Chapter L: Tyerman (15)

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

Among the London newspapers, the _Weekly Miscellany_ was the most rabid of Whitefield's opponents; but, occasionally, others of them had slashing articles against the young evangelist. For instance, the _Craftsman_, of September 8, in a serio-comic article, propounds "A Scheme of a new Court of Judicature, in which Methodists are to preside." The members of the court were to be four-and-twenty in number, "with an archon at the head of them: the first archon to be the most excellent and industrious Mr. Whitefield, or, in his absence, the ingenious Mr. Wesley; and the four-and-twenty to be chosen from among the Methodists on Kennington Common." They were to be provided with food and clothing; the clothing of each member was to cost £2 6s. 8-1/2d. per year; the diet 2-3/4d. per day; and the stipend was to be £2 a year, which would "be sufficient to buy them books of devotion."

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

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

[246] C. Wesley's Journal, i., p. 159.

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

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

[247] Query: Did Warburton suggest to Bishop Lavington the idea
of writing "The Enthusiasm of Methodists and Papists compared"?
Lavington's work began to be published in 1749.

[248] Nichols' "Illustrations of Literature," vol. ii., pp. 96, 110.

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

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

[249] "Life and Times of Countess of Huntingdon," vol. i., p. 197.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

15. "True Character of Mr. Whitefield."

16. "Enthusiasm Explained."

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

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

19. "The Mock Preacher."

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

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

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

23. "The Accomplished Methodist."

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

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

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

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

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

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

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

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

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

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

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

35. "Anti-Methodism Displayed."

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

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

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

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

40. "The Amorous Humours of one Whitefield."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"I cannot dismiss this point, without taking notice of the
indecent, false, unchristian reflections cast on the clergy of
our Church, charging them with popery and perjury, than which
nothing is more unjust, except the cruel mercies of those,
who pass sentence of damnation upon all who have not the same
spiritual pride, vanity, and enthusiasm as themselves."

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

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

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

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

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

[250] Rector of St. Aldates.

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

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

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

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

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

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

The "Compleat Account of that eminent Enthusiast, Mr. Whitefield" (No. 36) tells its readers, that this "extraordinary itinerant had lately made a progress into the western parts of England, and some parts of Wales, where, from _tombstones_, and _market-crosses_, on _commons_ and _mountains_, he had preached to vast numbers of ignorant people, and, since his return to London, in a wide place near a building" (Bedlam) "which would suit him much better." "He had succeeded the _mountebank_ in Moorfields, pretty near the place where the _White Bear_ exhibits himself to public view every day (but _Sundays)._ From the _wall_, instead of a _stage_, he harangued his congregation, and, by the choice of his text, most blasphemously compared himself, after his usual custom, to our blessed Saviour."

From Pamphlet No. 46 the following is taken:--

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

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

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

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

"On holy Pembroke's ragged top
He first of all did choose to stop;
There spread his dusky dew around,
To quite _unconsecrate_ the ground;
Then to his _fav'rite Whitefield_ flies;
But first, because he'd not surprise
One to his heart and mind so dear,
He chose his horrid form to clear.
He straightway _shod_ his _cloven foot_,
Pull'd off his _horns_ and all to boot;
Then dress'd him in a student's gown,
And, thus equipp'd, to George went down.
He found the dinner on the table,
All eating fast as they were able,
(For Methodists still love to _eat_,
And always fondly praise a treat.)"

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

"Hail, O saint _Whitefield, ape of grace_,
Thou holy sinner, with a formal face;
Like a young _pelican_, with stomach good,
Prey on thy _mother's_ vital blood;
The place that foster'd thee despise,
And by _enthusiasm_ rise;
Content thyself to lead the _throng_,
And charm the vulgar right or wrong.
When Trapp, with solid, lasting sense,
Displays thy fatal influence,
Stare thou the reverend preacher in the face,
And squint and fleer at all he says:
Let boys and girls thy foll'wers be,
While men of sense thy converse flee:
Religion's sacred name degrade,
And sink thy calling to a trade.
For _orphans_, charity--always,
By fictitious means the money raise;
Rob _masters_ of their _servants' time_,
And rifle _beauty_ in its _prime_;
Make _wives_ their husbands rob, and then
Sing them a _hymn_, and rob ag'n.
Preach, chatter, throw thy arms, and prate,
Be formal as thou canst, and cheat;
But know, howe'er you've form'd your plan,
The _moral_ is the _honest_ man."

