Such was Wesley in Georgia at the very time when Whitefield in London was having "free conversation with many of the serious Dissenters who invited him to their houses." Who can doubt which of the two Oxford Methodists was right? Wesley had more learning than Whitefield, but, for the present, Whitefield had more charity. One had been bred in Epworth parsonage; the other in a public-house. One was encrusted with old and almost inherited prejudices which it was difficult to cast aside; the other had had a training from which such prejudices were almost, perhaps entirely, excluded. Wesley, to the day of his death, professed a conscientious adherence to the Church of England. Whitefield, almost from first to last, made the Dissenters his friends. During the year 1737, about half a dozen of Whitefield's sermons were published; and from these the reader may obtain a fair idea of the young preacher's sentiments and style. His almost unbounded popularity is the best excuse for their being committed to the press. Perhaps neither time nor study could have ever fitted Whitefield to occupy the theological professor's chair. He had a calling peculiarly his own, and well was it fulfilled. He was incapable of doing the work Wesley did; but there was another kind of work--popular, earnest, loving, powerful preaching--in which he seems to stand unequalled. His printed sermons fail to convey a correct conception of his spoken ones. The preacher's sonorous voice, his intonations, his action, his facial expressions, are things which could not be embodied in his published discourses; and yet, to things like these, the discourses were greatly indebted for their astonishing effects. Whitefield was the greatest gospel orator of the age. He never stretched after profundity of thought. He made no pretensions of excelling in learned biblical exegesis. A "fine, highly ornamental style" he appears to have eschewed as much as Wesley did. He preached simple truth, with all his might; and witnessed success such as is rarely given a minister to see. The Wesleys had one kind of mission; Whitefield had another. The former expounded, enforced, and defended truth; wrote hymns; published grammars, history, philosophy, commentaries, and books of almost all sorts and sizes; organized societies; instituted ministerial synods; and exercised a kind of episcopal jurisdiction over thousands of loving and loyal adherents. Whitefield was an _evangelist_, a "preacher of the gospel," a man whose chief, if not only, work was to testify "the truth as it is in Jesus," and to convert men "from sin to holiness, and from the power of Satan unto God." Even the ministerial gifts of God are manifold; they always have been so; they always will. At the beginning, "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." If