given by a gentleman of _Boston_: “After being about a month with
us in _Boston_ and its vicinity, and preaching every day, he went to
_Old-york_, preached on _Thursday_, _September_ 27, there; proceeded
to _Portsmouth_, and preached there on _Friday_. On _Saturday_ morning
he set out for _Boston_; but before he came to _Newbury_, where he
had engaged to preach the next morning, he was importuned to preach
by the way. The house not being large enough to contain the people, he
preached in an open field. But having been infirm for several weeks,
this so exhausted his strength, that when he came to _Newbury_, he
could not get out of the ferry-boat without the help of two men. In
the evening, however, he recovered his spirits, and appeared with
his usual chearfulness. He went to his chamber at nine, his fixt
time, which no company could divert him from: and slept better than
he had done for some weeks before. He rose at four in the morning,
_September_ 30, and went into his closet; and his companion observed
he was unusually long in private. He left his closet, returned to his
companion, threw himself on the bed, and lay about ten minutes. Then
he fell upon his knees, and prayed most fervently to God, ‘That if
it was consistent with his will he might that day finish his Master’s
work.’ He then desired his man to call Mr. Parsons, the clergyman, at
whose house he was: but in a minute, before Mr. Parsons could reach
him died, without a sigh or groan. On the news of his death, six
gentlemen set out for _Newbury_, in order to bring his remains hither,
but he could not be moved, so that his precious ashes must remain at
_Newbury_. Hundreds would have gone from this town to attend his
funeral, had they not expected he would have been interred here.――May
this stroke be sanctified to the church of God in general, and to this
province in particular!”
II. 1. We are in the second place, to take some view of his character.
A little sketch of this, was soon after published in the _Boston
Gazette_: an extract of which is subjoined: “In his public labours
he has for many years astonished the world with his eloquence and
devotion. With what divine pathos did he persuade the impenitent
sinner to embrace the practice of piety and virtue! He spoke from the
heart, and with a fervency of zeal, perhaps unequalled since the days
of the apostles. From the pulpit he was unrivalled in the command of
an ever-crowded auditory. Nor was he less agreeable and instructive
in his private conversation: happy in a remarkable ease of address,
willing to communicate, studious to edify. May the rising generation
catch a spark of that flame which shone with such distinguished lustre
in the spirit and practice of this faithful servant of the most high
God!”
2. A more particular, and equally just character of him, has appeared
in one of the _English_ papers. It may not be disagreeable to you, to
add the substance of this likewise: “The character of this truly pious
person, must be imprest on the heart of every friend to vital religion.
In spite of a tender constitution, he continued, to the last day of
his life, preaching with a frequency and a fervor, that seemed to
exceed the natural strength of the most robust. Being called to the
exercise of his function at an age, when most young men are only
beginning to qualify themselves for it, he had not time to make a very
considerable progress in the learned languages. But this defect was
amply supplied, by a lively and fertile genius, by fervent zeal, and
by a forcible and most persuasive delivery. And though in the pulpit
he often found it needful, by _the terrors of the Lord to persuade
men_, he had nothing gloomy in his nature, being singularly chearful,
as well as charitable and tender-hearted. He was as ready to relieve
the bodily as the spiritual necessities of those that applied to him.
It ought also to be observed, that he constantly enforced upon his
audience every moral duty, particularly industry in their several
callings, and obedience to their superiors. He endeavoured, by the
most extraordinary efforts, of preaching in different places, and even
in the open fields, to rouse the lower class of people, from the last
degree of inattention and ignorance, to a sense of religion. For this,
and his other labours, the name of George Whitefield, will long be
remembred with esteem and veneration.”
3. That both these accounts are just and impartial, will readily be
allowed; that is, as far as they go. But they go little farther than
the _outside_ of his character. They shew you the _preacher_, but not
the _man_, the _Christian_, the _saint_ of God. May I be permitted
to add a little on this head, from a personal knowledge of near forty
years? Indeed, I am thoroughly sensible how difficult it is to speak
on so delicate a subject; what prudence is required to avoid both
extremes, to say neither too little, nor too much? Nay, I know it
is impossible to speak to all, to say either less or more, without
incurring from some the former, from others the latter censure. Some
will seriously think, that too little is said; and others, that it
is too much. But without attending to this, I will speak just what I
know, before him to whom we are all to give an account.
