Of the two Thorntons little need be said, except that they were wealthy merchants who in very truth looked upon their riches not as their own, but as talents entrusted to them for their Master's use. The princely liberality of these two good men was literally unbounded. It has been seen that the Evangelical clergy were almost to a man debarred from the emoluments of their profession, and lived in very straitened circ.u.mstances. The extent to which their lack was supplied by John and Henry Thornton is almost incredible. John Thornton regularly allowed Newton, during the sixteen years the latter was at Olney, 200_l._ a year for charitable purposes, and urged him to draw upon him for more when necessary. Henry Thornton, the son, is said to have divided his income into two parts, retaining only one-seventh for his own use, and devoting six-sevenths to charity; after he became the head of a family, he gave two-thirds away and retained one-third for himself and his family. It appeared after his death, from his accounts, that the amount he spent in the relief of distress in one of his earlier years considerably exceeded 9,000_l._

The character and career of _William Wilberforce_ (1759-1831) are too well known to need description; it will be sufficient here to touch upon those points in which the great philanthropist was directly concerned in the Evangelical revival. Only it should be distinctly borne in mind that the main work of his life cannot be separated from his Evangelical principles. His earnest efforts in behalf of the negro were as plainly the result of Evangelicalism as was the munificence of the Thorntons or the preaching of Venn. When Wilberforce was first impressed seriously, and was in doubt what plan of life to adopt, he consulted, like many others, John Newton. He could not have had recourse to a better adviser.

Newton counselled him not to give up his proper position in the world, but to seek in it opportunities for employing his wealth, talents, and influence for his Master's work. The wise old man saw that the young enthusiast could help the cause far more effectually as a member of Parliament and friend of the Minister, than ever he could have done as a parochial clergyman or as an itinerant.[829] Hence, Wilberforce, instead of becoming a second Rowland Hill, as he might easily have been persuaded to do, became the staunch supporter of the Evangelical cause in Parliament, and the successful recommender of its principles in general society.

Evangelicalism had been gradually making its way upwards among the social strata. The earlier Methodism had been influential almost exclusively among the lower and lower middle cla.s.ses. Good Lady Huntingdon's efforts are a proof, rather than an exception to the rule, that Methodism in this form was out of harmony with the tastes of the upper cla.s.ses, and had little practical efficacy with them. But Evangelicalism was beginning to excite, not a mere pa.s.sing curiosity such as had been created by Whitefield's preaching, but a really practical interest among the aristocracy. No one contributed more largely to this result than William Wilberforce. Here was a man of rare social talents, a thorough gentleman, a brilliant orator, and an intimate friend of some of the most eminent men of the day, not only casting in his lot with the 'calumniated school' (as Hannah More calls it), but straining every nerve to recommend its principles. It has been said, indeed, that Wilberforce was not, properly speaking, an Evangelical.[830] This is so far true, that Wilberforce did not identify himself entirely with any religious party, and that he was, as Thomas Scott observes, 'rather afraid of Calvinism.' But it would be robbing Evangelicalism of its due, to deny that Wilberforce's deep religious convictions were solely derived (so far as human agency was concerned) from the Evangelical school. He was early impressed by the preaching, and perhaps the private counsel, of his schoolmaster, Joseph Milner.

These impressions were afterwards revived and deepened by his intercourse with Isaac Milner, whom he accompanied on a continental tour just before the decisive change in his character. He was then led to consult John Newton, and was advised by him to attend the ministry of Thomas Scott at the Lock Hospital, from which he himself tells us that he derived great benefit; and he afterwards attended regularly the ministry of J. Venn. Surely these facts speak for themselves. The religious character of Wilberforce was moulded by the Evangelical clergy, and he was himself to all intents and purposes an Evangelical.

If further proof were needed, it would only be necessary to refer to Wilberforce's best known publication, ent.i.tled in full, 'A Practical View of the prevailing Religious System of Professed Christians in the Higher and Middle Cla.s.ses in this country, contrasted with real Christianity.' No book, since the publication of the 'Serious Call,'

had exerted so wide and deep an influence as the 'Practical View.'

Wilberforce took up very much the same position as Law had done; and it would be difficult to award higher praise to the later work than to say, as one justly may, that it will bear comparison with the earlier. Not that as mere compositions the two works can for one moment be compared.

