Читать книгу George Whitefield: A Biography, with special reference to his labors in America - R Belcher - Страница 2

That we may have a clear and comprehensive view of the labors and success of George Whitefield, it is important that we consider the moral condition of Great Britain and its dependencies when the Head of the church brought him on the field of action. The latter part of the seventeenth and the beginning of the eighteenth centuries presented in that country a scene of moral darkness, the more remarkable as it so soon succeeded the triumph of evangelical truth which distinguished the seventeenth century, and which is perpetuated in a religious literature that will bless the world. Causes had long been at work which produced such insensibility and decline as to all that is good, and such a bold and open activity in evil, as it is hoped the grace of God may avert from his churches in all future time. The doctrine of the divine right of kings to implicit obedience on the part of their subjects; the principle of priestly control of the minds of men in religious matters; and clerical influence, sustained by kingly authority, in favor of sports on the Lord's day, together with the evil examples of men high in rank and power, had produced their natural results on the masses of the people, and make it painful, even at this distant period, to survey the scene.

Nor were these all the evils of that day. The expulsion from their pulpits, by the "Act of Uniformity," of two thousand of the most able and useful of the clergy in England, had led to great ignorance and neglect of religion; and though men like Leighton and Owen, Flavel and Baxter, with Bunyan and a host of others, had continued, in spite of opposing laws, to preach when they were not shut up in prison, and to write their immortal practical works, by the time of which we are speaking they had been called to their eternal reward, leaving very few men of like spirit behind them. Thus infidelity, profligacy, and formalism almost universally prevailed.

The low state of religion in the established church at that time may be learned from the Rev. Augustus M. Toplady, himself one of its ministers, who died in 1778. In a sermon yet extant he says, "I believe no denomination of professing Christians, the church of Rome excepted, were so generally void of the light and life of godliness, so generally destitute of the doctrine and of the grace of the gospel, as was the church of England, considered as a body, about fifty years ago. At that period a converted minister in the establishment was as great a wonder as a comet; but now, blessed be God, since that precious, that great apostle of the English empire, the late dear Mr. Whitefield, was raised up in the spirit and power of Elias, the word of God has run and been glorified; many have believed and been added to the Lord all over the three kingdoms; and blessed be his name, the great Shepherd and Bishop of souls continues still to issue his word, and great is the company of preachers, greater and greater every year."

If it be said that Toplady, as he belonged to a different school of theology from that which then generally prevailed, could scarcely be expected to be impartial, we ask leave to transcribe a few lines from Bishop Butler, who within six months of Whitefield's ordination wrote thus: "It is come, I know not how, to be taken for granted by many persons, that Christianity is not so much as a subject of inquiry; but that it is now at length discovered to be fictitious. And accordingly they treat it as if in the present age this were an agreed point among all people of discernment; and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world." Bishop Warburton, who commenced his ministry a few years before Whitefield, and who cannot be charged with enthusiasm, says, "I have lived to see that fatal crisis, when religion hath lost its hold on the minds of the people."

Many other witnesses might be brought to testify that error and worldly mindedness had made mournful havoc among the clergy, and that spiritual religion had been almost buried in forms and ceremonies. A recent writer has well described the state of religion in the established church at that time, as only to be compared to a frozen or palsied carcass. "There," says this Episcopal clergyman, "were the time-honored formularies which the wisdom of the reformers had provided. There were the services and lessons from Scripture, just in the same order as we have them now. But as to preaching the gospel, in the established church there was almost none. The distinguishing doctrines of Christianity – the atonement, the work and office of Christ and the Spirit – were comparatively lost sight of. The vast majority of sermons were miserable moral essays, utterly devoid of any thing calculated to awaken, convert, save, or sanctify souls." Southey, a biographer of Wesley, who assuredly will not be accused of too strong a tendency to evangelical truth, is compelled to say, "A laxity of opinions as well as morals obtained, and infidelity, a plague which had lately found its way into the country, was becoming so prevalent, that the vice-chancellor of the university at Oxford, in a programma, exhorted the tutors to discharge their duties by double diligence, and had forbidden the under-graduates to read such books as might tend to the weakening of their faith."