4. Mention has already been made of his unparalleled _zeal_, his
indefatigable _activity_, his _tender-heartedness_ to the afflicted,
and _charitableness_ toward the poor. But should we not likewise
mention his deep _gratitude_, to all whom God had used as instruments
of good to him? Of whom he did not cease to speak in the most
respectful manner, even to his dying day. Should we not mention, that
he had an heart susceptible of the most generous and the most tender
_friendship_? I have frequently thought, that this, of all others,
was the distinguishing part of his character. How few have we known
of so kind a temper, of such large and flowing affections? Was it not
principally by this, that the hearts of others were so strangely drawn
and knit to him? Can any thing but love beget love? This shone in his
very countenance, and continually breathed in all his words, whether
in public or private. Was it not this, which, quick and penetrating
as lightning, flew from heart to heart? Which gave that life to his
sermons, his conversations, his letters? Ye are witnesses.
5. But away with the vile misconstruction of men of corrupt minds,
who know of no love but what is _earthly and sensual_. Be it
remembered, at the same time, that he was endued with the most nice
and unblemished _modesty_. His office called him to converse very
frequently and largely, with women as well as men; and those of
every age and condition. But his whole behaviour toward them, was a
practical comment on that advice of St. _Paul_ to _Timothy, Intreat
the elder women as mothers, the younger as sisters, with all purity_.
6. Mean time, how suitable to the friendliness of his spirit, was the
_frankness_ and _openness_ of his conversation? Although it was far
removed from rudeness on the one hand, as from guile and disguise
on the other. Was not this frankness at once a fruit and a proof of
his _courage_ and _intrepidity_? Armed with these, he feared not the
faces of men, but _used great plainness of speech_ to persons of every
rank and condition, high and low, rich and poor: endeavouring only
_by manifestation of the truth_, to _commend himself to every man’s
conscience in the sight of God_.
7. Neither was he afraid of labour or pain, any more than of _what man
could do unto him_, being equally
“_Patient_ in bearing ill and doing well.”
And this appeared in the _steddiness_ wherewith he pursued whatever
he undertook for his Master’s sake. Witness one instance for all, the
Orphan-house in _Georgia_, which he began and perfected, in spite of
all discouragements. Indeed, in whatever concerned himself, he was
pliant and flexible. In this case he was _easy to be intreated_, easy
to be either convinced or persuaded. But he was immoveable in the
things of God, or wherever his conscience was concerned. None could
persuade, any more than affright him, to vary in the least point from
that _integrity_, which was inseparable from his whole character, and
regulated all his words and actions. Herein he did
“Stand as an iron pillar strong,
And stedfast as a wall of brass.”
8. *If it be inquired, What was the foundation of this integrity,
or of his sincerity, courage, patience, and every other valuable
and amiable quality, it is easy to give the answer. It was not
the excellence of his natural temper: not the strength of his
understanding: it was not the force of education; no, nor the advice
of his friends. It was no other than faith in a bleeding Lord; _Faith
of the operation of God_. It was _a lively hope of an inheritance
incorruptible, undefiled, and that fadeth not away_. It was _the love
of God shed abroad in his heart by the Holy Ghost, which was given
unto him_, filling his soul with tender, disinterested love to every
child of man. From this source arose that torrent of _eloquence_ which
frequently bore down all before it: from this, that astonishing force
of _persuasion_, which the most hardened sinners could not resist.
This it was, which often made his _head as waters_, and his _eyes a
fountain of tears_. This it was which enabled him to pour out his soul
in _prayer_, in a manner peculiar to himself, with such fulness and
ease united together, with such strength and variety both of sentiment
and expression.
9. *I may close this head with observing, What an honour it pleased
God to put upon his faithful servant, by allowing him to declare his
everlasting gospel in so many various countries, to such numbers of
people, and with so great an effect, on so many of their precious
souls! Have we read or heard of any person since the apostles, who
testified the gospel of the grace of God, through so widely extended
a space, through so large a part of the habitable world? Have we
read or heard of any person who called so many thousands, so many
myriads of sinners to repentance? Above all, have we read or heard
of any, who has been a blessed instrument in his hand of _bringing_
so many sinners from _darkness to light, and from the power of Satan
unto God_? It is true, were we to talk thus to the gay world, we
should be judged to _speak as barbarians_. But _you_ understand the
language of the country to which you are going, and whither our dear
friend is gone a little before us.
