Chapter 25

[330]Ibid., p. 6.

[331]Whitefield's Journal.

[332]Seward's Journal, p. 7.

[333]It is said that once, when preaching on Society Hill, Whitefield was heard at Gloucester Point, a distance, by water, of two miles. (Belcher's Biography of Whitefield, p. 102.)

[334]The following anecdote is given, as a foot-note, in Franklin's Memoirs. Early in life, Whitefield was preaching in a field. A drummer, who happened to be present, rudely beat his drum to drown the preacher's voice. Whitefield spoke very loud, but failed to make himself heard. "Friend," cried he, "you and I serve the two greatest masters existing: you beat up for volunteers for King George; I for the Lord Jesus. In God's name, let us not interrupt each other. The world is wide enough for both; and we may get recruits in abundance." The drummer went away in great good humour, and left Whitefield in full possession of the field.

[335]"Memoirs of Life and Writings of B. Franklin," vol. i., p. 87.

[336]"Life and Diary of the Rev. Ralph Erskine," p. 284.

[337]"Memoirs of Mrs. Hannah Hodge."

[338]Concerning this same building, Franklin writes: "It being found inconvenient to assemble in the open air, subject to its inclemencies, the building of a house was proposed. Sufficient sums were soon received to procure the ground and erect the building, which was a hundred feet long, and seventy broad. Both house and ground were vested in trustees, expressly for the use ofany preacher of any religious persuasion, who might desire to say something to the people of Philadelphia. The design of the building not being to accommodate any particular sect, but the inhabitants in general, it follows, that even if the Mufti of Constantinople were to send a missionary to preach Mahomedanism to us, he would find a pulpit at his service." (Memoirs of Benjamin Franklin.)

[339]Hodge's "History of the Presbyterian Church of the United States."

[340]William Allen, Chief Justice of Pennsylvania, distinguished as a friend to literature, and a patron of Benjamin West, the painter. He died in England, in 1780.

[341]Seward's Journal, p. 20.

[342]Lent by Mr. G. Stampe, of Grimsby.

[343]Seward's Journal, p. 52.

[344]"Memorials of Peter Bohler," by Lockwood, pp. 97â€”99; and Holmes's "History of the Church of the United Brethren," vol. i., p. 369.

[345]Seward's Journal.

[346]No doubt, Dr. Pemberton's, in Wall Street, at that time the only Presbyterian meeting-house in New York. (Stevens's "History of Methodism," vol. i., p. 143.)

[347]Anthony Benezet was born in France in 1713. At the age of eighteen, he came to Philadelphia, and was apprenticed to a merchant. Two years after Whitfield's present visit, he abandoned business, and became the master of the Quakers' English school of Philadelphia; and this honourable, though not lucrative, office he continued to fulfil, with little intermission, until his death, in 1784. By his unwearied exertions, he was the means of first attracting public attention to the enormities of slavery. Hundreds of negroes followed him to his grave.

[348]The "Indian trader" was, probably, Samson Occum, who will be noticed hereafter.

[349]The Rev. Samuel Blair was a native of Ireland, but came to America in early life. He was trained for the ministry in the "Log College" of good old Mr. Tennent at Neshaminy. About the year 1745, he took charge of the church at Fagg's Manor, and opened a classical and theological academy. He was a man of great learning and piety, a profound divine, and an impressive preacher.

[350]One of these afterwards became the wife of Whitefield's factotum, Mr. Habersham. In his "Journal of the Proceedings in Georgia," Mr. Stephens writes: "1740, June 5. Mr. Whitefield came back in his sloop, fully laden with provisions of all sorts, and ten passengers (men and women) of divers trades useful to his purpose, namely, a tailor, shoemaker, glazier, etc."

[351]No doubt, the clergyman of Philadelphia.

[352]See "The Life and Times of Wesley," vol. i., pp. 297-310.

[353]It cannot be denied that, throughout his marvellous career, Whitefield was, practically, a Dissenter. Thomas Olivers, who knew him well, observes: "That Mr. Whitefield was strongly prejudiced in favour of the Dissenters, as Dissenters, is notorious. I myself have, perhaps on forty occasions, both at my own house and elsewhere, heard him speak, with great partiality, of our English Dissenters in generalâ€”particularly of the Puritans of old, and also of our modern Presbyterians, Independents, and Baptists. The whole world knows how uncommonly fond he was of the Scotch Presbyterians, and of the American Independents; while the Episcopalians, in both these countries, were almost entirely overlooked by him." (Olivers' "Rod for a Reviler," 1777, p. 22.)

