Chapter 10

It has been already stated that, on the 14th of June, Wesley was with Whitefield on Blackheath, and preached to Whitefield's congregation. Four days afterwards, Wesley returned to Bristol, and, a week later, Whitefield addressed to him the following important letter. The two friends on some points differed in their opinions. Whitefield disapproved of the "convulsions" of Wesley's converts in Bristol. And again, though no Calvinism can be found in any of the sermons which Whitefield as yet had published, it is evident, from the subjoined epistle, that already he was inclined to the predestinarian creed.

"London,June 25, 1739."Honoured Sir,—I cannot think it right in you to give so much encouragement to those convulsions which people have been thrown intounder your ministry. Were I to do so, how many would cry out every night! I think it is tempting God to require such signs. That there is something of God in it, I doubt not. But the devil, I believe, does interpose. I think it will encourage the French Prophets,[225]take people from the written word, and make them depend on visions, convulsions, etc., more than on the promises and precepts of the gospel."Honoured sir, how could you tell that some who came to you 'were in a good measure sanctified?' What fruits could be produced in one night's time? 'By their fruits,' says our Lord, 'shall ye know them.'"I hear, honoured sir, that you are about to print a sermon against predestination.[226]It shocks me to think of it. What will be the consequences but controversy? If people ask my opinion, what shall I do? I have a critical part to act. God enable me to behave aright! Silence on both sides will be best. It is noised abroad already that there is a division between you and me, and my heart within me is grieved. Providence to-morrow calls me to Gloucester. If you will be pleased to come next week to London, I think, God willing, to stay a few days at Bristol. Your brother Charles goes to Oxon. I believe we shall be excommunicated soon. May the Lord enable us to stand fast in the faith, and stir up your heart to watch over the soul of, honoured sir, your dutiful son and servant,"George Whitefield."[227]

"London,June 25, 1739.

"Honoured Sir,—I cannot think it right in you to give so much encouragement to those convulsions which people have been thrown intounder your ministry. Were I to do so, how many would cry out every night! I think it is tempting God to require such signs. That there is something of God in it, I doubt not. But the devil, I believe, does interpose. I think it will encourage the French Prophets,[225]take people from the written word, and make them depend on visions, convulsions, etc., more than on the promises and precepts of the gospel.

"Honoured sir, how could you tell that some who came to you 'were in a good measure sanctified?' What fruits could be produced in one night's time? 'By their fruits,' says our Lord, 'shall ye know them.'

"I hear, honoured sir, that you are about to print a sermon against predestination.[226]It shocks me to think of it. What will be the consequences but controversy? If people ask my opinion, what shall I do? I have a critical part to act. God enable me to behave aright! Silence on both sides will be best. It is noised abroad already that there is a division between you and me, and my heart within me is grieved. Providence to-morrow calls me to Gloucester. If you will be pleased to come next week to London, I think, God willing, to stay a few days at Bristol. Your brother Charles goes to Oxon. I believe we shall be excommunicated soon. May the Lord enable us to stand fast in the faith, and stir up your heart to watch over the soul of, honoured sir, your dutiful son and servant,

"George Whitefield."[227]

Wesley did not come to London; but, as will soon be seen, Whitefield went to Bristol. Meanwhile, the young Georgian clergyman was one of the most notorious men in England. Even theGentleman's Magazine, in its number for the month of June, inserted a laudatory poem "on Mr. Whitefield's preaching," in which Whitefield's sermons are contrasted with the sermons of the Arians, and wonder is expressed that the people should object to Whitefield's doctrines. With indignant feeling the versifier writes:—

"No words for such a preacher are too bad;Enthusiast, babbler, and a fool run mad!"

TheWeekly Miscellanyhardly allowed a week to pass without fulminating its wrath against the open-air preacher. In the month of May, the Rev. Josiah Tucker,[228]a young manof eight-and-twenty, curate of All Saints', Bristol, but afterwards a doctor of divinity, and Dean of Gloucester, proposed three "queries" to Whitefield. In the month of June, an anonymous friend deigned to answer them. This increased the young curate's angry indignation, and he immediately replied, accusing Whitefield of propagating "blasphemous and enthusiastic notions which struck at the root of all religion, and made it the jest of those who sat in the seat of the scornful." He also related, rightly or wrongly, that "Whitefield, by his friends, prevented the printing of his" (Tucker's) "queries in theBristol Journal;" and, instead of replying to them, wrote a letter telling the querist "very lordly and laconically, 'My motto is, Answer him not a word.'" Mr. Tucker continues, "He has, likewise, pronounced sentence against me, 'That while I remain in this way of thinking, he absolutely despairs of meeting me in heaven;' and says he can produce two cobblers in Bristol who know more of true Christianity than all the clergy in the city put together."

Whitefield had dared to preach at Charlton, in close proximity to Greenwich, and this aroused Dr. Skerret, who published a corrective sermon, for the safety of his flock, with the following title: "The Nature and Proper Evidence of Regeneration; or, the New and Second Birth: considered in a Sermon preached in the Parish Churches of East Greenwich, in the County of Kent, upon Whitsunday, and St. Peter the Poor, London, on Trinity-Sunday, 1739. By Ralph Skerret, D.D., Chaplain to the Right Honourable Henry Earl of Grantham. London, 1739." (8vo, 36 pp.) In his preface, Dr. Skerret accuses Whitefield and his friends as "restless deceivers of the people;" as "subtle and designing men;" and says "they break in upon all relative duties, and the benefits of social life, by daily assembling themselves in troops, upon hills and the neighbouring commons, under a vain pretence of serving God more acceptably. But all such service is contrary to common decency, unanimity, and good order, and is a contempt of the established places of worship in their own parishes."

The celebrated Dr. Byrom met Whitefield in London, at the end of June; and, in a letter to his wife, observed:—

"While we were at Cousin W. Chad's last night, the so much talked of Mr. Whitefield came in. He stayed about a quarter of an hour and then took coach to Gloucestershire. I am surprised at the progress which he has made, to which the weakness of his printing adversaries does not a little contribute. He had lords, dukes, etc., to hear him at Blackheath, who gave guineas and half-guineas for his Orphan House. He does surprising things, and has a great number of followers, both curious and real. This field-preaching, they say, is got into France, as well as Germany, England, Scotland, Wales, etc. People are more and more alarmed at the wonder of it, but none offer to stop it, that I hear of."[229]

Scraps like these are useful as helping to exhibit young Whitefield's notoriety. He must now be tracked to the west of England.

One of the kindest and most faithful friends of Whitefield and the Wesleys was Mr. Ebenezer Blackwell, a banker in Lombard Street, London. Mr. Blackwell had already joined the Methodists; and Whitefield, on arriving at Cirencester, wrote to him the following characteristic letter, now for the first time published:—

"Cirencester,June 27, 1739."Dear Mr. Blackwell,—Last night, God brought us hither in safety. I have now a few moments' leisure. How can I employ them better than in writing you? I almost envy you, because, when I left you, you were sick. Glorious lessons, dear sir, may you learn from such a visitation. It may remind you of the much greater sickness and disorder of your soul, and give you an excellent opportunity of retiring in order to prepare yourself for the buffetings of a ridiculing world. Ere I return, I expect to hear you are stigmatized, not only in Lombard Street, but, in all the places round about. For Christ's servants have always been the world's fools. And, if you will live godly in Christ Jesus, you, even you, must suffer persecution. But you know in whom you have believed. He is able and willing to deliver you. Go on, therefore, my dear friend, in the strength of Christ. Make mention of His righteousness only. Give Him your heart—your whole heart. Cleave to Him by faith in His blood; and then you may bid men and devils defiance. Oh! Mr. Blackwell, I would not have you a Demas for the world. But away with all such thoughts. I cannot bear them. Dearest Mr. Blackwell, I am ever yours in our Lord Jesus Christ,"George Whitefield."P.S.—My most hearty love to Brother Sparks, Horn, etc."

"Cirencester,June 27, 1739.

"Dear Mr. Blackwell,—Last night, God brought us hither in safety. I have now a few moments' leisure. How can I employ them better than in writing you? I almost envy you, because, when I left you, you were sick. Glorious lessons, dear sir, may you learn from such a visitation. It may remind you of the much greater sickness and disorder of your soul, and give you an excellent opportunity of retiring in order to prepare yourself for the buffetings of a ridiculing world. Ere I return, I expect to hear you are stigmatized, not only in Lombard Street, but, in all the places round about. For Christ's servants have always been the world's fools. And, if you will live godly in Christ Jesus, you, even you, must suffer persecution. But you know in whom you have believed. He is able and willing to deliver you. Go on, therefore, my dear friend, in the strength of Christ. Make mention of His righteousness only. Give Him your heart—your whole heart. Cleave to Him by faith in His blood; and then you may bid men and devils defiance. Oh! Mr. Blackwell, I would not have you a Demas for the world. But away with all such thoughts. I cannot bear them. Dearest Mr. Blackwell, I am ever yours in our Lord Jesus Christ,

"George Whitefield.

"P.S.—My most hearty love to Brother Sparks, Horn, etc."

This, probably, was the first Methodist letter received by the Lombard-street banker.

Whitefield's proceedings, during the next few days, are sketched in the following extracts from his Journal:—

"Wednesday, June 27. I waited on the minister of Cirencester, and asked him for the use of his pulpit; but he refused it, because I had not my letters of orders. Went to public worship at eleven; and preached to about three thousand people, in a field near the town, at twelve. Was afterwards visited by several gracious souls of the Baptist congregation, who brought me five guineas for the Orphan House. About seven in the evening, I reached Gloucester, and visited the Society, and expounded for an hour to more people than the room would contain."Thursday, June 28. Preached in the morning to about a thousand people in my brother's field. Went to public prayers at the cathedral. Waited upon the bishop, who received me very civilly. Visited some sick persons in the afternoon. Preached at night to upwards of three thousand."Friday, June 29. Preached in my brother's field in the morning to a large and very affected congregation. Went to the cathedral service. Visited some religious friends; and preached to above three thousand souls in the street at Painswick.[230]All was hushed and silent. The Divine Presence was amongst us."Saturday, June 30. Preached in the morning, in the bowling-green at Stroud, to near two thousand people; and in the evening, at Gloucester, to a larger and more affected congregation than ever.

