CHAPTER XI.

Mr. Whitefield in Scotland--Dr. Erskine and Dr. Robertson--Scotch Nobility--Mr. and Lady Jane Nimmo--Letter to Lady Huntingdon--Mr. Wardrobe--Mr. Hervey: his “Theron and Aspasio”--Letters to Lady Huntingdon--Lady Fanny Shirley--Prince and Princess of Wales--Mr. Hervey’s method of preaching--Letter from Lady Huntingdon--Mr. Steward--Lady Anne Hastings.

Mr. Whitefield visited Scotland, for the first time, in 1741. The fame of his success as a popular preacher, in England and America, had induced individuals of different persuasions, and in particular a class of ministers who had lately seceded from the Established Church, to invite him earnestly to that country, from an expectation that he might be as successful in promoting the revival of religion there, as they believed him to have been in England and America; it was also not unreasonably hoped, on the part of the seceding friends, that, by means of his popularity, directed by them, they might gain both attention and influence to their infant sect.

He continued to officiate, as he had originally done in England, sometimes in the parish churches, and more frequently in the fields, in the most populous districts of Scotland; from Edinburgh and Glasgow, to Leith, Dundee, and Aberdeen, everywhere attended by immense multitudes of people; on many occasions producing effects on his hearers, of every rank, age, and character, of which, though there may have been similar examples, yet there are certainly not many more striking or perhaps equal instances on record.

On this first visit to Scotland, he was most hospitably received by many persons of rank, who behaved towards him with great politeness and attention: and this attention was considerably increased, in every subsequent visit, after he became chaplain to the Countess of Huntingdon; her Ladyship being, as we have already shown, well known to many of the Scotch nobility, among whom she had a very extensive acquaintance. His adherence to the doctrines of Calvin, which he affirmed to be the doctrines of the Church of England, rendered him far more popular than Mr. Wesley; who, although he was more literary, and spoke with more classical correctness, was yet compelled to admit the effect of Mr. Whitefield’s eloquence, amidst all the improprieties of manner and language which he imputed to him.

The countenance which was given to Mr. Whitefield, and the astonishing effects resulting from his labours, not only created much diversity of opinion within the Established Church, but occasioned violent dissensions in private life, as many individuals still living can attest.

The late Dr. Erskine, minister of the old Greyfriars’ Church, was still, at the period of which we speak, a student at the University of Edinburgh, and was one of those who zealously defended the character of Mr. Whitefield. He felt the force of his powerful and popular eloquence, and seems to have had a strong impression of the usefulness and efficacy of his evangelical doctrines. Dr. Robertson, then also a student at the University, certainly entertained a different opinion, both of his character, which they did not at that time consider sufficiently established, and of the extraordinary effects imputed to his public ministrations.

Dr. Robertson and Dr. Erskine had been associated in a literary society, in the University, with a number of individuals who became afterwards considerable in different departments. Unfortunately, the question of Mr. Whitefield’s character and usefulness was introduced into their debates; and, calling forth very contrary opinions, was agitated with so much zeal and asperity, as to occasion the dissolution of their society, and to interrupt even their intercourse in private life.[102]

The clamour excited in England, before this time, against the progress of Methodism, in which the characters of Lady Huntingdon, Mr. Whitefield, and the Wesleys, were treated with equal freedom and severity, must have greatly contributed to heighten the prejudices circulated in Scotland against Mr. Whitefield, and the respectability or success of his labours. There was not, indeed, the same prejudice in Scotland as in England against field-preaching. During the preceding century the persecuted Presbyterians, driven from their churches, had transmitted to their descendants a partiality for religious assemblies in the fields, which, although no longer the effect of necessity, continued to be in very general practice, as often as the sacrament of the Lord’s Supper was dispensed, and in some districts of the country are not even at this day completely disused. When Mr. Whitefield, therefore, appeared in the Orphan Hospital Park, at Edinburgh, the circumstance of his addressing the people in the open air exhibited no novelty to an audience who were far too numerous to have been contained in any church of the city, and who were accustomed to field-preaching in almost every parish of the country in which they occasionally resided.