In depth of thought, strength of argument, and beauty of language, Law's is immeasurably superior. But, on the other hand. Wilberforce had on many points a distinct advantage. To begin with, the mere fact that the 'Practical View' was written by a layman--and such a layman!--gave it a weight which no book of the kind written by a clergyman could possess.[831] The force of the latter might always be broken by the objection that the writer was swayed by professional bias, and that his arguments, whatever might be their intrinsic merits, must be taken _c.u.m grano_ by the lay mind. But besides this 'coign of vantage' from which Wilberforce wrote, there were also points in the books themselves in which, for the purposes for which they were written, the preference must be given to the later work. It was not unnaturally objected against Law, that he did not sufficiently base his arguments upon distinctly Gospel motives. No such objection can be raised against Wilberforce. Then again, though Wilberforce was a thoroughly unworldly man, he was in the good sense of the term a thorough man of the world, and knew by experience what course of argument would tell most with such men. What Law writes from mere theory, Wilberforce writes from practical knowledge. It would be difficult to conceive men of powerful intellect like Dr. Johnson and John Wesley, who had really thought, deeply and seriously on such subjects, being so strongly affected by the 'Practical View' as these were by the 'Serious Call.' But men of powerful intellect who had thought deeply and seriously on religious subjects, were rare.

The 'Practical View' is strong enough food for the general reader, while at the same time its unpretentious earnestness disarmed the criticism and won the hearts of men of genius like Edmund Burke. Wilberforce was no theologian; he was simply a good man who read his New Testament in a guileless spirit, and expostulated affectionately with those who, professing to take that book as their standard, were living lives plainly repugnant to its principles. The success of Wilberforce's attempt was as great as it was unexpected. The publisher had so poor an opinion of the project, that he would consent to issue five hundred copies only on condition that Wilberforce would give his name. But the first edition was sold off in a few days; within half-a-year the book had pa.s.sed through five editions, and it has now pa.s.sed through more than fifty. The rest of Wilberforce's useful life, extending as it did some way into the nineteenth century, does not fall within the scope of the present inquiry.

Among Evangelical laymen, Lord Dartmouth held an honoured place. He did good service to the cause by advocating its interests both among the n.o.bility and at Court; he was one of the very few who had the opportunity and will to advance the Evangelical clergy; and among others, he had the honour of promoting John Newton to the rectory of S.

Mary Woolnoth.[832] He himself was a standing witness that 'Methodism'

was not a religion merely for the coa.r.s.e and unrefined, for he was himself so polished a gentleman that Richardson is reputed to have said that 'he would have realised his own idea of Sir Charles Grandison, if he had not been a Methodist.' It was Lord Dartmouth of whom Cowper wrote, 'he wears a coronet and prays:' an implied reflection upon a large order, which the poet was scarcely justified in making.

Lord Teignmouth was another Evangelical n.o.bleman; but, strictly speaking, he does not come within the range of our subject; for it was not until the nineteenth century had commenced that he settled at Clapham, and became a distinguished member of the so-called Clapham sect, and the first president of the newly-formed Bible Society.

Among Evangelical laymen are we to place the revered name of Samuel Johnson. His prejudices against Whitefield and the early Methodists have already been noticed; and the supposed antagonism between 'Methodism'

and 'orthodoxy' would probably always have prevented one so intensely orthodox from fully identifying himself with the movement. But, without entering into the controversy which raged, so to speak, round the body of the good old man, there can be little doubt that towards the close of his life he was largely influenced by the Evangelical doctrines. His well-known fear of death laid him open to the influence of those who had clearly learned to count the last enemy as a friend; and there is no reason to doubt the story of his last illness, which rests upon unimpeachable testimony. 'My dear doctor,' he said to Dr. Brocklesby, 'believe a dying man: there is no salvation but in the sacrifice of the Son of G.o.d.' 'I offer up my soul to the great and merciful G.o.d. I offer it full of pollution, but in full a.s.surance that it will be cleansed in the blood of the Redeemer.'[833]

It will have been noticed that, with the exception of Lady Huntingdon, no female has been mentioned as having taken any prominent part in the Evangelical Revival. The mother of the Wesleys, Mrs. Fletcher, Mrs.