"Thursday, June 28. Preached in the morning to about a thousand people in my brother's field. Went to public prayers at the cathedral. Waited upon the bishop, who received me very civilly. Visited some sick persons in the afternoon. Preached at night to upwards of three thousand.

"Friday, June 29. Preached in my brother's field in the morning to a large and very affected congregation. Went to the cathedral service. Visited some religious friends; and preached to above three thousand souls in the street at Painswick.[230]All was hushed and silent. The Divine Presence was amongst us.

"Saturday, June 30. Preached in the morning, in the bowling-green at Stroud, to near two thousand people; and in the evening, at Gloucester, to a larger and more affected congregation than ever.

Thus ended another eventful month. On Sunday, July 1, Whitefield preached not fewer than four times. First, in his brother's field at Gloucester, at seven o'clock in the morning; and next at Randwick, a village about seven miles from Gloucester, where he was allowed to preach, both forenoon and afternoon, in the parish church. "The church," says he, "was quite full, and about two thousand were in the churchyard, who, by taking down the window behind the pulpit, had the conveniency of hearing. Many wept sorely." At the conclusion of the afternoon service, he hastened to Hampton Common, where, he writes, "To my great surprise, I found no fewer than twenty thousand, on horseback and foot, ready to hear me. I spoke with greater freedom thanI had done all the day before. About twelve at night, I reached Gloucester, much fresher than when I left it in the morning."

Notwithstanding his hard day's work, Whitefield preached next morning, in his "brother's field, to a larger audience than ever." He then went off to Tewkesbury. As soon as he arrived, four constables, sent by the bailiff of the town, came either to arrest or frighten him. One of Whitefield's friends, a lawyer, requested the constables to shew their warrant. The officious quaternion had no warrant to exhibit, and hence the lawyer "sent them about their business;" and Whitefield, notwithstanding their threats, preached in a field to a congregation of two or three thousand people. Next morning, the preacher waited upon the bailiff, and asked him why he had sent the constables, with their staves, to arrest him. The bailiff threw the responsibility of his foolish act upon the town council; but added, that "a certain judge" had threatened to apprehend Whitefield "as a vagrant," if he dared to preach near the place where he resided. "The judge," said Whitefield, "is welcome to do as he pleases; but no magistrate, I conceive, has power to stop my preaching, even in the streets." "No, sir," replied the bailiff; "and if you preach here to-morrow, you shall have the constables to attend you." "After this," says Whitefield, "I took my leave, telling him to be careful to appoint constables to attend at the next horse-races, balls, and assemblies."

From Tewkesbury, Whitefield proceeded to Evesham. Here again the magistrates threatened to apprehend him if he "preached within their liberties." Accordingly, to prevent this, he preached thrice from a wall near Benjamin Seward's house, his congregations consisting of thousands.

On Wednesday, July 4, after breakfasting with a Quaker, Whitefield, accompanied by about thirty of his friends, left Evesham for Pershore, whither he had been invited by the incumbent, the Rev. Mr. Parks. Having read prayers and preached in Mr. Parks's church, Whitefield writes: "About five in the evening, I took an affectionate leave of Evesham friends, and, in company with about one hundred and twenty on horseback, went to Tewkesbury, and never saw a town somuch alarmed. The streets were crowded with people from all parts. I rode immediately through the town, and preached to about six thousand hearers in a field, but saw no constables either to molest or attend on me. Immediately after sermon, I took horse, and reached Gloucester near midnight."

This was a marvellous scene, in a quiet country town of between three and four thousand inhabitants. Think of a cavalcade, numbering more than a hundred persons, with a young clergyman at their head, riding, on a fine evening in summer, from ten to twelve miles—from Evesham to Tewkesbury—and all the way making the welkin ring with the singing of "psalms, and hymns, and spiritual songs." No wonder that Tewkesbury was, if not "alarmed," yet excited; and no wonder that the Christian equestrians drew after them a congregation of six thousand people.

Whitefield had preached thrice, and had ridden between thirty and forty miles, and had not reached Gloucester till nearly midnight; but, notwithstanding this, he preached again at Gloucester next morning, and then set out to join his friend Wesley at Bristol. Arriving in the evening at Chafford Common, about eight miles from Gloucester, he found a congregation of more than ten thousand people awaiting him, and preached to them about two hours, "till it was nearly dark."

On the following morning, July 6, he resumed his journey; and, when approaching Bristol, was met by numbers of his friends. As he entered, the bells of the city were set a-ringing. "I was received," says he, "as an angel of God; and, at seven in the evening, preached at Baptist Mills to about six or seven thousand people."

Three months had elapsed since he left Bristol and Kingswood to the care of Wesley; and in the interval strange scenes had been witnessed. Wesley, the high-churchman, had followed Whitefield's example, by regularly preaching in the open-air. Under his ministry, large numbers had been convinced of sin. Many of them had been thrown into violent convulsions, and not a few had found peace with God. Wesley had been permitted to preach in Newgate, from which Whitefield had virtually been expelled. He had commenced building, in the Horse Fair, Bristol, the firstMethodist meeting house. He had conveyed the property to eleven trustees; but, at Whitefield's remonstrance, and by mutual consent, the trust deed had been destroyed, and the management of the building was now entirely in Wesley's own hands. He had also begun to build the school at Kingswood, for which, on March 29, Whitefield had made the first collection; and the site of which, on April 2, Whitefield had consecrated, by kneeling upon a loose stone, and praying "that the gates of hell might not prevail against the colliers' design."

Of course, Wesley met Whitefield, and went with him to Baptist Mills, where, says the former, "he preached concerning 'the Holy Ghost, which all who believe are to receive;' not without a just, though severe, censure of those who preach as if there were no Holy Ghost." Wesley continues:—

"Saturday, July 7. I had an opportunity to talk with Mr. Whitefield of those outward signs which had so often accompanied the inward work of God. I found his objections were chiefly grounded on gross misrepresentations of matter of fact. But the next day, he had an opportunity of informing himself better; for no sooner had he begun, in the application of his sermon, to invite all sinners to believe in Christ, than four persons sunk down close to him, almost in the same moment. One of them lay without either sense or motion. A second trembled exceedingly. A third had strong convulsions all over his body, but made no noise, unless by groans. The fourth, equally convulsed, called upon God with strong cries and tears. From this time, I trust, we shall all suffer God to carry on His own work in the way that pleaseth Him."

So much as it respects Wesley. What did Whitefield say? He writes:—

"Saturday, July 7. Settled some affairs concerning our brethren, and had a useful conversation about many things with my honoured friend Mr. John Wesley. Dined at my sister's. Preached at Baptist Mills, to near the same number of people as last night, and found that Bristol had great reason to bless God for the ministry of Mr. John Wesley. The congregations I observed to be much more serious and affected than when I left them; and their loud and repeated Amens, which they put up to every petition, as well as the exemplariness of their conversation in common life, plainly shew that they have not received the grace of God in vain. That good, great good, is done is evident. Either this is done by an evil or good spirit. If you say by an evil spirit, I answer in our Lord's own words, 'If Satan be divided against Satan, how can his kingdom stand?' If by a good Spirit, why do not the clergy and the rest of the Phariseesbelieve our report? It is little less than blasphemy against the Holy Ghost to impute the great work, that has been in so short a time wrought in this kingdom, to delusion and the power of the devil."

On Sunday, July 8, Whitefield preached thrice—first, at the Bowling Green, Bristol, "to about ten thousand people;" next, at Hannam Mount, to nearly the same number; and, in the evening, at Rose Green, to about twenty thousand.

On Tuesday, July 10, he writes:—

"Preached yesterday evening, at the Brick-yard, to about eight thousand people. Dined to-day with my honoured fellow-labourer, Mr. Wesley, and many other friends, at Two-mile Hill, in Kingswood, and preached afterwards to several thousand people and colliers, in the school-house, which has been carried on so successfully, that the roof is ready to be put up. The design, I think, is good. Old as well as young are to be instructed. A great and visible alteration is made in the behaviour of the colliers. Instead of cursing and swearing, they are heard to sing hymns about the woods; and the rising generation, I hope, will be a generation of Christians. They seem much affected by the word, and are observed to attend the churches and societies, when Mr. Wesley is absent from them. Went immediately after sermon was ended, with Mr. Wesley and several other friends, to Bath, and preached to about three thousand people. It rained a little all the while, but the people were patient and attentive. Heard to-day, also, that the town clerk of Bristol did my brother Wesley and me the honour to desire the grand jury, at their quarter-sessions, to present our meetings, and to have the Riot Act read, but they did not regard him. Nay, one, who was called to serve on the petty jury, offered to submit to any fine rather than do anything against us; who, he said, were true servants of Jesus Christ."Wednesday, July 11. Preached" (at Bath) "in the morning, to a larger audience than last night. Hastened to Bristol, and preached, in the evening, at Baptist Mills. After this, my brother Wesley and I went to the Women and Men's Societies, settled some affairs, and united the two leading Societies together."Thursday, July 12. Was busy most of the day in preparing a sermon for the press, on 'The Indwelling of the Spirit,' which I would recommend to all. Preached, in the evening, to eight or nine thousand people, in the Bowling Green."Friday, July 13. Preached my farewell sermon, at seven in the morning, to a weeping audience. My heart was full, and I continued near two hours in prayer and preaching. The poor people shed many tears, and sent up thousands of prayers on my behalf. Their mites they most cheerfully contributed to the school-house at Kingswood. Retired after sermon to vent my heart, which was ready to burst with a sense of God's special, distinguishing, repeated mercies."

