peated his visits. Finding this their scheme unsuccessful, and conceiving that his predilection for reading and religion would entirely unfit him for business, they resolved, though reluctantly, to send him to the university. In this determination, which was perfectly congenial with his own inclinations, he most readily concurred; and, after previous preparation, was entered at Clare Hall, Cambridge, Oct. 28, 1734; when he took the degree of B. A. in 1738, and of M. A. in 1742.

Being now in his element, he pursued his studies with uncommon avidity, and made such progress in every branch of literature, as rendered him in no respect inferior to any of his contemporaries. But as he seemed to have known very little of the plague of his heart, and less of Jesus Christ, it required more grace than he yet possessed, to withstand the temptations of his situation and connexions. Favoured with a good understanding, improved by literature, and possessing a natural vein of humour which was extremely fascinating, he rose in respect; and his acquaintance was courted at the university by ecclesiastics of superior rank, though of wider principles, and less rigid morals. As "evil communications corrupt good manners," he caught the contagion, and drank into the Socinian scheme to such a degree, as to lose all serious impressions, and discontinue private prayer for the space of ten years, a few intervals excepted. In these intervals he would weep bitterly, reflecting on the sad state of his mind, compared with what it was when he came to the univer sity; and would frequently say to a fellow student, afterwards an eminent minister in the establishment," that it were with me as in years past." Conscience, however, at length resuming her authority, he was compelled to relinquish sentiments so derogatory

to God, and so subversive of every good principle and practice. He now discovered that they not only lessened God the Son in his esteem, but God the Father also; and tended to promote no higher morality than what comported with all the maxims and pleasures of the present world.

'Soon after this he began to feel strong inclinations to exercise his ministry; and, accordingly, in the year 1749, accepted the curacy of Stapleford, near Cambridge, which he regularly served six years from college. His parishioners were extremely ignorant and dissolute; and he was much concerned to do them good. He took extraordinary pains, and pressed very earnestly upon them the necessity of sanctification; but had the mortification to find that they continued as unsanctified as before.'

In 1755 he was presented by the Society of Clare Hall to the living of Everton in Bedfordshire, where he for some time pursued the same course as at Shelford, and with no better success. At length he was led to meditate on the nature of salvation by faith; and to compose some very pointed and impressive sermons on this topic. almost immediate effect was produced. Distressed inquirers applied for instruction and information; his church was quickly crowded, and numbers became deeply convinced, and, in the end, truly converted.

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Having discovered his former errors, Mr. B. immediately burnt all his old sermons, though he still continued to write his discourses. An unexpected circumstance, however, led him to preach extempore. He was asked to preach a Club Sermon, in a neighbouring church: but was so much engaged with persons under serious impressions, that he could not find time to write. He therefore determined to take one of the discourses he had recently delivered. This plan was defeated, by discovering the night

before, that some of his parishioners would be present.

Upon this, he resolved to rise very early, pursue his journey, and compose his sermon at the place where it was to be delivered, that he might not be interrupted by the visits of his people. In going he comforted himself, that there would be but a small congregation, and that a long discourse might be dispensed with. But, to his great surprise, on his arrival, he was informed that all the clergy and people of the neighbouring parishes were come to hear him. This wrought up his mind to such a degree of agitation, as absolutely incapacitated him for study; and he therefore was obliged to ascend the pulpit, and preach bona fide an extempore sermon. But here God wonderfully and most agreeably disappointed his fears, by affording him such extraordinary assistance, as enabled him to rise superior to all his embarrassment, and to command the most solemn attention from his numerous audience. This not only released him in a great measure from the toil of writing, but enabled him to preach more frequently, both at home, and in the adjacent villages.'

Soon after this event, Mr. Berridge became acquainted with Mr. Wesley, and began to preach in the neighbourhood. His labours were almost immediately blessed to a neighbouring clergyman of the name of Hicks, with whom, in the following year, he commenced itinerant. His first sermon out of doors took place on Monday, May 14, 1759. Mr. Hicks, he says, accompanied me to Meldred :

• After dinner I went into the yard, and seeing nearly a hundred and fifty people, I called for a table, and preached for the first time in the open air. We then went to Meldred, where I preached in a field, to about four thousand people. In the morning, at five, Mr. Hicks preached in the same

field, to about a thousand. Here the presence of the Lord was wonderfully among us, and, I trust, many received heart-felt conviction.'

