body. As soon as they ceased to be persecuted, they appear to have gone to sleep. The Baptist and Independent could still point to Gill, and Guyse, and Doddridge, and Watts, and a few more like-minded men. But the English Presbyterians were fast lapsing into Socinianism. And as to the great majority of nonconformists, it is vain to deny that they were very different men from Baxter, and Flavel, and Gurnall, and Traill. A generation of preachers arose who were very orthodox, but painfully cold; very conscientious, but very wanting in spirituality; very constant in their objections to the Established Church, but very careless about spreading vital Christianity.

I deeply feel the difficulty of conveying a correct impression of the times when Whitefield lived. I dislike over-statement as much as any one, but I am thoroughly persuaded it is not easy to make an over-statement on this branch of my subject.

These were the times when the highest personages in the realm lived openly in ways which were flatly contrary to the law of God, and no man rebuked them. No courts, I suppose, can be imagined more diametrically unlike than the courts of George I. and George II., and the court of Queen Victoria.

These were the times when profligacy and irreligion were reputable and respectable things. Judging from the description we have of men and manners in those days, a gentleman might have been defined as a creature who got drunk, gambled, swore, fought duels, and broke the seventh commandment incessantly. And for all this, no one thought the worse of him.

These were the days when the men whom kings delighted to honor were Bolingbroke, Chesterfield, Walpole, and Newcastle. To be an infidel or a skeptic, to obtain power by intrigue, and to retain power by the grossest and most notorious bribery, were considered no disqualifications at this era. Such was the utter want of religion, morality, and high principle in the land, that men such as these were not only tolerated, but praised.

These were the days when Hume, the historian, put forth his work, became famous, and got a pension. He was notoriously an infidel. These were the days when Sterne and Swift wrote their clever, but most indecent productions. Both were clergymen, and high in the Church; but the public saw no harm. These were the days when Fielding and Smollet were the popular authors, and the literary taste of high and low was suited by Roderick Random, Peregrine Pickle, Joseph Andrews, and Tom Jones.

These were the days when Knox says, in his history of Christian Philosophy: "Some of the most learned men—the most voluminous writers on theological subjects—were totally ignorant of Christianity. They were ingenious heathen philosophers, assuming the name of Christians, and forcibly paganizing Christianity, for the sake of pleasing the world." These were the days when Archbishop Drummond (1760) could talk of "intricate and senseless questions, about the influence of the Spirit the power of grace, predestination, imputed righteousness, justification without works, and other opinions which have from the beginning perplexed and perverted, debased, defiled, and wounded Christianity." These were the days when Bishop Warburton considered the teaching office of the Holy Ghost to be completed in the Holy Scriptures, and that his sanctifying and comforting offices are chiefly confined to charity. Such were the leading ministers. What must the mass of teachers have been! Such were the priests of Whitefield's time. What must have been the people!

These were the days when there was an utter dearth of sound theological writing. The doctrines of the Reformers were trampled under foot by men who sat in their chairs. The bread of the Church was eaten by men who flatly contradicted her Articles. The appetite of religious people was satisfied with "Tillotson's Sermons," and the "Whole Duty of Man." A pension of two hundred pounds a year was actually given to Blair, of Edinburgh, for writing his most unchristian sermons. Ask any theological bookseller, and he will tell you that, generally speaking, no divinity is so worthless as that of the eighteenth century.

In fine, these were the days when there was no Society for promoting the increase of true religion, but the Christian Knowledge Society, and the Society for the Propagation of the Gospel. And even their work was comparatively trifling. Nothing was done for the Jew. Nothing was done for the heathen. Nothing, almost, was done for the colonies. Nothing was done for the destitute parts of our own country. Nothing was done for education. The Church slept. The dissenters slept. The pulpit slept. The religious press slept. The gates were left wide open. The walls were left unguarded. Infidelity stalked in. The Devil sowed tares broadcast, and walked to and fro. The gentry gloried in their shame, and no man pointed out their wickedness. The people sinned with a high hand, and no man taught them better. Ignorance, profligacy, irreligion, and superstition, were to be seen every where. Such were the times when Whitefield was raised up.

I know that this is a dreadful picture. I marvel God did not sweep away the Church altogether. But I believe that the picture is not one whit too highly colored. It is painful to expose such a state of things. But, for Whitefield's sake, the truth ought to be known. Justice has not been done to him, because the condition of the times he lived in is not considered. The times he lived in were extraordinary times, and required extraordinary means to be used. And whatever quiet men, sitting by their fireside in our day, may say to the contrary, I am satisfied that Whitefield was just the man for his times.

2. The story of Whitefield's life, which forms the next part of our subject, is one that is soon told. The facts and incidents of that life are few and simple, and I shall not dwell upon them at any length.

Whitefield was born in 1714. Like many other great men, he was of very humble origin. His father and mother kept the Bell Inn, in the city of Gloucester. Whether there is such an inn now, I do not know. But, judging from Whitefield's account of his circumstances, it must formerly have been a very small concern.

Whitefield's early life seems to have been any thing but religious, though he had occasional fits of devout feeling. He speaks of himself as having been addicted to lying, filthy talking, and foolish jesting. He confesses that he was a Sabbath-breaker, a theatre-goer, a card-player, and a romance-reader. All this went on till he was twelve or fifteen years old.

At the age of twelve he was placed at a grammar-school in Gloucester. Little is known of his progress there, excepting the curious fact that even then he was remarkable for his good elocution and memory, and was selected to make speeches before the corporation, at their annual visitations.

At the age of fifteen he appears to have become tired of Latin and Greek, and to have given up all hopes of ever becoming more than a tradesman. He ceased to take lessons in any thing but writing. He began to assist his mother in the public-house that she kept. "At length," he says, "I put on my blue apron, washed mops, cleaned rooms, and, in one word, became a professed common drawer for nigh a year and a half."

But God, who ordereth all things in heaven and earth, and called David from keeping sheep to be a king, had provided some better thing for Whitefield than the office of a pot-boy. Family disagreements interfered with his prospects at the Bell Inn. An old schoolfellow stirred up again within him the desire of going to the University. And at length, after several providential circumstances had smoothed the way, he was launched, at the age of eighteen, at Oxford, in a position