The following letter illustrates the truth of this statement, and excites curiosity about the sermon itself. "My dear friend, "Glory! glory! glory! be ascribed to an Almighty Triune God. Last Sunday, in the afternoon, I preached my first sermon in the church of St. Mary De Crypt, where I was baptized, and also first received the sacrament of the Lord's Supper. Curiosity, as you may easily guess, drew a large congregation together on the occasion. The sight, at first, a little awed me; but I was comforted by a heartfelt sense of the divine presence, and soon found the unspeakable advantage of having been accustomed to public speaking when a boy at school; and of exhorting and teaching the prisoners, and poor people at their private houses, whilst at the University. By these means I was kept from being daunted overmuch. As I proceeded, I perceived the fire kindled, till at last, though so young, and amidst a crowd of those who knew me in my infant, childish days, I trust I was enabled to speak with some degree of gospel authority. Some few mocked, but most, for the present, seemed struck; and I have since heard, that a complaint had been made to the bishop, that I drove fifteen mad by the first sermon. The worthy prelate, as I am informed, wished that the madness might not be forgotten before next Sunday. Before then, I hope my sermon upon 'He that is in Christ is a new creature,' will be completed. Blessed be God, I now find freedom in writing. Glorious Jesus! Unloose my stammering tongue to tell Being thus engaged, I must hasten to subscribe myself W. G." The sermon was on "The Necessity and Benefits of Religious Society," from Eccles. iv. 9-12, "Two are better than one," &c. That Whitefield should have chosen to commence his public ministry with such a subject, can only be accounted for by a reference to his peculiar circumstances. The social religion of the Oxford methodists, and of the society he had formed in Gloucester, was a new thing, the principles of which required to be explained and defended. He had to leave, that week, the little flock collected during his visit. They were to be as sheep without a shepherd; and that they might not disperse on his departure, he wisely vindicated the object of such meetings, and removed some of the odium attached to them. In this point of view the subject was well chosen, and quite consistent with his determination to know nothing among men, save Jesus Christ, and him crucified. The sermon will be found in the fifth volume of his works; but as it is not printed from his own manuscript, it would be unfair to quote from it any specimens of his style. And yet, even in its present form, it breathes, in no ordinary degree, that freshness and warmth which characterize all his writings. It is not rolled from that "secret place of thunder," which the foregoing letters disclose in his bosom, and which afterward pealed like the cloud on Sinai; but it contains earnests of his future energy. It is not generally known, and this is not the place to explain it, but it is the fact, that whilst Whitefield never lost sight of his ordination vows, his views of the form of episcopal ordination underwent such a change, that he declared to Ralph Erskine, of his own accord, "I knew of no other way then; but I would not have it in that way again for a thousand worlds." The letter containing this acknowledgment, will be found in the Scotch part of his history. Perhaps no mind, since the apostolic age, has been more deeply affected, or suitably exercised, by "the laying on of hands," than Whitefield's was. A supernatural unction from the Holy One, could hardly have produced greater moral effects. That high sense of responsibility, that singleness of heart, that entire and intense devotedness of soul, body, and spirit, which characterized the first ambassadors of Christ, seems revived in him. Accordingly, after reading the narrative of his ordination, we naturally expect from Whitefield a sort of apostolic career. This would be anticipated were we utterly ignorant of the result. After witnessing at the altar, a spirit wound up to the highest pitch of ardour, throbbing and thrilling with strong emotions, and, like a renovated eagle, impatient to burst off, we naturally look for a corresponding swiftness of flight and width of sweep; and feel that we shall not be surprised by any thing which follows. His unbosomings of himself disclose in his heart a "secret place of thunder," and "a fountain of tears," from which we expect alternate bursts of terror and tenderness-bolts of Sinai and dew of Hermon ; and we shall not be disappointed. Agreeably to his engagement with Sir John Philips, Whitefield returned to Oxford, and took out his bachelor's degree. During his residence, he resumed the care of the methodist society, and of the poor. His stay at Oxford was, however, but short. He received and accepted an invitation to officiate for a time in the chapel of the Tower of London. His first sermon in the metropolis was, however, preached in Bishopsgate church. On entering the pulpit, his juvenile aspect excited a general sneer of contempt; but he had not spoken long, when the sneer gave place to universal symptoms of wonder and pleasure. The sermon stamped his character at once; and from that time his popularity in London continued to increase. During his stay, which only extended to two months, he maintained his usual habits of visiting the prisoners and the poor. About this time letters were received from the Wesleys and Ingham, then in Georgia. Their descriptions of the moral condition of the British colonies in America, affected his heart powerfully, and awakened in him a strong desire to preach