"Wednesday, July 11. Preached" (at Bath) "in the morning, to a larger audience than last night. Hastened to Bristol, and preached, in the evening, at Baptist Mills. After this, my brother Wesley and I went to the Women and Men's Societies, settled some affairs, and united the two leading Societies together.

"Thursday, July 12. Was busy most of the day in preparing a sermon for the press, on 'The Indwelling of the Spirit,' which I would recommend to all. Preached, in the evening, to eight or nine thousand people, in the Bowling Green.

"Friday, July 13. Preached my farewell sermon, at seven in the morning, to a weeping audience. My heart was full, and I continued near two hours in prayer and preaching. The poor people shed many tears, and sent up thousands of prayers on my behalf. Their mites they most cheerfully contributed to the school-house at Kingswood. Retired after sermon to vent my heart, which was ready to burst with a sense of God's special, distinguishing, repeated mercies."

Thus, for the present, ended Whitefield's ministry inBristol, for he was not there again until nearly two years afterwards. Wesley writes:—

"July 13. In the afternoon, I left Bristol with Mr. Whitefield, in the midst of heavy rain. But the clouds soon dispersed, so that we had a fair, calm evening, and a serious congregation at Thornbury."

Before following the two friends, an important incident must be mentioned. The reader has already learned, that, from the first, good Bishop Benson had been Whitefield's friend; but, on the day Whitefield left Gloucester for Bristol, he received a letter from the bishop, "in which," says he, "his lordship affectionately admonished me, and expressed the opinion that I ought to preach the Gospel only in the congregation to which I was lawfully appointed."

To this affectionate admonition, Whitefield returned the following answer:—

"Bristol,July 9, 1739."My Lord,—I thank your lordship for your lordship's kind letter. My frequent removes from place to place prevented my answering it sooner."I am greatly obliged to your lordship, in that you are pleased to watch over my soul, and to caution me against acting contrary to the commission given me at ordination. But, if the commission we then receive obliges us to preach nowhere but in that parish which is committed to our care, then all persons act contrary to their commission when they preach occasionally in any strange place; and, consequently, your lordship equally offends when you preach out of your own diocese."As for inveighing against the clergy, without a cause, I deny the charge. What I say, I am ready to make good whenever your lordship pleases. Let those, who bring reports to your lordship about my preaching, be brought face to face, and I am ready to give them an answer. St. Paul exhorts Timothy not to receive an accusation against an elder under two or three witnesses. And even Nicodemus could say, the law suffered no man to be condemned unheard. I shall only add, that I hope your lordship will inspect the lives of your other clergy, and censure them for beingover-remiss, as much as you censure me for beingover-righteous. It is their falling from their Articles, and not preaching the truth as it is in Jesus, that has excited the present zeal of those, whom they, in derision, callthe Methodist preachers."Dr. Stebbing's sermon[231](for which I thank your lordship) confirms me more and more in my opinion, that I ought to be instant in seasonand out of season; for, to me, he seems to know no more of the true nature of regeneration than Nicodemus did when he came to Jesus by night. Your lordship may observe that he does not speak a word of original sin, or the dreadful consequences of our fall in Adam, upon which the doctrine of the new birth is entirely founded. No; like other polite preachers, he seems to think that St. Paul's description of the wickedness of the heathen is only to be referred to those of past ages: whereas I affirm, we are all included as much under the guilt and consequences of sin as they were."Again, my lord, the doctor entirely mistakes us when we talk of thesensibleoperations of the Holy Ghost. I know not that we use the wordsensible; but, if we do, we do not mean that God's Spirit manifests itself to oursenses, but that it may be perceived by the soul, as really as any sensible impression made upon the body. Although the operations of the Spirit of God can no more be accounted for than how the wind cometh and goeth, yet may they be as easily felt by the soul as the wind may be felt by the body. My lord, indeed, we speak what we know."But, says the doctor, 'These men have no proof to offer for theirinwardmanifestations.' What proof, my lord, does the doctor require? Would he have us raise dead bodies? Have we not done greater things than these? I speak with all humility. Has not God, by our ministry, raised many dead souls to a spiritual life? Verily, if men will not believe the evidence God has given that He sent us, neither would they believe though one rose from the dead."Besides, my lord, the doctor charges us with things we are entire strangers to,—such as denying men the use of God's creatures; and encouraging abstinence and prayer to the neglect of the duties of our station. Lord, lay not this sin to his charge!"But, the doctor, and the rest of my reverend brethren, are welcome to judge me as they please. Yet a little while, and we shall all appear before the great Shepherd of our souls. There, there, my lord, shall it be determined who are His true ministers, and who are only wolves in sheep's clothing. Our Lord, I believe, will not be ashamed toconfess us publicly in that day. I pray God, we all may approve ourselves such faithful ministers of the New Testament, that we may be able to lift up our heads with boldness!"As for declining the work in which I am engaged, my blood runs chill at the very thought of it. I am as much convinced it is my duty to act as I do, as I am that the sun shines at noonday. I can foresee the consequences very well. They have already, in one sense, thrust us out of the synagogues. By-and-by, they will think it is doing God service to kill us. But, my lord, if you and the rest of the bishops cast us out, our great and common Master will take us up. However you may censure us as evil-doers and disturbers of the peace, yet, if we suffer for our present way of acting, your lordship, at the great day, will find that we suffer only forrighteousness' sake. In patience, therefore, do I possess my soul. I will willingly tarry the Lord's leisure. In the meanwhile, Ishall continually bear your lordship's favours upon my heart, and endeavour to behave, so as to subscribe myself,"My lord, your lordship's obedient son and obliged servant,"George Whitefield."

"Bristol,July 9, 1739.

"My Lord,—I thank your lordship for your lordship's kind letter. My frequent removes from place to place prevented my answering it sooner.

"I am greatly obliged to your lordship, in that you are pleased to watch over my soul, and to caution me against acting contrary to the commission given me at ordination. But, if the commission we then receive obliges us to preach nowhere but in that parish which is committed to our care, then all persons act contrary to their commission when they preach occasionally in any strange place; and, consequently, your lordship equally offends when you preach out of your own diocese.

"As for inveighing against the clergy, without a cause, I deny the charge. What I say, I am ready to make good whenever your lordship pleases. Let those, who bring reports to your lordship about my preaching, be brought face to face, and I am ready to give them an answer. St. Paul exhorts Timothy not to receive an accusation against an elder under two or three witnesses. And even Nicodemus could say, the law suffered no man to be condemned unheard. I shall only add, that I hope your lordship will inspect the lives of your other clergy, and censure them for beingover-remiss, as much as you censure me for beingover-righteous. It is their falling from their Articles, and not preaching the truth as it is in Jesus, that has excited the present zeal of those, whom they, in derision, callthe Methodist preachers.

"Dr. Stebbing's sermon[231](for which I thank your lordship) confirms me more and more in my opinion, that I ought to be instant in seasonand out of season; for, to me, he seems to know no more of the true nature of regeneration than Nicodemus did when he came to Jesus by night. Your lordship may observe that he does not speak a word of original sin, or the dreadful consequences of our fall in Adam, upon which the doctrine of the new birth is entirely founded. No; like other polite preachers, he seems to think that St. Paul's description of the wickedness of the heathen is only to be referred to those of past ages: whereas I affirm, we are all included as much under the guilt and consequences of sin as they were.

"Again, my lord, the doctor entirely mistakes us when we talk of thesensibleoperations of the Holy Ghost. I know not that we use the wordsensible; but, if we do, we do not mean that God's Spirit manifests itself to oursenses, but that it may be perceived by the soul, as really as any sensible impression made upon the body. Although the operations of the Spirit of God can no more be accounted for than how the wind cometh and goeth, yet may they be as easily felt by the soul as the wind may be felt by the body. My lord, indeed, we speak what we know.

"But, says the doctor, 'These men have no proof to offer for theirinwardmanifestations.' What proof, my lord, does the doctor require? Would he have us raise dead bodies? Have we not done greater things than these? I speak with all humility. Has not God, by our ministry, raised many dead souls to a spiritual life? Verily, if men will not believe the evidence God has given that He sent us, neither would they believe though one rose from the dead.

"Besides, my lord, the doctor charges us with things we are entire strangers to,—such as denying men the use of God's creatures; and encouraging abstinence and prayer to the neglect of the duties of our station. Lord, lay not this sin to his charge!

"But, the doctor, and the rest of my reverend brethren, are welcome to judge me as they please. Yet a little while, and we shall all appear before the great Shepherd of our souls. There, there, my lord, shall it be determined who are His true ministers, and who are only wolves in sheep's clothing. Our Lord, I believe, will not be ashamed toconfess us publicly in that day. I pray God, we all may approve ourselves such faithful ministers of the New Testament, that we may be able to lift up our heads with boldness!

"As for declining the work in which I am engaged, my blood runs chill at the very thought of it. I am as much convinced it is my duty to act as I do, as I am that the sun shines at noonday. I can foresee the consequences very well. They have already, in one sense, thrust us out of the synagogues. By-and-by, they will think it is doing God service to kill us. But, my lord, if you and the rest of the bishops cast us out, our great and common Master will take us up. However you may censure us as evil-doers and disturbers of the peace, yet, if we suffer for our present way of acting, your lordship, at the great day, will find that we suffer only forrighteousness' sake. In patience, therefore, do I possess my soul. I will willingly tarry the Lord's leisure. In the meanwhile, Ishall continually bear your lordship's favours upon my heart, and endeavour to behave, so as to subscribe myself,

"My lord, your lordship's obedient son and obliged servant,

"George Whitefield."

