Chapter 11

On August 11, the editor, Mr. Hooker, wrote nearly two pages, in defence of Dr. Stebbing and Dr. Hammond, on the new birth, and, of course, in denouncing Whitefield and his friends:—

"Some Methodists," says he, "have made theirboaststhat they arebecome fools for Christ's sake, in which there is something of truth that they do not intend. But, if they think it commendable to befoolsfor Christ, I hope they will never think it tolerable to beknavesfor Him too."

TheWeekly Miscellanycontinued, almost without interruption, these coarse attacks, to the end of 1739; but one added extract must suffice. On December 29, nearly two pages of the newspaper were filled with a violent philippic against Whitefield as a Dissenter. The writer says:—

"Whitefield has been attacked as an enthusiast, and often as a teacher of false and pestilent doctrine; but not often as a Dissenter."

Having adduced proofs that Whitefield wasipso factoa Dissenter, the article proceeds:—

"He runs about the world, preaches, prays, exhorts, expounds, and does what he lists, where he lists, and how he lists; sets at nought his diocesan wherever he comes; and does all, not only independently, but, in defiance of him. This is yourChurch of Englandminister! An independent churchman! A perfect original! The first of the kind! He has thrown off the liturgy of the Church of England, and gives the people nothing but hisextemporeeffusions in its stead. He not only uses, but magnifies and extols, at a great rate,extemporeprayer, to beget in people a disesteem of allforms."

The writer then adverts to Whitefield's patronising the preaching of Howell Harris, the layman, and says:—

"The Dissenters are fond of him; but not a man among them has the grace to go out into the highways and hedges, and compel poor sinners to come in. None of themever would, orwill now, supply, in his absence, his place, in Moorfields, or on Kennington Common. Not they. They would never so much as sit, like some of ours, in their proper habits, while he was preaching, some on his right hand and some on his left, to do him honour before the people. But they would breakfast, dine, and eat a little supper with him. They would partake of his entertainments, or entertain him themselves in their own houses, and treat him most courteously, not only to engage him to speak handsomely of them in his journals, but to encourage him; to clap him on the back, and bid him go on in the glorious work he had undertaken. But let them take care.Proximus ardet.Enthusiasm runs like wildfire, and, though it begins in the Church of God Established, it may not stop there, but may run among, and consume their own churches."

Among the London newspapers, theWeekly Miscellanywas the most rabid of Whitefield's opponents; but, occasionally, others of them had slashing articles against the young evangelist. For instance, theCraftsman, of September 8, in a serio-comic article, propounds "A Scheme of a new Court of Judicature, in which Methodists are to preside." The members of the court were to be four-and-twenty in number, "with an archon at the head of them: the first archon to be the most excellent and industrious Mr. Whitefield, or, in his absence, the ingenious Mr. Wesley; and the four-and-twenty to be chosen from among the Methodists on Kennington Common." They were to be provided with food and clothing; the clothing of each member was to cost £2 6s. 81⁄2d. per year; the diet 23⁄4d. per day; and the stipend was to be £2 a year, which would "be sufficient to buy them books of devotion."

Besides attacks like these in the public papers, Whitefield was severely censured in private conversation and correspondence. The Rev. William Law was a man of distinguished piety and talent; and his writings had been of eminent service to Whitefield and his friends. Again and again, they sought his counsel; and, speaking generally, he had always shewn them kindness. But even Mr. Law now turned against the young evangelist. On August 10, Charles Wesley waited upon him, and wrote:—

"He blamed Mr. Whitefield's journals, and way of proceeding; said he had had great hopes that the Methodists would have been dispersed, by little and little, into livings, and have leavened the whole lump. Among other things, he said, 'Were I so talked of as Mr. Whitefield is, I should run away, and hide myself entirely.' 'You might,' I answered, 'but God would bring you back like Jonah.'"[246]

Dr. Warburton, an attorney's son, born at Newark-upon-Trent, was now rising into fame. He had recently published the first volume of his great work on "The Divine Legation of Moses," and, twenty years afterwards, was made bishopof Gloucester. In two letters, to the Rev. Mr. Birch, one dated "September 16, 1738," and the other, "September 10, 1739," Warburton says:—

"I have seen Whitefield's Journal, and read it with great curiosity. The poor man is quite mad. His honesty, as you say, is very conspicuous. The best way of exposing these idle fanatics would be to print passages out of George Fox's Journal, and Ignatius Loyola, and Whitefield's Journals, in parallel columns.[247]Their conformity in folly is amazing. One thing was extremely singular in Loyola: he became, from the modestest fanatic that ever was, the most cold-hearted knave, by the time his Society was thoroughly established. The same natural temperament, that set his brains on a heat, worked off the ferment. The case was so uncommon that his adversaries thought all his fanaticism pretended. But, in this, they were certainly mistaken. The surprising part of all was, that his folly and knavery concurred so perfectly to promote his end. If I be not mistaken in Whitefield, he bids fair for acting the second part of Loyola, as he has done the first."[248]

Another private letter, by a very different personage, will be read with interest. The celebrated Countess of Hertford, afterwards Duchess of Somerset, writing to the Countess of Pomfret, then on the continent, remarks:—

"I do not know whether you have heard of our new sect, who call themselves Methodists. There is one Whitefield at the head of them, a young man under five-and-twenty, who has, for some months, gone about preaching in the fields and market-places of the country; and in London, at Mayfair and Moorfields, to ten or twelve thousand people at a time. He went to Georgia, and returned to take priest's orders, which he did; and, I believe, since that time, hardly a day has passed that he has not preached, and generally twice. At first, he and some of his brethren seemed only to aim at restoring the practice of the primitive Christians, as to daily sacraments, stated fasts, frequent prayers, relieving prisoners, visiting the sick, and giving alms to the poor; but, upon sound ministers refusing these men their pulpits, they have betaken themselves to preaching in the fields; and they have such crowds of followers, that they have set in a flame all the clergy of the kingdom, who represent them as hypocrites and enthusiasts. As to the latter epithet, some passages in Mr. Whitefield's latest journals seem to countenance the accusation; but, I think, their manner of living has not afforded any grounds to suspect them of hypocrisy. The Bishop of London, however, has thought it necessary to write a pastoral letter, to warn the people of his dioceseagainst being led away by them; though, at the same time, he treats them personally with great tenderness and moderation. I cannot say, Dr. Trapp has done the same, in a sermon which he has published, entitled, 'The Great Folly and Danger of being Righteous over-much,' a doctrine which does not seem absolutely necessary to be preached to the people of the present age."[249]

The pamphlets published, for and against Whitefield, were more than ordinary people had time to read. The following is as complete a list, for the year 1739, as, perhaps, it is possible to furnish:—

1. "A Defence of the Rev. Mr. Whitefield."2. "An Expostulatory Letter to the Rev. Mr. Whitefield."3. "A Letter to the Rev. Mr. Whitefield. Designed to correct his mistaken Account of Regeneration, or the New Birth." By Tristram Land, M.A.4. "The Nature, Folly, Sin, and Danger of being Righteous over-much." By Joseph Trapp, D.D.5. "The Nature, Usefulness, and Regulation of Religious Zeal." By Joseph Trapp, D.D.6. "Dr. Trapp Tried and Cast; and allowed to the 10th of May next to Recant." By Jonathan Warne.7. "An Answer to the Rev. Dr. Trapp's four Sermons against Mr. Whitefield." By Robert Seagrave, M.A.8. "A Congratulatory Letter to the Rev. Dr. Trapp: occasioned by his four Sermons against Enthusiasm." By T. S——y, Esq.9. "A Caution against Religious Delusion. A Sermon on the New Birth: occasioned by the Pretensions of the Methodists." By Henry Stebbing, D.D.10. "The Doctrine of Assurance: a Sermon, by Arthur Bedford, M.A."11. "The Nature and Proper Evidence of Regeneration." By Ralph Skerret, D.D.12. "The Trial of the Spirits; or, a Caution against Enthusiasm, or Religious Delusion, in opposition to the Methodists. A Sermon preached before the University of Oxford, by John Wilder, M.A."13. "St. John's Test of knowing Christ, and being born of Him. A Sermon preached in St. Paul's Cathedral, London, by Charles Wheatley, M.A."14. "A Letter to the Bishops, in relation to Mr. Whitefield."15. "True Character of Mr. Whitefield."16. "Enthusiasm Explained."17. "Narrative of the Life of Mr. Whitefield."18. "A Dialogue between Mr. Whitefield and Mr. Garnor."19. "The Mock Preacher."20. "Enthusiasm no Novelty; or, the Spirit of the Methodists in the years 1641 and 1642."21. "The Conduct of the Rev. Mr. Whitefield vindicated from the Aspersions and Malicious Invectives of his Enemies."22. "The Pious Youth. Addressed to Mr. Whitefield."23. "The Accomplished Methodist."24. "An Earnest Appeal to the Public in relation to Mr. Whitefield."25. "The Case between Mr. Whitefield and Dr. Stebbing."26. "The Bishop of London's Pastoral Letter to the People of his Diocese, by way of Caution against Lukewarmness on the one hand, and Enthusiasm on the other."27. "A Supplement to the Rev. Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter." By a Presbyter of the Church of England.28. "Observations on the Rev. Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter." By a Curate in the country.29. "Remarks on the Bishop of London's Pastoral Letter." By Robert Seagrave.30. "Letter to the Bishop of London, on his late Pastoral Letter and Mr. Whitefield's Answer."31. "Methodism Displayed; or, Remarks on Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter. In a Letter to Mr. Whitefield; or, in his absence, to any of his Abettors." By James Bate, M.A.32. "An Earnest Appeal to the Public; on occasion of Mr. Whitefield's extraordinary Answer to the Pastoral Letter of the Bishop of London: Intended to vindicate his Lordship from the extravagant charges, and mean evasions contained in the said pretended Answer; and to detect the true spirit and design of its Author, from his notorious inconsistence with himself, his disregard of the Church by whose authority he preaches, and his treatment of those whom that Church hath constituted his superiors. Addressed to the Rev. Mr. John Wesley (Mr. Whitefield being absent)."33. "A short Preservative against the Doctrines revived by Mr. Whitefield and his Adherents: being a Supplement to the Bishop of London's late Pastoral Letter." By a Curate of London.34. "A Letter to the Right Rev. the Lord Bishop of London, occasioned by his Lordship's late Pastoral Letter and Mr. Whitefield's Answer." By Philalethes.35. "Anti-Methodism Displayed."36. "A Compleat Account of the Conduct of that eminent Enthusiast, Mr. Whitefield."37. "A Letter to Robert Seagrave, M.A." By Timothy Scrubb.38. "A Letter, from an English Brother of the Moravian Persuasion, to the English Methodists."39. "A Plain Address to the Followers and Favourites of the Methodists."40. "The Amorous Humours of one Whitefield."41. "The Methodists: a Humorous Burlesque Poem; addressed to the Rev. Mr. Whitefield and his Followers: proper to be bound up with his Sermons, and the Journals of his Voyage to Georgia," etc.42. "The Life and particular Proceedings of the Rev. Mr. George Whitefield. By an Impartial Hand."43. "Observations on the Remarks of the Rev. Mr. Whitefield's Journal, and on the Rev. Mr. Tristram Land's Letters," etc.44. "The Dreadful Degeneracy of a great part of the Clergy, the Means to promote Irreligion, Atheism, and Popery; to which is prefixed a Letter to the Rev. Mr. George Whitefield."45. "Judging for Ourselves; or, Free-thinking, the great Duty of Religion. Displayed in two Lectures, by P. Annet. Addressed to the New Sect of Methodists, all Faith-mongers, and Bigots. With a Poem to the Rev. Mr. Whitefield."46. "Observations and Remarks on Mr. Seagrave's Conduct and Writings. In which his Answer to the Rev. Dr. Trapp's four Sermons is more particularly considered."47. "A faithful Narrative of the Life and Character of the Rev. Mr. Whitefield, B.D., from his Birth to the Present Time: containing an Account of his Doctrines and Morals, his motives for going to Georgia, and his Travels through several parts of England."48. "An expostulatory Letter to the Rev. Mr. Whitefield, and the rest of his Brethren, the Methodists of the Church of England; wherein the Rites and Ceremonies of that Church are considered; and the partiality of those Gentlemen, with regard to the practice of them, condemned."49. "A Defence of the Rev. Mr. Whitefield's Doctrine of Regeneration, in Answer to the Rev. Mr. Land. Designed to correct his Mistakes, to wipe off his Aspersions, and to prevent his doing Mischief among the People. By a Member of one of the Religious Societies."

