George Whitefield: A Biography, with special reference to his labors in America

The Journal of May 20th, contains a letter from Whitefield to a friend in England, dated New Brunswick, N. J., April 27. Of his visit to Charleston he says, "A glorious work was begun in the hearts of the inhabitants, and many were brought to cry out, 'What shall we do to be saved?' A fortnight ago, after a short passage of ten days, I landed in Pennsylvania, and have had the pleasure of seeing and hearing that my poor endeavors for promoting Christ's kingdom, when here last, were not altogether in vain in the Lord. I cannot tell you how many have come to me laboring under the deepest convictions, and seemingly truly desirous of finding rest in Jesus Christ. Several have actually received him into their hearts by faith, and have not only righteousness and peace, but joy in the Holy Ghost. In short, the word has run and been much glorified, and many negroes also are in a fair way of being brought home to God. Young ones I intend to buy, and do not despair of seeing a room full of that despised generation, in a short time, singing and making melody with grace in their hearts to the Lord.

"An effectual door is opened for preaching the everlasting gospel, and I daily receive fresh and most importunate invitations to preach in all the counties round about. God is pleased to give a great blessing to my printed sermons. They are in the hands of thousands in these parts, and are a means of enlightening and building up many in their most holy faith. The clergy, I find, are most offended at me. The commissary of Philadelphia, having gotten a little stronger than when I was here last, has thrown off the mask, denied me the pulpit, and last Sunday preached up an historical faith, and justification by works. But the people only flock the more. The power of God is more visible than ever in our assemblies, and more and more are convinced that I preach the doctrine of Jesus Christ. Some of the bigoted, self-righteous Quakers now also begin to spit out a little of the venom of the serpent. They cannot bear the doctrine of original sin, and of an imputed righteousness as the cause of our acceptance with God. I have not yet met with much opposition from the dissenters; but when I come to tell many of them, ministers as well as people, that they hold the truth in unrighteousness, that they talk and preach of justifying faith, but never felt it in their hearts, as I am persuaded numbers of them have not, then they no doubt will shoot out their arrows, even bitter words."

While on his voyage from Charleston to Newcastle, Whitefield seems to have devoted the 4th of April, 1740, to correspondence on the subject of marriage. "I find," said he, "by experience, that a mistress is absolutely necessary for the due management of my increasing family, and to take off some of that care which at present lies upon me." His letters were addressed to a young lady and her parents, connected with a family much devoted to piety. Here, as everywhere else, his heart is transparent. He says to the parents of Miss E – , "I write only because I believe it is the will of God that I should alter my state; but your denial will fully convince me that your daughter is not the person appointed for me. He knows my heart; I would not marry but for him, and in him, for ten thousand worlds."

The next year, having returned to England, Whitefield, like his eminent friend John Wesley, was married, and, like him also, was unhappy in his domestic relation. In each case, the husband exacted a previous pledge that the wife should never prevent the delivery of a single sermon; and this was followed by separation from the wife for weeks, months, or even years, in the prosecution of their arduous labors. In the case of Whitefield, his marriage in Wales, with a widow lady, in 1741, was followed by the birth of a son; previous to which event he had said, in the joy of his heart, that his name should be John, and that he should be a preacher of the everlasting gospel. The first prediction was realized, and when his child was a week old, the good man told his people in the Tabernacle, London, that he would live to preach, and "be great in the sight of the Lord." But alas, at the end of four months John died, and his father very wisely wrote in his journal: "I hope what happened before his birth, and since at his death, has taught me such lessons as, if duly improved, may render his mistaken parent more sober-minded, more experienced in Satan's devices, and consequently more useful in his future labors in the church of God."

On the death of his wife somewhat suddenly, August 9, 1768, Mr. Whitefield himself preached her funeral sermon, from Romans 8:28: "And we know that all things work together for good to them that love God, to them that are the called according to his purpose." In describing her character, he particularly mentioned her fortitude and courage, and suddenly exclaimed, "Do you remember my preaching in those fields by the stump of the old tree? The multitude was great, and many were disposed to be riotous. At first I addressed them with firmness; but when a gang of desperate banditti drew near, with the most ferocious looks, and horrid imprecations and menaces, my courage began to fail. My wife was then standing behind me, as I stood on the table. I think I hear her now. She pulled my gown" – himself suiting the action to the word, by placing his hand behind him and touching his robe – "and looking up, said, 'George, play the man for your God.' My confidence returned. I again spoke to the multitude with boldness and affection; they became still; and many were deeply affected."

