Chapter IV: Front Matter (4)

5. Your _manner of speaking_, particularly to offenders, should be at all times deeply _serious_, (lest it appear like insulting or triumphing over them) rather inclining to _sad_: shewing that you pity them, for what they do, and sympathize with them in what they suffer. Let your _air_ and _tone_ of voice, as well as words, be _dispassionate, calm, mild_: yea, where it would not appear like dissimulation, even _kind_ and _friendly_. In some cases, where it will probably be received as it is meant, you may _profess_ the _good-will_ you bear them: but at the same time, (that it may not be thought to proceed from fear, or any wrong inclination) professing your _intrepidity_ and inflexible _resolution_, to oppose and punish vice to the uttermost.

V. 1. It remains only to make some application of what has been said, partly to you who are already engaged in this work, partly to all that fear God, and more especially to them that love as well as fear him.

With regard to you, who are already engaged in this work, the first advice I would give you is, calmly and deeply to consider, the nature of your undertaking. Know what you are about; be throughly acquainted with what you have in hand. Consider the objections which are made to the whole of your undertaking. And before you proceed, be satisfied that those objections have no real weight. Then may every man act, as he is fully persuaded in his own mind.

2. I advise you, secondly, be not in haste, to increase your number. And in adding thereto, regard not wealth, rank, or any outward circumstance. Only regard the qualifications above described. Enquire diligently, Whether the person proposed be of an _unblamable_ carriage, and whether he be a man of _faith, courage, patience, steddiness_? Whether he be a _lover_ of God and man? If so, he will add to your strength as well as number. If not, you will lose by him more than you gain. For you will displease God. And be not afraid to purge out from among you, any who do not answer the preceding character. By thus lessening your number, you will increase your strength: you will be _vessels meet for your master’s use_.

3. I would, thirdly, advise you, narrowly to observe from what _motive_, you at any time act or speak. Beware that your intention be not stained, with any regard either to profit or praise. Whatever you do, _do it to the Lord_, as the servants of Christ. Do not aim at pleasing yourself in any point, but pleasing him whose you are, and whom you serve. Let your eye be single, from first to last: eye God alone in every word and work.

4. I advise you, in the fourth place, see that you do every thing in a right _temper_: with lowliness, and meekness, with patience and gentleness, worthy the gospel of Christ. Take every step trusting in God, and in the most tender, loving spirit you are able. Mean time _watch always_, against all hurry and dissipation of spirit, and _pray always_ with all earnestness and perseverance, that your faith fail not. And let nothing interrupt that _spirit of sacrifice_, which you make of all you have and are, of all you suffer and do, that it may be an offering of a sweet smelling savour to God through Jesus Christ.

5. As to the _manner_ of acting and speaking, I advise you to do it with all innocence and simplicity, prudence and seriousness. Add to these all possible calmness and mildness; nay, all the tenderness which the case will bear. You are not to behave as butchers or hangmen, but as surgeons rather; who put the patient to no more pain than is necessary, in order to the cure. For this purpose, each of _you_ likewise has need of “a lady’s hand with a lion’s heart.” So shall many even of them you are constrained to punish, _glorify_ God _in the day of visitation_.

6. I exhort all of you who fear God, as ever you hope to find mercy at his hands, as you dread being found (tho’ you knew it not) _even to fight against_ God: do not on any account, reason, or pretence whatsoever, either directly or indirectly, oppose or hinder so merciful a design, and one so conducive to his glory. But this is not all: if you are lovers of mankind, if you long to lessen the sins and miseries of your fellow-creatures: can you satisfy yourselves, can you be clear before God, by barely not opposing it? Are not _you_ also bound by the most sacred ties, _as you have opportunity to do good to all men_? And is not here an opportunity of doing good to many, even good of the highest kind? In the name of God then, embrace the opportunity. Assist in doing this good, if no otherwise, yet by your earnest prayers, for them who are immediately employed therein. Assist them, according to your ability, to defray the expence which necessarily attends it, and which without the assistance of charitable persons, would be a burden they could not bear. Assist them, if you can without inconvenience, by quarterly or yearly subscriptions. At least, assist them _now_: use the present hour, doing what God puts into your heart. Let it not be said, that you saw your brethren labouring for God, and would not help them with one of your fingers. In this way, however, _come to the help of the Lord, to the help of the Lord, against the mighty_!