[354]Isaac Chandler was born at Bristol in 1701; but, in 1733, went to South Carolina. Three years afterwards, he became pastor of a Baptist church on Ashley River, where he continued until his death, in 1749. Among his other publications was a sermon on "Establishment in Grace," preached at Charleston, in 1740, by the desire of Whitefield, at the commencement of a course of lectures by ministers of different denominations.

[355]The Rev. John Osgood was born at Dorchester, South Carolina; graduated at Harvard College; and, in 1735, was ordained minister of the Independent church in his native town. In 1754, he followed a part of his church to a new settlement, about thirty miles from Savannah, where he remained until his death, in 1773.

[356]Messrs. Guy, Millichamp, Roe, and Orr, are totally unknown to fame. Except for this incident in the life of Whitefield, their names would have been forgotten.

[357]"Answer to the Rev. Mr. Garden's Letters to the Rev. Mr. Whitefield; with an Appendix concerning Mr. Garden's Treatment of Mr. Whitefield. By A. Crosswell. Boston, 1741."

[358]Nashville Christian Advocate, March 4, 1871.

[359]Whitefield's Journal. First edition.

[360]"An extract of the Rev. John Wesley's Journal from August 12, 1738, to November 1, 1739. No. III."

[361]No doubt the reference here is to Wesley's remarkable confessions, in the Journal afore-mentioned, under the dates of October 14, and December 16, 1738.

[362]The Rev. Nathaniel Clap was now seventy-two years of age. He died in 1745.

[363]The name of the northern states of the North American Union, namely, Maine, Vermont, New Hampshire, Massachusetts, Rhode Island, and Connecticut.

[364]Wakeley's "Anecdotes of Whitefield," p. 142.

[365]Josiah Willard was the son of the Rev. Samuel Willard, minister in Boston, and vice-president of Harvard College. In 1717, King George the First appointed him Secretary of the Province of Massachusetts, an office which he held for thirty-nine years. He was also a judge of the probate court, and a member of the Council. He died in 1756, aged 75.

[366]The Rev. Joseph Sewall, D.D., was son of the Chief Justice of the Supreme Court of Massachusetts, and was ordained minister of the Old South Church, in Boston, in the year 1713. He died in 1769, aged 80, having been the pastor of the Old South Church for fifty-six years.

[367]The Rev. William Cooper, having graduated at Harvard College, became the colleague of Dr. Colman in 1716. He died in 1743, at the early age of 49; and declared, just before his death, that "since the year 1740, more people had come to him in concern about their souls" than had come during the whole of his previous ministry.

[368]The Rev. Thomas Foxcroft was ordained minister of the first Congregational Church in Boston, in the year 1717. No minister was more universally admired. He was the author of a large number of publications, including a sermon occasioned by the visit and labours of Whitefield in 1740, and an apology for Whitefield in 1745. After a ministry of more than half a century, he died in 1769, aged 72.

[369]The Rev. John Webb was ordained the first minister of the New North Church, in Boston, 1714. He died in 1750, aged 62. His colleague pronounced him "one of the best of Christians and one of the best of ministers."

[370]The Rev. Samuel Checkley was the first minister of the New South Church, in Summer Street, Boston. He died in 1769, in the fifty-first year of his ministry, aged 73.

[371]The Rev. Nehemiah Walter was born in Ireland. In 1688, he was ordained, as colleague of the apostolic Eliot. He married the daughter of Increase Mather; and, after a ministry of sixty-eight years, died in 1750, aged 86.

[372]The Rev. Joshua Gee was ordained pastor of the Old North Church, Boston, as colleague with Cotton Mather, in 1723. He possessed a strong and penetrating mind, but "preferred talking with his friends to everything else." He died in 1748, aged 50. The Old North Church was demolished, by the British army, in 1776, and the timber of it used for fuel.

[373]As early as 1708, Oldmixon wrote: "Cambridge is a university, and has two collegesâ€”Harvard College, and Stoughton Hall."