1. "A Defence of the Rev. Mr. Whitefield."

2. "An Expostulatory Letter to the Rev. Mr. Whitefield."

3. "A Letter to the Rev. Mr. Whitefield. Designed to correct his mistaken Account of Regeneration, or the New Birth." By Tristram Land, M.A.

4. "The Nature, Folly, Sin, and Danger of being Righteous over-much." By Joseph Trapp, D.D.

5. "The Nature, Usefulness, and Regulation of Religious Zeal." By Joseph Trapp, D.D.

6. "Dr. Trapp Tried and Cast; and allowed to the 10th of May next to Recant." By Jonathan Warne.

7. "An Answer to the Rev. Dr. Trapp's four Sermons against Mr. Whitefield." By Robert Seagrave, M.A.

8. "A Congratulatory Letter to the Rev. Dr. Trapp: occasioned by his four Sermons against Enthusiasm." By T. S——y, Esq.

9. "A Caution against Religious Delusion. A Sermon on the New Birth: occasioned by the Pretensions of the Methodists." By Henry Stebbing, D.D.

10. "The Doctrine of Assurance: a Sermon, by Arthur Bedford, M.A."

11. "The Nature and Proper Evidence of Regeneration." By Ralph Skerret, D.D.

12. "The Trial of the Spirits; or, a Caution against Enthusiasm, or Religious Delusion, in opposition to the Methodists. A Sermon preached before the University of Oxford, by John Wilder, M.A."

13. "St. John's Test of knowing Christ, and being born of Him. A Sermon preached in St. Paul's Cathedral, London, by Charles Wheatley, M.A."

14. "A Letter to the Bishops, in relation to Mr. Whitefield."

15. "True Character of Mr. Whitefield."

16. "Enthusiasm Explained."

17. "Narrative of the Life of Mr. Whitefield."

18. "A Dialogue between Mr. Whitefield and Mr. Garnor."

19. "The Mock Preacher."

20. "Enthusiasm no Novelty; or, the Spirit of the Methodists in the years 1641 and 1642."

21. "The Conduct of the Rev. Mr. Whitefield vindicated from the Aspersions and Malicious Invectives of his Enemies."

22. "The Pious Youth. Addressed to Mr. Whitefield."

23. "The Accomplished Methodist."

24. "An Earnest Appeal to the Public in relation to Mr. Whitefield."

25. "The Case between Mr. Whitefield and Dr. Stebbing."

26. "The Bishop of London's Pastoral Letter to the People of his Diocese, by way of Caution against Lukewarmness on the one hand, and Enthusiasm on the other."

27. "A Supplement to the Rev. Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter." By a Presbyter of the Church of England.

28. "Observations on the Rev. Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter." By a Curate in the country.

29. "Remarks on the Bishop of London's Pastoral Letter." By Robert Seagrave.

30. "Letter to the Bishop of London, on his late Pastoral Letter and Mr. Whitefield's Answer."

31. "Methodism Displayed; or, Remarks on Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter. In a Letter to Mr. Whitefield; or, in his absence, to any of his Abettors." By James Bate, M.A.

32. "An Earnest Appeal to the Public; on occasion of Mr. Whitefield's extraordinary Answer to the Pastoral Letter of the Bishop of London: Intended to vindicate his Lordship from the extravagant charges, and mean evasions contained in the said pretended Answer; and to detect the true spirit and design of its Author, from his notorious inconsistence with himself, his disregard of the Church by whose authority he preaches, and his treatment of those whom that Church hath constituted his superiors. Addressed to the Rev. Mr. John Wesley (Mr. Whitefield being absent)."

33. "A short Preservative against the Doctrines revived by Mr. Whitefield and his Adherents: being a Supplement to the Bishop of London's late Pastoral Letter." By a Curate of London.

34. "A Letter to the Right Rev. the Lord Bishop of London, occasioned by his Lordship's late Pastoral Letter and Mr. Whitefield's Answer." By Philalethes.

35. "Anti-Methodism Displayed."

36. "A Compleat Account of the Conduct of that eminent Enthusiast, Mr. Whitefield."

37. "A Letter to Robert Seagrave, M.A." By Timothy Scrubb.

38. "A Letter, from an English Brother of the Moravian Persuasion, to the English Methodists."

39. "A Plain Address to the Followers and Favourites of the Methodists."

40. "The Amorous Humours of one Whitefield."

41. "The Methodists: a Humorous Burlesque Poem; addressed to the Rev. Mr. Whitefield and his Followers: proper to be bound up with his Sermons, and the Journals of his Voyage to Georgia," etc.

42. "The Life and particular Proceedings of the Rev. Mr. George Whitefield. By an Impartial Hand."

43. "Observations on the Remarks of the Rev. Mr. Whitefield's Journal, and on the Rev. Mr. Tristram Land's Letters," etc.

44. "The Dreadful Degeneracy of a great part of the Clergy, the Means to promote Irreligion, Atheism, and Popery; to which is prefixed a Letter to the Rev. Mr. George Whitefield."

45. "Judging for Ourselves; or, Free-thinking, the great Duty of Religion. Displayed in two Lectures, by P. Annet. Addressed to the New Sect of Methodists, all Faith-mongers, and Bigots. With a Poem to the Rev. Mr. Whitefield."

46. "Observations and Remarks on Mr. Seagrave's Conduct and Writings. In which his Answer to the Rev. Dr. Trapp's four Sermons is more particularly considered."

47. "A faithful Narrative of the Life and Character of the Rev. Mr. Whitefield, B.D., from his Birth to the Present Time: containing an Account of his Doctrines and Morals, his motives for going to Georgia, and his Travels through several parts of England."

48. "An expostulatory Letter to the Rev. Mr. Whitefield, and the rest of his Brethren, the Methodists of the Church of England; wherein the Rites and Ceremonies of that Church are considered; and the partiality of those Gentlemen, with regard to the practice of them, condemned."

49. "A Defence of the Rev. Mr. Whitefield's Doctrine of Regeneration, in Answer to the Rev. Mr. Land. Designed to correct his Mistakes, to wipe off his Aspersions, and to prevent his doing Mischief among the People. By a Member of one of the Religious Societies."

This long list of publications, all issued in the year 1739, is abundant proof of the commotion created by young Whitefield and the Methodists. A few, but only a few, were written in defence of Whitefield. The last mentioned was one. In the same category must be placed the two pamphlets by Mr. Seagrave, one of which has been already noticed. No. 47 in the list is also favourable to Whitefield, and is a well-written production. No. 21 is an extravagant eulogium on Whitefield, and a violent attack on the clergy of the Established Church. "Whitefield," says the writer, "has set them an example, which they must, in some measure, follow. But for him, they could have gone on in their old way as well as ever; and their corn, and their wine, and their pigs, and their eggs, and their apples would have come in as usual. All besides is unnecessary trouble; and they detest the man who has put them upon it." No. 27 also is favourable, but contains little that is worth noticing. "Dr. Trapp Tried and Cast," by Jonathan Warne, tells the Doctor that "thereis more profound divinity in one of Whitefield's sermons, than in the whole of his four discourses." "The Letter to the Bishop of London," by Philalethes, was also a mild, but not remarkable, defence of Whitefield. No. 43 is a rather elaborate apology for some of Whitefield's unguarded sayings, and is ably written. "The Dreadful Degeneracy of a great part of the Clergy," by Jonathan Warne, is a long production of more than a hundred octavo pages. It is, however, more a defence of the doctrines Whitefield preached, than of Whitefield himself.

Out of the forty-nine publications, whose titles have been given, not more than about ten can be regarded as at all favourable to the young preacher. The rest were antagonistic, and, in many instances, extremely virulent. In illustration of this, a few extracts, almost promiscuously selected, must suffice.

Tristram Land, after declaring that Whitefield "cannot be exceeded by the warmest-headed Quaker in the kingdom," proceeds to say: "It is commonly reported you seldom converse with the clergy of the Church of England, though you are pleased to visit Dissenting teachers, and often mix with the younger part of the laity of all denominations." Mr. Land further accuses Whitefield of "rudeness to the whole body of" the Clergy; of "bringing contempt upon the Liturgy;" of "creating misunderstandings between the parochial clergy and their people;" of "raising causeless doubts and scruples in the minds of some well-disposed Christians;" and of "encouraging the practice ofconventiclingin several parts of London."

Dr. Stebbing, in his Sermon on the New Birth, sneeringly observes:—

"Mr. Whitefield, who had his orders among us, and still professes himself a member of the Church of England, tells us of some conversations he had with Quakers, in his journeyings. It seems they could not agree about the use of the sacraments and the payment of tithes; but, says he, 'I think their notions about walking and being led by the Spirit are right and good.' The young man, you perceive, is in a very hopeful way! He is a Quaker already in the first and leading principle of that sect; and, as to his scruples about tithes, etc., they mayabateas he grows better acquainted with his associates."

In "the Life of Whitefield, by an Impartial Hand," the young preacher is accused, by the Rev. J. Tucker, of "propagating blasphemous and enthusiastical notions." Mr. Tucker dolorously adds:—

"Some of Mr. Whitefield's followers have insulted and reviled me in passing along the streets; and declared that they looked upon me as the enemy of God and His religion. This was owing to Mr. Whitefield's pointing at me so often in his prayers, and describing me in his harangues to the populace." Mr. Tucker further relates, that, "to gain credit with the populace, Whitefield often had in his mouth at Bristol this dreadful imprecation, 'If what I say be not strictly true, may all that ever heard me, may you that now hear me, and all that shall hear me hereafter, rise up in judgment against me, and rejoice at mydamnation!'"