III. But how shall we improve this awful providence? This is the
_third_ thing which we have to consider. And the answer to this
important question is easy; (may God write it in all our hearts!)
By keeping close to the _grand doctrines_ which he delivered: and
by drinking into his _Spirit_.
1. And first, let us keep close to the grand scriptural doctrines,
which he every where delivered. There are many doctrines of a less
essential nature, with regard to which, even the sincere children
of God (such is the present weakness of human understanding!) are
and have been divided for many ages. In these we may think and let
think; we may “agree to disagree.” But mean time let us hold fast the
essentials of _the faith, which was once delivered to the saints_; and
which this champion of God so strongly insisted on, at all times, and
in all places.
2. His fundamental point was, Give God all the glory of whatever is
good in man. And in the business of salvation, Set Christ as high,
and man as low as possible. With this point, he and his friends at
_Oxford_, the original _Methodists_ (so called) set out. Their grand
principle was, There is _no power_ (by nature) and _no merit_ in man.
They insisted, all power to think, speak, or act right, is in and from
the Spirit of Christ: and all merit is (not in man, how high soever
in grace, but merely) in the blood of Christ. So he and they taught:
There is no power in man, till it is given him from above, to do one
good work, to speak one good word, or to form one good desire. For it
is not enough to say, all men are _sick of sin_: no, we are all dead
_in trespasses and sins_. It follows, that all the children of men are
_by nature children of wrath_. We are all _guilty before God_, liable
to death temporal and eternal.
3. And we are all helpless, both with regard to the power and to the
guilt of sin. For _who can bring a clean thing out of an unclean_?
None less than the Almighty. Who can raise those that are _dead_,
spiritually dead in sin? None but he who raised us from the dust of
the earth. But on what consideration will he do this? _Not for works
of righteousness that we have done. The dead cannot praise thee, O
Lord!_ Nor do any thing for the sake of which they should be raised to
life. Whatever therefore God does, he does it merely for the sake of
his well beloved Son; _he was wounded for our transgressions, he was
bruised for our iniquities. He himself bore all our sins in his own
body upon the tree. He was delivered for our offences, and rose again
for our justification._ Here then is the sole _meritorious cause_ of
every blessing we do or can enjoy: in particular of our pardon and
acceptance with God, of our full and free justification. But by what
means do we become interested in what Christ has done and suffered?
_Not by works, lest any man should boast_; but by faith alone. _We
conclude_, says the apostle, _that a man is justified by faith,
without the works of the law_. And _to as many as_ thus _receive him,
giveth he power to become the sons of God: even to those that believe
in his name, who are born, not of the will of man, but of God_.
4. And _except a man be thus born again, he cannot see the kingdom
of God_. But all who are thus _born of the Spirit_, have _the kingdom
of God within_ them. Christ sets up his kingdom in their hearts;
_Righteousness, peace, and joy in the Holy Ghost_. That _mind is in
them, which was in Christ Jesus_, enabling them to _walk as Christ
also walked_. His indwelling-Spirit makes them both holy in heart,
and _holy in all manner of conversation_. But still, seeing all this
is a free gift, through the righteousness and blood of Christ, there
is eternally the same reason to remember, _He that glorieth, let him
glory in the Lord_.
5. You are not ignorant, that these are the fundamental doctrines
which he every where insisted on. And may they not be summed up,
as it were, in two words, _The new birth_, and _justification by
faith_? These let us insist upon with all boldness, at all times,
and in all places: in public (those of us who are called thereto)
and at all opportunities, in private. Keep close to these good, old,
unfashionable doctrines, how many soever contradict and blaspheme.
Go on, my brethren, in the _name of the Lord, and in the power of
his might_. With all care and diligence, _keep that safe which is
committed to your trust_: knowing that _heaven and earth shall pass
away; but_ this truth _shall not pass away_.