There were undoubtedly some learned and conscientious bishops at this era. Such men were Secker and Gibson, Lowth and Horne, Butler, and others. But even the best of them seem sadly to have misunderstood the requirements of the day they lived in. They spent their strength in writing apologies for Christianity, and contending against infidels. They could not see that without the direct preaching of the essential doctrines of the gospel, their labors must be sadly defective. The man who dared to preach the doctrines of the Bible, and in harmony with the Articles and Homilies of his church, was set down as an enthusiast or fanatic.

Among those who had dissented from the established hierarchy, and who were untrammelled by the impositions of secular authority, the state of vital godliness was also unhappily very low. The noble spirits of early non-conformity had passed from earth, or crossed the Atlantic to the frozen shores of New England, and a race of men had sprung up, some of whom retained the tenets of orthodoxy, but had lost its power; while others reposed on comfortable endowments, and lulled themselves, or were drawn by favorable breezes, into the cold elements of Arianism and Socinianism. As persons in the frozen regions are said to sleep longer and more soundly than others, so did they; and a more terrific blast of the trumpet of the gospel was required to rouse and awake them from their spiritual slumbers. Happily indeed for the world, and for the church in it, there were some exceptions. Watts and Guyse and Doddridge, and their pious associates in different parts of the land, were laborers together in "God's husbandry," and ceased not to cultivate it with affectionate faithfulness and care; and wherever their labors extended, the plants of grace grew and flourished. Darracott, "the star of the west," threw his mild rays over the vales of Somerset; and in the north also a few faithful men were found.

Nor have we even now said all that should be written as to the character of those times. The highest personages in the land then openly lived in ways contrary to the law of God, and no man rebuked them. Profligacy and irreligion were reputable and respectable. Judging from the description we have of men and manners in those days, a gentleman might have been defined as a creature who got drunk, gambled, swore, fought duels, and violated the seventh commandment, and for all this very few thought the worse of him.

Those too were the days when the men whom even kings delighted to honor were such as Bolingbroke, Chesterfield, Walpole, and Newcastle. To be an infidel, to obtain power by intrigue, and to retain it by the grossest and most notorious bribery, were considered no disqualifications even for the highest offices. Such men indeed were not only tolerated, but praised. In those days too, Hume, an avowed infidel, put forth his History, and obtained a pension. Sterne and Swift then wrote their talented, but obscene books; both of them were clergymen, but the public saw little inconsistency in their conduct. Fielding and Smollett were the popular authors, and the literary taste of high and low was suited by Roderick Random, Peregrine Pickle, Joseph Andrews, and Tom Jones. These authors were ingenious heathen philosophers, assuming the name of Christians, and forcibly paganizing Christianity for the sake of pleasing the world.

Turning to Scotland, we find that the bold proclamation of the discriminating truths of the gospel which characterize the preaching of Knox, Welsh, and others, was being rapidly laid aside, and cold formal addresses, verging towards a kind of Socinianism were becoming fashionable. Old Mr. Hutchinson, minister of Kilellan, in Renfrewshire, who saw but the beginning of this sad change, used to say to Wodrow the historian, "When I compare the times before the restoration with those since the revolution, I must own that the young ministers preach accurately, and methodically; but there was far more of the power and efficacy of the Spirit and of the grace of God went along with sermons in those days than now. For my own part – all the glory be to God – I seldom set my foot in a pulpit in those days, but I had notice of the blessed effects of the word." It is true, that even then there were a few faithful witnesses for God in Scotland, such as the brothers Erskine, in the Secession church; but for the most part, coldness, barrenness, and death prevailed. The people knew not God, and were strangers to the life-giving influence and power of the gospel.