Mr. Wilder, in his Sermon "preached before the University of Oxford, August 5, 1739," abounds in abusive epithets, which need not be quoted; but two or three extracts will be useful as displaying the fiery, fuming spirit of this university preacher; and the animosity with which Whitefield was regarded.

"I cannot dismiss this point, without taking notice of the indecent, false, unchristian reflections cast on the clergy of our Church, charging them with popery and perjury, than which nothing is more unjust, except the cruel mercies of those, who pass sentence of damnation upon all who have not the same spiritual pride, vanity, and enthusiasm as themselves.""He" (Whitefield) "is but a young son of the prophets, yet, if we will take his word for it, he is as much inspired, and felt the Holy Ghost at imposition of hands, as much as Elisha did, when Elijah dropped his mantle. Nay, he has the modesty to compare himself, in his labours and afflictions, with the great apostle of the Gentiles, and even with the Son of God Himself.""Let us hear what this inspired man saith of the new birth. We find, from his writings, that the new birth is a conversion and change wrought in the mind of a man, by a sensible operation of the Spirit of God; and that those who have not experienced some such sensible change, in their hearts, are not born again, nor in a state of salvation. If this be true, how few of all the millions of the professors of Christianity are there, that have been, or will be saved! Scarce any but the itinerant preacher, a few of his followers, and some Quakers. If this doctrine be true, how is the God of all mercy and goodness, the God of love, comfort, and joy, turned into a cruel and tyrannical being, that delights not to save, but to destroy mankind!""That they" (the Methodists) "teach doctrines inconsistent with, and destructive of Christianity, appears from their encouraging religiousexercises, to the neglect of other Christian duties. How many, while they run gaping after the spiritual food which these rambling teachers pretend to distribute to them from heaven, leave their business at random, and their families to want the necessary food of this life; not considering that it is their duty to attend, at the appointed seasons, on the services and ordinances of God, under their proper pastors, not in highways, in fields, or commons, but in those places which are set apart for, and dedicated to, God's honour and worship.""His" (Whitefield's) "boasting of the Lord's assisting him to lift up his voice like a trumpet, makes me believe, that, rather than return to a sober mind, and leave the field, to preach sound doctrine in our churches, he is resolved to make his voice the trumpet of war; and reduce, if possible, this Church and State to anarchy and confusion: as it was effected once in the last century, when by a successful rebellion begun, fomented, and carried on, by the like spiritual enthusiasts, the life of the best of kings was barbarously taken away; the best of monarchies changed into a democracy; and this truly apostolical Church wounded, mangled, and, by papists and puritans, crucified, like our Saviour, between two thieves."

"He" (Whitefield) "is but a young son of the prophets, yet, if we will take his word for it, he is as much inspired, and felt the Holy Ghost at imposition of hands, as much as Elisha did, when Elijah dropped his mantle. Nay, he has the modesty to compare himself, in his labours and afflictions, with the great apostle of the Gentiles, and even with the Son of God Himself."

"Let us hear what this inspired man saith of the new birth. We find, from his writings, that the new birth is a conversion and change wrought in the mind of a man, by a sensible operation of the Spirit of God; and that those who have not experienced some such sensible change, in their hearts, are not born again, nor in a state of salvation. If this be true, how few of all the millions of the professors of Christianity are there, that have been, or will be saved! Scarce any but the itinerant preacher, a few of his followers, and some Quakers. If this doctrine be true, how is the God of all mercy and goodness, the God of love, comfort, and joy, turned into a cruel and tyrannical being, that delights not to save, but to destroy mankind!"

"That they" (the Methodists) "teach doctrines inconsistent with, and destructive of Christianity, appears from their encouraging religiousexercises, to the neglect of other Christian duties. How many, while they run gaping after the spiritual food which these rambling teachers pretend to distribute to them from heaven, leave their business at random, and their families to want the necessary food of this life; not considering that it is their duty to attend, at the appointed seasons, on the services and ordinances of God, under their proper pastors, not in highways, in fields, or commons, but in those places which are set apart for, and dedicated to, God's honour and worship."

"His" (Whitefield's) "boasting of the Lord's assisting him to lift up his voice like a trumpet, makes me believe, that, rather than return to a sober mind, and leave the field, to preach sound doctrine in our churches, he is resolved to make his voice the trumpet of war; and reduce, if possible, this Church and State to anarchy and confusion: as it was effected once in the last century, when by a successful rebellion begun, fomented, and carried on, by the like spiritual enthusiasts, the life of the best of kings was barbarously taken away; the best of monarchies changed into a democracy; and this truly apostolical Church wounded, mangled, and, by papists and puritans, crucified, like our Saviour, between two thieves."

Such are fair specimens of the sermon which Mr. Wilder[250]"preached before the University of Oxford." Young Whitefield was far from perfect; and, certainly, the same may be said respecting his rebukers.

The Rev. Charles Wheatley, in St. Paul's Cathedral, London, was less violent in his language than Mr. Wilder; but, in foot-notes, gives unguarded extracts from Whitefield's Journals, and exclaims, "Was there ever such a medley of vanity, and nonsense, and blasphemy jumbled together?" In his sermon, also, he speaks of the Methodists, as "assuming to themselves, upon all occasions, the peculiar language of the Holy Ghost; equalling themselves, in everything they do, to prophets and apostles; and boasting of immediate inspirations and extraordinary communications with God; and, in proof of it, laying a blasphemous claim to greater miracles than ever were performed by our blessed Saviour Himself." Mr. Wheatley's sermon and foot-notes were almost altogether levelled against Whitefield.

In another pamphlet (No. 28), "A Curate in the Country" writes:—

"I believe Mr. Whitefield set out with a zeal for God, though a mistaken one. The pulpits werethenopen to him, in confidence that he would preach nothing contrary to the Gospel; but when his mistakes were moreknown, and when his errors were so notorious that evencharitycould not but see them; and when, to propagate these errors, he claimed the chair, visiting every church, and violently taking possession of their pulpits, it was the duty of the clergy to check the spreading evil, and refuse him the liberty of misleading their people in their own churches. This he calls being turned out of our synagogues, and complains of it as a hardship. Who made him universal pastor? Who committed to him the care ofallthe churches? Do such complaints become a meek disciple of Christ? Is such behaviour the mark of a dutiful and true son of the Church of England? What ill consequences may we not dread from soboldan invader, from sounreasonablea separatist?"

"A Curate in London" (in Pamphlet No. 33) writes:—

"Let us not be carried away by pretences—'tis hard to say to what. Pretences! of weak and heated men, such as have, in all the different ages of the Church, built up a faith of their own, always to the prejudice, frequently to the ruin, of that once delivered to the saints."

In "Methodism Displayed," by the Rev. James Bate, M.A., Rector of St. Paul's, Deptford, there is an almost unceasing reiteration of charges of pride, pertness, and impudence.

The "Compleat Account of that eminent Enthusiast, Mr. Whitefield" (No. 36) tells its readers, that this "extraordinary itinerant had lately made a progress into the western parts of England, and some parts of Wales, where, fromtombstones, andmarket-crosses, oncommonsandmountains, he had preached to vast numbers of ignorant people, and, since his return to London, in a wide place near a building" (Bedlam) "which would suit him much better." "He had succeeded themountebankin Moorfields, pretty near the place where theWhite Bearexhibits himself to public view every day (butSundays).From thewall, instead of astage, he harangued his congregation, and, by the choice of his text, most blasphemously compared himself, after his usual custom, to our blessed Saviour."

From Pamphlet No. 46 the following is taken:—

"Mr. Whitefield behaved at first in part like a clergyman, but never altogether so. Then he was looked upon as an impudent bold man; but since as a wicked man. When, though an ecclesiastic, he opposed all ecclesiastical maxims, and ran counter to all authority of the Church, he was deemed a novelist; but when he daringly pleaded the impulse of the Holy Spirit for these irregular proceedings, he was then, with equaljustice, deemed an enthusiast. Whether he is an impostor, God only knows."

After asserting that Whitefield has "sunk the house of God below a play-house, and turned religion into a farce," the writer adds:—

"I think it beyond all contradiction that he is in practice a Dissenter. He has long thought fit to renounce the Liturgy of the Church of England, and to pray extempore in his own words. The more we consider his words and works, the more will he appear an enthusiast, a blasphemer, and a wavering, wandering preacher of no establishment. He at first touched upon the Church, but transgressed its order, so as not to continue in it. At present, he seems near attached to the Dissenting communion, though he does not omit to blend his notions with a good spice both of the Roman Catholic and the Mahometan."

All this wrathful outpouring was bad enough; butoneof themost ribaldpublications against Whitefield was (No. 41) "The Methodists: an Humorous Burlesque Poem, addressed to the Rev. Mr. Whitefield and his Followers." Some parts of this foul production cannot be quoted with decency. Two extracts, both relating to Whitefield, must suffice. After describing the devil's journey from Rome to Oxford, the scurrilous poetaster writes:—

"On holy Pembroke's ragged topHe first of all did choose to stop;There spread his dusky dew around,To quiteunconsecratethe ground;Then to hisfav'rite Whitefieldflies;But first, because he'd not surpriseOne to his heart and mind so dear,He chose his horrid form to clear.He straightwayshodhiscloven foot,Pull'd off hishornsand all to boot;Then dress'd him in a student's gown,And, thus equipp'd, to George went down.He found the dinner on the table,All eating fast as they were able,(For Methodists still love toeat,And always fondly praise a treat.)"

The following are the last lines of this disgraceful production:—

"Hail, O saintWhitefield, ape of grace,Thou holy sinner, with a formal face;Like a youngpelican, with stomach good,Prey on thymother'svital blood;The place that foster'd thee despise,And byenthusiasmrise;Content thyself to lead thethrong,And charm the vulgar right or wrong.When Trapp, with solid, lasting sense,Displays thy fatal influence,Stare thou the reverend preacher in the face,And squint and fleer at all he says:Let boys and girls thy foll'wers be,While men of sense thy converse flee:Religion's sacred name degrade,And sink thy calling to a trade.Fororphans, charity—always,By fictitious means the money raise;Robmastersof theirservants' time,And riflebeautyin itsprime;Makewivestheir husbands rob, and thenSing them ahymn, and rob ag'n.Preach, chatter, throw thy arms, and prate,Be formal as thou canst, and cheat;But know, howe'er you've form'd your plan,Themoralis thehonestman."

