Part 34
Wesley’s character, says his biographer, is itself a study. He equalled Luther in energy and courage, and Melancthon in learning and prudence. All the excellences of both the Wittemberg reformers were combined, if not transcended, in his individual character.
He possessed, in an eminent degree, the power of comprehending at once the general outlines and the details of plans, the aggregate and the integrants. It is this power which forms the philosophical genius in science; it is indispensable to the successful commander and the great statesman. It is illustrated in the whole economical system of Methodism—a system which, while it fixes itself to the smallest localities with the utmost detail and tenacity, is sufficiently general in its provisions to reach the ends of the world, and still maintain its unity of spirit and discipline.
No man knew better than Wesley the importance of small things. His whole financial system was based on weekly penny collections. It was a rule of his preachers never to omit a single preaching appointment, except when the “risk of limb or life” required. He was the first to apply extensively the plan of tract distribution. He wrote, printed, and scattered over the kingdom, placards on almost every topic of morals and religion. In addition to the usual means of grace, he introduced the band meeting, the class meeting, the prayer meeting, the love feast, and the watch night. Not content with his itinerant laborers, he called into use the less available powers of his people by establishing the new departments of local preachers, exhorters, and leaders. It was, in fine, by gathering together fragments, by combining minutiæ, that he formed that stupendous system of spiritual means which is rapidly evangelizing the world.
It was not only in the theoretical construction of plans that he excelled; he was, if possible, still more distinguished by practical energy. The variety and number of his labors would be absolutely incredible with less authentic evidence than that which corroborates them. He was perpetually travelling and preaching, studying and writing, translating and abridging, superintending his societies, and applying his great plans. He travelled usually _five thousand_ miles a year, preaching twice and thrice a day, commencing at five o’clock in the morning. In the midst of all this travelling and preaching, he carried with him the meditative and studious habits of the philosopher. No department of human inquiry was omitted by him. “History, poetry, and philosophy,” said he, “I read on horseback.”
Like Luther, he knew the importance of the press; he kept it teeming with his publications. His itinerant preachers were good agents for their circulation. “Carry them with you through every round,” he would say; “exert yourselves in this; be not ashamed, be not weary, leave no stone unturned.” His works, including abridgments and translations, amounted to about two hundred volumes. These comprise treatises on almost every subject of divinity, poetry, music, history,—natural, moral, metaphysical, and political philosophy. He wrote, as he preached, _ad populum_; and his works have given to his people, especially in Great Britain, an elevated tone of intelligence as well as of piety. He may, indeed, be considered the leader in those exertions which are now being made for the popular diffusion of knowledge.
Differing from the usual character of men who are given to various exertions and many plans, he was accurate and profound. He was an adept in classical literature and the use of the classical tongues; his writings are adorned with their finest passages. He was familiar with a number of modern languages; his own style is one of the best examples of strength and perspicuity among English writers. He was ready on every subject of learning and general literature. As a logician, he was considered by his enemies, as well as his friends, to be unrivalled.
He was but little addicted to those exhilarations and contrarieties of frame which characterize imaginative minds. His temperament was warm, but not fiery. His intellect never appears inflamed, but was a glowing, serene radiance. His immense labors were accomplished, not by the impulses of restless enthusiasm, but by the cool calculations of his plans, and the steady self-possession with which he pursued them. “Though always in haste,” he said, “I am never in a hurry.” He was as economical with his time as a miser could be with his gold; rising at four o’clock in the morning, and allotting to every hour its appropriate work. “Leisure and I have taken leave of each other,” said he. And yet such was the happy arrangement of his employments, that, amidst a multiplicity that would distract an ordinary man, he declares that “there are few persons who spend so many hours secluded from all company as myself.” “The wonder of his character,” said Robert Hall, “is the self-control by which he preserved himself calm, while he kept all in excitement around him. He was the last man to be infected by fanaticism. His writings abound in statements of preternatural circumstances; but it must be remembered that his faults in these respects were those of his age, while his virtues were peculiarly his own.”