Before we leave Philadelphia, we may relate an instance or two as to the power of his eloquence. Dr. Franklin says, "He had a loud and clear voice, and articulated his words so perfectly that he might be heard and understood to a great distance; especially as his auditors observed the most profound silence. He preached one evening from the top of the court-house steps, which are in the middle of Market-street, and on the west side of Second-street, which crosses it at right angles. Both streets were filled with his hearers to a considerable distance. Being among the hindmost in Market-street, I had the curiosity to learn how far he might be heard by setting backwards down the street towards the river; and I found his voice distinct till I came near Front-street, where some noise in that street obstructed it. Imagine, then, a semicircle of which my distance should be a radius, and that it was filled with auditors, to each of whom I allowed two square feet, I computed that he might well be heard by more than thirty thousand people."

But not only does Franklin bear witness of Whitefield's eloquence as to his voice, but still more strongly as to its persuasiveness, of which, it seems, he was himself a striking illustration. He says, "I refused to contribute to his orphan-house in Georgia, thinking it injudiciously located. Soon after, I happened to attend one of his sermons, in the course of which I perceived he intended to finish with a collection, and I silently resolved he should get nothing from me. I had in my pocket a handful of copper money, three or four silver dollars, and five pistoles in gold. As he proceeded, I began to soften, and determined to give the copper. Another stroke of his oratory made me ashamed of that, and determined me to give the silver; and he finished so admirably, that I emptied my pocket wholly into the collector's dish, gold and all. At this sermon there was also one of our club; who being of my sentiments respecting the building at Georgia, and suspecting a collection might be intended, had, by precaution, emptied his pockets before he came from home. Towards the conclusion of the discourse, however, he felt a strong inclination to give, and applied to a neighbor, who stood near him, to lend him some money for the purpose. The request was made to, perhaps, the only man in the company who had the firmness not to be affected by the preacher. His answer was, 'At any other time, friend Hodgkinson, I would lend to thee freely; but not now, for thee seems to be out of thy right senses.'"

Whitefield, much as he loved Philadelphia, had now again to leave it. Thus writes the correspondent of the "New England Weekly Journal," at Newcastle, May 15: "This evening Mr. Whitefield went on board his sloop here, to sail for Georgia. On Sunday he preached twice In Philadelphia, and in the evening, when he preached his farewell sermon, it is supposed he had twenty thousand hearers. On Monday he preached at Darby and Chester; on Tuesday, at Wilmington and White Clay creek; on Wednesday, twice at Nottingham; on Thursday, at Fog's Manor and Newcastle. The congregations were much increased since his being here last. The presence of God was much seen in the assemblies, especially at Nottingham and Fog's Manor, where the people were under such deep soul distress, that their cries almost drowned his voice. He has collected in this and the neighboring provinces, about £450 sterling for his orphans in Georgia."

He arrived at Savannah June 5, and most interesting was the manner of his reception. He says, "O what a sweet meeting I had with my dear friends! What God has prepared for me, I know not; but surely I cannot well expect a greater happiness, till I embrace the saints in glory. When I parted, my heart was ready to break with sorrow; but now it almost bursts with joy. O how did each in turn hang upon my neck, kiss, and weep over me with tears of joy! And my own soul was so full of a sense of God's love when I embraced one friend in particular, that I thought I should have expired in the place. I felt my soul so full of a sense of the divine goodness, that I wanted words to express myself. Why me, Lord; why me? When we came to public worship, young and old were all dissolved in tears. After service, several of my parishioners, all my family, and the little children, returned home, crying along the streets, and some could not avoid praying very loud.

"Being very weak in body, I laid myself upon a bed; but finding so many weeping, I rose and betook myself to prayer again. But had I not lifted up my voice very high, the groans and cries of the children would have prevented my being heard. This continued for near an hour; till at last, finding their concern rather increase than abate, I desired all to retire. Then some or other might be heard praying earnestly, in every corner of the house. It happened at this time to thunder and lighten, which added very much to the solemnity of the night. Next day the concern still continued, especially among the girls. I mention the orphans in particular, that their benefactors may rejoice in what God is doing for their souls."