This was a bold letter to the venerable prelate, who had always been Whitefield's friend, and who, only six months before, had admitted him to the orders of a priest. But to return, let us follow the young evangelist in his wanderings. He writes:—

"Saturday, July 14. Preached" (at Thornbury) "at eight this morning, to an attentive congregation. Breakfasted at a Quaker's, and reached Gloucester, with my honoured friend, Mr. John Wesley, and some others, in the afternoon. Went to the cathedral prayers, and afterwards preached to a congregation a third part larger than I have had in this place before.

Whitefield merely mentions the Quaker at Thornbury—Wesley gives a more detailed account, and takes the opportunity of lashing the pretended teachers of the people. He writes as follows:—

"July 14. We breakfasted" (at Thornbury) "with a Quaker, who had been brought up in the Church of England; but, being under strong convictions of inward sin, and applying to several persons for advice, they all judged him to be under a disorder of body, and gave advice accordingly. Some Quakers, with whom he met about the same time, told him it was the hand of God upon his soul; and advised him to seek another sort of relief than those miserable comforters had recommended. 'Woe unto you, ye blind leaders of the blind!' How long will ye pervert the right ways of the Lord? Ye, who tell the mourners in Zion, 'Much religion hath made you mad!' Ye, who send them, whom God hath wounded, to the devil for cure; to company, idle books, or diversions! Thus shall they perish in their iniquity; but their blood shall God require at your hands."

Next morning the two friends parted, not to meet again until the year 1741, when, unfortunately, there was a rupture between them, which, hereafter, will demand attention. Leaving Wesley to preach to assembled thousands in Gloucester, Whitefield set out for London. He writes:—

"Sunday, July 15. Left my honoured friend, Mr. Wesley, to preach to about seven thousand souls in Gloucester. Preached twice in Randwick Church, and assisted in administering the sacrament to two hundred and seventy communicants. In the evening, at Hampton Common, I was enabled to preach to about twenty thousand."July 16. Preached, at noon, at Tedbury, to about four thousand people. Many, of divers denominations, came to meet me, with whom I took sweet counsel. Visited, in the afternoon, Mr. O——, a Baptist teacher. At seven, in the evening, preached to about three thousand people at Malmesbury. Much opposition had been made, by the Pharisees, against my coming; and the minister, in particular, had written to the churchwarden to stop me."July 17. Preached to about two thousand, at eight in the morning; and reached Cirencester at six in the evening. Here also men breathed out threatenings against me. Numbers came from neighbouring towns. My congregation was as large again as when I preached here last."July 18. Preached at seven in the morning. I stood in the valley, and the people on an ascent, that formed a most beautiful amphitheatre. I reached Abingdon about seven in the evening, and preached to several thousands. Much opposition had been made against my coming. The landlord, whose house we offered to put up at, genteelly told us he had not room for us."July 19. At the request of several well-disposed people, preached again this morning, though not to so great a number as before. Reached Basingstoke about seven at night. Being languid and weary, I lay down soon after our coming to the inn; but was shortly told the landlord would not let us stay under his roof. Upon this, I immediately went to another inn. The people made a mock of both me and my friends, as we passed along, and fire-rockets were thrown around the door. About an hour after, I received the following letter, by the hands of the constable, from the mayor:—"'Basingstoke,July 19, 1739."'Sir,—Being a civil magistrate in this town, I thought it my duty, for the preservation of the peace, to forbid you, or, at least, dissuade you, from preaching here. If you persist in it, in all probability it may occasion a disturbance, which, I think, it is your duty, as a clergyman, as well as mine, to prevent. If any mischief should ensue, (whatever pretence you may afterwards make in your own behalf,) I am satisfied it will fall on your own head, being timely cautioned by me, who am, sir, your most humble servant,"'John Abbot."'P.S.—The Legislature has wisely made laws for the preservation of the peace; therefore, I hope no clergyman lives in defiance of them.'"

"July 16. Preached, at noon, at Tedbury, to about four thousand people. Many, of divers denominations, came to meet me, with whom I took sweet counsel. Visited, in the afternoon, Mr. O——, a Baptist teacher. At seven, in the evening, preached to about three thousand people at Malmesbury. Much opposition had been made, by the Pharisees, against my coming; and the minister, in particular, had written to the churchwarden to stop me.

"July 17. Preached to about two thousand, at eight in the morning; and reached Cirencester at six in the evening. Here also men breathed out threatenings against me. Numbers came from neighbouring towns. My congregation was as large again as when I preached here last.

"July 18. Preached at seven in the morning. I stood in the valley, and the people on an ascent, that formed a most beautiful amphitheatre. I reached Abingdon about seven in the evening, and preached to several thousands. Much opposition had been made against my coming. The landlord, whose house we offered to put up at, genteelly told us he had not room for us.

"July 19. At the request of several well-disposed people, preached again this morning, though not to so great a number as before. Reached Basingstoke about seven at night. Being languid and weary, I lay down soon after our coming to the inn; but was shortly told the landlord would not let us stay under his roof. Upon this, I immediately went to another inn. The people made a mock of both me and my friends, as we passed along, and fire-rockets were thrown around the door. About an hour after, I received the following letter, by the hands of the constable, from the mayor:—

"'Basingstoke,July 19, 1739.

"'Sir,—Being a civil magistrate in this town, I thought it my duty, for the preservation of the peace, to forbid you, or, at least, dissuade you, from preaching here. If you persist in it, in all probability it may occasion a disturbance, which, I think, it is your duty, as a clergyman, as well as mine, to prevent. If any mischief should ensue, (whatever pretence you may afterwards make in your own behalf,) I am satisfied it will fall on your own head, being timely cautioned by me, who am, sir, your most humble servant,

"'John Abbot.

"'P.S.—The Legislature has wisely made laws for the preservation of the peace; therefore, I hope no clergyman lives in defiance of them.'"

Thus wrote Mr. Abbot, mayor of Basingstoke—a butcher by business, but a stickler for peace. Whitefield immediately answered Mr. Abbot's letter, with a high-sounding courtesy, more due to Mr. Abbot's mayoralty than to his business:—

"Honoured Sir,—I thank you for your kind letter, and I humbly hope a sense of duty, and not a fear of man, caused you to write it."If so, give me leave to remind you, honoured sir, that you ought to be, not only a terror of evil-doers, but a praise to them that do well. I know of no law against such meetings as mine. If any such law exists, I believe you will think it your duty, honoured sir, to apprise me of it, that I may not offend against it. If no law can be produced, I think it my duty to inform you that you ought to protect an assembly of people meeting together purely to worship God."To-morrow, honoured sir, I hear there is to be an assembly of another nature. Be pleased to be as careful to have the public peace preserved at that; and to prevent profane cursing and swearing, and persons bruising each other's bodies by cudgelling and wrestling. If you do not this, I shall rise up against you at the great day, and be a swift witness against your partiality."I am, honoured sir, your very humble servant,"George Whitefield."

"Honoured Sir,—I thank you for your kind letter, and I humbly hope a sense of duty, and not a fear of man, caused you to write it.

"If so, give me leave to remind you, honoured sir, that you ought to be, not only a terror of evil-doers, but a praise to them that do well. I know of no law against such meetings as mine. If any such law exists, I believe you will think it your duty, honoured sir, to apprise me of it, that I may not offend against it. If no law can be produced, I think it my duty to inform you that you ought to protect an assembly of people meeting together purely to worship God.

"To-morrow, honoured sir, I hear there is to be an assembly of another nature. Be pleased to be as careful to have the public peace preserved at that; and to prevent profane cursing and swearing, and persons bruising each other's bodies by cudgelling and wrestling. If you do not this, I shall rise up against you at the great day, and be a swift witness against your partiality.

"I am, honoured sir, your very humble servant,"George Whitefield."

Next morning, Whitefield waited upon the magisterial butcher, to enquire about the law against his preaching. The mayor was unable to answer the preacher's enquiry, but said, "Sir, you ought to preach in a church." "So I would," replied Whitefield, "if your minister would give me leave." "Sir," said Mr. Abbot, "I believe you have some sinister ends in view. Why do you go about making a disturbance?" "I make no disturbance," answered Whitefield. "It was hard I could not come into your town without being insulted. It was your business, sir, to wait, and, if there was any riot in my meetings, then, and not till then, to interpose." "Sir," continued the zealous mayor, "you wrote to me about the revel to-day." "Yes," rejoined Whitefield, "you ought to go, and read the riot act, and put a stop to it."

Here the mayor and the preacher parted; but the contention was not ended. On the same day, the angry official, with a fair amount of scholarship for a man who handled the cleaver, as well as mace, sent to Whitefield a polished epistle, as follows:—

"Basingstoke,July 20, 1739."Rev. Sir,—I received your extraordinary letter, and could expect no other from so uncommon a genius."I apprehend your meetings to be unlawful, having no toleration to protect you in it. My apprehension of religion always was, and I hope always will be, that God is to be worshipped in places consecrated and set apart for His service; and not in brothels, and places where all mannerof debauchery may have been committed; but how far this is consistent with your actions, I leave you to judge."As for the other assembly you are pleased to mention, 'tis contrary to my will, having never given my consent to it, nor approved of it, but discouraged it before your reverendship came to this town; and, if these cudgellers persist in it, I shall set them upon the same level with you, and think you all breakers of the public peace. You very well know there are penal laws against cursing and swearing, and I could wish there were the same against deceit and hypocrisy."Your appearing against me as a swift witness, at the day of judgment, I must own, is a most terrible thing, and may serve as a bugbear for children, or people of weak minds; but, believe me, reverend sir, those disguises will have but little weight amongst men of common understanding."Yours,"John Abbot."