Some of the most distinguished families in the kingdom were, as often as the opportunity was given them, his constant hearers, and were, besides, in the habit of admitting him to their private society; and among those, in particular, was a nobleman, who was then his Majesty’s representative, as Lord High Commissioner, in the General Assembly, who not only attended his ministrations and invited him to his house, but who introduced him to his public table during the session of Assembly.

His visits to Scotland continued, and in the summer of 1750 we find him at the hospitable residence of Mr. Nimmo,[103] where he was most kindly received during his then stay in Edinburgh. Greater multitudes than in any former visits flocked to hear him, and earnestly entreated him not to leave them soon. Though burning with fever, and much indisposed from a violent cold, he continued to preach twice a day, early in the morning and at six in the evening. “Your Ladyship’s health (says he, in a letter to the Countess) is drank and enquired after every day. Mr. Nimmo, who married Lord Marchmont’s sister, has given me three franks, and his family are in the number of those who are left in Sardis, and have not defiled their garments.”

It was during this visit of Mr. Whitefield to Scotland that Lady Jane Nimmo wrote the following letter to Lady Huntingdon:--

“Madam--Accept my thanks for your very obliging message by Mr. Whitefield; and I hope to avail myself of your kind offer the first time I go to London with Mr. Nimmo. Your very acceptable and truly Christian letter was conveyed to me by my brother, and I ought to have answered it sooner, had not some family occurrences interfered, which obliged me to leave home for a distant part of the kingdom.

“Your Ladyship will rejoice to hear that greater crowds than ever flock to hear Mr. Whitefield. The energy and power of the Gospel word is truly remarkable, and such as to cause great joy and thankfulness among the people of God. Dear Lady Frances Gardiner is very active in bringing people to hear him, to some of whom there is reason to believe the word has been blessed. There is a great awakening among all classes. Truth is great and will prevail, notwithstanding all manner of evil is spoken against it. The fields are more than white, and ready unto harvest, in Scotland. Many prayers are offered up for your Ladyship, and many bless God for your sending your chaplain to these parts. The infinitely condescending Redeemer vouchsafes to bless your labours for the good of souls in England: and your Ladyship will shortly have my native country to add to the brilliancy of that diadem which shall adorn your brow in the great day of the Lord. I blush and am confounded when I think to what little purpose I have lived. It is time now to begin to do something for Him who has done so much for me, and suffered so much for my sinful soul. I beg, dear Madam, you will pray for me while life lasts. I feel under manifold obligations to your Ladyship, and hope to spend an eternity with you in praising that grace and love that has plucked us as brands out of the burning. Mr. Nimmo begs his most cordial salutations to you, yours, and all who love your dear Lord and Saviour in sincerity; and, wishing you the best of blessings, I subscribe myself, my dear Madam, your Ladyship’s most affectionately, in our common Lord,

“August 9th.” “J. NIMMO.”

In one of Lady Huntingdon’s letters to Mr. Whitefield she requests him to invite the correspondence of the Rev. James Robe, minister of Kilsyth, well known in Scotland for his zealous exertions in the cause of truth, and by the publication of his “Narrative” of the revival of religion, and the visible convulsive agitations which accompanied his ministrations, and those of the parish ministers in his neighbourhood.

Dr. Gillies, of Glasgow, Mr. Adams, of Falkirk, Mr. Robe, of Kilsyth, Dr. Webster, of Edinburgh, and Mr. Wardrobe, of Bathgate, were men of great piety, and of more liberality of mind than was commonly found among the Scotch ministers at the time of which we are writing. They cultivated an acquaintance with the Methodists, and frequently invited Mr. Whitefield and Mr. Wesley to visit Scotland. With Lady Huntingdon several of them kept up a constant correspondence for many years, particularly Mr. Wardrobe, for whom her Ladyship had a great regard, and whom she often called her zealous Scotch chaplain.[104]

It was about this time that Mr. Hervey commenced his inimitable work of “Theron and Aspasio.” Of the amiable and excellent Hervey it may be truly said, that few lives have ever been more heavenly, and few deaths more triumphant. He died in the Lord, and is now at rest, where even “the wicked cease from troubling.” His name is recorded in the annals of eternity, and the honours conferred on him by Christ will for ever continue blooming and incorruptible in the world of glory; his character, both in his public and private capacity, was of the most exemplary kind; his writings afford a lasting and indisputable proof of his grace and abilities--these were given him for the use of the Church of God, and they were laid out for that end. His style has been much admired: it must be owned that there is much of brilliancy and floridness in all his compositions; but persons of refined taste have expressed themselves much less satisfied with his language than his thoughts. The nervous, chaste, and manly style of the ancient classics he certainly has not copied; but rather that laboured attention to words and forms which has been objected to in Seneca, Austin, and others. However, this is but of small importance, compared with the heavenly truths he delivered, and the seraphic ardour with which he uttered them. The casket, indeed, is brilliant, and carefully embellished; but it is the jewel within that gives it value.