Newton, Mrs. Cecil, and perhaps Mrs. C. Wesley, were all excellent specimens of Evangelical Christians; but their influence was exercised solely in private. Neither by writing nor in any other way did they come prominently forward. This is all the more noteworthy, because, so far as the principles of Evangelicalism were concerned, there was no reason why there should not have been many Lady Huntingdons among the Evangelical leaders. That there were not, is, perhaps, owing to the fact that there was a certain robustness of character common to all the chiefs of the party. One can scarcely conceive Venn, or Newton,[834] or Scott, or the Milners being led by women. There is, however, one exception to the rule.

_Hannah More_ (1745-1833), by her writings and by her practical work in a sphere where such work was sorely needed, won an honourable place among the Evangelical worthies. Her accomplishments and attainments, her ready wit and social talents, gave her a place in society higher than that to which her birth ent.i.tled her, long before she came under the influence of the Evangelical party. It was by slow degrees that she embraced one by one the peculiar tenets of that school.[835] Perhaps to the very end she never thoroughly identified herself with it, though her religious character was unquestionably formed under Evangelical influences. She formed a sort of link between Evangelicalism and the outer world. The intimate friend of David and Mrs. Garrick, of Dr.

Johnson, of Horace Walpole, of Bishop Horne and Bishop Shute Harrington on the one hand, of John Newton, Wilberforce, the two Thorntons and Bishop Porteus on the other, she had points of contact with people of very different ways of thinking. It was this wide sympathy which enabled her to gain the ear of the public. 'You have a great advantage, madam,'

wrote Newton to her; 'there is a circle by which what you write will be read; and which will hardly read anything of a religious kind that is not written by you.'[836] The popularity of her writings, which were very numerous, was extraordinary. Her 'Thoughts on the Manners of the Great' (1788) showed much moral courage. It was published anonymously, not because she was afraid of being known as the author, but simply because 'she hoped it might be attributed to a better person, and so might produce a greater effect.' The secret of the authorship was, however, soon discovered, and the effect was not spoiled. To the credit also of the fashionable world, it must be added that her popularity was not diminished. The success of her effort exceeded her most sanguine expectations. Seven large editions were sold in a few months, the second in little more than a week, the third in four hours. Its influence was traceable in the abandonment of many of the customs which it attacked.[837] In 1790 a sort of sequel appeared, ent.i.tled 'An Estimate of the Religion of the Fashionable World,' which was bought up and read as eagerly as its predecessor. Nine years later another work on a kindred subject, ent.i.tled 'Strictures on Female Education,' was equally successful. Nor was it only on the subject of the higher cla.s.ses that Hannah More was an effective writer. The wild licence of the French Revolution, while it filled sober, respectable people with perhaps an extravagant alarm, seemed at one time not unlikely to spread its contagion among the disaffected cla.s.ses in England. One result was, the dissemination among the mult.i.tude of cheap literature full of speculative infidelity, as well as of abuse of the const.i.tuted authorities in this country. To furnish an antidote, Hannah More published, in 1792, a popular work ent.i.tled 'Village Politics, by Will Chip,' the object of which was to check the spread of French revolutionary principles among the lower cla.s.ses. So great was the effect of this work that it was said by some, with a little exaggeration, no doubt, to have contributed essentially to prevent a revolution in England. Her success in this department of literature encouraged her to write a series of tracts which she published periodically, until 1798, under the t.i.tle of the 'Cheap Repository Tracts.' Hannah More was well fitted for this latter work by her practical experience among the poor. Like most of the Evangelicals, she was a thorough worker. The spiritual dest.i.tution of Cheddar and the neighbourhood so affected her, that she formed the benevolent design of establishing schools for the children and religious instruction for the grown-up. Such efforts are happily so common at the present day, that it is difficult to realise the moral courage and self-denial which the carrying out of such a plan involved, or the difficulties with which the projector had to grapple. Some parents objected to their children attending the schools, lest Miss More should acquire legal control over them and sell them as slaves. Others would not allow the children to go unless they were paid for it. Of course, the cuckoo-cry of Methodism was raised. The farmers were bitterly opposed to the education of their labourers, and the clergy, though generally favourable, were not always so. But Miss More was not without friends. Her sister Patty was an invaluable a.s.sistant. Wilberforce and Thornton helped her with their purses. Newton, Bishop Porteus and other clergy strengthened her with their counsel and rendered her personal a.s.sistance; and at the close of the eighteenth century, the neighbourhood of Cowslip Green wore a very different aspect from what it had worn twenty years earlier.

