Chapter 9

Whitefield, however, was not without conversions; and two notable instances must be mentioned here.

Wesley, a few months before he died, said, "Joseph Humphreys was the first lay preacher that assisted me in England, in the year 1738."[218]Who was Joseph Humphreys? The following particulars are gleaned from a pamphlet of forty-four pages, published in 1742, and entitled, "An Account of Joseph Humphreys' Experience of the Work of Grace upon his Heart. Bristol: printed by Felix Farley."

Joseph Humphreys was born at Burford, in Oxfordshire, October 28, 1720, where his father, for nearly thirty years, was the minister of a Dissenting congregation. Joseph was educated at a grammar school at Fairford, in Gloucestershire. His father died in 1733; and being, says Joseph, "uncommonly zealous in his day both for faith and holiness, he was almost universally despised both by Church-people and Dissenters." After his father's death, Joseph was sent to a school in London, "where young men were trained for the ministry." At this early period of his life, he had determined to be a minister, and says, "I used to write sermons of my own composing, thundering exceedingly against allunrepentingsinners." "The pupils every evening took their turns in prayer;" and Joseph thought himself "highlyblessed in having his lot cast with such pious, seriousyoung men." He was soon shocked, however, by the fact "that these same young men indulged in light and foolish talking and jesting, playing at draughts, fives, blindman's buff, hunt the shoe, and such-like ludicrous games, quite unbecoming such as professed godliness." By degrees, Joseph grew to be as light-hearted as the rest, and, without confessing it, became an infidel. After indulging in a frightful excess of wickedness, he again began to be religious; and writes:—

"I was for joining the Papists, Church-people, and Dissenters of all denominations inone; I was for reconciling the Arians, Socinians, Arminians, and Calvinists altogether; I would have had them lay aside all disputable points, and harmonize in those things wherein they were all agreed. I liked those men who were for reducing theChristian Articlesto afew; and if any one called the PopeAntichrist, I thought he was very ignorant and uncharitable."

In the year 1737, Joseph became a member of the Independent Church, in London, presided over by the Rev. Dr. Guyse; but was still unconverted. Notwithstanding this, however, on June 18, 1738, he began to preach. Six months afterwards, Whitefield returned to England, and Humphreys writes:—

"About this time there was great talk of Mr. Whitefield; and, accordingly, on May 2, 1739, I went to hear him on Kennington Common. I liked him, because he so affectionately invited poor guilty sinners to come to Jesus Christ by faith. I afterwards heard him several times. I felt the power of the Lord to be with him; and was much affected to see the seriousness and tears of many in the congregations. The flocking of the multitudes to hear the word made me think and say, 'It was never so seen in Israel.' One evening, as I was coming home from hearing him, I wept exceedingly, thinking what a hearty, pious minister he was (though educated at such a wicked place as Oxford) in comparison of what any of us at our academy were like to be. I earnestly sought his acquaintance; and, accordingly, one evening I supped with him and Mr. Howell Harris, and several more brethren, at a public-house on Blackheath, just after his preaching to a most numerous congregation. Thepublic-houseseemed to be turned into achurch; and to me it was like heaven upon earth. One Sabbath-day, I think it was June 3, as we were singing a hymn at the academy, I had such a taste of the dying love of Christ as I never had before. My heart was quite melted, and my eyes were a fountain of tears. When I came forth, one of the pupils asked me what was the matter with me? I told him I washappy. When another enquired the same, I signified that Ifeltmore than I could express."

Humphreys was still a student in the Dissenting Academy (which had been removed to Deptford), and, though he was not nineteen years of age, yet, being intended for the ministry, he began, in the month of the ensuing August, to preach in "a large dancing room." He had crowded congregations, and soon formed a Religious Society consisting of a hundred and forty members. He writes:—

"I insisted chiefly upon a sinner's justification before God, through the Redeemer's merits; and shewed the nature, necessity, and blessedness of it. For this, I was soon violently opposed. I became the butt of the common people; I wassingularin the school; was threatened by my tutor; dropped by most of my old friends; deemedbeside myselfby some; and at last, December 25, 1739, was expelled the academy, for no other crime but this."

For about a year, Humphreys found a refuge in the academy of Mr. J. Eames, in Moorfields; and, while pursuing his studies, ministered to the Religious Societies of Deptford, Greenwich, and Ratcliffe. The clergy preached against him; and two pamphlets were published, which, says he, "were not worth reading, much less answering."

"The rude mob," he writes, "treated bothmeand thepeoplemost roughly; haling us about, throwing us upon the ground, beating us, and pelting us with stones or brickbats, rotten eggs, apples, dung, and fireworks. Officers sent their men topressme. I was hooted at along the streets; spit upon; called names; threatened, reviled, and belied; hated of all, and counted the filth of the world, and the offscouring of all things. I was frequently in danger, not only of having my eyes, but also my brains, beat out by the large flints that were continually thrown upon the roof of the barn where I preached."

Often while young Humphreys was preaching, numbers of his hearers were thrown into convulsions similar to those which occurred under Wesley's ministry at Bristol. Humphreys writes:—

"Their bodies were strangely agitated; their bones would sometimes seem to be out of joint; their breasts would heave prodigiously; some would bite, tear, and beat themselves, and do mischief to others also, unless they were forcibly held down; and some would roar hideously, crying out that the devil was coming to fetch them, or to torment them. That it was nofeignedthing, at least inmostof them, is most certain. That it was occasioned in some bysympathy, I will not deny; but I do really believe that in others it was occasioned by adiscoveryof theirundone condition; and was followed bytrue conversionto the Lord. I own that the cases of some who werethus affectedwas so unaccountable, to this day, I am at a stand to determinehoworwhatit was. For what I know, they might betorn by the devil. God might suffer Satan to be let loose upon them for a season; generally, however, it was soawful, that the beholders durst not make game of it. I only relate matters of fact; and do not pretend to say that all wererenewedorconvertedwho werethusaffected, for I believe no such thing, but the contrary. Neither could I ever look upon these things assignsfrom heaven for the establishment or confirmation of any particular doctrine. I rather think the case was often this: the word of God would come with a convincing light and power into the consciences of sinners, whereby they wereso farawakened, as to be seized with dreadful terrors. The rebellion of their natures would be raised; the peace of the strong man armed would be disturbed; hell within would begin to roar; the devil, that before, being unmolested, lay quiet in their hearts, would now be stirred up, and be most outrageously angry, because of this convincing light and power of the word. Hence, I believe, proceeded some of these agonies of body. And all this might be, and perhaps frequently was, without any real change of heart; for I depend upon no such things as proofs of a person's conversion to God. Rather let this be made manifest by the fruits of righteousness, in all gracious tempers and conversation, with perseverance therein unto the end."September 1, 1740. I began to preach at the Foundery in London, to Mr. Wesley's congregation, and many a powerful opportunity there was. In theprivate societyalso we had manysweet meetings. At this time, I had a very great intimacy with the Rev. Mr. John Wesley. We were together almost continually night and day. There were many things very exemplary in him—worthy, indeed, of every minister's and every Christian's imitation. But, on account of some important doctrines of grace wherein we differed, I was obliged, on April 25, 1741, to separate from him.

"September 1, 1740. I began to preach at the Foundery in London, to Mr. Wesley's congregation, and many a powerful opportunity there was. In theprivate societyalso we had manysweet meetings. At this time, I had a very great intimacy with the Rev. Mr. John Wesley. We were together almost continually night and day. There were many things very exemplary in him—worthy, indeed, of every minister's and every Christian's imitation. But, on account of some important doctrines of grace wherein we differed, I was obliged, on April 25, 1741, to separate from him.

Space forbids further details respecting Joseph Humphreys. Suffice it to say that, in the month of May, 1741, he joined himself to Whitefield, and acted as one of his itinerant preachers. Such he was in the twenty-first year of his age. In the pamphlet, from which these facts are taken, he declares himself a Dissenter. In some respects, he was a remarkable man; and the reader will meet with him again. The following is Wesley's summary of his life:—

"1790. September 9. I read over the experience of Joseph Humphreys, the first lay teacher that assisted me in England, in the year 1738. From his own mouth, I learn that he was perfected in love, and so continued for at least a twelvemonth. Afterwards, he turned Calvinist, and joined Mr. Whitefield, and published an invective against my brotherand me in the newspaper. In a while, he renounced Mr. Whitefield, and was ordained a Presbyterian minister. At last he received Episcopal ordination. He then scoffed at inward religion, and when reminded of his own experience, replied, 'That was one of the foolish things which I wrote in the time of my madness.'"

At the risk of wearying the reader, another of Whitefield's converts, belonging to this period, must be introduced.

Joseph Periam was the son of respectable parents, who appear to have resided at Bethnal Green. Joseph had been articled to an attorney, and intended to devote himself to the legal profession. He read Whitefield's sermon on the New Birth, and was converted. The change in him was so great, that his father and friends thought him mad. The "symptoms" or proofs of his madness were three. 1. He had fasted for a fortnight. 2. He had prayed loud enough to be heard all over a house four storeys high. 3. He had sold his clothes and given the money to the poor. The first of these allegations was probably a fact exaggerated. The second, in all likelihood, was perfectly correct. The third also was literally true; for, says Whitefield,—

"Joseph ingenuously confessed to me, that, under his first awakenings, he was one day reading the story of the young man whom our Lord commanded to sell all he had, and to give to the poor, and, thinking it must be taken in the literal sense, out of love, to Jesus Christ, he sold his clothes, and gave the money to the poor."