On the 7th of June, he wrote, "I have brought with me a Latin master, and on Monday laid the foundation, in the name of the Lord Jesus, for a university in Georgia." On the 28th of the same month, he wrote to a Mr. W. D – , in a style admirably corresponding with the meek spirit we have already seen in his letter to the Rev. Dr. Pemberton, of New York. "I thank you for your kind letters and friendly cautions; and I trust I shall always reckon those my choicest friends, who, in simplicity and meekness, tell me the corruptions of my heart. It is that faithfulness which has endeared J. S – to me. I think I never was obliged to any one so much before. O my dear brother, still continue faithful to my soul; do not hate me in your heart; in any wise reprove me. Exhort all my brethren to forgive my past, I fear, too imperious carriage; and let them pray that I may know myself to be, what I really am, less than the least of them all."

Whitefield's family at Bethesda had now increased to not less than one hundred and fifty persons, and to advance their interests, it was needful that he should again visit Charleston, where he arrived on the third of July, and immediately commenced preaching, as on former visits. On the following Sabbath, three days after his arrival, he attended the Episcopal church, where, he says, "I heard the commissary preach as virulent and unorthodox, inconsistent a discourse, as ever I heard in my life. His heart seemed full of choler and resentment. Out of the abundance thereof, he poured forth so many bitter words against the Methodists, as he called them, in general, and me in particular, that several who intended to receive the sacrament at his hands, withdrew. Never, I believe, was such a preparation sermon preached before. After sermon, he sent his clerk to desire me not to come to the sacrament till he had spoken with me. I immediately retired to my lodgings, rejoicing that I was accounted worthy to suffer this further degree of contempt for my dear Lord's sake."

The next day, the commissary of the bishop of London issued against Whitefield the following ecclesiastical writ:

"Alexander Garden, lawfully constituted Commissary of the Right Reverend Father in Christ, Edmund, by divine permission Lord Bishop of London, supported by the royal authority underwritten:

"Alexander Garden, To all and singular clerks, and literate persons whomsoever, in and throughout the whole province of South Carolina, wheresoever appointed, Greeting:

"To you, conjunctly and severally, we commit, and strictly enjoining, command, that you do cite, or cause to be cited, peremptorily, George Whitefield, clerk, and presbyter of the Church of England, that he lawfully appear before us, in the parish church of St. Philip, Charleston, and in the judicial place of the same, on Tuesday, the fifteenth day of this instant July, 'twixt the hours of nine and ten in the forenoon, then and there in justice to answer to certain articles, heads, or interrogatories, which will be objected and ministered unto him concerning the mere health of his soul, and the reformation and correction of his manners and excesses, and chiefly for omitting to use the form of prayers prescribed in the Communion-Book; and further to do and receive what shall be just in that behalf, on pain of law and contempt. And what you shall do in the premises, you shall duly certify us, together with these presents.

"Given under our hands and seals of our office, at Charleston, this seventh day of July, in the year of our Lord one thousand seven hundred and forty."

Justice to all parties requires it should be said, that the phrase as to the health of Whitefield's soul was used by Garden not of choice, but in conformity with the forms of English ecclesiastical law; the theory of which is, that ecclesiastical courts are only held to promote the spiritual health or welfare of those who are cited into them. The principal sin of Whitefield was "omitting to use the form of prayer prescribed in the Common Prayer Book." The undisputed matter of fact, as Tracy says, was, that he always used that form when he could obtain an Episcopal church to preach in; but when he was shut out of such pulpits, and was preaching to Baptists, Presbyterians, and Congregationalists, in their own houses of worship, where none of the congregations had prayer books, or knew how to use them, and where the introduction of unaccustomed forms would not have promoted the devotion of the worshippers, he prayed extempore.

On the day this writ was issued, Whitefield preached for Mr. Chanler, "a gracious Baptist minister, about fourteen miles from Charleston;" and twice on the next day "to a large audience in Mr. Osgood's meeting-house, a young Independent minister," at Dorchester; the next day at Dorchester again, and at Charleston in the evening; the next day preached and read prayers in Christ's church, and twice at Charleston the next day, with great success. And now, on July 11th, a citation was served upon him to appear on the fifteenth, as required in the writ.

On the 12th, he preached and read prayers twice on John's island; and on the 13th, which was the Sabbath, he again listened to a sermon from the commissary. Of this sermon Whitefield says, "Had some infernal spirit been sent to draw my picture, I think it scarcely possible that he could paint me in more horrid colors. I think, if ever, then was the time that all manner of evil was spoken against me falsely for Christ's sake. The commissary seemed to ransack church history for instances of enthusiasm and abused grace. He drew a parallel between me and all the Oliverians, Ranters, Quakers, French prophets, till he came down to a family of Dutartes, who lived not many years ago in South Carolina, and were guilty of the most notorious incests and murders."