6. But will it be sufficient, to keep close to his _doctrines_, how
pure soever they are? Is there not a point of still greater importance
than this, namely, to drink into his _spirit_? Herein to _be a
follower of_ him, _even as_ he was _of Christ_? Without this, the
purity of our doctrines, would only increase our condemnation. This
therefore is the principal thing, to copy after his spirit. And
allowing that in some points, we must be content, to _admire_ what
we cannot _imitate_: yet in many others we may, through the same
free grace, be partakers of the same blessing. Conscious then of
your own wants, and of his bounteous love, who _giveth liberally and
upbraideth not_, cry to him that worketh all in all, for a measure
of the same precious faith: of the same zeal and activity, the same
tender-heartedness, charitableness, bowels of mercies. Wrestle with
God for some degree of the same grateful, friendly, affectionate
temper: of the same openness, simplicity, and godly sincerity. _Love
without dissimulation._ Wrestle on, till the power from on high works
in you the same steady courage and patience: and above all, because it
is the crown of all, the same invariable integrity.
7. *Is there any other fruit of the grace of God, with which he was
eminently endowed, and the want of which among the children of God he
frequently and passionately lamented? There is one, that is, _Catholic
love_: that sincere and tender affection, which is due to all those,
who, we have reason to believe, are children of God by faith: in
other words, all those in every persuasion, who _fear God and work
righteousness_. He longed to see all who had _tasted of the good word_,
of a truly _Catholic spirit_, (a word little understood and still less
experienced by many, who have it frequently in their mouth.) Who is he
that answers this character? Who is a man of a _Catholic spirit_? One
who loves as friends, as brethren in the Lord, as joint partakers of
the present kingdom of heaven, and fellow-heirs of his eternal kingdom,
all of whatever opinion, mode of worship, or congregation, who believe
in the Lord Jesus; who love God and man: who rejoicing to please, and
fearing to offend God, are careful to abstain from evil, and zealous
of good works. He is a man of a truly Catholic spirit, who bears all
these continually upon his heart: who having an unspeakable tenderness
for their persons, and an earnest desire of their welfare, does not
cease to commend them to God in prayer, as well as to plead their
cause before men: who speaks comfortably to them, and labours by all
his words, to strengthen their hands in God. He assists them to the
uttermost of his power, in all things, spiritual and temporal. He is
ready _to spend and to be spent_ for them; yea, _to lay down his life
for his brethren_.
8. How amiable a character is this? How desirable to every child of
God! But why is it then so rarely found? How is it, that there are
so few instances of it? Indeed, supposing we have tasted of the love
of God, how can any of us rest, ’till it is our own? Why, there is a
delicate device, whereby Satan persuades thousands, that they may stop
short of it, and yet be guiltless. It is well, if many here present
are not in this _snare of the devil, taken captive at his will_. “O
yes, says one, I have all this love for those I believe to be children
of God. But I will never believe, he is a child of God, who belongs to
that _vile congregation_! Can he, do you think, be a child of God, who
holds such _detestable opinions_? Or he that joins in such senseless
and superstitious, if not idolatrous _worship_?” So we justify
ourselves in one sin, by adding a second to it! We excuse the want
of love in ourselves, by laying the blame on others. To colour our
own devilish temper, we pronounce our brethren children of the devil.
O beware of this! And if you are already taken in the snare, escape
out of it as soon as possible. Go and learn that truly Catholic love,
which _is not rash or hasty_ in judging: that love which _thinketh no
evil_, which _believeth and hopeth all things_: which makes all the
allowances for others, that we desire others should make for us. Then
we shall take knowledge of the grace of God, which is in every man,
whatever be his opinion or mode of worship. Then will all that fear
God be near and dear unto us, _in the bowels of Jesus Christ_.