For such reasons, Joseph Periam was put into the general receptacle of all London lunatics—Bethlehem Hospital; an old edifice founded in 1547, and standing in St. George's Fields, Lambeth. The institution was a disgrace to all connected with it. The miserable inmates were treated most brutally. Their terrible affliction was turned into pecuniary profit, and the hospital received about £400 a year, in the form of fees, collected by exhibiting the poor maniacs, chiefly naked, and uniformly chained to the walls of their respective dungeons. The practice of entertaining the outside public by thus shewing the inside patients of this infernal prison house was not abolished until the year 1770; and, even then, the abolition was unaccompanied by any other improvement of the usage of the unhappysufferers.[219]If men were not mad when they entered, there was enough to make them mad before they left.

Joseph Periam became the occupant of No. 50 in this dismal dungeon, miscalled an hospital. "His room," says Whitefield, "was a cold place, without windows, and had a damp cellar under it." On entering, Joseph's first refection was a dose of physic. Whitefield writes:—

'Being sensible that he wanted no physic, Joseph was unwilling at first to take it; upon which four or five men took hold of him, cursed him most heartily, put a key into his mouth, threw him upon the bed, and said, 'You are one of Whitefield's gang,' and so drenched him."

Poor Periam wrote to Whitefield as follows:—

"Bethlehem Hospital, No. 50."Dear Sir,—I have read your sermon on the New Birth, and hope I shall always have a due sense of my dear Redeemer's goodness to me. May Almighty God bless and preserve you, and prosper your ministerial function! I wish, sir, I could have some explanatory notes upon the New Testament, to enlighten the darkness of my understanding, to make me capable of becoming a good soldier of Jesus Christ; but, above all, I should like to see you."I am, dear Sir, yours affectionately with my whole heart,"Joseph Periam."

"Bethlehem Hospital, No. 50.

"Dear Sir,—I have read your sermon on the New Birth, and hope I shall always have a due sense of my dear Redeemer's goodness to me. May Almighty God bless and preserve you, and prosper your ministerial function! I wish, sir, I could have some explanatory notes upon the New Testament, to enlighten the darkness of my understanding, to make me capable of becoming a good soldier of Jesus Christ; but, above all, I should like to see you.

"I am, dear Sir, yours affectionately with my whole heart,"Joseph Periam."

Whitefield writes:—

"According to his request, I paid him a visit, and found him in perfect health both in body and mind."

On the 5th of May, 1739, in the midst of his marvellous services on Kennington Common, Whitefield received another letter from Periam, stating that he was "surrounded with nothing but profaneness and wickedness;" that he had to go into his "cell at seven or eight o'clock at night, and was not let out till six or seven in the morning;" and that, being "debarred the use of candles, and consequently books, all that time, except what was spent in prayer and meditation, was lost; and though these exercises were good, yet by constant repetition, and for want of change, they were deadened." He also asked whether his objections to being thus "imprisoned were inconsistent or wicked, and whether he mightnot, without offence to God, make use of endeavours to be discharged?" He likewise wished to know whether, being discharged, he might, "without offence to the gospel of Jesus Christ, follow the business of an attorney?" And, finally, the poor fellow asked, "If I cannot be discharged by proper application, how can I best spend my time to the glory of God and my own and my brethren's welfare?"

To this lengthened letter, Whitefield sent the following reply:—

"May 7, 1739."Dear Sir,—The way to salvation is by Jesus Christ, who is the Way, the Truth, and the Life. The way to Christ is by faith. 'Whosoever liveth andbelievethin me,' says our Lord, 'though he were dead, yet shall he live.' But this faith, if it is saving faith, willworkby love. Come, then, to Jesus Christ as a poor sinner, and He will make you a rich saint. This, I think, serves as an answer to your first query."It is, no doubt, your duty, whilst you are in the house, to submit to the rules of it; but, then, you may use all lawful means to get yourself out. I have just now been with your sister, and will see what can be done further.Watch and pray."As for the business of an attorney, I think it unlawful for a Christian; at least, exceeding dangerous. Avoid it, therefore, and glorify God in some other station."I am, dear Sir, your affectionate friend and servant,"George Whitefield."

"May 7, 1739.

"Dear Sir,—The way to salvation is by Jesus Christ, who is the Way, the Truth, and the Life. The way to Christ is by faith. 'Whosoever liveth andbelievethin me,' says our Lord, 'though he were dead, yet shall he live.' But this faith, if it is saving faith, willworkby love. Come, then, to Jesus Christ as a poor sinner, and He will make you a rich saint. This, I think, serves as an answer to your first query.

"It is, no doubt, your duty, whilst you are in the house, to submit to the rules of it; but, then, you may use all lawful means to get yourself out. I have just now been with your sister, and will see what can be done further.Watch and pray.

"As for the business of an attorney, I think it unlawful for a Christian; at least, exceeding dangerous. Avoid it, therefore, and glorify God in some other station.

"I am, dear Sir, your affectionate friend and servant,"George Whitefield."

On May 9, Periam wrote again to Whitefield as follows:—

"My father was with me last night, when I shewed him your letter. I told him, I utterly renounced the business, of an attorney. He then asked me what profession I chose; which I submitted to him, on condition it might prove agreeable to the will of God. He was pleased to say, he thought me not mad, but very well in my senses, and would take me out, if Doctor Monro and the committee were of his opinion. Then he varied again, and thought it convenient for me to stay the summer, and to take physic twice a week, fearing a relapse. I told him, as a father, he should be obeyed; but when, at parting, he mentioned my leaving religion, I was somewhat stirred in my spirit, and told him nothing should prevail upon me to leave Jesus Christ."This is the substance of what passed between us. Upon the whole matter, sir, God gives me perfect resignation, and, I trust, when He shall see fit, will discharge me. I find His love daily more and more shed abroad in my heart. All things will work together for my good. If opportunity will let you, I should be glad to see you before you set out for America. May Almighty God, in His infinite goodness, prosper, guide, and protect you through this transitory life, and hereafter receive youtriumphantly into the heavenly Jerusalem, there to converse with, and see the ever-blessed Jesus!"Your loving and sincere friend,"Joseph Periam.""Upon reading this," says Whitefield, "I was sensibly touched with a fellow-feeling of his misery; and, at my request, Mr. Seward and two more friends waited upon the committee. But, alas! they esteemed my friends as much mad as the young man, and frankly told them, both I and my followers were insane. My friend Seward urged the examples of the young persons, who called the prophet, that was sent to anoint Jehu king, a mad fellow; of our Lord, whom His own relations, and the scribes and Pharisees, took to be mad; and of Festus's opinion of St. Paul. He further urged, that, when young people were under their first awakenings, they were usually tempted by the devil to run into some extremes. In the midst of the conference, the committee mentioned Periam's going to Georgia, and said, if I would take him with me, they would engage that his father should give leave to have him released. A day or two after, Mr. Seward waited upon his father, who gave his son an excellent character, and consented to his going abroad. After this, he waited upon the doctor, who pronounced him well; and, on May 19th, he waited again upon the committee, who behaved very civilly, and gave the young man a discharge. He is now with me, and I hope he will be an instrument of doing good. The hardships he has endured at Bethlehem will, I hope, prepare him for what he must undergo abroad."

"This is the substance of what passed between us. Upon the whole matter, sir, God gives me perfect resignation, and, I trust, when He shall see fit, will discharge me. I find His love daily more and more shed abroad in my heart. All things will work together for my good. If opportunity will let you, I should be glad to see you before you set out for America. May Almighty God, in His infinite goodness, prosper, guide, and protect you through this transitory life, and hereafter receive youtriumphantly into the heavenly Jerusalem, there to converse with, and see the ever-blessed Jesus!"

Your loving and sincere friend,"Joseph Periam."

"Upon reading this," says Whitefield, "I was sensibly touched with a fellow-feeling of his misery; and, at my request, Mr. Seward and two more friends waited upon the committee. But, alas! they esteemed my friends as much mad as the young man, and frankly told them, both I and my followers were insane. My friend Seward urged the examples of the young persons, who called the prophet, that was sent to anoint Jehu king, a mad fellow; of our Lord, whom His own relations, and the scribes and Pharisees, took to be mad; and of Festus's opinion of St. Paul. He further urged, that, when young people were under their first awakenings, they were usually tempted by the devil to run into some extremes. In the midst of the conference, the committee mentioned Periam's going to Georgia, and said, if I would take him with me, they would engage that his father should give leave to have him released. A day or two after, Mr. Seward waited upon his father, who gave his son an excellent character, and consented to his going abroad. After this, he waited upon the doctor, who pronounced him well; and, on May 19th, he waited again upon the committee, who behaved very civilly, and gave the young man a discharge. He is now with me, and I hope he will be an instrument of doing good. The hardships he has endured at Bethlehem will, I hope, prepare him for what he must undergo abroad."

Thus was Joseph Periam put into an execrable madhouse; and thus was he taken out. It is not necessary to trace his subsequent career; and this apparently long digression will be pardoned, when it is remembered that, at the time, Periam's case caused great excitement, and that it occupied a prominent position in a hostile pamphlet, of ninety-six pages, entitled "The Life of the Rev. Mr. George Whitefield, by an Impartial Hand."

It is time to return to Whitefield in London. In the midst of his unequalled popularity, he wrote to his friend Harris, of Gloucester, as follows:—

"London,May 10, 1739."Dear Mr. Harris,—The hour for my imprisonment is not yet come. I am not fit as yet to be so highly honoured. God only knows the treachery of my heart; but, amidst all my late success, I have scarce felt one self-complacent thought. I speak this to the honour of God's free grace."In about three weeks, God willing, we embark for Pennsylvania. The trustees have granted to me land, and everything upon my own terms. The officers and general are exceeding kind to my friend Habersham, upon my account, so that all things succeed beyond my expectations."Ever, ever yours,"George Whitefield."

"London,May 10, 1739.

"Dear Mr. Harris,—The hour for my imprisonment is not yet come. I am not fit as yet to be so highly honoured. God only knows the treachery of my heart; but, amidst all my late success, I have scarce felt one self-complacent thought. I speak this to the honour of God's free grace.

