This surmise of the influence of that noble invasion upon the national well-being of Britain is justified by inference from the facts. It is very interesting to attempt to realise the religious life of eminent activity and usefulness sustained in different parts of the country before the Revival dawned, and which must have had an influence in fostering it when it arose. And, indeed, while we would desire to give all grateful honour to the extraordinary men (especially to such a man as John Wesley, who achieved so much through a life in which the length and the usefulness were equal to each other, since only when he died did he cease to animate by his personal influence the immense organisation he had formed), yet it seems really impossible to regard any one mind as the seed and source of the great movement. It was as if some cyclone of spiritual power swept all round the nation—or, as if a subtle, unseen train had been laid by many men, simultaneously, in many counties, and the spark was struck, and the whole was suddenly wrapped in a Divine flame.
Dr. Abel Stevens, in his most interesting, indeed, charming history of Methodism, from his point of view, gives to his own beloved leader and Church the credit of the entire movement; so also does Mr. Tyerman, in his elaborate life of Wesley. But this is quite contrary to all dispassionate dealing with facts; there were many men and many means in quiet operation, some of these even before Wesley was born, of which his prehensile mind availed itself to draw them into his gigantic work; and there were many which had operated, and continued to operate, which would not fit themselves into his exact, and somewhat exacting, groove of Church life.
We have said it was as if a cyclone of spiritual power were steadily sweeping round the minds of men and nations, for there were undoubted gusts of remarkable spiritual life in both hemispheres, at least fifty years before Methodism had distinctly asserted itself as a fact. Most remarkable was the “Great Awakening” in America, in Massachusetts—especially at Northampton (that is a remarkable story, which will always be associated with the name of Jonathan Edwards).[[3]] We have referred to the exodus of the persecuted from France; equally remarkable was another exodus of persecuted Protestants from Salzburg, in Austria. The madness of the Church of Rome again cast forth an immense host of the holiest and most industrious citizens. At the call of conscience they marched forth in a body, taking joyfully the spoiling of their goods rather than disavow their faith: such men with their families are a treasure to any nation amongst whom they may settle. Thomas Carlyle has paid a glowing historical eulogy to the memory of these men, and the exodus has furnished Goethe with the subject of one of his most charming poems.
Philip Doddridge’s work was almost done before the Methodist movement was known. It seems to us that no adequate honour has ever yet been paid to that most beautiful and remarkably inclusive life. It was public, it was known and noticed, but it was passed almost in retreat in Northampton. That he was a preacher and pastor of a Church was but a slight portion of the life which succumbed, yet in the prime of his days, to consumption. His academy for the education of young ministers seems to us, even now, something like a model of what such an academy should be; his lectures to his students are remarkably full and scholarly and complete. From thence went forth men like the saintly Risdon Darracott, the scholarly and suggestive Hugh Farmer, Benjamin Fawcett, and Andrew Kippis. The hymns of Doddridge were among the earliest, as they are still among the sweetest, of that kind of offering to our modern Church; their clear, elevated, thrush-like sweetness, like the more uplifted seraphic trumpet tones of Watts, broke in upon a time when there was no sacred song worthy of the name in the Church, and anticipated the hour when the melodious acclamations of the people should be one of the most cherished elements of Christian service.
ISAAC WATTS.
And Isaac Watts was, by far, the senior of Doddridge; he lived very much the life of a hermit. Although the pastor of a city church, he was sequestered and withdrawn from public life in Theobalds, or Stoke Newington, where, however, he prosecuted a course of sacred labor of a marvellously manifold description, inter-meddling with every kind of learning, and consecrating it all to the great end of the christian ministry and the producing of books, which, whether as catechisms for children, treatises for the formation of mental character, philosophic essays grappling with the difficulties of scholarly minds, or “comfortable words” to “rock the cradle of declining age,” were all to become of value when the nation should awake to a real spiritual power. They are mostly laid aside now; but they have served more than one generation well; and he, beyond question, was the first who taught the Protestant Christian Church in England to sing. His hymns and psalms were sounding on when John Wesley was yet a child, and numbers of them were appropriated in the first Methodist hymn-book. But Watts and Doddridge, by the conditions of their physical and mental being, were unfitted for popular leaders. Perhaps, also, it must be admitted that they had not that which has been called the “instinct for souls;” they were concerned rather to illustrate and expound the truth of God, and to “adorn the doctrine of God our Saviour,” by their lives, than to flash new convictions into the hearts of men. It is characteristic that, good and great as they were, they were both at first inimical to the Great Revival; it seemed to them a suspicious movement. The aged Watts cautioned his younger friend Doddridge against encouraging it, especially the preaching of Whitefield; yet they both lived to give their whole hearts to it; and some of Watts’s last words were in blessing, when, near death, he received a visit from the great evangelist.
PHILIP DODDRIDGE.