[374]Whitefield preached under an elm at Cambridge; and beneath the shade of the same tree Washington first drew his sword in the cause of the revolution, on taking the command of the American army. From this circumstance, the tree was ever afterwards called "Washington's Elm." It may also be added, that, one of the students, converted by Whitefield's sermon, on this occasion, was Daniel Emerson, who was ordained, in 1743, first minister of Hollis, New Hampshire, the pastorate of which place he retained until his death in 1801. "He was truly a son of thunder, a flaming light; and was almost incessantly engaged in preaching, attending funerals, etc., far and wide. He was made the means of extensive revivals of religion." (Belcher's "Biography of Whitefield.")

[375]The governor was the Honourable Jonathan Belcher, a native of Massachusetts, where his father was a wealthy merchant. After an academical education in his own country, he came to Europe, was twice at Hanover, and was introduced to the Court there when the Princess Sophia was the presumptive heiress to the British crown. The gracefulness of his person, his talents, and property, procured him considerable notice. In 1730, he was appointed Governor of New England, and continued in that office until the year 1740, the time of Whitefield's visit. He lived in great state, was hospitable, fond of splendid equipages, and of an aspiring turn of mind. In 1741, he became Governor of the New Jerseys, and was succeeded in New England by Governor Shirley. To enable the reader to estimate the value of some of Whitefield's collections for the orphans, it may be added that, when Belcher left New England, the currency was so much depreciated, that Â£100 sterling was equal to Â£550 Massachusetts currency. Belcher, to the end of his life, was one of Whitefield's most faithful friends. (Milner's "Life of Dr. Watts," and Johnston's "History of Bristol and Bremen.")

[376]The Rev. Mather Byles, D. D., was the first pastor of the church in Hollis Street, Boston. From 1733 to the revolution in 1776, he continued to discharge his ministerial functions with great acceptance; but, because he then sympathised with the royalists rather than with the revolutionists, he was brought to a public trial, and was denounced as a person inimical to America. After this, he was not connected with any church. His literary merits introduced him to some of the most distinguished men in England, including Pope and Watts. He died in 1788, aged 82.

[377]Charles Wesley was seized with fever while conducting a religious service in Bristol, on August 6. His illness was extremely violent, and, during its continuance, some of the newspapers announced that he was dead.

[378]C. Wesley's Journal, vol. ii., p. 170.

[379]Logic was never Whitefield's forte. Adam was perfect, and yet Adam failed in final perseverance.

[380]This is a wanton perversion of Wesley's doctrine; but let it pass. I purposely abstain from discussing controverted doctrines. Others have done that. Here I have no space for it. My object is honestly to exhibit Whitefield's principles, doctrines, and life, and to leave it to others to censure or commend.

[381]Whitefield, in another place, asserts that Wesley received a letter charging him with not preaching the gospel, because he did not preach election. Upon this, Wesley drew a lot to determine whether he should publish his Anti-Calvinistic views. The answer was "preach and print;" and, accordingly, he preached and printed his sermon on "Free Grace."

[382]Probably letters had arrived during the three days' interval.

[383]"Memoirs of James Hutton," pp. 94, 229.

[384]Dr. Colman, in a letter written at the time, says: "The college is entirely changed. The students are full of God. Many of them appear truly born again. The voice of prayer and of praise fills their chambers; and joy, with seriousness of heart, sits visibly on their faces. I was told yesterday that not seven, out of the one hundred in attendance, remain unaffected." ("Wesley and his Coadjutors," by Larrabee, vol. ii., p. 140.)

[385]Whitefield's Works, vol. i., p. 217.

[386]Wakeley's "Anecdotes of Whitefield."

[387]The Rev. Josiah Smith graduated at Harvard College in 1725, was ordained minister for Bermuda in 1726, and afterwards took charge of the Presbyterian Church in Charleston. Having become a prisoner of war at Charleston, he was sent on parole, in 1781, to Philadelphia, where he died in the same year, aged 76. He published a considerable number of sermons, including one on the preaching of Whitefield, in 1740.

[388]The clergy of the Church of England.