The Arianism of England had been carried to the north of Ireland, and finding a state of feeling suitable to its reception, it took root and grew up, so as to characterize a distinct section of the Presbyterian church, then and still distinguished by the name of the Remonstrant Synod. The south and west of Ireland were subjected to a blight not less withering, though of a different kind, and which continued much longer – continued, to a great extent, throughout the whole of the last century. The clergy were usually sons of the gentry, and accustomed to their sporting, drinking, and riotous habits. They had no preparation for ministerial duties but a college degree; and no education, either literary or moral, which had not been obtained among wild young men at the university. According to the interest which they happened to have, they passed at once from college to ministerial charges, and again mixed in all the dissipations of the districts where these lay. Ignorant of the truth, they and their congregations were satisfied with some short moral discourse. Many of the people were almost as ignorant of the Scriptures and scripture truth as the inhabitants of Hindostan. The Catholic priests meanwhile were at work among the people, and they had many to help them. The sick and the dying were watched; their fears were wrought upon; they were told of the power which the priests had, of the influence possessed by the Virgin, and much about the old church; and as soon as any seemed to give way, on whatever point, the priest was sent for, who plied them anew, and seldom failed in succeeding with the poor ignorant people. They were now ready to receive absolution; but he had farther conditions to propose. The whole family must submit to be rebaptized, or at least promise to attend mass – and this also was not unfrequently gained; the Protestant clergyman being all the while at a distance, neither knowing nor much caring what was going on. In this way great numbers of the lower and middle classes of the Protestants went over to the church of Rome. Throughout whole districts the Protestant churches were almost emptied, and many of those in rural districts were allowed to fall into ruins.

Of Wales it is not important at present to say much. From the middle ages downwards, great darkness and superstition had prevailed among its mountains. It is true that in the days of James I., a clergyman named Wroth, whose conversion to the truth had been remarkable, had labored with eminent zeal and success, but at the period of which we are now writing declension had succeeded. Within the establishment all was cold and dead; nearly every minister was ignorant of the Welsh language, a fact which also applied to several successive bishops, while the state of morals, among even the leaders of the hierarchy, was truly deplorable. An old Methodist simply but truly described the country at this period, and of his correct narrative we will here give a free translation.

The land, he tells us, was dark indeed. Scarcely any of the lower ranks could read at all. The morals of the country were very corrupt; and in this respect there was no difference between high and low, layman and clergyman. Gluttony, drunkenness, and licentiousness prevailed through the whole country. Nor were the operations of the church at all adapted to repress these evils. From the pulpit the name of the Redeemer was scarcely heard; nor was much mention made of the natural sinfulness of man, or of the influence of the Holy Spirit. On Sunday mornings, the poor were more constant in their attendance at church than the gentry; but the Sunday evenings were spent by all in idle amusements. Every Sabbath there was practised a kind of sport, called in Welsh Achwaren-gamp, in which all the young men of the neighborhood had a trial of strength, and the people assembled from the surrounding country to witness their feats. On a Saturday night, particularly in the summer, the young men and women held what they called Nosweithian cann, or singing eves; that is, they met together and amused themselves by singing in turns to the harp, till the dawn of the Sabbath. These things, with the performance of rustic dramas, would occupy sometimes the whole of the sacred day itself; while a set of vagabonds, called the Bobl gerdded, or walking people, used to traverse the villages, begging with impunity, to the disgrace alike of the law and the country. With all this social sprightliness, the Welsh were then a superstitious, and even a gloomy people. They still retained many habits apparently derived from paganism, and not a few of the practices of popery. Their funerals, like those of the Irish, were scenes of riot and drunkenness, followed by prayers for the release of the deceased from the pains of purgatory. Such was the superstition of the people, that when Methodism was first introduced among them, many of the peasantry expressed their horror of the new opinions by the truly Popish gesture of crossing the forehead; and when Wesley first visited them, he pronounced them "as little versed in the principles of Christianity as a Creek or Cherokee Indian." To this declaration he added the striking remark, that, "notwithstanding their superstition and ignorance, the people 'were ripe for the gospel,' and most enthusiastically anxious to avail themselves of every opportunity of instruction."