7. I have an higher demand upon _you_ who love, as well as fear God. He whom you fear, whom you love, has qualified _you_, for promoting his work in a more excellent way. Because you love God, you love your brother also: you love not only your friends, but your enemies; not only the friends, but even the enemies of God. You have _put on, as the elect of_ God, _lowliness, gentleness, long-suffering_. You have faith in God, and in Jesus Christ whom he hath sent: faith which overcometh the world. And hereby you conquer both evil shame, and that fear of man which _bringeth a snare_: so that you can _stand with boldness before them that despise you and make no account of your labours_. Qualified then as you are, and armed for the fight, will _you_ be _like the children of Ephraim, who being harnessed, and carrying bows, turned back in the day of battle_? Will _you_ leave a few of your brethren to stand alone, against all the hosts of the aliens? O say not, “This is too heavy a cross: I have not strength or courage to bear it.” True; not of yourself. But you that believe, _can do all things through Christ strengthening_ you. _If thou canst believe, all things are possible to him that believeth._ No cross is too heavy for _him_ to bear, knowing that they that _suffer with him, shall reign with him_. Say not, “Nay, but I cannot bear to be _singular_.” Then you cannot enter into the kingdom of heaven. No one enters there but thro’ the _narrow way_. And all that walk in this, are singular. Say not, “But I cannot endure the reproach, the odious name of an _informer_.” And did any man ever save his soul, that was not _a by-word, and a proverb of reproach_? Neither canst thou ever save thine, unless thou art willing, that men should _say all manner of evil of thee_. Say not, “But if I am active in this work, I shall lose not only my reputation, but my friends, my customers, my business, my livelihood, so that I shall be brought to poverty.” Thou shalt not: thou canst not: it is absolutely impossible, unless God himself chuseth it. For his _kingdom ruleth over all_, and _the very hairs of thy head are all numbered_. But if the wise, the gracious God chuse it for thee, wilt thou murmur or complain? Wilt thou not rather say, _The cup which my Father hath given me, shall I not drink it_? If you _suffer for Christ, happy are you: the Spirit of glory and of Christ shall rest upon you_. Say not, “I would suffer all things, but my wife will not consent to it. And certainly a man ought to _leave father and mother_ and all, _and cleave to his wife_.” True, all――but God; all――but Christ. But he ought not to leave _him_ for his wife. He is not to _leave any duty undone_, for the dearest relative. Our Lord himself hath said in this very sense, _If any man loveth father, or mother, or wife, or children, more than me, he is not worthy of me!_ Say not, “Well, I would forsake all for Christ. But one duty must not hinder another. And this would frequently hinder my attending public worship.” Sometimes it probably would. _Go_ then _and learn what that meaneth, I will have mercy and not sacrifice_. And whatever is lost, by shewing this mercy, God will repay sevenfold into thy bosom. Say not, “But I shall hurt my own soul. I am a young man: and by taking up loose women, I should expose my self to temptation.” Yes, if you did this in your own strength, or for your own pleasure. But that is not the case. You trust in God: and you aim at pleasing him only. And if he should call you even into the midst of a burning fiery furnace, _though thou walkest thro’ the fire thou shalt not be burnt, neither shall the flames kindle upon thee_. “True; if _he called me_ into the furnace. But I do not see that I am called to this.” Perhaps thou art not willing to see it. However, if thou wast not called before, I call thee _now_, in the name of Christ: take up thy cross and follow him. Reason no more with flesh and blood, but now resolve to cast in thy lot, with the most despised, the most infamous of his followers, the filth and off-scouring of the world. I call thee in particular, who didst once strengthen their hands, but since art drawn back. Take courage! Be strong! Fulfil their joy, by returning with heart and hand. Let it appear, thou _departedst for a season, that they might receive thee again for ever_. O be _not disobedient to the heavenly calling_! And as for all of you, who know whereunto ye are called, count ye all things loss, so ye may save one soul, for which Christ died. And therein _take no thought for the morrow_, but _cast all your care on him that careth for you. Commit_ your souls, bodies, substance, all, to him, _as unto a merciful and faithful Creator_.