If we were to judge of Hannah More's writings by their popularity, and the undoubted effects which they produced, or by the testimony which men of approved talents and discernment have borne to their value, we should place her in the very first rank of eighteenth century writers. 'Her style and manner are confessedly superior to those of any moral writer of the age.' She is 'one of the most ill.u.s.trious females that ever was in the world. 'One of the most truly Evangelical divines of this whole age, perhaps almost of any age not apostolic.' Bishop Porteus actually recommended her writings both in a sermon and in a charge. A feeling of disappointment will probably be raised in most readers who turn from these extravagant eulogies to the works themselves. They are full of somewhat vapid truisms, and their style is too ornate for the present age. Like so many writers of her day, she wrote Johnsonese rather than English. She loved long words, and amplified where she should have compressed. However, it is an ungracious task to criticise one who did good work in her time. After all, the truest test of the merits of a writer who wrote with the single object that Hannah More did, is the effect she produced. Her writings were once readable and very influential. If the virtue now appears to have gone out of them, we may be thankful that it lasted so long as it was needed.

To conclude this long chapter. If any think that the picture here drawn of the leaders of the Evangelical Revival is too highly coloured, and that in this, as in all human efforts, frailties and mistakes might be discovered in abundance, the writer can only reply that he has not knowingly concealed any infirmities to which these good men were subject, though he frankly admits that he has touched upon them lightly and reluctantly. He feels that they were the salt of the earth in their day; that their disinterestedness, their moral courage in braving obloquy and unpopularity, their purity of life, the spirituality of their teaching, and the world of practical good they did among a neglected people, render them worthy of the deepest respect. It would have been an ungracious task ruthlessly to lay bare and to descant upon their weaknesses. That was done mercilessly by their contemporaries and those of the next generation. There is more need now to redress the balance by giving due weight to their many excellences.

It seems all the more necessary to bring out into full prominence their claims upon the admiration of posterity, because they have scarcely done justice to themselves in the writings they have left behind them. They were not, as they have been represented, a set of amiable and well-meaning but weak and illiterate fanatics. But their forte no doubt lay more in preaching and in practical work than in writing.

Again, the stream of theological thought has to a great extent drifted into a different current from that in which it ran in their day, and this change may have prevented many good men from sympathising with them as they deserved. The Evangelicals of the last century represented one side, but only one side, of our Church's teaching. With the spirituality and fervency of her liturgy and the 'Gospel' character of all her formularies, they were far more in harmony than the so-called 'orthodox'

of their day. But they did not, to say the least of it, bring into prominence what are now called, and what would have been called in the seventeenth century, the 'Catholic' features of the English Church. They simply regarded her as one of many 'Protestant' communions. Distinctive Church principles, in the technical sense of the term, formed no part of their teaching. Daily services, frequent communions, the due observance of her Fasts and Festivals, all that is implied in the terms 'the aestheticism and symbolism of worship,' found no place in their course.

The consequence was that while they formed a compact and influential body which still remained _within_ the pale of the Church, they also revived very largely, though unintentionally, the Dissenting interest, which was at least in as drooping a condition as the Church of England before the Evangelical school arose. But every English Churchman has reason to be deeply grateful to them for what they did, however much he may be of opinion that their work required supplementing by others no less earnest, but of a different tone of thought.

FOOTNOTES:

[Footnote 708: More true than the a.s.sertion which follows--'and Count Zinzendorf rocked the cradle.']

[Footnote 709: He was, however, sometimes tempted to use unseemly language of the clergy. See extracts from his journals quoted in Warburton's _Doctrine of Grace_.]

[Footnote 710: 'Remarks on the Life and Character of John Wesley,' by Alexander Knox, printed at the close of Southey's _Life of Wesley_, vol.

iii. p. 319.]

[Footnote 711: In the Minutes of Conference, 1747, 'What instance or ground is there in the New Testament for a "_national_" Church? We know none at all,' &c. 'The greatest blow,' he said, 'Christianity ever received was when Constantine the Great called himself a Christian and poured in a flood of riches, honour, and power upon the Christians, more especially upon the clergy.' 'If, as my Lady says, all outward establishments are Babel, so is this establishment. Let it stand for me.