"In about three weeks, God willing, we embark for Pennsylvania. The trustees have granted to me land, and everything upon my own terms. The officers and general are exceeding kind to my friend Habersham, upon my account, so that all things succeed beyond my expectations.

"Ever, ever yours,"George Whitefield."

Whitefield's expectation of sailing so soon was not realized. On May 21, he left London, and reached Hertford, between eight and nine o'clock at night. His fame had gone before him, and, late as was the hour, he preached, on a common near the town, to four or five thousand hearers. Next morning, he preached in the same place, to nearly as large a congregation; then he breakfasted with a Dissenting minister; and then proceeded to Olney, where he arrived about ten p.m. Being denied the use of the church pulpit, he, on the day following, "preached in a field, near the town, to about two thousand people." At five in the evening, he reached Northampton, and "was most courteously received by Doctor Doddrige," the famous Dissenting minister; and, "at seven, according to appointment, preached, on a common, to about three thousand hearers." On Thursday, May 24, he "preached again in the same place, at about eight in the morning, but to a much larger audience." He then hastened back to Olney, and, in the midst of an incessant rain, preached "upon an eminence in the street." At seven in the evening, he got to Bedford, and says, "I found the town fully alarmed. About eight, I preached from the stairs of a windmill (the pulpit of my dear brother and fellow-labourer, Mr. Rogers),[220]to about three thousand people. Friday, May 25, preached at seven in the morning to rather a larger congregation than before. Reached Hitchin about one o'clock; and, at two, got upon a table in the market-place, near the church; but some were pleased to ring the bells in order to disturb us. Upon this, we removed into the fields; but, the sun beating intensely on my head, I became exceedingly sick, and was obliged, in a short time, to break off. I lay down for about two hours, and then came and preached near the same place, and God was with us. It was surprising to see how the hearts of the people were knit to me. I could have continuedlonger with them; but, being under an engagement to go to St. Albans, I hastened thither, but could not preach on account of my coming in so late. Great numbers had been there expecting me; and it grieved me to think how little I could do for Christ." The people of St. Albans, however, were not wholly disappointed; for, at seven next morning, he preached, in a field, to about fifteen hundred people; and then "got safe to London by two in the afternoon." In the evening of the same day, his congregation on Kennington Common numbered "about fifteen thousand."

Thus did Whitefield spend the six days between Sunday, May 20, and Sunday, May 27. The toil of travelling was not a trifle; but, besides this, a dozen sermons were delivered, and all in the open air. Whitefield writes:—

"Blessed be God! this has been a week of fat things: many sinners convicted; and many saints much comforted, and established in their most holy faith. I find there are some thousands of secret ones yet living amongst us, who have not bowed the knee to Baal; and this public way of acting brings them out. It much comforts me, wherever I go, to see so many of God's children, of all communions, come and wish me good luck in the name of the Lord. I perceive the people would be everywhere willing to hear, if the ministers were ready to teach them the truth as it is in Jesus. Lord, do Thou spirit up more of my dear friends and fellow-labourers to go out into the highways and hedges, to compel poor sinners to come in! Amen!"

TheWeekly Miscellany—the recognized newspaper of the Church of England—could not allow even this brief country excursion to pass unnoticed. On June 2, it had a short article to the following effect:—

"On Tuesday last week, Mr. Whitefield called at Hitchin, on his way to Bedford, and, at the desire of several Dissenters, was prevailed on to return there on Friday last, at which time several hundred Dissenters of that parish, and the neighbouring Dissenters, attended him; but, being denied the use of the church, he mounted a table in the market-place, on which the bells were set a-ringing. He afterwards returned to the place of execution, and, according to his usual method, sung a psalm, and began to harangue his auditors from, 'We would see Jesus;' but, being overcharged——, he was obliged to break off abruptly."

There can be no doubt, that, not only at Hitchin, but throughout the whole of this week's tour, the Dissenters were Whitefield's chief auditors; but the sneer at the end of theextract just given, was a foul and filthy falsehood, altogether unworthy of the Church of England's chief newspaper.

Being returned to London, Whitefield resumed his field-preaching with as much zest as ever. On Sunday morning, May 27, he preached, for nearly two hours, "to about twenty thousand at Moorfields." During the day, he "went twice to public worship, and received the blessed sacrament." In the evening, at Kennington Common, he addressed a congregation of thirty thousand.

The following are extracts from his Journal:—

"Monday, May 28. Preached, after earnest and frequent invitation, at Hackney, in a field belonging to Mr. Rudge, to about ten thousand hearers. I insisted much upon the reasonableness of the doctrine of the new birth, and the necessity of our receiving the Holy Ghost, in His sanctifying gifts and graces, as well now as formerly; and I could not help exposing the impiety of those letter-learned teachers, who say, we are not now to receive the Holy Ghost, and who count the doctrine of the new birth, enthusiasm. Out of your own mouths will I condemn you, you wicked blind guides. Did you not, at the time of ordination, tell the bishop, that you were inwardly moved by the Holy Ghost, to take upon you the administration of the Church? Surely, at that time, you acted the crime of Ananias and Sapphira over again. You lied, not unto man, but, unto God."

Thus did Whitefield openly attack the clergy of his own Church; for the Journal containing this was immediately published, and, before the end of the year 1739, passed through three editions. No wonder that there were clerical replies of an angry sort. It was unwise, for so young a man, to make such assaults; and, in many instances, the castigations he received were not unmerited. His business was not to annoy and irritate the clergy; but to preach forgotten truths, and to convert sinners.

"Tuesday, May 29. Went to public service at Westminster Abbey. Afterwards despatched business for my orphans, and preached, at Kennington, to a most devout auditory, with much sweetness and power."Wednesday, May 30. Waited upon the Bishop of Bristol,[221](who treated me with the utmost civility,) and received his lordship's benefaction for Georgia. At the request of many, I preached, in the evening, atNewington Common, to about fifteen thousand people. The word came with power; and, seeing a great multitude, I thought proper to collect for the Orphan House; and £16 9s. 4d. were gathered on that occasion."Thursday, May 31. I preached at Kennington, to my usual congregation; and three of my brethren in the ministry were pleased to accompany me, which filled the people with exceeding great joy."Friday, June 1. Dined at Old Ford, and gave a short exhortation to a few people in a field. In the evening, preached at a place called Mayfair, near Hyde Park Corner. The congregation, I believe, consisted of near eighty thousand people. It was, by far, the largest I ever preached to yet. In the time of my prayer, there was a little noise; but they kept a deep silence during my whole discourse. A high and very commodious scaffold was erected for me to stand upon; and God strengthened me to speak so loud, that most could hear, and so powerfully, that most, I believe, could feel. All love, all glory be to God through Christ!"Saturday, June 2. Sent another Quaker to be baptized by Mr. Stonehouse. Collected, by private contributions, nearly £50 for the orphans. In the evening, preached at Hackney to about ten thousand; and £20 12s. 4d. were gathered for the same objects."Sunday, June 3. Preached at Moorfields to a larger congregation than ever, and collected £29 17s. 9d. for the Orphan House. Went twice to public worship, and received the sacrament. Preached in the evening at Kennington Common, to the most numerous audience I ever yet saw in that place, and collected £34 5s."[222]

"Tuesday, May 29. Went to public service at Westminster Abbey. Afterwards despatched business for my orphans, and preached, at Kennington, to a most devout auditory, with much sweetness and power.

"Wednesday, May 30. Waited upon the Bishop of Bristol,[221](who treated me with the utmost civility,) and received his lordship's benefaction for Georgia. At the request of many, I preached, in the evening, atNewington Common, to about fifteen thousand people. The word came with power; and, seeing a great multitude, I thought proper to collect for the Orphan House; and £16 9s. 4d. were gathered on that occasion.

"Thursday, May 31. I preached at Kennington, to my usual congregation; and three of my brethren in the ministry were pleased to accompany me, which filled the people with exceeding great joy.

"Friday, June 1. Dined at Old Ford, and gave a short exhortation to a few people in a field. In the evening, preached at a place called Mayfair, near Hyde Park Corner. The congregation, I believe, consisted of near eighty thousand people. It was, by far, the largest I ever preached to yet. In the time of my prayer, there was a little noise; but they kept a deep silence during my whole discourse. A high and very commodious scaffold was erected for me to stand upon; and God strengthened me to speak so loud, that most could hear, and so powerfully, that most, I believe, could feel. All love, all glory be to God through Christ!

"Saturday, June 2. Sent another Quaker to be baptized by Mr. Stonehouse. Collected, by private contributions, nearly £50 for the orphans. In the evening, preached at Hackney to about ten thousand; and £20 12s. 4d. were gathered for the same objects.

"Sunday, June 3. Preached at Moorfields to a larger congregation than ever, and collected £29 17s. 9d. for the Orphan House. Went twice to public worship, and received the sacrament. Preached in the evening at Kennington Common, to the most numerous audience I ever yet saw in that place, and collected £34 5s."[222]

This, for the present, was Whitefield's farewell sermon on Kennington Common. During the last five weeks, he had preached twenty-one times in this open-air cathedral; the crowds who had flocked to hear him were marvellous; upon the whole there had been no disturbances worth mentioning; God had abundantly blessed the young preachers' labours; and the services throughout had astonished, not only Whitefield, but likewise Whitefield's friends and enemies. The scene, when, on June 3, he took his leave of this memorable spot, was profoundly affecting. He writes:—

"When I mentioned my departure from them, the people were melted into tears. Thousands of ejaculations and fervent prayers were poured out to God on my behalf, which gave me abundant reason to be thankfulto my dear Master. O what marvellous great kindness has God shewn me in this great city! Indeed, I have seen the kingdom of God come with power."