Though of a feeble constitution, the regularity of his habits, sustained through a life of great exertions and vicissitudes, produced a vigor and equanimity which are seldom the accompaniments of a laborious mind or of a distracted life. “I do not remember,” he says, “to have felt lowness of spirits one quarter of an hour since I was born.” “Ten thousand cares are no more weight to my mind than ten thousand hairs are to my head.” “I have never lost a night’s sleep in my life.” “His face was remarkably fine, his complexion fresh to the last week of his life, and his eye quick, keen, and active.” He ceased not his labors till death. After the eightieth year of his age, he visited Holland twice. At the end of his eighty-second, he says, “I am never tired (such is the goodness of God) either with writing, preaching, or travelling.” He preached under trees which he had planted himself, at Kingswood. He outlived most of his first disciples and preachers, and stood up, mighty in intellect and labors, among the second and third generations of his people. In his later years persecution had subsided; he was every where received as a patriarch, and sometimes excited, by his arrival in towns and cities, an interest “such as the presence of the king himself would produce.” He attracted the largest assemblies, perhaps, which were ever congregated for religious instruction, being estimated sometimes at more than _thirty thousand_! Great intellectually, morally, and physically, he at length died, in the eighty-eighth year of his age and sixty-fifth of his ministry, unquestionably one of the most extraordinary men of any age.
Nearly one hundred and forty thousand members, upward of five hundred itinerant, and more than one thousand local preachers, were connected with him when he died.
George Whitefield.
One of the founders of the sect of the Methodists, born at Gloucester, where his mother kept the Bell inn, 1714. From the Crypt school of his native town, he entered as servitor at Pembroke College, Oxford, and was ordained at the proper age by Benson, bishop of Gloucester. Enthusiasm and the love of singularity now influenced his conduct, and in his eagerness to obtain popularity, he preached not only in prisons, but in the open fields, and by a strong persuasive eloquence, multitudes regarded him as a man of superior sanctity. In 1738, he went to America, to increase the number of his converts; but, after laboring for some time as the friend and the associate of the Wesleys, he at last was engaged with them in a serious dispute, which produced a separation. While he zealously asserted the doctrine of absolute election and final perseverance, agreeably to the notions of Calvin, his opponents regarded his opinion as unsupported by Scripture, and therefore inadmissible; and in consequence of this arose the two sects of the Calvinistic and the Arminian Methodists. Secure in the good opinion of a great number of adherents, and in the patronage of Lady Huntingdon, to whom he was chaplain, he continued his labors, and built two Tabernacles in the city and in Tottenham Court Road for the commodious reception of his followers. He died at Newburyport, Massachusetts, while on a visit to his churches in America, and had the satisfaction to know that his adherents were numerous on both continents.
At Newburyport, the Hon. WILLIAM BARTLETT has erected an elegant marble monument, on which is the following inscription:—
“This Cenotaph is erected, with affectionate veneration, to the memory of the Rev. GEORGE WHITEFIELD, born at Gloucester, England, December 16, 1714; educated at Oxford University; ordained 1736. In a ministry of thirty-four years, he crossed the Atlantic thirteen times, and preached more than eighteen thousand sermons. As a soldier of the cross, humble, devoted, ardent, he put on the whole armor of God; preferring the honor of Christ to his own interest, repose, reputation, and life. As a Christian orator, his deep piety, disinterested zeal, and vivid imagination, gave unexampled energy to his look, utterance, and action. Bold, fervent, pungent, and popular in his eloquence, no other uninspired man ever preached to so large assemblies, or enforced the simple truths of the gospel by motives so persuasive and awful, and with an influence so powerful on the hearts of his hearers. He died of asthma, September 30, 1770, suddenly exchanging his life of unparalleled labors for his eternal rest.”