[389]Among other ministers, converted by Whitefield's preaching at Boston, was John Porter, pastor at Bridgewater, who writes: "I knew nothing rightly of my sin and danger, of my need of a Saviour, of the way of salvation by Him; neither was I established in the doctrines of grace, till I heard that man of God, Mr. Whitefield, at Boston." Six months after this, a revival took place at Bridgewater, and a large number of the population were converted. Another minister similarly benefited was the Rev. Jonathan Parsons, of the West Parish of Lyme, where, in the spring of 1741, occurred a revival quite as wonderful as that at Bridgewater. At Portsmouth, where Whitefield preached on October 3, 1740, God's work was remarkably revived some months afterwards. In fact, as is well known, for two or three years subsequent to Whitefield's visit, nearly the whole of New England became another "valley of vision," where "the breath from the four winds" breathed, and, as the newly quickened prophets "prophesied," in thousands of instances, "dry bones" were made to live. It would be absurd to attribute thewholeof this to Whitefield's visit; but there cannot be a doubt that, in an indirect way, by the impressions he made on ministers and churches, his usefulness was great. (See Gillies' "Historical Collections," vol. ii., pp. 184-338.)

[390]Home Missionary Magazine, 1827, p. 7.

[391]The Rev. Nathaniel Appleton, D.D., who, after a faithful and successful ministry of sixty-six years, died in 1784, preached, on November 30, 1740, a sermon at Cambridge, from, "I have planted, Apollos watered, but God gave the increase." The sermon was published, and was stated to have been "occasioned by the late powerful and awakening preaching of the Rev. Mr. Whitefield."Colonel Brattle, a representative of Cambridge in the general court, published two letters in theBoston Gazette, for April 20, and June 29, 1741; in which he vindicated the college at Cambridge against Whitefield's strictures upon it, but, at the same time, admitted that, "by the preaching of Whitefield and Tennent, the studentsin generalhad been deeply affected, and their enquiry now was, 'What shall we do to be saved?' These gentlemen," continues the colonel, "have planted, Mr. Appleton has watered; but, after all, it was God who gave the increase." Brattle adds, that "the overseers of the college thought it proper to set apart the forenoon of June 12, 1741, humbly to bless and praise the God of all grace for His abundant mercy to that Society."

Colonel Brattle, a representative of Cambridge in the general court, published two letters in theBoston Gazette, for April 20, and June 29, 1741; in which he vindicated the college at Cambridge against Whitefield's strictures upon it, but, at the same time, admitted that, "by the preaching of Whitefield and Tennent, the studentsin generalhad been deeply affected, and their enquiry now was, 'What shall we do to be saved?' These gentlemen," continues the colonel, "have planted, Mr. Appleton has watered; but, after all, it was God who gave the increase." Brattle adds, that "the overseers of the college thought it proper to set apart the forenoon of June 12, 1741, humbly to bless and praise the God of all grace for His abundant mercy to that Society."

[392]The Rev. Thomas Prince was ordained pastor of the Old South Church, Boston, as colleague with Dr. Sewall, in 1718. He was an eminent preacher; and Dr. Chauncy pronounced him the most learned man in New England, excepting Cotton Mather. For more than fifty years, he availed himself of every opportunity of collecting public and private papers relating to the civil and religious history of New England; but, during the war of independence, his collection was almost entirely destroyed. He received Whitefield with open arms; and, amid all vicissitudes, remained his faithful friend. He died in 1758, aged 71.

[393]Gillies' "Historical Collections," vol. ii., pp. 163-183.

[394]Gillies' "Historical Collections," vol. ii., p. 169.

[395]Though all held it desirable that a minister should be converted, yet, many also entertained the pernicious theory of Stoddard. Whitefield again and again, fearlessly attacked the theory, and, thereby, gave great offence.

[396]Wakeley's "Anecdotes of Whitefield," p. 278.

[397]Prince'sChristian History, No. 46.

[398]The Rev. Thomas Clap, who died, at Scituate, in 1767, aged 63. By some means, he became one of Whitefield's opponents, and will be mentioned in subsequent pages.

[399]This small pamphlet, first published in Philadelphia, was reprinted in London, in 1741, with two letters appended, written by the Rev. Charles Tennent and a minister in Boston; and also Whitefield's "Answer to the Querists." (8vo. 52 pp.) Tennent's letter is dated Philadelphia, October 16, 1740; and, after admitting that Whitefield had used unguarded expressions, says: "I believe Mr. Whitefield to be sound in the faith, and a most eminent servant of Jesus Christ."