At this point, Whitefield concluded his "Journal from his Arrival at London to his Departure from thence on his way to Georgia." This, as already stated, was immediately published. All the important facts in it have been narrated. Many juvenile reflections on passing occurrences, and imprudent remarks respecting himself, have been omitted. They were perfectly artless, and in anunpublishedjournal would have been innocent. It is difficult to determine whether Whitefield did right or wrong by giving his Journals to the public. No doubt, they were read with the utmost avidity by his friends; and it can hardly be questioned that they were, in many instances, the means of arousing slumbering piety. They are also of essential service to Whitefield's biographers, and no adequate life of the great preacher can be written without a liberal use of them. On the other hand, however, they created enormous prejudices against the Methodists in general, and, as will soon be seen, brought upon Whitefield in particular an amount of personal abuse almost without parallel.

Before leaving the subject, it must be added that Whitefield's two Journals of his "Voyage from London to Savannah in Georgia," extending from December 28, 1737, to May 7, 1738, were printed by his injudicious friends, without his knowledge, in 1738. During the year 1739, three other Journals were published by himself. 1. The "Journal from his Arrival at Savannah to his Return to London." (8vo. 38 pp.) 2. His "Journal from his Arrival at London to his Departure from thence on his Way to Georgia." (8vo. 115 pp.) In both instances the printer was James Hutton, the Moravian. The title of the last mentioned, however, is not correct, for (through no fault of his) Whitefield did not embark for Georgia until ten weeks after he preached his farewell sermon on Kennington Common. Hence, 3. During the same year, appeared the following: "A Continuation of the Reverend Mr. Whitefield's Journal during the Time he was detained in England by the Embargo." (8vo. 40 pp.) This extended from June 4 to August 3, 1739; and from itand from other sources of information the following facts are gleaned.

It has been already stated that Dr. Trapp's "fourth and last Sermon against Mr. Whitefield and the Methodists," was preached on Sunday, May 20. Soon after this, Whitefield published the following: "A Preservative against unsettled Notions, and want of Principles, in regard to Righteousness and Christian Perfection. An explanatory Sermon on that mistaken text, 'Be not righteous over-much, neither make thyself over-wise: why shouldest thou destroy thyself?' Being a more particular Answer to Dr. Trapp's four Sermons upon the same text than have yet been published. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for G. Whitefield, in the year 1739." (12mo. 33 pp.)

In all respects, this was an unwise publication. Prefixed to it is a somewhat egotistic and ostentatious address, "To all the true members of Christ's holy Church," in which Whitefield says:—

"As the whole of this great nation seems now more than ever in danger of being hurried into one or other of these equally pernicious extremes—irreligion or fanaticism—I thought myself more than ordinarily obliged to rouse your, perhaps, drowsy vigilance, by warning you of the nearness of your peril. Take the friendly caution I give you in good part, and endeavour to profit by it. Be mindless of me, and attend wholly to the saving truths I here deliver to you from the mouth of God Himself. Of this only be persuaded, that they are uttered by one who has your eternal salvation as much at heart as his own."

The chief faults, however, of this sermonic pamphlet are its pious, but personal abuse of Dr. Trapp. The minister of the four churches of St. Leonard's, St. Martin's-in-the-Fields, Christ Church, and Harlington, merited rebuke; but Whitefield's epithets and strictures were of greater service to Dr. Trapp than to the man who wrote them. With all his faults, Dr. Trapp was a distinguished man. At different periods of his life, he had been Fellow of Wadham College, Oxford; in the same college he had been appointed to the first Birkhead professorship of poetry; he had filled the office of chaplain to Sir Constantine Phipps, Lord Chancellor of Ireland; and he had published several poetical and otherworks, of one of which the University of Oxford had marked their approval, by conferring upon him the degree of D.D. Further, he was now in his sixtieth year, and therefore much more than twice the age of Whitefield. His attack on young Whitefield had been fierce, almost savage; Whitefield's retaliatory attack was what? The reader must judge for himself. Whitefield writes:—

"This earthly-minded minister of a new gospel has taken a text which seems to favour his naughty purpose of weaning the well-disposed little ones of Christ from that perfect purity of heart and spirit which is necessary to all such as mean to live in our Lord Jesus. O Lord, what shall become of the flock when their shepherds betray them into the hands of the ravenous wolf! when a minister of Thy word perverts it to overthrow Thy kingdom, and to destroy Scripture with Scripture! Solomon, in the person of a desponding, ignorant, indolent liver, says to the man of righteousness: 'Be not righteous over-much, neither make thyself over-wise. Why shouldest thou destroy thyself?' But must my poor, angry, over-sighted brother Trapp, therefore, personate a character so unbecoming his function, merely to overthrow the express injunction of the Lord to us, which obliges us never to give over pursuing and thirsting after the perfect righteousness of Christ till we rest in Him? Father, forgive him, for he knows not what he says! Oh, what advantage might not Satan gain over the elect, if the false construction put upon this text by that unseeing teacher should prevail! Yet though he blushes not to assist Satan to bruise our heel, I shall endeavour to bruise the heads of both, by shewing the genuine sense of the text in question."

Having given what he conceives to be "the genuine sense," Whitefield proceeds:—

"This is the true, genuine sense of the text, and every other sense put upon it isfalseandgroundless, and wrested rather to pervert than to explain the truth. O Christian simplicity, whither art thou fled? Why will not the clergy speak the truth? And why must this false prophet suffer thy people to believe a lie, because they have held the truth in unrighteousness? Raise up, I beseech Thee, O Lord, some true pastors, who may acquaint them with the nature and necessity of perfect righteousness, and lead them to that love of Christian perfection which the angry-minded, pleasure-taking Dr. Trapp labours to divert them from, by teaching that 'all Christians must have to do with some vanities.' Lord, open his eyes, and touch his heart, and convert him, and all those erring ministers who 'have seen vain and foolish things for Thy people, and have not discovered their iniquity to turn away their captivity.' For 'they have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink, they err in vision, they stumble in judgment.'""It is not surprising to see a man of this cast of mind making a vain ostentation of his little superficial acquaintance with the ancient Greeks and Romans. What is this but acting conformably to his principle, thatall Christians must have to do with some vanities? And shall we wonder to hear such an one prefer their writings, to those of an apostle; or be astonished to see him wound the apostle with raillery for wishing to 'know nothing but Jesus Christ, and Him crucified'? No; with him it is consistency to laugh and reprove you out of theperfection of righteousness, which, however he may play with terms, is with him the same as beingrighteous over-much. What will not men advance who are drunk with passion, and intoxicated with self-love! To such lengths does the love of the world hurry these self-fond, merry-making worldlings. What wonder is it that lovers and strugglers after theperfect righteousnessof Christ should be charged withenthusiasm, withfolly, withfanaticismandmadness? Can you be amazed at it, in an age 'when all manner of vice abounds to a degree almost unheard of'? when 'the land is full of adulterers,' and when, 'because of swearing, the land mourneth'? Oh, how is the faithful city become a harlot! Oh, how 'my heart within me is broken!' Because of the clergy, 'all my bones shake! I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of the words of His holiness,' perverted by this deluded clergyman. When the clergy become teachers of worldly maxims, what can be expected from the laity?""Such is the language which the indolent, earthly-minded, pleasure-taking clergy of the Church of England use to strengthen the hands of evil-doers. Such is the doctrine of the letter-learned divine, who has dipped his pen in gall to decryperfect righteousness. But suffer not yourselves to be deluded by him. As I have already shewn you, he is grossly (Lord, grant he was not maliciously!) mistaken in his manner of explaining this text. He acts the character of a vain libertine, full of self-love and earthly desires. May I not—yea, must I not—warn you, that this man is an enemy toperfect righteousnessin men through Christ Jesus, and thereforeno friendto Christ? Oh that my head were an ocean, and my eyes fountains of tears, to weep night and day for this poor creature, this hoodwinked member of the clergy!"

"It is not surprising to see a man of this cast of mind making a vain ostentation of his little superficial acquaintance with the ancient Greeks and Romans. What is this but acting conformably to his principle, thatall Christians must have to do with some vanities? And shall we wonder to hear such an one prefer their writings, to those of an apostle; or be astonished to see him wound the apostle with raillery for wishing to 'know nothing but Jesus Christ, and Him crucified'? No; with him it is consistency to laugh and reprove you out of theperfection of righteousness, which, however he may play with terms, is with him the same as beingrighteous over-much. What will not men advance who are drunk with passion, and intoxicated with self-love! To such lengths does the love of the world hurry these self-fond, merry-making worldlings. What wonder is it that lovers and strugglers after theperfect righteousnessof Christ should be charged withenthusiasm, withfolly, withfanaticismandmadness? Can you be amazed at it, in an age 'when all manner of vice abounds to a degree almost unheard of'? when 'the land is full of adulterers,' and when, 'because of swearing, the land mourneth'? Oh, how is the faithful city become a harlot! Oh, how 'my heart within me is broken!' Because of the clergy, 'all my bones shake! I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of the words of His holiness,' perverted by this deluded clergyman. When the clergy become teachers of worldly maxims, what can be expected from the laity?"

"Such is the language which the indolent, earthly-minded, pleasure-taking clergy of the Church of England use to strengthen the hands of evil-doers. Such is the doctrine of the letter-learned divine, who has dipped his pen in gall to decryperfect righteousness. But suffer not yourselves to be deluded by him. As I have already shewn you, he is grossly (Lord, grant he was not maliciously!) mistaken in his manner of explaining this text. He acts the character of a vain libertine, full of self-love and earthly desires. May I not—yea, must I not—warn you, that this man is an enemy toperfect righteousnessin men through Christ Jesus, and thereforeno friendto Christ? Oh that my head were an ocean, and my eyes fountains of tears, to weep night and day for this poor creature, this hoodwinked member of the clergy!"