9. Was not this the spirit of our dear friend? And why should it not
be ours? O thou God of love, how long shall thy people be a bye-word
among the Heathen? How long shall they laugh us to scorn, and say,
“See how _these_ Christians love one another?” When wilt thou roll
away our reproach? _Shall the sword devour for ever? How long will
it be, ere thou bid thy people return from following each other?_ Now
at least, _let all the people stand still, and pursue after_ their
brethren _no more_! But whatever others do, let all of us, my brethren,
hear the voice of him that _being dead, yet speaketh_! Suppose ye
hear him say, “Now at least, _be ye followers of me as I was of
Christ_! Let brother _no more lift up sword_ against brother, neither
_know ye war any more_! Rather _put ye on, as the elect of God,
bowels of mercies, humbleness of mind, brotherly kindness, gentleness,
long-suffering, forbearing one another in love_. Let the time past
suffice for strife, envy, contention; for _biting and devouring one
another_. Blessed be God, that ye have not long ago been _consumed one
of another_! From henceforth hold ye _the unity of the Spirit in the
bond of peace_.”
10. O God, with thee no word is impossible: thou dost whatsoever
pleaseth thee! O that thou wouldst cause the mantle of thy prophet,
whom thou hast taken up, now to fall upon us that remain! _Where
is the Lord God of Elijah? Let_ his _spirit rest upon_ these thy
servants! Shew thou art the God that _answerest by fire_! Let the fire
of thy love fall on every heart! And because we love thee, let us love
one another with a _love stronger than death. Take away from us_ all
_anger, and wrath, and bitterness; all clamour, and evil-speaking_.
Let thy Spirit so rest upon us, that from this hour, we may be _kind
to each other, tender-hearted: forgiving one another, even as God, for
Christ’s sake, hath forgiven us_!
An HYMN.
SERVANT of God, well done!
Thy glorious warfare’s past,
The battle’s fought, the race is won,
And thou art crown’d at last;
Of all thy heart’s desire
Triumphantly possest,
Lodg’d by the ministerial quire
In thy Redeemer’s breast.
In condescending love
Thy ceaseless prayer He heard,
And bad thee suddenly remove,
To thy complete reward:
Ready to bring the peace,
Thy beauteous feet were shod,
When mercy sign’d thy soul’s release
And caught thee up to God.
With saints inthron’d on high
Thou dost thy Lord proclaim,
And still _to God ♦salvation_ cry,
_Salvation to the Lamb_!
O happy, happy soul!
In extacies of praise,
Long as eternal ages roll,
Thou seest thy Saviour’s Face.
Redeem’d from earth and pain,
Ah! when shall we ascend,
And all in Jesus’ presence reign
With our translated Friend!
Come, Lord, and quickly come!
And when in Thee complete,
Receive thy longing servants home,
To triumph――at thy feet!
♦ ‘savation’ replaced with ‘salvation’
ADVICE
To the People call’d METHODISTS,
With regard to DRESS.
I. 1. I AM not fond of saying the same thing over and over: especially
when I have so many things to say, that the day of life (which with
_me_ is far spent) is not likely to suffice for them. But in some
cases, it is needful for you that I should: and then, _it is not
grievous_ to me. And it may be best, to speak freely and fully at once,
that there may be the less need of speaking on this head hereafter.
2. When we look into the bible with any attention, and then look round
into the world, to see who _believes_ and who _lives_ according to
this book: we may easily discern, that the system of _practice_, as
well as the system of _truth_ there delivered, is torn in pieces, and
scattered abroad, like the members of _Absyrtus_. Every denomination
of Christians retains some part either of Christian truth or practice:
these hold fast one part, and those another, as their fathers did
before them. What is the duty mean-time of those who desire to follow
the whole word of God? Undoubtedly to _gather up_ all these _fragments,
that_ if possible _nothing be lost_: with all diligence to follow all
those we see about us, so far as they follow the bible: and to join
together in one scheme of truth and practice what almost all the world
put asunder.
3. Many years ago I observed several parts of Christian Practice,
among the people call’d _Quakers_. Two things I particularly remarked
among them, Plainness of speech and plainness of dress. I willingly
adopted both, with some restrictions, and particularly plainness of
dress. The same I recommended to _you_, when God first called you out
of the world: and after the addition of more than thirty years
experience, I recommend it to you still.
4. But before I go any farther, I must intreat you, in the name of God,
Be open to conviction. Whatever prejudices you have contracted from
education, custom or example, divest yourselves of them, as far as
possible. Be willing to receive light either from God or man: do not
shut your eyes against it. Rather be glad to see more than you did
before; to _have the eyes of your understanding opened_. Receive the
truth in the love thereof, and you will have reason to bless God for
ever.