More than enough of this. Only one other of the attacks on Whitefield can be noticed. This, however, was the most authoritative and serious. Edmund Gibson, D.D., was a man of great ability and learning, a laborious student, and one whose piety, it is said, was equal to his erudition. He had now reached the age of three-score years and ten, was Bishop of London, and Whitefield's diocesan. It is no mean proof of the enormous excitement created by young Whitefield and his friends, that this venerable and distinguished man deemed it his duty to enter the lists against them. He had already published three Pastoral Letters, "in defence of the Gospel-revelation, and by way of preservative against the late writings in favour of Infidelity." He now, on August 1, issued a fourth, with the title, "The Bishop of London's Pastoral Letter to the People of his Diocese; especially those of the two great Cities of London and Westminster; by way of Caution, against Lukewarmness on one hand, and Enthusiasm on the other." (8vo. 55 pp.) Before the year was ended, this letter passed, at least, throughthree editions. Nineteen pages were devoted to "lukewarmness;" the remainder to "enthusiasm." The charges brought against the Methodists are nine in number; and it is a remarkable fact, that all of them are supported, exclusively, by quotations from Whitefield's loosely worded Journals. The charges against Whitefield and his friends are these:—1. A claim toextraordinary communicationswith God, and more than ordinary assurances of aspecial presencewith them. 2. Talking in the language of those who have a special and immediatemissionfrom God. 3. Professing to think and act under the immediate guidance of aDivine inspiration. 4. Speaking of their preaching and expounding, and the effects of them, as the sole work of aDivine power. 5. Boasting of sudden and surprising effects as wrought by theHoly Ghost, in consequence of their preaching. 6. Claiming the spirit ofprophecy. 7. Speaking of themselves in the language, and under the character, ofapostlesof Christ, and even ofChristHimself. 8. Professing to plant and propagate anew Gospel, as unknown to the generality of ministers and people, in a Christian country. 9. Endeavouring to justify their ownextraordinarymethods of teaching, by casting unworthy reflections upon the parochial clergy, as deficient in the discharge of their duty, and not instructing their people in the true doctrines of Christianity.

In support of these accusations, not fewer than ninety quotations are made from Whitefield's Journals; but, excepting one in proof of the last-mentioned allegation, there are none which are not capable of an interpretation widely different from that supplied by Bishop Gibson. No doubt, many are unfortunately expressed.[251]In not a few, there is a semblance of ostentation, and even of religious pride, which all educated and sober-minded Christians will condemn. But, while honestly admitting such facts as these, it is preposterousto affirm that either Whitefield or the Wesleys ever made pretensions like those ascribed to them by the conscientious bishop of the London diocese. He thought they did; but he was prejudiced and mistaken.

Whitefield was impulsive, and pre-eminently a man of action. The Bishop's Pastoral Letter is dated, "August 1, 1739." On August 11, Whitefield began his answer to the bishop's pamphlet; and, two days afterwards, sent it to the press. It was composed at Blendon, and is one of the smartest productions of his pen; its style firm, but quiet and respectful; its language pure, pointed, forcible, and without the diffusiveness which often characterised Whitefield's writings. He had no assistance from the Wesleys, for John was in the west of England, and Charles in London. The celerity with which it was written deserves notice; for, during the two days and a half devoted to it, Whitefield preached four sermons, read prayers once, and, in Bexley church, assisted in administering the sacrament to nearly six hundred persons. The title was, "The Rev. Mr. Whitefield's Answer to the Bishop of London's last Pastoral Letter." (8vo. 28 pp.) Want of space precludes the insertion here of copious extracts. It is enough to say, 1. That, Whitefield distinctly and truthfully affirms, "I never did pretend to theextraordinaryoperations of the Holy Spirit. I only lay claim to His ordinary gifts and influences." 2. That, so far from setting aside the teaching of the Established Church, he says, "My constant way of preaching is, first, to prove my propositions by Scripture, and then to illustrate them by the Articles and Collects of the Church of England. Those who have heard me can witness how often I have exhorted them to be constant at the public service of the Church; I attend on it myself; and would read the public Liturgy every day, if your lordship's clergy would give me leave."

It is only fair to add, that, Whitefield honestly meets all the charges brought against him; and that, upon the whole, his "Answer" is complete and victorious.

This was Whitefield's only reply to the scores of antagonistic pamphlets published during the year 1739. In the same year, however, he issued a considerable number of other publications, of which the following is a list:—

1. "A Journal of a Voyage from London to Savannah in Georgia. In two parts. Part I. From London to Gibraltar. Part II. From Gibraltar to Savannah. With a short Preface, shewing the reason of its publication." 8vo. 55 pp.2. "A Continuation of the Rev. Mr. Whitefield's Journal, from his Arrival at Savannah to his return to London." 8vo. 38 pp.3. "A Continuation of the Rev. Mr. Whitefield's Journal, from his Arrival at London to his Departure thence on his way to Georgia." 8vo. 115 pp.4. "A Continuation of the Rev. Mr. Whitefield's Journal, during the time he was detained in England by the Embargo." 8vo. 40 pp.5. "An Account of Money, received and expended by the Rev. Mr. Whitefield, for the Poor of Georgia." 8vo. 23 pp.[252]

2. "A Continuation of the Rev. Mr. Whitefield's Journal, from his Arrival at Savannah to his return to London." 8vo. 38 pp.

3. "A Continuation of the Rev. Mr. Whitefield's Journal, from his Arrival at London to his Departure thence on his way to Georgia." 8vo. 115 pp.

4. "A Continuation of the Rev. Mr. Whitefield's Journal, during the time he was detained in England by the Embargo." 8vo. 40 pp.

5. "An Account of Money, received and expended by the Rev. Mr. Whitefield, for the Poor of Georgia." 8vo. 23 pp.[252]

These five publications have been so freely used in the foregoing pages as to render further description unnecessary.

In the same year, 1739, appeared, 1. "Sermons on Various Subjects. In two Volumes." (12mo. 161 and 150 pp.) And, 2. "The Christian's Companion; or, Sermons on Several Subjects." (12mo. 335 pp.) The sermons, however, contained in these volumes were partly sermons already published in the years 1737 and 1738; and partly sermons found in the following list,[253]and published separately.

1. "Directions how to hear Sermons. A Sermon preached at Christ's Church in Spitalfields, London." 8vo. 18 pp.2. "Worldly Business no Plea for the Neglect of Religion. A Sermon preached at the Parish Church of St. Lawrence, Old Jewry, London." 8vo. 17 pp.3. "Satan's Devices. A Sermon preached at Great St. Helen's, London." 8vo. 25 pp.4. "The Marks of the New Birth. A Sermon preached at the Parish Church of St. Mary, Whitechapel, London." 8vo. 23 pp.5. "The Knowledge of Jesus Christ, the best Knowledge. A Sermon preached at Great St. Helen's, London." 8vo. 18 pp.6. "The Power of Christ's Resurrection. A Sermon preached at Werburgh's, in the city of Bristol." 8vo. 20 pp.7. "The Duty of Searching the Scriptures. A Sermon preached at St. Michael, Cornhill." 8vo. 19 pp.8. "The Folly and Danger of being not Righteous enough. A Sermon preached at Kennington Common, Moorfields, and Blackheath." 8vo. 34 pp.9. "The Necessity of the Righteousness of Christ. A Farewell Sermon preached at Moorfields, June 3, 1739." 8vo. 25 pp.10. "The Care of the Soul urged as the One Thing Needful. A Sermon preached on Kennington Common, May 19, 1739." 8vo. 35 pp.11. "Watching, the peculiar Duty of a Christian.[254]A Sermon preached at Mary-le-bone, Moorfields, and Kennington Common." 8vo. 25 pp.12. "An Exhortation to come and see Jesus.[255]A Sermon preached at Moorfields, May 20, 1739." 8vo. 14 pp.13. "Jesus Christ the only Way to Salvation. A Sermon preached on Kennington Common." 8vo. 24 pp.14. "Prayers on Several Occasions."[256]8vo. 24 pp.15.[257]"Faith acts above Reason, proved from the Example of Abraham, in offering up Isaac. And the great Folly of Races. A Sermon preached at Hackney-Marsh, during the time of the Horse-Races."[258]8vo. 19 pp.16. "Christ the Support of the Tempted. A Sermon preached at Blackheath." 8vo. 23 pp.17. "Christ the only Rest for the Weary and Heavy-laden. A Sermon preached at Kennington Common." 8vo. 21 pp.18. "God's free Grace in the Salvation of Sinners, proved from the Conversion of St. Paul. A Sermon preached at Newington."[259]8vo. 34 pp.19. "The Polite and Fashionable Diversions of the Age, destructive to Soul and Body. A Sermon preached at Blackheath." 8vo. 31 pp.20. "The Observation of the Birth of Christ, the Duty of all Christians; or, the true way of keeping Christmas. A Sermon preached at Bristol." 8vo. 21 pp.21. "A New Heart, the best New Year's Gift, and Repentance the only Way to obtain it. A Sermon preached at Bristol." 8vo. 35 pp.22. "The great Duty of Charity recommended, particularly to all who profess Christianity. A Sermon preached at Kennington Common, and at Gloucester," etc. 8vo. 25 pp.23. "Christ the only Preservative against a Reprobate Spirit. A Sermon preached at Blackheath." 8vo. 29 pp.24. "The Serpent's Beguiling Eve explained, considered, and applied to all under Temptation. A Sermon preached at Blackheath, Newington," etc.[260]8vo. 29 pp.25. "The Folly and Danger of Parting with Christ for the Pleasures and Profits of Life. A Sermon preached at Kennington Common." 8vo. 33 pp.26. "Christ the best Husband: or, an earnest Invitation to Young Women to come and see Christ. A Sermon preached to a Society of Young Women in Fetter Lane." 8vo. 28 pp.27. "The Danger of Man resulting from Sin, and his Remedy by Christ considered. A Sermon preached on Kennington Common." 8vo. 34 pp.[261]

1. "Directions how to hear Sermons. A Sermon preached at Christ's Church in Spitalfields, London." 8vo. 18 pp.

2. "Worldly Business no Plea for the Neglect of Religion. A Sermon preached at the Parish Church of St. Lawrence, Old Jewry, London." 8vo. 17 pp.

3. "Satan's Devices. A Sermon preached at Great St. Helen's, London." 8vo. 25 pp.

4. "The Marks of the New Birth. A Sermon preached at the Parish Church of St. Mary, Whitechapel, London." 8vo. 23 pp.

5. "The Knowledge of Jesus Christ, the best Knowledge. A Sermon preached at Great St. Helen's, London." 8vo. 18 pp.

6. "The Power of Christ's Resurrection. A Sermon preached at Werburgh's, in the city of Bristol." 8vo. 20 pp.

7. "The Duty of Searching the Scriptures. A Sermon preached at St. Michael, Cornhill." 8vo. 19 pp.

8. "The Folly and Danger of being not Righteous enough. A Sermon preached at Kennington Common, Moorfields, and Blackheath." 8vo. 34 pp.

9. "The Necessity of the Righteousness of Christ. A Farewell Sermon preached at Moorfields, June 3, 1739." 8vo. 25 pp.

10. "The Care of the Soul urged as the One Thing Needful. A Sermon preached on Kennington Common, May 19, 1739." 8vo. 35 pp.

11. "Watching, the peculiar Duty of a Christian.[254]A Sermon preached at Mary-le-bone, Moorfields, and Kennington Common." 8vo. 25 pp.

12. "An Exhortation to come and see Jesus.[255]A Sermon preached at Moorfields, May 20, 1739." 8vo. 14 pp.

13. "Jesus Christ the only Way to Salvation. A Sermon preached on Kennington Common." 8vo. 24 pp.

14. "Prayers on Several Occasions."[256]8vo. 24 pp.