This is quite enough. It is a painful task to adduce such extracts; but it would not be honest to withhold them. Whitefield's impetuous character, and the immense number and extreme violence of the publications against him and against the Methodists in general, cannot be understood without them. Whitefield's "Answer to Dr. Trapp's Four Sermons" was unworthy of him. It was an outburst of petulant irritation, all the more offensive because arrayed in the garb of piety. It did no good either to Whitefield or the cause of Christ. It, and similar attacks, to be noticedshortly, brought upon him and his fellow-Methodists an enormous amount of personal abuse. No doubt, many of the clergy of the Church of England were "indolent, earthly-minded, and pleasure-taking;" but this was not the way to mend them. Whitefield's mission was not to rail against the clergy, but to convert sinners. The only excuses that can be made for him are, that he was young; that he was naturally impetuous and imprudent; that he had been greatly irritated; and that, perhaps, he was somewhat thrown off his balance by the unequalled popularity to which he had attained.

Having taken a formal leave of his congregations on Kennington Common, Whitefield, on June 4, proceeded to Blackheath. He writes: There was nearly as large a congregation as there was at Kennington yesterday. My discourse was nearly two hours long, and the people were so melted down, and wept so loud, that they almost drowned my voice. I could not but cry out, 'Come, ye Pharisees, come and see the Lord Jesus getting Himself the victory.'"

Next morning, Whitefield preached on Bexley Common, "to about three hundred people; and, in the evening, near Woolwich, to several thousands;" and spent the night with Mr. Delamotte, of Blendon.

On June 6, he did what he had not been allowed to do for some time past,—read prayers, and preached in two churches; in the morning, at Bexley, by invitation of the vicar, the Rev. Henry Piers; and in the evening, in a church adjoining Gravesend. "I have no objection," he writes, "against the excellent Liturgy of our Church, but highly approve of it, if ministers would lend me their churches to use it in. If not, let them blame themselves, that I pray and preach in the fields."

During these three days spent at Blackheath, Blendon, Bexley, and Gravesend, Whitefield was accompanied by Charles Wesley, who says:—

"Monday, June 4. I stood by G. Whitefield while he preached on the mount in Blackheath. The cries of the wounded were heard on every side. What has Satan gained by turning him out of the churches?"Tuesday, June 5. I was with him at Blendon. Bowers and Bray" (two prominent Moravians) "followed us thither, drunk with the spirit of delusion. George honestly said, 'They were two grand enthusiasts.'"Wednesday, June 6. Above sixty of the poor people had passed the night in Mr. Delamotte's barn, singing and rejoicing. I sang and prayed with them before the door. George's exhortations left them all in tears."

"Monday, June 4. I stood by G. Whitefield while he preached on the mount in Blackheath. The cries of the wounded were heard on every side. What has Satan gained by turning him out of the churches?

"Tuesday, June 5. I was with him at Blendon. Bowers and Bray" (two prominent Moravians) "followed us thither, drunk with the spirit of delusion. George honestly said, 'They were two grand enthusiasts.'

"Wednesday, June 6. Above sixty of the poor people had passed the night in Mr. Delamotte's barn, singing and rejoicing. I sang and prayed with them before the door. George's exhortations left them all in tears."

These were strange scenes, but want of space forbids comment.

Charles Wesley returned to London, and had a tussle with the Moravians. Two men, John Shaw and William Fish, were insolently zealous. "Shaw pleaded for his spirit of prophecy;" and accused Charles "with love of preeminence," and "with making proselytes twofold more children of the devil than before." Fish said Charles was delivered over unto Satan; and both he and Shaw declared themselves no longer members of the Church of England. Charles was also greatly annoyed by a mad prophetess, who had sprung up among the brethren. Whitefield heard of all this, and wrote as follows to the London Moravians:—

"Blendon,June 12, 1739."My dear Brethren in Christ,—I am jealous over you with a godly jealousy. I find more and more that Satan has desired to have some of you in particular, that he may sift you as wheat, and, if possible, divide and separate you all. I hear there is a woman among you, who pretends to the spirit of prophecy; and, what is more unaccountable, I hear that Brother B—— (Bray?) seems to approve of her. You have great need, therefore, to try the spirits, whether they be of God. The devil is beginning to mimic God's work, and is now transforming himself into an angel of light, in order more effectually to gain his point. I cannot but think that Brother —— is at present under a spirit of delusion. He, as well as Brother ——, I believe, imagines there will be a power given to work miracles, and that now Christ is coming to reign a thousand years upon the earth. But what need is there of miracles, such as healing sick bodies, when we see greater miracles every day done by the power of God's Word? Why should we tempt God in requiring further signs? As for our Lord's coming at this time to reign upon the earth, I answer, 'It is not for us to know the times and seasons, which the Father hath put in His own power.' That a great work is begun is evident; that it will be carried on, I doubt not; but how it will end, I know not, neither do I desire to know. It is sufficient for me to do the work of the day in its day, and to rest satisfied in this, that all end in God's glory."My dear brethren, be not offended at this plainness of speech. I would all the Lord's servants were prophets; but then, I would not have people think themselves prophets of the Lord, when they are only enthusiasts. If Mr. —— is actuated by a good spirit, why is he not patient of reproof? Why does he fly into a passion when contradicted? Why does he pretend to be infallible, and that God always speaks in him?"Pure unfeigned love causes me to use this freedom. Many of you God has worked upon by my ministry, and, therefore, I would not have you ignorant of Satan's devices. O beware of him at this time. Do not conceive prejudices against each other. Do not dispute, but love. Purge out the old leaven from amongst you. Build up each other in your most holy faith. My dear brethren, I am your common servant in our dear Lord Jesus,"George Whitefield."

"Blendon,June 12, 1739.

"My dear Brethren in Christ,—I am jealous over you with a godly jealousy. I find more and more that Satan has desired to have some of you in particular, that he may sift you as wheat, and, if possible, divide and separate you all. I hear there is a woman among you, who pretends to the spirit of prophecy; and, what is more unaccountable, I hear that Brother B—— (Bray?) seems to approve of her. You have great need, therefore, to try the spirits, whether they be of God. The devil is beginning to mimic God's work, and is now transforming himself into an angel of light, in order more effectually to gain his point. I cannot but think that Brother —— is at present under a spirit of delusion. He, as well as Brother ——, I believe, imagines there will be a power given to work miracles, and that now Christ is coming to reign a thousand years upon the earth. But what need is there of miracles, such as healing sick bodies, when we see greater miracles every day done by the power of God's Word? Why should we tempt God in requiring further signs? As for our Lord's coming at this time to reign upon the earth, I answer, 'It is not for us to know the times and seasons, which the Father hath put in His own power.' That a great work is begun is evident; that it will be carried on, I doubt not; but how it will end, I know not, neither do I desire to know. It is sufficient for me to do the work of the day in its day, and to rest satisfied in this, that all end in God's glory.

"My dear brethren, be not offended at this plainness of speech. I would all the Lord's servants were prophets; but then, I would not have people think themselves prophets of the Lord, when they are only enthusiasts. If Mr. —— is actuated by a good spirit, why is he not patient of reproof? Why does he fly into a passion when contradicted? Why does he pretend to be infallible, and that God always speaks in him?

"Pure unfeigned love causes me to use this freedom. Many of you God has worked upon by my ministry, and, therefore, I would not have you ignorant of Satan's devices. O beware of him at this time. Do not conceive prejudices against each other. Do not dispute, but love. Purge out the old leaven from amongst you. Build up each other in your most holy faith. My dear brethren, I am your common servant in our dear Lord Jesus,

"George Whitefield."

This is not the place to detail, at greater length, the wranglings between the Moravians and the Methodists; but, after this, with the exception of attending a Moravian love-feast on June 25, and a Society meeting on August 1, Whitefield seems to have had no further connection with the Brethren.

On June 7, Whitefield preached again in the church near Gravesend, and in Mr. Piers's church at Bexley; and, on the two following days, at Bexley, Charlton, and Dulwich. He was invited to Charlton by the Earl and Countess of Egmont, who entertained him "with the utmost civility."

On June 10, Whitsunday, he writes:—

"Preached with more power than ever, and assisted in administering the sacrament to about two hundred communicants in Bexley Church.[223]Dined, gave thanks, and sang hymns at Mr. Delamotte's. Preached with great power, in the evening, on Blackheath, to above twenty thousand people, and collected £16 7s. for the orphans. After sermon, I went to theGreen Man, near the place where I preached, and continued till midnight instant in prayer, praise, thanksgiving, and Christian communion. I believe there were fifty or sixty of us in all; and numbers stood by as spectators. Many of them watched unto prayer and praise all night."

This was a unique scene, in a public house, on the night of Whitsunday; but Whitefield writes:—

"I think it every Christian's duty to be particularly careful to glorify God in places where He is most dishonoured. Some can sing the songs of the drunkard in public houses; others can spend whole nights in chambering and wantonness; why should Christians be ashamed to sing songs of the Lamb, and spend nights in devotion?"

The sermon preached at Bexley was founded upon John vii. 37-39, and soon after was published with the following title: "The Indwelling of the Spirit, the Common Privilege of all Believers. A Sermon preached at the Parish Church of Bexley, in Kent, on Whitsunday, 1739. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for C. Whitefield, in the year 1739." (12mo. 26 pp.) Two or three extracts from it will help to convey an idea of the style of Whitefield's preaching at this important period of his history, and of his apparent severity towards the clergy of the Established Church.

