GEORGE WHITEFIELD (4)

Another thing is no less indisputable about his preaching, and that is, that it produced a powerful effect on people in every rank of life. He won the suffrages of high as well as low, of rich as well as poor, of learned as well as unlearned. If his preaching had been popular with none but the uneducated masses, we might have thought it possible there was little in it except a striking delivery and a loud voice. But facts are, unfortunately, against this theory too; and, under the pressure of these facts, it will be found to break down.

It is a fact, that numbers of the nobility and gentry of Whitefield's day were warm admirers of his preaching. The Marquis of Lothian, the Earl of Leven, the Earl of Buchan, Lord Rae, Lord Dartmouth, Lord James A. Gordon, might be named, among others, besides Lady Huntingdon and a host of ladies.

It is a fact, that eminent statesmen, like Bolingbroke and Chesterfield, were frequently his delighted hearers. Even the artificial Chesterfield was known to warm under Whitefield's eloquence. Bolingbroke has placed on record his opinion, and said, "He is the most extraordinary man in our times. He has the most commanding eloquence I ever heard in any person."

It is a fact, that cool-headed men, like Hume the historian, and Franklin the philosopher, spoke in no measured terms of his preaching powers. Franklin has written a long account of the effect his sermons produced at Philadelphia. Hume declared that it was worth going twenty miles to hear him.

Now these are facts—simple, historical, and well-authenticated facts. What shall we say to them? I say that these facts are quite enough to prove that Whitefield's effectiveness was not owing entirely to delivery and voice, as some men would have us believe. Bolingbroke and Chesterfield, and Hume and Franklin, were not such weak men as to allow their judgments to be biased by any mere external endowments. They were no mean judges of eloquence. They were, probably, among the best qualified critics of the day. And I say confidently, that their opinion can only be explained by the fact, that Whitefield was indeed a most powerful and extraordinary preacher.

But still, after all, the question remains to be answered, What was the secret of Whitefield's unparalleled success as a preacher? How are we to account for his sermons producing effects which no sermons, before or after his time, have ever yet done? These are questions you have a right to ask. But they are questions I find it very hard to answer. That his sermons were not mere voice and rant, I think we have pretty clearly proved. That he was a man of commanding intellect and grasp of mind, no one has ever pretended to say. How then are we to account for the effectiveness of his preaching?

The reader who turns for a solution of this question to the seventy-five sermons published under his name, will probably be much disappointed. He will not find in them many striking thoughts. He will not discover in them any new exhibitions of gospel doctrine. The plain truth is, that by far the greater part of them were taken down in short-hand by reporters, without Whitefield's knowledge, and published without correction. No intelligent reader, I think, can help discovering that these reporters were, most unhappily, ignorant alike of stopping and paragraphing, of grammar and of gospel. The consequence is, that many passages in these sermons are what Latimer would call a "mingle-mangle," or what we should call in this day "a complete mess."

Nevertheless, I am bold to say, that with all their faults, Whitefield's printed sermons will repay a candid perusal. Let the reader only remember what I have just said, that most of them are miserably reported, paragraphed and stopped, and make allowance accordingly. Let him remember also, that English for speaking and English for reading are two different languages; and that sermons which preach well, always read ill. Remember these two things, I say, and I do believe you will find very much to admire in some of Whitefield's sermons. For myself, I can only say, I believe I have learned much from them, and, however great a heresy against taste it may appear, I should be ungrateful if I did not praise them.

And now let me try to point out to you what seem to me to have been the characteristic features of Whitefield's sermons. I may be wrong, but they appear to me to present just such a combination of excellences as is most likely to make an effective preacher.

First and foremost, you must remember, Whitefield preached a singularly pure gospel. Few men ever gave their hearers so much wheat and so little chaff. He did not get into his pulpit to talk about his party, his cause, his interest, or his office. He was perpetually telling you about your sins, your heart, and Jesus Christ, in the way that the Bible speaks of them. "Oh! the righteousness of Jesus Christ!" he would frequently say: "I must be excused if I mention it in almost all my sermons." This, you may be sure, is the corner-stone of all preaching that God honors. It must be preëminently a manifestation of truth.

For another thing, Whitefield's preaching was singularly lucid and simple. You might not like his doctrine, perhaps; but at any rate you could not fail to understand what he meant. His style was easy, plain, and conversational. He seemed to abhor long and involved sentences. He always saw his mark, and went direct at it. He seldom or never troubled his hearers with long arguments and intricate reasonings. Simple Bible statements, pertinent anecdotes, and apt illustrations, were the more common weapons that he used. The consequence was, that his hearers always understood him. He never shot above their heads. Never did man seem to enter so thoroughly into the wisdom of Archbishop Usher's saying, "To make easy things seem hard is easy, but to make hard things easy is the office of a great preacher."