As an illustration of the truth of the remark we have just introduced from the discerning Wesley, we may mention an incident which occurred in 1736. At this period dissent itself was reduced so low in the country, that there were only six dissenting houses of worship in all North Wales. One Sunday, Mr. Lewis Rees, a dissenting minister from South Wales, and the father of Dr. Rees, the author of the celebrated Cyclopedia which bears his name, visited Pwllheli, a town on the promontory of Slëyn, in Caernarvonshire, and one of the few places in which the Independents still had a chapel. After the service, the congregation, collecting around him, complained very sorely that their numbers were rapidly diminishing, that the few who yet remained were for the most part poor, and that every thing connected with their cause looked gloomy. To which the minister replied, "The dawn of religion is again breaking out in South Wales," referring them to the fact, that already a distinguished man – Howel Harris – had risen up, going about instructing the people in the truths of the gospel. Such was the character of the times when God was raising up agents to revive and extend his cause. We shall before long return to Wales with lively interest.

"Such," says the eloquent Robert Hall, "was the situation of things when Whitefield and Wesley made their appearance, who, whatever failings the severest criticism can discover in their character, will be hailed by posterity as the second reformers of England. Nothing was farther from the views of these excellent men than to innovate on the established religion of their country; their sole aim was to recall the people to the good old way, and to imprint the doctrines of the Articles and Homilies on the spirits of men. But this doctrine had been so long a dead letter, and so completely obliterated from the mind by contrary instructions, that the attempt to revive it met with all the opposition that innovation is sure to encounter, in addition to what naturally results from the nature of the doctrine itself, which has to contend with the whole force of human corruption. The revival of the old, appeared like the introduction of a new religion; and the hostility it excited was less sanguinary, but scarcely less virulent, than that which signalized the first publication of Christianity. The gospel of Christ, or that system of truth which was laid at the foundation of the Reformation, has since made rapid advances, and in every step of its progress has sustained the most furious assaults."

It ought here to be stated, as illustrating the providence of God in preparing the British empire for the reception of the gospel, that the revolution of 1688 introduced the spirit of toleration, and in 1714, the very year of Whitefield's birth, Anne, the last English sovereign of a persecuting spirit, died, and the throne was assumed by George I., the first prince of the house of Hanover. The way of the Lord was thus prepared for bright illustrations of his mercy.

Rising from the beautiful valley of the Severn, and on the borders of that noble stream, reposes in antique glory the affluent city of Gloucester, with its regular streets, and its majestic cathedral and other relics of bygone days. In that city the traveller may examine three spots which will long be interesting to the student of ecclesiastical curiosities. The first of these is the ancient church of Mary de Crypt, where reposes the dust of Robert Raikes, the founder of Sunday-schools; the second, is the little stone which, in a pensive-looking inclosure, marks the site on which the truly noble-minded and Protestant Bishop Hooper was burnt, an early martyr of bloody Mary's reign. There wicked men stood around to light up the flames, and to mock his sorrows; but as we stand and look, we exult in the subsequent triumphs of truth.

The third spot, and the one to us at the present moment the most interesting, is the Bell inn or hotel, yet standing, though enlarged and beautified since the period of which we write. There Whitefield – the saint, the seraph, the "angel flying in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth" – first breathed the vital air. Venerable city, we will rejoice that though within thy walls one glorious luminary of salvation was extinguished, another "burning and shining light" was raised up to diffuse joy and happiness over the two most influential quarters of the globe, and a third has since been given to suggest the simple plan by which millions of the young have already acquired the knowledge of salvation.

George Whitefield, the sixth son of Thomas and Elizabeth Whitefield, was born December 16, 1714, old style. Concerning his father and mother he writes, "The former died when I was two years old; the latter died in December, 1751, in the seventy-first year of her age, and has often told me how she endured fourteen weeks' sickness after she brought me into the world; but was used to say, even when I was an infant, that she expected more comfort from me than from any other of her children. This, with the circumstance of my being born in an inn, has often been of service to me, in exciting my endeavors to make good my mother's expectations, and so follow the example of my dear Saviour, who was laid in a manger belonging to an inn."

In one of his journals, which he commenced at a very early part of his ministry, Whitefield details with great simplicity many incidents of his childhood and youth; from which it appears, that though at times he had many serious thoughts and impressions, the general course of his life, till the age of sixteen, was irreligious. He tells us that in early youth he was "so brutish as to hate instruction, and used purposely to shun all opportunities of receiving it," and that he spent much money, improperly obtained from his mother, in cards, plays, and romances, "which," says he, "were my heart's delight. Often have I joined with others in playing roguish tricks; but was generally, if not always, happily detected: for this I have often since, and do now bless and praise God." His full confessions of this character are very affecting, and should be a caution to young persons to repel all such temptations.