The next day Whitefield again preached twice; and on Tuesday appeared before the commissary, according to his citation. This is said to have been the first court of the kind ever attempted to be held in any of the colonies. It consisted of the reverend commissary A. Garden, and the Rev. Messrs. Guy, Mellichamp, Roe, and Orr, who, as well as Whitefield himself, and his able advocate, Mr. Andrew Rutledge, respectively showed their want of familiarity with such business, and, after a series of blunders on both sides, the court adjourned to nine o'clock the next morning, to afford Whitefield time to ascertain the extent of the jurisdiction of the bishop and his commissary. How little, however, he studied the subject may be inferred from the fact, that he preached twice during the remainder of the day. The next day, a Mr. Graham appeared as a prosecuting attorney, and Mr. Rutledge as counsel for the respondent. Whitefield made some mistakes, but hints from his quick-sighted advocate and his own adroitness saved him from their consequences; though he contrived to give the court a lecture on the meanness of catching at a word as soon as it was out of his lips, without allowing him time to correct it. He now filed his objection against being judged by the commissary, who, he alleged, was prejudiced against him. This gave rise to new questions: the court adjourned; and the evangelist went to James' island, read prayers, and preached. The next day he again appeared in court, and found that his exceptions were repelled, and that the arbitrators he had asked for would not be appointed. He now appealed to the high Court of Chancery in London, declaring all further proceedings in this court to be null and void. He then retired and read letters which refreshed his spirit, by informing him how "mightily grew the word of God and prevailed" at Philadelphia; and that Mr. Bolton, in Georgia, had nearly fifty negroes learning to read. On the 18th he preached twice, and on the 19th again appeared before the commissary, and bound himself, in a penalty of ten pounds, to prosecute his appeal in London within twelve months. The appeal was never tried, as the ecclesiastical authorities allowed it to die of neglect.

"The court being ended," says Whitefield, in his journal, "the commissary desired to speak with me. I asked him to my lodgings. He chose to walk on a green near the church. His spirit was somewhat calmer than usual; but after an hour's conversation, we were as far from agreeing as before." "All his discourse was so inconsistent and contrary to the gospel of our Lord, that I was obliged to tell him that I believed him to be an unconverted man, an enemy to God, and of a like spirit with the persecutor Saul. At this he smiled; and, after we had talked a long while, we parted, and God gave me great satisfaction that I had delivered my soul in my private conversation with the commissary."

The next day, July 20, was the Sabbath. The commissary preached in his usual style, and Whitefield preached his farewell sermon to the people of Charleston. By his recommendation two or three of the dissenting ministers had instituted a weekly lecture; and the evangelist "advised the people, as the gospel was not preached in church, to go and hear it in the meeting-house." On leaving the city, he summed up, in his journal, the results of his labors in this manner:

"What makes the change more remarkable in the Charleston people is, that they seemed to me, at my first coming, to be a people wholly devoted to pleasure. One well acquainted with their manners and circumstances, told me more had been spent on polite entertainments, than the poor's-rate came to; but now the jewellers and dancing-masters begin to cry out that their craft is in danger. A vast alteration is discernible in the ladies' dresses. And some, while I have been speaking, have been so convinced of the sin of wearing jewels, that I have seen them with blushes put their hands to their ears, and cover them with their fans. But I hope the reformation has gone farther than externals. Many moral, good sort of men, who before were settled on their lees, have been gloriously awakened to seek after Jesus Christ; and many a Lydia's heart hath been opened to receive the things that were spoken. Indeed, the word came like a hammer and a fire. And a door, I believe, will be opened for teaching the poor negroes. Several of them have done their usual work in less time, that they might come to hear me. Many of their owners, who have been awakened, resolved to teach them Christianity. Had I time, and proper schoolmasters, I might immediately erect a negro school in South Carolina, as well as in Pennsylvania. Many would willingly contribute both money and land."

The Baptist church in Charleston at this time was nearly extinct, being reduced to five or six communicants, but Whitefield's success greatly increased their number, and it thus gained strength which it has never lost. It is also gratefully mentioned even now by the church of that denomination at Eutaw, that Whitefield during this visit to South Carolina preached the dedication-sermon of their house of worship.