15.[257]"Faith acts above Reason, proved from the Example of Abraham, in offering up Isaac. And the great Folly of Races. A Sermon preached at Hackney-Marsh, during the time of the Horse-Races."[258]8vo. 19 pp.

16. "Christ the Support of the Tempted. A Sermon preached at Blackheath." 8vo. 23 pp.

17. "Christ the only Rest for the Weary and Heavy-laden. A Sermon preached at Kennington Common." 8vo. 21 pp.

18. "God's free Grace in the Salvation of Sinners, proved from the Conversion of St. Paul. A Sermon preached at Newington."[259]8vo. 34 pp.

19. "The Polite and Fashionable Diversions of the Age, destructive to Soul and Body. A Sermon preached at Blackheath." 8vo. 31 pp.

20. "The Observation of the Birth of Christ, the Duty of all Christians; or, the true way of keeping Christmas. A Sermon preached at Bristol." 8vo. 21 pp.

21. "A New Heart, the best New Year's Gift, and Repentance the only Way to obtain it. A Sermon preached at Bristol." 8vo. 35 pp.

22. "The great Duty of Charity recommended, particularly to all who profess Christianity. A Sermon preached at Kennington Common, and at Gloucester," etc. 8vo. 25 pp.

23. "Christ the only Preservative against a Reprobate Spirit. A Sermon preached at Blackheath." 8vo. 29 pp.

24. "The Serpent's Beguiling Eve explained, considered, and applied to all under Temptation. A Sermon preached at Blackheath, Newington," etc.[260]8vo. 29 pp.

25. "The Folly and Danger of Parting with Christ for the Pleasures and Profits of Life. A Sermon preached at Kennington Common." 8vo. 33 pp.

26. "Christ the best Husband: or, an earnest Invitation to Young Women to come and see Christ. A Sermon preached to a Society of Young Women in Fetter Lane." 8vo. 28 pp.

27. "The Danger of Man resulting from Sin, and his Remedy by Christ considered. A Sermon preached on Kennington Common." 8vo. 34 pp.[261]

The whole of these twenty-seven publications were "printed for C. Whitefield, London."

From an account book, in which Whitefield entered the times and places of his ministerial labours, it appears that, during his remarkable career, he preached upwards of eighteen thousand sermons.[262]Of these, only eighty-one have been printed; and even this number includes eighteen preached during the last seven years of Whitefield's life, and which can hardly be regarded as authentic, inasmuch as they were taken in shorthand as delivered from the pulpit, and were printed without Whitefield's revision, consent, or knowledge. This reduces the number of hisauthenticdiscourses to sixty-three. By these, the public have been accustomed to form their opinions of Whitefield as a theologian and a preacher; and, because the sermons are, in many respects, exceedingly defective, the judgments pronounced respecting Whitefield's intellectual culture, biblical learning, and literary skill, have not been favourable. This is an unintended injustice to his character and fame. How stands the case?

During his lifetime, Whitefield prepared about sixty-threeof his sermons for the public press. Of these, twenty have been already noticed in the foregoing pages. Add to these the twenty-six sermons, included in the list just given, and all preached during the year 1739, and it will be found, that, of the sixty-three authentic sermons, printed in Whitefield's collected works, at least forty-six were preached, and committed to the press, before he was twenty-five years of age. Is it fair that Whitefield's sermonising abilities should be determined by these juvenile productions?

Want of space renders it impossible to enlarge upon the remaining twenty-six sermons not already noticed; and yet, as the year, in which these sermons were delivered, was, in many respects, the most important period of Whitefield's life, a few extracts, even at the expense of wearying the reader, must be given.

Spiritual Pride.—"To check all suggestions to spiritual pride, let us consider that we did not apprehend Christ, but were apprehended of Him; that we have nothing but what we have received; that the free grace of God has alone made the difference between us and others; that were God to leave us to the deceitfulness of our own hearts, but one moment, we should become weak and wicked like other men; that being proud of grace is the most ready way to lose it; and that were we endowed with the perfections of seraphims, if we were proud of those perfections, they would but render us more accomplished devils." (Sermon on Satan's Devices.)Catholic Spirit.—"When we confine the Spirit of God to this or that particular church, and are not willing to converse with any but those of the same communion, this is to be righteous over-much with a witness; and so it is to confine our communion within church walls, and to think that Jesus could not be in a field, as well as on consecrated ground. This is Judaism; this is bigotry; this is like Peter, who would not go to preach the gospel to the Gentiles, till he had a vision sent from God. The Spirit of God is the centre of unity; and wherever I see the image of my Master, I never enquire of them their opinions: I ask them not what they are, so they love Jesus Christ in sincerity and truth; but embrace them as my brother, my sister, and my spouse. This is the spirit of Christianity. Many persons who are bigots to this or that opinion, when one of a different way of thinking has come where they were, have left the room or place on that account. This is the spirit of the devil; and, if it were possible that these persons could be admitted into heaven with these tempers, that very place would be a hell to them. Christianity will never flourish till we are all of one heart and of one mind. This may be esteemed as enthusiasm and madness, and as a design to undermine the Established Church: no, God is my judge, I should rejoice to see all the world adhereto her Articles. I am a friend to her Articles. I am a friend to her Homilies. I am a friend to her Liturgy; and, if they did not thrust me out of their churches, I would read them every day; but I do not confine the Spirit of God there, for, I say it again, I love all that love the Lord Jesus Christ." (Sermon on the Folly and Danger of not being Righteous enough.)Innocent Diversions.—"They talk of innocent diversions and recreations. For my part, I know of no diversion but that of doing good. If you can find any diversion which is not contrary to your baptismal vow, of renouncing the pomps and vanities of this wicked world; if you can find any diversion which tends to the glory of God; if you can find any diversion which you would be willing to be found at by the Lord Jesus Christ, I give you my free license to go to them. But if, on the contrary, they are found to keep sinners from coming to the Lord Jesus Christ; if they are a means to harden the heart, and such as you would not willingly be found in when you come to die, then, my dear brethren, keep from them. Many of you may think I have gone too far, but I shall go a great deal farther yet. I will attack the devil in his strongest holds, and bear my testimony against our fashionable and polite entertainments. What pleasure is there in spending several hours at cards? Is it not misspending your precious time, which should be spent in working out your salvation with fear and trembling? Do play-houses, horse-racing, balls, and assemblies tend to promote the glory of God? Would you be willing to have your souls demanded of you while you are at one of those places? What good can come from a horse-race, from abusing God Almighty's creatures, and putting them to a use He never designed them? The play-houses are nurseries of debauchery, and the supporters of them are encouragers and promoters of all the evil that is done there. They are the bane of the age, and will be the destruction of the frequenters of them. Is it not high time for the true ministers of Jesus Christ to lift up their voices as a trumpet, and cry aloud against the diversions of the age? If you have tasted of the love of God, and have felt His power upon your souls, you would no more go to a play than you would run your heads into a furnace. And what occasions these places to be so much frequented is the clergy's making no scruple to be at these polite entertainments themselves. They frequent play-houses; they go to horse-races; they go to balls and assemblies; they frequent taverns, and follow all the entertainments that the age affords; and, yet, these are the persons who should advise their hearers to refrain from them. They always go disguised, for they are afraid of being seen in their gowns and cassocks; for their consciences inform them that it is not an example fit for the ministers of the gospel to set." (Ibid.)"Those, my brethren, are not weary and heavy-laden with a sense of their sins, who can delight themselves in the polite entertainments of the age. Now they can go to balls and assemblies, play-houses and horse-racing. They have no thought of their sins. They know not what it is to weep for sin, or humble themselves under the mighty hand of God. They can laugh away their sorrows, and sing away their cares. They aretoo polite to entertain any sad thoughts, and the talk of death and judgment is irksome to them, because it damps their mirth. They could not go to a play, and think of hell. They could not go quietly to a masquerade, and think of their danger. They could not go to a ball, if they thought of their sins. But, at the day of judgment, all will be over. All their carnal mirth, all their pleasure, all their delight, will be gone for ever. They think now that if they were to fast, or to pray, and meditate and mourn, they would be righteous over-much. Their lives would be a continual trouble, and it would make them mad. Alas! my brethren, what misery must that life be, where there are no more pleasant days, no more balls, or plays, no cards, or dice, no horse-racing, and cock-fighting! How miserable will your life be when all your joys are over, when your pleasures are all past, no more mirth, or pastime! Do you think, my brethren, there is one merry heart in hell? one pleasing countenance? or jesting, scoffing, swearing tongue? A sermon now is irksome. The offer of salvation, by the blood of Jesus Christ, is now termed enthusiasm; but there you would give a thousand worlds for one offer of mercy, which now you so much despise. Now you are not weary of your diversions, nor heavy-laden with the sins with which they are accompanied; but then you will be weary of your punishments. Your cards and dice, your hawks and hounds, your bowls and pleasant sports, will then be over! What mirth will you have in remembering them!" (Sermon on Christ the only Rest for the Weary and Heavy-laden.)"What good can proceed from play-houses, where God is profaned, the devil honoured, your time misspent, your souls endangered? Dare any of you who profess Christianity, frequent these places? Would you be willing to be found at a play, or reading one, when God demands your souls? If so, why do not you, when upon a sick or dying bed, instead of sending for a minister to pray with you, send for a comedian to comfort you through the dark valley of the shadow of death? But though these things are so destructive, our learned Rabbins do not warn the people of their danger. No; they are too great frequenters of them themselves. If you come to hear a sermon, your families are ruined, they are neglected. This is the cry of the Pharisees of this generation; but if you spend six times the time at a play-house, at a ball, at an assembly, at cards, dice, or any of their polite entertainments, nothing is said then against ruining your families, or losing your business. But, my brethren, ask yourselves which will be best, at a dying hour, to think you spent so much time at a play, a ball, or a neighbouring place of vanity;[263]or of hearing the word of God from a poor despised field-preacher? from a mountebank? from a babbler, as the world is pleased to term me? You may call this enthusiasm, if you like; but I speak the truth, I lie not; these diversions, these innocent, polite, fashionable entertainments of the age, are only hurrying the infidels, who attend them, faster to hell. What is the common language of these polite entertainments, but the language of hell? What are their frequent prayers, but for damnation? Will these polite and fashionable entertainmentsbring you to Jesus Christ? Will they make you sensible of the need you have of Him? Can you see the necessity of being born again, by following horse-racing, and by seeing a poor abused creature carrying its rider faster into hell? But what makes these places to be the more frequented, is, the clergy make no scruple about being there themselves. They neglect the work of their calling. Their sermons are but a week's study to please the ears of the people, or to advance their own reputation. If they were here, I, a boy, would tell them to their face that they do not preach the doctrines of the Reformation; that they feed not their hearers with food convenient for them. No: Seneca, Cicero, Plato, or any of the heathen philosophers would preach as good doctrine as we hear in most of our churches. Our ministers subscribe to their Articles, and think no more about them. They use them as a key to get preferment; and, when they have got it, they put the key into their pockets. Many, very many of our clergy, know no more of regeneration than Nicodemus did, when he came to Christ by night. To talk of feeling the Spirit of God, is esteemed as nonsense; and persons have been forbidden the sacrament only for reading my books; but, as my books and sermons are agreeable to the doctrines of Jesus Christ, I dare venture my salvation on the truth of them." (Sermon on the Polite and Fashionable Diversions of the Age.)[264]"The clergy charge us with being over-righteous; but let them take care lest they are not over-remiss. Let them examine their own lives before they condemn others for enthusiasts. It is manifest that their actions are unbecoming of Christians, and more especially of ministers of the Church of England. They make no scruple of frequenting taverns and public-houses. They make no conscience of playing several hours at billiards, bowls, and other unlawful games, which they esteem as innocent diversions. Plurality of livings, and not the salvation of your souls, is the aim, the chief aim, of many, very many, of our present clergy. They have quite forsaken the good old way, and brought up a new one which their fathers knew not. They don't catechise. They don't visit from house to house. They don't watch over their flocks, by examining their lives. They keep up no constant religious conversation in families under their care. No, my brethren, these things are neglected; and if they were to be acted by any one, the person would be esteemed as an enthusiast, and as righteous over-much. We may justly cry to my letter-learned brethren, 'Physicians, heal yourselves.' Don't flatter yourselves that a long gown, and great preferment, authorise you to speak, write, or preach against the doctrines of our Lord Jesus Christ. No, my letter-learned, pleasure-seeking brethren, Jesus Christ, at the day of judgment, will judge you, not as doctors and rulers, but by the deeds done in the body, whether they be good, or whether they be evil. At the great day, we shall all be upon a level. No distinction there! No difference there! If they had preached Jesus Christ in sincerity and truth, I would not have opened my mouth against them; but when they exclaim, 'Thetemple of the Lord! the temple of the Lord!' and are building up the temple of the devil, if I were not to preach, the very stones would cry out. They may thrust me out of their churches, but they cannot thrust me from the Church of Christ. They are welcome to say what they please of me. They may cast me out, and say all manner of evil against me; yea, they may put me to death; but as my day is, so my strength shall be. I have a gracious Master, and into His hands I commit myself, and leave all my affairs to His wise discretion." (Sermon on Jesus Christ the only Way of Salvation.)[265]