When George was about ten years of age, his mother married a second time, thus forming a connection which led to much unhappiness. He was, however, continued at school; and when twelve years old, was transferred to the grammar-school of St. Mary de Crypt, where he remained about three years. Having a graceful elocution and a good memory, he gained much credit for delivering speeches before the city corporation at the annual visitation of the school, and received pecuniary rewards for his performances on those occasions. How deeply he afterwards deplored these celebrations, especially the performance of plays in connection with his school-fellows, may be learned from his own words: "I cannot but observe here, with much concern of mind, how this way of training up youth has a natural tendency to debauch the mind, to raise ill passions, and to stuff the memory with things as contrary to the gospel of Christ, as darkness to light, hell to heaven." This sad tendency was but too clearly evinced in the case of Whitefield himself. "I got acquainted," he says, "with such a set of debauched, abandoned, atheistical youths, that if God, by his free, unmerited, and special grace, had not delivered me out of their hands, I should have sat in the scorner's chair, and made a mock at sin. By keeping company with them, my thoughts of religion grew more and more like theirs. I went to public service only to make sport, and walk about. I took pleasure in their lewd conversation. I began to reason as they did, and to ask why God had given me passions, and not permitted me to gratify them. In short, I soon made great proficiency in the school of the devil. I affected to look rakish, and was in a fair way of being as infamous as the worst of them." These were the things, and not oratory, as has sometimes been said, which Whitefield learned from plays and acting.

In the midst of all this, his conscience often made him unhappy; and he wished, if possible, to combine religion with his pleasures. He purchased and carefully read "Ken's Manual for Winchester Scholars," a book which commended itself as having comforted his mother in her afflictions, and which he afterwards considered to have been "of great benefit to his soul."

At the age of fifteen, he thought he had acquired learning enough for any ordinary occupation in life, and as his mother's business was declining, he persuaded her to allow him to leave school and assist in labor. "I began," says he, "to assist her occasionally in the public-house, till at length I put on my blue apron and my snuffers, washed mops, cleaned rooms, and in one word, became professed and common drawer for nearly a year and a half." In the midst of the activity called for in such a situation, it pleased God to renew his religious impressions, which induced him, at least at intervals, to attend with much earnestness to the concerns of his soul.

From his childhood, Whitefield tells us, he "was always fond of being a clergyman, and used frequently to imitate the ministers' reading prayers." Nor did this tendency towards clerical engagements cease as he became older. "Notwithstanding," he says, "I was thus employed in a large inn, and had sometimes the care of the whole house upon my hands, yet I composed two or three sermons, and dedicated one of them to my elder brother. One day, I remember, I was very much pressed to self-examination, and found myself very unwilling to look into my heart. Frequently I read the Bible when sitting up at night. And a dear youth, now with God, would often entreat me, when serving at the bar, to go to Oxford. My general answer was, 'I wish I could.'"

His mother's difficulties increasing, it became necessary for her to leave the inn; in which she was succeeded by one of her married sons, with whom George for some time remained to continue his assistance in the business. Some disagreement, however, arising between them, he after a time took his departure from the inn, and went to spend a month with his eldest brother at Bristol. Returning from that city to Gloucester, he resided for a short season with his mother. While thus living unemployed, without any definite object before him, and waiting the openings of providence, his mother was visited by an Oxford student, a servitor of Pembroke college in that university. In the course of their conversation, he told her, that after all his expenses at college for the quarter were discharged, he had one penny remaining. She immediately exclaimed, "This will do for my son!" and turning to him, said, "Will you go to Oxford, George?" He replied, "With all my heart." Application was immediately made to several friends who had influence at the college, and they pledged themselves to serve her. In this confidence, her favorite son returned to the grammar-school, where he not only resumed his studies with greater diligence, but endeavored, and not altogether in vain, to promote religion and virtue among his associates.