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

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

[251] Poor Whitefield's Journals were a sore perplexity. Under date
"November 12, 1739," Wesley writes: "A young gentleman overtook me
on the road from Wycombe to Oxford, and, after a while, asked me if
I had seen Whitefield's Journals? I told him I had. 'And what do
you think of them?' said he. 'Don't you think they are d--n'd cant,
enthusiasm, from end to end? I think so.' I asked him, 'Why do you
think so?' He replied, 'Why, he talks so much about joy and stuff,
and inward feelings. As I hope to be saved, I cannot tell what to
make of it.'"

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

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

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

1. "A Journal of a Voyage from London to Savannah in Georgia.
In two parts. Part I. From London to Gibraltar. Part II. From
Gibraltar to Savannah. With a short Preface, shewing the reason
of its publication." 8vo. 55 pp.

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

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

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

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

[252] Another publication may be mentioned, namely, "An Abstract
of the Life and Death of the Reverend, Learned, and Pious Mr.
Thomas Halyburton, M.A., Professor of Divinity in the University
of St. Andrews. With a Recommendatory Epistle by the Rev. George
Whitefield, and a Preface by the Rev. John Wesley. 1739." 102 pp.
Whitefield's "Epistle" is dated February 5, 1739. Speaking of
Halyburton, he says, "I cannot but look upon his life as the most
perfect copy of his blessed Master's that I have yet seen; and, as
such, I recommend it to all my friends."

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

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

[253] No sermon already noticed is included in the list.

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

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

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

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

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

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

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

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

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

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

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

[254] This, in Whitefield's collected works, is entitled, "The
Wise and Foolish Virgins."

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

[255] In Whitefield's collected works, the title of this sermon
is "The Conversion of Zacchæus;" but there is a great difference
between the two.

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

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

[256] These Prayers were six in number. Afterwards, thirteen
more were published, including "A Prayer for a Rich Man;" "A
Prayer for a Poor Negro;" "A Prayer for a Woman lately married
to a believing Husband;" "A Prayer for a Man, convinced that it
is his duty to marry, for Direction in the Choice of a Wife;"
"A Prayer for a Woman desiring Direction of God, after an Offer
of Marriage is made to her," etc. All the Prayers are very
scriptural, and beautifully devout.

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

[257] The following sermons were not published till the year
1740, but all of them were preached in 1739.

[258] This, in the collected works, is entitled, "Abraham's
Offering up his Son Isaac;" but, except in general outline, the
resemblance between the two discourses is small.

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

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

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

[259] In the collected works, the title is, "Saul's Conversion."
The two sermons are very different.

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

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

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

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

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

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

[260] Entitled, in the collected works, "The Seed of the Woman,
and the Seed of the Serpent." The two are very different.

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

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

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

[261] "The title, in the collected works, is, "What think ye of
Christ?" There is scarcely any resemblance between the two.

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

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

[262] _Gospel Magazine_, 1776, p. 443.

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

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

_Spiritual Pride._--"To check all suggestions to spiritual
pride, let us consider that we did not apprehend Christ, but
were apprehended of Him; that we have nothing but what we
have received; that the free grace of God has alone made the
difference between us and others; that were God to leave us to
the deceitfulness of our own hearts, but one moment, we should
become weak and wicked like other men; that being proud of grace
is the most ready way to lose it; and that were we endowed
with the perfections of seraphims, if we were proud of those
perfections, they would but render us more accomplished devils."
(Sermon on Satan's Devices.)

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

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

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

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

[263] Meaning "Vauxhall Spring Gardens."

[264] It is a curious fact that this sermon was not published in
Whitefield's collected works, in 1772.