“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, or ignes fatui, drawing the mazed follower through briars and bogs, till he is plunged into inextricable ruin. But, however absurd and ridiculous your sermons—the spuings of 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 the Rev. 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., 212 pp.), 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., 319 pp.) Principally an attack on Wesley, but not altogether exempting Whitefield. “I humbly propose to the legislative powers,” said the Rev. Samuel Roe, “to make an example of Tabernacle preachers, by enacting a law to cut out their tongues, who have been the incorrigible authors of so many mischiefs and distractions throughout the English dominions. And, by the said authority, to cut out the tongues of 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 the Monthly 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, at St. Mary’s, June 26, 1768. By William Hawkins, M.A., Prebendary of Wells. Published by desire.” (8vo., 27 pp.) 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, close to 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 was executed.[607]