Having fully secured his literary preparation for the university, Whitefield removed to Oxford in his eighteenth year, and was immediately admitted, as a servitor, into Pembroke college. He soon found that the seat of learning was also a scene of danger. From the period of 1662, when the two thousand Non-conformists had been expelled from the church, the universities had been sinking into a moral lethargy, preferring uniformity to vital religion. Our young servitor was shocked with the impiety of the students in general, and dreading their influence on himself, he as much as possible abstained from their society, and shut himself up in his study.

Before he went to Oxford, Whitefield had heard of a class of young men in the university who "lived by rule and method," and were therefore called Methodists. They were much talked of, and generally despised. Of this party, John Wesley, a Fellow of Lincoln college, and already in holy orders, was the leader, his brother Charles being also as warmly attached to it. They avowed that the great object of their lives was to save their souls, and to live wholly to the glory of God; and rarely have men subjected themselves to greater self-denials and austerities. Drawn towards them by kindred feelings, Whitefield strenuously defended them whenever he heard them reviled, and when he saw them going, through a crowd manifesting their ridicule, every Sunday to receive the sacrament at St. Mary's or Christ church, he was strongly inclined to follow their example.

For more than a year he intensely desired to be acquainted with them, but a sense of his pecuniary inferiority to them prevented his advances. At length, learning that a pauper had attempted suicide, Whitefield sent a poor woman to inform Charles Wesley, that so he might visit her, and administer religious instruction. He charged the woman not to tell Mr. Wesley who sent her, but, contrary to this injunction, she told his name; and Charles Wesley, who had frequently seen Whitefield walking by himself, on the next morning invited him to breakfast. An introduction to the little brotherhood soon followed, and he also, like them, "began to live by rule, and pick up the very fragments of his time, that not a moment might be lost."

It is painful to read Whitefield's own account of the mortifications of body to which he now submitted; and we are not surprised that, as the result, his health was so reduced as to place even his life in danger. All this time he had no clear view of the way of salvation, and was "seeking to work out a righteousness of his own." In this state he lay on his bed, his tongue parched with fever, and the words of the dying Saviour, "I thirst," were impressed on his mind. Remembering that this thirst occurred near the end of the Saviour's sufferings, the thought arose in his mind, "Why may it not be so with me? Why may I not now receive deliverance and comfort? Why may I not now dare to trust and rejoice in the pardoning mercy of God?" There was, as Tracy has said, no reason why he might not – why he ought not. He saw nothing to forbid him. He prayed in hope, borrowing language from the fact which suggested the train of thought – "I thirst, I thirst for faith in pardoning love. Lord, I believe; help thou mine unbelief." His prayer was heard. He dared to trust in the mercy of God, as revealed in the death of Jesus Christ for sinners. Conscience and his Bible bore witness that he did right. The load that had so heavily oppressed him, the load of guilt and terror and anxiety, that weighed down his spirit while he sinfully and ungratefully hesitated to trust in divine mercy, was gone. He saw the trustworthiness of the mercy of God in Christ, and his heart rejoiced.

"Though," as Tracy has well said, "the English universities were established mainly for the purpose of educating men for the ministry, Whitefield was not likely to gain a good knowledge of theology there. He took another, and a characteristic course. Some time after his conversion, when he was at Gloucester, he says, 'I began to read the holy Scriptures upon my knees; laying aside all other books, and praying over, if possible, every line and word. This proved meat indeed and drink indeed to my soul. I daily received fresh life, light, and power from above. I thus got more true knowledge in reading the book of God in one month, than I could ever have acquired from all the writings of men.'"

Every hour of Whitefield's time, especially after he had been "filled with peace and joy in believing," was sacredly devoted to preparation for the great work to which he had now solemnly devoted himself. He visited the prisoners in the jail, and the poor in their cottages, and gave as much time as he could to communion with God in his closet. His friends now earnestly importuned him to apply for ordination; but from this his deep sense of unworthiness made him shrink. Besides, he intended to have a hundred and fifty sermons carefully written before he began to preach. He had as yet but one, and he lent that to a neighboring clergyman, to convince him that he was not yet fit to be ordained. The clergyman kept it for two weeks, divided it into two, preached it to his own people, and then returned it to Whitefield, with a guinea for the use of it.