Whitefield left Charleston on July 21, visiting and preaching on his way homeward, which he reached towards the close of the same week. He preached on the Sabbath in extreme weakness of body, but "with the Holy Ghost from above," and several were hopefully converted to God. On the 18th of August, he again left Savannah for Charleston, where he was able, for want of bodily strength, to preach but once a day, but he thought that his sermons were attended with more power and success than ever before. In a few days after, having preached a farewell sermon to four thousand hearers, he sailed for New England, where he had been very cordially invited by leading ministers and others in Boston and many other places.

CHAPTER VI.

WHITEFIELD'S FIRST VISIT TO NEW ENGLAND.

SEPTEMBER TO NOVEMBER, 1740

The religious state of New England in the early part of the eighteenth century, was little better than the description we have already given of the state of Great Britain and its other dependencies at that period. Dr. Prince tells us, that the first age of New England was one of an almost continual revival. Preaching was attended with so much power in some places, "that it was a common inquiry, by such members of a family as were detained at home on a Sabbath, whether any had been visibly awakened in the house of God that day." And he adds, "Few Sabbaths did pass without some being evidently converted, and some convincing proof of the power of God accompanying his word."

Dr. Increase Mather, writing towards the close of the seventeenth century, while he confirms the statements we have already given, bears farther testimony which is of a very painful character. He says, "Prayer is necessary on this account, that conversions have become rare in this age of the world. They that have their thoughts exercised in discerning things of this nature, have sad apprehensions that the work of conversion has come to a stand. During the last age scarcely a sermon was preached without some being apparently converted, and sometimes hundreds were converted by one sermon. Who of us now can say that we have seen any thing such as this? Clear, sound conversions are not frequent in our congregations; the great bulk of the present generation are apparently poor, perishing, and if the Lord prevent not, undone; many are profane, drunkards, lascivious, scoffers at the power of godliness, and disobedient; others are civil and outwardly conformed to good order, because so educated, but without knowing aught of a real change of heart." The same estimable writer says, in 1721, "I am now in my eighty-third year, and having had an opportunity of conversing with the first planters of this country, and having been for sixty-five years a preacher of the gospel, I feel as did the ancient men who had seen the former temple, and who wept aloud as they saw the latter. The children of New England are, or once were, for the most part, the children of godly parents. What did our fathers come into this wilderness for? Not to gain estates as men do now, but for religion, and that they might have their children in a hopeful way of being truly religious. There was a famous man who preached before one of the greatest assemblies that ever was addressed; it was about seventy years ago; and he said to them, 'I lived in a country seven years, and all that time I never heard a profane oath, or saw a man drunk.' And where was that country? It was New England. Ah, degenerate New England! What art thou come to at this day? How are those sins become common that were once not even heard of!"

Passing over, for the present, indications of a revival of religion, which had appeared in other parts of the country, we speak now only of New England. In 1734, a very extraordinary work of grace appeared at Northampton, Massachusetts, under the ministry of the distinguished Jonathan Edwards, the elder, the history of which is given in his admirable "Narrative of the surprising Work of God" at that period, in Northampton and the vicinity.

It is important to remark here, that the preaching which led to such delightful results was of the most faithful and pungent character. We will give one instance, as illustrative of many, as will be distinctly seen by those who have read Edwards' sermon, "Sinners in the hands of an angry God," or his "Justice of God in the damnation of Sinners." Perhaps, however, no sermon in New England has ever acquired greater celebrity, or accomplished more good, than the one preached by President Edwards at Enfield, July 8, 1741, from the words, "Their feet shall slide in due time." Deut. 32:35. "When they went into the meeting-house, the appearance of the assembly was thoughtless and vain; the people scarcely conducted themselves with common decency." But as the sermon proceeded, the audience became so overwhelmed with distress and weeping, that the preacher was "obliged to speak to the people and desire silence, that he might be heard." The excitement soon became intense; and it is said that a minister who sat in the pulpit with Mr. Edwards, in the agitation of his feelings, caught the preacher by the skirt of his dress, and said, "Mr. Edwards, Mr. Edwards, is not God a God of mercy?" Many of the hearers were seen unconsciously holding themselves up against the pillars, and the sides of the pews, as though they already felt themselves sliding into the pit. This fact has often been mentioned as a proof of the strong and scriptural character of President Edwards' peculiar eloquence – the eloquence of truth as attended by influence from heaven; for his sermons were read, without gestures.