N. B. After this Society had subscribed several years, and done
unspeakable good, it was wholly destroyed, by a verdict given
against it in the King’s Bench, with three hundred pounds
damages. I doubt a severe account remains for the witnesses,
the jury, and all who were concerned in that dreadful affair.

SERMON LIII.¹

¹ On the death of the Rev. Mr. George Whitefield. Preached at
the Chappel in Tottenham-Court-Road, and at the Tabernacle
near Moorfields, on Sunday, November 18, 1770.

NUMB. xxiii. 10.

_Let me die the death of the righteous, and let my last end be
like his!_

1. _LET my last end be like his!_ How many of you join in this wish? Perhaps there are few of you who do not, even in this numerous congregation. And O that this wish may rest upon your minds! That it may not die away, till your souls also are lodged _where the wicked cease from troubling, and where the weary are at rest_!

2. An elaborate exposition of the text, will not be expected on this occasion. It would detain you too long from the sadly-pleasing thought of your beloved brother, friend, and pastor; yea, and father too: for how many are here whom he hath _begotten in the Lord_? Will it not then be more suitable to your inclinations, as well as to this solemnity, directly to speak of this man of God, whom you have so often heard speaking in this place? _The end of whose conversation_ ye know, _Jesus Christ, the same yesterday, to-day, and for ever_.

And may we not,

_First_, Observe a few particulars of his life and death.

_Secondly_, Take some view of his character. And,

_Thirdly_, Inquire how we may improve this awful providence, his sudden removal from us.

I. 1. We may, in the first place, observe a few particulars of his life and death. He was born at _Glocester_, in _December_, 1714, and put to a Grammar-school there, when about twelve years old. When he was seventeen he began to be seriously religious, and served God to the best of his knowledge. About eighteen he removed to the university, and was admitted at _Pembroke_-College in _Oxford_. And about a year after, he became acquainted with the _Methodists_, (so called) whom from that time he loved as his own soul.

2. By them he was convinced, that we _must be born again_, or outward religion will profit us nothing. He joined with them in fasting on _Wednesdays_ and _Fridays_, in visiting the sick and the prisoners, and in gathering up the very fragments of time, that no moment might be lost. And he changed the course of his studies, reading chiefly such books as entered into the heart of religion, and led directly to an experimental knowledge of Jesus Christ, and him crucified.

3. He was soon tried as with fire. Not only his reputation was lost, and some of his dearest friends forsook him; but he was exercised with inward trials, and those of the severest kind. Many nights he lay sleepless upon his bed; many days prostrate on the ground. But after he had groaned several months under _the Spirit of bondage_, God was pleased to remove the heavy load, by giving him _the Spirit of adoption_, enabling him, through a living faith, to lay hold on _the Son of his love_.

4. However, it was thought needful, for the recovery of his health, which was much impaired, that he should go into the country. He accordingly went to _Glocester_, where God enabled him to awaken several young persons. These soon formed themselves into a little society, and were some of the first fruits of his labour. Shortly after he began to read twice or thrice a week to some poor people in the town, and every day to read to, and pray with the prisoners in the county ♦gaol.

♦ ‘goal’ replaced with ‘gaol’

5. Being now about twenty-one years of age, he was solicited to enter into holy orders. Of this he was greatly afraid, being deeply sensible of his own insufficiency. But the bishop himself sending for him, and telling him, “Tho’ I had purposed to ordain none under three and twenty, yet I will ordain _you_ whenever you come;” and several other providential circumstances concurring, he submitted, and was ordained on _Trinity-Sunday_, 1736. The next _Sunday_ he preached to a crouded auditory, in the church wherein he was baptized. The week following he returned to _Oxford_, and took his Batchelor’s degree. And he was now fully employed, the care of the prisoners and the poor lying chiefly on him.

6. But it was not long before he was invited to _London_, to serve the cure of a friend going into the country. He continued there two months, lodging in the _Tower_, reading prayers in the chappel twice a week, catechizing and preaching once, beside daily visiting the soldiers in the barracks and the infirmary. He also read prayers every evening at _Wapping_-chappel, and preached at _Ludgate_-prison every _Tuesday_. While he was here, letters came from his friends in _Georgia_, which made him long to go and help them. But not seeing his call clear, at the appointed time he returned to his little charge at _Oxford_; where several youths met daily at his room, to _build up each other in their most holy faith_.