I neither set it up nor pull it down.... Let us build the city of G.o.d.']

[Footnote 712: But he a.s.serts the rights of the civil power in things indifferent, and reminds a correspondent that allegiance to a national Church in no way affects allegiance to Christ.--(Letter in answer to Toogood's _Dissent Justified_, 1752. _Works_, x. 503-6.)]

[Footnote 713: See Bogue and Bennett's _History of Dissenters_, vol. i.

p. 73.]

[Footnote 714: Bishop Horsley, in his first Charge to the Diocese of St.

David's, 1790, expressly distinguishes between a High Churchman in the sense of 'a bigot to the secular rights of the priesthood,' which he declares he is not, and a High Churchman in the sense of an 'upholder of the spiritual authority of the priesthood,' which he owns that he is; and he adds, 'We are more than mere hired servants of the State or laity.']

[Footnote 715: To the same effect in 1777.]

[Footnote 716: So late as 1780 he wrote, 'If I come into any new house, and see men and women together, I will immediately go out.' This was, therefore, no youthful High Church prejudice, which wore off with years.]

[Footnote 717: See Southey's _Life of Wesley_, ii. 85.]

[Footnote 718: Id. 101.]

[Footnote 719: _John Wesley's Place in Church History_, by R. Denny Urlin, p. 70.]

[Footnote 720: 'You have often,' said Wesley to the Moravians in Fetter Lane, 'affirmed that to search the Scripture, to pray, or to communicate before we have faith, is to seek salvation by works, and that till these works are laid aside no man can have faith. I believe these a.s.sertions to be flatly contrary to the word of G.o.d. I have warned you hereof again and again, and besought you to turn back to the law and to the testimony.']

[Footnote 721: 'Do you not neglect joint fasting? Is not the Count all in all? Are not the rest mere shadows?... Do you not magnify your Church too much?' &c., &c.]

[Footnote 722: 'I labour everywhere to speak consistently with that deep sense which is settled in my heart that you are (though I cannot call you, Rabbi, infallible, yet) far, far, better and wiser than me.']

[Footnote 723: And also his strong feeling that the doctrine of reprobation was inconsistent with the love of G.o.d. 'I could sooner,' he wrote, 'be a Turk, a Deist--yea, an atheist--than I could believe this.

It is less absurd to deny the very existence of a G.o.d than to make Him an almighty tyrant.']

[Footnote 724: In March 1741 Mr. Whitefield, being returned to England, entirely separated from Mr. Wesley and his friends, because he did not hold the decrees. Here was the first breach which warm men persuaded Mr.

Whitefield to make merely for a difference of opinion. Those who believed universal redemption had no desire to separate, &c.--Wesley's _Works_, vol. viii. p. 335.]

[Footnote 725: 'If there be a law,' he wrote in 1761, 'that a minister of Christ who is not suffered to preach the Gospel in church should not preach it elsewhere, or a law that forbids Christian people to hear the Gospel of Christ out of their parish church when they cannot hear it therein, I judge that law to be absolutely sinful, and that it is sinful to obey it.']

[Footnote 726: See Tyerman's _Life of Wesley_, ii. 545.]

[Footnote 727: See Tyerman's _Life of Wesley_, ii. 334.]

[Footnote 728: Southey, ii. 71. In 1780 Wesley wrote, 'You seem not to have well considered the rules of a helper or the rise of Methodism. It pleased G.o.d by me to awaken first my brother, then a few others, who severally desired of me as a favour to direct them in all things. I drew up a few plain rules (observe there was no Conference in being) and permitted them to join me on these conditions. Whoever, therefore, violates these conditions does _ipso facto_ disjoin himself from me.

This Brother Macnab has done, but he cannot see that he has done amiss.

The Conference has no power at all but what I exercise through them'

(the preachers).]

[Footnote 729: Letter of Mr. J. Hampson, jun., quoted by Rev. L.

Tyerman, _Life of Wesley_, vol. iii. p. 423.]

[Footnote 730: Robert Southey, _pa.s.sim_.]

[Footnote 731: In a letter to Mr. Walker, of Truro, 1756.]