[400]The following is the title of an American edition: "A Letter from the Rev. Mr. Whitefield to some Church Members of the Presbyterian Persuasion; in answer to certain Scruples and Queries relating to some passages in his printed Sermons and other Writings. To which is added two Letters from Nathaniel Lovetruth to the Rev. Mr. Whitefield, containing some exceptions to his aforesaid Letter. Third edition. Philadelphia: printed, South Carolina, Charleston. Reprinted by Peter Timothy, 1741." (16mo. 8 pp.) There is nothing inLovetruth'sletters that is worthy of being quoted.

[401]Whitefield evidently misunderstood Wesley's doctrine of Christian perfection. Wesley never contended forabsoluteperfection.

[402]This is the house mentioned by Franklin. (See p. 377.) In the 1756 edition of his Journals, Whitefield says, "The house is now, by consent, become an academy as well as preaching place; and, when I was last at Philadelphia, I heard several youths speak in it so oratorically as would have delighted even a Cicero or a Demosthenes" (p. 428).

[403]In this same year 1740, Hutton went to Germany, where the Brethren considered it necessary that he should marry, in order that there might be a sister in London to attend to the work of God among the females. Hutton bowed to this decision: proposed to Louise Brandt, a native of French Switzerland; and was married by Count Zinzendorf, at Marienborn, on July 3, 1740. ("Memoirs of James Hutton," p. 56.)

[404]The allusion here is doubtless to the contentions at that time existing among the Moravians in London.

[405]Doubtless the "Short Account of God's Dealings with the Rev. Mr. George Whitefield, from his Infancy to the Time of his Entering into Holy Orders," first published by James Hutton, in 1740.

[406]"Sermons on Various Subjects, in two volumes, by George Whitefield. Printed for James Hutton, London, 1739."

[407]All these were tracts by other writers.

[408]See p. 389.

[409]See p. 349.

[410]The following account of Mr. Barber is extracted from a pious, but unfriendly, writer, and must be takencum grano salis:â€”When Whitefield came to America, Barber "esteemed him a wonderfully holy man," and believed he would "be an eminent promoter of a glorious revival of vital religion through the whole land." Barber, at once, set to work, "and spent about a week in going from house to house through all the parish of Oyster-Ponds, solemnly warning the people, and exhorting them to repent, for the kingdom of heaven was at hand. And this he did as oneextraordinarily instructedandcommissionedfor that purpose." He then went through all the parishes of Southold, where Mr. Davenport was pastor; and, "as he counted his mission somewhat like that of our Lord's disciples, who were sent before Him into every city, whither He Himself would come, hetook no money with him, neitherchange of apparel, norshoes, but was shod withboots; and, as he passed along, he publicly declared that he "had laid aside all studyandforethoughtof what he should deliver in hispublic speechesto the people, and depended wholly on theimmediate direction of the Holy Ghost." He next proceeded toOldmans, where "he abode some months, and led an inactive and idle life, till he was grown veryfatandragged, alleging, in his justification, that he had receivedno direction from the Spirit to remove thence, and must remain there so long asthe cloud abode upon the tabernacle." At length, "he went to Rhode Island to see Mr. Whitefield, and joined himself to him." ("Seasonable Thoughts on the State of Religion in New England." By Charles Chauncy, D.D., 1743, pp. 183-189.)

[411]Immediately after Whitefield's death, in 1770, a "Short Sketch" of his character was published by an old friend, still resident in Savannah, to the following effect: "Until within a few years past, Mr. Whitefield has been constantly loaded with debt on account of his Orphan House, although he was at the same time traduced as a cheat, who, under the specious pretence of promoting a charitable institution, was amassing great wealth to himself. When he was the stated minister of this parish, the then inhabitants of Savannah, and Highgate, and Hampstead, together with the Saltzburghers of Ebenezer, and the people of Darien and Frederica, all partook of his bounty to a very large amount, while he almost denied himself the necessaries of life. He constantly performed Divine service publicly very early every morning, and at the close of the day every evening, when he always expounded part of the first or second lesson. Every Sunday, he administered the holy communion, and had public service four times during the day. His congregations were very numerous; for, though there were many Dissenters in the parish, there were few absenters. He also made it his daily practice to visit in rotation from house to house, without any regard to religious denominations or party distinctions." (Gospel Magazine, 1771, pp. 77-80.) There is nothing new in this, and yet it is valuable as the testimony of a gentleman who was one of Whitefield's parishioners at Savannah, and who says he was well acquainted with Whitefield's proceedings.