During Mr. Whitefield’s visit to Philadelphia, he preached often in the evening from the gallery of the court-house in Market Street. So loud was his voice at that time, that it was distinctly heard on the Jersey shore, and so distinct was his speech, that every word he said was understood at Market Street wharf, a distance of upwards of four hundred feet from the court-house. All the intermediate space was crowded with his hearers. Mr. Whitefield was truly remarkable for his uncommon eloquence and fervent zeal. His eloquence was indeed very great, and of the truest kind. He was utterly devoid of all affectation; the importance of his subject, and the regard due to his hearers, engrossed all his concern. Every accent of his voice spoke to the ear, every feature of his face, every motion of his hands, and every gesture, spoke to the eye; so that the most dissipated and thoughtless found their attention arrested, and the dullest and most ignorant could not but understand. He appeared to be devoid of the spirit of sectarianism; his only object seemed to be to “preach Christ and him crucified.”
The following anecdote respecting his manner of preaching will serve to illustrate this part of his character. One day, while preaching from the balcony of the court-house, in Philadelphia, he cried out, “Father Abraham, who have you got in heaven; any _Episcopalians_?” “No!” “Any _Presbyterians_?” “No!” “Any _Baptists_?” “No!” “Have you any _Methodists_ there?” “No!” “Have you any _Independents_ or _Seceders_?” “No! No!” “Why, who have you, then?” “We don’t know those names here; all that are here are _Christians_—believers in Christ—men who have overcome by the blood of the Lamb, and the word of his testimony!” “O, is this the case? then God help me—God help us all—to forget party names, and to become Christians in deed and in truth.”
Selina Huntingdon.
Countess, second daughter of Washington, earl Ferrers, born 1707, and married Lord Huntingdon, by whom she had four sons and three daughters. From habits of gayety and scenes of dissipation, she became all at once, after a serious illness, grave, reserved, and melancholy. Her thoughts were wholly absorbed by religion, and she employed the ample resources which she possessed in disseminating her principles by the popular arts of Whitefield, Romaine, and others. Not only her house in Park Street was thrown open for the frequent assembling of these pious reformers, but chapels were built in various parts of the kingdom, and a college erected in Wales for the education of young persons in the future labors of the ministry. After many acts of extensive charity, and with the best intentions, this enthusiastic lady died in 1791.
Robert Sandeman.
The founder of the sect called _Sandemanians_, born at Perth, in Scotland, about the year 1718, and was educated at St. Andrews. Instead of entering into the church, for which he was intended, he became a linen manufacturer, and afterwards turned preacher. He came to America in October, 1764, and from Boston he went to Danbury, Connecticut. In that town he gathered a church the following year. He afterwards established several societies in New England. Individuals are still found who adhere to his peculiarities, and are known by the name of his sect. He wrote an answer to Hervey’s “Theron and Aspasio,” said to be a work of talent, but exhibiting great asperity.
The following is copied from the monument of Mr. Sandeman, in the burying-ground at Danbury:—
“Here lies, until the resurrection, the body of ROBERT SANDEMAN, a native of Perth, North Britain, who, in the face of continual opposition from all sorts of men, long boldly contended for the ancient faith, that the bare word of Jesus Christ, without a deed or thought on the part of man, is sufficient to present the chief of sinners spotless before God. To declare this blessed truth, as testified in the holy Scriptures, he left his country, he left his friends, and, after much patient suffering, finished his labors at Danbury, April 2, 1771, Æ. 53 years.
Deigned Christ to come so nigh to us, As not to count it shame To call us brethren, should we blush At aught that bears his name? Nay, let us boast in his reproach, And glory in his cross; When he appears, one smile from him Would far o’erpay our loss.”
Samuel Hopkins.
