest,And fix the bright assemblage in my breast;Then how transcendent far would be my plan,You paint his mimic shade: I’d live the man.”

“Williams! ’tis yours to bid the canvas wear,

By art illusive, Hervey’s form and air;

Oh! with like happy labour, could I trace

Each virtue, each exalted Christian grace,

Each heavenly gift with which his soul is blest,

And fix the bright assemblage in my breast;

Then how transcendent far would be my plan,

You paint his mimic shade: I’d live the man.”

[199]Life and Times of Countess of Huntingdon, vol. i., p. 191.

[200]While in London Hervey had the offer of a tutorship in Jamaica. Writing to his father, he says,—“Dr. Nichols has made me an offer, which many young clergymen would covet:—to go over to Jamaica, to be tutor to a son of one of the most considerable persons in the island; for which, I should be entitled immediately to £100 sterling a year, also meat, drink, washing, and lodging; with an assurance of having, in a little time, a living of a hundred and fifty. I am greatly obliged to the doctor, but have taken leave to decline accepting the proposal.”

[201]His Pamphlet on Bolingbroke’s “Study and Use of History.”

[202]Probably the eminent Rev. Stephen Hales, D.D., of Teddington, Fellow of the Royal Society, a Member of the French Academy of Sciences, and Clerk of the Closet to the Princess Dowager of Wales.

[203]The two livings of Weston-Favel and Collingtree were when worth about £180 a year. According to the “Clergy List,” they are now worth £567 a year; and the united population of the two villages is about 600. For several years, the Rev. Moses Brown was Hervey’s curate at Collingtree.

[204]Whitefield’s “Letters.” No. 916.

[205]Whitefield’s “Works,” vol. ii., p. 404.

[206]Probably “Theron and Aspasio,” now in hand, though not published for three years afterwards. It could not be the “Remarks on Bolingbroke”; for there is no “scenery” in them.

[207]“Theron and Aspasio.”

[208]“Memorials of Rev. W. Bull,” p. 8.

[209]Hervey was remarkable for his beautiful handwriting.

[210]Gospel Magazine, 1774, p. 139.

[211]“Life and Times of Countess of Huntingdon,” vol. i., p. 188.

[212]“Life and Times of Countess of Huntingdon,” vol. i., p. 190. The work was ultimately dedicated to Lady Frances Shirley.

[213]Gospel Magazine, 1774, p. 183.

[214]“Life and Times of Countess of Huntingdon,” vol. i., p. 192.

[215]Letters to Lady F. Shirley, No. 106.

[216]Letters to Rev. J. Ryland. No. 6.

[217]Letters to Ryland, No. 7.

[218]Letters to Lady F. Shirley, No. 69.

Back to Index Next