His “Theron and Aspasio” has proved eminently useful to multitudes, and it still continues to exhibit, with increasing usefulness, all those grand doctrines of Christianity which are of universal concernment and of the last importance. With that humility which was so conspicuous in this amiable man, we find him, in the following letter, submitting the first four dialogues of his work to the critical inspection of Lady Huntingdon:--

“Madam--With gratitude I received, and with inexpressible delight I perused, your Ladyship’s very kind and truly Christian letter. I assure you I esteem such epistles to be favours indeed. May I be so bold as to beg you to continue them? The languor of my constitution is so great, and the failure of my spirits so frequent, that I have not been able to pay the indispensable debt of gratitude and friendship due to my correspondents; but though I have not written to your Ladyship as frequently as I ought, I have taken every opportunity to enquire after you. Lady Frances Shirley has lately given me some pleasing instances of your Ladyship’s usefulness to the souls of your fellow-mortals. May your words be ‘as polished shafts’ in the victorious Redeemer’s quiver, and ‘as a nail fastened in a sure place!’ May the seed which you are daily sowing in various parts of the kingdom grow and prosper; and may the ground before you be like the harvest of the sixth year in Israel--doubly fruitful.

“Your Ladyship is pleased to express a wish that I should proceed without delay in finishing my intended work. Be assured your wishes, Madam, have all the force of a command with me. I send you the first four dialogues, beseeching you to peruse them, not with the partiality of a friend, but the severity of a critic. The like request I have made of others, and have received their friendly corrections. I am deeply sensible of my own deficiencies, and in order, therefore, to render my work, if possible, fit for public view--meet for the Master’s use--I shall feel obliged by any corrections or improvements which your pen may make. Your Ladyship is at liberty to show the manuscript to whom you please. Your remarks, and those of your friends, may supply the sterility of my invention and the poverty of my language.

“The letter of my honourable friend, Lady Frances, brought me your Ladyship’s message. Most gladly will I lend my pulpit to any minister whom you send; but it would give me unspeakable pleasure to see you at Weston. O do come, and diffuse a little of that holy zeal which continually burns in your heart, and which, I trust, will warm the hearts of multitudes! May your Ladyship be made the honoured instrument of training up many, very many, for a life of distinguished holiness and extensive usefulness in the world below, and for a life of consummate happiness and everlasting glory in the mansions of eternal felicity above!

“My good friend Mr. Hartley begs me to present his respects and Christian regards to your Ladyship, to which Dr. Stonhouse requests his may be united. The latter was much benefitted by your very seasonable letter to him. Once more, I earnestly beg that you will bestow your free corrections on my manuscript. If you really approve what I have sketched, I shall be encouraged to proceed in my work. May I not hope for the honour of dedicating it to your Ladyship? It would give me singular pleasure to have any work of my pen patronized by the Countess of Huntingdon.

“Praying that the Lord Jesus may prosper you in all your labours, and enable you to pray for the weakest of all your brethren, I remain, Madam, in great weakness, but with great sincerity, your Ladyship’s truly affectionate friend and willing servant, for Christ’s sake,

“JAMES HERVEY.”