7. But he was quickly called from hence again to supply the cure of _Dummer_ in _Hampshire_. Here he read prayers twice a day, early in the morning, and in the evening, after the people came from work. He also daily catechized the children, and visited from house to house. He now divided the day into three parts, alloting eight hours for sleep and meals, eight for study and retirement, and eight for reading prayers, catechizing, and visiting the people.――Is there a more excellent way for a servant of Christ and his church? If not, Who will _go and do likewise_?

8. Yet his mind still ran on going abroad. And being now fully convinced he was called of God thereto, he set all things in order, and in _January_ 1737, went down to take leave of his friends in _Glocester_. It was in this journey that God began to bless his ministry in an uncommon manner. Wherever he preached, amazing multitudes of hearers flocked together, in _Glocester_, in _Stonehouse_, in _Bath_, in _Bristol_: so that the heat of the churches was scarce supportable. And the impressions made on the minds of many, were no less extraordinary. After his return to _London_, while he was detained by General _Oglethorpe_, from week to week, and from month to month, it pleased God to bless his word still more. And he was indefatigable in his labour: generally on _Sunday_ he preached four times, to exceeding large auditories; beside reading prayers twice or thrice, and walking to and fro, often ten or twelve miles.

9. On _December_ 28, he left _London_. It was on the 29th that he first preached without notes. _December_ 30, he went on board; but it was above a month before they cleared the land. One happy effect of their very slow passage, he mentions in _April_ following: “Blessed be God, we now live very comfortably in the great cabbin. We talk of little else but God and Christ: and scarce a word is heard among us when together, but what has reference to our fall in the first, and our new birth in the second _Adam_.” It seems likewise to have been a peculiar providence, that he should spend a little time at _Gibraltar_; where both citizens and soldiers, high and low, young and old, acknowledged the day of their visitation.

10. From _Sunday_, _May_ 7, 1738, till the latter end of _August_ following, he _made full proof of his ministry_ in _Georgia_, particularly at _Savannah_: he read prayers and expounded twice a day and visited the sick daily. On _Sunday_ he expounded at five in the morning; at ten read prayers and preached, and at three in the afternoon: and at seven in the evening expounded the church-catechism. How much easier is it for our brethren in the ministry, either in _England_, _Scotland_, or _Ireland_, to find fault with such a labourer in our Lord’s vineyard, than to tread in his steps?

11. It was now that he observed the deplorable condition of many children here; and that God put into his heart the first thought of founding an _Orphan-house_: for which he determined to raise contributions in _England_, if God should give him a safe return thither. In _December_ following he did return to _London_: and on _Sunday_, _January_ the 14th, 1739, he was ordained priest at _Christ-Church_, _Oxford_. The next day he came to _London_ again: and on _Sunday_ the 21st preached twice. But though the churches were large, and crouded exceedingly, yet many hundreds stood in the churchyard, and hundreds more returned home. This put him upon the first thought of preaching in the open air. But when he mentioned it to some of his friends, they judged it to be mere madness. So he did not carry it into execution, till after he had left _London_. It was on _Wednesday_, _February_ 21, that finding all the church-doors to be shut in _Bristol_, (beside that no church was able to contain one half of the congregation) at three in the afternoon he went to _Kingswood_, and preached abroad, to near two thousand people. On _Friday_ he preached there to four or five thousand; and on _Sunday_ to (it was supposed) ten thousand. The number continually increased all the time he stayed at _Bristol_. And a flame of holy love was kindled, which will not easily be put out. The same was afterwards kindled in various parts of _Wales_, of _Glocestershire_, and _Worcestershire_. Indeed ♦wherever he went, God abundantly confirmed the word of his messenger.

♦ ‘whereever’ replaced with ‘wherever’

12. On _Sunday_, _April_ 29, he preached the first time in _Moorfields_, and on _Kennington_-common. And the thousands of hearers were as quiet as they could have been in a church. Being again detained in _England_ from month to month, he made little excursions into several counties, and received the contributions of willing multitudes, for an Orphan-house in _Georgia_. The embargo which was now laid on the shipping, gave him leisure for more journies, through various parts of _England_, for which many will have reason to bless God to all eternity. At length, on _August_ 14, he embarked. But he did not land in _Pensylvania_ till _October_ 30. Afterwards he went through _Pensylvania_, the _Jerseys, New-York, Maryland, Virginia, North_ and _South Carolina_, preaching all along to immense congregations, with full as great effect as in _England_; on _January_ 10, 1740, he arrived at _Savannah_.

