But if a churchman is a man who reads the Articles, and Liturgy, and Homilies, in the sense of the men who compiled them--if a churchman is a man who sympathizes with Cranmer, and Latimer, and Hooper, and Jewell--if a churchman is a man who honors doctrines and ordinances in the order and proportion that the Thirty-nine Articles honor them--if this be the true definition of a churchman, then Whitefield was the highest style of churchman--as true a churchman as ever breathed. And as for Whitefield's adversaries, they were little better than shams and impostors. They had place and power on their side, but they scarcely deserve to be called churchmen at all. Perhaps no better test of Whitefield's religious opinions can be supplied, than the list of authors in divinity which he wrote out for the use of a college connected with his Orphan House in Georgia. Of churchmen, this List includes the names of Archbishop Leighton, Bishop Hall, and Burkitt; of Puritans, Pool, Owen, and Bunyan; of Dissenters, Matthew Henry and Doddridge; of Scotch Presbyterians, Wilson and Boston. All these are men whose praise is even now in all the churches. These, let us understand, were the kind of men with whom he was of one mind in doctrine. As to the substance of Whitefield's theological teaching, the simplest account I can give of it is, that it was purely _evangelical_. There were four main things that he never lost sight of in his sermons. These four were: man's complete ruin by sin, and consequent natural corruption of heart; man's complete redemption by Christ, and complete justification before God by faith in Christ; man's need of regeneration by the Spirit, and entire renewal of heart and life; and man's utter want of any title to be considered a living Christian, unless he is dead to sin and lives a holy life. Whitefield had no notion of flattering men, and speaking smooth things to them, merely because they were baptized and called Christians, and sometimes came to church. He only looked at one prominent feature in the thousands he saw around him; and that was, the general character of their lives. He saw the lives of these multitudes were utterly contradictory to the Bible, and utterly at variance with the principles of the Church to which they professed to belong. He waited for nothing more. He looked for no further evidence. He judged of trees by their fruits. He told these thousands at once that they were in danger of being lost for ever--that they were in the broad way that leads to destruction--that they were dead, and must be made alive again--that they were lost, and must be found. He told them that if they loved life, they must immediately repent--they must become new creatures--they must be converted, they must be _born again_. And I believe the apostles would have done just the same.