An American divine, who, in his sermons and tracts, has made several additions to the sentiments first advanced by the celebrated Jonathan Edwards, late president of New Jersey College. Dr. Hopkins was born at Waterbury, in Connecticut, 1721, and graduated at Yale College, in 1741. Soon after, he engaged in theological studies, at Northampton, Massachusetts, under the superintendence of Jonathan Edwards, and, in 1743, was ordained at Housatonic, now Great Barrington, Massachusetts, where he continued till he removed to Newport, Rhode Island, in consequence of the diminution of his congregation, and his want of support. When he had resided some time in this place, the people became dissatisfied with his sentiments, and resolved, at a meeting, to intimate to him their disinclination to his continuance among them. On the ensuing Sabbath, he preached his farewell discourse, which was so interesting and impressive that they besought him to remain, which he did till his death, in 1803. He was a pious and zealous man, of considerable talents, and almost incredible powers of application. He is said to have been sometimes engaged during eighteen hours in his studies. His doctrinal views are contained in his “System of Divinity,” published in a second edition at Boston, in 1811, in two volumes, octavo.
Jonathan Mayhew.
A divine of Boston, was born in Martha’s Vineyard, in 1720 and educated at Harvard College. In 1747, he was ordained pastor of the West Church, in Boston, and continued in this station the remainder of his life. He possessed a mind of great acuteness and energy, and in his principles was a determined republican. He had no little influence in producing the American revolution. His sermons and controversial tracts obtained for him a high reputation; and many of them were republished several times in England. He died in 1766.
Samuel Seabury.
First bishop of the Protestant Episcopal church in the United States, was born in 1728, and graduated at Yale College in 1751. After finishing his classical education, he went to Scotland with the view of studying medicine; but soon, having turned his attention to theology, he altered his purpose and took orders in London, 1753. Returning to America, he officiated, first at Brunswick, New Jersey, then at Jamaica, Long Island, next at West Chester, New York, and lastly at New London, Connecticut, where he remained, as rector of the parish in that city, during the remainder of his life. As much as he was esteemed by his parishioners, his influence was extended among his brethren throughout the state. Consequently, when the Episcopal church was organized in that diocese, he was elected bishop. He went immediately to England, in order to obtain consecration; but, meeting with some unexpected obstacles, he repaired to Scotland. Here he was able to accomplish the object of his mission. He was consecrated at Aberdeen, November 14, 1784. As soon as he was able to reach home, he resumed his duties as parish minister at New London, in connection with his episcopal functions for the diocese. Bishop Seabury had a vigorous and well-cultivated mind, and acquired a reputation corresponding with his high station. Three volumes of his sermons have been published.
The following is the inscription on Bishop Seabury’s monument at New London, Connecticut:—
“Here lyeth the body of SAMUEL SEABURY, D. D., Bishop of Connecticut and Rhode Island, who departed from this transitory scene February 25th, Anno Domini 1796, in the 68th year of his age, and the 12th of his episcopal consecration.
“Ingenious without pride, learned without pedantry, good without severity, he was duly qualified to discharge the duties of the Christian and the Bishop. In the pulpit he enforced religion; in his conduct he exemplified it. The poor he assisted with his charity; the ignorant he blessed with his instruction. The friend of men, he ever designed their good; the enemy of vice, he ever opposed it. Christian, dost thou aspire to happiness? Seabury has shown the way that leads to it.”
Richard Clarke.
A clergyman of the Episcopal church, who maintained for many years a high reputation in South Carolina. He was a native of England, and soon after his arrival in Charleston was appointed rector of St. Philip’s Church in that city. Here he was greatly admired as a popular preacher, and highly respected as an exemplary, amiable, benevolent, and liberal man. He returned to England in 1759, and was soon afterwards appointed a stated preacher in one of the principal churches in London. In this station, his eloquence and piety attracted a large share of public attention. His publications, chiefly on theological subjects, were numerous, amounting to six or seven octavo volumes. He lived to a late period in the eighteenth century, universally beloved and respected.
Joseph Priestly.