"Basingstoke,July 20, 1739.

"Rev. Sir,—I received your extraordinary letter, and could expect no other from so uncommon a genius.

"I apprehend your meetings to be unlawful, having no toleration to protect you in it. My apprehension of religion always was, and I hope always will be, that God is to be worshipped in places consecrated and set apart for His service; and not in brothels, and places where all mannerof debauchery may have been committed; but how far this is consistent with your actions, I leave you to judge.

"As for the other assembly you are pleased to mention, 'tis contrary to my will, having never given my consent to it, nor approved of it, but discouraged it before your reverendship came to this town; and, if these cudgellers persist in it, I shall set them upon the same level with you, and think you all breakers of the public peace. You very well know there are penal laws against cursing and swearing, and I could wish there were the same against deceit and hypocrisy.

"Your appearing against me as a swift witness, at the day of judgment, I must own, is a most terrible thing, and may serve as a bugbear for children, or people of weak minds; but, believe me, reverend sir, those disguises will have but little weight amongst men of common understanding.

"Yours,"John Abbot."

To this Whitefield returned the following reply:—

"Basingstoke,July 20, 1739."Honoured Sir—Does Mr. Mayor do well to be angry? Alas! what evil have I done? I honour you as a magistrate; but, as a minister, I am obliged to have no respect of persons. Yourapprehendingmy meetings to be unlawful, does not make them so. There is no need of a toleration to protect me, when I do not act unconformable to any law, civil or ecclesiastical. Be pleased to prove that my meetings are schismatical, seditious, or riotous, and then I will submit."But you say they are upon unconsecrated ground. Honoured sir, give me leave to inform you, that God is not now confined to places. Where two or three are gathered together in Christ's name, there will Christ be in the midst of them. The Church, by our ministers in their prayer before their sermons, is defined to be, not the church walls, but a congregation of Christian people. Such is mine."As for judging me, to my own Master I stand or fall. At His dreadful tribunal I will meet you; and then you shall see what is in the heart of, honoured sir, your very humble servant,"George Whitefield."

"Basingstoke,July 20, 1739.

"Honoured Sir—Does Mr. Mayor do well to be angry? Alas! what evil have I done? I honour you as a magistrate; but, as a minister, I am obliged to have no respect of persons. Yourapprehendingmy meetings to be unlawful, does not make them so. There is no need of a toleration to protect me, when I do not act unconformable to any law, civil or ecclesiastical. Be pleased to prove that my meetings are schismatical, seditious, or riotous, and then I will submit.

"But you say they are upon unconsecrated ground. Honoured sir, give me leave to inform you, that God is not now confined to places. Where two or three are gathered together in Christ's name, there will Christ be in the midst of them. The Church, by our ministers in their prayer before their sermons, is defined to be, not the church walls, but a congregation of Christian people. Such is mine.

"As for judging me, to my own Master I stand or fall. At His dreadful tribunal I will meet you; and then you shall see what is in the heart of, honoured sir, your very humble servant,

"George Whitefield."

Notwithstanding the mayor's fulminated wrath, Whitefield went into a field, and began to preach. He suffered no interruption worth mentioning. Returning to the inn, he "prayed and sung psalms with a few disciples, and then took his leave." Passing along, however, he saw the "stage built for the cudgellers and wrestlers, and met divers coming to the revel." He was already a mile from Basingstoke; but, "seeing so many souls, for whom Christ died, ready to perish, and no minister or magistrate to interpose," he atonce returned, mounted the stage, and began to shew the wrestlers, and cudgellers, and their friends "the error of their ways." The boys huzzaed. One of the "cudgellers" struck him with a cudgel. The crowd thronged and pushed him. To obtain a hearing was impossible; and, hence, the intrepid evangelist again set out for London. Perhaps it was well he did; hence the following from a letter written to him by a Quaker:—

"Basingstoke,July 21, 1739."My dear Friend,—When I yesterday went up to thy inn, and found thee just gone, I was sorry that I missed an opportunity of taking my leave of thee, and of expressing the sense I had of the presence and power of God with thee, especially in the latter part of thy sermon, and in thy prayer after it. However, I am truly glad that thou wert preserved out of the hands of cruel men. Thou heardest of the threatenings of many; but the malice of some went further. There were ten or twelve men lying in wait to do thee a private mischief. I know this, by the testimony of one of these very men, who boasted to me, 'We would have given him a secret blow, and prevented his making disturbances.'"O thy noble testimony against the profaneness and vanity of the age! It rejoiced me not a little. But when thou earnest to the necessity, the nature, and the rewards of the new birth, thou wert carried beyond thyself. The fountain of life was opened, and flowed around amongst the living. I, for one, am a monument of free grace and mercy. O God, how boundless is Thy love!"My dear friend, may we finally be received up into the mansions of glory, there to live with all the righteous generations, and to sing with them, hallelujahs, glory, and praise, for ever and ever. May the Ancient of Days keep thee in His arms, direct thee by His Spirit, support, comfort, and watch over thee, is the fervent prayer of thine in great sincerity,"J. Portsmouth."

"Basingstoke,July 21, 1739.

"My dear Friend,—When I yesterday went up to thy inn, and found thee just gone, I was sorry that I missed an opportunity of taking my leave of thee, and of expressing the sense I had of the presence and power of God with thee, especially in the latter part of thy sermon, and in thy prayer after it. However, I am truly glad that thou wert preserved out of the hands of cruel men. Thou heardest of the threatenings of many; but the malice of some went further. There were ten or twelve men lying in wait to do thee a private mischief. I know this, by the testimony of one of these very men, who boasted to me, 'We would have given him a secret blow, and prevented his making disturbances.'

"O thy noble testimony against the profaneness and vanity of the age! It rejoiced me not a little. But when thou earnest to the necessity, the nature, and the rewards of the new birth, thou wert carried beyond thyself. The fountain of life was opened, and flowed around amongst the living. I, for one, am a monument of free grace and mercy. O God, how boundless is Thy love!

"My dear friend, may we finally be received up into the mansions of glory, there to live with all the righteous generations, and to sing with them, hallelujahs, glory, and praise, for ever and ever. May the Ancient of Days keep thee in His arms, direct thee by His Spirit, support, comfort, and watch over thee, is the fervent prayer of thine in great sincerity,

"J. Portsmouth."

Whitefield arrived in London on Saturday, July 21, and, in the evening of the same day, "preached to upwards of ten thousand at Kennington Common." During his absence, Moorfields and Kennington Common had been supplied by Charles Wesley, and Whitefield writes: "Blessed be God for what has been done here, since I left London, by my honoured friend and fellow-labourer, Mr. Charles Wesley. All love, all glory be to God for giving so great an increase!"

"Sunday, July 22. Received a letter from Mr. Ralph Erskine, of Scotland. Some may be offended at my corresponding with him, but I dare not but confess my Lord's disciples. Preached, at seven in themorning, to about twenty thousand in Moorfields, and collected £24 17s. for the school-house at Kingswood. Ye scoffers, ye blind Pharisees, come and see, and then call these tumultuous, seditious assemblies, if you can. Would to God, they behaved so decently in any church in London! Went to St. Paul's, and received the blessed sacrament. Preached in the evening, at Kennington Common, to about thirty thousand hearers, and collected £15 15s. 6d. for the colliers. God gave me great power, and I never opened my mouth so freely against the letter-learned clergymen of the Church of England. Every day do I see the necessity of speaking out more and more. God knows my heart, I do not speak out of resentment. I heartily wish the Church of England was the joy of the whole earth; but I cannot see her sinking into papistical ignorance, and refined Deism, and not open my mouth against those who, by their sensual, lukewarm lives, and unscriptural, superficial doctrines, thus cause her to err."

Every day Whitefield was becoming more and more a Dissenter. The Rev. Ralph Erskine was the head of a sect of Dissenters who had recently seceded from the Church of Scotland. He and Whitefield were already friendly correspondents. Erskine's letter to Whitefield (mentioned in the above extract) is lost, but Whitefield's answer is preserved. The following is a part of it:—

"London,July 23, 1739."Reverend and Dear Sir,—Yesterday, with great pleasure, I received your kind letter. I was afraid lest I should have offended you. If this should be the case at any time, reprove me sharply, and I shall thank you with my whole heart. I bless God that my sermons are approved of by you. I am but a novice in the school of Christ; but my Master enlightens me more and more every day to know the exceeding great riches and freedom of His grace to all who believe in Jesus Christ."By this time, I hope you have seen my journal, and have given thanks for what great things God has done for my soul. An appendix will be printed shortly. The success of the gospel increases daily. Opposition, also, increases daily; but as opposition abounds, so does my inward consolation. A sermon of mine is now being printed, which will disturb the pleasure of preferment-loving clergy, more than ever. Mr. Wesley has not yet received your letter. He will readily correspond with you. He fights the Lord's battles, as doth his brother, most courageously. A noble reformation is begun among Kingswood colliers, near Bristol. I am now collecting money for building them a school-house. My tenderest affections await all the Associate Presbytery.[232]I am opposed for owning you; but to deny our Lord's disciples, in my opinion, is denying Christ Himself. Providencedetains me here. Pray write, by next post, to, rev. and dear sir, yours most affectionately in the bowels of Christ,"George Whitefield."[233]

"London,July 23, 1739.

"Reverend and Dear Sir,—Yesterday, with great pleasure, I received your kind letter. I was afraid lest I should have offended you. If this should be the case at any time, reprove me sharply, and I shall thank you with my whole heart. I bless God that my sermons are approved of by you. I am but a novice in the school of Christ; but my Master enlightens me more and more every day to know the exceeding great riches and freedom of His grace to all who believe in Jesus Christ.