Still, however, the work of preparation for the ministry was rapidly going on. The state of his health compelled him to retire for a season from Oxford, and he returned home to increase the depth of his piety, and to be led, little as he thought of it, at once to the pulpit. He writes, "O what sweet communion had I daily vouchsafed with God in prayer, after my coming to Gloucester. How often have I been carried out beyond myself, when meditating in the fields. How assuredly I felt that Christ dwelt in me, and I in him; and how daily did I walk in the comforts of the Holy Ghost, and was edified and refreshed in the multitude of peace. I always observed that as my inward strength increased, so my outward sphere of action increased proportionably."

Thus, happy in himself, and thankful to the gracious God who made him so, the affectionate soul of George Whitefield ardently desired that others might participate in his sacred joys. In order to advance this object, he mixed in the society of young people, and endeavored to awaken them to a just sense of the nature of true religion. Some were convinced of the truth, and united with him in religious exercises; and these were some of the first-fruits of his pious labors. His discovery of the necessity of regeneration, like Melancthon's great discovery of the truth, led him to imagine that no one could resist the evidence which convinced his own mind. He writes, "Upon this, like the woman of Samaria, when Christ revealed himself to her at the well, I had no rest in my soul till I wrote letters to my relations, telling them there was such a thing as the new birth. I imagined they would have gladly received it; but, alas, my words seemed to them as idle tales. They thought I was going beside myself." He visited the jail every day, and read and prayed with the prisoners; attended public worship very frequently, and read twice or three times a week to some poor people in the city. In addition to all this, he tells us, "During my stay here, God enabled me to give a public testimony of my repentance as to seeing and acting plays; for hearing the strollers had come to town, and knowing what an egregious offender I had been, I was stirred up to extract Mr. Law's excellent treatise, entitled, "The absolute Unlawfulness of the Stage Entertainment." The printer, at my request, put a little of it in the newspaper for six weeks successively; and God was pleased to give it his blessing."

In this manner Whitefield employed himself during nine months; and one effect of so doing was, that the partition wall of bigotry was soon broken down in his heart. He says, "I loved all, of whatever denomination, who loved the Lord Jesus Christ in sincerity." This statement in his diary is connected with an account of the benefit he derived from studying the works of the Non-conformists. "Baxter's Call," and "Alleine's Alarm," so accorded with his own ideas of fidelity and unction, that wherever he recognized their spirit he acknowledged "a brother beloved." On this portion of his history we dwell with unspeakable delight; the only drawback is an undue importance he appears to have attached to dreams; and even those, considered as an index to his waking hours, are interesting, revealing as they do his deep solicitude on the behalf of souls.

Here then, before he had completed his twenty-first year, we see Whitefield returned to Gloucester, and such was already the fame of his piety and talents, that Dr. Benson, the bishop of the diocese, offered to dispense, in his favor, with the rule which forbids the ordination of deacons at so unripe an age. Thus graphically did he afterwards describe his acceptance of this proposal.

"I never prayed against any corruption I had in my life so much as I did against going into holy orders so soon as my friends were for having me go. Bishop Benson was pleased to honor me with peculiar friendship, so as to offer me preferment, or to do any thing for me. My friends wanted me to mount the church betimes. They wanted me to knock my head against the pulpit too young; but how some young men stand up here and there and preach, I do not know. However it be to them, God knows how deep a concern entering into the ministry and preaching was to me. I prayed a thousand times, till the sweat has dropped from my face like rain, that God of his infinite mercy would not let me enter the church till he called me and thrust me forth in his work. I remember once in Gloucester – I know the room; I look up to the window when I am there and walk along the street – I said, 'Lord, I cannot go; I shall be puffed up with pride, and fall into the condemnation of the devil. Lord, do not let me go yet.' I pleaded to be at Oxford two or three years more. I intended to make one hundred and fifty sermons, and thought that I would set up with a good stock in trade. I remember praying, wrestling, and striving with God. I said, 'I am undone, I am unfit to preach in thy great name. Send me not. Lord, send me not yet.' I wrote to all my friends in town and country to pray against the bishop's solicitation; but they insisted I should go into orders before I was twenty-two. After all their solicitations these words came into my mind: 'Nothing shall pluck you out of my hands;' they came warm to my heart. Then, and not till then, I said, 'Lord, I will go; send me when thou wilt.'"