An English philosopher and dissenting divine, born at Fieldheald, Yorkshire, 1733. He was educated at Daventry, under Dr. Ashworth, for the ministry among the dissenters, and at the proper age he took care of a congregation at Needham Market, Suffolk, and afterwards at Nantwich, Cheshire. He became, in 1761, professor of belles lettres in the Warrington Academy, and after seven years’ residence there he removed to Leeds, and two years after accepted the office of librarian and philosophical companion to the earl of Shelburne. In this retreat, the philosopher devoted himself laboriously to metaphysical and theological studies, and published various works; and when, at last, he separated from his noble patron, he retired with an annual pension of one hundred and fifty pounds, to settle at Birmingham, as pastor to a Unitarian congregation, in 1780. While here usefully employed in advancing the cause of philosophy, and too often engaged in theological disputes, he became the victim of popular fury; and the conduct of some of his neighbors in celebrating the anniversary of the French revolution, in 1791, with more intemperance than became Englishmen and loyal subjects, excited a dreadful riot. Not only the meeting-houses were destroyed on this melancholy occasion, but, among others, Dr. Priestley’s house, library, manuscripts, and philosophical apparatus, were totally consumed; and, though he recovered a compensation by suing the county, he quitted this scene of prejudice and unpopularity. After residing some time at London and Hackney, where he preached to the congregation over which his friend Price once presided, he determined to quit his native country, and seek a more peaceful retreat in America, where some of his family were already settled. He left England in 1794, and fixed his residence at Northumberland, in Pennsylvania, where he died in 1804. His writings were very numerous, and he long attracted the public notice, not only by discoveries in philosophy, but by the boldness of his theological opinions. Had he confined his studies merely to philosophical pursuits, his name would have descended to posterity with greater lustre; but he who attempts innovations in government and religion, for singularity, and to excite popular prejudices, must be little entitled to the applauses of the world.
James Purves.
A learned Arian preacher, born at a little village of Berwickshire, in 1734. His father was only a keeper of cattle, and intended James for the same profession. He, meanwhile, having obtained the loan of some books on mathematics, made himself master of geometry and trigonometry, and afterwards taught these sciences, with other branches of mathematics, and assisted some public authors in compiling mathematical works, which have been well received. He joined a party of the ancient Cameronians, and in 1769, at one of their general meetings, was called to be a pastor among them. To qualify himself for this office, he studied the Greek and Hebrew languages, and compiled a Hebrew grammar, which is still in manuscript. These acquisitions led him into the study of the Arian controversy, when finally he adopted the opinions of Arius, and afterwards became preacher to a small Arian congregation in Edinburgh, where he also kept a school and a book-shop, for many years before he died.
John Jebb.
Bishop of Limerick, born September 27, 1775, and died December 9, 1833, aged 58. He was educated at the university of Dublin, where he gained a high reputation as a scholar. He was greatly esteemed as a man of a most amiable and gentle spirit; had the reputation of an accomplished orator and a learned and able theologian; and as a clergyman and a bishop he was truly exemplary. His original publications are not numerous, but are of high merit.
John Gaspar Christian Lavater.
A celebrated writer, born at Zurich, 1741. He was pastor of the church of St Peter’s at Zurich, and as a minister he acquired great reputation both by his eloquent discourses and his exemplary life. He was wounded by a French soldier when Zurich was taken by storm under Massena in 1799, and died there in consequence of it, 12th January, 1801. He acquired deserved celebrity as a physiognomist, and his writings on the subject, possessing great merit, ingenious remarks, and truly original ideas, have been translated into all the languages of Europe. His Christian piety was of the highest order.
John Tillotson.
An eminent prelate, was born in 1630, at Sowerby, in Yorkshire, and was educated at Clare Hall, Cambridge. In 1691, after fruitless attempts to avoid the honor, he accepted, with unfeigned reluctance, the see of Canterbury, which was become vacant by the deprivation of Sancroft. This promotion, however, he did not long survive, as his decease took place in 1694.