The "Compleat Account of that eminent Enthusiast, Mr. Whitefield" (No. 36) tells its readers, that this "extraordinary itinerant had lately made a progress into the western parts of England, and some parts of Wales, where, from tombstones, and market-crosses, on commons and mountains, he had preached to vast numbers of ignorant people, and, since his return to London, in a wide place near a building" (Bedlam) "which would suit him much better." "He had succeeded the mountebank in Moorfields, pretty near the place where the White Bear exhibits himself to public view every day (but Sundays). From the wall, instead of a stage, he harangued his congregation, and, by the choice of his text, most blasphemously compared himself, after his usual custom, to our blessed Saviour."
From Pamphlet No. 46 the following is taken:—
"Mr. Whitefield behaved at first in part like a clergyman, but never altogether so. Then he was looked upon as an impudent bold man; but since as a wicked man. When, though an ecclesiastic, he opposed all ecclesiastical maxims, and ran counter to all authority of the Church, he was deemed a novelist; but when he daringly pleaded the impulse of the Holy Spirit for these irregular proceedings, he was then, with equal justice, deemed an enthusiast. Whether he is an impostor, God only knows."
After asserting that Whitefield has "sunk the house of God below a play-house, and turned religion into a farce," the writer adds:—
"I think it beyond all contradiction that he is in practice a Dissenter. He has long thought fit to renounce the Liturgy of the Church of England, and to pray extempore in his own words. The more we consider his words and works, the more will he appear an enthusiast, a blasphemer, and a wavering, wandering preacher of no establishment. He at first touched upon the Church, but transgressed its order, so as not to continue in it. At present, he seems near attached to the Dissenting communion, though he does not omit to blend his notions with a good spice both of the Roman Catholic and the Mahometan."
All this wrathful outpouring was bad enough; but one of the most ribald publications against Whitefield was (No. 41) "The Methodists: an Humorous Burlesque Poem, addressed to the Rev. Mr. Whitefield and his Followers." Some parts of this foul production cannot be quoted with decency. Two extracts, both relating to Whitefield, must suffice. After describing the devil's journey from Rome to Oxford, the scurrilous poetaster writes:—
"On holy Pembroke's ragged top
He first of all did choose to stop;
There spread his dusky dew around,
To quite unconsecrate the ground;
Then to his fav'rite Whitefield flies;
But first, because he'd not surprise
One to his heart and mind so dear,
He chose his horrid form to clear.
He straightway shod his cloven foot,
Pull'd off his horns and all to boot;
Then dress'd him in a student's gown,
And, thus equipp'd, to George went down.
He found the dinner on the table,
All eating fast as they were able,
(For Methodists still love to eat,
And always fondly praise a treat.)"
The following are the last lines of this disgraceful production:—
"Hail, O saint Whitefield, ape of grace,
Thou holy sinner, with a formal face;
Like a young pelican, with stomach good,
Prey on thy mother's vital blood;
The place that foster'd thee despise,
And by enthusiasm rise;
Content thyself to lead the throng,
And charm the vulgar right or wrong.
When Trapp, with solid, lasting sense,
Displays thy fatal influence,
Stare thou the reverend preacher in the face,
And squint and fleer at all he says:
Let boys and girls thy foll'wers be,
While men of sense thy converse flee:
Religion's sacred name degrade,
And sink thy calling to a trade.
For orphans, charity—always,
By fictitious means the money raise;
Rob masters of their servants' time,
And rifle beauty in its prime;
Make wives their husbands rob, and then
Sing them a hymn, and rob ag'n.
Preach, chatter, throw thy arms, and prate,
Be formal as thou canst, and cheat;
But know, howe'er you've form'd your plan,
The moral is the honest man."
More than enough of this. Only one other of the attacks on Whitefield can be noticed. This, however, was the most authoritative and serious. Edmund Gibson, D.D., was a man of great ability and learning, a laborious student, and one whose piety, it is said, was equal to his erudition. He had now reached the age of three-score years and ten, was Bishop of London, and Whitefield's diocesan. It is no mean proof of the enormous excitement created by young Whitefield and his friends, that this venerable and distinguished man deemed it his duty to enter the lists against them. He had already published three Pastoral Letters, "in defence of the Gospel-revelation, and by way of preservative against the late writings in favour of Infidelity." He now, on August 1, issued a fourth, with the title, "The Bishop of London's Pastoral Letter to the People of his Diocese; especially those of the two great Cities of London and Westminster; by way of Caution, against Lukewarmness on one hand, and Enthusiasm on the other." (8vo. 55 pp.) Before the year was ended, this letter passed, at least, through three editions. Nineteen pages were devoted to "lukewarmness;" the remainder to "enthusiasm." The charges brought against the Methodists are nine in number; and it is a remarkable fact, that all of them are supported, exclusively, by quotations from Whitefield's loosely worded Journals. The charges against Whitefield and his friends are these:—1. A claim to extraordinary communications with God, and more than ordinary assurances of a special presence with them. 2. Talking in the language of those who have a special and immediate mission from God. 3. Professing to think and act under the immediate guidance of a Divine inspiration. 4. Speaking of their preaching and expounding, and the effects of them, as the sole work of a Divine power. 5. Boasting of sudden and surprising effects as wrought by the Holy Ghost, in consequence of their preaching. 6. Claiming the spirit of prophecy. 7. Speaking of themselves in the language, and under the character, of apostles of Christ, and even of Christ Himself. 8. Professing to plant and propagate a new Gospel, as unknown to the generality of ministers and people, in a Christian country. 9. Endeavouring to justify their own extraordinary methods of teaching, by casting unworthy reflections upon the parochial clergy, as deficient in the discharge of their duty, and not instructing their people in the true doctrines of Christianity.