But there was another element which must be taken into account when we look at the result of this sermon, as well as others delivered in like circumstances, and one which we fear has been often overlooked. "While the people of the neighboring towns were in great distress about their souls, the inhabitants of Enfield were very secure, loose, and vain. A lecture had been appointed there, and the neighboring people were so affected at the thoughtlessness of the inhabitants, and had so much fear that God would, in his righteous judgment, pass them by, that many of them were prostrate before him a considerable part of the previous evening, supplicating the mercy of heaven in their behalf. And when the time appointed for the lecture came, a number of the surrounding ministers were present, as well as some from a distance" – a proof of the prayerful interest felt on behalf of the town. In all this we see much of the secret of the powerful impression produced by that sermon, and are taught that in seasons when God seems about to pour out his Spirit on a community, Christians should be found "continuing instant in prayer."

In this more hopeful state of things than had long before existed in New England, Whitefield, who was now the second time in America, was most urgently entreated to visit the descendants of the Pilgrim fathers. He complied with the request, and arrived at Newport on the evening of the Sabbath, September 14, 1740. We furnish an account, written chiefly by himself, in his journal, published in London, 1741, a copy of which may be found in the library of Harvard University, to which we have had a kind access, and which is rich in what we may term Whitefieldian lore. He writes,

"Was sick part of the passage, but found afterwards the sea-air, under God, much improved my health. Arrived at Newport, in Rhode Island, just after the beginning of evening service. We came purposely thither first with our sloop. I think it the most pleasant entrance I ever yet saw. Almost all the morning the wind was contrary; but I found a very strong inclination to pray that we might arrive time enough to be present at public worship. Once I called the people; but something prevented their coming. At last, finding my impression increase upon me, I desired their attendance immediately. They came. With a strong assurance that we should be heard, we prayed that the Lord would turn the wind, that we might give him thanks in the great congregation; and also that he would send such to us as he would have us to converse with, and who might show us a lodging. Though the wind was ahead when we began, when we had done praying, and came up out of the cabin, it was quite fair.

"With a gentle gale we sailed most pleasantly into the harbor; got into public worship before they had finished the psalms; and sat, as I thought, undiscovered. After service was over, a gentleman asked me whether my name was not Whitefield. I told him 'yes;' he then desired me to go to his house, and he would take care to provide lodgings and necessaries for me and my friends. I went, silently admiring God's goodness in answering my prayer so minutely. Several gentlemen of the town soon came to pay their respects to me, among whom was one Mr. Clap, an aged dissenting minister, but the most venerable man I ever saw. He looked like a good old Puritan, and gave me an idea of what stamp those men were who first settled New England. His countenance was very heavenly; he rejoiced much in spirit at the sight of me, and prayed most affectionately for a blessing on my coming to Rhode Island."

In the evening, in company with Mr. Clap and other friends, Whitefield visited Mr. Honeyman, the minister of the church of England, and requested the use of his pulpit. "At first he seemed a little unwilling, being desirous to know 'what extraordinary call I had to preach on week-days,' which he said was disorderly. I answered, 'St. Paul exhorted Timothy to 'be instant in season and out of season;' that if the orders of the church were rightly complied with, our ministers should read public prayers twice every day, and then it would not be disorderly at such times to give them a sermon. As to an extraordinary call, I claimed none otherwise than upon the apostle's injunction, 'As we have opportunity, let us do good unto all men.' He still held out, and did not give any positive answer; but at last, after he had withdrawn and consulted with the gentlemen, he said, 'If my preaching would promote the glory of God, and the good of souls, I was welcome to his church as often as I would, during my stay in town.' We then agreed to make use of it at ten in the morning, and three in the afternoon. After this, I went to wait on the governor, who seemed to be a very plain man, and had a very plain house, which much pleased me. By profession, I think he is a Seventh-day Baptist; he is a man of good report as to his conduct and dealing with the world." As might have been expected, the evening was spent in exposition and prayer, with a crowded company, in the house of his friend Bowers, the gentleman who first addressed him when coming out of church.