For another thing, Whitefield was a singularly bold and direct preacher. He never used that indefinite expression, "we," which seems so peculiar to English pulpit oratory, and which leaves a hearer's mind in a state of misty confusion as to the preacher's meaning. He met men face to face, like one who had a message from God to them—like an ambassador with tidings from heaven; "I have come here to speak to you about your soul." He never minced matters, and beat about the bush in attacking prevailing sins. His great object seemed to be to discover the dangers his hearers were most liable to, and then fire right at their hearts. The result was, that hundreds of his hearers used always to think that the sermons were specially addressed to themselves. He was not content, like many, with sticking on a tailpiece of application at the end of a long discourse. A constant vein of application run through all his sermons. "This is for you: this is for you: and this is for you." His hearers were never let alone. Nothing, however, was more striking than his direct appeals to all classes of his congregation, as he drew towards a conclusion. With all the fault of his printed sermons, the conclusions of some of them are, to my mind, the most stirring and heart-searching addresses to souls that are to be found in the English language.

Another striking feature in Whitefield's preaching was his thundering earnestness. One poor, uneducated man said of him that he "preached like a lion." Never, perhaps, did any preacher so thoroughly succeed in showing people that he, at least, believed all he was saying, and that his whole heart, and soul, and strength, were bent on making them believe it too. No man could say that his sermons were like the morning and evening gun at Portsmouth, a formal discharge, fired off as a matter of course, that disturbs no body. They were all life. They were all fire. There was no getting away from under them. Sleep was next to impossible. You must listen, whether you liked it or not. There was a holy violence about him. Your attention was taken by storm. You were fairly carried off your legs by his energy, before you had time to consider what you would do. An American gentleman once went to hear him, for the first time, in consequence of the report he heard of his preaching powers. The day was rainy, the congregation comparatively thin, and the beginning of the sermon rather heavy. Our American friend began to say to himself, "This man is no great wonder, after all." He looked round, and saw the congregation as little interested as himself. One old man, in front of the pulpit, had fallen asleep. But all at once Whitefield stopped short. His countenance changed. And then he suddenly broke forth in an altered tone: "If I had come to speak to you in my own name, you might well rest your elbows on your knees, and your heads on your hands, and sleep; and once in a while look up and say, What is this babbler talking of? But I have not come to you in my own name. No! I have come to you in the name of the Lord of Hosts," (here he brought down his hand and foot with a force that made the building ring,) "and I must and will be heard." The congregation started. The old man woke up at once. "Ay, ay!" cried Whitefield, fixing his eyes on him, "I have waked you up, have I? I meant to do it. I am not come here to preach to stocks and stones: I have come to you in the name of the Lord God of Hosts, and I must and will have an audience." The hearers were stripped of their apathy at once. Every word of the sermon was attended to. And the American gentleman never forgot it.

Another striking feature in Whitefield's preaching was his singular power of description. The Arabians have a proverb which says, "He is the best orator who can turn men's ears into eyes." If ever there was a speaker who succeeded in doing this, it was Whitefield. He drew such vivid pictures of the things he was dwelling upon, that his hearers could believe they actually saw them all with their own eyes, and heard them with their own ears. "On one occasion," says one of his biographers, "Lord Chesterfield was among his hearers. The preacher, in describing the miserable condition of a poor, benighted sinner, illustrated the subject by describing a blind beggar. The night was dark; the road dangerous and full of snares. The poor sightless mendicant is deserted by his dog near the edge of a precipice, and has nothing to grope his way with but his staff. But Whitefield so warmed with his subject, and unfolded it with such graphic power, that the whole auditory was kept in breathless silence over the movements of the poor old man;" and, at length, when the beggar was about to take that fatal step which would have hurled him down the precipice to certain destruction, Lord Chesterfield actually made a rush forward to save him, exclaiming aloud, "He is gone! he is gone!" The noble lord had been so entirely carried away by the preacher, that he forgot the whole was a picture.

One more feature in Whitefield's preaching deserves especial notice, and that is, the immense amount of pathos and feeling which it always contained. It was no uncommon thing with him to weep profusely in the pulpit. Cornelius Winter goes so far as to say that he hardly ever knew him get through a sermon without tears. There seems to have been nothing whatever of affectation in this. He felt intensely for the souls before him, and his feeling found a vent in tears. Of all the ingredients of his preaching, nothing, I suspect, was so powerful as this. It awakened sympathies, and touched secret springs in men, which no amount of intellect could have moved. It melted down the prejudices which many had conceived against him. They could not hate the man who wept so much over their souls. They were often so affected as to shed floods of tears themselves. "I came to hear you," said one man, "intending to break your head; but your sermon got the better of me—it broke my heart." Once become satisfied that a man loves you, and you will listen gladly to any thing he has got to say. And this was just one grand secret of Whitefield's success.

And now I will only ask you to add to this feeble sketch, that Whitefield's action was perfect—so perfect that Garrick, the famous actor, gave it unqualified praise—that his voice was as wonderful as his action—so powerful, that he could make thirty thousand people hear him at once; so musical and well-attuned, that men said he could raise tears by his pronunciation of the word "Mesopotamia:" that his fluency and command of extemporaneous language were of the highest order, prompting him always to use the right word and to put it in the right place. Add, I say, these gifts to those already mentioned, and then judge for yourselves whether there is not sufficient, and more than sufficient, in our hands, to account for his power as a preacher.