"By this time, I hope you have seen my journal, and have given thanks for what great things God has done for my soul. An appendix will be printed shortly. The success of the gospel increases daily. Opposition, also, increases daily; but as opposition abounds, so does my inward consolation. A sermon of mine is now being printed, which will disturb the pleasure of preferment-loving clergy, more than ever. Mr. Wesley has not yet received your letter. He will readily correspond with you. He fights the Lord's battles, as doth his brother, most courageously. A noble reformation is begun among Kingswood colliers, near Bristol. I am now collecting money for building them a school-house. My tenderest affections await all the Associate Presbytery.[232]I am opposed for owning you; but to deny our Lord's disciples, in my opinion, is denying Christ Himself. Providencedetains me here. Pray write, by next post, to, rev. and dear sir, yours most affectionately in the bowels of Christ,

"George Whitefield."[233]

Mr. Erskine's reply was of enormous length, filling ten printed octavo pages. Brief extracts from it must suffice here.

"Dunfermline,August21, 1739."Reverend and very dear Sir,—I have now read your journals and sermons, and I can assure you, with reference to the whole work in general, and the main scope of it, my soul has been made to magnify the Lord for the very great things He has done for you and by you. If I speak of any things wherein we differ, it shall only be to shew the greatness of my love to you, and also to prevent after mistakes."

"Dunfermline,August21, 1739.

"Reverend and very dear Sir,—I have now read your journals and sermons, and I can assure you, with reference to the whole work in general, and the main scope of it, my soul has been made to magnify the Lord for the very great things He has done for you and by you. If I speak of any things wherein we differ, it shall only be to shew the greatness of my love to you, and also to prevent after mistakes."

Erskine then proceeds to express a hope that there will be "a happy union in the Lord" between the Oxford Methodists and the Associate Presbytery, "not only in a private and personal, but even in a more public and general way." He affirms, truly enough, that "England's reformation from Popery, and its superstitious and ceremonial services, however great and glorious, was far from being so full as that of Scotland;" and he trusts, that "when a new and general reformation shall be set on foot, more of the rags of the Romish Church will be dropped, such as many useless rites and customs relating to worship, which have no scriptural foundation."

Erskine next criticises Whitefield's Journal. In reference to his fellowship with Quakers, the Scotch Reformer says: "Whatever duties of love you perform towards these men, I will never believe you mean or intend to justify their principles and delusive notions."

On the subject of secession, Erskine writes:—

"You say that so long as the Articles of the Church of England are agreeable to Scripture, you resolve to preach them up, without either bigotry or party zeal. This is the case with us. We preach up and defend, doctrinally and judicially, those Articles of the Church of Scotland, agreeable to the Scriptures, which the judicatories are letting go. Hence, I conclude, you are just of our mind, as to separation from an established Church. We never declared a secession from the Church of Scotland, but only a secession from the judicatories, in their course of defection fromthe primitive and covenanted constitution, to which we stood bound by our ordination engagements."

Whitefield's sermons are next examined, and objectionable sentiments and sentences pointed out. Erskine concludes his long letter thus:—

"I see much of the glory and majesty of God, and many of the stately steps and goings of our mighty king Jesus, in your sermons and journals; and have, with tears of joy, adored His name for what He is doing for you and by you. When I consider how you and your brethren are stirred up of God to such a remarkable way of witnessing for Him in England, against the corruptions and defections of that Church; and when we of the Associate Presbytery have been called forth in a judicial way to witness against the corruptions and defections of the Church of Scotland; and both at a juncture, when Popish powers are combining together against us, and desolating judgments are justly threatened from heaven, there is, perhaps, more in the womb of Providence relating to our several situations, and successes therein, than we are aware of. What He doth we know not now, but we may know hereafter."We have lately been attending several sacramental solemnities in our brethren's congregations, where vast multitudes of people were assembled at the tents without doors, as well as in the church; and I never found more of the presence of God than on some of these occasions. The Spirit of God was sometimes remarkably poured out. Enemies gnash with their teeth, but the Lord carries on His work. My brethren salute you most affectionately. They love and respect you in the Lord. I salute the worthy Sewards and Wesleys in the Lord."I am, rev. and dear sir, yours most affectionately in our blessed Immanuel,"Ralph Erskine."[234]

"We have lately been attending several sacramental solemnities in our brethren's congregations, where vast multitudes of people were assembled at the tents without doors, as well as in the church; and I never found more of the presence of God than on some of these occasions. The Spirit of God was sometimes remarkably poured out. Enemies gnash with their teeth, but the Lord carries on His work. My brethren salute you most affectionately. They love and respect you in the Lord. I salute the worthy Sewards and Wesleys in the Lord.

"I am, rev. and dear sir, yours most affectionately in our blessed Immanuel,

"Ralph Erskine."[234]

To return to Whitefield's Journal. He writes:—

"Monday, July 23. Preached this evening at Hackney Marsh, to about two thousand people. I prayed and discoursed for above two hours, and with greater demonstration of the Spirit than ever. Every day have I more and more reason to rejoice in what God has done for my own and others' souls. Thousands at the great day will have reason to bless God for field-preaching."Tuesday, July 24. Despatched my private affairs, and preached in the evening at Kennington Common, to about fifteen thousand."Wednesday, July 25. Preached this evening at Edmonton. The congregation was large and attentive, and I rejoiced in having an opportunity of offering salvation freely to the rich."Thursday, July 26. Preached to upwards of ten thousand at Hackney Marsh, in a field where was to be a horse-race. I had the opportunity of bearing my testimony against such unchristian entertainments. Veryfew left the sermon to see the race, and some of those soon returned. By the help of God, I will still go on to attack the devil in his strongest holds. The common people go to these diversions for want of knowing better."Friday, July 27. Preached at Kennington Common, to my usual number of hearers. Went to Lewisham."Saturday, July 28. Visited the family of Justice Delamotte at Blendon, where we exhorted and built up each other in the knowledge and fear of God. Preached at Blackheath in the evening, and came home rejoicing."Sunday, July 29. Preached this morning in Moorfields, to a much larger congregation than we had last Sunday,[235]and collected £24 9s.[236]for the school at Kingswood. Received the sacrament at St. Paul's, and preached at Kennington Common in the evening, where £20 was collected. God sent us a little rain, but that only washed away the curious hearers. Nearly thirty thousand stood their ground."Monday, July 30. Was busied all the morning in directing those to believe in Jesus Christ, who came asking me what they should do to be saved? Preached at Plaistow. An uncommon power was in the congregation."Tuesday, July 31. Preached at Newington, near Hackney, to about twenty thousand people."Wednesday, August 1. Preached this evening at Marylebone Fields, to near thirty thousand, and went afterwards to take my leave of Fetter Lane Society. We parted in love."Thursday, August 2. Preached at Newington, to upwards of twenty thousand people, and came home rejoicing to see what a great work God has done in this city."Friday, August 3. Spent the day in completing my affairs and taking leave of my dear friends. Preached in the evening, to near twenty thousand, at Kennington Common. I chose to discourse on St. Paul's parting speech to the elders at Ephesus, and concluded with a suitable hymn; but could scarce get to the coach, for the people's thronging me, to take me by the hand, and give me a parting blessing."Saturday, August 4. Went in the morning to Deptford; prayed, sung psalms, and gave a word of exhortation at two or three houses. Preached at Blackheath, to about ten thousand, and went to Blendon."Sunday, August 5. Expounded, prayed, and sung psalms at Mr. Delamotte's door, with many who came last night from London. Read prayers and assisted in administering the sacrament to several hundred communicants in Bexley Church. Preached in the afternoon, to about fifteen hundred, in Justice Delamotte's yard; and again in the evening, to about twenty thousand, at Blackheath."Monday, August 6. Preached in the evening at Chatham, to near ten thousand people."Tuesday, August 7. Preached in the evening at Blackheath. It rained very much the whole day; but there were about two thousand present. I discoursed on the conversion of Zaccheus the publican."Wednesday, August 8. At Deptford, went on board the ship; which we now hallowed by the word of God, and prayer. Preached at Blackheath, to near twenty thousand people, on the Pharisee and the Publican."Thursday, August 9. Preached at Blackheath, to a very large congregation, and went and lay on board the ship, in order to be ready to finish my affairs in the morning."Friday, August 10. Finished my ship business, and preached in the evening at Blackheath, to a yet greater congregation than ever."Saturday, August 11. Began in the spirit of meekness to answer the Bishop of London's Pastoral Letter. Preached in the evening at Blackheath."Sunday, August 12. Preached, early in the morning, to some hundreds, in Justice Delamotte's yard, most of whom came thither last night, singing and praising God. Read prayers, heard a truly Christian sermon from Mr. Piers, and assisted him in administering the blessed sacrament, in his own church, to near six hundred communicants. Preached at three in the afternoon, to near three thousand, in Mr. Delamotte's yard, and to about twenty thousand at Blackheath. At each place, the people were exceedingly affected; and, at Blackheath, when I said, 'Finally, brethren, farewell!' thousands immediately burst into strong crying and tears. I continued my discourse till it was nearly dark, and collected nearly £15 for Kingswood School."Monday, August 13. Finished, and sent to the press, my answer to his lordship's Pastoral Letter. Rode with many of my dear weeping friends to Erith; took my final and sorrowful farewell, and went from thence in a boat, with my dear fellow-travellers to Gravesend, where our ship was fallen down. Blessed be God for detaining me in Englandby the embargo. Many others, as well as myself, I hope, have reason to rejoice thereat."Tuesday, August 14. About eight last night, got on board theElizabeth, Captain Stevenson commander, bound from England to Philadelphia. After much entreaty, went to Gravesend, and read prayers, and preached in Mitton Church, near the town. Returned to the ship by eight in the evening, and was much rejoiced at retiring from the world."