Sunday, June 20, 1736, was the day appointed for his ordination in the cathedral at Gloucester. On the preceding evening he spent two hours in prayer for himself and the others who were to be set apart to the sacred office with him; and on the day itself he rose early, and passed the morning in prayer and meditation on the qualifications and duties of the office he was about to undertake. On a review of the solemn services of the day, he says, "I trust I answered every question from the bottom of my heart, and heartily prayed that God might say, Amen. And when the bishop laid his hands upon my head, if my vile heart do not deceive me, I offered my whole spirit, soul, and body to the service of God's sanctuary. Let come what will, life or death, depth or height, I shall henceforward live like one who this day, in the presence of men and angels, took the holy sacrament, on the profession of being inwardly moved by the Holy Ghost to take upon me that ministration in the church. I call heaven and earth to witness, that when the bishop laid his hands upon me, I gave myself up to be a martyr for Him who hung upon the cross for me. Known unto him are all future events and contingencies; I have thrown myself blindfold, and I trust without reserve, into his almighty hands. When I went up to the altar, I could think of nothing but Samuel's standing before the Lord with a linen ephod."

Having thus received ordination as a deacon of the church of England, he delayed not to enter upon the work to which he was appointed; and accordingly, on the next Sabbath he preached his first sermon in his native city of Gloucester, selecting for his subject, "The necessity and benefit of religious society." At the appointed time he ascended the pulpit, in the church of St. Mary de Crypt. We have his own record of the service: "Last Sunday, in the afternoon, I preached my first sermon in the church where I first received the Lord's supper. Curiosity drew a large congregation together. The sight, at first, a little awed me; but I was comforted with a heartfelt sense of the divine presence, and soon found the advantage of having been accustomed to public speaking when a boy at school, and of exhorting and teaching the prisoners and the poor people at their private houses, while at the university. By these means I was kept from being daunted overmuch. As I proceeded, I perceived the fire kindled, till at last, though so young, and amidst a crowd of those who knew me in my childish days, I trust I was enabled to speak with some degree of gospel authority. Some few mocked, but most, for the present, seemed struck; and I have since heard that a complaint was made to the bishop, that I drove fifteen people mad the first sermon. The worthy prelate, as I am informed, wished that the madness might not be forgotten before the next Sunday. Before then, I hope that my sermon upon, 'He that is in Christ is a new creature,' will be completed. Blessed be God, I now find freedom in writing. Glorious Jesus,

"'Unloose my stammering tongue to tell

Thy love immense, unsearchable.'"

It is remarkable, under all the circumstances of the case, that Bishop Benson, a man never distinguished for his evangelical views, always showed his friendship for Whitefield. Not only did he offer him ordination when others might have refused, and defend him against the persecutions to which he was exposed, but he more than once gave him pecuniary help when it was much needed, though the young clergyman had never complained.

Thus early apprized of the secret of his strength, his profound aspirations for the growth of Christianity, the delight of exercising his rare powers, and the popular admiration, operating with combined and ceaseless force upon a mind impatient of repose, urged him into exertions which, if not attested by irrefragable proofs, might appear incredible. It was the statement of one who knew him well, and who was incapable of wilful exaggeration, and it is confirmed by his letters, journals, and a "cloud of witnesses," that "in the compass of a single week, and that for years, he spoke in general forty hours, and in very many sixty, and that to thousands: and after his labors, instead of taking any rest, he was engaged in offering up prayers and intercessions, with hymns and spiritual songs, as his manner was, in every house to which he was invited." Never perhaps, since the apostolic age, has any man given himself so entirely to preaching the gospel of Christ for the salvation of souls, adopting as his motto the language of the apostle Paul, "This one thing I do."