On Monday morning, he breakfasted with "old Mr. Clap, and was much edified by his conversation." Of this venerable servant of Christ he says, "I could not but think, while at his table, that I was sitting with one of the patriarchs. He is full of days, a bachelor, and has been minister of a congregation in Rhode Island upwards of forty years. People of all denominations, I find, respect him. He abounds in good works; gives all away, and is wonderfully tender of little children; many of different persuasions come to be instructed by him. Whenever he dies, I am persuaded, with good old Simeon, he will be enabled to say, 'Lord, now lettest thou thy servant depart in peace.'" Whitefield preached, according to appointment, morning and afternoon, "in the church. It is very commodious, and I believe will contain three thousand people. It was more than filled in the afternoon. Persons of all denominations attended. God assisted me much. I observed numbers affected, and had great reason to believe the word of the Lord had been 'sharper than a twoedged sword,' in some of the hearers' souls."

On the evening of the same day he received the following note:

Reverend Sir and beloved Brother – Although mine eyes never saw your face before this day, yet my heart and soul have been united to you in love, by the bond of the Spirit. I have longed and expected to see you for many months past. Blessed be God, mine eyes have seen the joyful day. I trust, through grace, I have some things to communicate to you that will make your heart glad. I shall omit writing any thing, and only hereby present my hearty love, and let you know that I am waiting now at the post of your door for admission. Though I am unworthy, my Lord is worthy, in whose name, I trust, I come. I am your unworthy brother,

    "JONATHAN BARBER."

"On reading it," says Whitefield, "I could not but think this was one of those young ministers whom God had lately made use of in such a remarkable manner, at the east end of Long Island. I sent for him, and found he was the man. My heart rejoiced. We walked out, and took sweet counsel together; and among other things, he told me that he came to Rhode Island under a full conviction that he should see me there, and had been waiting for me about a week… What rendered this more remarkable was, I had no intention of sailing to Rhode Island till about three days before I left Carolina; and I had a great desire to put in, if I could, at the east end of Long Island, to see this very person, whom the great God now brought unto me. Lord, accept our thanks, sanctify our meeting, and teach us both what we shall do for thine own name's sake. In the evening I went to the venerable Mr. Clap's, and exhorted and prayed with a great multitude, who not only crowded into the house, but thronged every way about it. The dear old man rejoiced to see the things which he saw; and after my exhortation was over, dismissed me with his blessing."

Tuesday, we scarcely need remark, was spent by Whitefield in the work of his great Master. He preached to a vast congregation, including the members of the House of Assembly, who adjourned to attend the service; and he had very delightful evidence that his labors had already been useful. On Wednesday he left Newport, and about noon preached at Bristol, at the request of the court, which was then in session, and slept that night at a hotel on the road to Boston. On Thursday morning he set out early, and as he passed on with his friends, he says, "Found that the people were apprized of my coming, and were solicitous for my preaching; but being resolved under God, if possible, to reach Boston, we travelled on for near fifty miles, and came to Boston about eight in the evening. When we were within four miles of the city, the governor's son, several other gentlemen, and one or two ministers, waited at a gentleman's house to give me the meeting. They received me with great gladness, and told me many more would have come, had not a large funeral been in the town, or if there had been more certain notice of my arriving. This rejoiced me; for I think I can stand any thing better than this. It savors too much of human grandeur. But I must be tried every way; the Lord be my helper. After stopping a while, we went together to Boston, to the house of one Mr. Sandiford, brother-in-law to the Rev. Dr. Colman, who long since had sent me an invitation… My heart was but low, and my body weak; but, at the request of one of the ministers, I gave thanks to our gracious God for bringing me in safety, and prayed that my coming might be in the fulness of the blessing of the gospel of peace."

He slept well that night, and the next morning, he says, "I perceived fresh emanations of divine light break in upon and refresh my soul." He was visited by several gentlemen, including Josiah Willard, Esq., the secretary of the province, a man who feared God, and with whom Whitefield had for some time been in correspondence. The governor, Belcher, received him with the utmost respect, and requested frequent visits. He attended public worship at the church of England, and waited on the commissary home, who received him very courteously. As it was a day on which the clergy of that body had a meeting, he came into the company of five of them assembled together. They soon attacked him "for calling that Tennent and his brethren faithful ministers of Christ." He answered, that he believed they were so. They questioned the validity of Presbyterian ordination, and quoted from his journal his own words against him. He replied, that perhaps his sentiments were altered. They then went into a doctrinal discussion, which continued till Whitefield, finding how inconsistent they were, took his leave, resolving that they should not have the opportunity of denying him their pulpits. However, they treated him, on the whole, with more courtesy than he had lately been accustomed to receive from the ministers of his own church.