This conduct of course exposed Mr. Berridge to serious animadversions, and he was in consequence led to write to one of his friends, the letter to which we have already referred, as appearing in our number for May 1819, and which is inserted at length in Mr. Whittingham's Memoir. This letter is dated July 3, 1758, and states at considerable length Mr. B.'s former views and conduct, his unsuccessful efforts to do good, the change which took place in his opinions and preaching, and the blessed effects which ensued. During this time he says, speaking of his earlier ministrations; I was thought a methodist by some people, only because I was a little more grave, and took a little more pains in my ministry than some others; but in truth I was no methodist at all, for I had no sort of acquaintance with them, and could not abide their fundamental doctrine of justification by faith;-but when God was pleased to open mine eyes, I saw that the doctrine of justification by faith was the very doctrine of the gospel: and I no longer wondered at the success which those preachers met with, whether they were clergymen or laymen. They preached Christ's doctrine, and Christ owned it; so that many were added to the faith daily.

But you will say, perhaps, that these Methodists are schismatics. Let us therefore examine the matter. A schismatic is one that dissents and divides an established church; at least this is the general notion of a schismatic. Now, I ask, What do you mean by a church; or what is it that makes one church differ from another? It is the doctrine. The church of England differs from the church of

Rome, not by its steeples, bells, or vestments, but by its doctrines. Schism, therefore, consists in departing from the doctrines of a church, and not from the walls of a church. In the time of Stirbitch fair, one sermon is always preached in the open field to the people at the fair, and preached by some Fellow of a College, or Clergyman at Cambridge. Now, I ask, would you call this Clergyman a schismatic? No, surely, and yet he preaches in the open fields, and upon unconsecrated ground. It is plain, then, that schism doth not consist in preaching out of the walls of a church, but preaching contrary to doctrines of the church.'

'And now, dear Sir, let me lay open my sin and my shame unto you. I solemn subscribed to the articles of our church; and gave my hearty assent aud consent to them. Amongst the rest, I declared, that

works and deservings, and that we are justified by faith only,' as it is expressed in the eleventh article. But though I solemnly subscribed this article, I neither believed nor preached it; but preached salvation partly by faith and partly by works. And oh, what dreadful hypocrisy, what shameful prevarication was this! I called and thought myself a Churchman, though I was really a Dissenter and a schismatic; for I was undermining the fundamental doctrine of our church, and the fundamental doctrine of the gospel, namely justification by faith only, and yet, dreadful as my case was, I fear it is the case of most of the clergy in England. Scarce any thing is preached but justification by faith and works. And what is the consequence? Why, there is scarce any true religion amongst us, the gospel of Christ is not

truly preached by us, and Christ will not own our ministry. Look around the parishes which are near you, and see whether you can find any thing besides the form of religion, and not much of that. Nay, amongst those who are thought religious people; who are sober, serious, just and de

vout; who read, fast, pray, and give alms; amongst those you will scarce find one who knows any thing of the power of religion, and has experimental knowledge of it. For if you ask such people, in the very words of Scripture, whether Christ dwells in their hearts by faith: Eph. iii. 17. Whether their sins are forgiven for Christ's name sake: 1 John ii. 12. Whether the love of God has been shed abroad in their hearts by the Holy Ghost: Rom. v. 5. Whether they are filled with joy and peace in believing: Rom. xv. 13. Whether they walk in the comfort of the Holy Ghost, and do ever rejoice, with joy unspeakable and full of glory: Acts ix. 31. 1 Peter i. 8. and lastly, Whether the Holy Spirit bears witness with their spirit that they are the children of God: Rom. viii. 14-16, If, I say, you ask the better sort amongst us, whether they have any experience of these matters, they would stare at you with the utmost amazement, and would think you an enthusiast, if they did not call you so.'

Mr. Berridge's itinerant labors, exposed him to some danger from his ecclesiastical superiors; of these he on one occasion gave the following account. • Soon after I began to preach the Gospel of Christ at Everton, the church was filled from the villages around us, and the neighbouring clergy felt themselves hurt at their churches being deserted. son of my own parish, too, was much offended. He did not like to see so many strangers, and be so incommoded. Between them

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For

both, it was resolved, if possible, to turn me out of my living. this purpose, they complained of me to the Bishop of the Diocese, that I had preached out of my parish. I was soon after sent for by the Bishop,-I did not much like my errand, but I went.

• When I arrived, the Bishop accosted me in a very abrupt manner : 'Well, Berridge, they tell me you go about preaching out of your own parish. Did I institute you to the livings of A-y, or E

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-n, or P— -n?' No, my lord,' said I, neither do I claim any of these livings; the clergymen enjoy them undisturbed by me.' 'Well, but you go and preach there, which you have no right to do!' It is true, my lord, I was one day at En, and there were a few poor people assembled together, and I admonished them to repent of their sins, and to believe in the Lord Jesus Christ for the salvation of their souls; and I remember seeing five or six clergymen that day, my lord, all out of their own parishes, upon Ebowling green.' Poh!' said his lordship, I tell you, you have no right to preach out of your own parish; and, if you do not desist from it, you will very likely be sent to Huntingdon gaol.' As to that, my lord,' said I, I have no greater liking to Huntingdon gaol than other people; but I had rather go thither with a good conscience, than live at my liberty without one.' Here his lordship looked very hard at me, and very gravely assured me, 'that I was beside myself, and that in a few months time, I should either be better or worse.' Then, said I, 'my lord, you may make yourself quite happy in this business: for if I should be better, you suppose I shall desist from this practice, of my own accord; and, if worse, you need not send me to Huntingdon gaol, as I shall be provided with an accommodation in Bedlam.