Catholic Spirit.—"When we confine the Spirit of God to this or that particular church, and are not willing to converse with any but those of the same communion, this is to be righteous over-much with a witness; and so it is to confine our communion within church walls, and to think that Jesus could not be in a field, as well as on consecrated ground. This is Judaism; this is bigotry; this is like Peter, who would not go to preach the gospel to the Gentiles, till he had a vision sent from God. The Spirit of God is the centre of unity; and wherever I see the image of my Master, I never enquire of them their opinions: I ask them not what they are, so they love Jesus Christ in sincerity and truth; but embrace them as my brother, my sister, and my spouse. This is the spirit of Christianity. Many persons who are bigots to this or that opinion, when one of a different way of thinking has come where they were, have left the room or place on that account. This is the spirit of the devil; and, if it were possible that these persons could be admitted into heaven with these tempers, that very place would be a hell to them. Christianity will never flourish till we are all of one heart and of one mind. This may be esteemed as enthusiasm and madness, and as a design to undermine the Established Church: no, God is my judge, I should rejoice to see all the world adhereto her Articles. I am a friend to her Articles. I am a friend to her Homilies. I am a friend to her Liturgy; and, if they did not thrust me out of their churches, I would read them every day; but I do not confine the Spirit of God there, for, I say it again, I love all that love the Lord Jesus Christ." (Sermon on the Folly and Danger of not being Righteous enough.)

Innocent Diversions.—"They talk of innocent diversions and recreations. For my part, I know of no diversion but that of doing good. If you can find any diversion which is not contrary to your baptismal vow, of renouncing the pomps and vanities of this wicked world; if you can find any diversion which tends to the glory of God; if you can find any diversion which you would be willing to be found at by the Lord Jesus Christ, I give you my free license to go to them. But if, on the contrary, they are found to keep sinners from coming to the Lord Jesus Christ; if they are a means to harden the heart, and such as you would not willingly be found in when you come to die, then, my dear brethren, keep from them. Many of you may think I have gone too far, but I shall go a great deal farther yet. I will attack the devil in his strongest holds, and bear my testimony against our fashionable and polite entertainments. What pleasure is there in spending several hours at cards? Is it not misspending your precious time, which should be spent in working out your salvation with fear and trembling? Do play-houses, horse-racing, balls, and assemblies tend to promote the glory of God? Would you be willing to have your souls demanded of you while you are at one of those places? What good can come from a horse-race, from abusing God Almighty's creatures, and putting them to a use He never designed them? The play-houses are nurseries of debauchery, and the supporters of them are encouragers and promoters of all the evil that is done there. They are the bane of the age, and will be the destruction of the frequenters of them. Is it not high time for the true ministers of Jesus Christ to lift up their voices as a trumpet, and cry aloud against the diversions of the age? If you have tasted of the love of God, and have felt His power upon your souls, you would no more go to a play than you would run your heads into a furnace. And what occasions these places to be so much frequented is the clergy's making no scruple to be at these polite entertainments themselves. They frequent play-houses; they go to horse-races; they go to balls and assemblies; they frequent taverns, and follow all the entertainments that the age affords; and, yet, these are the persons who should advise their hearers to refrain from them. They always go disguised, for they are afraid of being seen in their gowns and cassocks; for their consciences inform them that it is not an example fit for the ministers of the gospel to set." (Ibid.)

"Those, my brethren, are not weary and heavy-laden with a sense of their sins, who can delight themselves in the polite entertainments of the age. Now they can go to balls and assemblies, play-houses and horse-racing. They have no thought of their sins. They know not what it is to weep for sin, or humble themselves under the mighty hand of God. They can laugh away their sorrows, and sing away their cares. They aretoo polite to entertain any sad thoughts, and the talk of death and judgment is irksome to them, because it damps their mirth. They could not go to a play, and think of hell. They could not go quietly to a masquerade, and think of their danger. They could not go to a ball, if they thought of their sins. But, at the day of judgment, all will be over. All their carnal mirth, all their pleasure, all their delight, will be gone for ever. They think now that if they were to fast, or to pray, and meditate and mourn, they would be righteous over-much. Their lives would be a continual trouble, and it would make them mad. Alas! my brethren, what misery must that life be, where there are no more pleasant days, no more balls, or plays, no cards, or dice, no horse-racing, and cock-fighting! How miserable will your life be when all your joys are over, when your pleasures are all past, no more mirth, or pastime! Do you think, my brethren, there is one merry heart in hell? one pleasing countenance? or jesting, scoffing, swearing tongue? A sermon now is irksome. The offer of salvation, by the blood of Jesus Christ, is now termed enthusiasm; but there you would give a thousand worlds for one offer of mercy, which now you so much despise. Now you are not weary of your diversions, nor heavy-laden with the sins with which they are accompanied; but then you will be weary of your punishments. Your cards and dice, your hawks and hounds, your bowls and pleasant sports, will then be over! What mirth will you have in remembering them!" (Sermon on Christ the only Rest for the Weary and Heavy-laden.)

"What good can proceed from play-houses, where God is profaned, the devil honoured, your time misspent, your souls endangered? Dare any of you who profess Christianity, frequent these places? Would you be willing to be found at a play, or reading one, when God demands your souls? If so, why do not you, when upon a sick or dying bed, instead of sending for a minister to pray with you, send for a comedian to comfort you through the dark valley of the shadow of death? But though these things are so destructive, our learned Rabbins do not warn the people of their danger. No; they are too great frequenters of them themselves. If you come to hear a sermon, your families are ruined, they are neglected. This is the cry of the Pharisees of this generation; but if you spend six times the time at a play-house, at a ball, at an assembly, at cards, dice, or any of their polite entertainments, nothing is said then against ruining your families, or losing your business. But, my brethren, ask yourselves which will be best, at a dying hour, to think you spent so much time at a play, a ball, or a neighbouring place of vanity;[263]or of hearing the word of God from a poor despised field-preacher? from a mountebank? from a babbler, as the world is pleased to term me? You may call this enthusiasm, if you like; but I speak the truth, I lie not; these diversions, these innocent, polite, fashionable entertainments of the age, are only hurrying the infidels, who attend them, faster to hell. What is the common language of these polite entertainments, but the language of hell? What are their frequent prayers, but for damnation? Will these polite and fashionable entertainmentsbring you to Jesus Christ? Will they make you sensible of the need you have of Him? Can you see the necessity of being born again, by following horse-racing, and by seeing a poor abused creature carrying its rider faster into hell? But what makes these places to be the more frequented, is, the clergy make no scruple about being there themselves. They neglect the work of their calling. Their sermons are but a week's study to please the ears of the people, or to advance their own reputation. If they were here, I, a boy, would tell them to their face that they do not preach the doctrines of the Reformation; that they feed not their hearers with food convenient for them. No: Seneca, Cicero, Plato, or any of the heathen philosophers would preach as good doctrine as we hear in most of our churches. Our ministers subscribe to their Articles, and think no more about them. They use them as a key to get preferment; and, when they have got it, they put the key into their pockets. Many, very many of our clergy, know no more of regeneration than Nicodemus did, when he came to Christ by night. To talk of feeling the Spirit of God, is esteemed as nonsense; and persons have been forbidden the sacrament only for reading my books; but, as my books and sermons are agreeable to the doctrines of Jesus Christ, I dare venture my salvation on the truth of them." (Sermon on the Polite and Fashionable Diversions of the Age.)[264]

"The clergy charge us with being over-righteous; but let them take care lest they are not over-remiss. Let them examine their own lives before they condemn others for enthusiasts. It is manifest that their actions are unbecoming of Christians, and more especially of ministers of the Church of England. They make no scruple of frequenting taverns and public-houses. They make no conscience of playing several hours at billiards, bowls, and other unlawful games, which they esteem as innocent diversions. Plurality of livings, and not the salvation of your souls, is the aim, the chief aim, of many, very many, of our present clergy. They have quite forsaken the good old way, and brought up a new one which their fathers knew not. They don't catechise. They don't visit from house to house. They don't watch over their flocks, by examining their lives. They keep up no constant religious conversation in families under their care. No, my brethren, these things are neglected; and if they were to be acted by any one, the person would be esteemed as an enthusiast, and as righteous over-much. We may justly cry to my letter-learned brethren, 'Physicians, heal yourselves.' Don't flatter yourselves that a long gown, and great preferment, authorise you to speak, write, or preach against the doctrines of our Lord Jesus Christ. No, my letter-learned, pleasure-seeking brethren, Jesus Christ, at the day of judgment, will judge you, not as doctors and rulers, but by the deeds done in the body, whether they be good, or whether they be evil. At the great day, we shall all be upon a level. No distinction there! No difference there! If they had preached Jesus Christ in sincerity and truth, I would not have opened my mouth against them; but when they exclaim, 'Thetemple of the Lord! the temple of the Lord!' and are building up the temple of the devil, if I were not to preach, the very stones would cry out. They may thrust me out of their churches, but they cannot thrust me from the Church of Christ. They are welcome to say what they please of me. They may cast me out, and say all manner of evil against me; yea, they may put me to death; but as my day is, so my strength shall be. I have a gracious Master, and into His hands I commit myself, and leave all my affairs to His wise discretion." (Sermon on Jesus Christ the only Way of Salvation.)[265]

It would be easy to multiply extracts like these; but, to exhibit more fully the character of Whitefield's preaching, a few of another kind must be introduced.