Lady Huntingdon, entering fully into the design of Mr. Hervey’s work, claimed the assistance of all those whom she considered capable of suggesting improvements and useful hints, and transmitted their observations to the author. The imputation of Christ’s righteousness, which is considered very distinctly and copiously in the Dialogues of “Theron and Aspasio,” becoming the topic of conversation at her Ladyship’s, when several ministers were present, the late Mr. Hartley,[105] Rector of Winwick, in Northamptonshire, objected to the doctrine, and said it would be better to suppress than to publish the intended work. This information was communicated to Mr. Hervey, who, in a letter to Mr. Ryland, of Northampton, father of the late Dr. Ryland, of Bristol, thus notices the circumstance:--

“My good friend and pious brother Hartley has just published a volume of sermons. He is a friend to the righteousness of Christ; but, so far as it is formed in our hearts, he does not like the doctrine of imputed righteousness: and said, at Lady Huntingdon’s, from the sincerity and impartiality of his zeal, that it would be better to have my intended work suppressed than published. This I was told under the rose; and this I speak only _inter nos_. I heartily wish my brother Hartley’s sermons may be accompanied with an abundant blessing, and bring much honour to our crucified Lord.”

Lady Huntingdon, as will appear from the following letter, dated July 14, 1753, declined the offered dedication. Mr. Hervey says--

“Madam--Accept my thanks for taking the trouble of perusing my very imperfect manuscript, and my grateful acknowledgments for the improving touches and remarks you have made, as well as for those of your highly valuable friends and acquaintances. The corrections you have done me the honour to transmit will be exceedingly beneficial to the work, and render it more acceptable to the public in general. But I confess I feel disappointed at your Ladyship’s declining to patronize the public attempt of my pen; nevertheless, your observations are so sensible and just, and carry with them so much weight, that I cannot think of pressing the matter on your attention, further than to solicit your prayers for the success of the undertaking, and for the unworthy author. O that a double portion of the divine benediction may attend it!--that it may be made instrumental in awakening the supine, and directing many to take shelter in our Divine Mediator!

“Your Ladyship’s hint relative to Lady Frances I shall certainly improve without delay. I rejoice to hear that the Redeemer’s cause prospers. O may the arm of the Lord be revealed more and more amongst us, and the triumphs of free grace have wider spread and freer course! May your bow ever abide in strength, and may your ability for the service of our Divine Master increase, as much as mine decreases!

“When you write next to dear Mr. Whitefield, your Ladyship will much oblige me by conveying to him my kindest wishes and my Christian love. I shall write in a post or two to Lady Frances. The moment my work comes from the press, I must beg your acceptance of a few copies for your Ladyship and friends. Continue to beseech the Lord Jesus to make it subservient to the furtherance of his cause, and cease not to pray for its most unworthy author. May the eye of Omnipotence be your guide and mine! Your obliged friend and servant, for Christ’s sake,

“JAMES HERVEY.”

Few religious authors met with more acceptance than Mr. Hervey, and few have met with more opposition:[106] his “Theron and Aspasio” has been severely censured. This is the more surprising, as it contains the leading truths of the Gospel, such as they were formerly maintained by all the Protestant Churches and a great number of the soundest and most holy divines; and, indeed, is chiefly prized by the most judicious and evangelical friends of the truth. Among many others, the late evangelical Romaine says, “Read his ‘Theron and Aspasio,’ and when you are thoroughly convinced that ‘Christ is the end of the law for righteousness to every one that believeth,’ and can say with faith, ‘In the Lord have I righteousness and salvation,’ then your mind will be settled in peace and comfort, and you will be delivered from those dangerous errors which are now propagated concerning the righteousness of the Lord Jesus. Thank God for the masterly defence of it in these Dialogues. In them, Mr. Hervey, being dead, yet speaketh the promise of the adorable Redeemer, and clearly proves that we have our salvation through his righteousness.” Even his combatant, Mr. Wesley, owns that in it most of the grand truths of Christianity are explained and proved with great strength and clearness.

Lady Fanny Shirley now became the patroness of Mr. Hervey. The lively imagination, solid judgment, correct taste, and luxuriance of style displayed in his writing soon attracted the cultivated mind of her Ladyship, who invariably expressed herself highly pleased with the clear, pleasant, and judicious views of divine truth which he exhibited to the minds of his readers. Her name has been immortalized by the dedication of “Theron and Aspasio” to her Ladyship--a work which, for nearly a century, has wonderfully contributed to the diffusion of evangelical truth in Britain and elsewhere; and we fondly hope the saving effects of the principles it contains may be still more widely extended for ages to come.