'His lordship now changed his mode of attack. Instead of threatening, he began to entreat. · Berridge, said he, you know I have been your friend, and I wish to be so still. I am continually teazed with the complaints of the clergymen around you. Only assure me that you will keep to your own parish; you may do as you please there. I have but little time to live; do not bring down my grey hairs with sorrow to the grave.

At this instant, two gentlemen were announced, who desired to speak with his lordship. Berridge,' said he, go to your inn, and come again at such an hour, and dine with me,' I went, and, on entering a private room, fell immediately upon my knees. I could bear threatening, but knew not how to withstand entreaty, especially the entreaty of a respectable old man. At the appointed time I returned. At dinner, I was treated with great respect. The two gentlemen also dined with us. I found they had been informed who I was, as they sometimes cast their eyes towards me, in some such manner as one would glance at a monster. After dinner, his lordship took me into the garden. 'Well, Berridge,' said he, have you considered of my request?' 'I have, my lord,' said I, and have been upon my knees concerning it.' Well, and will you promise me, that you will preach no more out of your own parish?'

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It would afford me great pleasure,' said I, to comply with your lordship's request, if I could do it with a good conscience. I am satisfied the Lord has blessed my labours of this kind, and I dare not desist.' "A good conscience!' said his lordship, 'do you not know that it is contrary to the Canons of the Church? There is one Canon, my lord,' I replied, 'which saith, Go preach the Gospel to every creature.' . But why should you wish to interfere with

the charge of other men? One man cannot preach the Gospel to all men.'

If they would preach

the Gospel themselves,' said I, 'there would be no need for my preaching it to their people; but as they do not, I cannot desist.' His lordship then parted with me in some displeasure. I returned home, not knowing what would befal me; but thankful to God that I had preserved a conscience void of offence.

'I took no measures for my own preservation, but divine providence wrought for me in a way I never expected. When I was at Clare Hall, I was particularly acquainted with a Fellow of that College; and we were both upon terms of intimacy with Mr. Pitt, the late Lord Chatham, who was at that time also at the University. This Fellow of Clare Hall, when I began to preach the gospel, became my enemy, and did me injury in some ecclesiastical privileges, which beforetime I had enjoyed. At length however, when he heard that I was likely to come into trouble, and to be turned out of my living at Everton, his heart relented. He began to think, it seems, within himself, we shall ruin this poor fellow among us. This was just about the time that I was sent for by the Bishop. Of his own accord he writes a letter to Mr. Pitt, saying nothing about my methodism, but, to this effect: Our old friend Berridge has got a living in Bedfordshire, and I am informed, there is one

that

gives him a great deal of trouble, has accused him to the Bishop of the Diocese, and, it is said, will turn him out of his living-I wish you could contrive to put a stop to these proceedings. Mr. Pitt was at that time a young man, and not choosing to apply to the Bishop himself, spoke to a certain nobleman, to whom the Bishop was indebted for his promotion. This nobleman, within a few days,

made it his business to see the Bishop, who was then in London.

My lord,' said he, I am informed you have a very honest fellow, one Berridge, in your Diocese, and that he has been ill-treated by a litigious person

He has accused him, I

am told, to your lordship, and wishes to turn him out of his liv

ing. You would oblige me, my lord, if you would take no notice of that person, and not suffer the honest man to be interrupted in his living.' The bishop was astonished, and could not imagine in what manner things could have thus got round; it would not do, however, to object; he was obliged to bow compliance, and so I continued ever after uninterrupted in my sphere of action.'

We apprehend that few persons in the present day, are prepared entirely to justify, and still less to imitate, Mr. Berridge in these labours. Before however they are harshly and hastily condemned, the observations already extracted from Mr. Whittingham's preface should be seriously weighed and considered. Field preaching and itinerant preaching are almost universally considered to be irregular, and yet it is not easy to adduce any canon which authorises such a conclusion. Prior to the 52nd Geo. III, (1812) the clergyman of any parish (provided he regularly performed the accustomed services of his church,) might instruct his parishioners where and as he pleased; and perhaps this is still the case, though Mr. Butterworth's act renders the practice somewhat doubtful. Preaching in the open air, or in barns, &c. is no-where prohibited in the canons: a licence to preach is virtually conveyed in Priest's orders, and the episcopal inhibitions which we sometimes hear against the occasional employment of strange preachers, with the requirements of previous notice, only shew that the persons by