13. _January_ 29, he added three desolate orphans to near twenty which he had in his house before. The next day he laid out the ground for the house, about ten miles from _Savannah_. _February_ 11, he took in four orphans more, and set out for _Frederica_, in order to fetch orphans that were in the southern parts of the colony. In his return he fixt a school, both for children and grown persons, at _Darien_, and took four orphans thence. _March_ 25, he laid the first stone of the Orphan-house, to which, with great propriety, he gave the name of _Bethesda_: a work for which the children yet unborn shall praise the Lord. He had now about forty orphans, so that there were near an hundred mouths to be fed daily. But he was _careful for nothing_, casting his care on him who _feedeth the young ravens that call upon him_.

14. In _April_ he made another tour through _Pensylvania_, the _Jerseys_, and _New-York_. Incredible multitudes flocked to hear, among whom were abundance of negroes. In all places the greater part of the hearers were affected to an amazing degree. Many were deeply convinced of their lost state; many truly converted to God. In some places thousands cried out aloud; many as in the agonies of death. Most were drowned in tears; some turned pale as death; others were wringing their hands; others lying on the ground; others sinking into the arms of their friends; almost all lifting up their eyes, and calling for mercy.

15. He returned to _Savannah_, _June_ 5. The next evening, during the public service, the whole congregation, young and old, were dissolved in tears. After service, several of the parishioners, and all his family, particularly the little children, returned home crying along the street, and some could not help praying aloud. The groans and cries of the children continued all night, and great part of the next day.

16. In _August_ he set out again, and through various provinces came to _Boston_. While he was here, and in the neighbouring places, he was extremely weak in body. Yet the multitudes of hearers were so great, and the effects wrought on them so astonishing, as the oldest men then alive in the town had never seen before. The same power attended his preaching at _New-York_; particularly on _Sunday_, _November_ 2. Almost as soon as he began, crying, weeping, and wailing, were to be heard on every side. Many sunk down to the ground, cut to the heart: and many were filled with divine consolation. Toward the close of his journey he made this reflection: “It is the seventy-fifth day since I arrived at _Rhode-Island_, exceeding weak in body. Yet God has enabled me to preach an hundred and seventy-five times in public, beside exhorting frequently in private. Never did God vouchsafe me greater comforts: never did I perform my journies with less fatigue, or see such a continuance of the divine presence in the congregations to whom I preached.” In _December_ he returned to _Savannah_, and in the _March_ following arrived in _England_.

17. You may easily observe, that the preceding account is chiefly extracted from his own journals, which, for their artless and unaffected simplicity, may vie with any writings of the kind. And how exact a specimen is this of his labours both in _Europe_ and _America_, for the honour of his beloved Master, during the thirty years that followed! As well as of the uninterrupted shower of blessings wherewith God was pleased to succeed his labours! Is it not much to be lamented, that any thing should have prevented his continuing this account, till at least near the time when he was called by his Lord to enjoy the fruit of his labour?――If he has left any papers of this kind, and his friends account me worthy of the honour, it would be my glory and joy to methodize, transcribe, and prepare them for the public view.

18. A particular account of the last scene of his life, is thus 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.

II. 1. Not that I would advise you, to imitate the people called _Quakers_, in those little particularities of dress, which can answer no possible end, but to distinguish them from all other people. To be singular, merely for singularity’s sake, is not the part of a Christian. I do not therefore advise you, to wear a hat of such dimensions, or a coat of a particular form. Rather, in things that are absolutely indifferent, that are of no consequence at all, humility and courtesy require you to conform to the customs of your country.

2. But I advise you to imitate them, first, in the _Neatness_ of their apparel. This is highly to be commended, and quite suitable to your Christian calling. Let all your apparel therefore be as clean as your situation in life will allow. It is certain, the poor can’t be so clean as they would, as having little change of raiment. But let even these be as clean as they can, as care and diligence can keep them. Indeed they have particular need so to be; because cleanliness is one great branch of frugality. It is likewise more conducive to health, than is generally considered. Let the poor then especially labour to be clean, and provoke those of higher rank to jealousy.