Self-Righteousness.—"How many are there who go to church, and say their prayers, and receive the sacrament, and give alms to the poor, and then think themselves good Christians, because they have done so; and when we tell them that all this will not do, they immediately cry out, we are preaching them to despair. But, O good God! Thou knowest that I wish I could bring all men off from this undoing delusion, that will but betray them into everlasting misery. It is because I know such persons are more odious, in the sight of God, than the vilest sinners, that makes me so earnest in warning them of their guilt and danger; for I have more hope of common swearers, drunkards, fornicators, Sabbath-breakers, and harlots, and of deists and infidels, than I have of such self-righteous Pharisees. It is against these that almost all our Saviour's parables are levelled. If you depend upon your own duties, you are but Pharisees and hypocrites, for hypocrites may do all this as the Pharisees did. There is no doubt that you are to do your duty; but, if you depend upon your duties, you make a Saviour of them, and deny the righteousness of our Lord Jesus Christ. You may go in an easy, decent, and polite way of religion, and obtain a reputation in the sight of men; but you are odious in the sight of God, and incarnate devils within." (Sermon on the Necessity of the Righteousness of Christ.)[266]"O ye Pharisees, what fruits do ye bring forth? Why, you are moral, polite creatures. You do your endeavours, and Jesus is to make up the rest. You esteem yourselves fine, rational, and polite beings, and think it is too unfashionable to pray. It is not polite enough. Perhaps you have read some prayers, but knew not how to pray from your hearts. No, by no means! That was being righteous over-much! But if once, my brethren, you were sensible of your being lost, damned creatures, and see hell gaping ready to receive you, then, O then, you would cry earnestly unto the Lord to receive you, to open the door of mercy unto you. Yourtones would then be changed. You would no more flatter yourselves with your abilities and good wishes. No: you would see how unable you were to save yourselves; that there is no fitness, no free-will in you: no fitness but for eternal damnation; and no free-will but that of doing evil. Ye Pharisees, who are going about to establish your own righteousness; who are too polite to follow the Lord Jesus Christ in sincerity and truth; who are all for a little show, a little outside work; who lead moral, civil, decent lives, Christ will not know you at the great day, but will say unto you, 'Depart from me, ye workers of iniquity, unto that place of torment, prepared for the devil and his angels.' Good God! and must these discreet, polite creatures, who never did any one harm, but led such civil, decent lives, must they suffer the vengeance of eternal fire? Cannot their righteous souls be saved? Where then must the sinner and the ungodly appear?" (Sermon on Christ the only Rest for the Weary.)Warnings.—"O the folly and madness of this sensual world! O consider this, you who think it no crime to swear, whore, drink, or scoff and jeer at the people of God,—consider how your voices will then be changed, and how you will howl and lament at your own madness and folly. He, who is now your merciful Saviour, will then be your inexorable Judge. Now He is easy to be entreated; then all your tears and prayers will be in vain. Your wealth and grandeur will stand you in no stead. You can carry nothing of these into the other world. What horror and astonishment will then possess your souls! Then all your lies and oaths, your scoffs and jeers at the people of God, all your filthy and unclean thoughts and actions, will be brought at once to your remembrance, and at once be charged upon your guilty souls." (Sermon on a New Heart, the best New-Year's Gift.)"Alas! our great men had much rather spend their money in a play-house, at a ball, an assembly, or a masquerade, than in relieving a poor distressed servant of Jesus Christ. They had rather spend their estates on their hawks and hounds, on their whores, and on their earthly, sensual, and devilish pleasures, than in comforting, nourishing, or relieving one of their distressed fellow-creatures. But what difference is there between the king on the throne and the beggar on the dunghill, when God demands their breath? There is no difference in the grave. There will be none at the day of judgment. You will not be excused because you have had a great estate, and a fine house, and have lived in all the pleasures that earth could afford you. You will be judged not according to the largeness of your estate, but according to the use you have made of it." (Sermon on the great Duty of Charity recommended.)"Sinners! how fearful soever you may be of appearing before this tribunal, you will be obliged to do it. Then you will call for the rocks and mountains to fall upon you, to hide you from the face of the Lord God. Then you will see Him whom your sins have pierced. Then you will be called to answer for your revilings and mockings against the people of God. Then it will plainly appear who are the enthusiasts, and who the madmen. Then we shall see who have been fools, and who were the fitter for Bedlam." (Sermon on the Serpent's beguiling Eve.)"Oh! brethren, it is a certain, but an awful truth, that your souls will be thinking and immortal beings, even in spite of themselves. They may indeed torment, but they cannot destroy themselves. They can no more suspend their power of thought and perception, than a mirror its property of reflecting rays that fall upon its surface. Do you suspect the contrary? Make the trial immediately. Command your minds to cease from thinking but for one quarter of an hour. Can you succeed in that attempt? Or rather, does not thought press in with a more sensible violence on that resistance; just as an anxious desire to sleep makes us so much the more wakeful? Thus will thought follow you beyond the grave. Thus will it, as an unwelcome guest, force itself upon you, when it can serve only to perplex and distress you. It will for ever upbraid you, that notwithstanding the kind expostulations of God and man, notwithstanding the keen remonstrances of conscience, and the pleadings of the blood of Christ, you have gone on in your folly, till heaven is lost, and damnation incurred; and all for what? for a shadow and a dream!" (Sermon on the Care of the Soul urged as the One Thing Needful.)Entreaties.—"You all, my brethren, must be born again. You must feel yourselves lost and undone in yourselves, or there is no salvation for you in the Lord Jesus Christ. Men may be angry with me for telling you these things, and may come and carry me to prison, or to death; but my inward satisfaction at having been made instrumental of bringing any poor sinners home to Jesus Christ, I esteem more than a balance for all that I can suffer: If this is to be vile, I beg of God I may be yet more vile. If this is to be mad, I pray God I may be yet more mad, in my Master's cause. Let His own will be done in me, with me, by me, and upon me, so I may not be brought as a witness against you in the great day. As this is my last time of speaking to you, in this place, I would invite you the more earnestly to come to the Lord Jesus Christ. O do not lay the blame of your perishing upon our doctrine. Do not lay the fault upon us; for the Lord now sends His servants to call and invite you to Him; and if you still refuse both Him and us, what must I say? I must appear in judgment against you; and, oh! what shall I say? The very thought, methinks, chills my blood." (Sermon on the Necessity of the Righteousness of Christ.)"I come to you, not with the enticing words of man's wisdom, but with plainness of speech. Perhaps many may slight me for this way of preaching; but I am not willing to go without you to Christ. It is a love for your better part that constrains me. O that I had ten thousand lives to give away, that I might win you to Christ! Had I the tongue of an angel, that I might speak so loud that the whole world could hear me, I would bid the Christian world preach a common salvation, a common Saviour, unto all who lay hold on Him by faith. Are you seeking where to wash? I tell you not to go to the river Jordan, but to the blood of Christ. You need not fear to go. Though He has given His grace to thousands, He has still enough. Come, ye publicans; come, ye harlots; come to Jesus Christ. O do not let me go without my errand. Do not force me to say, 'Who has believed my report?' I cannot bear the thought of it. I mustlift up my voice, like a trumpet, begging you to lay down your arms, and to return home, that your loving Father may dress you in His spotless robe. Come and see whether Christ will make ample recompence for all, for more than all this world can give. Consider, if you do not, your damnation is from yourselves. Must I weep over you, as our Saviour did over Jerusalem? I beseech you, by all that is good and dear to you, do not cast away your souls for ever. O mind, in this your day, the things that belong to your peace, before they are for ever hidden from your eyes. Could I speak with the tongues of men or angels, with all the rhetoric possible, I could never tell the worth of Christ. He is a good Master; indeed He is. I wish all that hear me this day would lay hold on Him, by faith, and take Him on His own terms. Do not be angry with me for my love. How glad would I be to bring some of you to God! Come! He calls you by His ministers. Bring your sins with you, that He may make you saints. He will sanctify all who believe on Him." (Sermon on Watching, the peculiar Duty of a Christian.)"Come, come unto Him. If your souls were not immortal, and you in danger of losing them, I would not thus speak unto you; but the love of your souls constrains me to speak. Methinks, this would constrain me to speak unto you for ever. Come, all ye drunkards, swearers, Sabbath-breakers, adulterers, fornicators! Come, all ye scoffers, harlots, thieves, and murderers; and Jesus Christ will save you. He will give you rest, if you are weary of your sins." (Sermon on Christ the only Rest for the Weary.)"O fly, fly unto the Lord Jesus Christ. I invite you all to accept of Him. I offer Jesus Christ to the greatest profligate on earth. Surely, there are none can say, I preach damnation now. They cannot say I am sending you to hell now. No, my brethren, I preach salvation to all of you, who will come and accept the Lord Jesus Christ. Oh! I know not how to leave you, without some hopes of your coming to Him." (Sermon on Polite and Fashionable Diversions.)"The devil shews men the bait, but hides the hook. He promises great wages; but his wages are really death here, and eternal damnation hereafter. If you want to know more what wages the devil gives his servants, you need not stir from the place where you now are. Look yonder,[267]and there you will see how he pays them. He seeks your souls to destroy them; but, my brethren, fear him not. Though he is your enemy, he is a chained one. He can go no farther than he is permitted. He could not hurt a herd of swine, till he had leave of Jesus Christ." (Sermon on the Danger of Man resulting from Sin.)

"O ye Pharisees, what fruits do ye bring forth? Why, you are moral, polite creatures. You do your endeavours, and Jesus is to make up the rest. You esteem yourselves fine, rational, and polite beings, and think it is too unfashionable to pray. It is not polite enough. Perhaps you have read some prayers, but knew not how to pray from your hearts. No, by no means! That was being righteous over-much! But if once, my brethren, you were sensible of your being lost, damned creatures, and see hell gaping ready to receive you, then, O then, you would cry earnestly unto the Lord to receive you, to open the door of mercy unto you. Yourtones would then be changed. You would no more flatter yourselves with your abilities and good wishes. No: you would see how unable you were to save yourselves; that there is no fitness, no free-will in you: no fitness but for eternal damnation; and no free-will but that of doing evil. Ye Pharisees, who are going about to establish your own righteousness; who are too polite to follow the Lord Jesus Christ in sincerity and truth; who are all for a little show, a little outside work; who lead moral, civil, decent lives, Christ will not know you at the great day, but will say unto you, 'Depart from me, ye workers of iniquity, unto that place of torment, prepared for the devil and his angels.' Good God! and must these discreet, polite creatures, who never did any one harm, but led such civil, decent lives, must they suffer the vengeance of eternal fire? Cannot their righteous souls be saved? Where then must the sinner and the ungodly appear?" (Sermon on Christ the only Rest for the Weary.)