"Tuesday, July 24. Despatched my private affairs, and preached in the evening at Kennington Common, to about fifteen thousand.

"Wednesday, July 25. Preached this evening at Edmonton. The congregation was large and attentive, and I rejoiced in having an opportunity of offering salvation freely to the rich.

"Thursday, July 26. Preached to upwards of ten thousand at Hackney Marsh, in a field where was to be a horse-race. I had the opportunity of bearing my testimony against such unchristian entertainments. Veryfew left the sermon to see the race, and some of those soon returned. By the help of God, I will still go on to attack the devil in his strongest holds. The common people go to these diversions for want of knowing better.

"Friday, July 27. Preached at Kennington Common, to my usual number of hearers. Went to Lewisham.

"Saturday, July 28. Visited the family of Justice Delamotte at Blendon, where we exhorted and built up each other in the knowledge and fear of God. Preached at Blackheath in the evening, and came home rejoicing.

"Sunday, July 29. Preached this morning in Moorfields, to a much larger congregation than we had last Sunday,[235]and collected £24 9s.[236]for the school at Kingswood. Received the sacrament at St. Paul's, and preached at Kennington Common in the evening, where £20 was collected. God sent us a little rain, but that only washed away the curious hearers. Nearly thirty thousand stood their ground.

"Monday, July 30. Was busied all the morning in directing those to believe in Jesus Christ, who came asking me what they should do to be saved? Preached at Plaistow. An uncommon power was in the congregation.

"Tuesday, July 31. Preached at Newington, near Hackney, to about twenty thousand people.

"Wednesday, August 1. Preached this evening at Marylebone Fields, to near thirty thousand, and went afterwards to take my leave of Fetter Lane Society. We parted in love.

"Thursday, August 2. Preached at Newington, to upwards of twenty thousand people, and came home rejoicing to see what a great work God has done in this city.

"Friday, August 3. Spent the day in completing my affairs and taking leave of my dear friends. Preached in the evening, to near twenty thousand, at Kennington Common. I chose to discourse on St. Paul's parting speech to the elders at Ephesus, and concluded with a suitable hymn; but could scarce get to the coach, for the people's thronging me, to take me by the hand, and give me a parting blessing.

"Saturday, August 4. Went in the morning to Deptford; prayed, sung psalms, and gave a word of exhortation at two or three houses. Preached at Blackheath, to about ten thousand, and went to Blendon.

"Sunday, August 5. Expounded, prayed, and sung psalms at Mr. Delamotte's door, with many who came last night from London. Read prayers and assisted in administering the sacrament to several hundred communicants in Bexley Church. Preached in the afternoon, to about fifteen hundred, in Justice Delamotte's yard; and again in the evening, to about twenty thousand, at Blackheath.

"Monday, August 6. Preached in the evening at Chatham, to near ten thousand people.

"Tuesday, August 7. Preached in the evening at Blackheath. It rained very much the whole day; but there were about two thousand present. I discoursed on the conversion of Zaccheus the publican.

"Wednesday, August 8. At Deptford, went on board the ship; which we now hallowed by the word of God, and prayer. Preached at Blackheath, to near twenty thousand people, on the Pharisee and the Publican.

"Thursday, August 9. Preached at Blackheath, to a very large congregation, and went and lay on board the ship, in order to be ready to finish my affairs in the morning.

"Friday, August 10. Finished my ship business, and preached in the evening at Blackheath, to a yet greater congregation than ever.

"Saturday, August 11. Began in the spirit of meekness to answer the Bishop of London's Pastoral Letter. Preached in the evening at Blackheath.

"Sunday, August 12. Preached, early in the morning, to some hundreds, in Justice Delamotte's yard, most of whom came thither last night, singing and praising God. Read prayers, heard a truly Christian sermon from Mr. Piers, and assisted him in administering the blessed sacrament, in his own church, to near six hundred communicants. Preached at three in the afternoon, to near three thousand, in Mr. Delamotte's yard, and to about twenty thousand at Blackheath. At each place, the people were exceedingly affected; and, at Blackheath, when I said, 'Finally, brethren, farewell!' thousands immediately burst into strong crying and tears. I continued my discourse till it was nearly dark, and collected nearly £15 for Kingswood School.

"Monday, August 13. Finished, and sent to the press, my answer to his lordship's Pastoral Letter. Rode with many of my dear weeping friends to Erith; took my final and sorrowful farewell, and went from thence in a boat, with my dear fellow-travellers to Gravesend, where our ship was fallen down. Blessed be God for detaining me in Englandby the embargo. Many others, as well as myself, I hope, have reason to rejoice thereat.

"Tuesday, August 14. About eight last night, got on board theElizabeth, Captain Stevenson commander, bound from England to Philadelphia. After much entreaty, went to Gravesend, and read prayers, and preached in Mitton Church, near the town. Returned to the ship by eight in the evening, and was much rejoiced at retiring from the world."

And well he might. Eight months had elapsed since his return from America to England. Strange had been his history. Unquestionably, it is without a parallel. Much has been related; but much remains untold. In the above condensed extracts from his journal, the reader has seen how Whitefield spent his last few weeks in England. He was full of joy, thankfulness, and hope; though all the while most bitterly attacked both by the pulpit and the press. In his letters he writes:—

"Matters go on most bravely in London. I think people are ten times more affected than ever.[237]A great work of God is doing here. The Lord Jesus gets Himself the victory everyday. Free grace compels poor sinners to come in. As for my own soul, God often gives me such foretastes of His love, that I am almost continually wishing to be dissolved, that I may be with Christ.[238]Had I a hundred hands, I could employ them all. The harvest is very great. I am ashamed I can do no more for Him who hath done so much for me. Every day affords fresh instances of the power of His word. I am now about to attack Satan in one of his strongholds, if I perish. To-night I preach, God willing, where a horse-race is to be. I find my Master strengthens me for the work.[239]Methinks, I could now sing myNunc Dimittiswith pleasure, if my eyes could see my dear brother's salvation. I hope you have conversed with Mr. Wesley. It will require some degree of boldness to own either of us before men. God vouchsafes to honour us: no wonder our names are cast out as evil.[240]I rejoice there is a revival of true religion in Scotland. The Spirit of God is moving thousands of souls in England. God will work, and all oppositions must forward, but not hinder it. I am no friend to sinless perfection. I believe the being (though not the dominion) of sin remains in the hearts of the greatest believers. At the call of Christ, I am now going abroad, and expect to suffer many things before I return home."[241]

It is a remarkable fact, that, in Whitefield's sermons, the first time he prominently refers to his doctrine of election, is in the sermon he preached at Stoke Newington, on July 31,from Genesis iii. 15.[242]In the same sermon, he also alludes to what, in the extract just given, he designates "sinless perfection." These were the principal points on which he and his friend Wesley afterwards differed. Perhaps it is difficult to determine, with certainty, the cause of his adopting these Calvinistic tenets; but it is a curious coincidence, that he had recently entered into a hearty correspondence with the Rev. Ralph Erskine, and that, within the last two months, he had read Erskine's sermons.[243]In the "Life of Sir Richard Hill," it is stated that Whitefield was not a Calvinist until he went to America, in 1739. It was there, "he caught the tone and imbibed the opinions of the great, the searching, but too gloomy Jonathan Edwards. His 'Treatise on the Will' was too deep a book for Whitefield, and the probability is, that the author himself was somewhat out of his own depth when he wrote it.[244]No wonder that when Whitefield first came into contact with Edwards, he 'winced a little under his metaphysical probe;' but, at last, he adopted his Calvinistic views, though it may be fairly doubted if he ever fully understood them."[245]This is partly, but not perfectly correct. There can be no doubt that, in America, Whitefield "caught the tone and imbibed the opinions of Edwards;" but Whitefield was inclined to Calvinistic doctrines before he met with Edwards, and it is almost certain that he "imbibed" these from the sermons of his friends in Scotland, Ralph and Ebenezer Erskine. Whitefield's Calvinism was suddenly born in England, about the month of June, 1739; but it was cradled and greatly strengthened in America, during the year 1740. From first to last, it was a confused sort of thing. Even the Calvinistic author of the "Life of Sir Richard Hill" justly acknowledges that "it may be fairly doubted" whether Whitefield ever fully understood the Calvinism which he preached.To the end of life, his theological erudition was comparatively small. His forte was, not to discuss and defend "the five points," but, with a full heart, to warn the wicked of their sin and danger, and to lead and bring them to the all-sufficient Saviour. His throne was the pulpit, not the professor's chair. He missed his way when he became the defender of the philosophical niceties of the Calvinian creed. Like Jonathan Edwards, he "was somewhat out of his own depth." I must be excused for saying, once for all, he was led into error. I totally disbelieve his Calvinian doctrines. But, having said as much as this, and whilst sorrowing that his embracing those doctrines should have occasioned a temporary breach of the friendship existing between him and Wesley, it is an unquestionable fact that this opened to Whitefield a wide field of usefulness, which, without it, neither he nor Wesley could have occupied. Without this, Whitefield could not have had the sympathy and co-operation of the Presbyterians and Independents of America. It was this that prepared the way for his popularity in Scotland. But for this, he would have lacked the important patronage of the Countess of Huntingdon. This was one of the prime sources of the immense influence he exercised over Hervey, Berridge, Romaine, Venn, and many other contemporaneous clergymen of the Church of England; and it also, to an untold extent, enabled him to move and quicken the Dissenting ministers and congregations of the land.

In the foregoing extracts from Whitefield's Journals, some of the sermons he preached are specified. Most of these were published; and a few brief selections from them will, perhaps, best convey an idea of the peculiarities of Whitefield's ministry at this important period of his life.