the gospel abroad. It was an undertaking suited to his energetic and enterprising character; and therefore sunk deeply amongst his thoughts. He could not, however, come to a final determination then, and therefore he returned to Oxford again. There Whitefield devoted the chief part of his time to the study of Henry's Commentary; which seems to have been a favourite book amongst his associates in the University. "God," says he, "works by him (Henry) greatly here." How highly he prized his own copy, may be judged from his gratitude when he was able to pay for it. To the friend who furnished it, he writes, "Herewith I send you seven pounds to pay for Mr. Henry's Commentary. Dear Esq. Thorold made me a present of ten guineas, so that now (for ever blessed be divine goodness!) I can send you more than I thought for." In a former letter he had said, “I hope to send you, in a short time, two guineas towards paying for Henry's Exposition." The study of this invaluable work was soon interrupted by an invitation to officiate for a short time at Dummer, in Hampshire. This was a very different sphere to any he had been accustomed. The people were equally poor and illiterate; but he was soon reconciled to them, and acknowledged that during his stay, he had "reaped much spiritual benefit." While he continued at Dummer, he adhered rigidly to his system of economizing time; dividing the day into three equal parts; eight hours for sleep and meals, eight for public prayers, catechising, and visiting, and eight for study and devotional retirement. While thus occupied in obscurity, he was not forgotten in London: a profitable curacy in the metropolis was offered to him; but the chord touched by the spiritual wants of Georgia, had not ceased to vibrate in his inmost soul. From the moment it was struck, Oxford had no magnet, Hampshire no charms, the metropolis no fascination, for the young evangelist. He promptly and decidedly declined the lucrative and attractive curacy, being intent on going abroad. And an opportunity of gratifying his truly missionary spirit soon presented itself. "He received letters," says Dr. Gillies, "containing what he thought to be an invitation to go to Georgia, from Mr. John Wesley, whose brother came over about this time to procure more labourers." The doctor might have said "letters containing what was an invitation : " for although, at a future period, it was insinuated that Whitefield had intruded himself upon the sphere of the Wesleys in America, the imputation is unwarranted. Charles Wesley both urged and encouraged him to leave England. The following extracts are from a poem addressed to Whitefield by Charles Wesley, at the time. 1. "Servant of God, the summons hear; The tokens of his will appear, His providence points out the way. 8. "Champion of God, thy Lord proclaim; Tread down thy foes in Jesus' name; 9. "Through racks and fires pursue thy way; Finish thy course, and win the day; Look up-and seal the truth with blood!" This impassioned adjuration to proceed to America, proves that Whitefield did not intrude himself on the mission, nor run unsent. Had Dr. Southey observed those lines, he would not have said, that "Charles did not invite him to the undertaking." The truth is, both brothers appealed to him in the form most likely to win his consent; making the call appear to be from God. "Only Mr. Delamotte is with me," says John, "until God shall stir up the hearts of some of his servants to come over and help us. What if thou art the man, Mr. Whitefield? Do you ask me what you shall have? Food to eat, and raiment to put on; a house to lay your head in, such as your Lord had not; and a crown of glory that fadeth not away." This is a real invitation, or mockery; and precisely in that spirit which Whitefield could not resist. Accordingly, on reading it, "his heart," he says, "leaped within him, and, as it were, echoed to the call." A concurrence of favourable circumstances at the time, enabled him, thus promptly, to embrace the proposal, and embark in the undertaking. Mr. Kinchin, the minister of Dummer, had been chosen dean of Corpus Christi College, and was willing to take upon him the charge of the prisoners at Oxford; Harvey undertook to supply his place in the curacy; and in Georgia, the novel sphere of usefulness, and the warm friendship of Wesley, were equally attractive as inducements to leave England. The resolution thus formed, he solemnly confirmed by prayer; and, that it might not be shaken by his relations at Gloucester, he wrote to assure them, that unless they would promise not to dissuade him, he would embark without seeing them. This promise they gave; but they forgot it when he arrived. His aged mother, as might be expected, wept sorely; and others, as Dr. Southey observes, who had no such cause to justify their interference, represented to him what "pretty preferment " he might have if he would stay at home. But, none of these things moved him : their influence was defeated by his own prayers, and by the weight of the bishop's opinion; who, as usual, received him like a father, approved of his determination, and expressed his confidence that God would enable him to do much good abroad. From Gloucester he went to take leave of his friends at Bristol. During this visit the mayor appointed him to preach before the corporation even the quakers thronged to hear him. But the effect of his farewell sermons will be best told in his own words: "What shall I say? Methinks it would be almost sinful to leave Bristol at this critical juncture. The whole city seems to be alarmed. Churches are as full on week-days as they used to be on Sundays, and on Sundays so full, that many, very many are |