[412]"Memoir of General James Oglethorpe, pp. 265-276."

[413]Not long after this, Hugh Bryan imagined himself to be a prophet, and sent twenty closely written sheets, filled with his predictions, to the Speaker of the South Carolina House of Assembly. It was, also, rumoured that he was encamped in the wilderness, and was gathering together all sorts of peopleâ€”especially negroes; and that he had procured firearms, for some secret and dangerous purpose. Warrants were issued for his apprehension; but, before they could be served, he discovered his delusion, confessed his errors, and begged for pardon. The man was not traitorous, but mad. In order to ascertain whether the "invisible spirit," with whom he imagined he had held converse, was an angel or the devil, he nearly drowned himself. A long account of the whole affair was ordered to be printed by the House of Assembly, on March 3, 1742; and was published in the BostonPostboy, of May 3, 1742.

[414]"History of Methodist Episcopal Church."

[415]Whitefield speaks of Mr. Bryan as "a wealthy, moral, civilised planter, of South Carolina."

[416]Whitefield had companions in his voyage to England.

[417]This was published soon after his return to England. The title was, "A Continuation of the Rev. Mr. Whitefield's Journal, from a few days after his Return to Georgia, to his Arrival at Falmouth, on the 11th of March, 1741: Containing an Account of the Work of God in Georgia, Rhode Island, New England, New York, Pennsylvania, and South Carolina. The Seventh Journal. London: printed for W. Strahan, 1741." (8vo. 85 pp.)

[418]Life and diary of Rev. Ralph Erskine, p. 320.

[419]Whitehead's "Life of Wesley," vol. ii., p. 133.

[420]Whitehead's "Life of Wesley," vol. ii., p. 133.

[421]Hutton uniformly acted upon the principle, that he ought not to publish anything which he himself did not believe to be in accordance with the word of God. ("Memoirs of James Hutton," p. 69.)

[422]Whitefield brought a negro boy with him. When he arrived in London, he committed the boy to the care of the Moravians, who undertook to provide for him until he should be of the age of twenty-one. He was sent to Germany. When Whitefield was returning to America, in 1744, he wished to take the boy back to his mother, in Carolina. The Moravians objected; Whitefield had to submit; and, in the same year, the boy was baptized at Lindheim, and was named Andrew. ("Memoirs of James Hutton," p. 81.)

[423]Wesley's Works, vol. viii., p. 335.

[424]Thirty-seven years' after this, during the great Calvinian controversy, Rowland Hill taunted Wesley by stating that he cast "lots for his creed." Thomas Olivers, the confidential friend of Wesley, in his "Rod for a Reviler," replied to this as follows:â€”"It is hard not to believe that the relaters of this story are totally void of veracity, honour, and conscience. The well-known fact is neither more nor less than this. When Mr. Whitefield, by embracing and preaching Calvinism, turned aside from the original doctrines of Methodism, it was a doubt with Mr. Wesley, not whether he shouldbelieveCalvinism, but whether he shouldpreach and printagainst it. What made this a matter of doubt was, if he did expressly preach and print against it, he would oppose Mr. Whitefield, whom he dearly loved. On the other hand, if he did not preach and print against it, Mr. Whitefield's great influence would draw vast multitudes into his mistake. In this strait, it is true, he cast a lot, which came up to this effect, 'As thou hast long believed Calvinism to be a delusion, regardless of friends and enemies, preach and print against it.' Now, will good men, will men of honour, will men who make the smallest pretence to integrity, conscience, truth, justice, or anything else that is good, call this 'Casting lots for his creed'?" ("A Rod for a Reviler." London, 1777, pp. 9, 10.)

[425]The title was, "The Weekly History; or, an account of the most remarkable particulars relating to the present progress of the Gospel. London: printed by J. Lewis. Price one penny." The newspaper was a small folio of four pages; and the first number appears to have been issued on April 11, 1741, exactly a month after Whitefield's arrival from America. In No. 4, the editor says: "The Rev. Mr. Whitefield intends to supply me with fresh matter every week." The periodical was continued weekly until November 13, 1742, when No. 84 was issued, to which the editor appended the following note: "Now that this first volume is finished, we purpose to begin the next in a more commodious manner. It is to be printed in a neat pocket volume, and to be delivered (every week, as it was at the first,) at the Tabernacle, and at people's houses, at the price of one penny."

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