Warnings.—"O the folly and madness of this sensual world! O consider this, you who think it no crime to swear, whore, drink, or scoff and jeer at the people of God,—consider how your voices will then be changed, and how you will howl and lament at your own madness and folly. He, who is now your merciful Saviour, will then be your inexorable Judge. Now He is easy to be entreated; then all your tears and prayers will be in vain. Your wealth and grandeur will stand you in no stead. You can carry nothing of these into the other world. What horror and astonishment will then possess your souls! Then all your lies and oaths, your scoffs and jeers at the people of God, all your filthy and unclean thoughts and actions, will be brought at once to your remembrance, and at once be charged upon your guilty souls." (Sermon on a New Heart, the best New-Year's Gift.)

"Alas! our great men had much rather spend their money in a play-house, at a ball, an assembly, or a masquerade, than in relieving a poor distressed servant of Jesus Christ. They had rather spend their estates on their hawks and hounds, on their whores, and on their earthly, sensual, and devilish pleasures, than in comforting, nourishing, or relieving one of their distressed fellow-creatures. But what difference is there between the king on the throne and the beggar on the dunghill, when God demands their breath? There is no difference in the grave. There will be none at the day of judgment. You will not be excused because you have had a great estate, and a fine house, and have lived in all the pleasures that earth could afford you. You will be judged not according to the largeness of your estate, but according to the use you have made of it." (Sermon on the great Duty of Charity recommended.)

"Sinners! how fearful soever you may be of appearing before this tribunal, you will be obliged to do it. Then you will call for the rocks and mountains to fall upon you, to hide you from the face of the Lord God. Then you will see Him whom your sins have pierced. Then you will be called to answer for your revilings and mockings against the people of God. Then it will plainly appear who are the enthusiasts, and who the madmen. Then we shall see who have been fools, and who were the fitter for Bedlam." (Sermon on the Serpent's beguiling Eve.)

"Oh! brethren, it is a certain, but an awful truth, that your souls will be thinking and immortal beings, even in spite of themselves. They may indeed torment, but they cannot destroy themselves. They can no more suspend their power of thought and perception, than a mirror its property of reflecting rays that fall upon its surface. Do you suspect the contrary? Make the trial immediately. Command your minds to cease from thinking but for one quarter of an hour. Can you succeed in that attempt? Or rather, does not thought press in with a more sensible violence on that resistance; just as an anxious desire to sleep makes us so much the more wakeful? Thus will thought follow you beyond the grave. Thus will it, as an unwelcome guest, force itself upon you, when it can serve only to perplex and distress you. It will for ever upbraid you, that notwithstanding the kind expostulations of God and man, notwithstanding the keen remonstrances of conscience, and the pleadings of the blood of Christ, you have gone on in your folly, till heaven is lost, and damnation incurred; and all for what? for a shadow and a dream!" (Sermon on the Care of the Soul urged as the One Thing Needful.)

Entreaties.—"You all, my brethren, must be born again. You must feel yourselves lost and undone in yourselves, or there is no salvation for you in the Lord Jesus Christ. Men may be angry with me for telling you these things, and may come and carry me to prison, or to death; but my inward satisfaction at having been made instrumental of bringing any poor sinners home to Jesus Christ, I esteem more than a balance for all that I can suffer: If this is to be vile, I beg of God I may be yet more vile. If this is to be mad, I pray God I may be yet more mad, in my Master's cause. Let His own will be done in me, with me, by me, and upon me, so I may not be brought as a witness against you in the great day. As this is my last time of speaking to you, in this place, I would invite you the more earnestly to come to the Lord Jesus Christ. O do not lay the blame of your perishing upon our doctrine. Do not lay the fault upon us; for the Lord now sends His servants to call and invite you to Him; and if you still refuse both Him and us, what must I say? I must appear in judgment against you; and, oh! what shall I say? The very thought, methinks, chills my blood." (Sermon on the Necessity of the Righteousness of Christ.)

"I come to you, not with the enticing words of man's wisdom, but with plainness of speech. Perhaps many may slight me for this way of preaching; but I am not willing to go without you to Christ. It is a love for your better part that constrains me. O that I had ten thousand lives to give away, that I might win you to Christ! Had I the tongue of an angel, that I might speak so loud that the whole world could hear me, I would bid the Christian world preach a common salvation, a common Saviour, unto all who lay hold on Him by faith. Are you seeking where to wash? I tell you not to go to the river Jordan, but to the blood of Christ. You need not fear to go. Though He has given His grace to thousands, He has still enough. Come, ye publicans; come, ye harlots; come to Jesus Christ. O do not let me go without my errand. Do not force me to say, 'Who has believed my report?' I cannot bear the thought of it. I mustlift up my voice, like a trumpet, begging you to lay down your arms, and to return home, that your loving Father may dress you in His spotless robe. Come and see whether Christ will make ample recompence for all, for more than all this world can give. Consider, if you do not, your damnation is from yourselves. Must I weep over you, as our Saviour did over Jerusalem? I beseech you, by all that is good and dear to you, do not cast away your souls for ever. O mind, in this your day, the things that belong to your peace, before they are for ever hidden from your eyes. Could I speak with the tongues of men or angels, with all the rhetoric possible, I could never tell the worth of Christ. He is a good Master; indeed He is. I wish all that hear me this day would lay hold on Him, by faith, and take Him on His own terms. Do not be angry with me for my love. How glad would I be to bring some of you to God! Come! He calls you by His ministers. Bring your sins with you, that He may make you saints. He will sanctify all who believe on Him." (Sermon on Watching, the peculiar Duty of a Christian.)

"Come, come unto Him. If your souls were not immortal, and you in danger of losing them, I would not thus speak unto you; but the love of your souls constrains me to speak. Methinks, this would constrain me to speak unto you for ever. Come, all ye drunkards, swearers, Sabbath-breakers, adulterers, fornicators! Come, all ye scoffers, harlots, thieves, and murderers; and Jesus Christ will save you. He will give you rest, if you are weary of your sins." (Sermon on Christ the only Rest for the Weary.)

"O fly, fly unto the Lord Jesus Christ. I invite you all to accept of Him. I offer Jesus Christ to the greatest profligate on earth. Surely, there are none can say, I preach damnation now. They cannot say I am sending you to hell now. No, my brethren, I preach salvation to all of you, who will come and accept the Lord Jesus Christ. Oh! I know not how to leave you, without some hopes of your coming to Him." (Sermon on Polite and Fashionable Diversions.)

"The devil shews men the bait, but hides the hook. He promises great wages; but his wages are really death here, and eternal damnation hereafter. If you want to know more what wages the devil gives his servants, you need not stir from the place where you now are. Look yonder,[267]and there you will see how he pays them. He seeks your souls to destroy them; but, my brethren, fear him not. Though he is your enemy, he is a chained one. He can go no farther than he is permitted. He could not hurt a herd of swine, till he had leave of Jesus Christ." (Sermon on the Danger of Man resulting from Sin.)

These are long extracts, at the end of an inconveniently long chapter; but, it must be borne in mind, that, the fame of Whitefield chiefly rests on his character as a preacher; and that there are only thirty-five of his published sermonswhich belong to dates subsequent to the year 1739; and that even more than half of these were taken from his lips, in shorthand, and printed without his revision or consent.

It is scarcely necessary to enlarge upon the foregoing extracts. The reader can form his own opinions of Whitefield's oratory, courage, tenderness, earnestness, and fidelity. He can also judge of the young preacher's imprudence, perhaps rudeness, in using language so violent concerning the clergy of the Established Church. One fact, however, must be noted. These sermons, asoriginally published, contain scarcely any allusion whatever to Calvinian tenets. Whitefield, no doubt, became a Calvinist; but this change in his theology did not occur, until he was about to embark, the second time, for Georgia. Indeed, though, in the seventeen sermons which remain unnoticed, and which were written and revised by Whitefield himself, there are passages embodying the doctrines of election and final perseverance; also passages on imputed righteousness and sinless perfection, propounding views not in harmony with those of his friend Wesley; yet such passages, comparatively speaking, are few in number, and are totally exempt from bitterness. It is also right to add, that, Whitefield's Calvinism never interfered with his warmhearted declarations concerning theuniversalityof redeeming love, and the willingness of Christ to saveallwho come to Him. Doubtless there was some degree of inconsistency in this; but it only shews that the man's heart was larger than his creed.

Excepting two or three, there is nothing in the remaining seventeen sermons just mentioned which requires further notice. They are, however, in most respects, his ablest and his best. There is less incoherency of thought and language. There is an entire absence of attacks on the clergy of the Church of England. The style is more polished; the sentences more finished. There is more biblical and anecdotal illustration. And there is a greater depth of religious feeling and experience.

Excellent, however, asthesesermons are, they necessarily fail to convey a full idea of Whitefield's marvellous preaching power. His words could be printed, but not his intonations, action, tears, smiles, solemnity, and pathos. Whitefield wasborn an orator. His oratory was the gift of his Creator. He could not be natural without using it. To have laid it aside would have been affectation. His oratory, however, is a thing not to be seen in his published sermons, but to be imagined. There was eloquence in his very attitudes, in the accents of his voice, in his gestures, in the features of his face, and in the motions of his hands. These things could not be printed. To say nothing of his almost unequalled voice, his versatility was wonderful. At will, he could be a Boanerges, or a Barnabas. One moment, he would thunder on Mount Sinai; the next, would whisper mercy on Mount Calvary. At all times, he was inexpressibly earnest, and his hearers felt he believed the truths he uttered. A writer, in theNew York Observer, eloquently observes:—

"We read Whitefield's printed sermons, and they disappoint us. Of all men in the world, he was the last who should have published his sermons. So much did he owe to physical temperament, to the volume and varied intonations of his voice, to the irrepressible fires of a soul all alive to the grand and overpowering visions of divine truth, to a sort of inspiration kindled by the sight of thousands whose eyes were ready to weep and whose hearts were ready to break the moment his clarion voice rang out on their expectant ears—so much did he owe to these circumstances, that his eloquence cannot be appreciated by any account of it which can be given verbally, or be delineated on paper. Vain is it, therefore, to look into his printed sermons to find his power. His power as a pulpit orator, also, cannot be separated from his pious emotions, nor from his religious views. Had he embraced a theory of religion less emotional, more after the pattern of rationalists or ritualists, his eloquence would have been lost to the world. Never would his soul have taken fire, nor his lips glowed with the burning coal of enthusiastic passion. But he believed in man's ruin by sin, in the certain interminable woe that awaited the impenitent; in the mercy of God through Jesus Christ, and the free offer of salvation through faith in the cross. Such were his views, and, under these convictions, he looked upon his audiences. He saw but one hope set before them, and with his whole soul moved and melted by the love of Christ on the one hand, and the love of souls on the other, he pressed every hearer, with all the energy of a dying man speaking to dying men, to accept the great salvation. Nor do we think that the pulpit can reach its appropriate power, nor for any length of time retain it, unless these grand cardinal doctrines of grace are the inspiring themes."

These remarks are as just as they are eloquent; but it is now time to follow Whitefield in his transatlantic wanderings.

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