Lady Fanny, having perused Lord Bolingbroke’s “Letters on the Study and Use of History,” wrote to Mr. Hervey, asking his opinion concerning his Lordship’s remarks on Scriptural History. Mr. Hervey immediately procured the book, and submitted to her Ladyship’s judgment the thoughts which occurred whilst reading it. His “Letter” was addressed to Lady Fanny, whose name, though it would have graced and recommended his performance, he was not allowed to mention. Her Ladyship’s commands, which would admit of no excuse, drew the remarks from his pen; and her desire, which with him always had the force of a command, brought them to the press. At the commencement of his “Letter,” he assures her Ladyship that, though many might discuss the point much more clearly and satisfactorily than the person she favoured with her commands, yet no one could think it a greater honour to receive, or a greater pleasure to execute them.

The cross of Christ was the doctrine that lay nearest the heart of this good man; this, in all its tendencies and bearings, in all its relations to the honour of God and the salvation of men, he delighted to elucidate in every diversity or form of words, and on this he dwelt with growing zeal and ardour to the close of life. It was the subject that met him in every direction, that beautified and adorned every other topic, that lived and breathed in all his preaching, the centre point of all his sermons; in reference to, and in dependence upon which, other subjects were considered.

His manner of preaching was impressive: indeed, he thought his message written on his heart. He spoke of the guilt of sin and the sufferings of Christ in the exercise of feeling his own guilt, and leaning on these sufferings for its expiation. He expatiated on the love of Christ under the influence of a heart kindled with it; and on the glory to come, in the temper of one who expects and longs to be a sharer in that glory. Of his mode of preaching, and the manner in which he exercised his ministry, an interesting account has been preserved by Lady Huntingdon, in a letter to one of her intimate correspondents, most probably to Lady Fanny Shirley:--

“My dear Friend--Your account of the old man was highly satisfactory. The intelligence from Trevecca is most encouraging, and Mr. Harris is rejoicing over a multitude snatched as firebrands out of the burning. * * *

“Our dear Mr. Hervey goes on in his usual way; I lately had an interesting account of his manner of lecturing in his church, which pleased me much, and I send it to you, knowing how delighted you will be with anything that relates to him:--‘Last Sabbath-day, after preaching in the morning at Olney, with three others, I rode to hear one Mr. Hervey, a minister of the Church of England, who preached at Collingtree, and, to my great surprise as well as satisfaction, having never seen such a thing before, in prayer-time, instead of singing psalms, they sung two of Dr. Watts’s hymns, the clerk giving them out line by line. After prayer, without going out of the desk, the minister put off his surplice, and turned to the 15th of St. Matthew, which was the second lesson of the day, and told the people what pleasure had occurred in his mind whilst reading the parable of our Saviour’s feeding the four thousand men, besides women and children, with seven loaves and a few little fishes; he then spoke in a plain, simple manner about it, and afterwards spiritualized it by observing what great things the Lord sometimes does by small things and weak instruments. And then, without going up into the pulpit, he turned to the 5th chapter of the Ephesians, and read the 25th, 26th, and 27th verses, and very sweetly and clearly he spoke from them; showing the meaning of those words in the creed--_I believe in the Holy Catholic Church_, wherein he observed, they do not believe in the Church as in God Almighty and in his Son Jesus Christ our Lord; but the meaning, he observed, was, I believe God has a Holy Catholic Church: and the word _Catholic_ signifies _universal_; that there always was, now is, and will be a Church of Christ. He then from the holy word showed who were the members of this Church--such as were cleansed, washed, or justified from their sins in the blood of our Lord Jesus Christ: and here he spoke very clearly to the people, and told them that _all_ were not of or in this Church, which he compared to Noah and his family in the ark being safe, when all the rest were drowned in the deluge. In like manner he showed, notwithstanding their coming to that place or building, if they were not members of that Church he had been describing, by being united to Jesus Christ by faith, they, as the people out of the ark, must perish at last. And as he had been telling them who were the members of this Church, he spake in a humble way of himself, as being an unworthy member thereof. And now having shown what was meant by the Church, and who were its members, he showed, lastly, from the words he had read, what were the Church’s privileges. And first, Christ loved the Church--secondly, he gave himself for it--and last, to crown all, he would ‘present it to himself a glorious Church, not having spot, or wrinkle, or any such thing.’ Thus far I have been particular, for such a way of proceeding in the Church of England seems wonderful to me. But what shall we say? God is no respecter of persons, neither of places. Oh that others of his brethren, the clergy, may go and do likewise! And I am not without hope that many will. I was with him a little after he had done preaching, and he spake of two more of the clergy who are coming on much in the same way, and live down lower in the country, near Daventry; and another who came out of Huntingdonshire some time ago, on purpose to see him, and since has written a letter to him. This Mr. Hervey expounds every Wednesday night at the same church, preaches twice on the Sabbath-day, catechizes the children, and meets some people on Tuesdays and Thursdays, in or near the parish where his father preached.[107]

