[405] Doubtless the "Short Account of God's Dealings with the Rev. Mr. George Whitefield, from his Infancy to the Time of his Entering into Holy Orders," first published by James Hutton, in 1740.
[406] "Sermons on Various Subjects, in two volumes, by George Whitefield. Printed for James Hutton, London, 1739."
[407] All these were tracts by other writers.
[408] See p. 389.
[409] See p. 349.
[410] The following account of Mr. Barber is extracted from a pious, but unfriendly, writer, and must be taken cum grano salis:—When Whitefield came to America, Barber "esteemed him a wonderfully holy man," and believed he would "be an eminent promoter of a glorious revival of vital religion through the whole land." Barber, at once, set to work, "and spent about a week in going from house to house through all the parish of Oyster-Ponds, solemnly warning the people, and exhorting them to repent, for the kingdom of heaven was at hand. And this he did as one extraordinarily instructed and commissioned for that purpose." He then went through all the parishes of Southold, where Mr. Davenport was pastor; and, "as he counted his mission somewhat like that of our Lord's disciples, who were sent before Him into every city, whither He Himself would come, he took no money with him, neither change of apparel, nor shoes, but was shod with boots; and, as he passed along, he publicly declared that he "had laid aside all study and forethought of what he should deliver in his public speeches to the people, and depended wholly on the immediate direction of the Holy Ghost." He next proceeded to Oldmans, where "he abode some months, and led an inactive and idle life, till he was grown very fat and ragged, alleging, in his justification, that he had received no direction from the Spirit to remove thence, and must remain there so long as the cloud abode upon the tabernacle." At length, "he went to Rhode Island to see Mr. Whitefield, and joined himself to him." ("Seasonable Thoughts on the State of Religion in New England." By Charles Chauncy, D.D., 1743, pp. 183-189.)
[411] Immediately after Whitefield's death, in 1770, a "Short Sketch" of his character was published by an old friend, still resident in Savannah, to the following effect: "Until within a few years past, Mr. Whitefield has been constantly loaded with debt on account of his Orphan House, although he was at the same time traduced as a cheat, who, under the specious pretence of promoting a charitable institution, was amassing great wealth to himself. When he was the stated minister of this parish, the then inhabitants of Savannah, and Highgate, and Hampstead, together with the Saltzburghers of Ebenezer, and the people of Darien and Frederica, all partook of his bounty to a very large amount, while he almost denied himself the necessaries of life. He constantly performed Divine service publicly very early every morning, and at the close of the day every evening, when he always expounded part of the first or second lesson. Every Sunday, he administered the holy communion, and had public service four times during the day. His congregations were very numerous; for, though there were many Dissenters in the parish, there were few absenters. He also made it his daily practice to visit in rotation from house to house, without any regard to religious denominations or party distinctions." (Gospel Magazine, 1771, pp. 77-80.) There is nothing new in this, and yet it is valuable as the testimony of a gentleman who was one of Whitefield's parishioners at Savannah, and who says he was well acquainted with Whitefield's proceedings.
[412] "Memoir of General James Oglethorpe, pp. 265-276."
[413] Not long after this, Hugh Bryan imagined himself to be a prophet, and sent twenty closely written sheets, filled with his predictions, to the Speaker of the South Carolina House of Assembly. It was, also, rumoured that he was encamped in the wilderness, and was gathering together all sorts of people—especially negroes; and that he had procured firearms, for some secret and dangerous purpose. Warrants were issued for his apprehension; but, before they could be served, he discovered his delusion, confessed his errors, and begged for pardon. The man was not traitorous, but mad. In order to ascertain whether the "invisible spirit," with whom he imagined he had held converse, was an angel or the devil, he nearly drowned himself. A long account of the whole affair was ordered to be printed by the House of Assembly, on March 3, 1742; and was published in the Boston Postboy, of May 3, 1742.
[414] "History of Methodist Episcopal Church."