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as the weather would permit, we find him at Norwich, and then at Rodborough, Woodstock, Gloucester, and Haverfordwest, from which last place he wrote, "Thousands and thousands attend by eight in the morning. Life and light seem to fly all around." On a second visit to Gloucester on this tour, he wrote, "Blessed be God, I have got on this side the Welsh mountains. Blessed be God, I have been on the other side. What a scene last Sunday! What a cry for more of the bread of life! But I was quite worn down."

In September following, he again visited the north of England, writing from day to day in high spirits. September 28, he says, "My body feels much fatigued in travelling; comforts in the soul overbalance ;" and from Leeds, October 3, he writes, "Field and street. preaching have rather bettered than hurt my bodily health."

Whitefield now returned to London, to sustain a heavy disappointment. The negotiations relative to the college at Bethesda were this winter brought to an issue. A memorial addressed to his Majesty was put into the hands of the clerk of the Privy Council, setting forth the great utility of a college in that place to the southern provinces; and praying that a charter might be granted upon the plan of the college in New Jersey. This memorial was transmitted by the clerk of the Privy Council to the lord president, and by his lordship referred to the Archbishop of Canterbury, to whom also a draft of an intended charter was presented by the Earl of Dartmouth. A correspondence followed all this between the archbishop and White

field; the consequence of which was, that his grace gave the draft of the college to the lord president, who promised he would consider of it; and gave it as his opinion that "the head of the college ought to be a member of the church of England; that this was a qualification not to be dispensed with; and also, that the public prayers should not be extempore ones, but the liturgy of the church, or some other settled and established form." Whitefield replied that these restrictions he could by no means agree to, because the greatest part of the contributions for the orphan-house came from Protestant dissenters; and because he had constantly declared that the intended college should be founded upon a broad foundation, and no other.

"This," said he, "I judged I was sufficiently warranted to do, from the known, long-established, mild, and uncoercive genius of the British government; also from your grace's moderation towards Protestant dissenters; from the unconquerable attachment of the Americans to toleration principles, as well as from the avowed habitual feelings of my own heart. This being the case, and as your grace, by your silence, seems to be like-minded with the lord president; and as your grace's and his lordship's influence will undoubtedly extend itself to others, I would beg leave, after returning all due acknowledgments, to inform your grace that I intend troubling your grace and his lordship no more about this so long depending concern. As it hath pleased the great Head of the church in some degree to renew my bodily strength, I propose now to renew my feeble efforts, and to turn the charity into a more generous, and consequently

into a more useful channel. I have no ambition to be looked upon as the founder of a college; but I would fain act the part of an honest man, a disinterested minister of Jesus Christ, and a true, catholic, moderate presbyter of the church of England."

Thus ended Whitefield's labors to establish a college at Bethesda. Berridge, and not a few others of his friends rather rejoiced in his disappointment, as they thought there was some fear, uncontrolled as the institution might hereafter be by men of established principles of piety, that an unconverted ministry might be increased by its means.

CHAPTER XV.

HIS LAST LABORS IN GREAT BRITAIN-COLLEGE AT TREVECCA-EARL OF BUCHAN-TUNBRIDGE WELLS.

1767-1769.

WHITEFIELD had abandoned the idea of a charter for a college at present, but he was yet ardently desirous of a public academy being added to his orphanhouse, similar to what existed at Philadelphia before a college charter was granted. He thought that if this could be done, a better day might arrive, when a charter on broad principles might be obtained. He developed his whole plan in a letter to Governor Wright. Feeling too the uncertainty of life, he wrote to his friend Mr. Keen, "None but God knows what a concern is upon me now, in respect of Bethesda. As another voyage, perhaps, may. be the issue and the result of all at last, I would beg you and my dear Mr. H to let me have all my papers and letters, that I may revise and dispose of them in a proper manner. This can do no hurt, come life or come death."

October 28th, 1767, Whitefield preached at the London Tabernacle before the society for promoting religious knowledge among the poor, usually called, The Book Society. This society had been organized seventeen years before this period, and included in it such men as Watts, Doddridge, and Gifford. He gave

way to all the zeal of his heart while he discussed the petition, "Thy kingdom come." Luke 11:2. The congregation was immense, many had to go away unable to obtain admittance. It was believed that a larger number of dissenting ministers were present than ever before heard a sermon from an Episcopal minister, and the collection reached more than five hundred dollars, or above four times the usual amount, besides eighty new annual subscribers. After the service, he dined with a very large party, including the ministers, where harmony reigned, and much respect was shown him.

It may be readily supposed, that with advancing years and increasing experience, some changes might have taken place both in the style and manner of Whitefield's preaching. The Rev. Cornelius Winter, who had become somewhat closely associated with him, says, "He dealt more in the explanatory and doctrinal mode on the Sabbath morning than at any other time, and sometimes made a little, but by no means an improper show of learning. His afternoon sermon was more general and exhortatory. In the evening, he drew his bow at a venture; vindicated the doctrines of grace, fenced them with articles and homilies, referred to the martyr's seal, and exemplified the power of divine grace by quotations from the venerable Foxe. Sinners were then closely plied, numbers of whom, from curiosity, coming to hear for a minute or two, were often compelled to hear the whole sermon. How many in the judgment-day will rise to prove that they heard to the salvation of the soul. Upon the members of society, the practice of Christianity was then

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