“Though long, I am persuaded your gratification will be as great as mine at this narration of his proceedings among his people. The fields are everywhere ready unto harvest, and I consider it right, and the bounden duty of ministers, to use all lawful efforts for the Gospel’s sake: and our success therein will at once declare God’s voice to the land. O how little do we do for Him who hath done so much for us! May we be continually on the stretch for God--now is the time. Let us use all possible exertions while it is day, for the night cometh when no man can work. Dear Mr. Rowlands says, ‘The Lord gets himself the victory in a wonderful manner in Wales, and many are added to the Lord. The work is on the increase everywhere.’

“And now, my dear friend, your remembering me before the throne of grace makes me prize you more than ever. Continue to bear me--my poor, vile, and worthless self--and all my wretched performances for Him, when you approach the mercy-seat, and plead powerfully in my behalf. Oh! I need it--

‘Strengthen thy servant, gracious Lord, Subdue her sins thro’ Jesu’s blood; And when she would from thee depart, O bind her, Jesus, to thy heart.’

“May the God of love be with you to the close of your earthly career, is the earnest prayer of your ever faithful and affectionate friend,

“S. HUNTINGDON.”

About this time Lady Huntingdon was much affected on account of the death of the Rev. Mr. Steward, a valuable minister, who began to be popular in the Church, but was soon called to his everlasting rest. Being acquainted with some members of the Huntingdon family, he was invited to her Ladyship’s house to hear Mr. Whitefield, and was among the first witnesses to the benediction of the Spirit of God upon their labours of love.[108]

Mr. Whitefield was deeply affected at the loss of this excellent man, whose lustre was eclipsed in the zenith of merited popularity, and whose ministerial career was interrupted before he had well attained the meridian of life. “Strange (says he, writing to Mr. Charles Wesley) that so many should be so soon discharged, and we continued! Eighteen years have I been waiting for the coming of the Son of God; but I find we are immortal till our work is done. O that we may never live to be ministered unto, but to minister! Mr. Steward spoke for his Lord as long as he could speak at all. He had no clouds nor darkness! I was with him till a few minutes before he slept in Jesus.”

The summer of 1754, Lady Huntingdon spent at Ashby-place, where she was visited by Mr. Ingham, who preached frequently during his stay. She also went to Aberford for some time, and from thence repaired to London. “I was surprised (says the Countess of Hertford) to meet Lady Huntingdon on the road last Saturday fortnight; she was on her way to London, but her coach drove by so fast that I had only time to send Lomas after her with my compliments: she seemed to me to look as well as ever I saw her.”

In May, 1755, Mr. Whitefield returned to England from America, and on his arrival in London was disappointed at finding Lady Huntingdon had gone to Ashby. He was, however, much gratified at receiving a liberal benefaction from her Ladyship for Bethesda, and delighted by the intelligence that so many had been “stirred up to preach a crucified Saviour” during his absence. “Many (says Mr. W.) in Oxford are awakened to the knowledge of the truth, and I have heard almost every week of some fresh minister or another that seems determined to know nothing but Jesus Christ and him crucified. This excites the enmity of the old serpent, which discovers itself in various shapes. The greatest venom is spit out against Mr. Romaine, who, having been reputed a great scholar, is now looked upon and treated as a great fool, because made wise himself, and earnestly desirous that others also should be made wise to eternal salvation.”

On the 1st of July, Lady Anne Jaqueline Hastings was removed to her eternal rest, after a short illness, in the 65th year of her age. “At Bristol (says Mr. Whitefield) I heard of the death of good Lady Anne, and was glad to find that Miss Wheeler bore the news of it with so much composure. Alas! how many has your Ladyship lived to see go before you; John Cennick is now added to the happy number of those who are called to see Him as He is. I do not envy, but I want to follow after them.”