In the afternoon of the same day, he preached to a vast congregation in the Rev. Dr. Colman's meeting-house, in Brattle-street, and in the evening exhorted and prayed with such as came to his lodgings. On Saturday, in the forenoon, he discoursed to a crowded audience at the Old South church, where Dr. Sewall was pastor, the only church edifice in Boston with which Whitefield was connected which is still standing as it then was. In the afternoon he preached on the Common to about eight thousand persons, and, at night to a thronged company at his own lodgings.

On the morning of the next day, which was the Sabbath, he heard Dr. Colman preach; in the afternoon, he preached at Mr. Foxcroft's meeting-house to a vast auditory. This gentleman was the senior pastor of the First church, meeting in Chauncy-place, and the Rev. Charles Chauncy was his colleague. The church edifice was in Cornhill-square, not far from the old state-house, and was usually called the "Old Brick meeting." As this house was by far too small to contain his auditory, he almost immediately afterwards preached on the Common, to about fifteen thousand hearers; and again at night at his lodgings. He says, "Some afterwards came into my room. I felt much of the divine presence in my own soul, and though hoarse was enabled to speak with much power, and could have spoke, I believe, till midnight."

On Monday morning, Whitefield preached at Mr. Webb's meeting-house, the "New North," on the corner of Clark and Hanover streets. "The presence of the Lord," he says, "was among us. Look where I would around me, visible impressions were made upon the auditory. Most wept for a considerable time." In the afternoon he meant to have preached at Mr. Cheekley's, in Summer-street, but was prevented by an accident. Just before the time for the commencement of the service, a person broke a board in one of the galleries, of which to make a seat; the noise alarmed some who heard it, and they imprudently cried out that the galleries were giving way. The house being much crowded, the whole congregation were thrown into the utmost alarm and disorder; some jumped from the gallery into the seats below, others fell from the windows, and those below pressing to get out of the porch, were many of them thrown over each other and trodden upon. Many, as might be expected, were seriously bruised; others had bones broken; and within two days five persons died from the injuries they had received. Mr. Whitefield's presence of mind did not fail him; he immediately led the anxious throng to the Common, and preached to them from the text, "Go ye out into the highways and hedges, and compel them to come in." He says, "The weather was wet, but above eight thousand followed into the fields."

On Tuesday morning, Whitefield visited Mr. Walter, at Roxbury. This gentleman had been the colleague, and was now the successor of John Eliot, "the apostle of the Indians." These two men had been pastors of that church one hundred and six years. Whitefield was much pleased with Walter, who, in return, was glad to hear that he, like old Bishop Beveridge, called man "half a devil and half a beast." He preached that forenoon at Mr. Gee's meeting-house, the "Old North," of which church the celebrated Dr. Cotton Mather had formerly been pastor. The house stood in the North square, and was taken down by the British army and burned for fuel at the siege of Boston, in 1776. The auditory Whitefield preached to that morning was not very crowded, as the people were in doubt where he would preach. After dining with the secretary of the province, he says, "I preached in the afternoon at Dr. Sewall's to a thronged congregation, and exhorted and prayed as usual at my own lodgings; at neither place without some manifestations of a divine power accompanying the word."

Wednesday was not lost. Whitefield himself shall describe its proceedings. "Went this morning to see and preach at Cambridge, the chief college for training up the sons of the prophets in all New England. It has one president, I think four tutors, and about a hundred students. It is scarce as big as one of our least colleges in Oxford, and as far as I could gather from some who well knew the state of it, not far superior to our universities in piety and true godliness. Tutors neglect to pray with, and examine the hearts of their pupils. Discipline is at too low an ebb. Bad books are become fashionable. Tillotson and Clarke are read instead of Sheppard, Stoddard, and such like evangelical writers; and therefore I chose to preach on these words: 'We are not as many, who corrupt the word of God;' and in the conclusion of my sermon I made a close application to tutors and students. A great number of neighboring ministers attended, as indeed they do at all other times, and God gave me great boldness and freedom of speech. The president of the college and minister of the parish treated me very civilly. In the afternoon I preached again in the court, without any particular application to the students. I believe there were about seven thousand hearers. The Holy Spirit melted many hearts. The word was attended with a manifest power; and a minister soon after wrote me word, that 'he believed one of his daughters was savingly wrought upon at that time.' Paid my respects to the lieutenant-governor, who lives at Cambridge, and returned in the evening to Boston, and prayed with and exhorted many people who were waiting round the door for a spiritual morsel. I believe our Lord did not send them empty away."