Having laid down the doctrine, that the indwelling of the "Holy Spirit is the common privilege and portion of believers in all ages," he proceeds:—

"I am astonished that any who call themselves members, much more, that many who are preachers of the Church of England, should dare so much as open their lips against this. And yet, with grief I speak it, persons of the Established Church seem to be more generally ignorant of it than any Dissenters whatsoever. But, good God! my dear brethren, what have you been doing? How often have your hearts given your lips the lie! How often have you offered God the sacrifice of fools, and had your prayers turned into sin, if you approve of, and use our excellent Church Liturgy, and yet deny the Holy Spirit to be the portion of all believers! Oh that I had no reason to speak it! but many, who use our forms, talk and preach against the necessity of receiving the Holy Ghost now, as well as formerly; and not only so, but cry out against those who do insist upon it, asmadmen,enthusiasts,schismatics, andunderminersof the Established Constitution."But you are the schismatics, you are the bane of the Church of England, who are always crying out, 'the temple of the Lord, the temple of the Lord;' and yet starve the people out of our communion, by feeding them only with the dry husks of dead morality. We subscribe to our Articles, and make them serve for a key to get into Church preferment, and then preach contrary to these very Articles to which we have subscribed. Far be it from me to charge all the clergy with this hateful hypocrisy. No, blessed be God! there are some left among us who dare maintain the doctrines of the Reformation, and preach the truth as it is in Jesus. But the generality of the clergy are fallen from our Articles, and do not speak agreeable to them, or to the form of sound words, delivered in the Scriptures. Woe be unto such blind leaders of the blind! How can you escape the damnation of hell? Not all your learning (falsely so called), nor all your preferments, can keep you from the just judgment of God. Yet a little while, and we all shall appear before the tribunal of Christ. There, there will I meet you. There Jesus Christ, that greatshepherd and bishop of souls, shall determine who are the false prophets, who are the wolves in sheeps' clothing. But I can no more. It is an unpleasing task to censure any order of men, especially those who are in the ministry; nor would anything excuse it but necessity; that necessity which extorted from our Lord Himself so many woes against the scribes and Pharisees, the letter-learned rulers and teachers of the Jewish Church. And surely if I could bear to see people perish for lack of knowledge, and yet be silent towards those who keep from them the key of true knowledge, the very stones would cry out."

"But you are the schismatics, you are the bane of the Church of England, who are always crying out, 'the temple of the Lord, the temple of the Lord;' and yet starve the people out of our communion, by feeding them only with the dry husks of dead morality. We subscribe to our Articles, and make them serve for a key to get into Church preferment, and then preach contrary to these very Articles to which we have subscribed. Far be it from me to charge all the clergy with this hateful hypocrisy. No, blessed be God! there are some left among us who dare maintain the doctrines of the Reformation, and preach the truth as it is in Jesus. But the generality of the clergy are fallen from our Articles, and do not speak agreeable to them, or to the form of sound words, delivered in the Scriptures. Woe be unto such blind leaders of the blind! How can you escape the damnation of hell? Not all your learning (falsely so called), nor all your preferments, can keep you from the just judgment of God. Yet a little while, and we all shall appear before the tribunal of Christ. There, there will I meet you. There Jesus Christ, that greatshepherd and bishop of souls, shall determine who are the false prophets, who are the wolves in sheeps' clothing. But I can no more. It is an unpleasing task to censure any order of men, especially those who are in the ministry; nor would anything excuse it but necessity; that necessity which extorted from our Lord Himself so many woes against the scribes and Pharisees, the letter-learned rulers and teachers of the Jewish Church. And surely if I could bear to see people perish for lack of knowledge, and yet be silent towards those who keep from them the key of true knowledge, the very stones would cry out."

Whitefield brought upon himself great opprobrium by frequently designating the carnal and unconverted man "a motley mixture of brute and devil." One of the earliest uses of this strong expression occurs in the sermon from which the foregoing extract has been selected; and, as the following is a good specimen of the plain, powerful language the young preacher used, no excuse is needed for its insertion.

"O man! whosoever thou art that deniest the doctrine of original sin, if thy conscience be not scared as with a hot iron, tell me if thou dost not find thyself, by nature, to be a motley mixture of brute and devil? I know these terms will stir up the whole Pharisee in thy heart; but stop a little, and let us reason together. Dost thou not find that, by nature, thou art prone to pride? Otherwise, wherefore art thou now offended? Again, dost not thou find in thyself the seeds of malice, revenge, and all uncharitableness? And what are these but the very tempers of the devil? Again, do we not all, by nature, suffer ourselves to be led by our natural appetites, always looking downwards, never looking upwards to that God, in whom we live, move, and have our being? And what is this but the very nature of the beasts that perish? Out of thy own heart, therefore, will I oblige thee to confess, what an inspired apostle has long since told us, that the whole world, by nature, lies in the wicked one, that is, the devil; and that we are no better than those whom St. Jude callsbrute beasts; for we have tempers, by nature, that prove to a demonstration that we are altogether earthly, sensual, and devilish."

One more extract must suffice. It presents Whitefield in another aspect,—pathetically and lovingly entreating sinners to be reconciled to God:—

"When Joseph was called out of the prison-house to Pharaoh's court, we are told, he stayed some time to prepare himself; but do you come with all your prison clothes about you. Come, poor, and miserable, and blind, and naked, as you are; and God will receive you, with open arms, as He did the prodigal. O let there be joy in heaven over some of you believing. Let me not go back to my Master, and say, Lord, they will not believe my report. Believe me, I am willing to go to prison or death foryou; but I am not willing to go to heaven without you. The love of Christ constrains me to lift up my voice like a trumpet. My heart is now full. Out of the abundance of the love which I have for your precious and immortal souls, my mouth now speaketh. Why should I despair of any? No, I can despair of no one, when I consider Jesus Christ has had mercy on such a wretch as I am. However you may think of yourselves, I know that, by nature, I am but half a devil, and half a beast. The free grace of Christ prevented me. He saw me in my blood; He passed by; and said unto me, 'Live!' And the same grace, which was sufficient for me, is sufficient for you also. Come, then, my guilty brethren, come and believe on the Lord who brought you with His precious blood. Look up by faith, and see Him whom you have pierced. Behold Him bleeding, panting, dying. Behold Him with arms stretched out ready to receive you all."

Remembering that these are perfectly fair specimens of Whitefield's preaching, it is difficult to account for his enormous popularity. There is no genius, no poetry, no learning, no elaborate exposition, no profundity of thought, no embellishment of language, no anecdotes, no dramatic illustrations. There is much that is familiar, a little that is coarse, and more of egotism than is seemly in a young man of twenty-four. But, notwithstanding all this, Whitefield's popularity was unequalled.

The visit to Blackheath and its neighbourhood—in all respects a pleasant one—extended to nearly a fortnight, and Whitefield's principal home was the house of Mr. Delamotte at Blendon. Of course, he preached daily, sometimes in Mr. Piers's church at Bexley, occasionally at Dulwich, often at Blackheath, and two or three times to a few "gentlemen and ladies," in Mrs. S——'s house, at Lewisham. On one occasion, after he had preached in Bexley Church, he helped to administer the sacrament to nearly three hundred communicants, most of whom had followed him from London. Again and again, on Blackheath, his congregations consisted of twenty thousand people. Here, on Thursday, June 14, John and Charles Wesley came to see him. John Wesley had been preaching out of doors, at Bristol and at Kingswood; but, up to the present, he had avoided such an ecclesiastical irregularity in London. He writes:—

"June 14. I went with Mr. Whitefield to Blackheath, where were, I believe, twelve or fourteen thousand people. He a little surprised me,by desiring me to preach in his stead; which I did (though nature recoiled) on my favourite subject, 'Jesus Christ, who of God is made unto us wisdom, righteousness, sanctification, and redemption.' I was greatly moved with compassion for the rich that were there, to whom I made a particular application. Some of them seemed to attend, while others drove away their coaches from so uncouth a preacher."

Whitefield was delighted that Wesley had dared to copy his example, not only in Bristol, but in London. "I went to bed," says he, "rejoicing that a fresh inroad was made into Satan's territories, by Mr. Wesley's following me in field-preaching as well in London as in Bristol. The Lord give him ten thousand times more success than He has given me!"

The step was taken. Three days afterwards, Wesley began his wondrous outdoor ministry in Moorfields and at Kennington Common; and, a week after that, urged by Whitefield, Charles Wesley "broke down the bridge, became desperate," went forth in the name of Jesus Christ, found near ten thousand helpless sinners waiting for the word, in Moorfields, and preached to them from Matt. xi. 28. At night, on Kennington Common, he "cried to multitudes upon multitudes, 'Repent ye, and believe the gospel.'" "The Lord," says high-church Charles, "was my strength, and my mouth, and my wisdom."

Thus did the three great Methodists become outdoor preachers. Whitefield was not with his friends on either of the Sundays when they commenced to preach in Moorfields and at Kennington. On the first Sunday, June 17, he had a glorious day among his friends in Kent. He began by preaching in Bexley Church. Then he assisted in administering the Lord's supper. Next, he baptized an adult, twenty-eight years of age. Then he dined with the Delamottes at Blendon, "and took sweet counsel with many Christian friends." After this, he "preached to above twenty thousand people at Blackheath;" and, Sunday though it was, finished up by again having supper, and holding a meeting at the Green Man public-house. He writes: "There were nearly three hundred in the room. I continued in exhortation and prayer till eleven o'clock, and then retired to bed, much pleased to think that religion, which had longbeen skulking in corners, and was almost laughed out of the world, should now begin to appear abroad, and openly shew herself at noonday."