On July 31, at Stoke Newington, his text was Genesis iii. 15, and the following are two extracts from the sermon:—

"We must take care of healing before we see sinners wounded. Sinners must hear the thunderings of Mount Sinai, before we bring them to Mount Zion. They who never preach the law, it is to be feared, are unskilful in delivering the glad tidings of the gospel. Every minister should be a Boanerges, a son of thunder, as well as a Barnabas, a son ofconsolation. There was an earthquake and a whirlwind before the still small voice came to Elijah. We must first shew people they are condemned, and then shew them how they must be saved."

The next quotation is a good specimen of Whitefield's fiery denunciation:—

"Are there any enemies of God here? The promise of the text encourages me to bid you defiance. What signifies all your malice? You are only raging waves of the sea, foaming out your own shame. For you, without repentance, is reserved the blackness of darkness for ever. The Lord Jesus sits in heaven, ruling over all, and causing all things to work for His children's good. He laughs you to scorn. He hath you in the utmost derision, and therefore, so will I. Who are you that persecute the children of the ever-blessed God? Though a poor stripling, the Lord Jesus, the seed of the woman, will enable me to bruise your heads."

In the sermon, at Blackheath, on August 7, respecting the conversion of Zaccheus, the following passages occur:—

"I should think it no scandal to hear it affirmed, that none but the poor attended my ministry. Their souls are as precious to our Lord Jesus Christ as the souls of the greatest men. They were the poor that attended Him in the days of His flesh; these are they whom He hath chosen to be rich in faith, and to be the greatest in the kingdom of heaven. Were the rich in this world's goods generally to speak well of me, woe be unto me! I should think it a dreadful sign that I was only a wolf in sheep's clothing; that I spoke peace, peace, when there was no peace; and prophesied smoother things than the gospel would allow. Hear ye this, O ye rich! Let who will dare to do it, God forbid that I should despise the poor! In doing so, I should reproach my Maker. The poor are dear to my soul."

The next paragraph is an ample reply to the accusation that Whitefield's preaching led to licentiousness:—

"What has been said of Zaccheus may serve as a rule whereby to judge whether you have faith or not. You say you have faith; but how do you prove it? Are you influenced by the faith, you say you have, to stand up and confess the Lord Jesus before men? Were you ever made willing to own, and humble yourselves for, your past offences? Does your faith work by love, so that you conscientiously lay up, according as God hath prospered you, for the support of the poor? Do you give alms of all things that you possess? And have you made due restitution to those you have wronged? If you are not thus minded, do not deceive yourselves. Though you may talk of justification, like angels, it will do you no good; it will only increase your damnation. You hold the truth, but it is in unrighteousness. Your faith, being without works, is dead. You have the devil, not Abraham, for your father. Unless you get a faith of theheart, a faith working by love, with devils and damned spirits shall you dwell for evermore."

On August 8, at Blackheath, Whitefield preached on the Pharisee and Publican. Three extracts must suffice. The first contains Whitefield's views on the use of forms of prayer, and praying extemporary. Speaking of the Pharisee, he says:—

"He did not pray by form. His was an extempore prayer; for there are many Pharisees who pray, and preach too, extempore. I do not see why these may not be acquired, as well as other arts and sciences. A man with a good elocution, ready turn of thought, and good memory, may repeat his own and other men's sermons, and may pray seemingly excellently well, and yet not have the least grain of true grace in his heart. I speak this, not to cry down extempore prayer, or to discourage those who really pray by the Spirit. I would only hereby give a word of reproof to those who are so bigoted to extempore prayer, that they condemn all who use forms, as though not so holy and heavenly, as others who pray without them. Alas! this is wrong. Not every one that prays extempore is a spiritual, nor every one that prays with a form, a formal man. Let us not judge one another. Let not him who uses a form judge him who prays extempore, on that account; and let not him who prays extempore despise him who uses a form."

The next quotation is on the prayer of the Publican, and is a good example of the pith and point of Whitefield's preaching:—

"Methinks, I see him standing afar off, pensive, oppressed, and even overwhelmed with sorrow. He smites upon his breast, his treacherous, ungrateful, desperately wicked breast—a breast now ready to burst; and at length, out of the abundance of his heart, and with many tears, cries out, 'God be merciful to me a sinner!' Not, God be merciful to yonder proud Pharisee! Not, God be merciful to me a saint! for he knew 'all his righteousnesses were as filthy rags.' Not, God be merciful to such or such an one; God be merciful to me, even to me a sinner,—a sinner by birth,—a sinner by thought, word, and deed,—a sinner as to my person,—a sinner as to all my performances,—a sinner in whom is no health, in whom dwelleth no good thing,—a sinner, poor, miserable, blind, and naked,—a self-accused, self-condemned sinner. What think you? Would this publican have been offended, if any minister had told him he deserved to be damned? Would he have been angry, if any one had told him, that, by nature, he was half a devil and half a beast? No; he would have confessed a thousand hells to have been his due; and that he was an earthly, devilish sinner."

The next extract is one of Whitefield's terrible declamations;—

"Hear this, all ye self-justiciaries, tremble, and behold your doom! a dreadful doom, more dreadful than words can express, or thoughts conceive! If you refuse to humble yourselves, after hearing this parable, I call heaven and earth to witness against you this day, that God shall visit you with all His storms, and pour all the vials of His wrath upon your rebellious heads. You exalted yourselves here, and God shall abase you hereafter. You are as proud as the devil, and with devils shall you dwell to all eternity. Notwithstanding you come up to the temple to pray, your prayers are turned into sin, and you go down to your houses unjustified. And, if you are unjustified, the wrath of God abideth upon you. You are in your blood. All the curses of the law belong to you. Cursed are you when you go out; cursed are you when you come in; cursed are your thoughts; cursed are your words; cursed are your deeds. Everything you do, say, or think, from morning to night, is only one continued series of sin. However highly you may be honoured in the Church militant, you will have no place in the Church triumphant. 'Humble yourselves, therefore, under the mighty hand of God.' Pull down every self-righteous thought, and every proud imagination, that now exalteth itself against the perfect, personal, imputed righteousness of the dear Lord Jesus. 'For he,' and he alone, 'that humbleth himself, shall be exalted.'"

No wonder that fiery eloquence like this attracted notice; and no wonder that it brought upon the preacher the fierce censures of his enemies. TheWeekly Miscellanywas more furious than ever. The following are specimens of its outpourings:—

On July 7, there was a long letter "to the Rev. Mr. Seagrave," in which Whitefield and his friends were accused of causing "all the miseries attending those poor, weak wretches and their families, who, by the woes and curses denounced on them in default of raising their imagination to the pitch of enthusiasm, had been driven into a belief of their certain damnation, and, consequently, into all the horrors of despair and distraction."

On July 21, the leading article, filling nearly two folio pages, says:—

"The novelist in religion passes with me either for a fool or a knave. These things frequently begin in want of sense, but always end in want of honesty. To keep attention and prevent satiety, false religion is continually changing its dress, as in masquerades, varying its voice, and accommodating its motions, according to all the mazes of error and sportive turns of madness and folly. It gives the rein to every licentious humour, or practises amazing austerities; it distorts the limbs, and screws the features; it laughs, it sings, it weeps, it screams, it groans, it raves in streets, bawls on commons, preaches from walls, and carts, and stools,and windows; expounds, prays, exclaims. The enthusiast is now a quietist, and does nothing; and, anon, in perpetual motion, and never at rest. Sometimes, he is a meteor, which just flashes and disappears; and, sometimes, a direful comet, seen for a long time, and carrying mischief and destruction in the sweep of his tail."

The article proceeds to stigmatise Whitefield as follows:—

"Behold, on yonder eminence, the preacher, with admiring, subscribing crowds about him. 'He is young.' Good! 'How innocent he looks.' Better! 'He has no human learning.' Best of all! 'He knows everything without labour, without study.' Prodigious! See! he spreads his hands, and opens his lips as wide as possible. Hark! Hark! he talks of a sensible new birth! Then, belike, he is in labour, and the good women around him are come to his assistance. He dilates himself,—cries out,—the hill swells into a mountain,—andparturiunt montes, nascetur ridiculus mus. Well: he is, at last, delivered; he has felt the new birth; and damns all that have not."

The learned lampooner calls Whitefield "a modern prating youth," "a visionaryAnticle, in a gown and cassock;" and proceeds to say:—

"It is quite impossible to be serious with buffoons in religion, and mountebanks in theology; to dispute with a creature, who disclaims sense, and is below argument. He holds forth from the stairs of a wind-mill, and never was exceeded, but by the Knight of de la Mancha flying on the sails of it. He has formed a society of females, who are to confess their love affairs one to another, and to take care there shall be a supply of new Methodists for future generations. He has collected, without letters, patents, license, or protection, larger sums than usually appear upon any gaming table; and, yet, has incurred no penalty by it. If this fund be employed for the purpose given out, the Orphan House is like to exceed all the palaces in Europe. Supposing this humour to go on, I know nothing the growling clergy have to do, but to leave sense and honesty, their little pulpits and less incomes; and to bawl profitable exclamations, with great enlargement, on commons, and get thousands by it. In short, we must put a stop to this sharping trade of the Methodists; or we must all, man, woman, and child, join in the plunder with them."

On August 4, nearly an entire page was used in defending Dr. Trapp, and abusing Whitefield. In reference to Whitefield's exclamation, "O that my head were waters," etc., the writer sneeringly remarks:—

"If his eyes were as full of tears as his heart could wish, what a glorious man he would be to preach a funeral sermon! And if his head were an ocean, he would certainly drown all his congregation, even though he were to preach on Kennington Common."

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