Thus was Whitefield occupied on the day when Wesley, for the first time, preached in Moorfields and at Kennington Common. And what about the ensuing Sunday, June 24, when Charles Wesley dared to copy John's example? Whitefield shall tell his own story. He writes:—

"Sunday, June 24. Read prayers, and assisted in administering the sacrament at Bexley Church. Many came from far, and expected to hear me preach; but the diocesan had been pleased to insist on the vicar's denying me the pulpit. Whether for just cause, God shall judge at the last day. If we have done anything worthy of the censures of the Church, why do not the Right Reverend the Bishops call us to a public account? If not, why do they not confess and own us? They say it is not regular, our going out into the highways and hedges, and compelling poor sinners to come in. We ought notsoto beseech them to be reconciled to God. They desire to know by what authority we preach, and ask, What sign shewest thou that thou doest these things? Alas! what further sign would they require? We went not into the fields till we were excluded the churches. And has not God set His seal to our ministry in an extraordinary manner? Have not many that were spiritually blind received their sight? Have not the deaf heard? the lepers been cleansed? the dead been raised? That these notable miracles have been wrought, not in our own names, or by our own powers, but in the name and by the power of Jesus Christ, cannot be denied—and yet they require a sign! But verily there shall no other sign be given to this evil and adulterous generation!"Preached in the afternoon to about three hundred people, in Justice Delamotte's yard; and, in the evening, on Blackheath, to upwards of twenty thousand, on these words, 'And they cast him out.' God grant we may learn, when we are reviled, not to revile again! When we suffer, may we threaten not, but commit our souls into the hands of Him that judgeth righteously! Lord, endue us with the spirit of Thy first martyr, St. Stephen, that we may pray most earnestly for our very murderers!"

"Preached in the afternoon to about three hundred people, in Justice Delamotte's yard; and, in the evening, on Blackheath, to upwards of twenty thousand, on these words, 'And they cast him out.' God grant we may learn, when we are reviled, not to revile again! When we suffer, may we threaten not, but commit our souls into the hands of Him that judgeth righteously! Lord, endue us with the spirit of Thy first martyr, St. Stephen, that we may pray most earnestly for our very murderers!"

The sermon just mentioned was probably the same as one which was soon after published, with the following title:—"The Spirit, Doctrines, and Lives of our Modern Clergy, not conformable to the Spirit of Christ. A Sermon preached at Islington and Bexley. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for C. Whitefield, in the year 1739." (12mo. 33 pp.) The text was, Luke iv. 29, "And they thrust him out of the city."

Rightly to understand Whitefield's position, a few extracts from this notable sermon are necessary.

"My brethren, if we will live godly, we must suffer persecution. We must no more expect to go to heaven without being persecuted, than to be happy without being holy. If you lead godly lives, all the sons of Belial, all the scribes and Pharisees, will hate you, and have you in reproach. They will point at you, and cry, 'See, yonder comes another troop of his followers! There are more of his gang!' You are counted as a parcel of ignorant people, poor rabble, who are deceived by a vain young upstart babbler, by a madman, one who is running into enthusiastic notions, and endeavours to lead all his followers into his mad way of thinking. The Pharisees may wonder what I mean by talking of persecution in a Christian country; but, if they had their will, they would as willingly put our feet in the stocks, shut us up in prison, and take away our lives, as they have thrust us out of their synagogues. But let not that discourage you from hearing the word of God; for Jesus Christ can meet us as well in a field, as between church walls.""If you were of the world—if you would conform to the ways, manners, and customs of the world—if you would go to a play, or ball, or masquerade, the world would then love you, because you would be its own. But, because you despise their polite entertainments, and go to hear a sermon in the field, and will not run into the same excess of riot as others, they esteem you as methodically mad, and fit only for Bedlam. If you would frequent horse-racing, assemblies, and cock-fighting, then you would be caressed and admired by our gay gentlemen; but your despising these innocent diversions, (as the world calls them,) makes them esteem you as a parcel of rabble, of no taste, who are going to destroy yourselves by being over-righteous. If you would join them in singing the song of the drunkard, they would think you a good companion; but because you are for singing hymns, and praising the Lord Jesus Christ, they think you enthusiasts. Indeed, our polite gentry would like religion very well, if it did but countenance an assembly, or allow them to read novels, plays, and romances; if they might go a-visiting on Sundays, or to a play or ball whenever they pleased. In short, they would like to live a fashionable, polite life, to take their full swing of pleasures, and go to heaven when they die. But, if they were to be admitted to heaven without a purification of heart and life, they would be unhappy there. It would be a hell to them. Angels and all good men would be esteemed enthusiasts and madmen. Heaven might be agreeable, if there were the same polite entertainments there, as they seem so much pleased with here; but there is never a horse-course or cock-pit all over heaven."

"If you were of the world—if you would conform to the ways, manners, and customs of the world—if you would go to a play, or ball, or masquerade, the world would then love you, because you would be its own. But, because you despise their polite entertainments, and go to hear a sermon in the field, and will not run into the same excess of riot as others, they esteem you as methodically mad, and fit only for Bedlam. If you would frequent horse-racing, assemblies, and cock-fighting, then you would be caressed and admired by our gay gentlemen; but your despising these innocent diversions, (as the world calls them,) makes them esteem you as a parcel of rabble, of no taste, who are going to destroy yourselves by being over-righteous. If you would join them in singing the song of the drunkard, they would think you a good companion; but because you are for singing hymns, and praising the Lord Jesus Christ, they think you enthusiasts. Indeed, our polite gentry would like religion very well, if it did but countenance an assembly, or allow them to read novels, plays, and romances; if they might go a-visiting on Sundays, or to a play or ball whenever they pleased. In short, they would like to live a fashionable, polite life, to take their full swing of pleasures, and go to heaven when they die. But, if they were to be admitted to heaven without a purification of heart and life, they would be unhappy there. It would be a hell to them. Angels and all good men would be esteemed enthusiasts and madmen. Heaven might be agreeable, if there were the same polite entertainments there, as they seem so much pleased with here; but there is never a horse-course or cock-pit all over heaven."

The same sermon contains a violent philippic against the clergy of the Established Church. Whitefield accuses them of thrusting him out of their churches, and of depriving him "of the rights and privileges which" he "ought to enjoy." This was petulance. He had norightto preach in othermen's churches. The clergy might be discourteous in closing their churches against a young man recently appointed to the living of Savannah in Georgia; but it is difficult to conceive how such an act deprived him of his "rights and privileges." No doubt, many of the clergy were unconverted; their lives worldly; and their sermons short, jejune, and often heterodox; but Whitefield's preachingatandagainstthem was not the best way to make them better. He proceeds:—

"Is it becoming a minister of the Church of England to frequent those places of polite entertainment, which are condemned by all serious and good men? Is it not inconsistent with all goodness for ministers to frequent play-houses, balls, masquerades? Would it not better become them to visit the poor of their flock, to pray with them, and to examine how it stands with God and their souls? Would it not be more agreeable to the temper of the blessed Jesus, to be going about doing good, than going about setting evil examples? How frequent is it for the poor and illiterate people to be drawn away more by example than by precept? How frequent is it for them to say, 'Sure there can be no crime in going to a play, or to an ale-house,—no crime in gaming and drinking, when a minister of our own Church does this.' This is the common talk of poor, ignorant people, who are too willing to follow the examples of their teachers. The examples of the generality of the clergy occasion many persons, committed to their charge, to run to the devil's entertainments. Good God! are these the men who are charging others with making too great a noise about religion?"

Enough! It is a curious fact that the sermon, from which these extracts are taken, is not included in Whitefield's collected works. Perhaps it was wisely omitted. It would have done no honour to its author, and been no benefit to its reader. Still it was preached, printed, published, sold, and read in 1739, and was one of the things which contributed to bring upon Whitefield and the Methodists the rage of both the pulpit and the press of that period.

It has been already stated, that, on the same day that this sermon was delivered on Blackheath, Whitefield also preached "to about three hundred people in Justice Delamotte's yard." His text in the "yard" was Hebrews iv. 9. The sermon, or rather incoherent address, founded upon this scripture, was likewise published, with the following title: "An Exhortation to the People of God not to be discouraged in their way, by the Scoffs and Contempt of Wicked Men. A Sermon preached in Mr. Delamotte's Yard, at Blendon Hall,near Bexley. By George Whitefield, A.B., of Pembroke College, Oxford. London: printed for C. Whitefield, in the year 1739." (12mo. 12 pp.) The general tone of the "Exhortation" is the same as that of the sermon on Blackheath. It was an unwise act to commit such productions to the press; but, being published, they must be noticed. Under the shadow of the magistrate's mansion, the excited young orator exclaimed:—

"Here we are scoffed and derided; but be not discouraged. Though we are here the scorn and offscouring of all things, we are as a gazing-stock to men and angels. They put us out of their synagogues, and look upon us as persons unfit for their company; but in that rest, which is prepared for you, we shall be gazed at for our glory, and they be shut out of the church of saints, and separated from us, whether they will or no, unless the Lord Jesus Christ, by His free, rich, and sovereign grace, brings them unto Himself. The letter-learned scribes and Pharisees of the day look on us as madmen and enthusiasts. They think it strange that we run not with them into all excess of riot, and speak evil of us because we will not go to the devil's diversions with them. We cannot go along the street, but every one is pointing out his finger with scorn, and crying, 'Here comes another of his followers.' 'What! are you, too, become one of his disciples?' Let none of these things move you. Though you are thus treated here, you will have no discouraging company in heaven. You will have no scoffer there. You will not be counted enthusiasts, madmen, and rabble there. Undergo a few reproaches here patiently. Do not revile them again. Let them say what they please of me; the reproaches, and scorn, and contempt of this world will no ways hurt me, but will turn upon their own heads. Therefore, I beseech you, do not answer them again; but leave it to the Lord, who knows what is best for you and me."

During his visit to the Delamotte family at Blendon Hall, Whitefield had a run into Herts and Essex. His five days' evangelistic tour was full of incidents. He went to Hertford at the earnest request of many of the people there. The "Baptist teacher" of the town sent his horse to London to bring him. He was visited by Quakers. He "breakfasted, dined, prayed, and sung hymns with Mr. S——, a Dissenting minister." He preached thrice, his respective congregations numbering from three to five thousand people each.

By invitation, also, he "hasted to Broad-Oaks, about twenty miles from Hertford." Here a family resided divided against itself. Some of the family were converted, and were"most violently opposed and persecuted," by others who were not. The clergyman had been employed by the opponents to cure the religionists of their madness, and, among other things, he had preached against them. Whitefield went to strengthen and to comfort the new converts; and says, "I spent the most heavenly night I have known for a long while. We found the sweets of opposition, and rejoiced greatly in the prospect of suffering for Christ's sake. I believe the saints of old had never so much comfort as when they were obliged to shut the doors for fear of the Jews, and to hide themselves in dens and caves of the earth."

While at Broad-Oaks, Whitefield was visited by William Delamotte, son of the magistrate residing at Blendon Hall. William had become a Moravian, and was now a student in Cambridge University. The following account of him and of his family will be read with interest. Whitefield writes:—

"To increase our satisfaction," at Broad-Oaks, "Mr. Delamotte, a convert of Mr. Ingham's, came from Cambridge to meet us. He is scandalously opposed at that University. The students make him a proverb of reproach, and abuse him in the rudest manner. He has been forbid coming into one college; and two or three who associate with him have been threatened by their tutors for keeping him company. And here I cannot but remark what wonderful mercies God has shewn this Mr. Delamotte's family. About three or four years ago, God was pleased to touch the heart of his brother Charles, who, hearing that Mr. Wesley was going to Georgia, (though his father would have settled him in a very handsome way,) offered to go abroad with him as a servant. His parents' consent was asked; but they, and almost all their relations, opposed it strenuously. However, the young man being resolute, and convinced that God called him, they at length somewhat consented. He went abroad, lived with Mr. Wesley, served under him as a son in the gospel, did much good, and endured great hardships for the sake of Jesus Christ. Behold how God rewarded him for leaving all. While he was absent, God was pleased to make use of the ministry of Mr. Ingham and Mr. Charles Wesley in converting his mother, two sisters, and this young gentleman at Cambridge; who, I pray God, may stand as a barrier against the profaneness, debauchery, lukewarmness, and deism of that seat of learning, and prove both a Barnabas and Boanerges in the Church of England."

Whitefield's prayerful anticipations respecting William Delamotte were scarcely realized. Within four years after this, the young man died.[224]

Whitefield spent two happy nights at Broad-Oaks; and during the day-time preached twice at Saffron-Walden, once at Thaxted, and once at Bishop-Stortford. He returned to the Delamotte's at Blendon in sufficient time to preach his famous sermon against the clergy on June 24th.

In most, probably in all, of these journeys and open-air services, Mr. William Seward was Whitefield's companion. The following extract from a long letter written to the Rev. Thomas Seward, at Genoa, will be welcome:—

"Blendon, in Kent,June 16, 1739."Reverend and dear Brother,—By God's providence, we are not yet embarked for Georgia, so I have had the pleasure of receiving your kind and well-meant answer. I knew my letter would surprise you. I should have been surprised myself, had I been in your circumstances. Before long, I hope we shall all be of one mind. My brother Benjamin once opposed, as you do; but, blessed be God, he is now become a fool for Christ's sake."On my own behalf, I cannot sufficiently praise God for bringing me out of that darkness in which you left me, into His marvellous light. I know you imagined me to be a true Christian before you embarked, and so I thought myself. But I was almost a stranger to the doctrines of the Spirit of God, of regeneration, and of justification by faith only; nor do I remember to have heard any of them preached or explained by our clergy. I prayed, went to church, and gave alms; but why and wherefore I knew not. I knew little or nothing of avital faith in Jesus Christ. I obeyed God and Christ in part, but not universally. I hated sin, but had not dominion over it. You say, my dear brother, that 'if a man who believes in Christ, and obeys God, is not a Christian, what is Christianity?' But the question is, what thisbeliefmay be? Not a barehistoricalassent to the truths and facts recorded in the Scripture, (for this isonly the faith of devils,) but avital faithwrought in the heart by the blessed Spirit of God, and productive of good works. This is afaithI never fully felt before Mr. Charles Wesley expounded the seventh of Romans, and I cannot but always honour him as an instrument in God's hand of shewing me the true way of salvation by Jesus Christ. You may call thisQuakerism, or what you please; but I know it is the faith which Christ and His apostles preached."You pray, my dear brother, that we may return to the Church of England. We are notdissentingfrom it; neither are the Methodists, as the world, in derision, calls them. They constantly preach up the articles, collects, homilies, and liturgies of our own Church. But here lies the truth of the matter. The doctrines of theReformationhave lain a long while dormant. The generality of our English clergy have sadly fallen from them. God has raised up some to preach the truth as it is in Jesus, and as held by our Church. He has set His seal to their ministry. Theyhave made abundantly more converts than those zealous atheists you mentioned. The pleasure, preferment-loving clergy envy their success, and, therefore, are confederate against them. Perhaps you may think this uncharitable; but I think I speak the truth in Christ."I am far from being bigotted to the Methodists, or to Mr. Whitefield in particular, out of a blind zeal. I will follow him no farther than he follows Christ. I believe him to be a sincere good minister of Jesus Christ. You do not seem to think so. Who wants charity, you or I? 'By their fruits ye shall know them,' says our Lord. Do the other clergy bring forth such fruit? You seem to reflect on me for going round the kingdom with such a knight-errant as Whitefield. I wish you had used milder terms. But, my dear brother, may I not justly turn the tables upon yourself, and reflect on you for leaving your flock, and travelling merely for profit, or little else? Perhaps you may answer, you have committed your flock to the care of a curate. But may I not reply to you, as St. Bernard did once on a like occasion, 'Will your curate be damned for you?' Do not charge others with being righteous over-much, before you can prove you are righteous enough yourself. Return home, my dear brother; watch diligently that flock committed to your care; catechize and visit from house to house; live as Christ lived; teach as He taught; leave off hunting after preferment, and cease to please the polite world; and then I will think you a proper person to judge whether the Methodists are enthusiasts or not."Excuse me, my dear brother, this seeming severity. Love for God, love for you, constrains me to use this freedom. Yet a little while, and I embark for Georgia. I have settled my worldly affairs, and have taken care of my dear child. God has begun a good work in our house. I believe He will carry it on. He has given me my brother Benjamin, and will He not give me my brother Thomas also? I am, your affectionate, though weak and unworthy brother in Christ,"William Seward."

"Blendon, in Kent,June 16, 1739.

"Reverend and dear Brother,—By God's providence, we are not yet embarked for Georgia, so I have had the pleasure of receiving your kind and well-meant answer. I knew my letter would surprise you. I should have been surprised myself, had I been in your circumstances. Before long, I hope we shall all be of one mind. My brother Benjamin once opposed, as you do; but, blessed be God, he is now become a fool for Christ's sake.

"On my own behalf, I cannot sufficiently praise God for bringing me out of that darkness in which you left me, into His marvellous light. I know you imagined me to be a true Christian before you embarked, and so I thought myself. But I was almost a stranger to the doctrines of the Spirit of God, of regeneration, and of justification by faith only; nor do I remember to have heard any of them preached or explained by our clergy. I prayed, went to church, and gave alms; but why and wherefore I knew not. I knew little or nothing of avital faith in Jesus Christ. I obeyed God and Christ in part, but not universally. I hated sin, but had not dominion over it. You say, my dear brother, that 'if a man who believes in Christ, and obeys God, is not a Christian, what is Christianity?' But the question is, what thisbeliefmay be? Not a barehistoricalassent to the truths and facts recorded in the Scripture, (for this isonly the faith of devils,) but avital faithwrought in the heart by the blessed Spirit of God, and productive of good works. This is afaithI never fully felt before Mr. Charles Wesley expounded the seventh of Romans, and I cannot but always honour him as an instrument in God's hand of shewing me the true way of salvation by Jesus Christ. You may call thisQuakerism, or what you please; but I know it is the faith which Christ and His apostles preached.

"You pray, my dear brother, that we may return to the Church of England. We are notdissentingfrom it; neither are the Methodists, as the world, in derision, calls them. They constantly preach up the articles, collects, homilies, and liturgies of our own Church. But here lies the truth of the matter. The doctrines of theReformationhave lain a long while dormant. The generality of our English clergy have sadly fallen from them. God has raised up some to preach the truth as it is in Jesus, and as held by our Church. He has set His seal to their ministry. Theyhave made abundantly more converts than those zealous atheists you mentioned. The pleasure, preferment-loving clergy envy their success, and, therefore, are confederate against them. Perhaps you may think this uncharitable; but I think I speak the truth in Christ.

"I am far from being bigotted to the Methodists, or to Mr. Whitefield in particular, out of a blind zeal. I will follow him no farther than he follows Christ. I believe him to be a sincere good minister of Jesus Christ. You do not seem to think so. Who wants charity, you or I? 'By their fruits ye shall know them,' says our Lord. Do the other clergy bring forth such fruit? You seem to reflect on me for going round the kingdom with such a knight-errant as Whitefield. I wish you had used milder terms. But, my dear brother, may I not justly turn the tables upon yourself, and reflect on you for leaving your flock, and travelling merely for profit, or little else? Perhaps you may answer, you have committed your flock to the care of a curate. But may I not reply to you, as St. Bernard did once on a like occasion, 'Will your curate be damned for you?' Do not charge others with being righteous over-much, before you can prove you are righteous enough yourself. Return home, my dear brother; watch diligently that flock committed to your care; catechize and visit from house to house; live as Christ lived; teach as He taught; leave off hunting after preferment, and cease to please the polite world; and then I will think you a proper person to judge whether the Methodists are enthusiasts or not.

"Excuse me, my dear brother, this seeming severity. Love for God, love for you, constrains me to use this freedom. Yet a little while, and I embark for Georgia. I have settled my worldly affairs, and have taken care of my dear child. God has begun a good work in our house. I believe He will carry it on. He has given me my brother Benjamin, and will He not give me my brother Thomas also? I am, your affectionate, though weak and unworthy brother in Christ,

"William Seward."

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